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— co HEMUENEEE 
Concordia Lriglotfa | 
Die Iymbolifhen Biidjer der evangelifd-lutherifdjen Rirde, 


peidTdfj-Iateini[dj -enalifify, 


als Denkmal der vierhundertjährigen Iubelfeier ber Weformatton, anno 
Domini 1917, herausgegeben auf Belhluß der evangeliih-lutherifchen. 
Aynode von Millouri, Diis und andern Staaten. 


CONCORDIA TRIGLOTTA 


Libri symbolici Ecclesiae Lutheranae 


Germanice-Latine-Anglice, 


monumenti instar in memoriam Anni Iubilaei MCMXVII quadrin- 
gentesimi post inchoatam Ecclesiae reformationem communi con- 
silio et mandato Synodi Missouriensis Lutheranae typis vulgata. - 


—. TRIGLOT CONCORDIA 


The Symbolical hice: the Ev. Lutheran Church, 


German-Latin-English, 


Published as a Memorial of the Ouadricentenary Jubilee of the 
Reformation anno Domini 1917 by resolution of the Evangelical 
Lutheran Synod of Missouri, Ohio, and Other States. 


ST. Louis, Mo. 
CONCORDIA PUBLISHING HOUSE. 
1921. 


Li 
irt atat 


vos 


234. | 
LO? Te 


924 
PREFACE. 


Memorialized by the Faculty of Concordia Seminary, St. Louis, Mo., the 
Evangelical Lutheran Synod of Missouri, Ohio, and Other States, assembled as 
Fifteenth Delegate Synod from June 20 to 29, 1917, at Milwaukee, Wis., unanimously 

i passed the very appropriate resolution to publish as a Memorial of the Quadri- 
centennial of the Glorious Reformation a German-Latin-English edition of the 
Book.of Concord containing the Symbols of the Evangelical Lutheran Church. 

y The work on CoNcoRDIA TRIGLoTTA was begun immediately. Chiefly owing 

^ to the economie conditions created by the World War, however, the completion 
of the large undertaking was delayed much longer than anticipated. And the fact 
that we are now in a position to write the Preface to the finished book, together 
with its detailed Indexes and extensive Historical Introductions, we regard and 
gratefully acknowledge as a special favor of God, whom alone also we credit with 
whatever merit any one may anywhere justly ascribe to this work, or any part of it. 

As for the German and Latin texts embodied in Concorpra TRIGLOTTA, the 
former was compared with the original German edition, published 1580 at Dresden. 
Obsolete forms as “Gezeugnis,” “Oberkeit,” “gebeutet,” and, as a rule, also such 
forms as “nimmet,” “gehet,” “stehet,” ete., were replaced with: “Zeugnis,” “Obrig- 
keit," “gebietet,” “nimmt,” “geht,” “steht,” etc. The Latin text was revised 
according to the first authentic Latin edition, published 1584 in Leipzig, and 
quite a number of misprints still found in Mueller's eleventh edition of 1912 were 
corrected. ’ 

While I; the undersigned, alone am responsible for the Latin and German 
texts, the English translation of the Trıcror is throughout the joint effort of 
Prof. W. H. T. Dau and myself. It is based on the original German and 
Latin texts, respectively, and on the existing English translations, chiefly those 
incorporated in Jacobs’s Book of Concord. 

The Preface to the Christian Book of Concord, the Augsburg Confession, the 
Apology of the Augsburg Confession, and the treatise Of the Power and Primacy 
of the Pope are translated from the Latin; the Smalcald Articles, the two Catechisms 
of Luther, the Formula of Concord, and the Visitation Articles, from the German. 
In the Catalog of Testimonies the translation of the introduction, the ten theses, 
‚and the conclusion are based on the German text, while the passages quoted from 
"Orthodox Antiquity" are translated from the original Greek and Latin, respectively. 
In the running titles of the TricLor the small numbers indicate the pages in 
‚the editions of the Symbolical Books of J. T. Mueller and J. G. Walch. The pages 
- of A. Rechenberg's edition are given in brackets in the Latin columns; e.g., on 
> page 100 of the TrıcLor, *M. 74. 75" indicates the corresponding pages in Mueller; 
. *W.67— 69," the pages in Walch; “R. 49,” the page in Rechenberg. 

Whatever in the three texts of the TRIGLOT is included in brackets does not 
belong to the text proper. When reading the longer passages, it may perhaps, in 
. some instances, be advisable simply to skip the brackets in order not to disturb 

. the natural flow of a period. 


i 736637 


256 


Re X ans 


IV PREFACE. 


In the Latin and German texts brackets with a star contain different textual 
readings, while all other brackets contain explanations, quotations from authors 
referred to in the texts, etc. Unless otherwise indicated, citations from Church 
Fathers, etc., are taken from Mueller’s edition of the Symbolical Books, p. 840 ff. | 

In keeping with the principle otherwise observed in the TRIGLOT, the super- 
scriptions of the first 21 articles of the Latin and German Augsburg Confession 
(with the exception only of Article XX in the German text), furthermore Articles 
I, II, and IX of the Apology, and a number of Bible references should have been © 
put in brackets, because they are additions not found in the original German and 
Latin editions of 1580 and 1584. 

Brackets in the English text contain words, phrases, sentences, or shorter or 
longer passages from the respective German or Latin text which is not the basis 
of the translation. | 

The “Index of Scripture Texts" and the German *Sach- und Namenregister" 
have been appropriated from Mueller's edition of the Lutheran symbols, while the 
English “Index of Subjects” is the one found in Jacobs’s Book of Concord, which, 
however, is also based on Mueller. The tedious work of changing the page-numbers 
of these indexes to those of the TRIGLOT was done by Prof. Dau. All three indexes 
have also been revised and substantially augmented. | 


The Lutheran Church differs from all other churches in being essentially the 
Church of the pure Word and unadulterated Sacraments. Not the great number 
of her adherents, not her organizations, not her charitable and other institutions, 
not her beautiful customs and liturgical forms, etc., but the precious truths confessed 
by her symbols in perfect agreement with the Holy Scriptures constitute the true 
beauty and rich treasures of our Church, as well as the never-failing source of her 
vitality and power. 

Wherever the Lutheran Church ignored her symbols or rejected all or some 
of them, there she always fell an easy prey to her enemies. But wherever she held 
fast to her God-given crown, esteemed and studied her confessions, and actually 
made them a norm and standard of her entire life and practise, there the Lutheran 
Church flourished and confounded all her enemies. | 

Accordingly, if Lutherans truly love their Church, and desire and seek her 
welfare, they must be faithful to her confessions and constantly be on their guard 
lest any one rob her of her treasure. To strengthen this loyalty and to further and 
facilitate the study of our “Golden Concordia," — such is the object also of this 
Jubilee Edition — the TRIGLOT CONCORDIA. | 

. May God be pleased, as in the past, so also in the future, to bless our Church, 
and graciously keep her in the true and only saving Christian faith as set forth and 
confessed in the Lutheran symbols, whose paramount object is to maintain the gem 
of Luther’s Reformation, the blessed doctrine of salvation by grace only, which most 
wonderfully magnifies the great glory of our God, and alone is able to impart solid 
comfort to poor. sinners. 

F. BENTH, 


July 4, 1921.’ Concordia Seminary, St. Louis, Mo. 


4 
d 
| TABLE OF CONTENTS. 
’ PAGE 
Historical Introductions to the tmbebeaD Books y. sc u 1—256 
^ 200 5 07 HEURE Sd e 2 METSRERICERTIQCUEODST OO N 251—266 
% 
fuer esace Fosthe UhtistianfBook of Concord - 25.5.15: 2... Ne. 06-27 
fr “The Three Universal or ENDE We Oreedases bus on üneet irae S. Uh pk ats 29—35 
BEEN uU DonfesuUon.u.biluec a eye Mui ane Vine ob a a albino» ajetpaw ace 37—95 
ee Anosbüurg Confesslon-.... wes gerere rre 97—451 
EEUU ce am ens qd qeu a Mace tuti iiio iw vie’ me pe m Me rx s 453—502 
EN ee tea GO brnoacy ofthe Pope „un. tn eden errem ed 502—529 
Ehe Small Catechism of DrjMartin Euther^....2... 1 eee ee 530—563 
| The Large Catechism of Dr. Martin Luther ............. eee 565—173 
Y 3 En ormul'of Concord. $2... 3.4: 8. oen ree en e em 115—843 
\ Thorough Declaration of the Formula of Concord ............0.. 6.000 eee eens 845—1103 
A Catalog Ra PO e. «ans ae vua lecce Ret hee NET RET ons 1105—1149 
sn N nei: Aa o EA Luis ra ob Pere ENG 1150—1157 
| | Index o ou uto koe: E oU CT CMT ED as 1158—1162 
J— Sach- und Namenregister SVP ad aS THER ved <0 5, ss ARE pea ion ee a 1163—1245 
EE s o ooo euge hg 1246—1285 


Var 


PUE ud 


peyote 


3 Bash 


Er 


HISTORICAL INTRODUCTIONS 


to the 


Symbolical Books 
of the Evangelical Lutheran Church. 


ere un 


By F. BENTE. 


Concordia Triglotta, 


win t 
pm 


N bt 


vis et grandis: 


HISTORICAL INTRODUCTIONS TO THE SYMBOLICAL 
BOOKS OF THE EVANGELICAL LUTHERAN CHURCH. 


I. The Book of Concord, or The Concordia. 


1. General and Particular Symbols. 


Book of Concord, or Concordia, is the title 
of the Lutheran corpus doctrinae, i. e., of the 
symbols recognized and published under that 
name by the Lutheran Church. The word 
symbol, oóufoAlorv, is derived from the verb 
ovupáAAsw, to compare two things for the 
purpose of perceiving their relation and asso- 
ciation. Z£$ufoAlorv thus developed the mean- 
ing of tessara, or sign, token, badge, banner, 
watehword, parole, countersign, confession, 
ereed. A Christian symbol, therefore, is a 
mark by which Christians are known. And 
since Christianity is essentially the belief in 
the truths of the Gospel, its symbol is of 
necessity a confession of Christian doctrine. 
The Church, accordingly, has from the be- 
ginning defined and regarded its symbols as 
a rule of faith or a rule of truth. Says 
Augustine: “Symbolum est regula fidei bre- 
brevis numero verborum, 
grandis pondere sententiarum. A symbol is 
a rule of faith, both brief and grand: brief, 
as to the number of words; grand, as to the 
weight of its thoughts." 

Cyprian was the first who applied the term 
symbol to the baptismal confession, because, 
he said, it distinguished the Christians from 
non-Christians. Already at the beginning of 
the fourth century the Apostles’ Creed was 
universally called symbol; and in the Middle 
Ages this name was applied also to the Nicene 
and the Athanasian Creeds. In the Introduc- 
tion to the Book of Concord the Lutheran 
eonfessors designate the Augsburg Confession 
as the “symbol of our faith," and in the Epit- 
ome of the Formula of Concord, as “our sym- 
bol of this time." 

Symbols may be divided into the following 
elasses: 1. Ecumenical symbols, which, at 
least in the past, have been accepted by all 


Christendom, and are still formally acknowl- 


edged by most of the evangelieal Churches; 
2. particular symbols, adopted by the various 


..— denominations of divided Christendom; 3. pri- 


vate symbols, such as have been formulated 
and published by individuals, for example, 
Luther's Confession of the Lord's Supper of 
1528. The publication of private confessions 
does not necessarily involve an impropriety; 
for aecording to Matt. 10, 32. 33 and 1 Pet. 
3, 15 not only the Church as a whole, but in- 
dividual Christians as well are privileged and 
in duty bound to confess the Christian truth 
over against its public assailants.  Self- 


L] 


evidently, only such are symbols of particular 
churches as have been approved and adopted 
by them. The symbols of the Church, says the 
Formula of Concord, *should not be based on 
private writings, but on such books as have 
been composed, approved, and received in the 
name of the churches which pledge themselves 
to one doctrine and religion.” (Conc. TRIGL., 
851, 2.) 

Not being formally and explicitly adopted 
by all Christians, the specifically Lutheran 
confessions also are generally regarded as par- 
tieular symbols. Inasmuch, however, as they 
are in complete agreement with Holy Scrip- 
ture, and in this respect differ from all other 
partieular symbols, the Lutheran confessions 
are truly ecumenical and catholie in character. 
They contain the truths believed universally 
by true Christians everywhere, explicitly by 
all eonsistent Christians, implicitly even by 
inconsistent and erring Christians. Christian 
truth, being one and the same the world over, 
is none other than that which is found in the 
Lutheran confessions. 


2. The German Book of Concord. 


The printing of the offieial German edition 
of the Book of Concord was begun in 1578, 
under the editorship of Jacob Andreae. The 
25th of June, 1580, however, the fiftieth anni- 
versary of the presentation of the Augsburg 
Confession to Emperor Charles V, was chosen 
as the date for its official publication at Dres- 
den and its promulgation to the general public. 
Following are the contents of one of the five 
Dresden folio copies whieh we have compared: 
l. The title-page, concluding with the words, 
“Mit Churf. G. zu Sachsen Befreiung. Dres- 
den MDLXXX." 2. The preface, as adopted 
and signed by the estates at Jueterbock in 
1579, which supplanted the explanation, origi- 
nally planned, of the theologians against the 
various attacks made upon the Formula of 
Concord. 3. The three Ecumenical Symbols. 
4. The Augsburg Confession of 1530. 5. The 
Apology of 1530. 6. The Smalcald Articles of 
1537, with the appendix, “Concerning the 
Power and Supremacy of the Pope.” 7. Lu- 
ther’s Small Catechism, omitting the “Book- 
lets of Marriage and Baptism,” found in some 
copies. 8. Luther’s Large Catechism. 9. The 
Formula of Concord, with separate title-pages 
for the Epitome and the Solida Declaratio, 
both dated 1580. 10. The signatures of the 
theologians, ete. amounting to about 8,000. 


4 Historical Introductions to the Symbolical Books. 


ll. The Catalogus Testimoniorum, with the 
superseription “Appendix” (found in some 
copies only). The Preface is followed by a 
Privilegium signed by Elector August and 
guaranteeing to Matthes Stoeckel and Gimel 
Bergen the sole right of publication, a docu- 


ment not found in the other copies we com- - 


pared. The Formula of Concord is followed 
by a twelve-page index of the doctrines treated 
in the Book of Concord; and the list of sig- 
natures, by à page containing the trade-mark 
of the printer. 'The center of this page fea- 
tures a cut inscribed, “Matthes Stoeckel Gimel 
Bergen 1579.” The cut is headed by. Ps..9, 
1.2: “Ich danke dem Herrn von ganzem Her- 
zen und erzaehle all deine Wunder. Ich freue 
mich und bin froehlich in dir und lobe deinen 
Namen, du Allerhoechster. I thank the Lord 
with all my heart and proclaim all Thy won- 
ders. I am glad and rejoice in Thee, and 
praise Thy name, Thou Most High.” Under 
the cut are the words: “Gedruckt zu Dresden 
durch Matthes Stoeckel. Anno 1580. Printed 
by Matthes Stoeckel, Dresden, 1580.” 

In a letter dated November 7, 1580, Martin 
Chemnitz speaks of two Dresden folio editions 
of the German Book of Concord, while Feuer- 
linus, in 1752, counts seven Dresden editions. 
As a matter of fact, the Dresden folio copies 
differ from one another, both as to typography 
and contents. Following are the chief differ- 
ences of the latter kind: 1. Only some copies 
have the liturgical Forms of Baptism and of 
Marriage appended to the Small Catechism. 
2. The Catalogus is not entitled “Appendix” 
in all copies, because it was not regarded as 
a part of the confession proper. 3. In some 
copies the passage from the Augsburg Confes- 
sion, quoted in Art. 2, 29 of the Solida Declara- 
tio, is taken, not from the Mainz Manuscript, 
but from the quarto edition of 1531, which 
already contained some alterations. :4. Some 
copies are dated 1580, while others bear the 
date 1579 or 1581. Dr. Kolde’ gives it as his 
opinion that in spite of all these and other 
(chiefly typographical) differences they are 
nevertheless all copies of one and the same 
edition, with changes only in individual 
sheets. (Historische Einleitung in die Sym- 
bolischen Buecher der ev.-luth. Kirche, p. 70.) 
Dr. Tschackert inclines to the same view, say- 
ing: “Such copies of this edition as have been 
preserved exhibit, in places, typographical 
differences. This, according to Polycarp Ley- 
ser’s Kurzer und gegruendeter Bericht, Dres- 
den, 1597 (Kolde, 70), is due to the fact that 
the manuscript was rushed through the press 
and sent in separate sheets to the interested 
estates, and that, while the forms were in 
press, changes were made on the basis of the 
criticisms sent in from time to time, yet not 
equally, so that some copies differ in certain 
sheets and insertions.” (Die Entstehung der 
luth. und der ref. Kirchenlehre, 1910, p. 621.) 

However, while this hypothesis explains a 
number of the variations in the Dresden folio 
copies, it does not account for all of them, 
especially not for those of a typographical 
nature. In one of the five copies which swe 


compared, the title-page, radically differing 


from the others, reads as follows: “Formula 
Concordiae. Das ist: Christliche, Heilsame, 
Reine Vergleichunge, in welcher die Goettliche 
Leer von den vornembsten Artikeln vnserer 
wahrhafftigen Religion, aus heiliger Schrifft 
in kurtze bekanntnues oder Symbola vnd Leer- 
hafte Schrifften,: welche allbereit vor dieser 
zeit von den Kirchen Gottes Augspurgischer 
Confession, angenommen vnd approbiert:, ver- 
fasset. Sampt bestendiger, in Gottes wort 
wolgegruendeter, richtiger, endlicher wider- 
holung, erklerung und entscheidung deren 
Streit, welche vnter etlichen Theologen, so 
sich zu ermelter Confession bekant, fuerge- 
fallen. Alles nach inhalt der heiligen 
Schrifft, als der einigen Richtschnur der 
Goettlichen wahrheit, vnd nach anleitung ob- 
gemeldter in der Kirchen.Gottes, approbierten 
Schrifften. Auff gnedigsten, gnedigen, auch 
guetigsten beuehl, verordnung und einwilli- 
gung nach beschriebener Christlichen Chur- 
fuersten, Fuersten vnd Stende des heiligen 
Roemischen Reichs Deutscher Nation, Augs- 
purgischer Confession, derselben Landen, Kir- 
chen, Schulen vnd Nachkommen zum trost vnd 
besten in Druck vorfertiget. M. D. LX XIX." 
(“Formula of Concord, that is, Christian, 
wholesome, pure agreement, in which the 
divine doctrine of the chief articles of our 
true religion. have been drawn up from the 
Holy Seripture in short confessions or sym- 
bols and doctrinal writings, which have al- 
ready before this time been accepted and 
approved by the Churches of God of the 
Augsburg Confession, together with a firm, 
Seripturally well-founded, correct, final repe- 
tition, explanation and decision of those con- 
troversies which have arisen among some 
theologians who have subscribed to said Con- 
fession, all of which has been drawn up ac- 
cording to the contents of Holy Scripture, 
the sole norm of divine Truth, and according 
to the analogy of the above-named writings 
which have the approval of the Churches of 
God. Published by the most gracious, kind, 
and benevolent command, order, and assent of 
the subscribed Christian Electors, princes, and 
estates of the Holy Roman Empire, of the 
German nation, of the Augsburg Confession, 
for the comfort and benefit of said lands, 
churches, schools, and posterity. 1579.”) i 

Apart from the above title this copy differs 
from the others we examined in various ways. 
Everywhere (at four different places) it bears 
the date 1579, which, on the chief title-page, 
however, seems to have been entered in ink at 
a later date. Also the place of publication, 
evidently Dresden, is not indicated. Two 
variations are found in the Preface to the 
Book of Coneord, one an omission, the other 
an addition. The signatures of the princes 
and estates to the Preface are omitted. Ma- 
terial and formal differences are found also 
on the pages containing the subscriptions of 
the theologians to the Formula of Concord; 
and the Catalogus is lacking entirely. The 
typography everywhere, especially in the por- 
tions printed in Roman type, exhibits many. 
variations and divergenees from our other 
four copies, which, in turn, are also character-, _ 


ja 
BA 


I. The Book of Concord, or The Concordia. 5 


ized by numerous typographical and other 
variations. The copy of which, above, we 


‚have given the contents is dated throughout 


1580. Our third copy bears the same date, 
1580, excepting on the title-page of the Solida 
Declaratio, which has 1579. In both of these 
copies the typography of the signatures to 
the Book of Concord is practically alike. In 
our fourth copy the date 1580 is found on the 
title-page of the Concordia, the Catalogus, and 
the appended Saxon Church Order, which 
covers 433 pages, while the title-pages of the 
Epitome and the Declaratio and the page 
earrying the printer’s imprint are all dated 
1579. In this copy the typography of the sig- 
natures closely resembles that of the copy 
dated everywhere 1579. In our fifth Dresden 
folio copy, the title-page of the Book of Con- 
cord and the Catalogus are dated 1580, while 
the title-pages of the Epitome and Solida 
Declaratio are dated 1579. This is also the 
only copy in which the Catalogus is printed 
under the special heading “Appendix.” 

In view of these facts, especially the varia- 
tion of the Roman type in all copies, Kolde’s 
hypothesis will hardly be regarded as firmly 
established. Even if we eliminate the copy 
which is everywhere dated 1579, the variations 
in our four remaining Dresden folio copies 
cannot be explained satisfactorily without as- 
suming either several editions or at least 
several different compositions for the same 
edition, or perhaps for the two editions men- 
tioned by Chemnitz. Feuerlinus distinguishes 
seven Dresden editions of the Book of Con- 
eord — one, printed for the greater part in 
1578, the second, third, and fourth in 1580, 
the fifth in 1581, the sixth also in 1581, but 
in quarto, and the seventh in 1598, in folio. 
(Bibliotheca Symbolica, 1752, p. 9.) A copy 
like the one referred to above, which is every- 
where dated 1579, does not seem to have come 
to the notice of Feuerlinus. 

In the copy of the Tuebingen folio edition 
whieh is before us, the Index follows the 
Preface. The appendices of the Small Cate- 
chism are omitted, likewise the superscription 
Appendix of the Catalogus. Our eopy of the 
Heidelberg folio edition of 1582 omits the 
Catalogus and adds the Apology of the Book 
of Concord of 1583, as also the Refutation of 
the Bremen Pastors of the same year. A copy 
of the Magdeburg quarto edition lying before 
us has the year 1580 on the title-pages of the 
Book of Concord, the Epitome, the Declaratio, 
and the Catalogus. The Preface is followed 
by three pages, on which Joachim Frederick 
guarantees to “Thomas Frantzen Buchvor- 
legern” (Thomas Frantzen, publishers) the 


sole right of publication for a period of five 


years, and prohibits the introduction of other 
copies, excepting only those of the Dresden 
folio edition of 1580. Luther’s Booklets of 
Marriage and of Baptism are appended to the 
Small Catechism, and to the Large Catechism 
is added “Eine kurze Vermahnung zu der 
Beicht, A Brief Exhortation to Confession.” 
(None of the Dresden folio copies we com- 
pared contain these appendices, nor are they 
found in the Latin editions of 1580 and 1584.) 


The index is followed by a page of corrected 
misprints. The last page has the following 
imprint: “Gedruckt zu Magdeburg durch Jo- 
hann Meiszner und Joachim Walden Erben, 
Anno 1580, Printed at Magdeburg by John 
Meissner’s and Joachim Walden’s heirs. In 
the year 1580.” 


3. The Latin Concordia. 


Even before the close of 1580, Selneccer pub- 
lished a Latin Concordia containing a trans- 
lation of the Formula of Concord begun by 
Lucas Osiander in 1578 and completed by 
Jacob Heerbrand. It was a private under- 
taking and, owing to its numerous and partly 
offensive mistakes, found no recognition. 
Thus, for instance, the passage of the Tracta- 
tus, “De Potestate et Primatu Papae,” in 
§ 24: “Christ gives the highest and final judg- 
ment to the church,” was rendered as follows: 
“Et Christus summum et ultimum ferculum 
apponit ecclesiae.” (p.317.) Besides, Selnec- 
cer had embodied in his Concordia the ob- 
jectionable text of the Augsburg Confession 
found in the octavo edition of 1531, which 
Melanchthon had altered extensively. 

The necessary revision of the Latin text was 
made at the convention in Quedlinburg during 
December, 1582, and January, 1583, Chemnitz 
giving material assistance. The revised edi- 
tion, which constitutes the Latin tectus re- 
ceptus of the Formula of Concord, was pub- 
lished at Leipzig in 1584. Aside from many 
corrections, this edition eontains the transla- 
tion of the Formula of Concord as already cor- 
rected by Selneccer in 1582 for his special 
Latin-German edition, and afterwards thor- 
oughly revised by Chemnitz. The texts of the 
Augsburg Confession and the Apology follow 
the editio princeps of 1531. The 8,000 sig- 
natures, embodied also in the Latin edition of 
1580, were omitted, lest any one might com- 
plain that his name was appended to a book 
which he had neither seen nor approved. In 
keeping herewith, the words in the title of 
the Book of Concord: “et nomina sua huic 
libro subscripserunt and have subscribed 
their names to this book," which Mueller re- 
tained in his edition, were eliminated. The 
title-page concludes as in the edition of 1580, 
the word “denuo” only being added and the 
date correspondingly changed. On the last 
two pages of this edition of 1584 Selneccer re- 
fers to the edition of 1580 as follows: "Antea 
publieatus est liber Christianae Concordiae, 
Latine, sed privato et festinato instituto, Be- 
fore this the Book of Concord has been pub- 
lished in Latin, but as a private and hasty 
undertaking.” In the edition of 1584, the 
text of the Small Catechism is adorned with 
23 Biblical illustrations. 

Among the later noteworthy editions of the 
Book of Concord are the following: Tue- 
bingen, 1599; Leipzig, 1603, 1622; Stuttgart, 
1660, 1681. Editions furnished with intro- 
ductions or annotations or both: H. Pip- 
ping, 1703; S. J. Baumgarten, 1747; J. W. 
Schoepff, Part I, 1826, Part II, 1827; F. A. 
Koethe, 1830; J. A. Detzer, 1830; F. W. 
Bodemann, 1843. In America the entire Book 


6 Historical Introductions to the Symbolical Books. 


of Concord was printed in German by H. Lud- 
wig, of New York, in 1848, and by the Con- 
cordia Publishing House of St. Louis, Mo., in 
1880. In Leipzig, Latin editions appeared in 
the years 1602, 1606, 1612, 1618, 1626, 1654, 
1669, 1677. Adam Rechenberg’s edition “with 
an appendix in three parts and new indices” 
(cum appendice tripartita et novis indicibus) 
saw five editions — 1678, 1698, 1712, 1725, 
1742. We mention also the edition of Pfaf- 
fius, 1730; Tittmann, 1817; .H. A. G. Meyer, 
1830, containing a good preface; Karl Hase, 
in his editions of 1827, 1837, and. 1845, was 
the first to number the paragraphs.  Reinec- 
cius prepared a German-Latin edition in 1708. 
This was followed in 1750 by the German- 
Latin edition of Johann Georg Walch. Muel- 
ler’s well-known German-Latin Concordia saw 
eleven editions between 1847 and 1912. Since 
1907 it appears with historical introductions 
by Th. Kolde. 


4. English Translations. 


All of the Lutheran symbols have been 
translated into the English language repeat- 
edly. In 1536 Richard Tavener prepared the 
first translation of the Augsburg Confession. 
Cranmer published, in 1548, “A Short In- 
struction into the Christian Religion,” essen- 
tially a translation of the Ansbach-Nuernberg 
Sermons on the Catechism. In 1834 a trans- 
lation of the German text of the Augsburg 
Confession with “Preliminary Observations” 
was published at Newmarket, Va., by Charles 
Henkel, Prof. Schmidt of the Seminary at 
Columbus, O., assisting in this work. The 
Introduction to the Newmarket Book of 
Concord assigns Henkel’s translation of the 
Augsburg Confession to the year 1831. Our 
copy, however, which does not claim to be 
a second edition, is dated 1834. In his 
Popular Theology of 1834, S. S. Schmucker 
offered a translation of the Latin text, muti- 
lated in the interest of his American Lu- 
theranism. | Hazelius followed him with a 
translation in 1841. In 1848, Ludwig, of New 
York, issued a translation of the German text 
of the Unaltered Augsburg Confession, as 
well as of the Introduction, prepared by 
C. H. Schott, together with the Ecumenical 
Symbols, also with introductions. The title- 
page of our copy lists the price of the book 
at 121, cents. C. P. Krauth’s translation of 
the Augsburg Confession appeared in 1868. 
The first complete translation of the German 
text of the entire Book of Concord was pub- 
lished in 1851 by the publishing house of Sol- 
omon D. Henkel & Bros., at Newmarket, Va. 
In this translation, however, greater stress 
was laid on literary style than upon an ex- 
act reproduction of the original. Ambrose 
and Socrates Henkel prepared the translation 
of the Augsburg Confession, the Apology, the 
Smaleald Articles, the Appendix, and the 
Articles of Visitation. The Small Catechism 
was offered in the translation prepared by 
David Henkel in 1827. The Large Catechism 
was translated by J. Stirewalt; the Epitome, 
by H. Wetzel; the Declaratio, by J. R. Moser. 
The second, improved edition of 1854 con- 


tained a translation of the Augsburg Confes- 
sion by C. Philip Krauth, the Apology was 
translated by W. F. Lehmann, the Smalcald 
Articles by W. M. Reynolds, the two Cate- 
ehisms by J. G. Morris, and the Formula of — 
Concord together with the Catalogus by C. F. 
Sehaeffer. In both editions the historical in- 
troduetions present a reproduction of the 
material in J. T. Mueller's Book of Concord. 

In 1882 a new English translation of the 
entire Book of Concord, together with intro- 
duetions and other confessional material, ap- 
peared in two volumes, edited by Dr. H. E. 
Jacobs. The first volume of this edition em- 
braces the confessional writings of the Lu- 
theran Church. It contains C. P. Krauth's 
translation of the Augsburg Confession as re- 
vised for Schaff’s Creeds of Ohristendom. 
Jacobs translated the Apology (from the 
Latin, with insertions, in brackets, of trans- 
lations from the German text), the Smaleald 
Articles (from the German), the Tractatus 
(from the Latin), and the Formula of Con- 
cord. The translation of the Small Catechism 
was prepared by a committee of the Minis- 
terium of Pennsylvania. The Large Catechism 
was done into English by A. Martin. A re- 
print of this edition appeared in 1911, en- 
titled “People’s Edition," in which the Augs- 
burg Confession is presented in a translation 
prepared by a committee of the General Coun- 
cil, the General Synod, the United Synod in 
the South, and the Ohio Synod. The second 
volume of Jacobs's edition of the Book of Con- 
cord embodies historical introductions to the 
Lutheran symbols, translations of the Mar- 
burg Articles, the Schwabach Articles, the 
Torgau Articles, the Altered Augsburg Con- 
fession of 1540 and 1542, Zwingli’s Ratio 
Fidei, the Tetrapolitana, the Romish Confu- 
tatio, Melanchthon’s Opinion of 1530, Luther’s 
Sermon on the Descent into Hell of 1533, the 
Wittenberg Concordia, the Leipzig Interim, 
the Catalogus Testimoniorum, the Artieles of 
Visitation, and the Decretum Upsaliense of 
1593. The Principles of Faith and Church 
Polity of the General Council and an index 
complete this volume. A Norwegian and a 
Swedish translation of the Book of Coneord 
have also been published in America. 


5. Corpora Doctrinae Supplanted by 
Book of Concord. 


More than twenty different Lutheran col- 
lections of symbols or corpore  doctrimae 
(a term first employed by Melanchthon), most 
of them bulky, had appeared after the death 
of Luther and before the adoption of the 
Formula of Concord, by which quite a number 
of them were supplanted. From the sig- . 
natures to its Preface it appears that the 
entire Book of Concord was adopted by 
3 electors, 20 princes, 24 counts, 4 barons, and 
35 imperial cities. And the list of signatures 
appended to the Formula of Concord contains 
about 8,000 names of theologians, preachers, 
and schoolteachers. About two-thirds of the 
German territories which professed adherence 
to the Augsburg Confession adopted and in- 
troduced the Book of Concord as their corpus 


FE 


I. The Book of Concord, or The Concordia. 7 


doctrinae. (Compare Historical Introduction 
to the Formula of Concord.) 

Among the corpora doctrinae which were 
gradually superseded by the Book of Concord 
are the following: 1. Corpus Doctrinae Philip- 
picum, or Misnicum, or Wittenbergense of 
1560, containing, besides the three Ecumenical 
Symbols, the following works of Melanchthon: 
Variata, Apologia, Repetitio Augustanae Con- 
fessionis, Loci, Examen Ordinandorum of 1552, 
Responsio ad Articulos Bavaricae Inquisitio- 
nis, Refutatio Serveti. Melanchthon, shortly 
before his death, wrote the preface for the 
Latin as well as the German edition of this 
Corpus. 2. Corpus Doctrinae Pomeranicum of 
1564, which adds Luther’s Catechisms, the 
Smalcald Articles, and three other works of 
Luther to the Corpus Doctrinae Philippicum, 
which had been adopted 1561. 3. Corpus 
Doctrinae Prutenicum, or Borussicum, of 
Prussia, 1567, containing the Augsburg Con- 
fession, the Apology, the Smalcald Articles, 
and Repetition of the Sum and Content of the 
True, Universal Christian Doctrine of the 
Church, written by Moerlin and Chemnitz. 
4. Corpus Doctrinae Thuringicum in Ducal 
Saxony, of 1570, containing the three Ecu- 
menical Symbols, Luther’s Catechisms, the 
Smalcald Articles, the Confession of the 
Landed Estates in Thuringia (drawn up by 
Justus Menius in 1549), and the Prince of 
Saxony’s Book of Confutation (Konfutations- 
buch) of 1558. 5. Corpus Doctrinae Branden- 
burgicum of 1572, containing the Augsburg 
Confession according to the Mainz Manu- 
script, Luther’s Small Catechism, Explanation 
of the Augsburg Confession drawn from the 
postils and doctrinal writings “of the faith- 
ful man of God Dr. Luther” by Andreas Mu- 
sculus, and a Church Agenda. 6. Corpus Do- 
etrinae Wilhelminum of Lueneburg, 1576, 
containing the three Ecumenical Symbols, the 


Augsburg Confession, the Apology, the Smal- 


eald Articles, Luther’s Catechisms, Formulae 
Caute Loquendi (Forms of Speaking Cau- 
tiously) by Dr. Urbanus Regius, and For- 
mulae Recte Sentiendi de Praecipuis Horum 
Temporum Controversiis (Forms of Thinking 
Correctly concerning the Chief Controversies 
of These Times) by Martin Chemnitz. 7. Cor- 
pus Doctrinae Iulium of Duke Julius of Braun- 
schweig-Wolfenbuettel, 1576, containing the 
documents of the Wilhelminum, with the sole 
addition of the Short Report of Some Promi- 
nent Articles of Doctrine, from the Church 
Order of Duke Julius, of 1569. 8. The Ham- 
burg Book of Confession of 1560, which was 
also adopted by Luebeck and Lueneburg, and 
contained a confession against the Interim, 


. drawn up by Aepinus in 1548, and also four 


declarations concerning Adiaphorism, Osi- 
andrism, Majorism, and the doctrine of the 
Lord’s Supper, drawn up since 1549. 9. The 
Confessional Book of Braunschweig, adopted 
in 1563 and reaffirmed in 1570, containing, 
The Braunschweig Church Order of 1528, the 
Unaltered Augsburg Confession, the Apology 
thereof, the Smalcald Articles, Explanation, 
ete., drawn up at Lueneburg in 1561 against 
the Crypto-Calvinists. 10. The Church Order 


of the city of Goettingen, 1568, containing 
the Church Order of Goettingen of 1531, Lu- 
ther’s Small Catechism, the Smalcald Articles, 
the Augsburg Confession, and the Apology. 
(Tschackert, /. c., 613 f.; Feuerlinus, 1. c., 1 f.) 


6. Subscription to Confessions. 


The position accorded the symbols in the 
Lutheran Church is clearly defined by the 
Book of Concord itself. According to it Holy 
Scripture alone is to be regarded as the sole 
rule and norm by which absolutely all doc- 
trines and teachers are to be judged. The 
object of the Augustana, as stated in its Pref- 
ace, was to show “what manner of doctrine 
has been set forth, in our lands and churches, 
from the Holy Scripture and the pure Word 
of God.” And in its Conclusion the Lutheran 
confessors declare: “Nothing has been re- 
ceived on our part against Scripture or the 
Church Catholic,” and “we are ready, God 
willing, to present ampler information accord- 
ing to the Scriptures.” Iuxta Scripturam” 
— such are the closing words of the Augsburg 
Confession. The Lutheran Church knows of 
no other principle. 

In the Formula of Concord we read: “Other 
writings, however, of ancient or modern 
teachers, whatever name they bear, must not 
be regarded as equal to the Holy Scriptures, 
but all of them together be subjected to them, 
and should not be received otherwise or further 
than as witnesses, [which are to show] in 
what manner after the time of the apostles, 
and at what places, this doctrine of the 
prophets and apostles was preserved.” (777, 2.) 
In the Conclusion of the Catalog of Testi- 
monies we read: “The true saving faith is 
to be founded upon no church-teachers, old or 
new, but only and alone upon God’s Word, 
which is comprised in the Scriptures of the 
holy prophets and apostles, as unquestionable 
witnesses of divine truth.” (1149.) 

The Lutheran symbols, therefore, are not 
intended to supplant the Scriptures, nor do 
they do so. They do, however, set forth what 
has been at all times the unanimous under- 
standing of the pure Christian doctrine ad- 
hered to by sincere and loyal Lutherans every- 
where; and, at the same time, they show 
convincingly from the Scriptures that our 
forefathers did indeed manfully confess noth- 
ing but God’s eternal truth, which every Chris- 
tian is in duty bound to, and consistently 
always will, believe, teach, and confess. 

The manner also in which Lutherans pledge 
themselves confessionally appears from these 
symbols. The Augsburg Confession was en- 
dorsed by the princes and estates as follows: 
“The above articles we desire to present in 
accordance with the edict of Your Imperial 
Majesty, in order to exhibit our Confession 
and let men see a summary of the doctrine 
of our teachers.” (95,6.) In the preamble to 
the signatures of 1537 the Lutheran preachers 
unanimously confess: “We have reread the 
articles of the Confession presented to the 
Emperor in the Assembly at Augsburg, and 
by the favor of God all the preachers who 


8 Historical Introductions to the Symbolical Books. 


have been present in this Assembly at Smal- 
eald harmoniously declare that they believe 
and teach in their churches according to the 
articles of the Confession and Apology.” 
(529.) John Brenz declares that he had read 
and reread, time and again, the Confession, 
the Apology, ete., and judged “that all these 
agree with Moly Scripture, and with the be- 
lief of the true and genuine catholic Church 
(haec omnia convenire cum Sacra Scriptura 
et cum sententia verae xai yvnoins catholicae 
ecclesiae). (529.) Another subscription — 
to the Smaleald Articles — reads: “I, Con- 
rad Figenbotz, for the glory of God subscribe 
that I have thus believed and am still preach- 
ing and firmly believing as above.” (503, 13.) 
Brixius writes in a similar vein: “I... sub- 
scribe to the Articles of the reverend Father 
Martin Luther, and confess that hitherto 
I have thus believed and taught, and by the 
Spirit of Christ I shall continue thus to be- 
lieve and teach.” (503, 27.) 

. In the Preface to the Thorough Declaration 
of the Formula of Concord the Lutheran con- 
fessors declare: “To this Christian Augsburg 
Confession, so thoroughly grounded in God’s 
Word, we herewith pledge ourselves again 
from our inmost hearts. We abide by its 
simple, clear, and unadulterated meaning as 
the words convey it, and regard the said Con- 
fession as a pure Christian symbol, with which 
at the present time true Christians ought to 
be found next to God's Word. ... We intend 
also, by the grace of the Almighty, faithfully 
to abide until our end by this Christian Con- 
fession, mentioned several times, as it was de- 
livered in the year 1530 to the Emperor 
Charles V; .and it is our purpose, neither in 
this nor in any other writing, to recede in the 
least from that oft-cited Confession, nor to 
propose another or new confession." (847, 
4.5.) Again: “We confess also the First, Un- 
altered Augsburg Confession as our symbol 
for this time (not because it was composed 
by oür theologians, but because it has been 
taken from God's Word and is founded firmly 
and well therein), precisely in the form in 
which it was committed to writing in the 
yeär 1530, and presented to the Emperor 
Charles V at Augsburg." (851, 5.) 

In like’ manner the remaining Lutheran 
symbols were adopted. (852. 777.) | Other 
books, the Formula of Concord declares, are 
accounted useful, “as far as (wofern, quate- 
nus) they are consistent with” the Scriptures 
and the symbols. (855, 10.) 
however, are accepted “that we may have a 
unanimously received, definite, common form 
of doctrine, which all our Evangelical churches 


together and in common confess, from and ac- 


cording to which, because (cum, weil) it has 


heen derived from God's Word, all other writ- 


ings should be judged and adjusted, as to how 


far (wiefern, quatenus) they are to be ap- 


proved and accepted.”. (855, 10.) ^is 
After its adoption by the Lutheran elec- 


tors, princes, and estates, the Formula of Con- 


cord, and with it the entire Book of Concord, 
was, as stated, solerinly subscribed by about 
8,000 theologians, pastors, and teachers, the 


The symbols, 


pledge.reading as follows: “Since now, in the 
sight of God and of all Christendom, we wish 
to testify to those now living and those who 
shall come after us that this declaration here- 
with presented concerning all the controverted 
articles aforementioned and explained, and no 
other, is our faith, doctrine, and confession, 
in which we are also willing, by God's grace, 
to appear with intrepid hearts before the judg- 
ment-seat of Jesus Christ, and give an account 
of it; and that we will neither privately nor 
publiely speak or write anything contrary to 
it, but, by the help of God's grace, intend to 
abide thereby: therefore, after mature de- 
liberation, we have, in God's fear and with 
the invocation of His name, attached our sig- 
natures with our own hands." (1103, 40.) 

Furthermore, in the Preface to the Book 
of Concord the princes and estates declare 
that many churches and schools had received 
the Augsburg Confession “as a symbol of the 
present time in regard to the chief articles of 
faith, especially those involved in controversy 
with the Romanists and various corruptions 
of the heavenly doctrine." (7.) They solemnly 
protest that it never entered their minds 
“either to introduce, furnish a cover for, and 
establish any false doctrine, or in the least 
even to recede from the Confession presented 
in the year 1530 at Augsburg." (15.) They 
declare: “This Confession also, by the help. 
of God, we will retain to our last breath, 
when we shall go forth from this life to the 
heavenly fatherland, to appear with joyful 
and undaunted mind and with a pure con- 
Science before the tribunal of our Lord Jesus 
Christ." (15.) “Therefore we also have de- 
termined not to depart even a finger's breadth 
either from the subjects themselves or from 
the phrases which are found in them (vel 
a rebus ipsis vel a phrasibus, quae in illa 
habentur, discedere), but, the Spirit of the 
Lord aiding us, to persevere constantly, with. 
the greatest harmony, in this godly agree- 
ment, and we intend to examine all contro- 
versies according to this true norm and decla- 
ration of the pure doctrine.” (23.) 


7. Pledging of Ministers to th 
Confessions. 


Such being the attitude of the Lutherans 
towards their symbols, and such their evalu- 
ation of pure doctrine, it was self-evident that: 
the public teachers of their churches should 
be pledged to the confessions. In December, 
1529, H. Winckel, of Goettingen, drew up a 
form in which the candidate for ordination; 
declares: “I believe and hold also of the most. 
sacred Sacrament ... as one ought to believe 
concerning it according to the contents of the 
Bible, and as Doctor Martin Luther writes: 
and confesses concerning it especially in his 
Confession” (of the Lord’s Supper, 1528). 
The Goettingen Church Order of 1530, how- 
ever, did not as yet embody a vow of ordina- 
tion. The: first pledges to the symbols were 
demanded by the University of Wittenberg in 
1533 from candidates for the degree of Doctor 
of Divinity. In 1535 this pledge was required: 


II. The Three Ecumenical or Universal Symbols. 9 


also of the candidates for ordination. The 
oath provided that the candidate must faith- 
fully teach the Gospel without corruption, 
steadfastly defend the Ecumenical Symbols, 
remain in agreement with the Augsburg Con- 
fession, and before deciding difficult contro- 
versies consult older teachers of the Church 
of the Augsburg Confession. Even before 
1549 the candidates for philosophical degrees 
were also pledged by oath to the Augsburg 
Confession. : 

In 1535, at the Diet of Smalcald, it was 
agreed that new members entering the Smal- 
cald League should promise “to provide for 
such teaching and preaching as was in har- 
mony with the Word of God and the pure 
teaching of our [Augsburg] Confession.” Ac- 
cording to the Pomeranian Church Order, 
which Bugenhagen drew up in 1535, pastors 
were pledged to the Augsburg Confession and 
the Apology thereof. Capito, Bucer, and all 
others who took part in the Wittenberg Con- 
cord of 1536, promised, over their signatures, 
“to believe and to teach in all articles accord- 
ing to the Confession and the Apology.” 
(Corpus Reformatorum, opp. Melanthonis, 
3, 76.) In 1540, at Goettingen, John Wigand 
promised to accept the Augsburg Confession 
and its Apology, and to abide by them all his 
life. “And,”.he continued, “if I should be 
found to do otherwise or be convicted of teach- 
ing and confessing contrary to such Confes- 
sion and Apology, then let me, by this sig- 
nature, be condemned and deposed from this 
divine ministry. This do I swear; so help 
me God.” Also at Goettingen, Veit Pflug- 
macher vowed, in 1541, that he would preach 
the Gospel in its truth and purity according 
to the Augsburg Confession and the contents 
of the postils of Anton Corvinus. He added: 
“Should I be found to do otherwise and not 


living up to what has been set forth above, 
then shall I by such act have deposed myself 
an. office. This do I swear; so help me 

gn 

In 1550 and 1552, Andrew Osiander at- 
tacked the oath of confession which was in 
vogue at Wittenberg, claiming it to be “an 
entanglement in oath-bound duties after the 
manner of the Papists.” “What else," said 
he, *does this oath accomplish than to sever 
those who swear it from the Holy Scriptures 
and bind them to Philip's doctrine? Parents 
may therefore well consider what they do by 
sending their sons to Wittenberg to become 
Masters and Doctors. Money is there taken 
from them, and they are made Masters and 
Doctors. But while the parents think that 
their son is an excellent man, well versed in 
the Scriptures and able to silence enthusiasts 
and heretics, he is, in reality, a poor captive, 
entangled and embarrassed by oath-bound 
duties. For he has abjured the Word of God 
and has taken an oath on Philip’s doctrine.” 
Replying to this fanatical charge in 1553, 
Melanchthon emphasized the fact that the doc- 
trinal pledges demanded at Wittenberg had 
been introduced, chiefly by Luther, for the 
purpose of “maintaining the true doctrine.” 
“For,” said Melanchthon, “many enthusiasts 
were roaming about at that time, each, in 
turn, spreading new silly nonsense, e. g., the 
Anabaptists, Servetus, Campanus, Schwenck- 
feld, and others. And such tormenting spir- 
its are not lacking at any time (Ht non desunt 
tales furiae ullo tempore).” A _ doctrinal 
pledge, Melanchthon furthermore explained, 
was necessary “in order correctly to acknowl- 
edge God and call upon Him to preserve 
harmony in the Church, and to bridle the 
audacity of such as invent new doctrines.” 
(€. Re 12, 5:) 


II. The Three Ecumenical or Universal Symbols. 


8. Ecumenical Symbols. 


"The Ecumenical (general, universal) Sym- 
bols were embodied in the Book of Concord 
primarily for apologetic reasons. Carpzov 
writes: “The sole reason why our Church ap- 
pealed to these symbols was to declare her 
agreement with the ancient Church in so far 
as the faith of the latter was laid down in 
these symbols, to refute also the calumnia- 
tions and the accusations of the opponents, 
and to evince the fact that she preaches no 
new doctrine and in no wise deviates from the 
Church Catholic.” (Isagoge, 37.) For like 
reasons Article I of the Augsburg Confession 


. declares its adherence to the Nicene Creed, 


and the first part of the Smalcald Articles, 
to the Apostles’ and Athanasian Creeds. The 
oath introduced by Luther in 1535, and re- 
quired of the candidates for the degree of 
Doctor of Divinity, also contained a pledge on 
the Ecumenical Symbols. In 1538 Luther pub- 
lished a tract entitled, “The Three Symbols 
or Confessions of the Faith of Christ Unani- 
mously Used in the Church,” containing the 
Apostles’ Creed, the Athanasian Creed, and 


the Te Deum of Ambrose and Augustine. To 
these was appended the Nicene Creed. 

In the opening sentences of this tract, Lu- 
ther remarks: ‘Whereas I have previously 
taught and written quite a bit concerning 
faith, showing both what faith is and what 
faith does, and have also published my Con- 
fession [1528], setting forth both what I be- 
lieve and what position I intend to maintain; 
and whereas the devil continues to seek new 
intrigues against me, I have decided, by way 
of supererogation, to publish conjointly, in the 
German tongue, the three so-called Symbols, 
or Confessions, which have hitherto been re- 
ceived, read, and chanted throughout the 
Church. I would thereby reaffirm the fact 
that I side with the true Christian Church, 
which has adhered to these Symbols, or Con- 
fessions, to the present day, and not with the 
false, vainglorious church, which in reality is 
the worst enemy of the true Church, having 
introduced much idolatry beside these beauti- 
ful confessions.” (St. L. 10, 993; Erl. 23, 252.) 
Luther’s translation of the Ecumenical Sym- 
bols, together with the captions which ap- 


10 Historical Introductions to the Symbolical Books. 


peared in his tract, were embodied in the 
‘Book of Concord. The superscription, “Tria 
Symbola Catholica seu Oecumeniea," occurs 
for the first time in Selneccer's edition of the 
Book of Concord of 1580.. Before this, 1575, 
he had written: “Quot sunt Symbola fidei 
Christianae in Ecclesia? Tria sunt praecipua, 
quae nominantur oecumenica, sive universalia 
et authentiea, id est, habentia auctoritatem et 
non indigentia demonstratione aut probatione, 
videlieet. Symbolum Apostolicum, Nicaenum 
et Athanasianum." (Schmauk, Oonfessional 
Principle, 834.) 


9. The Apostles’ Creed. 


The foundation of the Apostles' Creed was, 
in a way, laid by Christ Himself when He 
commissioned His disciples, saying, Matt. 28, 
19.20: “Go ye therefore and teach all nations, 
baptizing them in the name of the Father, 
and of the Son, and of the Holy Ghost: teach- 
ing them to observe all things whatsoever 
I have commanded you." The formula of Bap- 
tism here prescribed, “In the name of the 
Father, and of the Son, and of the Holy 
Ghost," briefly indicates what Christ wants 
Christians to be taught, to believe, and to con- 
fess. And the Apostles’ Creed, both as to its 
form and contents, is evidently but an ampli- 
fieation of the trinitarian formula of Bap- 
tism. Theo. Zahn remarks: “It has been said, 
and not without a good basis either, that 
Christ Himself has ordained the baptismal 
confession. For the profession of the Triune 
God made by the candidates for Baptism is 
indeed the echo of His missionary and bap- 
tismal command reechoing through all lands 
and times in many thousand voices.” (Skiz- 
zen aus dem Leben der Kirche, 252.) 

But when and by whom was the formula 
of Baptism thus amplified? — During the 
Medieval Ages the Apostles’ Creed was com- 
monly known as “The Twelve Articles,” be- 
cause it was generally believed that the twelve 
apostles, assembled in joint session before 
they were separated, soon after Pentecost, 
drafted this Creed, each contributing a clause. 
But, though retained in the Catechismus Ro- 
manus, this is a legend which originated in 
Italy or Gaul in the sixth or seventh (accord- 
ing to Zahn, toward the end of the fourth) 
century and was unknown before this date. 
Yet, though it may seem more probable that 
the Apostles’ Creed was the result of a silent 
growth and very gradual formation cor- 
responding to the ever-changing environments 
and. needs of the Christian congregations, es- 
pecially over against the heretics, there is 
no sufficient reason why the apostles them- 
selves should not have been instrumental in 
its formulation, nor why, with the exception 
of a number of minor later additions, its 
original form should not have been essentially 
what it is to-day. 

Nathanael confessed: “Rabbi, Thou art the 
Son of God; Thou art the King of Israel,” 
John 1,49; the apostles confessed: “Thou art 
the Christ, the Son of the living God,” Matt. 
16,16; Peter confessed: “We believe and are 
sure that Thou art that Christ, the Son of the 


living God," John 6, 69; 


Thomas confessed: 
“My Lord and my God,” John 20, 28. These 
and similar confessions of the truth concern- 
ing Himself were not merely approved of, but 
solicited and demanded by, Christ. For He 
declares most solemnly: ‘‘Whosoever there- ~ 
fore shall confess Me before men, him will 
I confess also before My Father which is in 
heaven. But whosoever shall deny Me before 
men, him will I also deny before My Father 
which is in heaven," Matt. 10, 32.33. The 
same duty of confessing their faith, i.e., the 
truths concerning Christ, is enjoined upon all 
Christians by the Apostle Paul when he 
writes: “If thou shalt confess with thy mouth 
the Lord Jesus and shalt believe in thine heart 
that God hath raised. Him from the dead, 
thou shalt be saved,’ Rom. 10, 9. 

In the light of these and similar passages, 
the trinitarian baptismal formula prescribed 
by Christ evidently required from the candi- 
date for Baptism a definite statement of 
what he believed concerning the Father, Son, 
and Holy Ghost, especially concerning Jesus 
Christ the Savior. And that such a con- 
fession of faith was in vogue even in the 
days of the apostles appears from the Bible 
itself. Of Timothy it is said that he had 
“professed a good profession before many 
witnesses," 1 Tim.6,12. Heb. 4; 14 we read: 
“Let us hold fast our profession.” Heb. 10, 23: 
“Let us hold fast the profession of our faith 
without wavering.” Jude urges the Christians 
that they “should earnestly contend for the 
faith which was once delivered unto the 
saints,” and build up themselves on their 
“most holy faith," vv. 3. 20. Compare also 
1 Cor. 15, 3. 4; 1 Tim. 3, 16; Titus, 195 
3, 4—7. 


10. Apostles’ Creed and Early Christian 
Writers. 


The Christian writers of the first three cen- 
turies, furthermore, furnish ample proof for 
the following facts: that from the very be- 
ginning of the Christian Church the candi- 
dates for Baptism everywhere were required 
to make a confession of their faith; that. 
from the beginning there was existing in all 
the Christian congregations a formulated con- 
fession, which they called the rule of faith, 
the rule of truth, ete.; that this rule was 
identieal with the confession required of the 
candidates for Baptism; that it was declared 
to be of apostolic origin; that the summaries. 
and explanations of this rule of truth, given 
by these writers, tally with the contents and, 
in part, also with the phraseology of the 
Apostles' Creed; that the scattered Christian 
eongregations, then still autonomous, re- 
garded the adoption of this rule of faith as 
the only necessary condition of Christian 
unity and fellowship. 

The manner in which Clement, Ignatius, 
Polycarp, Justin, Aristides, and other early 
Christian writers present the Christian truth 
frequently reminds us of the Apostles’ Creed 
and suggests its existence. Thus Justin Mar- 
tyr, who died 165, says in his first Apology, 


things that are in them; 


II. The Three Ecumenical or Universal Symbols. 11 


which was written about 140: “Our teacher 
of these things is Jesus Christ, who also was 
born for this purpose and was crucified under 
Pontius Pilate, procurator of Judea, that we 
reasonably worship Him, having learned that 
He is the Son of the true God Himself, and 
holding Him in the second place, and the 
prophetic Spirit in the third." “Eternal 
praise to the Father of all, through the name 
of the Son and of the Holy Spirit.” Similar 
strains, sounding like echoes of the Second 
Article, may be found in the Epistles to the 
Trallians and to the Christians at Smyrna, 
written by Ignatius, the famous martyr and 
bishop of Antioch, who died 107. 

Irenaeus, who died 189, remarks: Every 
Christian “who retains immovable in himself 
the rule of the truth which he received 
through Baptism (6 zo» xavóva tis alndeiac 
axhivh Ev Eavı® xaréyov, Ov dia tod Baxti- 
ouatos sidnge)’’ is able to see through the de- 
ceit of all heresies. Irenaeus here identifies 
the baptismal confession with what he calls 
the “rule of truth, xavóv ns aAmdelas,’ 4. e., 
the truth which is the rule for everything 
claiming to be Christian. Apparently, this 
“rule of truth” was the sum of doctrines which 
every Christian received and confessed at his 
baptism. The very phrase “rule of truth” im- 
plies that it was a concise and definite formu- 
lation of the chief Christian truths. For 
“canon, rule,” was the term employed by the 
ancient Church to designate such brief sen- 


. tences as were adopted by synods for the prac- 


tise of the Church. And this “rule of truth” 
is declared by Irenaeus to be “the old tradi- 
tion,” “the old tradition of the apostles”: 
N TE ano THY AnooToAwv Ev tjj éxxAnoíq aAaoG- 
0ootc. (Zahn, l. c., 379 f.) Irenaeus was the 
pupil of Polycarp the Martyr; and what he 
had learned from him, Polycarp had received 
from the Apostle John. Polycarp, says Ire- 
naeus, “taught the things which he had 
learned from the apostles, and which the 


- Church has handed down, and which alone 


are true.” According to Irenaeus, then, the 
“rule of truth” received and confessed by 
every Christian at his baptism was trans- 
mitted by the apostles. 

The contents of this rule of truth received 
from the apostles are repeatedly set forth by 
Irenaeus. In his Contra Haereses (I, 10, 1) 
one of these summaries reads as follows: 
“The Church dispersed through the whole 
world, to the ends of the earth, has received 
from the apostles and their disciples the faith 
in one God, the Father Almighty, who has 
made heaven and earth and the sea and all 
and in one Jesus 
Christ, the Son of God, who became incarnate 
for our salvation; and in the Holy Spirit, 
who has proclaimed through the prophets the 
dispensations, and the advents, and the birth 
from a virgin, and the passion, and the resur- 
rection from the dead, and the bodily assump- 
tion into heaven of the beloved Christ Jesus, 
our Lord, and His manifestation from heaven 
in the glory of the Father.” It thus appears 
that the “rule of truth” as Irenaeus knew it, 


the formulated sum of doctrines mediated by 
Baptism, which he, in accordance with the 
testimony of his teacher Polycarp, believed to 
have been received from the apostles, at least 
approaches our present Apostolic Creed. 


11. Tertullian and Cyprian on Apostles’ 
Creed. 


_ A similar result is obtained from the writ- 
ings of Tertullian, Cyprian, Novatian, Origen, 
and others. “When we step into the water of 
Baptism,” says Tertullian, who died about 
220, “we confess the Christian faith accord- 
ing to the words of its law,” i. e., according 
to the law of faith or the rule of faith. Ter- 
tullian, therefore, identifies the confession to 
which the candidates for Baptism were 
pledged with.the brief formulation of the 
chief Christian doctrines which he variously 
designates as “the law of faith,” “the rule of 
faith,” frequently also as tessara, watchword, 
and sacramentum, a term then signifying the 
military oath of allegiance. This Law or 
Rule of Faith was, according to Tertullian, 
the confession adopted by Christians every- 
where, which distinguished them from un- 
believers and heretics. The unity of the con- 
gregations, the granting of the greeting of 
peace, of the name brother, and of mutual 
hospitality, — these and similar Christian 
rights and privileges, says Tertullian, “de- 
pend on no other condition than the similar 
tradition of the same oath of allegiance,” 4. e., 
the adoption of the same baptismal:rule of 
faith. (Zahn, 250.) 


At the same time Tertullian most em- 
phatically claims, “that this rule of faith was 
established by the apostles, aye, by Christ 
Himself,” inasmuch as He had commanded to 
baptize “in the name of the Father, and of the 
Son, and of the Holy Ghost.” (Zahn, 252.) In 
his book Adversus Praxeam, Tertullian con- 
cludes an epitome which he gives of “the rule 
of faith” as follows: “That this rule has come 
down from the beginning of the Gospel, even 
before the earlier heretics, and so, of course, 
before the Praxeas of yesterday, is proved both 
by the lateness of all heretics and by the 
novelty of this Praxeas of yesterday.” (Schaff, 
Creeds of Christendom, 2,18.) The following 
form is taken from Tertullian’s De Virginibus 
Velandis: “For the rule of faith is altogether 
one, alone (sola), immovable, and irreform- 
able, namely, believing in one God omnipotent, 
the Maker of the world, and in His Son Jesus 
Christ, born of the Virgin Mary, crucified 
under Pontius Pilate, raised from the dead 
the third day, received into the heavens, sit- 
ting now at the right hand of the Father, 
who shall come to judge the living and the 
dead, also through the resurrection of the 
flesh.” Cyprian the Martyr, bishop of Car- 
thage, who died 257, and who was the first 
one to apply the term symbolum to the bap- 
tismal creed, in his Epistle to Magnus and 
to Januarius, as well as to other Numidian 
bishops, gives the following as the answer of 
the candidate for Baptism to the question, 


12 Historical Introductions to the Symbolical Books. 


“Do you believe?”: “I believe in God the 
Father, in His Son Christ, in the Holy Spirit. 
I believe the remission of sins, and the life 
eternal through the holy Church.” 


12. Variations of the Apostles’ Creed. 


While there can be no reasonable doubt 
either that the Christian churches from the 
very beginning were in possession of a definite 
and formulated symbol, or that this symbol 
was an amplification of the trinitarian for- 
mula of Baptism, yet we are unable to ascer- 
tain with any degree of certainty what its ex- 
act original wording was. There has not been 
found in the early Christian writers a single 
passage recording the precise form of the bap- 
tismal confession or the rule of truth and 
faith as used in the earliest churches. This 
lack of contemporal written fecords is ac- 
counted for by the fact that the early Chris- 
tians and Christian churches refused on prin- 
eiple to impart and transmit their confession 
in any other manner than by word of mouth. 
Such was their attitude, not because they be- 
lieved in keeping their creed secret, but be- 
cause they viewed the exclusively oral method 
of impartation as the most appropriate in a 
matter which they regarded as an affair of 
deepest concern of their hearts. 

It is universally admitted, even by those 
who believe that the apostles were instru- 
mental in formulating the early Christian 
Creed, that the wording of it was not abso- 
lutely identical in all Christian congregations, 
and that in the course of time various changes 
and additions were made. “Tradition,” says 
Tertullian with respect to the baptismal con- 
fession, received from the apostles, “has en- 
larged it, custom has confirmed it, faith ob- 
serves and preserves it." (Zahn, 252. 381.) 
When, therefore, Tertullian and other ancient 
writers declare that the rule of faith received 
from the apostles is “altogether one, immov- 
able, and irreformable," they do not at all 
mean to say that the phraseology of this sym- 
bol was alike everywhere, and that in this re- 
spect no changes whatever had been made, nor 
that any clauses had been added. Such varia- 
tions, additions, and alterations, however, in- 
volved a doctrinal change of the confession no 
more than the Apology of the Augsburg Con- 
fession implies a doctrinal departure from 
this symbol. It remained the same Apostolic 
Creed, the changes and additions merely bring- 
ing out more fully and clearly its true, origi- 
nal meaning. And this is the sense in which 
Tertullian and others emphasize that the rule 
of faith is “one, immovable, and irreformable." 

The oldest known form of the Apostles' 
Creed, according to A. Harnack, is the one 
used in the church at Rome, even prior to 
150 A.D. It was, however, as late as 337 or 
338, when this Creed, which, as the church at 
Rome claimed, was brought thither by Peter 
himself, was for the first time quoted as a 
whole by Bishop Marcellus of Ancyra in 
a letter to Bishop Julius of Rome, for the 
purpose of vindicating his orthodoxy. During 
the long period intervening, some changes, 
however, may have been, and probably were, 


made also in this Old Roman Symbol, which 
reads as follows: — 

Ilworeóo sis dedv zarípa savroxoávooa: xoi 
eis Xoıorov ’Inooör [tov] viov avtov tov uovo- 
yevij, TOY HUVOLOY HUMY, TOv yervnderra &x nved- 
uarog Aylov xai Maolas tho naodEvov, tov Ei 
JIovriov Ili2árov oravooévra xai tapévta, th 
toltn Huéog Avaorayra ix [thy] vexoów, àva- 
Pavra eis tovs oboavot’s, zadmusvov £v bes Tod 
raroos, Oey fovetat zolvaı C@rtacs xal vexoovs* 
xai sig nvedua dyiov, aylay éxxAnoíav, Apeoıy 
ri oaox0s àváotaotv. (Herzog, R.E.1, 


18. Present Form of Creed and si 
Contents. 


The complete form of the present tectus 
receptus of the Apostles’ Creed, evidently the 
result of a comparison and combination of the 
various preexisting forms of this symbol, may 
be traced to the end of the fifth century and is 
first found in à sermon by Caesarius of Arles 
in France, about 500. — In his translation, 
Luther substituted “Christian” for “catholic” 
in the Third Article. ‘He regarded the two 
expressions as equivalent in substance, as ap- 
pears from the Smalcald Articles, where he 
identifies these terms, saying: “Sie enim 
orant pueri: Credo sanctam ecclesiam catho- 
licam sive Christianam.” (472,5; 498,3.) The 
form, “I believe a holy Christian Church,” 
however, is met with even before Luther’s 
time. (Carpzov, Isagoge, 46.) — In the Greek 
version the received form of the Apostles’ 
Creed reads as follows: — 

Ilıoredo eis Deov matéoa, stavroxoáropa, z0u)- 
nv ovoavod xai yas. Kai eis “Inooty Xoıorov, 
viov avtod tov UOVOYErN, tov xbOLOY HUB@Y, TOY 
ovAAngÜévra Ex nvebuaros ayiov, yeryndérta. 
€x Maoias tis naodEvov, nadovra eni Hlovriov 
IlhÀóérov, otavowdérvta, Vavovra, xai Tapevra, 
zarteldovra Eis TA xarwrara, TH TON T)uÉOQ 
Avaoravra ATO THY vexo@y, avehDovta sig vOUG 
ovoavots, zadelousvov Ev ÓstuQ ÜsoU matoeds 
zavroövvauov, Ereidev $oyÓuevov xotvar C@yr- 
tas xai vexoovs. lluwvsóo sic to nveüua cO 
dyiov, aylav xatdolixny éxxdnolay, àyíov xoi- 
vovíav, APEOLY AWUAETLOY, caoxóg àrvdáoraot, 
Conv alwvıov. Aunv. — 

As to its contents, the Apostles’ Creed is 
a positive statement of the essential facts of 
Christianity. The Second Article, says Zahn, 
is “a compend of the Evangelical history, in- 
cluding even external details.” (264.) Yet 
some of the clauses of this Creed were prob- 
ably inserted in opposition to prevailing, 
notably Gnostic, heresies of the first centuries. 
It was the first Christian symbol and, as Ter- 
tullian and others declare, the bond of unity 
and fellowship of the early Christian congre- 
gations everywhere. It must not, however, be 
regarded as inspired, much less as superior 
even to the Holy Scriptures; for, as stated 
above, it cannot even, in any of its existing 
forms, be traced to the apostles. Hence it 
must be subjected to, and tested and judged 
by, the Holy Scriptures, the inspired Word of 
God and the only infallible rule and norm of 
all doctrines, teachers, and symbols. In ac- 
cordance herewith the Lutheran Church re- 


at Constantinople. 


II. The Three Ecumenical or Universal Symbols. 13 


ceives the Apostles’ Creed, as also the two 
other ecumenical confessions, not as per se 
divine and authoritative, but because its doc- 
trine is taken from, and well grounded in, the 
prophetic and apostolic writings of the Old 
and New Testaments. (Conc. TRIGL., 851, 4.) 


14. The Nicene Creed. 


In the year 325 Emperor Constantine the 
Great convened the First Ecumenical Council 
at Nicaea, in Bithynia, for the purpose of 
settling the controversy precipitated by the 
teaching of Arius, who denied the true divin- 
ity of Christ. The council was attended by 
318 bishops and their assistants, among whom 
the young deacon Athanasius of Alexandria 
gained special prominence as a theologian of 
great eloquence, acumen, and learning. “The 
most valiant champion against the Arians,” 
as he was called, Athanasius turned the tide 
of victory in favor of the Homoousians, who 
believed that the essence of the Father and of 
the Son is identical. The discussions were 
based upon the symbol of Eusebius of Caesa- 
rea, which by changes and the insertion of 
Homoousian phrases (such as ix tic ovoíac 
toU naroos; yeryndeis, ob noımdeis; Óuootoioc 
tQ zaroi) was amended into an unequivocal, 
clean-cut, anti-Arian confession. Two Egyp- 
tian bishops who refused to sign the symbol 
were banished, together with Arius, to Illyria. 
The text of the original Nicene Creed reads 
as follows: — 

Thotevouer eic Eva Üeóv, TATEOA mavtoxod- 
tood, TAY TOV ópatÓv 123 xal dooaıwv zomtv. 
Kai eis Eva zboıov ’Imooöv Xoıorov, tov víóv tod 
sob, yerynderta Ex tod Mateos uovoytvij, vovt- 
Eotıv Ex tHS Ovolas Tod zaroóc, Beov Ex Yeod, 
pas Ex pwros, Deov aAmdıvov Ex soo alnti- 
vod, yevviÜ£vra, ob zoujÜü£vra, óuoototov tà za- 
toi, Ov’ o6 Ta navra EyEvero, tá TE EV TH ovoavo 
xai Ta exi THS yHS* TOY du’ Huds voc àvÜoczovc 
xai Ova mv HuEtéoay owrnolav xatelBorta zal 
caorwdErra xai ,$vavÜoozijcavta, zaDóvta, xai 
ávaorávta Tjj Totty nu£oq, xai avedDorta sic tobs 
obgavods, xai EO LOMEVOY mahev xpivat Cóvtagc xai 
vexoovs. Kai eis to Ved U0. To äyıov. Tovs ó£ Aé- 
yovras, ow ayy MOTE ór& 00x n, xa oliv yevvn- 
Diva 0x "n, xai Out 23 ovx Óvrcov éyéveto, 1) && 
éréoas bztootáoscs N obolas qáoxovtac etvat, 7 
zrıorov, N GÀÀOLC TO», N TOENTOV TOY VioY TOD 
Veod, vobrovc avadsuarile n xaDoAu xal àzo- 
orolızn éxxAuoía. (Mansi, Amplissima Col- 
lectio, 2, 665 sq.) 


15. Niceno-Constantinopolitan Creed. 
In order to suppress Arianism, which still 


continued to flourish, Emperor Theodosius con- 


vened the Second Ecumenical Council; in 381, 
The bishops here assem- 
bled, 150 in number, resolved that the faith 
of the Nicene Fathers must ever remain firm 
and unchanged, and that its opponents, the 
Eunomians, Anomoeans, Arians, Eudoxians, 
Semi- Arians, Sabellians, Marcellians, Photin- 
ians, and Apollinarians, must be rejected. At 
this council also Macedonius was condemned, 
who taught that the Holy Spirit is not God: 
theye yao avto un eivar Üsóv, alla tho Vedınros 
tov matoos aAkdroıov. (Mansi, 3, 558. 566. 573. 


577. 600.) By omissions, alterations, and ad- 
ditions (in particular concerning the Holy 
Spirit) this council gave to the Nicene Creed 
its present form. Hence it is also known as 
the Niceno-Constantinopolitan Creed. The 
Third Ecumenical Council, which assembled 
at Toledo, Spain, in 589, inserted the word 
“Filioque,” an addition which the Greek 
Church has never sanctioned, and which later 
contributed towards bringing about the great 
Eastern Schism. A. Harnack considers the 
Constantinopolitanum (CPanum), the creed 
adopted at Constantinople, to be the baptismal 
confession of the Church of Jerusalem, which, 
he says, was revised between 362 and 373 and 
amplified by the Nicene formulas and a rule 
of faith concerning the Holy Ghost. (Herzog, 
R.E.,11,19f.) Following is the text of the 
CPanum according to Mansi: — 

Jlorebouev sis Eva Veov matéoa, zavtoxoá- 
Topa, noımnv OVEAYED xai yis, OoaTHyY te TAv- 
tov xai àooátov. Kai eis Eva zUboıov ’Inooöv 
Xoıorov tov viov Tod VEod tov uovoysvij, tov 8x 
Tov raToos ysvviÜévra 200 zxtávvov THY aicvov, 

RT ; kd ord pet * ag * 
qàs & patos, Deov aAmdıvov Er VDeod aAndıvod, 
yevyndevra, o0 zoujÜévra, óuoovotov T@ narpi, 
di’ 00 Ta marta éyéveto, tor ÓU Huds rovc Avdo@- 
rovs xai da THY HuEtéoay owrnolav xateh Porta 
&x THY OVOAY@Y, xai caox@dérta éx mvEevuatos 
aylov xai Maoias tis naodEvov, xai évavdownmn- 
oavta, oravowderra te bato Hua@yv Ei Lovtiov 
ITthatov, xai zaÜóvra, xai tamévta, xoi àva- 
oravra TH voíty) ?)u£oq KATA Tas yoaqás, xoi àv- 
ehddvta Eis tovs ovoavots, xai zadslousvor 8x 
deEi@y tod marods, xai mahi éoyouevoy uera Ö0- 
Ens xoivat C@vtas xai vexpobc* ob tio Paoıleias 
ovx gota téAoc. Kai eis v0 avedpua To äyıov, TO 
xÜoLoVv, TO LWONOLOV, TO £z TOD TATOOS EXTODEVO- 
wevov, TO oov zatoli xal VID ovuzxoooxvvobusvov 
xai ovvdofalousvov, To AaAfjoav Oia THY TOOGN- 
tov, eic ulav aylay xatolixny zai anoorolırnv 
&xxÀnoíav. ‘Onohoyodusr Ev Partıoua eis dqeow 
aUaot@yv* zxoooóoxóusv àváoraot vEexo@y, xai 
Conv tod uelAovros aiQvoc. Aumv. (3, 565.) 


16. The Athanasian Creed. 


From its opening word this Creed is also 
called Symbolum Quicunque. Roman tradi- 
tion has it that Athanasius, who died 373, 
made this confession before Pope Julius when 
the latter summoned him “to submit himself 
to him [the Pope], as to the ecumenical bishop 
and supreme arbiter of matters ecclesiastical 
(ut ei, seu episcopo oecumenico et supremo 
rerum ecclesiasticarum arbitro, sese submit- 
teret).” However, Athanasius is not even the 
author of this confession, as appears from the 
following facts: 1. The Creed was originally 
written in Latin. 2. It is mentioned neither 
by Athanasius himself nor by his Greek ‘eulo- 
gists. 3. It was unknown to the Greek Church 
till about 1200, and has never been accorded 
official, recognition by this Church nor its 
“orthodox” sister churches. 4. It presupposes 
the post-Athanasian Trinitarian and Christo- 
logical controversies. — Up to the present day 
it has been impossible to reach a final verdict 
concerning the author of the Quicunque and 
the time and place of its origin. Koellner’s 
Symbolik allocates it to Gaul. Loofs inclines 


14 Historical Introductions to the Symbolical Books. 


to the same opinion and ventures the con- 
jecture that the source of this symbol must 
be sought in Southern Gaul between 450 and 
600. (Herzog, R. E., 2, 177.) Gieseler and 
others look to Spain for its origin. 

Paragraphs 1, 2, and 40 of the Athanasian 
Creed have given offense not only to theo- 
logians who advocate an undogmatie Chris- 
tianity, but to many thoughtless Christians as 
well. Loofs declares: The Quicunque is un- 
evangelical and cannot be received, because 
its very first sentence confounds fides with 
expositio fidei. (H., R. H., 2,194.) However, 
the charge is gratuitous, since the Athanasian 
Creed deals with the most fundamental Chris- 
tian truths: concerning the Trinity, the divin- 
ity of Christ, and His work of redemption, 
without the knowledge of which saving faith 
is impossible. The paragraphs in question 
merely express the clear doctrine of such pas- 
sages of the Scriptures as Acts 4,12: “Neither 
is there salvation in any other; for there is 
none other name under heaven given among 
men whereby we must be saved”; John 8, 21: 
“If ye believe not that I am He, ye shall die 
in your sins”; John 14,6: “Jesus saith unto 
him, I am the Way, the Truth, and the Life; 
no man cometh unto the Father but by Me.” 
In complete agreement with the impugned 
statements of the Athanasian Creed, the 
Apology of the Augsburg Confession closes its 
article “Of God” as follows: “Therefore we 
do freely conclude that they are all idolatrous, 
blasphemers, and outside of the Church of 
Christ who hold or teach otherwise.” (102.) 

In the early part of the Middle Ages the 
Quicunque had already received a place in the 
order of public worship. The Council of Vavre 
resolved, 1368: “Proinde Symbolum Aposto- 
lorum silenter et secrete dieitur quotidie in 
Completorio et in Prima, quia fuit editum 
tempore, quo nondum erat fides catholica pro- 
palata. Alia autem duo publice in diebus 
Dominicis et festivis, quando maior ad eccle- 
siam congregatur populus, decantantur, quia 
fuere edita tempore fidei propalatae. Sym- 
bolum quidem Nicaenum post evangelium can- 
tatur in Missa quasi evangelicae fidei expo- 
sitio. Symbolum Athanasii de mane solum 
cantatur in Prima, quia fuit editum tempore, 
quo maxime fuerunt depulsa et detecta nox 
atra et tenebrae haeresium et errorum." 
(Mansi, 26, 487.) Luther says: “The first 
symbol, that of the apostles, is indeed the best 
of all, because it contains a concise, correct, 
and splendid presentation of the articles. of 
faith and is easily learned by children and the 
common people. The second, the Athanasian 
Creed, is longer . . . and practically amounts 
to an apology of the first symbol." “I do not 
know of any more important document of the 
New Testament Church since the days of 
the apostles” [than the Athanasian Creed]. 
(St. L..10, 994; 36, 15/6; , E. 23,.253:),,.¢ 


17. Luther on Ecumenical Creeds. | 


The central theme of the three Ecumenical 
Symbols is Christ's person and work, the 
paramount importance of which Luther extols 
as follows in his tract of 1538: “In all the 


histories of the entire Christendom I have 
found and experienced that all who had and 
held the chief article concerning Jesus Christ 
correctly remained safe and sound in the true 
Christian faith. And even though they erred 
and sinned in other points, they nevertheless 
were finally preserved." “For it has been de- 
ereed, says Paul, Col. 2, 9, that in Christ 
should dwell all the fulness of the Godhead 
bodily, or personally, so that he who does not 
find or receive God in Christ shall never have 
nor find Him anywhere outside of Christ, even 
though he ascend above heaven, descend below 
hell, or go beyond the world.” “On the other 
hand, I have also observed that all errors, 
heresies, idolatries, offenses, abuses, and un- 
godliness within the Church originally re- 
sulted from the fact that this article of faith 
concerning Jesus Christ was despised or lost. 
And viewed clearly and rightly, all heresies 
militate against the precious article of Jesus 
Christ, as Simeon says concerning Him, Luke 
2, 34, that He is set for the falling and the 
rising of many in Israel and for a sign which 
is spoken against; and long before this, 
Isaiah, chapter 8, 14, spoke of Him as 'a stone 
of stumbling and a rock of offense," “And 
we, in the Papacy, the last and greatest of 
saints, what have we done? We have con- 
fessed that He [Christ] is God and man; but 
that He is our Savior, who died and rose for 
us, etc. this we have denied and persecuted 
with might and main” (those who taught 
this). “And even now those who claim to be 
the best Christians and boast that they are 
the Holy Church, who burn the others and 
wade in innocent blood, regard as the best doc- 
trine [that which teaches] that we obtain 
grace and salvation through our own works. 
Christ is to be accorded no other honor. with 
regard to our salvation than that He made 
the beginning, while we are the heroes, who 
complete it with our merit." 


Luther continues: “This is the way the 
devil goes to work. He attacks Christ with 
three storm-columns. One will not suffer Him 
to be God; the other will not suffer Him to 
be man; the third denies that He has merited 
salvation for us. Each of the three endeavors 
to destroy Christ. For what does it avail 
that you confess Him to be God if you do not 
also believe that He is man? For then you 
have not the entire and the true Christ, but 
a phantom of the devil. What does it avail 
you to confess that He is true man if you 
do not also believe that He is true God? What 
does it avail you to confess that He is God 
and man if you do not also believe that what- 
ever He became and whatever He did was done 
for you?" “Surely, all three parts must be 
believed, namely, that He is God, also, that 
He is man, and that He became such a man 
for us, that is, as the first symbol says: con- 
ceived by the Holy Ghost, born of the Virgin 
Mary, suffered, was crucified, died, and rose 
again, ete. If one small part is lacking, then 
all parts are lacking. For faith shall and 
must be complete in every particular. While 
it may indeed be weak and subject to afflic- 
tions, yet it must be entire and not. false. 


III. The Augsburg Confession. 15 


Weakness [of faith] does not work the harm, 
but false faith — that is eternal death.” 
(St. L. 10, 998; E. 23, 258.) 

Concerning the mystery involved in the doc- 
trine of the Holy Trinity, the chief topic of 
the Ecumenical Creeds, Luther remarks in the 
same tract: “Now, to be sure, we Christians 
are not so utterly devoid of all reason and 
sense as the Jews consider us, who take us to 
be nothing but crazy geese and ducks, unable 
to perceive or notice what folly it is to believe 
that God is man, and that in one Godhead 
there are three distinct persons. No, praise 
God, we perceive indeed that this doctrine 
cannot and will not be received by reason. 
Nor are we in need of any sublime Jewish 
reasoning to demonstrate this to us. We be- 
lieve it knowingly and willingly. We confess 
and also experience that, where the Holy 


Spirit does not, surpassing reason, shine into 
the heart, it is impossible to grasp, or to be- 
lieve, and abide by, such article; moreover, 
there must remain in it [the heart] a Jewish, 
proud, and supercilious reason deriding and 
ridieuling such article, and thus setting up 
itself as judge and master of the Divine Being, 
whom it has never seen nor is able to see, and 
hence does not know what it is passing judg- 
ment on, nor whereof it thinks or speaks. For 
God dwells in a ‘light which no man can ap- 
proach unto,’ 1 Tim. 6, 16. He must come to 
us, yet hidden in the lantern, and as it is 
written, John 1, 18: ‘No man hath seen God 
at any time; the only-begotten Son, which is 
in the bosom of the Father, He hath declared 
Him,’ and as Moses said before this, Ex. 33: 
‘There shall no man see Me [God] and live.’ ^" 
(St. L. 10, 1007; E. 23, 568.) 


III. The Augsburg Confession. 


18. Diet Proclaimed by Emperor. 


January 21, 1530, Emperor Charles V pro- 
claimed a diet to convene at Augsburg on the 
8th of April. The manifesto proceeded from 
Bologna, where, three days later, the Em- 
peror was crowned by Pope Clement VII. The 
proclamation, after referring to the Turkish 
invasion and the action to be taken with ref- 
erence to this great peril, continues as fol- 
lows: “The diet is to consider furthermore 
what might and ought to be done and resolved 
upon regarding the division and separation in 
the holy faith and the Christian religion; and 
that this may proceed the better and more 
salubriously, [the Emperor urged] to allay 
divisions, to cease hostility, to surrender past 
errors to our Savior, and to display diligence 
in hearing, understanding, and considering 
with love and kindness the opinions and views 
of everybody, in order to reduce them to one 
single Christian truth and agreement, to put 
aside whatever has not been properly ex- 
plained or done by either party, so that we 
all may adopt and hold one single and true 
religion; and may all live in one communion, 
church, and unity, even as we all live and do 
battle under one Christ." 

In his invitation to attend the diet, the Em- 
peror at the same time urged the Elector of 
Saxony by all means to appear early enough 
(the Elector reached Augsburg on May 2, 
while the Emperor did not arrive before 
June 16), “lest the others who arrived in 
time be compelled to wait with disgust, heavy 
expenses, and detrimental delay such as had 
frequently occurred in the past.” The Em- 
peror added the warning: In case the Elector 
Should not appear, the diet would proceed as 
if he had been present and assented to its 
Eno (Foerstemann, Urkundenbuch, 1, 

f.) 

X March 11 the proclamation reached Elector 
John at Torgau. On the 14th Chancellor 
Brueck advised the Elector to have “the opin- 
ion on which our party has hitherto stood 
and to which they have adhered," in the con- 


troverted points, “properly drawn up in writ- 
ing, with a thorough confirmation thereof 
from the divine Scriptures.” On the same 
day the Elector commissioned Luther, Jonas, 
Bugenhagen, and Melanchthon to prepare a 
document treating especially of “those articles 
on account of which said division, both in 
faith and in other outward church customs 
and ceremonies, continues.” (43.) At Witten- 
berg the theologians at once set to work, and 
the result was presented at Torgau March 27 
by Melanchthon. On April 4 the Elector and 
his theologians set out from Torgau, arriving 
at Coburg on the 15th, where they rested for 
eight days. On the 23d of April the Elector 
left for Augsburg, while Luther, who was still 
under the ban of both the Pope and the Em- 
peror, remained at the fortress Ebernburg. 
Nevertheless he continued in close touch with 
the confessors, as appears from his numerous 
letters written to Augsburg, »seventy all told, 
about twenty of which were addressed to 
Melanchthon. 


19. Apology Original Plan of Lutherans. 


The documents which the Wittenberg theo- 
logians delivered at Torgau treated the fol- 
lowing subjects: Human Doctrines and Ordi- 
nances, Marriage of Priests, Both Kinds, 
Mass, Confession, Power of Bishops, Ordina- 
tion, Monastic Vows, Invocation of the Saints, 
German Singing, Faith and Works, Office of 
the Keys (Papacy), Ban, Marriage, and Pri- 
vate Mass. Accordingly, the original inten- 
tion of the Lutherans was not to enter upon, 
and present for discussion at Augsburg, such 
doctrines as were not in controversy (Of 
God, ete.), but merely to treat of the abuses 
and immediately related doctrines, especially 
of Faith and Good Works. (66 ff.) They evi- 
dently regarded it as their chief object and 
duty to justify before the Emperor and the 
estates both Luther and his protectors, the 
electors of Saxony. This is borne out also by 
the original Introduction to the contemplated 
Apology, concerning which we read in the 


16 Historical Introductions to the Symbolical Books. 


prefatory remarks to the so-called Torgau 
Articles mentioned above:. “To this end [of 
justifying the Elector’s peaceable frame of 
mind] it will be advantageous to begin [the 
projected Apology] with a lengthy rhetorical 
introduction.” :(68; .0..R,, 26, 17.1.) This :in- 
troduetion, later on replaced by another, was 
composed by Melanchthon at Coburg and pol- 
ished by him during the first days at Augs- 
burg. May 4 he remarks in a letter to Lu- 
ther: “I have shaped the Exordium of our 
Apology somewhat more rhetorical (önrooı- 
xa@teoov) than I had written it at Coburg." 
(C. .R,, 2, 40; Luther, St. L. 16, 652.) In this 
introduction Melanchthon explains: Next to 
God the Elector builds his hope on the Em- 
peror, who had always striven for peace, and 
was even now prepared to adjust the religious 
controversy in mildness. As to the Elector 
and his brother Frederick, they had ever been 
attached to the Christian religion, had proved 
faithful to the Emperor, and had constantly 
eultivated peace. Their present position was 
due to the fact that commandments of men 
had been preached instead of faith in Christ. 
Not Luther, but Luther's opponents, had be- 
gun the strife. It was for conscience’ sake 
that the Elector had not proceeded against 
Luther. Besides, such action would only have 
made matters worse, since Luther had resisted 
the Sacramentarians and the Anabaptists. 
Equally unfounded were also the accusations 
that the Evangelicals had abolished all order 
as well as all ceremonies, and had undermined 
the authority of the bishops. If only the 
bishops would tolerate the Gospel and do away 
with the gross abuses, they would suffer no 
loss of power, honor, and prestige. In con- 
eluding Melanchthon emphatically protests: 
“Never has a reformation been undertaken 
so utterly without any violence as this [in 
Saxony]; for it is a public fact that our men 
have prevailed with such as were already in 
arms to make peace.” (Kolde, Ul. c., 13.) The 
document, accordingly, as originally planned 
for presentation at Augsburg, was to be a de- 
fense of Luther and his Elector. In keeping 
herewith it was in the beginning consistently 
designated “Apology.” 


20. Transformation of Apology into Con- 
fession Due to Eck’s Slanders. 


This plan, however, was modified when the 
Lutherans, after reaching Augsburg, heard of 
and read the 404 Propositions published by 
Dr. John Eck, in which Luther was classified 
with Zwingli, Oecolampadius, Carlstadt, Pirk- 
heimer, Hubmaier, and Denk, and was charged 
with every conceivable heresy. In a letter of 
March 14, accompanying the copy of his 
Propositions which Eck sent to the Emperor, 
he refers to Luther as the domestic enemy of 
the Church (hostis ecclesiae domesticus) , who 
has fallen into every Scylla and Charybdis of 
iniquity; who speaks of the Pope as the Anti- 
christ and of the Church as the harlot; who 
has praise for none but hereties and schis- 
maties; whom the Church has to thank for 
the Iconoclasts, Saeramentarians, New Hus- 


sites, Anabaptists, New  Epicureans, who 
teach that the soul is mortal, and the Cerin: 
thians; who rehashes all the old heresies con- 
demned more than a thousand years ago, ete. 
(Plitt, Einleitung in die Augustana, 1, 527 ff.) 
Such and similar slanders had been dissemi- 
nated by the Papists before this, and they con- 
tinued to do so even after the Lutherans, at 
Augsburg, had made a publie confession of 
their faith and had most emphatically dis- 
avowed all ancient and modern heresies. Thus 
Cochlaeus asserted in his attack on the Apol- 
ogy, published 1534, that Lutheranism was a 
concoction of all the old condemned heresies; 
that Luther taught fifteen errors against the 
article of God, and Melanchthon nine against 
the Nicene Creed, ete.. Luther, he declared, 
had attacked the doctrine of the Trinity in 
a coarser fashion than Arius. (Salig, Historie 
d. Augsb. Konf.,.1, 377.) 

These calumniations caused the Lutherans 
to remodel and expand the defense originally 
planned into a document which should not 
merely justify the changes made by them with 
regard to customs and ceremonies, but also 
present as fully as possible the doctrinal 
articles which they held over against ancient 
and modern heresies, falsely imputed to them. 
Thus to some extent it is due to the scurrility 
of Eck that the contemplated Apology was 
transformed into an all-embracing Confession, 
a term employed by Melanchthon himself. In 
a letter to Luther, dated May 11, 1530, he 
wrote: “Our Apology is being sent to you, — 
though it is rather a Confession. Mittitur 
tibt apologia nostra, quamquam verius con- 
fessio est. I included [in the Confession] 
almost all articles of faith, because Eck pub- 
lished most diabolical lies against us, quia 
Eckius edidit dtaBohixdtatas dıaßoAas contra 
nos. Against these it was my purpose to pro- 
vide an antidote.” (C. R. 2,45; Luther, St. L. 
16, 654.) 

This is in accord also with Melanchthon’s 
account in his Preface of September 29, 1559, 
to the German Corpus Doctrinae (Philippi- 
cum), stating: “Some papal scribblers had 
disseminated pasquinades at the diet [at 
Augsburg, 1530], which reviled our churches 
with horrible lies, charging that they taught 
many condemned errors, and were like the 
Anabaptists, erring and rebellious. Answer 
had to be made to His Imperial Majesty, and 
in order to refute the pasquinades, it was. 
decided to include all articles of Christian 
doctrine in proper succession, that every one 
might see how unjustly our churches were 
slandered in the lying papal writings. . . . 
Finally, this Confession was, as God directed 
and guided, drawn up by me in the manner 
indicated, and the venerable Doctor Martin 
Luther was pleased with it." (C. R. 9, 929.) 

The original plan, however, was not entirely 
abandoned, but merely extended by adding 
a defense also against the various heresies 
with which the Lutherans were publicly 
charged. This was done in an objective pres- 
entation of the principal doctrines held by the 
Lutherans, for which the Marburg and Schwa- 
bach Articles served as models and guides. 


III. The Augsburg Confession. 17 


21. Marburg, Schwabach, and Torgau 
Articles. 


The material from which Melanchthon con- 
structed the Augsburg Confession is, in the 
last analysis, none other than the Reforma- 
tion truths which Luther had proclaimed since 
1517 with ever-increasing clarity and force. 
In particular, he was guided by, and based his 
labor on, the Marburg Articles, the Schwabach 
Articles, and the so-called Torgau Articles, 
The Marburg Articles, fifteen in number, had 
been drawn up by Luther, in 1529, at the Col- 
loquy of Marburg, whence he departed Octo- 
ber 5, about six months before the Diet at 
Augsburg. (Luther, St. L., 17, 1138 f.) The 
seventeen Schwabach Articles were composed 
by Luther, Melanchthon, Jonas, Brenz, and 
Agricola, and presented to the Convention at 
Smalcald about the middle of October, 1529. 
According to recent researches the Schwabach 
Articles antedated the Marburg Articles and 
formed the basis for them. (Luther, Weimar 
Ed., 30, 3, 97. 107.) In 1530 Luther published 
these Articles, remarking: “It is true that 
I helped to draw up such articles; for they 
were not composed by me alone.” This public 
statement discredits the opinion of v. Schubert 
published in 1908, according to which Me- 
lanchthon is the sole author of the Schwabach 
Articles, Luther's contribution and participa- 
tion being negligible. The Schwabach Arti- 
cles constitute the seventeen basic articles of 
the first part of the Augsburg Confession. 
(St. L. 16, 638. 648. 564; C. R. 26, 146 f.) 
The so-ealled Torgau Articles are the docu- 
ments referred to above, touching chiefly upon 
the abuses. Pursuant to the order of the 
Elector, they were prepared by Luther and his 
assistants, Melanchthon, Bugenhagen, and pos- 
sibly also Jonas. They are called Torgau 
Articles because the order for drafting them 
came from Torgau (March 14), and because 


_ they were presented to the Elector at Torgau. 


(Foerstemann, 1, 66; C. R. 26, 171; St.L.16, 
638.) With reference to these articles Luther 
wrote (March 14) to Jonas, who was then still 
conducting the visitation: “The Prince has’ 
written to us, that is, to you, Pomeranus, 
Philip, and myself, in a letter addressed to 
us in common, that we should come together, 
set aside all other business, and finish before 
next Sunday whatever is necessary for the 
next diet on April 8. For Emperor Charles 
himself will be present at Augsburg to settle 
all things in a friendly way, as he writes in 
his bull. Therefore, although you are absent, 
we three shall do what we can to-day and to- 
morrow; still, in order to comply with the 
will of the Prince, it will be incumbent upon 
you to turn your work over to your com- 
panions and be present with us here on the 
morrow. For things are in a hurry. Festi- 
nata enim sunt omnia.” (St. L. 16, 638.) 
Melanchthon also wrote to Jonas on the 
15th of March: “Luther is summoning you 
by order of the Prince; you will therefore 
come as soon as it is at all possible. The 
Diet, according to the proclamation, will con- 
vene at Augsburg. And the Emperor gra- 
ciously promises that he will investigate the 


Concordia Triglotta. 


matter, and correct the errors on both sides. 
May Christ stand by us!” (C. R. 2, 28; Foer- 
stemann, 1, 45.) It was to these articles (Tor- 
gau Articles) that the Elector referred when 
he wrote to Luther from Augsburg on the 
llth of May: “After you and others of our 
learned men at Wittenberg, at our gracious 
desire and demand, have drafted the articles 
which are in religious controversy, we do not 
wish to eonceal from you that Master Philip 
Melanchthon has now at this place perused 
them further and drawn them up in one form." 
(C.-R. 2, 41.) 


22. Luther's Spokesman at Augsburg. 


The material, therefore, out of which Me- 
lanchthon, who in 1530 was still in full ac- 
cord with Luther doctrinally, framed the fun- 
damental symbol of the Lutheran Church were 
the thoughts and, in a large measure, the very 
words of Luther. Melanchthon gave to the 
Augsburg Confession its form and. its irenic 
note; its entire doctrinal content, however, 
riust be conceded to be “iuxta sententiam Lu- 
theri, according to the teaching of Luther," 
as Melanchthon himself declared particularly 
with respect to the article of the Lord's Sup- 
per. (C. R. 2, 142.) On the 27th of June, two 
days after the presentation of the Confession, 
Melanchthon wrote to Luther: “We have 
hitherto followed your authority, tuam secuti 
hactenis auctoritatem," and now, says Me- 
lanehthon, Luther should also let him know 
how much could be yielded to the opponents. 
(2,146.) Accordingly, in the opinion of Me- 
lanchthon, Luther, though absent, was the 
head of the Evangelicals also at Augsburg. 

In his answer Luther does not deny this, 
but only demands of Melanchthon to consider 
the cause of the Gospel as his own. “For,” 
says he, “it is indeed my affair, and, to tell 
the truth, my affair more so than that of all 
of you.” Yet they should not speak of 
“authority.” “In this matter,” he continues, 
"I will net be or be called your author 
[authority]; and though this might be cor- 
rectly explained, I do not want this word. 
If it is not your affair at the same time and 
in the same measure, I do not desire that it 
be called mine and be imposed upon you. If 
it is mine alone, I shall direct it myself.” 
(St. L. 16, 906. 903. Enders, Luthers Brief- 
wechsel, 8, 43.) 

Luther, then, was the prime mover also at 
Augsburg. Without him there would have 
been no Evangelical cause, no Diet of Augs- 
burg, no Evangelical confessors, no Augsburg 
Confession. And this is what Luther really 
meant when he said: “Confessio Augustana 
mea; the Augsburg Confession is mine.” 
(Walch 22, 1532.) He did not in the least 
thereby intend to deprive Melanchthon of any 
eredit properly due him with reference to the 
Confession. Moreover, in a letter written to 
Nicolaus Hausmann on July 6, 1530, Luther 
refers to the Augustana as “our confession, 
which our Philip prepared; quam Philippus 
noster paravit.” (St. L. 16, 882; Enders 8, 80.) 
As a matter of fact, however, the day of Augs- 
burg, even as the day of Worms, was the day 


b 


18 Historical Introduetions to the Symbolical Books. 


of Luther and of the Evangelical truth once 
more restored to light by Luther. At Augs- 
burg, too, Melanchthon was not the real author 
and moving spirit, but the instrument and 
mouthpiece of Luther, out of whose spirit the 
doctrine there confessed had proceeded. (See 
Formula of Concord 983, 32—34. ) 

Only blindness born of false religious inter- 
ests (indifferentism, unionism, etc.) can speak 
of Melanchthon’s theological independence at 
Augsburg or of any doctrinal disagreement 
between the Augsburg Confession and the 
teaching of Luther. That, at the Diet, he was 
led, and wished to be led, by Luther is ad- 
mitted by Melanchthon himself. In the letter 
of June 27, referred to above, he said: “The 
matters, as you [Luther] know, have been con- 
sidered before, though in the combat it always 
turns out otherwise than expected.” (St. L. 
16, 899; C. R. 2,146.) On the 31st of August 
he wrote to his friend Camerarius: “Hitherto 
we have yielded nothing to our opponents, ex- 
cept what Luther judged should be done, since 
the matter was considered well and carefully 
before the Diet; re bene ac diligenter delibe- 
rata ante conventum.” (2, 334.) 

Very pertinently E. T. Nitzsch said of Me- 
lanchthon (1855): “With the son of the 
miner, who was destined to bring good ore 
out of the deep shaft, there was associated 
the son of an armorer, who was well quali- 
fied to follow his leader and to forge shields, 
helmets, armor, and swords for this great 
work.” This applies also to the Augsburg 
Confession, in which Melanchthon merely 
shaped the material long before produced by 
Luther from the divine shafts of God’s Word. 
Replying to Koeller, Rueckert, and Heppe, 
who contend that the authorship of the Augs- 
burg Confession must in every way be ascribed 
to Melanchthon, Philip Schaff writes as fol- 
lows: “This is true as far as the spirit [which 
Luther called ‘pussyfooting,’ Leisetreten] and 
the literary composition are concerned; but as 
to the doctrines Luther had a right to say, 
‘The Catechism, the Exposition of the Ten 
Commandments, and the Augsburg Confession 
are mine. " (Creeds 1, 229.) 


23. Drafting the Confession. 


May 11 the Confession was so far completed 
that the Elector was able to submit it to 
Luther for the purpose of getting his opinion 
on it. According to Melanchthon’s letter of 
the same date, the document contained “al- 
most all articles of faith, omnes fere articu- 
los fidei." (C. R. 2,45.) This agrees with the 
account written by Melanchthon shortly be- 
fore his death, in which he states that in the 
Augsburg Confession he had presented “the 
sum of our Church’s doctrine,” and that in so 
doing he had arrogated nothing to himself; 
for in the presence of the princes, ete., each 
individual sentence had been discussed. 
“Thereupon,” says Melanchthon, “the entire 
Confession was sent also to Luther, who in- 
formed the princes that he had read it and 
approved it. The.princes and other honest 
and learned men still living will remember 
that such was the case. Missa est denique et 


were written by Brueck. (Aug.2,11.) 


Luthero tota forma Confessionis, qui Prin- 
cipibus scripsit, se hanc Confessionem et 
legisse et probare. Haec ita acta esse, Prin- 
cipes et ali honesti et docti viri adhuc super- 
stites meminerint." (9, 1052.) As early as 
May 15. Luther returned the Confession with 
the remark: “I have read Master Philip's 
Apology. Iam well pleased with it, and know 
nothing to improve or to change in it; neither 
would this be proper, since I cannot step so 
gently and softly. Christ, our Lord, grant 
that it may produce much and great fruit, 
which, indeed, we hope and pray for. Amen." 
(St.L.16,657.) Luther is said to have added 
these words to the Tenth Article: “And they 
condemn those who teach otherwise; et im- 
probant secus docentes." (Enders, 7, 336.) 


Up to the time of its presentation the Augs- 
burg Confession was diligently improved, pol- 
ished, perfected, and partly recast. Additions 
were inserted and several articles added. Nor 
was this done secretly and without Luther's 
knowledge. May 22 Melanchthon wrote to 
Luther: “Daily we change much in the 
Apology. I have eliminated the article On 
Vows, since it was too brief, and substituted 
a fuller explanation. Now I am also treating 
of the Power of the Keys. I would like to 
have you read the articles of faith. If you. 
find no shortcoming in them, we shall manage 
to treat the remainder. For one must always 
make some changes in them and adapt oneself 
to conditions. Subinde enim mutandi sunt, 
aique ad occasiones accommodandi.” (C. R. 
2, 60; Luther, 16, 689.) Improvements sug- 
gested by Regius and Brenz were also 
adopted. (Zoeckler, Die A. K., 18.) 


Even Brueck is said to have made some im- 
provements. May 24 the Nuernberg delegates 
wrote to their Couneil: “The Saxon Plan 
[Apology] has been returned by Doctor Lu- 
ther. But Doctor Brueck, the old chancellor, 
still has some changes to make at the begin- 
ning and the end.” (C. R. 2,62.) The expres- 
sion “beginning and end (hinten und vorne),” 
according to Tschackert, is tantamount to “all. 
over (weberall).” However, even before 1867 
Plitt- wrote it had long ago been recognized 


that this expression refers to the Introduction 


and the Conclusion of the Confession, which 
Bret- 
schneider is of the same opinion. (C. R. 2, 62.) 
June 3 the Nuernberg delegates wrote: “Here- 
with we transmit to Your Excellencies a copy 
of the Saxon Plan [Confession] in Latin, to- 
gether with the Introduction or Preamble. 
At the end, however, there are lacking one or 
two articles [20 and 21] and the Conelusion, 
in which the Saxon theologians are still en- 
gaged. When that is completed, it shall be 
sent to Your Excellencies. Meanwhile Your 
Excellencies may cause your learned men and 
preachers to study it and deliberate upon it. 
When this Plan [Confession] is drawn up in 
German, it shall not be withheld from Your 
Excellencies. The Saxons, however, distinctly 
desire that, for the present, Your Excellencies 
keep this Plan or document secret, and that 
you permit no copy to be given to any one 
until it has been delivered to His Imperial 


ZW 


III. The Augsburg Confession. 19 


Majesty. They have reasons of their own for 
making this request. . . . And if Your Ex- 
cellencies’ pastors and learned men should de- 
cide to make changes or improvements in this 
Plan or in the one previously submitted, these, 
too, Your Excelleneies are asked to transmit 
to us." (2,83.) June 26 Melanchthon wrote 
to Camerarius: “Daily I changed and recast 
much; and I would have changed still more 
if our advisers (ovuppaöuoves) had permitted 
us to do so." (2, 140.) 


24. Public Reading of the Confession. 


June 15, after long negotiations, a number 
of other estates were permitted to join the 
adherents of the Saxon Confession. (C. R. 2, 
105.) As a result, Melanchthon's Introduc- 
tion, containing a defense of the Saxon Elec- 
tors, without mentioning the other Lutheran 
estates, no longer fitted in with the changed 
eonditions. Accordingly, it was supplanted 
by the Preface composed by Brueck, and trans- 
lated into Latin by Justus Jonas, whose 
acknowledged elegant Latin and German style 
qualified him for such services. At the last 
deliberation, on June 23, the Confession was 
signed. And on June 25, at 3 P. M., the ever- 
memorable meeting of the Diet took place at 
which the Augustana was read by Chancellor 
Beyer in German, and both manuscripts were 
handed over. The Emperor kept the Latin 
copy for himself, and gave the German copy 
to the Imperial Chancellor, the Elector and 
Archbishop Albrecht, to be preserved in the 
Imperial Archives at Mainz. Both texts, 
therefore, the Latin as well as the German, 


‘have equal authority, although the German 


text has the additional distinction and pres- 
tige of having been publicly read at the Diet. 

As to where and how the Lutheran heroes 
confessed their faith, Kolde writes as follows: 
“The place where they assembled on Satur- 
day, June 25, at 3 P.M., was not the court- 
room, where the meetings of the Diet were 
ordinarily conducted, but, as the Imperial 
Herald, Caspar Sturm, reports, the ‘Pfalz,’ 
the large front room, i.e., the Chapter-room 
of the bishop's palace, where the Emperor 
lived. The two Saxon chancellors, Dr. Greg. 
Brueck and Dr. Chr. Beyer, the one with the 
Latin and the other with the German copy 
of the Confession, stepped into the middle of 
the hall, while as many of the Evangelically 
minded estates as had the courage publicly to 
espouse the Evangelical cause arose from their 
seats. Caspar Sturm reports: ‘Als aber die 


. gemeldeten Commissarii und Botschaften der 


oesterreichischen Lande ihre Werbung und 
Botschaft vollendet und abgetreten, sind dar- 


auf von Stund' an Kurfuerst von Sachsen, 
naemlich Herzog Johannes, Markgraf Joerg 


von Brandenburg, Herzog Ernst samt seinem 
Bruder Franzisko, beide Herzoege zu Braun- 
schweig und Lueneburg, Landgraf Philipp von 
Hessen, Graf Wolf von Anhalt usw. von ihrer 
Session auf- und gegen Kaiserliche Majestaet 
gestanden. The Emperor desired to hear the 
Latin text. But when Elector John had called 
attention to the fact that the meeting was 
held on German soil, and expressed the hope 
that the Emperor would permit the reading 


to proceed in German, it was granted. Here- 
upon Dr. Beyer read the Confession. The 
reading lasted about two hours; but he read 
with a voice so clear and plain that the mul- 
titude, which could not gain access to the hall, 
understood every word in the courtyard." 
(19 f.) 

The publie reading of the Confession exer- 
cised a tremendous influence in every direc- 
tion. Even before the Diet adjourned, Heil- 
bronn, Kempten, Windsheim, Weissenburg, 
and Frankfurt on the Main professed their 
adherence to it. Others had received the first 
impulse which subsequently induced them to 
side with the Evangelicals. Brenz has it that 
the Emperor fell asleep during the reading. 
However, this can have been only temporarily 
or apparently, since Spalatin and Jonas as- 
sure us that the Emperor, like the other 
prinees and King Ferdinand, listened atten- 
tively. Their report reads: “Satis attentus 
erat Caesar, The Emperor was attentive 
enough." Duke William of Bavaria declared: 
"Never before has this matter and doctrine 
been presented to me in this manner." And 
when Eck assured him that he would under- 
take to refute the Lutheran doctrine with the 
Fathers, but not with the Scriptures, the 
Duke responded, “Then the Lutherans, I under- 
stand, sit in the Scriptures and we of the 
Popes Church beside the Scriptures! So 
hoer’ ich wohl, die Lutherischen sitzen in der 
Schrift und wir Pontificii daneben!” The 
Archbishop of Salzburg declared that he, too, 
desired a reformation, but the unbearable 
thing about it was that one lone monk wanted 
to reform them all. In private conversation, 
Bishop Stadion of Augsburg exclaimed, “What 
has been read to us is the truth, the pure 
truth, and we cannot deny it.” (St. L. 16, 882; 
Plitt, Apologie, 18.) Father Aegidius, the Em- 
peror’s confessor, said to Melanchthon, “You 
have a theology which a person can under- 
stand only if he prays much.” Campegius is 
reported to have said that for his part he 
might well permit such teaching; but it would 
be a precedent of no little consequence, as the 
same permission would then have to be given 
other nations and kingdoms, which could not 
be tolerated. (Zoeckler, A. K., 24.) 


25. Luther’s Mild Criticism. 


June 26 Melanchthon sent a copy of the 
Confession, as publicly read, to Luther, who, 
adhering to his opinion of May 15, praised it, 
yet not without adding a grain of gentle criti- 
cism. June 29 he wrote to Melanchthon: 
"I have received your Apology and cannot 
understand what you may mean when you 
ask what and how much should be yielded to 
the Papists. . . . As far as I am concerned, 
too much has already been yielded (plus satis 
cessum est) in this Apology; and if they re- 
ject it, I see nothing that might be yielded 
beyond what has been done, unless I see the 
proofs they proffer, and clearer Bible-passages 
than I have hitherto seen. . . . As I have 
always written — I am prepared to yield 
everything to them if we are but given the 
liberty to teach the Gospel. I cannot yield 
anything that militates against the Gospel." 


90 Historical Introductions to the Symbolieal Books. 


(St. L. 16, 902; Enders,8,49.45.) The clear- 
est expression of Luther’s criticism is found 
in a letter to Jonas, dated July 21, 1530. 
Here we read: “Now I see the purpose of those 
questions [on the part of the Papists] whether 
you had any further articles to present. The 
devil still lives, and he has noticed very well 
that your Apology steps softly, and that it 
has veiled the articles of Purgatory, the Ado- 
ration of the Saints, and especially that of 
the Antichrist, the Pope.” Another reading 
of this passage of Luther: “Apologiam ve- 
stram, die Leisetreterin, dissimulasse," is se- 
verer even than the one quoted: “Apologiam 
vestram leise treten et dissimulasse.” (St.L. 
16,-2323; Enders, 8, 133.) 

Brenz regarded the Confession as written 
“very courteously and modestly, valde civili- 
ter et modeste," LU. Iv. 2,120... Ihe’ Nuern- 
berg delegates had also received the impres- 
sion that the Confession, while saying what 
was necessary, was very reserved and discreet. 
They reported to their Council: “Said in- 
struction [Confession], as far as the articles 
of faith are concerned, is substantially like 
that which we have previously sent to Your 
Excellencies, only that it has been improved 
in some parts, and throughout made as mild 
as possible (allenthalben aufs glimpflichste 
gemacht), yet, according. to our view, with- 
out omitting anything necessary.” (2, 129.) 
At Smalcald, in 1537, the theologians were 
ordered by the Princes and Estates “to look 
over the Confession, to make no changes per- 
taining to its contents or substance, nor those 
of the Concord [of 1536], but merely to en- 
large upon matters regarding the Papacy, 
which, for certain reasons, was previously 
omitted at the Diet of Augsburg in submissive 
deference to His Imperial Majesty.” (Kolde, 
Analecta, 297.) 

Indirectly Melanchthon himself admits the 
correctness of Luther’s criticism. True, when 
after the presentation of the Confession he 
thought of the angry Papists, he trembled, 
fearing that he had written too severely. 
June 26 he wrote to his most intimate friend, 
Camerarius: “Far from thinking that I have 
written milder than was proper, I rather 
strongly fear (mirum in modum) that some 
have taken offense at our freedom. For Val- 
des, the Emperor’s secretary, saw it before its 
presentation and gave it as his opinion that 
from beginning to end it was sharper than 
the opponents would be able to endure.” 
(C. R. 2,140.) On the same day he wrote to 
Luther: “According to my judgment, the Con- 
fession is severe enough. For you will see 
that I have depicted the monks sufficiently.” 
(141.) 

In two letters to Camerarius, however, 
written on May 21 and June 19, respectively, 
hence before the efforts at toning down the 
Confession were completed, Melanchthon ex- 
pressed the opinion that the Confession could 
not have been written “in terms more gentle 
and mild, mitior et lenior." (2, 57.) No doubt, 
Melanchthon also had in mind his far-reaching 
irenies at Augsburg, when he wrote in the 
Preface to the Apology of the Augsburg Con- 
fession:, “It has always been my custom in 


B2 8, 83.) 


these controversies to retain, so far as I was 
at all able, the form of the customarily re- 
ceived. doctrine, in order that at some time 
concord might the more readily be effected. 
Nor, indeed, am I now departing far from 
this eustom, although I could justly lead away 
the men of this age still farther from the 
opinions of the adversaries.” (101, 11.) Evi- 
dently, Melanchthon means to emphasize that 
in the Augustana he had been conservative, 
eritieizing only when compelled to do so for 
conscience’ sake. 


26. Luther Praising Confession and 
Confessors. 


Luther's criticism did not in the least 
dampen his joy over the glorious vietory at 
Augsburg nor lessen his praise of the splen- 
did confession there made. In the above- 
mentioned letter of June 27 he identifies him- 
self fully and entirely with the Augustana, 
and demands that Melanchthon, too, consider 
it an expression of his own faith, and not 
merely of Luther's faith. July 3 he wrote to 
Melanchthon: “Yesterday I reread carefully 
your entire Apology, and it pleases me ex- 
tremely (vehementer)." (St. L. 16, 913; En- 
ders, 8,79.) July 6 he wrote a letter to Cor- 
datus in which he speaks of the Augustana as 
"altogether a most beautiful confession, plane 
pulcherrima, confessio." At the same time he 
expresses his great delight over the vietory 
won at Augsburg, applying to the Confession 
Ps.119,46: “I will speak of Thy testimonies 
also before kings, and will not be ashamed," 
— a text which ever since has remained the 
motto, appearing on all of its subsequent 
manuscripts and printed copies. i 

Luther said: “I rejoice beyond measure 
that I lived to see the hour in which Christ 
was publicly glorified by such great confessors 
of His, in so great an assembly, through this 
in every respect most beautiful Confession. 
And the word has been fulfilled [Ps. 119, 46]: 
‘I will speak of Thy testimonies also before 
kings’; and the other word will also be ful- 
filled: ‘I was not confounded.’ For, ‘Whoso- 
ever confesses, Me before men’ (so speaks He 
who lies not), ‘him will I also confess before 
My Father which is in heaven.’” (16, 915; 
July 9 Luther wrote to Jonas: 
“Christ was loudly proclaimed by means of 
the public and glorious Confession (publica 
et gloriosa confessione) and confessed in the 
open (am Lichte) and in their [the Papists’] 
faces, so that they cannot boast that we fled, 
had been afraid, or had concealed our faith. 
I only regret that I was not able to be present 
when this splendid Confession was made (in 
hac pulchra confessione).” (St. L. 16, 928; 
E. 8, 94.) | 

On the same day, July 9, Luther wrote to 
the Elector: “I know and consider well that 
our Lord Christ Himself comforts the heart 
of Your Electoral Grace better than I or any 
one else is able to do. This is shown, too, and 
proved before our eyes by the facts; for the 
opponents think that they made a shrewd 
move by having His Imperial Majesty pro- 
hibit preaching. But the poor deluded people 
do not see that, through the written Confes- 


III. The Augsburg Confession.  : 91 


sion presented to them, more has been 
preached than otherwise perhaps ten preachers 
could have done. Is it not keen wisdom and 
great wit that Magister Eisleben and others 
must keep silence? But in lieu thereof the 
Elector of Saxony, together with other princes 
and lords, arises with the written Confession 
and preaches freely before His Imperial Maj- 
esty and the entire realm, under their noses, 
so that they must hear and cannot gainsay. 
I think that thus the order prohibiting preach- 
ing was a success indeed. They will not per- 
mit their servants to hear the ministers, but 
must themselves hear something far worse (as 
they regard it) from such great lords, and 
keep their peace. Indeed, Christ is not silent 
at the Diet; and though they be furious, still 
they must hear more by listening to the Con- 
fession than they would have heard in a year 
from the preachers. Thus is fulfilled what 
Paul says: God’s Word will nevertheless have 
free course. If it is prohibited in the pulpit, 
it must be heard in the palaces. If poor 
preachers dare not speak it, then mighty 
princes and lords proclaim it. «In brief, if 
everything keeps silence, the very stones will 
ery out, says Christ Himself.” (16,815.) Sep- 
tember 15, at the close of the Diet, Luther 
wrote to Melanchthon: “You have confessed 
Christ, offered peace, obeyed the Emperor, en- 
dured reproach, been sated with slander, and 
have not recompensed evil for evil; in sum, 
you have performed the holy work of God, as 
becomes saints, in a worthy manner... . 
I shall canonize you (canonizabo vos) as faith- 
ful members of Christ.” (16,2319; E. 8, 259.) 


27. Manuscripts and Editions of 
Augustana. 


As far as the text of the Augsburg Confes- 
sion is concerned, both of the original manu- 
scripts are lost to us. Evidently they have 
become a prey to Romish rage and enmity. 
Eek was given permission to examine the Ger- 
man copy in 1540, and possibly at that time 
already it was not returned to Mainz. It may 
have been taken to Trent for the discussions 
at the Council, and thence carried to Rome. 
The Latin original was deposited in the Im- 
perial Archives at Brussels, where it was seen 
and perused by Lindanus in 1562. February 
. 18, 1569, however, Philip II instructed Duke 
Alva to bring the manuscript to Spain, lest 
the Protestants “regard it as a Koran," and 
in order that “such a damned work might for- 
ever be destroyed; porque se hunda para 
siempre tan malvada obra." The keeper of 
the Brussels archives himself testifies that the 
manuscript was delivered to Alva. There is, 
however, no lack of other manuscripts of the 
Augsburg Confession. Up to the present time 
no less than 39 have been found. Of these, 
five German and four Latin copies contain 
also the signatures. The five German copies 
are in verbal agreement almost throughout, 
and therefore probably offer the text as read 
and presented at Augsburg. 

The printing of the Confession had been 
expressly prohibited by the Emperor. June 26 
Melanchthon wrote to Veit Dietrich: ‘Our 


Confession has been presented to the Emperor. 
He ordered that it be not printed. You will 
therefore see that it is not made publie." 
(C. R. 2,142.) However, even during the ses- 
sions of the Diet a number of printed editions, 
six in German and one in Latin, were issued 
by irresponsible parties. But since these were 
full of errors, and since, furthermore, the 
Romanists asserted with increasing boldness 
and challenge that the Confession of the Lu- 
therans had been refuted, by the Roman Con- 
futation, from the Scriptures and the Fathers, 
Melanchthon, in 1530, had a correct edition 
printed, which was issued, together with the 
Apology, in May, 1531. This quarto edition 
(“Beide, Deutsch Und Lateinisch Ps. 119") is 
regarded as the editio princeps. 

For years this edition was also considered 
the authentic edition of the Augsburg Con- 
fession. Its Latin text was embodied 1584 in 
the Book of Concord as the textus receptus. 
But when attention was drawn to the changes 
in the German text of this edition (also the 
Latin text had been subjected to minor altera- 
tions), the Mainz Manuscript was substituted 
in the German Book of Concord, as its Preface 
explains. (14.) This manuscript, however, 
contains no original signatures and was er- 
roneously considered the identical document 
presented to the Emperor, of which it was 
probably but a copy. In his Introduction to 
the Symbolical Books, J. T. Mueller expresses 
the following opinion concerning the Mainz 
Manuscript: “To say the least, one cannot 
deny that its text, as a rule, agrees with that 
of the best manuscripts, and that its mistakes 
can easily be corrected according to them and 
the editio princeps, so that we have no reason 
to surrender the text received by the Church 
and. to accept another in place thereof, of 
which we cannot prove either that it is any 
closer to the original.” (78.) Tschackert, who 
devoted much study to the manuscripts of the 
Augsburg Confession, writes: “The Saxon 
theologians acted in good faith, and the Mainz 
copy is still certainly better than Melanch- 
thon’s original imprint [the editio princeps] ; 
yet, when compared with the complete and — 
because synchronous with the originally pre- 
sented copy — reliable manuscripts of the 
signers of the Confession, the Mainz Manu- 
script proves to be defective in quite a num- 
ber of places.” (L. c. 621 f.) 

However, even Tschackert’s minute com- 
parison shows that the Mainz Manuscript 
deviates from the original, presented to the 
Emperor only in unimportant and purely 
formal points. For example, in § 20 of the 
Preface the words: “Papst das Generalkon- 
zilium zu halten nicht geweigert, so waere 
E. K. M. gnaediges Erbieten, zu fordern und 
zu handeln, dass der" are omitted, Art. 27, 
§ 48 we are to read: “dass die erdichteten 
geistlichen Orden Staende sind christlicher 
Vollkommenheit" instead of: “dass die er- 
diehteten :geistlichen Ordensstaende sind 
christliche Vollkommenheit.” Art. 27, 8 61 
reads, “die Uebermass der Werke,” instead of, 
“die Uebermasswerke,” by the way, an excel- 
lent expression, which should again be given 


99 Historical Introductions to the Symbolical Books. 


currency in the German. The conclusion of 
$ 2 has “Leichpredigten” instead of “Beipre- 
digten." According to the manuscripts, also 
the Mainz Manuscript, the correct reading of 
§ 12 of the Preface is as follows: “Wo aber 
bei unsern Herrn, Freunden und besonders 
den Kurfuersten, Fuersten und Staenden des 
andern Teils die Handlung dermassen, wie 
E. K. M. Ausschreiben vermag (‘bequeme 
Handlung unter uns selbst in Lieb' und Gue- 
tigkeit’) nicht verfangen noch erspriesslich 
sein wollte” ete. The words, “bequeme Hand- 
lung unter uns selbst in Lieb’ und Guetig- 
keit," are quoted from the imperial procla- 
mation. (Foerstemann, 7, 378; Plitt, 2, 12.) 

Originally only the last seven articles con- 
cerning the abuses had separate titles, the doc- 
trinal articles being merely numbered, as in 
the Marburg and Schwabach Articles, which 
Melanchthon had before him at Augsburg. 
(Luther, Weimar 30, 3, 86. 160.) Nor are the 
present captions of the doctrinal articles found 
in the original German and Latin editions of 
the Book of Concord, Article XX forming 
a solitary exception; for in the German (in 
the Latin Coneordia, too, it bears no title) it 
is superscribed: “Vom Glauben und guten 
Werken, Of Faith and Good Works." This 
is probably due to the fact that Article XX 
was taken from the so-called Torgau Articles 
and, with its superscription there, placed 
among the doctrinal articles. In the German 
edition of 1580 the word “Schluss” is omitted 
where the Latin has “Epilogus.” 

As to the translations, even before the Con- 
fession was presented to the Emperor, it had 
been rendered into French. (This translation 
was published by Foerstemann, 1, 357.) The 
Emperor had it translated for his own use 
into both Italian and French. (C. R. 2, 155; 
Luther, St. L., 16, 884.) Since then the Augus- 
tana has been done into Hebrew, Greek, Span- 
ish, Portuguese, Belgian, Slavie, Danish, Swed- 
ish, English, and many other languages. As 
to the English translations, see page 6. 


28. Signatures of Augsburg Confession. 


Concerning the signatures of the Augustana, : 


Tschackert writes as follows: “The names of 
the signers are most reliably determined from 
the best manuscript copies of the original of 
the Confession, which have been preserved 
to us. 
prinees and two íree cities, to wit, Elector 
John of Saxony, Margrave George of Branden- 
burg-Ansbach, Duke Ernest of Braunsehweig- 
Lueneburg, Landgrave Philip of Hesse, then 
John Frederick, the Electoral Prince of 
Saxony, Ernest's brother Francis of Braun- 
schweig-Lueneburg, Prince Wolfgang of An- 
halt, Count Albrecht of Mansfeld, and the 
cities Nuernberg and Reutlingen." (L.c. 285; 
see also Luther's letter of July 6, 1530, St. L. 
16,882.) Camerarius, in his Life of Melanch- 
thon, relates that Melanchthon desired to have 
the Confession drawn up in the name of the 
theologians only,. but that his plan did not 
prevail because it was believed that the sig- 
natures of the princes would lend prestige and 
splendor to the act of presenting this confes- 


There we find the signatures of eight. 


sion of faith. Besides, this plan of Melanch- 
thon's was excluded by the Emperor’s procla- 
mation. 

Although Philip of Hesse, in the interest of 
a union with the Swiss, had zealously, but in 
vain, endeavored to secure for the article con- 
cerning the Lord's Supper a milder form, 
still, in the end, he did not refuse to sign. 
Regius wrote to Luther, May 21, that he had 
discussed the entire cause of the Gospel with 
the Landgrave, who had invited him to din- 
ner, and talked with him for two hours on 
the Lord's Supper. The Prince had presented 
all the arguments of the Sacramentarians and . 
desired to hear Regius refute them. But while 
the Landgrave did not side with Zwingli (nom 
sentit cum Zwinglio), yet he desired with all 
his heart an agreement of the theologians, as 
far as piety would permit (exoptat doctorum 
hominum concordiam, quantum. sinit pietas). 
He was far less inclined to dissension than 
rumor had it before his arrival. He would 
hardly despise the wise counsel of Melanch- 
thon and others. (Kolde, Analecta, 195; see 
also C. R. 2, 59, where the text reads, “nam 
sentit cum Zwinglio” instead of, “non sentit 
cum Zwinglio.”) Accordingly, the mind of 
the Landgrave was not outright Zwinglian, 
but unionistic. He regarded the followers of 
Zwingli as weak brethren, who must be borne 
with, and to whom Christian fellowship should 
not be refused. This also explains how the 
Landgrave could sign the Augustana, and yet 
continue his endeavors to bring about a union. 

May 22 Melanchthon wrote to Luther: 
“The Macedonian [Philip of Hesse] now con- 
templates signing our formula of speech, and 
it appears as if he can be drawn back to our 
side; still, a letter from you will be neces- 
sary. Therefore I beg you most urgently that 
you write him, admonishing him not to bur- 
den his conscience with a godless doctrine.” 
Still the Landgrave did not change his posi- 
tion in the next few weeks. June 25, however, 
Melanchthon reported to Luther: “The Land- 
grave approves our Confession and has 
signed it. You will, I hope, accomplish much 
if you seek to strengthen him by writing him 
a letter.” (C. R. 2, 60. 92. 96. 101. 108. 126; 
Luther, St. L., 16, 689; 21a, 1499.) 

At Augsburg, whither also Zwingli had sent 
his Fidei Ratio, the South-German imperial 
cities (Strassburg, Constance, Memmingen, 
Lindau) presented the so-called Confessio 
Tetrapolitana, prepared by Bucer and Capito, 
which declares that the Sacraments are “holy 
types,” and that in the Lord’s Supper the 
“true body” and the “true blood” of Christ 
“are truly eaten and drunk as meat and drink 
for the souls, which are thereby nourished 
unto eternal life” However, in 1532 these 
cities, too, signed the Augsburg Confession. 

Thus the seed which Luther sowed had 
grown wonderfully. June 25, 1530, is prop- 
erly regarded as the real birthday of the Lu- 
theran Church. From this day on she stands 
before all the world as a body united by a 
public confession and separate from the 
Roman Church. The lone, but courageous con- 
fessor of Worms saw himself surrounded with 
a stately host of true Christian heroes, who 


IV. Melanchthon’s Alterations of the Augsburg Confession. 23 


were not afraid to place their names under 
his Confession, although they knew that it 
might cost them goods and blood, life and 
limb. When the Emperor, after entering 
Augsburg, stubbornly demanded that the Lu- 
therans cease preaching, Margrave George of 
Brandenburg finally declared: “Rather than 
deny my God and suffer the Word of God to 
be taken from me, I will kneel down and have 
my head struck off.” (C. R.2,115.) That 
characterizes the pious and heroic frame of 
mind of all who signed the Augustana in 1530. 
In a letter, of June 18, to Luther, Jonas re- 
lates how the Catholic princes and estates 
knelt down to receive the blessing of Cam- 
pegius when the latter entered the city, but 
that the Elector remained standing and de- 
elared: “To God alone shall knees be bowed; 
In Deo flectenda sunt genua.” (Kolde, Ana- 
lecta, 135.) When Melanchthon called the 
Elector’s attention to the possible conse- 
quences of his signing the Augsburg Con- 
fession, the latter answered that he would 
do what was right, without concerning him- 
self about his electoral dignity; he would 
confess his Lord, whose cross he prized higher 
than all the power of the world. 

Brenz wrote: “Our princes are most stead- 
fast in confessing the Gospel, and surely, when 
I consider their great steadfastness, there 
comes over me no small feeling of shame be- 
cause we poor beggars [theologians] are filled 
with fear of the Imperial Majesty." (C. R. 
2,125.) Luther praises Elector John for hav- 
ing suffered a bitter death at the Diet of Augs- 
burg. There, says Luther, he had to swallow 
all kinds of nasty soups and poison with which 
the devil served him; at Augsburg he pub- 
liely, before all the world, confessed Christ's 
death and resurrection, and hazarded prop- 


erty and people, yea, his own body and life; 


Buy 


and because of the confession which he made, 
we shall honor him as a Christian. (St. L. 
12, 2078 f.) And not only the Lutheran 
Chureh, but all Protestant Christendom, aye, 
the entire world has every reason to revere 
and hold sacred the memory of the heroes who 
boldly affixed their names to the Confession 
of 1530. 


29. Tributes to Confession of Augsburg. 


From the moment of its presentation to 
the present day, men have not tired of prais- 
ing the Augsburg Confession, which has been 
ealled Confessio augusta, Confessio augustis- 
sima, the “Evangelischer Augapfel,” ete. 
They have admired its systematie plan, its 
completeness, comprehensiveness, and arrange- 
ment; its balance of mildness and firmness; 


its racy vigor, freshness, and directness; its 


beauty of composition, “the like of which can- 


not be found in the entire literature of the 
Reformation period.” Spalatin exclaims: 
“A Confession, the like of which was never 
made, not only in a thousand years, but as 
long as the world has been standing!” Sar- 
torius: “A confession of the eternal truth, of 
true ecumenical Christianity, and of all fun- 
damental articles of the Christian faith!” 
“From the Diet of Augsburg, which is the 
birthday of the Evangelical Church Federa- 
tion, down to the great Peace Congress of 
Muenster and Osnabrueck, this Confession 
stands as the towering standard in the entire 
history of those profoundly troublous times, 
gathering the Protestants about itself in ever 
closer ranks, and, when assaulted by the ene- 
mies of Evangelical truth with increasing 
fury, is defended by its friends in severe fight- 
ing, with loss of goods and blood, and always 
finally victoriously holds the field. Under the 
protection of this banner the Evangelical Lu- 
theran Church in Germany has been built up 
on firm and unassailable foundations; under 
the same protection the Reformed Church in 
Germany has found shelter. But the banner 
was carried still farther; for all Swedes, 
Danes, Norwegians, and Prussians have sworn 
allegiance to it, and the Esthonians, Letts, 
Finns, as well as all Lutherans of Russia, 
France, and other lands recognize therein the 
palladium of their faith and rights. No other 
Protestant confession has ever been so hon- 
ored.” (Guericke, Kg., 3, 116 f.) 

Vilmar says in praise of the Confession: 
“Whoever has once felt a gentle breath of 
the bracing mountain air which is wafted 
from this mighty mountain of faith [the 
Augsburg Confession] no longer seeks to pit 
against its firm and quiet dignity his own 
uncertain, immature, and wavering thoughts, 
nor to direct the vain and childish puff of his 
mouth against that breath of God in order to 
give it a different direction." (Theol. d. Tat- 
sachen, 76.) In his Introduction to the Sym- 
bolical Books, J. T. Mueller says: “Luther 
called the Diet of Augsburg ‘the last trumpet 
before Judgment Day'; hence we may well 
call the confession there made the blast of 
that trumpet, which, indeed, has gone forth 
into all lands, even as the Gospel of God, 
which it proclaims in its purity." (78.) The 
highest praise, however, is given the Augs- 
burg Confession by the Chureh which was 
born with it, when, e.g., in the Formula of 
Concord, the Lutherans designate it as “the 
symbol of our time," and glory in it as the 
Confession, which, though frowned upon and 
assailed by its opponents, “down to this day 
has remained unrefuted and unoverthrown 
(bis auf diesen Tag unwiderlegt und unumge- 
stossen geblieben)." (777,4; 847,3.) 


IV. Melanchthon's Alterations of the Augsburg Confession. 


30. Changes Unwarranted. 


Melanchthon continued uninterruptedly to 
polish and correct the Augsburg Confession 
till immediately before its presentation on 
June 25, 1530. While, indeed, he cannot be 
censured for doing this, it was, though origi- 


nally not so intended by Melanchthon, an act 
of presumption to continue to alter the docu- 
ment after it had been adopted, signed, and 
publicly presented. Even the editio princeps 
of 1531 is no longer in literal agreement with 
the original manuscripts. For this reason the 


24 


German text embodied in the Book of Con- 
cord is not the one contained in the editio 
princeps, but that of the Mainz Manuscript, 
which, as stated, was erroneously believed to 
be the identical German copy presented to the 
Emperor. The Latin text of the editio prin- 
ceps, embodied in the Book of Concord, had 
likewise undergone some, though unessential, 
changes. These alterations became much more 
extensive in the Latin octavo edition of 1531 
and in the German revision of 1533. The 
Variata of 1540 and 1542, however, capped 
the climax as far as changes are concerned, 
some of them being very questionable also 
doctrinally. In their “Approbation” of the 
Concordia Germanico-Latina, edited by Rei- 
neccius, 1708, the Leipzig theologians remark 
pertinently: Melanchthon found it “impos- 
sible to leave a book as it once was." Wit- 
ness his Loci of 1521, which he remodeled. 
- three times — 1535, 1542, and 1548. How- 
ever, the Loci were his own private work, 
while the Augustana was the property and 
confession of the Church. 

Tschackert is right when he comments as 
follows: “To-day it is regarded as an almost 
incomprehensible trait of Melanchthon’s char- 
acter, that immediately after the Diet and all 
his. lifetime he regarded the Confession as 
a private production of his pen, and made 
changes in it as often as he had it printed, 
while he, more so than others, could but eval- 
uate it as a state-paper of the Evangelical 
estates, which, having been read and delivered 
in solemn‘ session, represented an important 
document of German history, both secular and 
ecclesiastical. In extenuation it is said that 
Melanchthon made these changes in pedagogi- 
cal interests, namely, in order to clarify terms 
or to explain them more definitely; further- 
more, that for decades the Evangelical estates 
and theologians did not take offense at Me- 
lanchthon’s changes. Both may be true. But 
this does not change the fact that the chief 
editor of the Confession did not appreciate 
the world-historical significance of this state- 
paper of the Evangelical estates.” (L. c. 288.) 
Nor can it be denied that Melanchthon made 
these changes, not merely in pedagogical inter- 
ests, but, at least a number of them, also in 
the interest of his deviating dogmatic views 
and in deference to Philip of Hesse, who 
favored a union with the Swiss. Nor can 
Melanchthon be fully cleared of dissimulation 
in this matter. The revised Apology of 1540, 
for example, he openly designated on the title- 
page as “diligently revised, diligenter reco- 
gmta”’; but in the case of the Augsburg Con- 
fession of 1540 and 1542 he in no way indi- 
cated that it was a changed and augmented 
edition. 

As yet it has not been definitely ascertained 
when and where the terms “Variata” and “In- 
variata" originated. At the princes’ diet of 
Naumburg, in 1561, the Variata was desig- 
nated as the “amended” edition, The Reuss 
Confession of 1567 contains the term “un- 
altered Augsburg Confession.” In its Epitome 
as well as in its Thorough Declaration the 
Formula of Concord speaks of “the First Un- 


Historical Introductions to the Symbolical Books. 


altered Augsburg Confession — Augustana illa 
prima et non mutata Confessio.” (777, 4; 
851,5.) The Preface to the Formula of Con- 
cord repeatedly speaks of the Variata of 1540 
as “the other edition of the Augsburg Confes- 
set = altera Augustanae Confessionis editio.” 


31. Detrimental Consequences of 
Alterations. 


The changes made in the Augsburg Confes- 
sion brought great distress, heavy cares, and 
bitter struggles upon the Lutheran Church, 
both from within and without. Church his- 
tory records the manifold and sinister ways 
in which they were exploited by the Reformed 
as well as the Papists; especially by the 
latter (the Jesuits) at the religious colloquies, 
beginning 1540, until far into the time of the 
Thirty Years’ War, in order to deprive the 
Lutherans of the blessings guaranteed by the 
religious Peace of Augsburg, 1555. (Salig, 
Gesch. d. A. K., 1, 770 ff.; Lehre und Wehre 
1919, 218 ff.) 

On Melanchthon’s alterations of the Augs- 
burg Confession the Romanists, as the Preface 
to the Book of Concord explains, based the 
reproach and slander that the Lutherans 
themselves: did not know “which is the true 
and genuine Augsburg Confession.” (15.) De- 
erying the Lutherans, they boldly declared 
“that not two preachers are found who agree 
in each and every article of the Augsburg Con- 
fession, but that they are rent asunder and 
separated from one another to such an extent 
that they themselves no longer know what is 
the Augsburg Confession and its proper sense.” 
(1095.) In spite of the express declaration 
of the Lutherans at Naumburg, 1561, that 
they were minded to abide by the original 
Augsburg Confession as presented to Emperor 
Charles V at Augsburg, 1530, the Papists and 
the Reformed did not cease their calumnia- 
tions, but continued to interpret their decla- 
rations to mean, “as though we [the Lu- 
therans] were so uncertain concerning our 
religion, and so often had transfused it from 
one formula to another, that it was no longer 


clear to us or our theologians what is the Con- 


fession once offered to the Emperor at Augs- 
Bure SCT.) tee 
As a result of the numerous and, in part, 
radical changes made by Melanchthon in the 
Augsburg Confession, the Reformed also, in 
the course of time more and more, laid elaim 
to the Variata and appealed to it over against 
the loyal Lutherans. In particular, they re- 
garded and interpreted the alteration which 
Melanchthon had made in Article X, Of the 
Lord's Supper, as a correction of the original 
Augustana in deference to the views of Cal- 
vinism. Calvin declared that he (1539 at 
Strassburg). had signed the Augustana “in 
the-sense in which its author [Melanchthon] 
explains it (sicut eam auctor ipse interpre- 
tatur). And whenever the Reformed, who 
were regarded as confessionally related to the 
Augsburg Confession (Confessioni Augusta- 
nae addicti), and as such shared in the bless- 
ings of the Peace of Augsburg (1555) and the 


IV. Melanchthon’s Alterations of the Augsburg Confession. 95 


Peace of Westphalia (1648), adopted, and ap- 
pealed to, the Augustana, they interpreted it 
according to the Variata. 

Referring to this abuse on the part of the 
Reformed and Crypto-Calvinists, the Preface 
to the Book of Concord remarks: “To these 
disadvantages [the slanders of the Romanists] 
there is also added that, under the pretext of 
the Augsburg Confession [Variata of 1540], 
the teaching conflicting with the institution 
of the Holy Supper of the body and blood of 
Christ and also other corruptions were intro- 
duced here and there into the churches and 
schools.” (11. 17.) —Thus the changes made 
in the Augsburg Confession did much harm 
to the Lutheran cause. Melanchthon belongs 
to the class of men that have greatly benefited 
our Church, but have also seriously harmed it. 
“These fictions” of the adversaries, says the 
Preface to the Book of Concord concerning 
the slanders based on Melanchthon’s changes, 
“have deterred and alienated many good men 
from our churches, schools, doctrine, faith, 
and confession.” (11.) 


32. Attitude toward Variata. 


John Eck was the first who, in 1541, at the 
religious colloquy of Worms, publicly pro- 
tested against the Variata. But since it was 
apparent that most of the changes were in- 
tended merely as reenforcements of the Lu- 
theran position against the Papists, and Me- 
lanchthon also declared that he had made no 
changes in “the matter and substance or in 
the sense,” 4. e., in the doctrine itself, the Lu- 
therans at that time, as the Preface to the 
Book of Coneord shows, attached no further 
importance to the matter. The freedom with 
which in those days formal alterations were 
made even in publie documents, and the guile- 
lessness with which such changes were re- 
ceived, appears, for example, from the trans- 
lation of the Apology by Justus Jonas. How- 
ever, not all Lutherans éven at that time were 
able to view Melanchthon's changes without 
apprehension and indifference. Among these 
was Elector John Frederick, who declared that 
he considered the Augustana to be the con- 
fession of those who had signed it, and not 
the private property of Melanchthon. 

In his admonition to Brueck of May 5, 1537, 
he says: “Thus Master Philip also is said 
to have arrogated to himself the privilege of 
changing in some points the Confession of 
Your Electoral Grace and the other princes 
and estates, made before His Imperial Majesty 
at Augsburg, to soften it and to print it else- 
where [a reprint of the changed Latin octavo 
edition of 1531 had been published 1535 at 
Augsburg and another at Hagenau] without 
the previous knowledge and approval of Your 
Electoral Grace and of the other estates, 
which, in the opinion of Your Electoral Grace, 
he should justly have refrained from, since 
the Confession belongs primarily to Your 
Electoral Grace and the other estates; and 
from it [the alterations made] Your Electoral 
_ Grace and the other related estates might be 

charged that they are not certain of their 


doctrine and are also unstable. Besides, it 
is giving an offense to the people.” (0. R. 
3, 365.) Luther, too, is said to have remon- 
strated with Melanchthon for having altered 
the Confession. In his Introduction to the 
Augsburg Confession (Koenigsberg, 1577) 
Wigand reports: “I heard from Mr. George 
Rorarius that Dr. Luther said to Philip, 
‘Philip, Philip, you are not doing right in 
changing Augustanam Confessionem so often; 
for it is not your, but the Church’s book." 
Yet it is improbable that this should have 
occurred between 1537 and 1542, for in 1540 
the Variata followed, which was changed still 
more in 1542, without arousing any public 
protest whatever. 


After Luther’s death, however, when Me- 
lanchthon’s doctrinal deviations became ap- 
parent, and the Melanchthonians and the loyal 
Lutherans became more and more opposed to 
one another, the Variata was rejected with in- 
creasing determination by the latter as the 
party-symbol of the Philippists. In 1560 
Flacius asserted at Weimar that the Variata 
differed essentially from the Augustana. In 
the Reuss-Schoenburg Confession of 1567 the 
Variata was unqualifiedly condemned; for 
here we read: We confess “the old, true, un- 
altered Augsburg Confession, which later was 
changed, mutilated, misinterpreted, and falsi- 
fied . . . by the Adiaphorists in many places 
both as regards the words and the substance 
(nach den Worten und sonst in den Haen- 
deln), which thus became a buskin, Bund- 
schuh, pantoffie, and a Polish boot, fitting 
both legs equally well [suiting Lutherans as 
well as Reformed], or a cloak and a change- 
ling (Wechselbalg), by means of which Adi- 
aphorists, Sacramentarians, Antinomians, new 
teachers of works, and the like hide, adorn, 
defend, and establish their errors and falsi- 
fications under the cover and name of the 
Augsburg Confession, pretending to be like- 
wise confessors of the Augsburg Confession, 
for the sole purpose of enjoying with us under 
its shadow, against rain and hail, the common 
peace of the Empire, and selling, furthering, 
and spreading their errors under the sem- 
blance of friends so much the more easily and 
safely.” (Kolde, Einleitung, 30.) Ina sermon 
delivered at Wittenberg, Jacob Andreae also 
opposed the Variata very zealously. 

Thus the conditions without as well as 
within the Lutheran Church were such that 
a public declaration on the part of the genuine 
Lutherans as to their attitude toward the 
alterations of Melanchthon, notably in the 
Variata of 1540, became increasingly impera- 
tive. Especially the continued slanders, in- 
trigues, and threats of the Papists necessi- 
tated such a declaration. As early as 1555, 
when the Peace of Augsburg was concluded, 
the Romanists attempted to limit its pro- 
visions to the adherents of the Augustana of 
1530. At the religious colloquy of Worms, in 
1557, the Jesuit Canisius, distinguishing be- 
tween a pure and a falsified Augustana, de- 
manded that the adherents of the latter be 
condemned, and excluded from the discussions. 


- 


26 Historical Introductions to the Symbolical Books. 


33. Alterations in Editions of 1531, 
1533, 1540. 


As to the alterations themselves, the Latin 
text of the editio princeps of the Augsburg 
Confession of 1531 received the following ad- 
ditions: $ 3 in Article 13, $ 8 in Article 18, 
and $ 26 in Article 26. Accordingly, these 
passages do not occur in the German text of 
the Book of Concord. Originally $ 2 in the 
conclusion of Article 21 read: ‘“Tota dissensio 
est de paucis quibusdam abusibus," and $ 3 
in Article 24: “Nam ad hoe praecipue opus 
est ceremoniis, ut doceant imperitos. The 
additions made to Articles 13 and 18 are also 
found in the German text of the editio prin- 
ceps. (C. R. 26, 279. 564.) 

In the “Approbation” of the Leipzig theo- 
logians mentioned above we read: The octavo 
edition of the Augustana and the Apology, 
printed 1531 by George Rauh, according to 
the unanimous testimony of our theologians, 
cannot be tolerated, “owing to the many ad- 
ditions and other changes originating from 
Philip Melanchthon. For if one compares the 
20th Article of the Augsburg Confession as 
well as the last articles on the Abuses: ‘Of 
Monastic Vows’ and ‘Of Ecclesiastical Author- 
ity, it will readily be seen what great addi- 
tions (laciniae) have been patched onto this 
Wittenberg octavo edition of 1531. The same 
thing has also been done with the Apology, 
especially in the article ‘Of Justifieation and 
Good Works, where often entire successive 
pages may be found which do not occur in the 
genuine copies. Furthermore, in the declara- 
tion regarding the article *Of the Lord's Sup- 


per,’ where Pauls words, that the bread is. 


a communion of the body of Christ, etc., as 
well as the testimony of Theophylact concern- 
ing the presence of the body of Christ in the 
Supper have been omitted. Likewise in the 
defense of the articles ‘Of Repentance, ‘Of 
Confession and Satisfaction, ‘Of Human Tra- 
ditions,’ ‘Of the Marriage of Priests, and ‘Of 
Ecclesiastical Power, where, again, entire 
pages have been added." (L.c. 8,13; C. R. 
27,437.) In the German edition of the Augs- 
burg Confession of 1533 it was especially 
Articles 4, 5, 6, 12, 13, 15, and 20 that were 
remodeled. These alterations, however, in- 
volve no doctrinal changes, with the possible 
exception of Article 5, where the words “where 
and when He will” are expunged. (C. R. 
26, 728.) 

As to the Variata of 1540, however, the ex- 
tent of the 21 doctrinal articles was here 
almost doubled, and quite a number of ma- 
terial alterations were made. Chief among 
the latter are the following: In Article 5 the 
words, “ubi et quando visum est Deo,” are 
omitted. In the 10th Artiele the rejection of 
the Reformed doctrine is deleted, and the fol- 
lowing is substituted for the article proper: 
‘De coena Domini docent, quod cum pane 
et vino vere exhibeantur corpus et sanguis 
Christi vescentibus in Coena Domini.” (C.R. 
26, 357.) The following sentences have also 
given offense: “Et cum hoc modo consolamur 
nos promissione seu Evangelio et erigimus nos 
fide, certo consequimur remissionem peccato- 


rum, et simul datur nobis Spiritus Sanctus.” 
“Cum Evangelium audimus aut cogitamus aut 
sacramenta tractamus et fide nos consolamur, 
simul est efficax Spiritus Sanctus.” (354.) 
For the words of the 18th Article: “sed haec 
fit in eordibus, eum per Verbum Spiritus San- 
etus concipitur, the Variata substitutes: 
“Et Christus dicit: Sine me nihil potestis 
facere.  Effieitur autem spiritualis iustitia 
in nobis, cum adiuvamur a Spiritu Sancto. 
Porro Spiritum Sanctum concipimus, cum 
Verbo Dei assentimur, ut nos fide in terrori- 
bus eonsolemur." (362.) Toward the end of 
the same article we read: “Quamquam enim 
externa opera aliquo modo potest efficere 
humana natura per sese,.. . verum timorem, 
veram fiduciam, patientiam, castitatem non 
potest efficere, nisi Spiritus Sanctus gubernet 
et adiuvet corda nostra.” (363.) In the 
19th Article the phrase “non adiuvante Deo” 
is erased, which, by the way, indicates that 
Melanchthon regarded these words as equiva- 
lent to those of the German text: “so Gott 
die Hand abgetan," for else he would have 
weakened the text against his own interests. 
(363.) To the 20th Article Melanchthon 
added the sentence: “Debet autem ad haec 
dona [Dei] accedere exercitatio nostra, quae 
et conservat ea et meretur incrementum, iuxta 
illud: Habenti dabitur. Et Augustinus prae- 
clare dixit: Dilectio meretur incrementum 
dileetionis, cum videlicet exercetur." (371.) 


34. Alterations Render Confession 
Ambiguous. 


True, in making all these changes, Melanch- 
thon did not introduce any direct heresy into 
the Variata. He did, however, in the interest 
of his irenie and unionistie poliey and dog- 
matic vacillations, render ambiguous and 
weaken the clear sense of the Augustana. By 
his changes he opened the door and cleared 
the way, as it were, for his deviations in the 
direction of Synergism, Calvinism (Lord’s 
Supper), and Romanism (good works are 
necessary to salvation). 
thon a man who did not know what he was. 
doing when he made alterations. Whenever 
he weakened and trimmed the doctrines he had 
once confessed, whether in his Loci or in the 
Augustana, he did so in order to satisfy defi- 
nite interests of his own, interests self- 
evidently not subservient to, but conflicting 
with, the clear expression and bold confession 
of the old Lutheran truth. 


Kolde, referring in particular to the changes 


made in the 10th Article, says: “It should 
never have been denied that these alterations. 
involved real changes. The motives which 
actuated Melanchthon cannot be definitely 
ascertained, neither from his own expressions 
nor from contemporary remarks of his circle 
of acquaintances” [As late as 1575 Selneccer 
reports that Philip of Hesse had asked Me- 
lanchthon to erase the improbatio of the 
10th Article, because then also the Swiss 
would accept the Augustana as their con- 
fession]. “A comparison with the Witten- 
berg Concord of May, 1536 (cum pane et vino: 
vere et substantialiter adesse — that the body 


Nor was Melanch- | 


ee ee N ee) NERA. ee eee 


IV. Melanchthon’s Alterations of the Augsburg Confession. 97 


and blood [of Christ] are really and substan- 
tially present with the bread and wine, C. R. 
3,75) justifies the assumption that by using 
the form: cum pane et vino vere exhibeantur, 
he endeavored to take into account the ex- 
isting agreement with the South Germans 
(Oberlaender). However, when, at the same 
time, he omits the words: vere et substantia- 
liter adesse, and the improbatio, it cannot, in 
view of his gradually changed conception of 
the Lord’s Supper, be doubted that he sought 
to leave open for himself and others the pos- 
sibility of associating also with the Swiss.” 
(25.) 

An adequate answer to the question what 
prompted Melanchthon to make his altera- 
tions will embrace also the following points: 
1. Melanchthon’s mania for changing and re- 
modeling in general. 2. His desire, especially 
after the breach between the Lutherans and 
the Papists seemed incurable, to meet and 
satisfy the criticism that the Augustana was 
too mild, and to reenforce the Lutheran posi- 
tion over against the Papists. 3. Melanch- 
thon’s doctrinal deviations, especially in Re- 
formed and synergistic directions. 


35. Variata Disowned by Lutheran 
Church. 


It cannot be denied that during Luther’s 
life and for quite a time after his death the 
Variata was used by Lutherans without any 
public opposition and recognized as the Augs- 
burg Confession. Martin Chemnitz, in his 
“Tudicium de Controversiis quibusdam circa 
quosdam Augustanae Confessionis Articulos 
— Decision concerning Certain Controversies 
about Some Articles of the Augsburg Con- 
fession,” printed 1597, says that the edition 
. of 1540 was employed at the religious col- 
loquies with the previous knowledge and ap- 
proval of Luther; in fact, that it was drawn 
up especially. for the Colloquy at Hagenau, 
which the opponents (Cochlaeus at Worms, 
Pighius at Regensburg) had taken amiss. 
“Graviter tulerant,” says Chemnitz, “multis 
articulis pleniori declaratione plusculum lueis 
accessisse, unde videbant veras sententias 
magis illustrari et Thaidis Babyloniae turpi- 
tudinem manifestius denudare — They took it 
amiss that more light had been shed on many 
articles by a fuller explanation, whence they 
perceived the true statements to be more fully 
illustrated and the shame of the Babylonian 
Thais to be more fully disclosed.” (Mueller, 
Einleitung, 72.) 

Furthermore, it is equally certain that, on 
the part of the Lutheran princes, the Variata 
was employed without any sinister intentions 
whatever; and without the slightest thought 
of deviating even in the least from the doc- 
trine of the original Augustana, as has been 
falsely asserted by Heppe, Weber, and others. 
Wherever the Variata was adopted by Lu- 
theran princes and theologians, it was never 
for the purpose of weakening the doctrine of 
the Augsburg Confession in any point. More- 
over, the sole reason always was to accentuate 
and present more clearly the contrast between 
themselves and the Papists; and, generally 


e 


speaking, the Variata did serve this purpose. 
True, Melanchthon at the same time, no doubt, 
planned to prepare the way for his doctrinal 
innovations; but wherever such was the case, 
he kept it strictly to himself. 

The complete guilelessness and good faith 
in which the Lutheran princes and theologians 
employed the Variata, and permitted its use, 
appears from the Preface to the Book of Con- 
eord. For here they state: “Therefore we 
have deeided in this writing to testify pub- 
licly, and to inform all, that we wished neither 
then nor now in any way to defend, or excuse, 
or to approve, as agreeing with the Gospel- 
doctrine, false and godless doctrines and 
opinions which may lie concealed under cer- 
tain coverings of words [in the Variata]. 
We, indeed, never received the latter edition 
[of 1540] in a sense differing in any part 
from the former which was presented [at 
Augsburg]. Neither do we judge that other 
useful writings of Dr. Philip Melanchthon, or 
of Brenz, Urban Regius, Pomeranus, eto., 
should be rejected and condemned, as far as, 
in all things, they agree with the norm which 
has been set forth in the Book of Con- 
cord.” (17.) 

Accordingly, when the Variata was boldly 
exploited by the Romanists to circulate all 
manner of slanders about the Lutherans; 
when it also became increasingly evident that 
the Reformed and Crypto-Calvinists employed 
the Variata as a cover for their false doctrine 
of the Lord’s Supper; when, furthermore, 
within the Lutheran Church the suspicion 
gradually grew into conviction that Melanch- 
thon, by his alterations, had indeed intended 
to foist doctrinal deviations upon the Lu- 
theran Church; and when, finally, a close 
scrutiny of the Variata had unmistakably re- 
vealed the fact that it actually did deviate 
from the original document not only in ex- 
tent, but also with regard to intent, not 
merely formally, but materially as well, — 
all loyal Lutheran princes and theologians 
regarded it as self-evident that they unani- 
mously and solemnly declare their exclusive 
adherence to the Augsburg Confession as pre- 
sented to Emperor Charles at Augsburg, and 
abandon the Variata without delay. At 
Naumburg, in 1561, the Lutheran princes, 
therefore, after some vacillation, declared 
that they would adhere to the original Augs- 
burg Confession and its “genuine Christian 
declaration and norm,” the Smalcald Articles. 
Frederick III of the Palatinate alone with- 
drew, and before long joined the Calvinists 
by introducing the Heidelberg Catechism, thus 
revealing the spuriousness of his own Luther- 
anism. 

It was due especially to the Crypto-Calvin- 
ists in Electoral Saxony and to the Corpus 
Doctrinae Philippicum that the Variata re- 
tained a temporary and local authority, until 
it was finally and generally disowned by the 
Lutheran Church and excluded from its sym- 
bols by the adoption of the Formula of Con- 
cord. For here our Church pledges adherence 
to “the First, Unaltered Augsburg Confession, 
delivered to the Emperor Charles V at Augs- 


r=) 


burg in the year 1530, in the great Diet.” 
(711,4; 847, 5; 851,5.) And in the Preface 
to the Book of Concord the princes and estates 
declare: ‘Accordingly, in order that no per- 
sons may permit themselves to be disturbed 
by the charges of our adversaries spun out of 
their own minds, by which they boast that not 
even we are certain which is the true and 
genuine Augsburg Confession, but that both 
those who are now among the living and pos- 
terity may be clearly and firmly taught and 
informed what that godly Confession is which 
we and the churches and schools of our realms 
at all times professed and embraced, we em- 


V. The Pontifical Confutation 


36. Papal Party Refusing Conciliation. 


At the Diet of Augsburg, convened in order 
to restore the disturbed religious peace, the 
Lutherans were the first to take a step 
towards reconciliation by delivering their Con- 
fession, June 25, 1530. In accordance with 
the manifesto of Emperor Charles, they now 
expected that the papal party would also 
present its “view and opinion,” in order that 
the discussions might thereupon proceed “in 
love and kindness,” as the Emperor put it. 
In the Preface to their Confession the Lu- 
therans declared: “In obedience to Your Im- 
perial Majesty’s wishes, we offer, in this mat- 
ter of religion, the Confession of our preachers 
and of ourselves, showing what manner of 
doctrine from the Holy Scriptures and the 
pure Word of God has been up to this time 
set forth in our lands, dukedoms, dominions, 
and cities, and taught in our churches. And 
if the other Electors, Princes, and Estates of 
the Empire will, according to the said im- 
perial proposition, present similar writings, 
to wit, in Latin and German, giving their 
opinions in this matter of religion, we, with 
the Princes and friends aforesaid, here before 
Your Imperial Majesty, our most clement 
Lord, are prepared to confer amicably con- 
cerning all possible ways and means, in order 
that we may come together, as far as this 
may be honorably done, and, the matter be- 
tween us on both sides being peacefully dis- 
cussed without offensive strife, the dissension, 
by God’s help, may be done away and brought 
back to one true accordant religion; for as 
we all are under one Christ and do battle 
under Him, we ought to confess the one 
Christ, after the tenor of Your Imperial 
Majesty’s edict, and everything ought to be 
conducted according to the truth of God; and 
this ‘is what, with most fervent prayers, we 
entreat of God.” (39, 8.) 

The Lutherans did not believe that the 
manifesto of the Emperor could be construed 
in any other way than that both parties 
would be treated as equals at the Diet. Not 
merely as a matter of good policy, but bona 
fide, as honest Germans and true Christians, 
they clung tenaciously to the words of the 
Emperor, according to which the Romanists, 
too, were to be regarded as a party summoned 
for the trial, the Emperor being the judge. 


9g Historieal Introductions to the Symbolical Books. 


phatieally testify. that next to the pure and 
immutable truth of God's Word we wish to 
embrace the first Augsburg Confession alone 
which was presented to the Emperor Charles V, 
in the year 1530, at the famous Diet of Augs- 
burg, this alone (we say), and no other." (15.) 
At the same time the princes furthermore pro- 
test that also the adoption of the Formula of 
Concord did not make any change in this re- 
spect. For doctrinally the Formula of Con- 
cord was not, nor was it intended to be, 
a “new or different confession,” i. e., different 
from the one presented to Emperor Charles V. 
(20.) | 


of the Augsburg Confession. 


The Lutherans simply refused to take the 
word of the Emperor at anything less than 
par, or to doubt his good will and the sincerity 
of his promise. The fact that from the very 
beginning his actions were in apparent con- 
travention of the manifesto was attributed by 
the Lutherans to the sinister influence of such 
bitter, baiting, and unscrupulous theologians 
as. Eck, Cochlaeus, and Faber, who, they 
claimed, endeavored to poison and incite the 
guileless heart of the Emperor. Thus the 
Lutherans would not and could not believe 
that Charles had deceived them,—a simple 
trust, which, however, stubborn facts finally 
compelled them to abandon. 1 
The Romanists, on the other hand, boasting 
before the Emperor that they had remained 
with the true Christian faith, the holy Gospel, 
the Catholic Church, the bull of the Pope, and 
the Edict of Worms, refused with equal 
tenacity to be treated as a party summoned 
for trial. June 25, 1530, Elector John wrote 
to Luther: “Thus we and the other princes 
and estates who are related to. us in this 
matter had to consent to submit. our opinion 
and confession of faith. Our opponents, how- 
ever, as we are told, declined to present theirs 
and. decided to show to the Emperor that 
they adhered to the Edict [of Worms] and to 
the faith which their fathers had bequeathed 
to and bestowed upon them, and which they 
intended to adhere to even now; if, however, 


ihe Pope or, in his place, the Legate, together 


with His Imperial Majesty, would. point out, 
and expect them to adopt, a different and new 
faith, they would humbly hear the Emperor’s 
opinion." (Luther, St. L. 16, 758.) 

Thus presupposing what they were sum- 
moned to prove at Augsburg, namely, that the 
doctrine of the Pope was identical with the 
old Christian faith, the Romanists declared 
a presentation of their views unnecessary. 
The Lutherans, they. maintained, were con- 
victed apostates and rebels against Pope and 
Church, against Emperor and realm; sentence 
was not first to be pronounced upon them, but 
had been pronounced long ago, the Diet’s duty 
merely being to confirm and execute it; hence, 
there was nothing else to be done by the Em- 
peror than to attend to his office as warden 
and. protector of the Church, and, together 
with the princes and estates, to proceed 


- V. The Pontifical Confutation of the Augsburg Confession. 29 


against the heretics with drastic measures. 
Also in the later discussions, conducted with 
a view of effecting a reconciliation, the 
Romanists refused to relinquish this position. 
From beginning to end they acted as the ac- 
cusers, judges, and henchmen of the Lu- 
therans. Nor was anything else to be ex- 
pected, since, unlike the Lutherans, they 
considered not God’s Word, but the Pope the 
supreme arbiter in religious matters. Thus, 
from the very outset, the gulf between the two 
parties was such that it could not be bridged. 
Common ground was lacking. On the one side 
conscience, bound by the Word of God! On 
the other, blind subjection to human, papal 
authority! Also Romanists realized that this 
fundamental and irreconcilable difference was 
bound to render futile all discussions. It was 
not merely his own disgust which the papal 
historian expressed when he concluded his re- 
port on the prolonged discussions at Augs- 
burg: “Thus the time was wasted with vain 
discussions.” (Plitt, Apologie, 43.) 


37. Further Success Not Hoped for by 
Luther. 


Luther regarded the public reading of the 
Confession as an unparalleled triumph of his 
cause. Further results, such as a union with 
the Romanists, he did not expect. On July 9, 
1530, he wrote to Jonas: “Quid sperem de 
Caesare, quantumvis optimo, sed obsesso? 
What ean I hope of the Emperor, even the 
best, when he is obsessed" [by the papal theo- 
logians]? The most Luther hoped for was 
mutual political toleration. In the letter 
quoted he continues: “But they [the Papists] 
must expect a sad, and we a happy issue. Not, 
indeed, that there ever will be unity of doc- 
trine; for who can hope that Belial will be 
united with Christ? Excepting that perhaps 
marriage [of priests] and the two kinds [of 
the Sacrament] be permitted (here too, how- 
ever, this adverb ‘perhaps’ is required, and 
perhaps too much ‘perhaps’). But this I wish 
and earnestly hope for, that, the difference in 
doctrine being set aside, a political union may 
be made. If by the blessing of Christ this 
takes place, enough and more than enough 
has been done and accomplished at this 
Diet. .. . Now, if we obtain also the third 
thing, that we adjourn with worldly peace 
secured, then we shall have clearly defeated 
Satan in this year." (Enders, 8, 95; St. L. 16, 
927. 1666.) 

July 21, 1530, Luther wrote in a similar 
vein to Jonas: “The fact that these frogs 
[the papal theologians who wrote the Confu- 
tation] with their croakings [coaxitatibus = 
pasquinades against Luther, instead of an- 
swers to the Augustana] have free access [to 
the Emperor] chagrins me very much in this 
great work in the most important mat- 
tere. . But this happens to prove that 
I am a true prophet; for I have always 
said that we work and hope in vain for a 
union in doctrine; it would be enough if we 
could obtain worldly peace.” (16, 927. 2324.) 
August 25, when the prolonged discussions of 
reconciliation were nearing their end, he wrote 


to Melanchthon: “In sum, it does not please 
me at all that unity of doctrine is to be dis- 
cussed, since this is utterly impossible, unless 
the Pope would abolish his entire popery. It 
would have sufficed if we had presented to 
them the reasons for our faith and desired 
peace. But how can we hope that we shall 
win them over to accept the truth? We have 
come to hear whether they approve our doc- 
trine or not, permitting them to remain what 
they are, only inquiring whether they ac- 
knowledge our doctrine to be correct or con- 
demn it. If they condemn it, what does it 
avail to discuss the question of unity any 
longer with avowed enemies? If they ac- 
knowledge it to be right, what necessity is 
there of retaining the old abuses?” (16, 1404.) 

Though willing to yield to the Catholic 
party in all other matters, Luther refused to 
compromise the divine truth in any point or 
in any way. For this reason he also insisted 
that the Emperor should not be recognized as 
judge and arbiter without qualification, but 
only with the proviso that his decision would 
not conflict with the clear Word of God. Ac- 
cording to Luther, everybody, Pope and Em- 
peror included, must submit to the authority 
of the Scriptures. Ina letter of July 9, 1530, 
he wrote to the Elector: “In the first place: 
Should His Imperial Majesty desire that the 
Imperial Majesty be permitted to decide these 
matters, since it was not His Majesty’s pur- 
pose to enter into lengthy discussions, I think 
Your Electoral Grace might answer that His 
Imperial Majesty’s manifesto promises that 
he would graciously listen to these matters. 
If such was not intended, the manifesto would 
have been needless, for His Imperial Majesty 
might have rendered his decision just as well 
in Spain without summoning Your Electoral 
Grace to Augsburg at such great labor and 
expense. . In the second place: Should 
His Imperial Majesty insist that the Imperial 
Majesty be permitted to decide these matters, 
Your Electoral Grace may cheerfully answer: 
Yes, the Imperial Majesty shall decide these 
matters, and Your Electoral Grace would ac- 
cept and suffer everything, provided only that 
His Imperial Majesty make no decision against 
the clear Scriptures, or God’s Word. For 
Your Electoral Grace cannot put the Emperor 
above God, nor accept his verdict in oppo- 
sition to God’s Word.” (16, 815.) 


38. Papal Peace Sought by Emperor. 


By their obstinate refusal to regard them- 
selves as a party summoned, the Romanists, 
from the outset, made it impossible for the 
Emperor to maintain the röle of an impartial 
judge, which, probably, he had never really 
intended to be. At any rate, though ear- 
nestly desirous of religious peace, his actions 
throughout the Diet do not reveal a single 
serious effort at redeeming his promise and 
putting his beautiful words into practise. 
Being bound to the Pope and the papal party 
both religiously and politically, Charles did 
not require of the Romanists a fulfilment of 
the obligations imposed upon them by his 
manifesto. All the concessions were to be 


30 Historical Introductions to the Symbolical Books. 


made by the Lutherans. Revoca! — that was 
the first and only word which Rome had 
hitherto spoken to Luther. “Revoke and sub- 
mit yourselves!" — that, in the last analysis, 
was also the demand of the Emperor at Augs- 
burg with respect to the Lutheran princes, 
both when he spoke in tones friendly and 
gentle and when he uttered severe and threat- 
ening words. Charles, it is true, desired peace, 
but a Roman peace, a peace effected by uni- 
versal blind submission to the Pope; not a 
peace by mutual understanding and conces- 
sions; least of all.a peace by political re- 
ligious tolerance, such as Luther desired, and 
which in our days is generally regarded as the 
outstanding feature of modern civilization, 
notably of Americanism. To force the Lu- 
therans into submission and obedience to the 
Pope, that was the real object of the Em- 
peror. And the political situation demanded 
that this be accomplished by peaceable and 
gentle means — if possible. 

Self-evidently, in his endeavors to establish 
a Papal Peace, the Emperor, who was haunted 
and tormented by the fear that all efforts 
might prove futile, was zealously seconded, en- 
couraged, and prodded on by the papal theo- 
logians. To bring about a religious peace, 
such as the Emperor contemplated, this, they 
flattered Charles, would be an ever-memo- 
rable achievement, truly worthy of the Em- 
peror; for the eyes of all Christendom were 
upon him, and he had staked his honor upon 
the success of this glorious undertaking. 
June 3 the Father Confessor of the Emperor, 
Garsia, then at Rome, wrote to Charles: “At 
present there is nothing so important in this 
life as that Your Majesty emerge victorious 
in the German affair. In Italy you will be 
accounted the best prince on earth if God 
should vouchsafe this grace unto us that the 
heresies which have arisen in that nation be 
cured by your hand.” (Plitt, 4.) June 6 
Garsia wrote: “Gracious Lord! After the 
letters from the legate [Campegius, concern- 
ing the return of Christian II to the Roman 
Church, the disagreement between Philip of 
Hesse and the Elector, etc.] had been read at 
to-day’s Consistorial Meeting, almost all the 
cardinals said that Your Majesty was the 
angel sent from heaven to restore Christen- 
dom. God knows how much I rejoiced, and 
although the sun burned fiercely when I re- 
turned to my home, how patiently I bore it! 
I was not sensitive to it from-sheer joy at 
hearing such sweet words about my master 
from those who a year ago had maligned him. 
My chief comfort, however, was to behold that 
they were right; for it seems as if God were 
performing miracles by Your Majesty, and to 
judge by the beginning you have made in 
curing this ailment, it is evident that we may 
expect the issue to prove far more favorable 
than our sins merit.” (11. 67.) 


39. Compulsion Advocated by Theo- 
logians. 


All Romanists, the Emperor included, were 
of the opinion that the Protestants must be 
brought back to the papal fold. But they 


differed somewhat as to the means of accom- 
plishing this purpose. Some demanded that 
force be resorted to forthwith, while others 
counseled that leniency be tried first. Cam- 
pegius advised kindness at the beginning, 
and greater severity only in dealing with cer- 
tain individuals, but that sharper measures 
and, finally, foree of arms ought to follow. 
At Rome force was viewed as the “true rhu- 
barb" for healing the breach, especially among 
the common people. July 18 Garsia wrote to 
the Emperor: “If you are determined to bring 
Germany back to the fold, I know of no other 
or better means than by presents and flattery 
to persuade those who are most eminent in 
science or in the empire to return to our faith. 
Once that is done, you must, in dealing with 
the remaining common people, first of all pub- 
lish your imperial edicts and Christian admo- 
nitions. If they will not obey these, then 
the true rhubarb to cure them is force. 
This alone cured Spain's rebellion against its 
king. And force is what will also eure Ger- 
many's unfaithfulness to God, unless, indeed, 
divine grace should not attend Your Majesty 
in the usual measure. God would learn in 
this matter whether you are a faithful son of. 
His, and should He so find, then I promise you 
that among all ereatures you will find no 
power sufficiently strong to resist you. All 
will but serve the purpose of enabling you to 
obtain the crown of this world.” (42.) 


Among the open advocates of force were 
Cochlaeus, Eck, Faber, and the theologians 
and monks who flocked to Augsburg in large 
numbers about the time the Augsburg Con- 
fession was read. They all considered it their 
prime duty to rouse the passions of the Em- 
peror, as well as of the Catholic princes and 
estates, and to incite them against the Lu- 
therans. Their enmity was primarily directed 
against the Augustana, whose objective and 
moderate tone had gained many friends even 
among the Catholics, and which had indirectly 
branded Eck and his compeers as detractors 
and calumniators. For had not Duke William 
of Bavaria, after the reading of the Confes- 
sion, rebuked Eck, in the presence of the Elec- 
tor of Saxony; for having misrepresented the 
Lutheran doctrine to him? The moderation 
of the Augustana, said these Romanists, was 
nothing but the cunning of serpents, decep- 
tion and misrepresentation, especially on the 
part of the wily Melanchthon; for the true 
Luther was portrayed in the 404 theses of Eck. 
Cochlaeus wrote that the Lutherans were slyly 
hiding their ungodly doctrines in order to de- 
ceive the Emperor: “astute occultari in illo- 
rum Confessione prava eorum dogmata, de 
quibus ibi tacendo dissimulabant, ut in hypo- 
crisi loquentes Maiestati Tuae aliisque prin- 
cipibus imponerent.” (Laemmer, Vortridenti- 
nische Theologie, 39.) Thus the malice and 
fanaticism of the papal theologians and the 
monks rose in proportion as friendliness was 
shown the Lutherans by Catholic princes and 
the Emperor. They feared that every ap- 
proach toward the Lutherans would jeopardize 
the pax Pontificia. 

The fanaticism of the papal theologians is 


V. The Pontifical Confutation of the Augsburg Confession. 81 


frequently referred to by the Lutherans. 
June 26 Melanchthon wrote to Luther: “Soph- 
ists and monks are daily streaming into the 
city, in order to inflame the hatred of the 
Emperor against us." (C. R. 2,141.) June 27: 
“Our Confession was presented last Saturday. 
The opponents are now deliberating upon how 
to answer; they flock together, take great 
pains, and incite the princes, who already 
have been sufficiently aroused. Eck vehe- 
mently demands of the Archbishop of Mainz 
that the matter be not debated, since it has 
already been condemned.” (144.) June 29 
Jonas wrote to Luther: “Faber is goaded on 
by furies, and Eck is not a whit more sensible. 
Both insist in every manner imaginable that 
the affair ought to be managed by force and 
must not be heard.” (154.) Melanchthon, 
July 8: “By chance Eck and Cochlaeus came 
to the legate [Campegius, with whom Me- 
lanchthon was deliberating]. I heard them 
say, distinctly enough, I believe, that the op- 
ponents are merely deliberating upon how to 
suppress us by force.” (175.) July 15: “Re- 
peatedly have I been with certain enemies who 
belong to that herd of Eck. Words fail me 
to describe the bitter, Pharisaical hatred 
I noticed there. They do nothing, they plan 
nothing else than how they may incite the 
princes against us, and supply the Emperor 
with impious weapons.” (197.) The im- 
placable theologians also succeeded in fanati- 
cizing some of the princes and bishops, who 
gradually became more and more opposed to 
any kind of settlement by mutual under- 
standing. (175.), 

The chief exponent of force was Cochlaeus. 
In his Expostulatio, which appeared at Augs- 
burg in May, 1530, he argued that not only 
aceording to papal, but according to imperial 
law as well which the Evangelicals also 
acknowledged, and according to the Scrip- 
tures, heretics might, aye, must be punished 
with death. The treatise concludes as fol- 
lows: “Thus it is established that obdurate 
heretics may be executed by every form of 
law. We, however, much prefer to have them 
return to the Church, be converted, healed, 
and live, and we beseech them to do so. Con- 
stat igitur, haereticos pertinaces omni iure 
interimi posse. Nos tamen longe magis opta- 
mus et precamur, ut redeuntes ad ecclesiam 
convertantur, sanentur et vivant.” (Plitt, 
Ln) 

Naturally Eck, too, was prominent among 
those who counseled the employment of com- 
pulsory measures; indeed, he could not await 
the hour when the order would be given to 
proceed against the hereties with fire and 


sword. He lamented, in bitter terms, the fact ~ 


that the Emperor had not made use of stern 
measures as soon as he arrived in Germany. 
For now, said he, procrastination and the 
coneiliatory demeanor of the Evangelicals, 
especially of Melanchthon and Brueck, had 
made it impossible to rouse the Emperor to 
such a degree as the exigency of the case de- 
manded. (Plitt, 63.) Luther wrote: “For 
that shameless gab and bloodthirsty sophist, 
Doctor Eck, one of their chief advisers, pub- 


licly declared in the presence of our people 
that if the Emperor had followed the resolu- 
tion made at Bononia, and, immediately on 
entering Germany, had courageously attacked 
the Lutherans with the sword, and beheaded 
one after another, the matter would have been 
easily settled. But all this was prevented 
when he permitted the Elector of Saxony to 
speak and be heard through his chancellor.” 
(St. L. 16, 1636.) 


40. Emperor Employs Mildness. 


While a number of the Catholic estates, in- 
cited by the theologians, were also in favor 
of immediately resorting to brutal force, the 
Emperor, for political reasons, considered it 
more advisable to employ kindness. Lauding 
the extreme affability and leniency of Charles, 
Melanchthon wrote to Luther, January 25: 
“The Emperor greets our Prince very kindly; 
and I would that our people, in turn, were 
more complaisant towards him. I would ask 
you to admonish our Junior Prince by letter 
in this matter. The Emperor’s court has no 
one milder than himself. All others harbor 
a most cruel hatred against us. Caesar satis 
benigne salutat nostrum principem ; ac velim 
vicissim nostros erga ipsum officiosiores esse. 
Ea de re utinam iuniorem principem nostrum 
litteris admonueris. Nihil ipso Caesare mitius 
habet ipsius aula. Reliqui omnes crudelissime 
nos oderunt. (C.R.2, 125.) 

The reading of the Augustana strengthened 
this friendly attitude of Charles. Both its 
content and its conciliatory tone, which was 
not at all in harmony with the picture of the 
Lutherans as sketehed by Eck, caused him to 
be more kindly disposed toward Protestantism, 
and nourished his hope that religious peace 
might be attained by peaceable means. Other 
Catholie dignitaries and prinees had been im- 
pressed in the same manner. July 6 Luther 
wrote to Hausmann: “Many bishops are in- 
clined to peace and despise the sophists, Eck 
and Faber. One bishop [Stadion of Augs- 
burg] is said to have declared in a private 
conversation, “This [the Confession of the 
Lutherans] is the pure truth, we cannot 
deny it. The Bishop of Mainz is being 
praised very much for his endeavors in the 
interest of peace. Likewise Duke Henry of 
Brunswick, who extended a friendly invita- 
tion to Philip to dine with him, and admitted 
that he was not able to disprove the articles 
treating of both kinds, the marriage of priests, 
and the distinction of meats. Our men boast 
that, of the entire Diet, no one is milder than 
the Emperor himself. Such is the beginning. 
The Emperor treats our Elector not only 
graciously, but most respectfully. So Philip 
writes. It is remarkable how all are aglow 
with love and good will toward the Emperor. 
It may happen, if God so wills, that, as the 
first Emperor [Charles at Worms] was very 
hostile, so this last Emperor [Charles at Augs- 
burg] will be very friendly. Only let us pray; 
for the power of prayer is clearly perceived.” 
(St. L. 16, 882.) The Emperor’s optimism was, 
no doubt, due to the fact that, unlike his theo- 
logians, he did not perceive and realize the 


32 Historical Introductions to the Symbolical Books. 


impassable gulf fixed between Lutheranism 
and the Papacy, as appeared also from the 
Augustana, in which, however, the Emperor 
mistook moderation of tone for surrender of 
substance. 


41. Augustana Submitted to Catholic 
Party. 


Full of hope the Emperor, on June 26, im- 
mediately after its publie presentation, sub- 
mitted the Lutheran Confession to the Cath- 
olic estates for deliberation. These, too, 
though not in the least inclined to abandon 
their arrogant attitude, seem to have given 
themselves over to the delusion that the Lu- 
therans could now be brought to recede from 
their position. Accordingly, their answer 
(Responsum) of June 27, couched in concilia- 
tory language, recommended as “the humble 
opinion of the electors and estates that the 
Imperial Roman Majesty would submit this 
great and important matter to a number of 
highly learned, sensible, honest, conciliating, 
and not spiteful persons, to deliberate on, 
and to consider, the writing [the Augustana], 
as far as necessary, enumerating, on the one 
hand, whatsoever therein was found to be in 
conformity and harmony with the Gospel, 
God’s Word, and the holy Christian Church, 
but, on the other hand, refuting with the true 
foundation of the Gospel and the Holy Scrip- 
ture and its doctrine, and bringing into true 
Christian understanding, such matters as were 
found to be against, and out of harmony with, 
the Gospel, the Word of God, and the Chris- 
tian Church.” (Laemmer, 32.) They recom- 
mended, however, that in this entire matter 
Campegius be consulted, and for that purpose 
be furnished with a copy of the Lutheran Con- 
fession. 

The Romanists furthermore resolved that 
the Lutherans be asked whether they had any 
additional points to present, and, if so, to do 
this immediately. The Lutherans, consider- 
ing this a snare, declared, on July 10, that 
in their Confession they had made it a special 
point to present the chief articles which it is 
necessary to believe in order to be saved, but 
had not enumerated all abuses, 
emphasize such only as burdened the con- 
sciences, lest the paramount questions be ob- 
secured; that they would let this [all that was 
enumerated in their Confession] suffice, and 
have included other points. of doctrine and 
abuses which were not mentioned; that they 
would not fail to give an answer from the 
. Word of God in ease their opponents should 
attack the Confession or present anything 
new. (Foerstemann, 2, 16. C. R. 2, 181.) No 
doubt, the Papists felt that the Lutherans 
really should have testified. directly also 
against the Papacy, ete. This, too, was the 
interpretation which Luther put on the in- 
quiry of the Romanists. July 21, 1530, he 
wrote to Jonas: “But nöw I see what the 
questions aimed at whether you had other 
articles to present. For Satan still lives and 
has noticed very well that your Apology 
[Augustana] steps softly and has passed by 
the articles concerning purgatory, the adora- 


desiring to: 


tion of the saints, and especially Antichrist, 
the Pope." (St. L. 16, 2323; Enders, 8, 133.) 

July 5 the Emperor accepted the opinion of 
the estates and appointed the confutators. 
At the same time he declared with reference 
to the Lutherans that he “was the judge of © 
the content of their writing" (Augustana) ; 
that, in case they should not be satisfied with 
his verdict, the final decision must remain 
with the Council; but that meanwhile the 
Ediet of Worms would be enforced every- 
where. (Laemmer, 34; C. R. 2, 175.) Thus 
the Emperor, in unmistakable terms, indi- 
cated that the Roman Confutation would 
bring his own final verdict, which no further 
discussions could modify, and that he would 
compel the Lutherans by force to observe the 
Ediet of Worms if they refused to submit 
wilingly. 'The Catholie estates endorsed the 
Emperor's declaration, but added the petition 
that, after the Confutation had been read, the 
Lutherans be asked in all kindness to return, . 
and that, in ease this remained fruitless, am 
attempt be made to bring about an agreement 
to be reached by a committee appointed by 
both parties. Evidently, the estates as well 
as the Emperor expected the Lutherans to 
yield and surrender. Still, for the present, 
they were willing and preferred to attain this 
end by mild and gentle means. 


42. Rabid Theologians Appointed as 
Confutators. 


Campegius, to whom the entire matter was 
entrusted, manipulated things in such a man- 
ner that the result was the very opposite of 
what the Emperor and estates had resolved 
upon. To be sure, he made it appear as 
though he were entirely neutral, leaving 
everything to the discretion of the German 
princes. He knew also how to hide his real 
sentiments from the Lutherans. Jonas, for 
example, reports that in his address of 
June 24 Campegius had said “nothing harsh, 
or hateful (nihil acerbe, nihil odiose) against 
the Lutherans.” Spalatin reports: “Some 
one besought the Legate and Cardinal Cam- 
pegius to assist in obtaining peace for the 
cause of the Gospel. To this he responded: 
Since the papal power was suspicious to us, 
the matter rested with the Emperor and the 
German princes. Whatever they did would 
stand.” (Koellner, Symbolik, 403.) ‘Thus Cam- 
pegius created the impression of absolute neu- 
trality, while in reality he was at the same 
time busy with secret intrigues against the 
Lutherans. 

Among the Confutators (Brueck mentions 
19, Spalatin 20, others 22, still others 24), 
selected by Campegius and appointed by the 
Emperor, were such rabid, abusive, and in- 
veterate enemies of Luther as Eck, Faber, 
Cochlaeus, Wimpina, Colli (author of à slan- 
derous tract against Luther's marriage), Die- 
tenberger, etc. The first three are repeatedly . 
designated as the true authors of the Confu- 
tation. In his Zeplica ad Bucerum, Eck 
boasts: “Of all the theologians at Augsburg 
I was chosen unanimously to prepare the 
answer to the Saxon Confession, and I obeyed. 


V. The Pontifical Confutation of the Augsburg Confession. 33 


Augustae ab omnibus theologis fui delectus 
unanimiter, qui responsum pararem contra 
confessionem Saxonicam, et parut.” (Koell- 
ner, 407.) July 10 Brenz wrote to Myconius: 
“Their leader (antesignanus) is that good 
man Eck. The rest are 23 in number. One 
might call them an Iliad [Homer’s Iliad con- 
sists of 24 books] of sophists." (C. R.2, 180.) 
Melanchthon, too, repeatedly designates Eck 
and Faber as the authors of the Confutation. 
July 14 he wrote to Luther: “With his leger- 
demain (commanipulatione) Eck presented to 
the Emperor the Confutation of our Confes- 
sion.” (193.) August 6: “This Confutation 
is the most nonsensical of all the nonsensical 
books of Faber." (253.) August 8, to Myco- 
nius: “Eck and Faber have worked for six 
entire weeks in producing the Confutation of 
our Confession." (260.) Hence also such allu- 
sions in Melanchthon's letters as “confutatio 
Fabrilis," *Fabriliter scripta," and in the 
Apology: “Nullus Faber Fabrilius cogitare 
quidquam posset, quam hae ineptiae excogi- 
tatae sunt ad eludendum ius naturae." 
(366, 10.) Brueck was right when he said 
that some of the Confutators were “purely 
partial, and altogether suspicious characters.” 
(Koellner, 411.) 


43. Confutation Prepared. 


The resolution which the Catholic estates 
passed June 27 was to the effect that the 
imperial answer to the Lutheran Confession 
be made “by sober and not spiteful men of 
learning." The Emperor’s Prolog to the Con- 
futation, accordingly, designated the confu- 
tators as “certain learned, valiant, sensible, 


sober, and honorable men of many nations." 


(C. R. 27,189.) At the same time they were 
told to couch their answer in winning, convinc- 
ing, moderate, and earnest terms. The im- 
perial instruction read: “To this end it is in- 
deed good and needful that said document [the 
Augustana] be carefully considered and dili- 
gently studied by learned, wise, and sober 
persons, in order that they [the Lutherans] 
be shown in all kindness (durch gute Wege) 
where they err, and be admonished to return 
to the good way; likewise, to grant them 
whatsoever may be serviceable and adapted 
to our holy Christian faith; and to set forth 
the errors, moderately and politely, with such 
good and holy arguments as the matter calls 
for; to defend and prove everything with 
suitable evangelical declarations and admo- 
nitions, proceeding from Christian and neigh- 
borly love; and at the same time to mingle 
therewith earnestness and severity with such 
moderation as may be likely to win the five 
electors and princes, and not to destroy their 
hope or to harden them still more." (Koell- 
ner, 403.) 

However, inspired by Campegius and goaded 
on by blind hatred, the Confutators employed 
their commission for the purpose of casting 
suspicion on the Lutherans and inciting the 
Emperor against them. They disregarded the 
imperial admonition for moderation, and in- 
stead of an objective answer to the Augus- 
tana, they produced a long-winded pasquinade 

Concordia Triglotta. 


against Luther and the Evangelical preachers, 
a fit companion piece to the 404 theses of Eck, 
—a general accusation against the Protes- 
tants, a slanderous anthology of garbled quo- 
tations from Luther, Melanchthon, and other 
Evangelical preachers. The insinuation lurk- 
ing in the document everywhere was that the 
Confession of the Lutheran princes was in 
glaring contradiction to the real doctrine of 
their pastors. The sinister scheme of the 
Romanists, as the Elector in 1536 reminded 
the Lutheran theologians, was to bring the 
princes in opposition to their preachers. 
(C. R. 3,148.) The mildness and moderation 
of the Augustana, they openly declared, was 
nothing but subtle cunning of the smooth 
and wily Melanchthon, who sought to hide the 
true state of affairs. In a book which Coch- 
laeus published against the Apology in 1534, 
he said that the open attacks of Luther were 
far more tolerable than the serpentine cun- 
ning and hypocrisy of Melanchthon (instar 
draconis insidiantis fraudes intendens), as 
manifested in particular by his demeanor 
toward Campegius at Augsburg in 1530. 
(Laemmer, 56; Salig, 1, 376.) Thus the 
Roman Confutators disregarded their com- 
mission to refute the Augustana, and substi- 
tuted a caricature of Luther and his doctrines, 
designed to irritate the Emperor. 


44. A Buiky, Scurrilous Document. 


The Confutation, compiled by Eck and Faber 
from various contributions of the Confutators, 
was ready by the 8th of July, and was pre- 
sented to the Emperor on the 12th or 13th. 
The German translation was prepared by the 
Bavarian Chancellor, Leonhard von Eck. 
July 10 Brenz had written: “It is reported 
that they are preparing wagonloads of com- 
mentaries against our Confession.” (C. R. 
2, 180.) Spalatin reports that the Confuta- 
tors delivered to the Emperor “a pile of books 
against Doctor Martin with most scurrilous 
titles.” The chief document was entitled: 
“Catholic and, as it were, Extemporaneous 
Response concerning Certain Articles Pre- 
sented in These Days at the Diet to the Im- 
perial Majesty by the Illustrious Elector of 
Saxony and Certain Other Princes as well as 
Two Cities. Catholica et quasi extemporanea 
Responsio super nonnullis articulis Caesareae 
Maiestati hisce diebus in dieta imperiali 
Augustensi per Illustrem Electorem Saxoniae 
et alios quosdam Principes et duas Civitates 
oblatis.” It was supplemented by nine other 
treatises on all manner of alleged contradic- 
tions and heresies of Luther and Anabaptistic 
as well as other fruits of his teaching. (Laem- 
mer, 37; C. R. 2, 197.) The pasquinade with 
its supplements comprised no less than 351 
folios, 280 of which were devoted to the an- 
swer proper. Cochlaeus also designates it as 
“very severe and extended, acrior extensior- 
que.” July 14 Melanchthon reported he had 
heard from friends that the Confutation was 
“long and filled with scurrilities.” (193. 218.) 
July 15: “I am sending you [Luther] a list 
of the treatises which our opponents have pre- 
sented to the Emperor, from which you will 


c 


34 Historical Introductions to the Symbolical Books. 


see that the Confutation is supplemented by 
antilogs and other treatises in order to stir 
up against us the most gentle heart of the 
Emperor. Such are the stratagems these 
slanderers (sycophantae) devise.” (197.) 

The effect of the Confutation on the Em- 
peror, however, was not at all what its authors 
desired and anticipated. Disgusted with the 
miserable bulky botch, the Emperor convened 
the estates on July 15, and they resolved to 
return the bungling document to the theo- 
logians for revision. Tone, :method, plan, 
everything displeased the Emperor and estates 
to such an extent that they expunged almost 
one-third of it. Intentionally they ignored 
the nine supplements, and demanded that re- 
flections on Luther be eliminated from the 
document entirely; moreover, that the theo- 
logians confine themselves to a refutation of 
the Augustana. (Laemmer, 39.) Cochlaeus 
writes: “Since the Catholic princes all de- 
sired peace and concord, they deemed it neces- 
sary to answer in a milder tone, and to omit 
all reference to what the [Lutheran] preachers 
had formerly taught and written otherwise 
than their Confession stated." (Koellner, 405.) 
In a letter to Brueck he declared that such 
coarse extracts and articles [with which the 
first draft of the Confutation charged Luther] 
should not be mentioned in the reply to the 
Confession, lest any one be put to shame or 
defamed publicly. (Laemmer, 39.) 

In his Annals, Spalatin reports: “At first 
there were perhaps 280 folios. But His Im- 
perial Majesty is said to have weeded out 
many folios and condensed the Confutation to 
such an extent that not more than twelve 
folios remained. This is. said to have hurt 
and angered Eck severely." (St. L. 21a, 1539.) 
In a letter to Veit Dietrich, dated July 30, 
Melanchthon remarks sarcastically: “Recently 
Eck complained to one of his friends that the 
Emperor had deleted almost the third part 
of his treatise; and I suspect that the chief 
ornaments of the book were rooted out, that 
is, the glaring lies and the most stupid tricks, 
insignia mendacia et sycophantiae stolidissi- 
mae." (C. R. 2, 241.) Brenz regarded this as 
an evidence of the extent to which the Augus- 
tana. had perturbed the opponents, leaving 
them utterly helpless. July 15 he wrote to 
Isemann: ‘Meanwhile nothing new has taken 
place in our midst, except that I heard that 
the confession of the sophists was to-day re- 
turned by the Emperor to its authors, the 
sophists, and this for the reason that it was 
so confused, jumbled, vehement, bloodthirsty, 
and cruel (confusa, incondita, violenta, sangui- 
nolenta et crudelis) that he was ashamed to 
have it read. before the Imperial Senate... . 
We experience daily that we have so bewil- 
dered, stunned, and confused them that they 
know not where to begin or to end.” (198.) 


“Pussyfooting (Leisetreten) !” — such was the 


slogan at Augsburg; and in this Melanchthon 
was. nowhere equaled. Privately also Coch- 
laeus elaborated a milder answer to the Lu- 
theran Confession. But even the friends who 
had induced him to undertake this task con- 
sidered his ‚effort too harsh to be presented 
to the Emperor. 


. futation. 


The first, rejected draft of the Confutation 
has been lost, with the sole exception of the 
second article, preserved by Cochlaeus. On 
the difference between this draft and the one 
finally adopted, Plitt comments as follows: 
“The Confutation as read simply adopted the 
first article of the Confession [Augustana] 
as in complete agreement with the Roman 
Church. The original draft also approved 
this article’s appeal to the Council of Nicaea, 
but added that now the Emperor should ad- 
monish the confessing estates to accept every- 


. thing else taught by the Catholic Church, even 


though it was not verbally contained in the 
Scriptures, as, for example, the Mass, Quad- 
ragesimal fasting, the invocation of the 
saints, ete.; for the wording of the doctrine 
of the Trinity could be found in the Scrip- 
tures just as little as that of the points men- 
tioned; furthermore, that he also call upon 
them to acknowledge said Synod of Nicaea in 
all its parts, hence also to retain the hier- 
archical degrees with their powers; that he 
admonish them to compel their preachers and 
teachers to retract everything which they had 
said and written against that Synod, es- 
pecially Luther and Melanchthon, its publie 
defamers. Refusal of such retraction would 
invalidate their appeal to that Synod and 
prove it to be nothing but a means of decep- 
tion. Finally, they were to be admonished, 
not to believe their teachers in anything which. 
was against the declarations of the Church 
catholic. Such was the form in which the 
first draft of the Confutation was couched. 
Everywhere the tendency was apparent to 
magnify the differences, make invidious in- 


ferences, cast suspicion on their opponents, 


and place them in a bad light with the Em- 
peror and the majority. This was not the 
case in the answer which was finally read.” 
(37.) 


45. Confutation Adopted and — 


Only after repeated revisions, in which 
Campegius and the imperial counselors Val- 
dés and Granvella took part, was an agree- 
ment reached regarding the form of the Con- 
July 30 the Emperor received the 
fourth revision, and on August 1 he presented 
it to the bishops, princes, and estates for their 
opinion. There still remained offensive pas- 
sages which had to be eliminated. A fifth re- 
vision was necessary before the approval of 
the Emperor and the estates was forthcoming. 
A Prolog and an Epilog were added, according 
to which the Confutation is drawn up in the 
name of the Emperor. Thus the original 
volume was boiled down to a comparatively 
small document. But, to speak with Kolde, 
even in its final form the Confutation is "still 
rather an accusation against the Evangelicals, 
and an effort to retain all the medieval church 
customs, than a refutation of the Augus- 
tana." (34.) August 6 Jonas wrote to Lu- 
ther: “The chaplain [John Henkel] of Queen 
Maria informed us that they had five times 
changed their Confutation, casting and recast- 
ing, minting and reminting it, and still there 
finally was produced nothing but an uneouth 
and confused conglomeration and a hodge- 


V. The Pontifical Confutation of the Augsburg Confession. 


podge, as when a cook pours different soups 
into one pot. At first they patched. together 
an enormous volume, as Faber is known to be 
a verbose compiler; the book grew by reason 
of the multitude of its lies and scurrilities. 
However, at the first revision the Emperor 
eliminated the third part of the book, so that 
barely twelve or sixteen folios remained, 
which were read.” (St. L. 21a, 1539.) 

On August 3, 1530, in the same hall in 
which the Augsburg Confession had been sub- 
mitted thirty-eight days before, in the pres- 
ence of all the estates of the empire, the 
Augustanae Confessionis Responsio, immedi- 
ately called Confutatio Pontificia by the Prot- 
estants, was read in the German language by 
Alexander Schweiss, the Imperial Secretary. 
However, the reading, too, proved to be a dis- 
creditable affair. Owing to the great haste 
in which the German copy. had been prepared, 
an entire portion had been omitted; the result 


was that the conclusion of Article 24 as well 


as Articles 25 and 26 were not presented. 
Furthermore, Schweiss, overlooking the lines 
of erasure, read a part which had been 
stricken, containing a very bold deliverance 
on the sacrifice of the Mass, in which they 
labored to prove from the Hebrew, Greek, and 
Latin that the word facite in the institution 
of the Sacrament was synonymous with “sac- 
rifice.” (Kolde, 34.) August 6, 1530, Jonas 
wrote to Luther: The opponents presented 
their Confutation to the Emperor on July 30, 
and on the 3d of August it was read in the 
presence of the Emperor and the estates, to- 
gether with a Prolog and an Epilog of the 
Emperor. “The reading also consumed: two 
entire hours, but with an incredible aversion, 
weariness, and disgust on the part of some of 
the more sensible hearers, who complained 
that they were almost driven out by this 
utterly cold, threadbare songlet (cantilena), 
being extremely chagrined that the ears of 
the Emperor should be molested with such 
a lengthy array of worthless things masquer- 
ading under the name of Catholie doctrines." 
(St. L. 21a, 1539.) August 4 Brenz wrote to 
Isemann: “The Emperor maintains neutrality; 
for he slept both when the Augustana and 
when the Confutation was read. Imperator 
neutralem sese gerit; nam cum nostra com- 
fessio legeretur obdormivit; rursus cum ad- 
versariorum responsio legeretur, iterum ob- 
dormivit in media negotii actione." (C. R. 
2, 245.) 

The Confutation was neither published, nor 
was a copy of it delivered to the Lutherans. 
Apparently the Romanists, notably the Em- 
peror. and the estates, were ashamed of the 
document. True, Cochlaeus reports that 
toward the close of the Diet Charles author- 
ized him and Eck to publish it, but that this 
was not done, because Duke George and the 
Emperor left Augsburg shortly after, and the 
printer also moved away. (Koellner, 414.) 
All subsequent pleading and imploring, how- 
ever, on the part of Eck and others, to in- 
duce the Emperor to publish the Confutation 
fell on deaf ears.  Evidently Charles no 
longer took any interest in a document that 


had so shamefully shattered his fond ambition 


35 


of reconeiling the religious parties. What 
appeared in print, early in 1531, was merely 
an extract prepared by Cochlaeus, entitled, 
Summary of the Imperial Answer, etc. The 
first Latin edition of the Confutation ap- 
peared as late as 1573; the first German 
edition, in 1808. All previous German im- 
pressions (also the edition of 1584) are trans- 
lations of the Latin edition of 1573. (C. R. 27, 
25.82.) Concerning the German text of the 
Confutation Kolde remarks: “Since changes 
were made even after it had been read, we 
have even less definite knowledge, respecting 
details, as to what was read than in the case 
of the Augustana.” (35.) One may therefore 
also speak of a Confutatio Variata. The doc- 
trine of the Confutation does not differ essen- 
tially from that which was later on affirmed 
by the Council of Trent (1545—1563). How- 
ever, says Kolde, “being written by the Ger- 
man leaders of the Catholic party under the 
eye of the Papal Legate, and approved by the 
Emperor, the German bishops, and the Roman- 
minded princes, it [the Confutation] must be 
reckoned among the historically most im- 
portant documents of the Roman Catholic 
faith of that day.” 


46. Confutation Denounced by Lutherans. 


In the opinion of the Lutherans, the final 
draft of the Confutation, too, was a miserable 
makeshift. True, its tone was moderate, and, 
with few exceptions, personal defamations 
were omitted. The arrangement of subjects 
was essentially the same as in the Augustana. 
Still it was not what it pretended to be. It 
was no serious attempt at refuting the Lu- 
theran Confession, but rather an accumulation 
of Bible-texts, arbitrarily expounded, in sup- 
port of false doctrines and scholastic theo- 
ries. These efforts led to exegetical feats that 
made the Confutators butts of scorn and de- 
rision. At any rate, the Lutherans were 
charged with having failed, at the public 
reading, to control their risibilities suf- 
ficiently. Cochlaeus complains: “During the 
reading many of the Lutherans indulged in un- 
seemly laughter. Quando recitata fuit, multi 
e Lutheranis inepte cachinnabantur.” (Koell- 
ner, 411.) If this did not actually occur, it 
was not because the Confutators had given 
them no cause for hilarity. 

“Altogether childish and silly" — such is 
Melanchthon’s verdict on many of their exe- 
getical pranks.. August 6 he wrote letter after 
letter to Luther, expressing his contempt. for 
the document. “After hearing that Confuta- 
tion,” says Melanchthon, “all good people seem 
to have been more firmly established on our 
part, and the opponents, if there be among 
them some who are more reasonable, are said 
to be disgusted (stomachari) that such ab- 
surdities were forced upon the Emperor, the 
best of princes.” (CO. R. 2,252.) Again: Al- 
though the Emperor’s verdict was very stern 
and terrible, “still, the Confutation being a 
composition so very puerile, a most remark- 
able congratulation followed its reading. No 
book of Faber’s is so childish but that this 
Confutation is still more childish.” (253.) In 


36 Historical Introductions to the Symbolical Books. 


another letter he remarked that, according to 
the Confutation, in which the doctrine of 


justification by faith was rejected, “the oppo- - 


nents had no knowledge of religion what- 
ever.” (253.) 

August 4 Brenz wrote to Isemann: “All 
things were written in the fashion of Coch- 
laeus, Faber, and Eck. Truly a most stupid 
comment, so that I am ashamed of the Roman 
name, because in their whole Church they can 
find no men able to answer us heretics at least 
in a manner wise and accomplished. Sed 
omnia conscripta, erant Cochleice et Fabriliter 
et Eccianice. Commentum sane stupidisst- 
mum, ut pudeat me Romani nominis, quod in 
sua religione non conquirant viros, qui saitem 
prudenter et ornate nobis haereticis respon- 
derent.” (245.) August 15 Luther answered: 
“We received all of your letters, and I praise 
God that he made the Confutation of the ad- 
versaries so awkward and foolish a thing. 
However, courage to the end! Verum frisch 
hindurch !’ (Enders, 8, 190.) 


47. Luther on the Confutation. 


Derision increased when the Papists de- 
clined to publish the Confutation, or even to 
deliver a copy of it to the Lutherans for 
further inspection. This refusal was uni- 
versally interpreted as an admission, on the 
part of the Romanists, of a guilty conscience, 
and of being ashamed themselves of the docu- 
ment. In his Warning to M4 Beloved Ger- 
mans, which appeared early in 1531, Luther 
wrote as follows: “But I am quite ready to 
believe that extraordinary wisdom prompted 
them [the Papists at Augsburg] to keep this 
rebuttal of theirs and that splendid booklet 
[Confutation] to themselves, because their 
own conscience tells them very plainly that it 
is a corrupt, wicked, and frigid thing, of 
which they would have to be ashamed if it 
were published and suffered itself to be seen 
in the light or to endure an answer. For 
I very well know these highly learned doctors 
who have cooked and brewed over it for six 
weeks, though with the ignorant they may be 
able to give the matter a good semblance. 
But when it is put on paper, it has neither 
hands nor feet, but lies there in a disorderly 
mass, as if a drunkard had spewed it up, as 
may be seen, in particular, in the writings of 
Doctor Sehmid and Doctor Eck. For there is 
neither rhyme nor rhythm in whatsoever they 
are compelled to put into writing. Hence 
they are more sedulous to shout and prattle. 
Thus I have also learned that when our .Con- 
fession was read, many of our opponents were 
astonished, and confessed that it was the pure 
truth, which they could not refute from the 
Scriptures. On the other hand, when their 
rebuttal was read, they hung their heads, and 
showed by their gestures that they considered 
it a mean and useless makeshift as compared 
with our Confession. Our people, however, 
and many other pious hearts were greatly de- 
lighted and mightily strengthened when they 
heard that with all the strength and art which 
our opponents were then called upon to dis- 
play, they were capable of producing nothing 


but this flimsy rebuttal, which now, praise 
God! a woman, a child, a layman, a peasant, 
are fully able to refute with good arguments 
taken from the Scriptures, the Word of Truth. 
And that is also the true and ultimate reason 
why they refused to deliver [to the Lutherans 
a copy of] their refutation. Those fugitive 
evil consciences were filled with horror at 
themselves, and dared not await the answer 
of Truth. And it is quite evident that they 
were confident, and that they had the Diet 
called together in the conviction that our 
people would never have the boldness to ap- 
pear, but if the Emperor should only be 
brought to Germany in person, every one 
would be frightened and say to them: Mercy, 
dear lords, what would you have us do? When 
they were disappointed in this, and the Elec- 
tor of Saxony was the very first to appear on 
the scene, good Lord, how their breeches be- 
gan to ! How all their confidence was 
confounded! What gathering together, secret 
consultations, and whisperings resulted! ... 
The final sum and substance of it all was to 
devise ways and means (since our men were 
the first joyously and cheerfully to appear) 
how to keep them from being heard [block the 
reading of the Augustana]. When also this 
scheme of theirs was defeated, they finally 
succeeded in gaining the glory that they did 
not dare to hand over their futile rebuttal nor 
to give us an opportunity to reply to it! ... 
But some one might say: The Emperor was 
wiling to deliver the answer to our party, 
provided they would promise not to have it 
published nor its contents divulged. That is 
true, for such a pledge was expected of our 
men. Here, however, every one may grasp 
and feel (even though he is able neither to 
see nor hear) what manner of people they 
are who will not and dare not permit their 
matter to come to the light. If it is so 
precious a thing and so well founded in the 
Scriptures as they bellow "and boast, why, 
then, does it shun the light? What benefit 
can there be in hiding from us and every one 
else such publie matters as must nevertheless. 
be taught and held among them? But if it 


is unfounded and futile, why, then, did they, 


in the first resolution [of the Diet], have the 
Elector of Brandenburg proclaim and publish 
in writing that our Confession had been re- 
futed [by the Confutation] with the Serip- 
tures and stanch arguments? If that were 
true, and if their own consciences did not give 
them the lie, they would not merely have 
allowed such precious and well-founded Refu- 
tation to be read, but would have furnished 
us with a written copy, saying: There you 
have it; we defy any one to answer it! as 
we did and still do with our Confession... . 
What the Elector of Brandenburg said in the 
resolution [read at the Diet], that our Con- 
fession was refuted with the Scriptures and 
with sound arguments, is not the truth, but. 
a lie... . For this well-founded refutation 
[Confutation] has as yet not come to light, 
but is perhaps sleeping with the old Tann- 
haeuser on Mount Venus (Venusberg).” 
(St. L. 16, 1635.) 


VI. The Apology of the Augsburg Confession. 37 


VI. The Apology of the Augsburg Confession. 


48. Emperor Demands Adoption of 
Confutation. 


The Confutation was written in the name of 
the Emperor. This is indicated by the title: 
“Roman Imperial Confutation, Roemisch-Kai- 
serliche Konfutation.” (C. R. 27,189.) And 
according to his declaration of July 5, demand- 
ing that the Lutherans acknowledge him as 
judge, the Emperor, immediately before the 
reading, announced: The Confutation con- 
tained his faith and his verdict on the Con- 
fession of the Lutherans; he demanded that 
they accept it; should they refuse to do so, he 
would prove himself the warden and protector 
of the Church. In the Epilog the Emperor 
gave expression to the following thoughts: 
From this Confutation he saw that the Evan- 
gelicals “in many articles agree with the Uni- 
versal and also the Roman Church, and reject 
and condemn many wicked teachings current 
among the common people of the German na- 
tion.” He therefore did not doubt that, having 
heard his answer to their Confession, they 
would square themselves also in the remaining 
points, and return to what, by common con- 
sent, had hitherto been held by all true be- 
lievers. Should they fail to heed his admo- 
nition, they must consider that he would be 
compelled to reveal and demean himself in 
this matter in such manner as “by reason of 
his office, according to his conscience, behooved 
the supreme warden and protector of the 
Holy Christian Church.” (27,228.) Immedi- 
ately after the reading, Frederick, Duke of 
the Palatinate, declared in the name of the 
Emperor that the Confutation was the Em- 
peror’s answer to the Lutherans, the verdict 
he rendered against their Confession; and 
they were now called upon to relinquish the 
articles of their Confession that were refuted 
in the Confutation, and to return to the 
Roman Church in unity of faith. (See the re- 
ports of Brenz, Melanchthon, and the dele- 
gates from Nuernberg, C. R. 2, 245. 250. 253.) 
Thus the Emperor, who had promised to have 
the deliberations carried on in love and kind- 
ness, demanded blind submission, and closed 
his demand with a threat. His manifesto was 
. Protestant; his actions remained Papistical. 
In the estimation of the Romanists, the Em- 
peror, by condescending to an extended reply 
to the Lutheran Confession, had done more 
than his duty, and much more than they had 
considered expedient. Now they rejoiced, be- 
lieving that everything they wished for had 
been accomplished, and that there was no 
other way open for the Lutherans than to 
submit, voluntarily or by compulsion. 

Naturally the attitude of the Emperor was 
a great disappointment to the Lutherans, and 
it caused much alarm and fear among them. 
From the very beginning they had declared 
themselves ready, in the interest of peace, to 
do whatever they could “with God and con- 
Science." And this remained their position 
to the very last. They dreaded war, and were 
^ determined to leave no stone unturned towards 


avoiding this calamity. In this interest even 
Philip of Hesse was prepared to go to the very 
limits of possibility. Melanchthon wrote: 
"The Landgrave deports himself with much 
restraint. He has openly declared to me that 
in order to preserve peace, he would accept 
even sterner conditions, as long as he did not 
thereby disgrace the Gospel." (C. R. 2, 254.) 
But a denial of God, conscience, and the Gos- 
pel was precisely what the Emperor expected. 
Hence the Lutherans refer to his demands as 
cruel, impossible of fulfilment, and as a breach 
of promise. Outraged by the Emperor’s pro- 
cedure, and fearing for his own safety, the 
Landgrave secretly left the Diet on August 6. 
War seemed inevitable to many. The reading 
of the Confutation had shattered the last 
hopes of the Lutherans for a peaceful settle- 
ment. They said so to each other, and wrote 
it to those at home, though not all of them 
in the lachrymose tone of the vacillating Me- 
lanchthon, who, filled with a thousand fears, 
was temporarily more qualified for depriving 
others of their courage than for inspiring 
courage. (Plitt, 24.) 


49. Sustained by Luther. 


In these days of severe trials and sore dis- 
tress the Lutherans were sustained by the 
comforting letters of Luther and the bracing 
consciousness that it was the divine truth it- 
self which they advocated. And the reading 
of the Confutation had marvelously strength- 
ened this conviction. Brueck reports an eye- 
witness of the reading of the Augustana as 
saying: “The greater portion among them 
[the Papists] is not so ignorant as not to 
have seen long ago that they are in error.” 
(Plitt, 18.) Because of this conviction there 
was, as Melanchthon reported, a “marvelous 
congratulation" among the Lutherans after 
the reading of the Confutation. “We stand 
for the divine truth, which God cannot but 
lead to victory, while our opponents are con- 
demned by their own consciences," — such was 
the buoying conviction of the Lutherans. And 
in this the powerful letters of Luther strength- 
ened the confessors at Augsburg. He wrote: 
“This is the nature of our Christian doctrine, 
that it must be held and grasped as certain, 
and that every one must think and be con- 
vinced: The doctrine is true and sure indeed 
and cannot fail. But whoever falls to reason- 
ing and begins to waver within himself, say- 
ing: My dear friend, do you believe that it 
is true, ete.? such a heart will never be a 
true Christian." (Plitt, 12.) 

Concerning the spiritual support which the 
confessors at Augsburg, notably Melanchthon, 
received from Luther, Plitt remarks: “What 
Luther did during his solitary stay in the 
Castle at Coburg cannot be rated high enough. 
His ideal deportment during these days, so 
trying for the Church, is an example which 
at all times Evangelical Christians may look 
up to, in order to learn from him and to 
emulate him. What he wrote to his followers 
in order to comfort and encourage them, can 


38 Historical Introductions to the Symbolical Books. 


and must at all times refresh and buoy up 


those who are concerned about the course of 


the Church.” (24.) June 30 Veit Dietrich, 
who shared Luther’s solitude at Coburg, wrote 
to Melanchthon: “My dear Philip, you do not 
know how concerned I am for your welfare, 
and I beseech you for Christ's sake not to re- 
gard as vain the Doctor's [Luther's] letters 
to you. I cannot sufficiently admire that 
man’s unique constancy, joy, confidence, and 
hope in these days of most sore distress. And 
daily he nourishes them by diligent contem- 
plation of the Word of God. Not a day passes 
in which he does not spend in prayer at least 
three hours, such as are most precious for 
study. On one occasion I chanced to hear him 
pray. Good Lord, what a spirit, what faith 
spoke out of his words! He prayed with such 
reverence that one could see he was speaking 
with God, and withal with such faith and 
such confidence as is shown by one who is 
speaking with his father and friend. I know, 
said he, that Thou art our Father and our 
God. Therefore I am certain that Thou wilt 
confound those who persecute Thy children. 
If Thou dost not do it, the danger is Thine 
as well as ours. For the entire matter is 


Thine own. We were compelled to take hold 
of it; mayest Thou therefore also protect 
it, etc. Standing at a distance, I heard him 


praying in this manner with a loud voice. 
Then my heart, too, burned mightily within 
me, when he spoke so familiarly, so earnestly, 
and reverently with God, and in his prayer 
insisted on the promises in the Psalms, as 
one who was certain that everything he prayed 
for would be done. Hence I do not doubt that 
his prayer will prove a great help in the des- 
perately bad affair of this Diet. And you, 
my teacher, would do far better to imitate 
our father, the Doctor, also in this point. For 
with your miserable cares and your weakling 
tears you will accomplish nothing, but pre- 
pare a sad destruction for yourself and us all, 
who take pleasure in, and are benefited by, 
nothing more than your welfare.” (C. R. 2, 
158, £.; St. L. 108029 T.) 


50. Copy of Confutation Refused to 
Lutherans. 


Since the Confutation, in the manner indi- 
cated, had been presented as the Emperor’s 
final verdiet upon the Augsburg Confession, 
the Lutherans were compelled to declare them- 
selves. Accordingly, Chancellor Brueck at 
once responded to the demand for submission 
made through the Palatinate after the read- 
ing of the Confutation, saying: The import- 
ance of this matter, which concerned their 
salvation, required that the Confutation be 
delivered to the Lutherans for careful inspec- 
tion and examination to enable them to arrive 
at a decision in the matter. The delegates 
from Nuernberg reported, in substance: After 
the Confutation was read, Doctor Brueck 
answered: Whereas, according to their Con- 
fession, the Lutherans were willing to do and 
yield everything that could be so done with 
a good conscience; whereas, furthermore, ac- 
cording to the Confutation, some of their [the 


. tion." 


Lutherans'] articles were approved, others en- 
tirely rejected, still others partly admitted to 
be right and partly repudiated; and whereas 
the Confutation was a somewhat lengthy docu- 
ment: therefore the Electors, princes, and 
cities deemed it necessary to scan these articles 
more closely, the more so, because many writ- 
ings were adduced in them that made it neces- 
sary to show to what intent, and if at all, 
they were rightly quoted, and aecordingly re- 
quested the Emperor, since he had promised 


to hear both parties, to submit the Confuta- — 


tion for their inspection. The Emperor 
answered: “As it was now late and grown 
dark, and since the matter was important, he 
would consider their request and reply to it 
later.”  Hereupon, according to the Nuern- 
berg delegates, “the chancellor pleaded again 
and most earnestly that His Imperial Majesty 
would consider this important and great affair 
as a gracious and Christian emperor ought 
to do, and not deny their prayer and petition, 
but deliver to them the document which ha 
been read." (C. R. 2, 251.) bh 
Now, although the Romanists were in no 
way minded and disposed to submit the Con- 
futation to the Lutherans, they nevertheless 
did not consider it wise to refuse their peti- 
tion outright and bluntly; for they realized 
that this would redound to the glory neither 
of themselves nor of their document. The 
fanatieal theologians, putting little faith in 
that sorry fabrication of their own, and shun- 
ning the light, at first succeeded in having 
a resolution passed declaring the entire mat- 
ter settled with the mere reading. However, 
in order to save their faces and to avoid the 
appearance of having refused the Confutation 
as well as “the scorn and ridieule on that 
account” (as the Emperor naively put it), 
and “lest any one say that His Imperial 
Majesty had not, in accordance with his mani- 
festo, first dealt kindly with” the Lutherans, 
the estates resolved on August 4 to grant their 
request. At the same time, however, they 
added conditions which the Lutherans re- 
garded as dangerous, insinuating, and impos- 
sible, hence rendering the Catholic offer illu- 


-sory and unacceptable. 


August 5 the Emperor communicated the 


resolutions adopted by the Catholic estates to. 


the Lutherans. According to a report of the 
Nuernberg delegates the negotiations pro- 
ceeded as follows: The Emperor declared that 
the Confutation would be forwarded to the 
Lutherans, but with the understanding that 
they must come to an agreement with the 
Catholic princes and estates; furthermore, 
that they spare His Imperial Majesty with 
their refutations and make no further reply; 
and, above all, that they keep this and other 
writings to themselves, nor let them pass out 
of their hands, for instance, by printing them, 
or in any other way. Hereupon Brueck, in 
the name of the Lutherans, thanked the Em- 
peror, at the same time voicing the request 
“that, considering their dire necessity, His 
Imperial Majesty would permit his Elector 
and princes to make answer to the Confuta- 
Duke Frederick responded: The Em- 


We, e 


VI. The Apology of the Augsburg Confession. 39 


peror was inclined to grant them permission 
to reply, but desired the answer to be “as 
profitable and brief as possible,” also. expected 
them to come to an agreement with the Cath- 
olies, and finally required a solemn promise 
that they would not permit the document to 
pass out of their hands. Brueck answered 
guardedly: The Lutherans would gladly come 
to an agreement “as far as it was possible for 
them to do so with God and their conscience” ; 
and as to their answer and the preservation 
of the document, they would be found “irrep- 
rehensible.”. The Emperor now declared: 
“The document should be delivered to the Lu- 
therans in case they would promise to keep 
it to themselves and not allow it to fall into 
other hands; otherwise His Imperial Majesty 
was not minded to confer with them any 
longer.” Brueck asked for time to consider 
the matter, and was given till evening. In 
his response he declined the Emperor’s offer, 
at the same time indicating that an answer 
to the Confutation would be forthcoming 
nevertheless. The Lutherans, he said, felt 
constrained to relinquish their petition, be- 
cause the condition that the document be kept 
in. their hands had been stressed in such a 
manner that they could not but fear the worst 
interpretation if it would nevertheless leak 
out without their knowledge and consent; 
still, they offered to answer the Confutation, 
since they had noted the most important 
points while it was read; in this case, how- 
ever, they asked that it be not charged to 
them if anything should be overlooked; at 
the same time they besought the Emperor to 
consider this action of theirs as compelled by 
dire necessity, and in no other light. (C. R. 
2, 255 ff.) In the Preface to the Apology, 
Melanchthon says: “This [a copy of the Con- 
futation] our princes could not obtain, except 
on the most perilous conditions, which it was 
impossible for them to accept.” (99.) 


51. Lutherans on Roman Duplicity and 
Perfidy. 


The duplicity and perfidy of the Emperor 
and the Romanists in their dealings with the 
Lutherans was characterized by Chancellor 
Brueck as follows: “The tactics of the oppo- 
nents in offering a copy [of the Confutation] 
were those of the fox when he invited the 
stork to be his guest and served him food in 
a broad, shallow pan, so that he could not 
take the food with his long bill. In like man- 
ner they treated the five electors and princes, 
as well as the related cities, when they offered 
to accede to their request and submit a copy 
to them, but upon conditions which they could 
not accept without greatly violating their 
honor.” (Koellner, 419.) Over against the 
Emperor’s demand of blind submission and 
his threat of violence, the Lutherans appealed 
to their pure Confession, based on the Holy 
Scriptures, to their good conscience, bound in 
the Word of God, and to the plain wording 
-of the imperial manifesto, which had prom- 
ised discussions in love and kindness. In an 
Answer of August 9, e. g., they declared: The 
articles of the Augustana which we have pre- 


sented are drawn from the Scriptures, and “it 
is impossible for us to relinquish them with 
a good conscience and peace of heart, unless 
we find a refutation founded on God's Word 
and truth, on which we may rest our con- 
science in peace and certainty." (Foerstemann, 
2, 185.) In the Preface to the Apology, Me- 
lanchthon comments as follows on the demand 
of the Romanists: “Afterwards, negotiations 
for peace were begun, in which it was ap- 
parent that our princes declined no burden, 
however grievous, which could be assumed 
without offense to conscience. But the adver- 
saries obstinately demanded that we should 
approve certain manifest abuses and errors; 
and as we could not do this, His Imperial 
Majesty again demanded that our princes 
should assent to the Confutation. This our 
prinees refused to do. For how could they, 
in a matter pertaining to religion, assent to 
a writing which they had not been able to 
examine, especially as they had heard that 
some articles were condemned in which it 
was impossible for them, without grievous 
sin, to approve the opinions of the adver- 
saries?" (99.) 

Self-evidently the Lutherans also protested 
publicly that the procedure of the Romanists 
was in contravention of the proclamation of 
the Emperor as well as of his declaration on 
June 20, according to which both parties were 
to deliver their opinions in writing for the 
purpose of mutual friendly discussion. In 
the Answer of August 9, referred to above, 
they said: “We understand His Imperial 
Majesty's answer to mean nothing else than 
that, after each party had presented its mean- 
ing and opinion, such should here be discussed 
among us in love and kindness." Hence, they 
said, it was in violation of this agreement to 
withhold the Confutation, lest it be answered. 
(Foerstemann, 2, 184 f.) Luther expressed 
the same conviction, saying: “All the world 
was awaiting a gracious diet, as the manifesto 
proclaimed and pretended, and yet, sad to say, 
it was not so conducted." (St. L. 16, 1636.) 

That the Romanists themselves fully real- 
ized that the charges of the Lutherans were 
well founded, appears from the subterfuges to 
which they resorted in order to justify their 
violence and duplicity, notably their refusal 
to let them examine the Confutation. In 
a declaration of August 11 they stated “that 
the imperial laws expressly forbid, on pain of 
loss of life and limb, to dispute or argue 
(gruppeln) about the articles of faith in any 
manner whatever," and that in the past the 
edicts of the Emperor in this matter of faith 
had been despised, scorned, ridiculed, and 
derided by the Lutherans. (Foerstemann, 2, 
190.) Such were the miserable arguments 
with which the Romanists defended their 
treachery. Luther certainly hit the nail on 
the head when he wrote that the Romanists 
refused to deliver the Confutation “because 
their consciences felt very well that it was 
a corrupt, futile, and frigid affair, of which 
they would have to be ashamed in case it 
should become publie and show itself in the 
light, or endure an answer." (St. L. 16, 1635.) 


40 Historical Introduetions to the Symbolical Books. 


52. Original Draft of Apology. 


August 5 the Lutherans had declared to the 
Emperor that they would not remain indebted 
for an answer to the Confutation, even though 
a copy of it was refused them. They knew 
the cunning Romanists, and had prepared for 
every emergency. Melanchthon, who, accord- 
ing to a letter addressed to Luther (C. R. 2, 
254), was not present at the reading of the 
Confutation; writes in the Preface to the 
Apology: “During the reading some of us had 
taken down the chief points of the topics and 
arguments.” (101.) Among these was Came- 
rarius. August 4 the Nuernberg delegates re- 
ported to their senate that the Confutation, 
comprising more than fifty pages, had been 
publicly read on August 3, at 2 P. M., and that 
the Lutherans had John Kammermeister “re- 
cord the substance of all the articles; this he 
has diligently done in shorthand on his tablet, 
as far as he was able, and more than all of 
us were able to understand and remember, as 
Your Excellency may perceive from the en- 
closed copy.” (C. R. 2, 250.) 

On the basis of these notes the council of 
Nuernberg had a theological and a legal 
opinion drawn up, and a copy of the former 
(Osiander’s refutation of the Confutation) 
was delivered to Melanchthon on August 18 
by the Nuernberg delegates. Osiander spe- 
cially stressed the point that the demand of 
the Romanists to submit to the decision of 
the Church in matters of faith must be re- 
jeeted, that, on the contrary, everything must 
be subordinated to the Holy Scriptures. 
(Plitt, 87.) In drawing up the Apology, how- 
ever, Melanchthon made little, if any, use of 
Osiander’s work. Such, at least, is the in- 
ference Kolde draws from  Melanchthon's 
words to Camerarius, September 20: “Your 
citizens [of Nuernberg] have sent us a book 
on the same subject [answer to the Confuta- 
tion], which I hope before long to discuss with 
you orally." (383.) There can be little doubt 
that Melanchthon privately entertained the 
idea of writing the Apology immediately after 
the reading of the Confutation. The commis- 
sion, however, to do this was not given until 
later; and most of the work was probably 
donein September. For August 19 the Nuern- 
berg delegates reported that their “opinion” 
had been given to Melanchthon, who as yet, 
however, had not received orders to write 
anything in reply to the Confutation, “un- 
less he is privately engaged in such under- 
taking." (C. R. 2, 289.) 

- At Augsburg the execution of the resolution 
to frame an answer to the Confutation had 
been sidetracked for the time being, By the 
peace parleys between the Lutherans and the 
Catholics, which began soon after the Confu- 
tation was read and continued through 
August. But when these miscarried, the 
Evangelical estates, on the 29th of August, 
took official action regarding the preparation 
of an Apology. Of the meeting in which the 
matter was discussed the Nuernberg delegates 
report: “It was furthermore resolved: ‘Since 
we have recently declared before His Majesty 
that, in case His Majesty refused to deliver to 


us the Confutation of our Confession without 
restrictions [the aforementioned conditions], 
we nevertheless could not refrain from writing 
a reply to it, as far as the articles had been 
noted down during the reading, and from de- 
livering it to His Imperial Majesty: we there- 
fore ought to prepare ourselves in this mat- 
ter, in order to make use of it in case of 
necessity.’ In this we, the delegates of the 
cities, also acquiesced. . . . I, Baumgaertner, 
also said: In case such a work as was under 
discussion should be drawn up, we had some 
opinions [the theological and the legal opin- 
ions of the city of Nuernberg], which might 
be of service in this matter, and which we 
would gladly submit. Hereupon it was 
ordered that Dr. Brueck and other Saxons be 
commissioned to draft the writing." (321.) 
The assumption, therefore, that Melanchthon 
was the sole author of the first draft of the 
Apology is erroneous. In the Preface to the 
Apology he writes: “They had, however, com- 
manded me and some others to prepare an 
Apology of the Confession, in which the rea- 
sons why we could not accept the Confutation 
should be set forth to His Imperial Majesty, 
and the objections made by the adversaries 
be refuted.” (101.) In the same Preface he 
says that he had originally drawn up the 
Apology at Augsburg, “taking counsel with 
others.” (101.) However, we do not know 
who, besides Brueck, these “others” were. 


53. Apology Presented, But Acceptance 
Refused. 


By September 20 Melanchthon had finished 
his work. For on the same day he wrote to 
Camerarius: “The verdict [decision of the 
Diet] on our affair has not yet been ren- 
dered. . . . Our Prince thought of leaving 
yesterday, and again to-day. The Emperor, 
however, kept him here by the promise that 
he would render his decision within three 
days. .. .. Owing to the statements of evil- 
minded people, I am now remaining at home 
and have in these days written the Apology 
of our Confession, which, if necessary, shall 
also be delivered; for it will be opposed to 


the Confutation of the other party, which you 


heard when it was read. I have written it 
sharply and more vehemently" (than the Con- 
fession). (C. R. 2, 383.) 
Before long, à good opportunity also for de- 
livering this Apology presented itself. It was 
at the meeting of the Diet on September 22, 
when the draft of a final resolution (Ab- 
schied) was read to the estates. According 
to this decision, the Emperor offered to give 
the Evangelicals time till April 15, 1531, to 
consider whether or not they would unite with 
the Christian Church, the Holy Father, and 
His Majesty “in the other articles," provided, 
however, that in the mean time nothing be 
printed and absolutely no further innovations 
be made. The imperial decision also declared 
emphatically that the Lutheran Confession 
had been refuted by the Confutation. The 
verdict claimed the Emperor “had, in the 
presence of the other electors, princes, and 
estates of the holy empire, graciously heard 


VI. The Apology of the Augsburg Confession. 41 


the opinion and confession [of the Evangelical 
princes], had given it due and thorough con- 
sideration, and had refuted and disproved it 
with sound arguments from the holy gospels 
and the Scriptures.” (Foerstemann, 2, 475.) 

Self-evidently, the Lutherans could not let 
this Roman boast pass by in silence. Accord- 
ingly, in the name of the Elector, Brueck arose 
to voice their objections, and, while apologiz- 
ing for its deficiencies, presented the Apology. 
in his protest, Brueck dwelt especially on the 
offensive words of the imperial decision which 
claimed that the Augustana was refuted by 
the Confutation. He called attention to the 
fact that the Lutherans had been offered a 
copy only under impossible conditions; that 
they had nevertheless, on the basis of what was 
heard during the reading, drawn up a “coun- 
ter-plea, or reply”; this he was now holding 
in his hands, and he requested that it be read 
publicly; from it every one might learn “with 
what strong, irrefutable reasons of Holy Scrip- 
ture” the Augustana was fortified. (Foerste- 
mann, 2, 479.) Duke Frederick took the 
Apology, but returned it on signal from the 
Emperor, into whose ear King Ferdinand 
had been whispering. Sleidan relates: “Cum- 
que hucusce perventum esset, Pontanus apo- 
logiam Caesari defert; eam ubi Fridericus 
Palatinus accepit, subnuente Caesare, cui Fer- 
dinandus aliquid ad aures insusurraverat, red- 
dit.” A similar report is found in the annals 
of Spalatin. (Koellner, 422.) 

By refusing to accept the Apology, the Em- 
peror and the Romanists de facto broke off 
negotiations with the Lutherans; and the 
breach remained, and became permanent. Sep- 
tember 23 the Elector left Augsburg. By the 
time the second imperial decision was ren- 
dered, November 19, all the Evangelical 
princes had left the Diet. The second verdict, 
dictated by the intolerant spirit of the papal 
theologians, was more vehement than the first. 
Confusing Lutherans, Zwinglians, and Ana- 
baptists, Charles emphasized the execution of 
the Edict of Worms; sanctioned all dogmas 
and abuses which the Evangelicals had at- 
tacked; confirmed the spiritual jurisdiction 
of the bishops; demanded the restoration of 
all abolished rites; identified himself with 
the Confutation, and repeated the assertion 
that the Lutheran Confession had been refuted 
from the Scriptures. (Foerstemann, 2, 839 f.; 
Laemmer, 49.) 

In his Gloss on the Alleged Imperial Edict 
of 1531, Luther dilates as follows on the 
Roman assertion of having refuted the Augus- 
tana from the Scriptures: “In the first place, 
concerning their boasting that our Confession 
was refuted from the holy gospels, this is so 
manifest a lie that they themselves well know 
it to be an abominable falsehood. With this 
rouge they wanted to tint their faces and to 
defame us, since they noticed very well that 
their affair was leaky, leprous, and filthy, and 
despite such deficiency nevertheless was to be 
honored. Their heart thought: Ours is an 
evil cause, this we know very well; but we 
shall say the Lutherans were refuted; that’s 
enough. Who will compel us to prove such 


a false statement? For if they had not felt 
that their boasting was lying, pure and simple, 
they would not only gladly, and without offer- 
ing any objections, have surrendered their 
refutation as was so earnestly desired, but 
would also have made use of all printing- 
presses to publish it, and heralded it with all 
trumpets and drums, so that such defiance 
would have arisen that the very sun would 
not have been able to shine on account of it. 
But now, since they so shamefully withheld 
their answer and still more shamefully hide 
and secrete it, by this action their evil con- 
science bears witness to the fact that they 
lie like reprobates when they boast that our 
Confession has been refuted, and that by such 
lies they seek not the truth, but our dis- 
honor and a cover for their shame.” (St. L. 
16, 1668.) 


54. Apology Recast by Melanchthon. 


Owing to the fact that Melanchthon, im- 
mediately after the presentation of the Apol- 
ogy, resolved to revise and recast it, the origi- 
nal draft was forced into the background. It 
remained unknown for a long time and was 
published for the first time forty-seven years 
after the Diet. Chytraeus embodied it in his 
Historia Augustanae Confessionis, 1578, with 
the caption, “Prima Delineatio Caesari Carolo 
Die 22. Septembris Oblata, sed Non Recepta 
— The First Draft which was Offered to Em- 
peror Charles on September 22, but Not Ac- 
cepted.” The German and Latin texts are 
found in Corp. Ref. 27, 275 ff. and 322. Fol- 
lowing is the Latin title: “Apologia Confes- 
sionis, 1530. Ps. 119: Principes persecuti 
sunt me gratis." The German title runs: 
“Antwort der Widerlegung auf unser Bekennt- 
nis uebergeben." (245.378.) Plitt says of the 
original Apology: “It was well qualified to 
be presented to the Emperor, and, in form 
also, far surpassed the Confutation of the 
Papists. Still the Evangelical Church suf- 
fered no harm when the Emperor declined to 
accept it. The opportunity for revision which 
was thus offered and fully exploited by Me- 
lanchthon, who was never able to satisfy him- 
self, resulted in a great improvement. The 
Apology as it appeared the following year is 
much riper, sharper in its rebuttal, and 
stronger in its argumentation." (88.) 

The draft of the Apology presented at Augs- 
burg concluded as follows: “If the Confuta- 
tion had been forwarded to us for inspection, 
we would perhaps have been able to give a 
more adequate answer on these and additional 
points." (C. R. 27,378.) When, therefore, the 
Emperor had refused to accept it, Melanch- 
thon determined to revise, reenforce, and aug- 
ment the document. September 23 he left 
Augsburg in the company of the Elector; and 
already while en route he began the work. 
In his History of the Augsburg Confession, 
1730, Salig remarks: “Still the loss of the 
first copy [of the Apology] does not seem to 
be so great, since we now possess the Apology 
in a more carefully elaborated form. For 
while the Diet was still in session, and also 
after the theologians had returned home, Me- 


49 Historical Introductions to the Symbolical Books. 


lanchthon was constantly engaged upon it, 
casting it into an entirely different mold, and 
making it much more extensive than it was 
before. When the theologians had returned 
to Saxony from the Diet, Melanchthon, in 
Spalatin’s house at Altenburg, even worked 
at it on Sunday, so that Luther plucked the 
pen from his hand, saying that on this day 
he must rest from such work.” (1, 377.) How- 
ever, since the first draft was presented to the 
Emperor on September 22, and Melanchthon, 
together with the Elector, left Augsburg on 
the following day, it is evident that he could 
not have busied himself very much with the 
revision of the Apology at Augsburg. And 
that Luther, in the Altenburg incident, should 
have put especial stress on the Sunday, for 
this neither Salig nor those who follow him 
(e. g., Schaff, Creeds, 1, 243) offer any evi- 
dence. In his Seventeen Sermons on the Life 
of Luther, Mathesius gives the following ver- 
sion of the incident: “When Luther, return- 
ing home with his companions from Coburg, 
was visiting Spalatin, and Philip, constantly 
engrossed in thoughts concerning the Apology, 
was writing during the meal, he arose and 
took the pen away from him [saying]: “God 
can be honored not alone by work, but also 
by rest and recreation;. for that reason He 
has given the Third Commandment and com- 
manded the Sabbath.’” (243.) This report 
of Mathesius certainly offers no ground for 
a Puritanic explanation of the incident in 
Spalatin’s home. 

" Originally Melanchthon does not seem to 
have contemplated a revision on a very large 
scale. In the Preface, which was printed first, 
he merely remarks that he made “some ad- 
ditions" (quaedam adieci) to the Apology 
drawn up at Augsburg. (101.)  Evidently, 
at the time when he wrote this, he had no 
estimate of the proportions the work, which 
grew under his hands, would finally assume. 
Before long also he obtained a complete copy 
of the Confutation. It was probably sent to 
him from Nuernberg, whose delegate had been 
able to send a copy home on August 28, 1530. 
(Kolde,37.) Says Melanchthon in the Pref- 
ace to the Apology: “I have recently seen the 
Confutation, and have noticed how cunningly 
and slanderously it was written, so that on 
some points it could deceive even the cau- 
tious.” (101.)* Eck clamored that the Confu- 
tation “had gotten into Melanchthon’s hands 
in a furtive and fraudulent manner, furtim 
et fraudulenter ad. manus Melanchthoms ean- 
dem pervenisse.” (Koellner, 426.) The pos- 
session of the document enabled Melanchthon 
to deal in a reliable manner with all ques- 
tions involved, and spurred him on to do most 
careful and thorough work. 


55. Completion of Apology Delayed. 


Owing to the fact that Melanchthon spent 
much more time and labor on the work 
than he had anticipated and originally 
planned, the publication of the Apology was 
unexpectedly delayed. October 1,-1530, Me- 
lanchthon wrote to Camerarius: “Concerning 
the word ‘liturgy’ [in the Apology] I ask you 


again and again carefully to search out for 
me its etymology as well as examples of its 
meaning.” November 12, to Dietrich: “I shall 
describe them [the forms of the Greek mass] 
to Osiander as soon as I have completed the 
Apology, which Iam now having printed and 
am endeavoring to polish. In it I shall fully 
explain the most important controversies, 
which, I hope, will prove profitable." (C. R. 
2, 438.) In a similar strain he wrote to 
Camerarius, November 18. (440.) January 1, 
1531, again to Camerarius: “In the Apology 
I experience much trouble with the article of 
Justification, which I seek to explain profit- 
ably.” (470.) February, 1531, to Brenz: “I am 
at work on the Apology. It will appear con- 
siderably augmented and better founded. For 
this article, in which we teach that men are 
justified by faith and not by love, is treated 
exhaustively." (484.) March 7, to Camera- 
rius: *My Apology is not yet completed. It 
grows in the writing." (486.) Likewise in 
March, to Baumgaertner: “I have not yet 
completed the Apology, as I was hindered, 
not only by illness, but also by many other 
matters, which interrupted me, concerning 
the syncretism Bucer is stirring up." (485.) 
March 17, to Camerarius: “My Apology is 
making slower progress than the matter calls 
for.” (488.) Toward the end of March, to 
Baumgaertner: “The Apology is still in 
press; for I am revising it entirely and ex- 
tending it.” (492.) April 7, to Jonas: “In 
the Apology I have completed the article on 
Marriage, in which the opponents are charged 
with many real crimes.” (493.) April 8, to 
Brenz: “We have almost finished the Apology. 
I hope it will please you and. other good 
people.” (494.) April 11, to Camerarius: 
“My Apology will appear one of these days. 
I shall also see that you receive it. At times 
I have spoken somewhat vehemently, as I see 
that the opponents despise every mention of 
peace.” (495.) Finally, in the middle of 
April, to Bucer: “My Apology has appeared, 
in which, in my opinion, I have treated the- 
articles of Justification, Repentance, and sev- 
eral others in such a manner that our oppo- 
nents will find themselves heavily burdened. 
I have said little of the Eucharist.” (498.) 


These letters show that Melanchthon took. 
particular pains with the article of Justifica- 
tion, which was expanded more than tenfold. 
January 31, he was still hard at work on this- 
article. Kolde says: “This was due to the 
fact that he suppressed five and one-half sheets- 
[preserved by Veit Dietrich] treating this 
subject because they were not satisfactory to- 
him, and while he at first treated Articles 4 
to 6 together, he now included also Article 20, 
recasting anew the entire question of the 
nature of justification and the relation: of 
faith and good works. Illness and important 
business, such as the negotiations with Bucer: 
on the Lord’s Supper, brought new delays.. 
He also found it necessary to be more. explicit. 
than he had contemplated. Thus it came: 
about that the work could first appear, to- 
gether with the Augustana, end of April, or,. 
at the latest, beginning of May.” (37.) Ac-- 


nts 


VI. The Apology of the Augsburg Confession. 


cording to the resolution of the Diet, the Lu- 
therans were to have decided by April 15, 
1531, whether they would accept the Confu- 
tation or not. The answer of the Lutherans 
was the appearance, on the bookstalls, of the 
Augustana and the Apology, and a few days 
prior, of Luther's *Remarks on the Alleged 
Imperial Edict; @lossen auf das vermeinte 
kaiserliche Edikt.” 


56. German Translation by Jonas. 


The Apology was written in Latin. The 
editio princeps in quarto of 1531 contained 
the German and the Latin texts of the Augs- 
burg Confession, and the Latin text of the 
Apology. From the very beginning, however, 
a German translation was, if not begun, at 
least planned. But, though announced on the 
title-page of the quarto edition just referred 
to, it appeared six months later, in the fall 
of 1531. It was the work of Justus Jonas. 
The title of the edition of 1531 reads: “Apo- 
logie der Konfession, aus dem Latein ver- 
deutscht durch Justus Jonas, Wittenberg. 
Apology of the Confession done into German 
from the Latin by Justus Jonas, Wittenberg.” 
For a time Luther also thought of writing 
a “German Apology.” April 8, 1531, Melanch- 
thon wrote to Brenz: “Lutherus nunc insti- 
tuit apologiam Germanicam. Luther is now 
preparing a German Apology.” (C. R. 2, 494. 
501.) It is, however, hardly possible that Lu- 
ther was contemplating a translation. Koell- 
ner comments on Melanchthon’s words: “One 
can understand them to mean that. Luther is 
working on the German Apology.” Instituit, 
however, seems to indicate an independent 
work rather than a translation. Koestlin is 
of the opinion that Luther thought of writing 
an Apology of his own, because he was not 
entirely satisfied with Melanchthon’s. (Mar- 
tin Luther 2, 382.) However, if this view is 
correct, it certainly cannot apply to Melanch- 
thon’s revised Apology, to which Luther in 
1533 expressly confessed himself, but to the 
first draft at Augsburg, in which, e. g., the 
10th Article seems to endorse the concomi- 
tance doctrine. (Lehre und Wehre 1918, 385.) 
At all events, Luther changed his plan when 
Jonas began the translation of the new 
Apology. 

The translation of Jonas is not a literal 
reproduction of the Latin original, but a ver- 
sion with numerous independent amplifica- 
tions. Also Melanchthon had a share in this 
work. In a letter of September 26, 1531, he 
says: “They are still printing the German 
Apology, the improvements of which cost me 
no little labor." (C. R. 2, 542.) The devia- 
tions from the Latin original therefore must 
perhaps be traced to Melanchthon rather than 
to Jonas. Some of them are due to the fact 
that the translation was based in part not on 
the text of the editio princeps, but on the 
altered Latin octavo edition, copies of which 
Melanchthon was able to send to his friends 
as early as September 14. See, for example, 
the 10th Article, where the German text fol- 
lows the octavo edition in omitting the quo- 
tation from Theophylact. The German text 


48 


appeared also in a separate edition, as we 
learn from the letter of the printer Rhau to 
Stephen Roth of November 30, 1531: “I shall 
send you a German Apology, most beautifully 
bound." (Kolde, 39.) German translations ad- 
hering strictly to the text of the editio prin- 
ceps are of a much later date. 


57. Alterations of Apology. 


Melanchthon, who was forever changing 
and improving, naturally could not leave the 
Apology as it read in the first edition. This 
applies to both the German and the Latin text. 
He was thinking of the Latin octavo edition 
when he wrote to Brenz, June 7, 1531: “The 
Apology is now being printed, and I.am at 
pains to make some points in the article of 
Justification clearer. It is an extremely great 
matter, in which we must proceed carefully, 
that Christ’s honor may be magnified.” 
(2, 504.) The same edition he had in mind 
when he wrote to Myconius, June 14, 1531: 
“My Apology is now in press, and I am en- 
deavoring to present the article of Justifica- 
tion even more clearly; for there are some 
things in the solution of the arguments which 
are not satisfactory to me.” (506.) Accord- 
ingly, this octavo edition, of which Melanch- 
thon was able to send a copy to Margrave 
George on September 14, revealed important 
alterations: partly improvements, partly ex- 
pansions, partly deletions. The changes in 
the 10th Article; already referred to, especially 
the omission of the quotation from Theophy-, 
lact, attracted most attention. The succeed- 
ing Latin editions likewise revealed minor 
changes. The Apology accompanying the 
Altered Augsburg Confession of 1540, was 
designated by Melanchthon himself as *dili- 
genter recognita, diligently revised." (C. R. 
26, 857. 419.) 

Concerning the German Apology, Melanch- 
thon wrote to Camerarius on January 1, 1533: 
“I have more carefully treated the German 
Apology and the article of Justification, and 
would ask you to examine it. If you have 
seen my Romans [Commentary on the Epistle 
to the Romans], you will be able to notice how 
exactly and methodically Iam endeavoring to 
explain this matter. I also hope that intelli- 
gent men will approve it. For I have done 
this in order to explain necessary matters and 
to cut off all manner of questions, partly 
false, partly useless.” (C. R. 2, 624.) About 
the same time he wrote to Spalatin: “Two 
articles I have recast entirely: Of Original 
Sin and Of Righteousness. I ask you to ex- 
amine them, and hope that they will profit 
pious consciences. For in my humble opinion 
I have most clearly presented the doctrine of 


' Righteousness and ask you to write me your 


opinion.” (625.) Kolde says of this second 
revision of the German text of 1533: “This 
edition, which Melanchthon described as ‘dili- 
gently amended,’ is much sharper in its tone 
against the Romanists than the first and re- 
veals quite extensive changes. Indeed, entire 
articles have been remodeled, such as those 
Of Justification and Good Works, Of Repent- 
ance, Of the Mass, and also the statements 


44 Historical Introductions to the Symbolical Books. 


on Christian perfection.” (41.) These altera- 
tions in the Latin and German texts of the 
Apology, however, do not involve changes in 
doctrine, at least not in the same degree as 
in the case of the Augustana Variata of 1540. 
Self-evidently, it was. the text of the first 
edition of the German as well as the Latin 
Apology that was embodied in the Book of 
Concord. 


98. Purpose, Arrangement, and Character 
of Apology. 


The aim of the Apology was to show why 
the Lutherans “do not accept the Confuta- 
tion,” and to puncture the papal boast that 
the Augustana had been refuted with the Holy 
Scriptures. In its Preface we read: “After- 
wards a certain decree was published [by the 
Emperor], in which the adversaries boast that 
they have refuted our Confession from the 
Scriptures. You have now, therefore, reader, 
our Apology, from which you will understand 
not only what the adversaries have judged 
(for we have reported in good faith), but also 
that they have condemned several articles con- 
trary to the manifest Scripture of the Holy 
‘Ghost; so far are they from overthrowing our 
propositions by means of the Scriptures.” 
(101.) The Apology is, on the one hand, a 
refutation of the Confutation and, on the other 
hand, a defense and elaboration of the Augus- 
tana, presenting theological proofs for the cor- 
rectness of its teachings. Hence constant ref- 
erence is made to the Augsburg Confession as 
well as the Confutation; and scholastic the- 
ology is discussed as well. On this account 
also the séquence of the articles, on the whole, 
agrees with that of the Augustana and the 
Confutation. However, articles treating of 
related doctrines are collected into one, e. g., 
Articles 4, 5, 6, and 20. Articles to which the 
Romanists assented are but briefly touched 
upon. Only a few of them have been elabo- 
rated somewhat, e. g., Of the Adoration of the 
Saints, Of Baptism, Of the Lord’s Supper, Of 
Repentance, Of Civil Government. The four- 
teen articles, however, which the Confutation 
rejected are discussed extensively, and fur- 
. nished also with titles, in the editio princeps 
as well as in the Book of Concord of 1580 
and 1584. | ! 
bolieal Books all articles of the Apology are 
for the first time supplied with numbers and 
captions corresponding with.the Augsburg 
‘Confession. 

In the Apology, just as in the Augsburg 
Confession, everything springs from, and is 
regulated by, the fundamental Lutheran prin- 
ciple of Law and Gospel, sin and grace, faith 
and justification. Not only is the doctrine of 


justification set forth thoroughly and com- 


fortingly in a particular article, but through- 
out the discussions it remains the dominant 
note, its heavenly strain returning again and 
again as the motif in the grand symphony of 
divine truths —a strain with which the Apol- 
ogy also breathes, as it were, its last, depart- 
ing breath. For in its Conclusion we read: 
“Tf all the scandals [which, according to the 
Papists, resulted from Luther’s teaching] be 


‘than that of the Augsburg Confession. 


In Mueller's edition of the Sym- 


brought together, still the one article concern- 
ing the remission of sins (that for Christ’s 
sake, through faith, we freely obtain the re- 
mission of sins) brings so much good as to 
hide all evils. And this, in the beginning [of 
the Reformation], gained for Luther not only 
our favor, but also that of many who are now 
contending against us.” (451.) 

In Kolde’s opinion, the Apology is a com- 
panien volume, as it were, to Melanchthon’s 
Loci Communes, and a theological dissertation 
rather than a confession. However, theolog- 
ical thoroughness and erudition do not con- 
flict with the nature of a confession as long 
as it is not mere cold intellectual reflection 
and abstraction, but the warm, living, and 
immediate language of the believing heart. 
With all its thoroughness and erudition the 
Apology is truly edifying, especially the Ger- 
man version. One cannot read without being 
touched in his inmost heart, without sensing 
and: feeling something of the heart-beat of the 
Lutheran confessors. Jacobs, who translated 
the Apology into English, remarks: “To one 
charged with the cure of souls the frequent 
reading of the Apology is invaluable; in many 
(we may say, in most) parts it is a book of 
practical religion.” (The Book of Concord 
2,41.) The Apology does not offer all man- 
ner of theories of idle minds, but living testi- 
monies of what faith, while struggling hotly 
with the devil and languishing in the fear of 
death and the terrors of sin and the Law, 
found and experienced in the sweet Gospel as 
restored by Luther. In reading the Apology, 
one can tell from the words employed how 
Melanchthon lived, moved, and fairly reveled 
in this blessed truth which in opposition to 
all heathen work-righteousness teaches terri- 
fied hearts to rely solely and alone on grace. 
In his History of Lutheranism (2, 206) Secken- 
dorf declares that no one can be truly called 
a theologian of our Church who has not dili- 
gently and repeatedly read the Apology or 
familiarized himself with it. (Salig, 1, 375.) 


59. Moderate Tone of Apology. 


The tone of the Apology is much sharper 
The 
situation had changed; hence the manner of 
dealing with the opposition also changed. 
The Romanists had fully revealed themselves 
as implacable enemies, who absolutely refused 
a peace on the basis of truth and justice. In 
the Conclusion of the Apology we read: “But 
as to the want of unity and dissension in the 
Church, it is well known how these matters 
first happened, and who caused the division, 
namely, the sellers of indulgences, who shame- 
fully preached intolerable lies, and afterwards 
condemned Luther for not approving of those 
lies, and besides, they again and again excited 
more controversies, so that Luther was in- 
duced to attack many other errors. But since 
our opponents would not tolerate the truth, 
and dared to promote manifest errors by force, 
it is easy to judge who is guilty of the schism. 
Surely, all the world, all. wisdom, all power 
ought to yield to Christ and His holy Word. 
But the devil is the enemy of God, and there- 


VI. The Apology of the Augsburg Confession. 45 


fore rouses all his might against Christ to ex- 
tinguish and suppress the Word of God. 
Therefore the devil with his members, setting 
himself against the Word of God, is the cause 
of the schism and want of unity. For we have 
most zealously sought peace, and still most 
eagerly desire it, provided only we are not 
forced to blaspheme and deny Christ. For 
God, the discerner of all men’s hearts, is our 
witness that we do not delight and have no 
joy in this awful disunion. On the other hand, 
our adversaries have so far not been willing 
to conelude peace without stipulating that we 
must abandon the saving doctrine of the for- 
giveness of sin by Christ without our merit, 
though Christ would be most foully blas- 
phemed thereby." (451.) 

Such being the attitude of the Romanists, 
there was no longer any reason for Melanch- 
thon to have any special consideration for 
these implacable opponents of the Lutherans 
and hardened enemies of the Gospel, of the 
truth, and of religious liberty and peace. 
Reconciliation with Rome was out of the ques- 
tion. Hence he could yield more freely to his 
impulse here than in the Augustana; for 
when this Confession was written, an agree- 
ment was not considered impossible. In a 
letter of July 15, 1530, informing Luther of 
the .pasquinades delivered to the Emperor, 
Melanchthon declared: “If an answer will 
become necessary, I shall certainly remunerate 
these wretched, bloody men. Si continget, ut 
respondendum sit, ego profecto remunerabor 
istos nefarios viros sanguinum." (C.R. 2,197.) 
And when about to conclude the Apology, he 
wrote to Brenz, April 8, 1531: “I have en- 
tirely laid aside the mildness which I formerly 
exercised toward the opponents. Since they 
wil not employ me as a peacemaker, but 
would rather have me as their enemy, I shall 
do what the matter requires, and faithfully 
defend our eause." (494.) But while Melanch- 
thon castigates the papal theologians, he 
spares and even defends the Emperor. 

In Luther's Remarks on the Alleged Im- 
perial Edict, of 1531, we read: “I, Martin 
Luther, Doctor of the Sacred Scriptures and 
pastor of the Christians at Wittenberg, in 
publishing these Remarks, wish it to be dis- 
tinetly understood that anything I am writing 
in this booklet against the alleged imperial 
edict or command is not to be viewed as writ- 
ten against His Imperial Majesty or any 
higher power, either of spiritual or civil 
estate. . . . I do not mean the pious Em- 
peror nor the pious lords, but the traitors 
and reprobates (be they princes or bishops), 
and especially that fellow whom St. Paul calls 
God's opponent (I should say God's viear), 
the arch-knave, Pope Clement, and his servant 
Campegius, and the like, who plan to carry 
out their desperate, nefarious roguery under 
the imperial name, or, as Solomon says, at 
court.” (16, 1666.) Luther then continues to 
condemn the Diet in unqualified terms. “What 
a disgraceful Diet,” says he, “the like of which 
was never held and never heard of, and never- 
. more shall be held or heard of, on account of 
such disgraceful action! It cannot but re- 


main an eternal blot on all princes and the 
entire empire, and makes all Germans blush 
before God and all the world.” But he con- 
tinues exonerating and excusing the Em- 
peror: “Let no one tremble on account of 
this edict which they so shamefully invent 
and publish in the name of the pious Em- 
peror. And should they not publish their lies 
in the name of a pious Emperor, when their 
entire blasphemous, abominable affair “was 
begun and maintained for over six hundred 
years in the name of God and the Holy 
Church?” (16, 1634.) 

In a similar manner Melanchthon, too, 
treats the Emperor. He calls him “optimum 
imperatorem,” and speaks of “the Emperor’s 
most gentle disposition, mansuetissimum Cae- 
saris pectus,” which Eck and his party were 
seeking to incite to bloodshed. (C. R. 2, 197.) 
In the Preface he says: “And now I have 
written with the greatest moderation pos- 
sible; and if any expression appears too 
severe, I must say here beforehand that I am 
contending with the theologians and monks 
who wrote the Confutation, and not with the 
Emperor or the princes, whom I hold in due 
esteem.” (101.) In Article 23 Melanchthon 
even rises to the apostrophe: “And these their 
lusts they ask you to defend with your chaste 
right hand, Emperor Charles (whom even cer- 
tain ancient predictions name as the king of 
modest face; for the saying appears concern- 
ing you: ‘One modest in face shall reign 
everywhere’).” (363.) 

The Confutators, however, the avowed ene- 
mies of truth and peace, were spared no 
longer. Upon them Melanchthon now pours 
out the lye of bitter scorn. He excoriates 
them as “desperate sophists, who maliciously 
interpret the holy Gospel according to their 
dreams,” and as “coarse, sluggish, inexperi- 
enced theologians.” He denounces them as 
men “who for the greater part do not know 
whereof they speak,” and “who dare to de- 
stroy this doctrine of faith with fire and 
sword,” etc. Occasionally Melanchthon even 
loses his dignified composure. Article 6 we 
read: “Quis docuit illos asinos hane dia- 
lecticam?" Article 9: “Videant isti asini." 
In his book of 1534 against the Apology, Coch- 
laeus complains that the youthful Melanch- 
thon ealled old priests asses, sycophants, wind- 
bags, godless sophists, worthless hyocrites, etc. 
In the margin he had written: “Fierce and 
vicious he is, a barking dog toward those who 
are absent, but to those who were present at 
Augsburg, Philip was more gentle than a pup. 
Ferox et mordax est, latrator in absentes, in 
praesentes erat Augustae ommi catello blan- 
dior Philippus." (Salig, 1, 377.) 

On this score, however, Cochlaeus and his 
papal compeers had no reason to complain, for 
they had proved to be past masters in vilify- 
ing and slandering the Lutherans, as well as 
implacable enemies, satisfied with nothing 
short of their blood and utter destruction. As 
a sample of their scurrility W. Walther quotes 
the following from a book written by Duke 
George of Saxony: “Er [Luther] ist gewiss 
mit dem Teufel besessen, mit der ganzen Le- 


46 Historical Introductions to the Symbolical Books. 


gion, welche Christus von den Besessenen aus- 
trieb und erlaubte ihnen, in die Schweine zu 
fahren. Diese Legion hat dem Luther seinen 
Moenchschaedel hirnwuetig und wirbelsuech- 
tig gemacht. Du unruhiger, treuloser und 
meineidiger Kuttenbube! Du bist allein der 
groesste, groebste Esel und Narr, du verfluch- 
ter Apostat! Hieraus kann maenniglich ab- 
nehmen die Verraeterei und Falschheit deines 
blutduerstigen Herzens, rachgierigen Gemuets 
und teuflischen Willens, so du, Luther, gegen 
deinen Naechsten tobend, als ein toerichter 
Hund mit offenem Maul ohne Unterlass 
wagest, Du treuloser Bube und teuflischer 
Moench! Du deklarierter Mameluck and ver- 
dammter Zwiedarm, deren neun einen Pick- 
harden gelten. Ich sage vornehmlich, dass 
du selbst der allerunverstaendigste Bacchant 
und zehneckichte Cornut und Bestia bist. 
Du meineidiger, treuloser und ehrenblosser 
Fleischboesewicht! Pfui dich nun, du sakri- 
legischer, der ausgelaufenen Moenche und 
Nonnen, der abfaelligen Pfaffen und aller Ab- 
truennigen Hurenwirt! Ei, Doktor Schand? 
luther! Mein Doktor Erzesel, ich will dir’s 
prophezeit haben, der allmaechtige Gott wird 
dir kuerzlich die Schanze brechen und deiner 
boshaftigsten, groebsten Eselheit Feierabend 
geben. Du Sauboze, Doktor Sautrog! Dok- 
tor Eselsohr! Doktor Filzhut! Zweiundsieb- 
zig Teufel sollen dich lebendig in den Abgrund 
der Hoelle fuehren. Ich will machen, dass du 
als ein Hoellenhund sollst Feuer ausspruehen 
und dich endlich selbst verbrennen. Ich will 
dich dem wuetenigen Teufel und- seiner Huren- 
mutter mit einem blutigen Kopf in den Ab- 
grund der Hoelle schicken.” (Luihers Cha- 
rakter, 148.) 

Despite the occasional asperity referred to, 
the Apology, as a whole, is written with 
‘modesty and moderation. Melanchthon sought 
to keep the track as clear as possible for a 
future understanding. In the interest of 
unity, which he never lost sight of entirely, 
he was conservative and not disposed need- 
lessly to widen the existing gulf. In the 
. Preface to the Apology he declares: “It has 
‚always been my custom in these controversies 
to retain, so far as I was at all able, the form 
of the customarily received doctrine, in order 
that at some time concord could be reached the 
more readily. Nor, indeed, am I now depart- 
ing far from this custom, although I could 
justly lead away the men of this age still 
farther from the opinions of the adversaries.” 
(101.) 
prominent in the 10th Article, Of the Lord's 
Supper, where Melanchthon, in order to 
satisfy the opponents as to the orthodoxy of 
the Lutherans in the doctrine of the Real 
Presence, emphasizes the agreement in such 
a manner that he has been misunderstood as 
endorsing also the Romish doctrine of Tran- 
substantiation. 


60. Symbolical Authority of Apology. 


' The great importance ascribed to the Apol- 
ogy appears both from its numerous reprints 
-and the strenuous endeavors: of the opponents 
to oppose it with books, which, however, no 


This irenic feature is perhaps most . 


one was willing to print. The reception ac- 
corded it by the Lutherans is described in 
a letter which Lazarus Spengler sent to Veit 
Dietrich May 17: “We have received the 
Apology with the greatest joy and in good 
hope that it will be productive of much profit 
among our posterity.” Brenz declares it 
worthy of the canon [worthy of symbolical 
authority]: “Apologiam, me iudice, canone 
dignam" (C. R. 2, 510), a phrase which Lu- 
ther had previously applied to Melanchthon’s 
Loci. The joy of the Lutherans was equaled 
only by the consternation of their enemies. 
The appearance of the Apology surprised and 
perturbed them. They keenly felt that they 
were again discredited in the publie opinion 
and had been outwitted by the Lutherans. 
On November 19 Albert of Mayence sent a 
copy of the Apology to the Emperor in order 
to show him how the Catholie religion was 
being destroyed while the Confutation re- 
mained unpublished. Cochlaeus eomplained 
that, to judge from letters received, the — 
Apology found approval even in Rome, 
whereas no printer could be found for Cath- 
olic replies to the Apology. He wrote: 
“Meantime, while we keep silence, they flaunt 
the Apology and other writings, and not only 
insult us, but cause our people and cities to 
doubt and to grow unstable in the faith.” _ 
(Kolde, 40.) 

The Apology, as revised and published by 
Melanchthon, was a private work. His name, 
therefore, appeared on the title-page of the 
edition of 1531, which was not the case with 
respect to the Confession and Apology pre- 
sented at Augsburg. The latter were official 
documents, drawn up by order of the Lu- 
theran princes and estates, while the revised 
Apology was an undertaking for which Me- 
lanchthon had received no commission. Ac- 
cordingly, as he was not justified in publish- 
ing a work of his own under the name of the 
princes, there was nothing else for him to do 
than .to affix his own signature. In the 
Preface to the Apology he says: “As it passed 
through the press, I made some additions. 
Therefore I give my name, so that no one can 


complain that the book has been published 


anonymously.” (100.) Melanchthon did not 
wish to make any one beside himself respon- 
sible for the contents of the revised Apology. 

Before long, however, the Apology received 
official recognition. At Schweinfurt, 1532, in 
opposition to the Papists, the Lutherans’ ap- 
pealed to the Augustana and Apology as the 
confession of their faith, designating the lat- 
ter as “the defense and explanation of the 
Confession.” And when the Papists advanced 
the claim that the Lutherans had gone farther 
in the Apology than in the Augustana, and, 
April 11, 1532, demanded that they abide 
by the Augustana, refrain from making the 
Apology their confession, and accordingly sub- 
stitute “Assertion” for the title “Apology,” 
the Lutherans, considering the Apology to be 
the adequate expression of their faith, insisted 
on the original title. April 17 they declared: 
“This book was called Apology because it was 
presented to Caesar after the Confession; nor 


VII. Smalcald Articles and Tract concerning Power and Primacy of Pope. 47 


could they suffer its doctrine and the Word 
of God to be bound and limited, or their 
preachers restricted to teach nothing else than 
the letter of the Augsburg Confession, thus 
making it impossible for them to rebuke freely 
' and most fully all doctrinal errors, abuses, 
sins, and crimes. Nominatum fuisse Apolo- 
giam scriptum illud, quod Caesari post Con- 
fessionem exhibitum sit, neque se pati posse, 
ut doctrina sua et Verbum Dei coangustetur, 
imminuatur et concionatores astringantur, ut 
nihil aliud praedicent quam ad litteram Augu- 
stanae Confessionis, neque libere et plenissime 
adversus omnes errores doctrinae, abusus, pec- 
cata et crimina dicere possint." Hereupon the 
Romanists, on April 22, demanded that at 
least a qualifying explanation be added to the 
title Apology. Brueck answered on the 23d: 
“Tt is not possible to omit this word. The 
Apology is the correlate of the Confession. 
Still the princes and their associates do not 
wish any articles taught other than those 
- which‘ have so far begun tc be discussed. 
Omitti istud. verbum non posse; Apologiam 
esse correlatum Confessionis; nolle tamen 
Principes et socios, ut alii articuli docerentur, 
quam hucusque tractari coepti sint." (Koell- 
ner, 430.) 


In his Letter of Comfort, 1533, to the Leip- 
zig Lutherans banished by Duke George, Lu- 


ther says: “There is our Confession and 
Apology. ... Adhere to our Confession and 
Apology.” (10, 1956.) Membership in the 


Smalcald League was conditioned on accept- 
ing the Apology as well as the Augustana. 
Both were also subscribed to in the Witten- 
berg Concord of 1536. (C. R. 3,76.) In 1537, 
at Smalcald, the Apology (together with the 
Augustana and the Appendix Concerning 
the Primacy of the Pope) was, by order of the 
Evangelical estates, subscribed by all of the 
theologians present, and thereby solemnly de- 
clared a confession of the Lutheran Church. 
In 1539 Denmark reckoned the Apology among 
the books which pastors were required to 
adopt. In 1540 it was presented together 
with the Augustana at Worms. It was also 
received into the various corpora doctrinae. 
The Formula of Concord adopts the Apology, 
saying: “We unanimously confess this [Apol- 
ogy] also, because not only is the said Augs- 
burg Confession explained in it as much as 


is necessary and guarded [against the slan- 


ders of the adversaries], but also proved by 
clear, irrefutable testimonies of Holy Scrip- 
ture.” (853, 6.) 


. VII. Smalcald Articles and Tract concerning Power and Primacy 
of Pope. 


61. General Council Demanded by 
Lutherans. 


In order to settle the religious controversy 
between themselves and the Papists, the Lu- 
therans, from the very beginning, asked for 
a general council. In the course of years this 
. demand became increasingly frequent and in- 
sistent. It was solemnly renewed in the 
Preface of the Augsburg Confession. The Em- 
peror had repeatedly promised to summon a 
council. At Augsburg he renewed the promise 
of convening it within a year. The Roman 
Curia, however, dissastisfied with the arrange- 
ments made at the Diet, found ways* and 
means of delaying it. In 1532, the Emperor 
proceeded to Bologna, where he negotiated 
with Clement VII concerning the matter, as 
appears from the imperial and papal procla- 
.mations of January 8 and 10, 1533, respec- 

tively. As a result, the Pope, in 1533, sent 
Hugo Rangon, bishop of Resz, to Germany, to 
propose that the council be held at Placentia, 
Bologna, or Mantua. Clement, however, was 
not sincere in making this offer. In reality 
he was opposed to holding a council. Such 
were probably also the real sentiments of his 
successor, Paul III. But when the Emperor, 
who, in the interest of his sweeping world 
poliey, was anxious to dispose of the religious 
eontroversy, renewed his pressure, Paul finally 
. found himself compelled to yield. June 4, 

1536, he issued a. bull convoking a general 
council to meet at Mantua, May 8, 1537. 
Nothing, however, was said about the prin- 
eiples according to which it was to be formed 
and by which it should be governed in trans- 
acting its business. Self-evidently, then, the 


Bee 


rules of the former councils were to be applied. 
Its declared purpose was the peace of the 
Church through the extinction of heresy. In 
the Bull Concerning the Reforms of the Roman 
Court, which the Pope issued September 23, 
he expressly declared that the purpose of the 
council would be “the utter extirpation of 
the poisonous, pestilential Lutheran heresy.” 
(St. L. 16,1914.) Thus the question confront- 
ing the Protestants was, whether they could 
risk to appear at such a council, and ought 
to do so, or whether (and how) they should 
decline to attend. 

Luther, indeed, still desired a council. But 
after 1530 he no longer put any confidence in 
a council convened by the Pope, although, for 
his person, he did not refuse to attend even 
such a council. This appears also from his 
conversation, November 7, 1535, with the papal 
legate Peter Paul Vergerius (born 1497; ac- 
cused of Lutheranism 1546; deprived of his 
bishoprie 1549; defending Protestantism after 
1550; employed by Duke Christoph of Wuert- 
temberg 1553; died 1564.) Koestlin writes: 
“Luther relates how he had told the legate: 
‘Even if you do call a council, you will not 
treat of salutary doctrine, saving faith, etc., 
but of useless matters, such as laws concern- 
ing meats, the length of priest’s garments, ex- 
ercises of monks, etc.? While he was thus 
dilating, says Luther, the legate, holding his 
head in his hand, turned to a near-by com- 
panion and said: ‘He strikes the nail on the 
head. The further utterances of Luther: “We 
do not need a couneil for ourselves and our 
adherents, for we already have the firm Evan- 
gelical doctrine and order; Christendom, how- 


48 Historical Introductions to the Symbolical Books. 


ever, needs it, in order that those whom error 
still holds captive may be able to distinguish 
between error and truth,’ appeared utterly in- 
tolerable to Vergerius, as he himself relates. 
He regarded them as unheard-of arrogance. 
By way of answer, he asked, whether, indeed, 
the Christian men assembled from all parts 
of the world, upon whom, without doubt, the 
Holy Spirit descends, must only decide what 
Luther approved of. Boldly and angrily inter- 
rupting him, Luther said: ‘Yes, I will come 
to the council and lose my head if I shall not 
defend my doctrine against all the world’; 
furthermore he exclaimed: “This wrath of my 
mouth is not my wrath, but the wrath of God.’ 
Vergerius rejoiced to hear that Luther was 
perfectly willing to come to the council; for, 
so he wrote to Rome, he thought that nothing 
more was needed to break the courage of the 
heretics than the certain prospect of a coun- 
cil, and at the same time he believed that in 
Luther’s assent he heard the decision of his 
master, the Elector, also. Luther declared 
that it was immaterial to him where the 
council would meet, at Mantua, Verona, or at 
any other place.. Vergerius continued: ‘Are 
you willing to come to Bologna?’ Luther: 
"To whom does Bologna. belong?’ Vergerius: 
‘To the Pope.’ Luther: ‘Good Lord, has this 
town, too, been grabbed by the Pope? Very 
well, I shall come to you there.’ Vergerius: 
‘The Pope will probably not refuse to come 
to you at Wittenberg either.’ Luther: ‘Very 
well, let him come; we shall look for him 
with pleasure.’ Vergerius: ‘Do you expect 
him to come with an army or without 
weapons?’ Luther: ‘As he pleases; in what- 
soever manner he may come, we shall expect 
him and shall receive him.’ — Luther and 
Bugenhagen remained with Vergerius until he 
departed with his train of attendants. After 
mounting, he said once more to Luther: ‘See 
that you be prepared for the council.’ Luther 
answered: ‘Yes, sir, with this my neck and 
head.’ ” (Martin Luther 2, 382 sq.) 


62. Luther’s Views Regarding the 
Council. 


What Luther’s attitude toward a general 
council was in 1537 is expressed in the Preface 
to the Smalcald Articles as follows: “But to 
return to the subject. I verily desire to see 
a truly Christian council, in order that many 
matters and persons might be helped. Not 
that we need it; for our churches are now, 
through God’s grace, so enlightened and 
equipped with the pure Word and right use 
of the Sacraments, with knowledge of the 
various callings and of right works, that we 
on our part ask for no council, and on such 
points have nothing better to hope or expect 
from a council. But we see in the bishopries 
everywhere so many parishes vacant and deso- 
late that one’s heart would break, and yet 
neither the bishops nor canons care how the 
poor people live or die, for whom nevertheless 
Christ has died, and who are not permitted 


to hear Him speak with them as the true 


Shepherd with His sheep. This causes me to 
shudder and fear that at some time He may 


send a council of angels upon Germany ut- 
terly destroying us, like Sodom and Gomor- 
rah, because we so wantonly mock Him with 
the council.’ (457.) 

From a popish council Luther expected 
nothing but condemnation of the truth and 
its confessors. At the same time he was con- 
vinced that the Pope would never permit 
a truly free, Christian council to assemble. 
He had found him out and knew “that the 
Pope would see all Christendom perish and all 
souls damned rather than suffer either him- 
self or his adherents to be reformed even a 
little, and his tyranny to be limited.” (455.) 
“For with them conscience is nothing, but 
money, honors, power, are everything.” (455. 
477.) The Second Part of his Articles Luther 
concludes as follows: “In these four articles 
they will have enough to condemn in the 
council. For they cannot and will not con- 
cede to us even the least point in one of these 
articles. Of this we should be certain, and 
animate ourselves with the hope that Christ, 
our Lord, has attacked His adversary, and 
He will press the attack home both by His 
Spirit and coming. Amen. For in the council 
we will stand not before the Emperor or the 
political magistrate, as at Augsburg (where 
the Emperor published a most gracious edict, 
and caused matters to be heard kindly), but 
before the Pope and devil himself, who in- 
tends to listen to nothing, but merely to con- 
demn, to murder, and to force us to idolatry. 
Therefore we ought not here to kiss his feet 
or to say, ‘Thou art my gracious lord,’ but 
as the angel in Zechariah 3, 2 said to Satan, 
The Lord rebuke thee, O Satan.” (475.) 
Hence his Preface also concludes with the 
plaint and prayer: “O Lord Jesus Christ, do 
Thou Thyself convoke a council, and deliver 
Thy servants by Thy glorious advent! The 
Pope and his adherents are done for; they 
will have none of Thee. Do Thou, then, help 
us, who are poor and needy, who sigh to Thee, 
and beseech Thee earnestly, according to the 
grace which Thou hast given us, through Thy 
Holy, Ghost, who liveth and reigneth with 
Thee and the Father, blessed forever. Amen.” 
(459.) 


63. Elector Opposed to Hearing Papal 
Legate. 


From the very beginning, Elector John 
Frederick was opposed to a council. And the 
question which particularly engaged his atten- 
tion was, whether the Lutherans should re- 
ceive and hear the papal legate who would de- 
liver the invitation. Accordingly, on July 24, 
the Elector came to Wittenberg and through 
Brueck. delivered four (five) articles to the 
local theologians and jurists for consideration, 
with instructions to submit their answer in 
writing. (C. R. 3,119.) August 1, Melanch- 
thon wrote to Jonas: “Recently the Prince 
was here and demanded an opinion from all 
theologians and jurists. . . . It is rumored 
that a cardinal-legate will come to Germany 
to announce the council. The Prince is there- 
fore inquiring what to answer, and under what 
condition the synod might be permitted.” 


VII. Smalcald Articles and Tract concerning Power and Primacy of Pope. 49 


(106.) The articles which Brueck presented 
dealt mainly with the questions: whether, in 
view of the fact that the Pope is a party to 
the issue and his authority to convene a coun- 
cil is questioned, the legate should be heard, 
especially if the Emperor did not send a mes- 
senger along with him; whether one would 
not. already submit himself to the Pope by 
hearing the legate; whether one ought not 
to protest, because the Pope alone had sum- 
moned the council; and what should be done 
in case the legate would summon the Elector 
as a party, and not for consultation, like the 
other estates. (119 f.) 

In the preparation of their answer, the 
Elector desired the Wittenberg scholars to 
take into careful consideration also his own 
view of the matter, which he persistently de- 
fended as the only correct one. For this pur- 
pose he transmitted to them an opinion of his 
own on Brueck’s articles referred to in the 
preceding paragraph. In it he maintained 
that the papal invitation must be declined, 
because acceptance involved the recognition of 
the Pope “as the head of the Church and of 
the council.” According to the Elector the 
proper course for the Lutheran confederates 
would be to inform the legate, immediately 
on his arrival in Germany, that they would 
never submit to the authority which the Pope 
had arrogated to himself in his proclamation, 
since the power he assumed was neither more 
nor less than abominable tyranny; that they 
could not consider the Pope as differing from, 
or give him greater honor than, any other 
ordinary bishop; that, besides, they must re- 
gard the Pope as their greatest enemy and 
opponent; that he had arranged for the coun- 
cil with the sinister object of maintaining his 
antichristian power and suppressing the holy 
. Gospel; that there was no need of hearing 
the legate any further, since the Pope, who 
was sufficiently informed as to their teaching, 
cared neither for Scripture nor for law and 
justice, and merely wished to be their judge 
and lord; that, in publie print, they would 
unmask the roguery of the Pope, and show 
that he had no authority whatever to convoke 
a council, but, at the same time, declare their 
willingness to take part in, and submit their 
doetrine to, a free, common, Christian, and 
impartial council, which would judge accord- 
ing to the Scriptures. Nor did the Elector 
fail to stress the point that, by attending at 
Mantua, the Lutherans would de facto waive 
their former demand that the council must 
be held on German soil. (99 ff.) 


64. Elector Imbued with Luther's Spirit. 


. Evidently, the Elector had no desire of en- 
gaging once more in diplomatie jugglery, such 
as had been indulged in at. Augsburg. And 
at Smalcald, despite the opposing advice of 
the theologians, his views prevailed, to the 
sorrow of Melanchthon, as appears from the 
latter’s complaint to Camerarius, March 1, 
1537. (C. R. 3, 293.) The Elector was thor- 
oughly imbued with the spirit of Luther, who 
never felt more antagonistie toward Rome 
than at Smaleald, although, as shown above, 
Concordia Triglotta. 


he was personally willing to appear at the 
council, even if held at Mantua. This spirit 
of bold defiance appears from the articles 
which Luther wrote for the convention, not- 
ably from the article on the Papacy and on 
the Mass. In the latter he declares: “As 
Campegius said at Augsburg that he would 
be torn to pieces before he would relinquish 
the Mass, so, by the help of God, I, too, would 
suffer myself to be reduced to ashes before 
I would allow a hireling of the Mass, be he 
good or bad, to be made equal to Christ Jesus, 
my Lord and Savior, or to be exalted above 
Him. Thus we are and remain eternally 
separated and opposed to one another. They 
feel well enough that when the Mass falls, the 
Papacy lies in ruins. Before they will permit 
this to occur, they will put us all to death if 
they can." (465.) In the Pope, Luther had 
recognized the Antichrist;: and the idea of 
treating, seeking an agreement, and making 
a compromise with the enemy of his Savior, 
was intolerable to him. At Smalcald, while 
suffering excruciating pain, he declared, 
“I shall die as the enemy of all enemies of 
my Lord Christ." When seated in the wagon, 
and ready to leave Smalcald, he made the sign 
of the cross over those who stood about him 
and said: “May the Lord fill you with His 
blessing and with hatred against the Pope!" 
Believing that his end was not far removed, 
he had chosen as his epitaph: “Living, I was 
thy pest; dying, I shall be thy death, O Pope! 
Pestis. eram, vivus, moriens ero mors tua, 
Papa!” 

The same spirit of bold defiance and deter- 
mination not to compromise the divine truth in 
any way animated the Elector and practically 
all of the princes and theologians at Smalcald, 
with, perhaps, the sole exception of Melanch- 
thon. Koestlin writes: ‘Meanwhile the allies 
at Smalcald displayed no lack of ‘hatred 
against the Pope.’ His letters, delivered by 
the legate, were returned unopened. They de- 
eidedly refused to take part in the council, 
and that in spite of the opinion of their theo- 
logians, whose reasons Melanchthon again 
ardently defended. For, as they declared in 
an explanation to all Christian rulers, they 
could not submit to a council which, accord- 
ing to the papal proclamation, was convoked 
to eradicate the Lutheran heresy, would con- 
sist only of bishops, who were bound to the 
Pope by an oath, have as its presiding officer 
the Pope, who himself was a party to the 
matter, and would not decide freely according 
to the Word of God, but according to human 
and papal decrees. And from the legal stand- 
point they could hardly act differently. Theo- 
logians like Luther could have appeared even 
before such a council in order to give bold 
testimony before it. Princes, however, the 
representatives of the law and protectors of 
the Church, dared not even create the appear- 
ance of acknowledging its legality.” (2, 402.) 


65. Opinion of Theologians. - 


August 6 the Wittenberg professors assem- 
bled to deliberate on Brueck’s articles and the 
views of the Elector. The opinion resolved 

d 


50 


upon was drawn up by Melanchthon. Its 
contents may be summarized as follows: The 
Lutherans must not reject the papal invita- 
tion before hearing whether the legate comes 
with a citation or an invitation. In ease they 
were invited like the rest of the princes to 
take pàrt in the deliberations, and not eited 
as a party, this would mean a concession on 
the part of the Pope, inasmuch as he thereby 
consented “that the opinion of our gracious 
Lord [the Elector] should be heard and have 
weight, like that of the other estates."  Fur- 
thermore, by such invitation the Pope would 
indicate that he did not consider these princes 
to be hereties. If the legate were rebuffed, 
the Romanists would proceed against the Lu- 
therans as obstinate sinners (contumaces) 
and condemn them unheard, which, as is well 
known, would please the enemies best. The 
Lutherans would then also be slandered before 
the Emperor as despisers of His Majesty and 
of the council. Nor did the mere hearing of 
the legate involve an acknowledgment of the 
papal authority. “For with such invitation 
[to attend the council] the Pope does not 
issue a command, nor summon any one to 
appear before his tribunal, but before another 
judge, namely, the Council, the Pope being 
in this matter merely the commander of the 
other estates. By hearing the legate, there- 
fore, one has not submitted to the Pope or to 
his judgments.... For although the Pope has 
not the authority to summon others by divine 
law, nevertheless the ancient councils, as, 
for example, that of Nicaea, have given him 
this charge, which external church regulation 
we do not attack. And although in former 
years, when the empire was under one head, 
some emperors convoked councils, it would be 
in vain at present for the Emperor to pro- 
claim a council, as foreign nations would not 
heed such proclamation. But while the Pope, 
at present, according to the form of the law, 
has the charge to proclaim councils, he is 
thereby not made the judge in matters of 
faith, for even popes themselves have fre- 
quently been deposed by councils. Pope John 
proclaimed the Council of Constance, but was 
nevertheless deposed by it." Accordingly the 
opinion continues: “It is not for us to advise 
that the council be summarily declined, neither 
do we consider this profitable, for we have 
always appealed to a council. What manner 
of suspicion, therefore, would be aroused with 
His Imperial Majesty and all nations if at the 
outset we would summarily decline à council, 
" before discussing the method of procedure!” 
And even if the Lutherans should be cited 
[instead of invited], one must await the word- 
ing of the citation, “whether we are cited to 
Show the reason for our teaching, or to hear 
ourselves declared and condemned as publie 
heretics.” In the latter case it might be de- 
clined. In the former, however, the citation 
should be accepted, but under the protest 
“that they had appealed to a free Christian 
council" and did not acknowledge the Pope 
as judge. “Andıif (caeteris paribus, that is, 
provided the procedure is correct otherwise) 


the council is considered the highest tribunal, 


Historical Introductions to the Symbolical Books. 


as it ought to be considered, one cannot de- 
spise the command of the person to whom 
the charge is given to proclaim councils, who- 
ever he may be. But if afterwards the pro- 
ceedings are not conducted properly, one can 
then justly lodge complaint on that account.” 
“To proclaim a council is within the province 
of the Pope; but the judgment and decision 
belongs to the council. ... For all canonists 
hold that in matters of faith the council is 
superior to the Pope, and that in case of 
difference the council’s verdict must be pre- 
ferred to that of the Pope. For there must 
be a supreme court of the Church, i.e., the 
council.” On account of the place, however, 
they should not refuse to appear. (C. R. 
3, 119.) 1 

In their subsequent judgments the theo- 
logians adhered to the view that the Protes- 
tants ought not to ineur the reproach of hav- 
ing prevented the council by turning down 
the legate. Luther says, in an opinion writ- 
ten at Smalcald, February, 1537: 
doubt that the Pope and his adherents are 
afraid and would like to see the council pre- 
vented, but in such a manner as would en- 
able them to boast with a semblance of truth 
that it was not their fault, since they had 
proclaimed it, sent messengers, called the 
estates, etc., as they, indeed, would brag and 
trump it up. Hence, in order that we might 
be frightened and back out, they have set be- 
fore us a horrible devil’s head by proclaiming 
a council, in which they mention nothing 
about church matters, nothing about a hear- 
ing, nothing about other matters, but solely 
speak of the extirpation and eradication of 
the poisonous Lutheran heresy, as they them- 
selves indicate in the bull De Reformatione 
Curiae [of September 23, 1536; St. L. 16, 
1913 if.]. Here we have not only our sentence, 
which is to be passed upon us in the council, 
but the appeal also with hearing, answer, and 
discussion of all matters is denied us, and all 
pious, honorable men who might possibly have 
been chosen as mediators are also excluded. 
Moreover, these knaves of the devil are bent 
on doing their pleasure, not only in condemn- 
ing (for according to the said bull launched 
against us they want to be certain of that), 


but also in speedily beginning and ordering 


execution and eradication, although we have 
not yet been heard (as all laws require), nor 
have they, the cardinals, ever read our writing 
or learned its doctrine, since our books are 
proscribed everywhere, but have heard only 
the false writers and the lying mouths, hav- 
ing not heard us make a reply, although in 
Germany both princes and bishops know, also 
those of their party, that they are lying books 
and rascals, whom the Pope, Italy, and other 
nations believe. . . . Hence they would like 
to frighten us into refusing it [the Council]; 
for then they could safely say that we had 
prevented it. Thus the shame would not only 
cleave to us, but we would have to hear that, 
by our refusal, we had helped to strengthen 
such abominations of the Pope, which other- 
wise might have been righted." Such and 
similar reasons prompted Luther to declare 


“T have no - 


ER a 


VII. Smalcald Articles and Tract concerning Power and Primacy of Pope. 51 


that, even though he knew “it would finally 
end in a scuffle,” he was not afraid of “the 
lousy, contemptible council,” and would 
neither give the legate a negative answer, 
nor “entangle himself,” and therefore not be 
hasty in the matter. (St. L. 16, 1997.) Even 
after the princes at Smalcald had resolved not 
to attend the council, Luther expressed the 
opinion that it had been false wisdom to de- 
cline it; the Pope should have been left with- 
out excuse; in case it should convene, the 
council would now be conducted without the 
Protestants. 


66. Elector’s Strictures on Opinion of 
Theologians. 


Elector John Frederick was not at all satis- 
fied with the Wittenberg opinion of August 6. 
Accordingly, he informed the theologians as- 
sembled August 30 at Luther’s house, through 
Brueck, that they had permitted themselves 
to be unduly influenced by the jurists, had 
not framed their opinion with the diligence 
required by the importance of the matter, 
and had not weighed all the dangers lurk- 
ing in an acceptance of the invitation to the 
council, If the Lutherans would be invited 
like the other estates, and attend, they must 
needs dread a repetition of the craftiness 
attempted at Augsburg, namely, of bringing 
their princes in opposition to their preachers. 
Furthermore, in that case it would also be 
considered self-evident that the Lutherans 
submit to the decision of the majority in 
all matters. And if they refused, what 
then? “On this wise we, for our part, 
would be lured into the net so far that we 
could not, with honor, give a respectable ac- 
count of our action before the world. For 
_ thereupon to appeal from such decision of the 
council to another would by all the world be 
construed against our part as capriciousness 
pure and simple. At all events, therefore, the 

utherans could aecept the papal invitation 
only with a publie protest, from which the 
Pope and every one else could perceive in ad- 
vance, before the council convened, that the 
Lutherans would not allow themselves to be 
lured into the net of a papal council, and what 
must be the character of the council to which 
they would assent." (C. R.3, 147.) 

In this Protest, which the Elector pre- 
sented, and which Melanchthon translated 
into Latin, we read: “By the [possible] ac- 
ceptance [of the invitation to the council], 
they [the Lutherans] assent to no council 
other than a general, free, pious, Christian, 
and impartial one; not to one either which 
would be subject ‘to, and bound by, papal 
prejudices (as the one promised by Clem- 
ent VII), but to such a synod as will en- 
 deavor to bring godly and Christian unity 
within the Church by choosing pious, learned, 
impartial, and unsuspected men for the pur- 
pose of investigating the religious contro- 
versies and adjudicating them from the Word 
of God, and not in accordance with usage and 
human traditions, nor on the basis of de- 
cisions rendered by former synods that mili- 
tate E. the Word of God." (152. 157.) 


67. Counter-Council Disadvised. 


The other matters which engaged the Elec- 
tor's attention dealt primarily with measures 
of defense, the convening of a counter-council 
(Gegenkonzil) and the preparation of articles 
which all would unanimously accept, and by 
which they proposed to stand to the uttermost. 
August 20 Brueck brought these points up for 
discussion. And in a “memorandum” which 
the Elector personally presented to the theo- 
logians at Wittenberg on December 1, 1536, 
he expressed his opinion as follows: The Lu- 
therans were not obligated to attend the coun- 
cil, neither would it be advisable. One could 
not believe or trust the opponents. Nothing 
but trickery, deception, harm, and destruction 
might be expected. At the council the Lu- 
theran doctrine would be condemned, and its 
confessors excommunicated and outlawed. To 
be sure, the Lutheran cause was in God's 
hands. And as in the past, so also in the 
future God would protect it. Still they must 
not on this account neglect anything. Luther 
should therefore draw up articles from whieh 
he was determined not to recede. After they 
had been subscribed by the Wittenbergers and 
by all Evangelieal pastors at the prospective 
meeting [at Smalcald], the question might 
also be discussed whether the Lutherans 
should not arrange for a counter-council, 
“a universal, free, Christian council" pos- 
sibly at Augsburg. The proclamation for this 
council might be issued “by Doctor Luther 
together with his fellow-bishops and eccle- 
siasties, as the pastors.” However, one might 
also consider whether this should not prefer- 
ably .be done by the princes and estates. In 
such an event, however, one had to see to it 
that the Emperor be properly informed, and 
that the entire blame be saddled upon the 
Pope and his adherents, the enemies and 
opponents of our side. (141.) 

The seriousness with which the Elector con- 
sidered the idea of a counter-council appears 
from the details on which he entered in the 
“memorandum” referred to, where he puts es- 
pecial emphasis on the following points: At 
this free, universal council the Lutherans were 
minded “to set forth their doctrine and faith 
according to the divine, holy Scriptures.” 
Every one, whether priest or layman, should 
be heard in case he wanted to present any- 
thing concerning this doctrine from the Holy 
Scriptures. A free, safe, Christian passport 
was to be given to all, even to the worst 
enemy, leaving it to his discretion when to 
come and go. Only matters founded in the 
Scriptures were to be presented and discussed 
at such council. Human laws, ordinances, 
and writings should under no circumstances 
be listened to in matters pertaining to faith 
and conscience, nor be admitted as evidence 
against the Word of God. “Whoever would 
submit such matters, should not be heard, but 
silence enjoined upon him.” To the verdict 
of such a holy and Christian council the 
Lutherans would be willing to submit their 
doctrine. (141.) 

The theologians answered in an opinion of 
December 6, 1536, endorsing the Protest re- 


52 Historical Introductions to the Symbolical Books. 


ferred to above, but disapproving the counter- 
council. Concerning the first point they ad- 
vised that a writing be published and sent to 
the Emperor and all rulers in which the 
Lutherans were to “request that ways and 
means be considered of adopting a lawful pro- 
cedure [at the council] promoting the true 
Christian unity of Christendom.” Concerning 
the counter-council, however, they advised “at 
all events not to hasten with it. For to con- 
voke it would produce a great and terrible 
appearance of creating a schism, and of set- 
ting oneself against all the world and con- 
templating taking the field soon. Therefore 
such great, apparent resistance should not be 
undertaken till one intends to do something 
in the matter openly and in deed.” Concern- 
ing the defense, the Wittenberg theologians 
were of the opinion that it was the right and 
duty of the princes to protect and defend their 
subjects against notorious injuries (if, for 
example, an attempt should be made to force 
upon them the Romish idolatry, or to rend 
asunder the marriages of their pastors), and 
also against the Emperor, even after the coun- 
cil had condemned them as heretics. Luther 
signed this opinion with the following words: 
“T, too, Martin Luther, will help with my 
prayers and, if necessary, also with my fist.” 
(126.) 


68. Articles Drafted by Luther. 


In the “memorandum” of December 1 the 
Elector spoke of the articles Luther was to 
frame as follows: “Although, in the first 
place, it may easily be perceived that what- 
soever our party may propose in such a 
[popish] council as has been announced will 
have no weight with the opposition, miserable, 
blinded, and mad men that they are, no mat- 
ter how well it is founded on Holy Scripture, 
moreover, everything will have to be Lutheran 
heresy, and their verdict, which probably has 
already been decided and agreed upon, must 
be adopted and immediately followed by their 
proposed ban and interdict [decree excom- 
municating and outlawing our party], it will, 
nevertheless, be very necessary for Doctor 
Martin to prepare his foundation and opinion 
from the Holy Scriptures, namely, the articles 
as hitherto taught, preached, and written by 
him, and which he is determined to adhere to 
and abide by at the council, as well as upon 
his departure from this world and before the 
judgment of Almighty God, and in which we 
. cannot yield without becoming guilty of trea- 
son against God, even though property and 
life, peace or war, are at stake. Such articles, 
however, as are not necessary, and in which, 
for the sake of Christian love, yet without 
offense against God and His Word, something 
might be yielded (though, doubtless, they will 
be few in number), should in this connection 
also be indicated separately by said Doctor 
Martin. And when Doctor Martin has com- 
pleted such work (which, if at all possible 
for the Doctor, must be done between the 
present date and that of the Conversion of 
St. Paul [January 25], at the latest), he shall 
thereupon present it to the other Wittenberg 


theologians, and likewise to some prominent 
preachers whose presence he should require, 
to hear from them, at the same time admon- 
ishing them most earnestly, and asking them 
whether they agreed with him in these articles 
which he had drawn up, or not, and there- 
upon, as they hoped for their souls’ salvation, 
their sentiment and opinion be learned in its 
entirety, but not in appearance, for the sake 
of peace, or because they did not like to op- 
pose the Doctor, and for this reason would 
not fully open their hearts, and still, at a 
later time, would teach, preach, write, and 
make public something else or advise the 
people against said articles, as some have in 
several instances done before this.” An agree- 
ment having been reached, the articles were 
to be subscribed by all and prepared in Ger- 
man and Latin. At the prospective meeting 
[at Smälcald] they should be submitted to 
the religious confederates for discussion and 
subscription. Hence, in the invitation, every 
prince should be asked “to bring with him two 
or three theologians, in order that a unani- 
mous agreement might be reached there, and 
no delay could be sought or pretended.” 
(139.) Accordingly, the Elector planned to 
have Luther draw up articles which were to 
be accepted by all, first at Wittenberg and 
then at Smalcald, without compulsion and 
for no other reason than that they expressed 
their own inmost convictions. The situation 
had changed since 1530, and the Elector de- 
sired a clearer expression, especially on the 
Papacy. Hence he did not appoint Melanch- 
thon, but Luther, to compose the articles. 
The truth was to be confessed without regard 
to anything else. 


Luther had received the order to draw up 
these articles as early as August 20, 1536. 
September 3 Brueck wrote to the Hlector on 
this matter: “I also delivered to Doctor Mar- 
tin the credentials which Your Electoral Grace 
gave to me, and thereupon also spoke with 
him in accordance with the command of Your 
Electoral Grace. He promised to be obedient 
in every way. It also appears to me that he 
already has the work well in hand, to open 
his heart to Your Electoral Grace on religion, 
which is to be, as it were, his testament.” 
(147.) Luther, who at the time thought that 
his end would come in the near future, had, 
no doubt, used such an expression himself. 
His articles were to be his testament. In the 
preface to the articles he touched upon it 
once more, saying: “I have determined to 
publish these articles in plain print, so that, 
should I die before there will be a council (as 
I fully expect and hope, because the knaves 
who flee the light and shun the day take such 
wretched pains to delay and hinder the coun- 
cil), those who live and remain after my 
demise may be able to produce my testimony 
and confession in addition to the Confession 
which I previously issued, whereby up to this 
time I have abided, and by God's grace will 
abide." (455.) 

The Elector seems also to have enjoined 
silence on Luther with respect to the articles 
until they had been approved at Wittenberg. 


VII. Smalcald Articles and Tract concerning Power and Primacy of Pope. 58 


For in his letter to Spalatin, of December 15, 
1536, Luther wrote: “But you will keep these 
matters [his journey to Wittenberg to discuss 
the articles] as secret as possible, and pretend 
other reasons for your departure. Sed haec 
secreta teneas quantum potes, et finge alias 
causas abeundi. (St. L. 21b, 2135.) Decem- 
ber 11 the Elector again called attention to 
the articles, desiring that Amsdorf, Agricola, 
and other outside theologians be called to 
Wittenberg at his expense to take part in the 
discussion. Shortly after, Luther must have 
finished the artieles. The numerous changes 
and improvements appearing in the original 
manuscript, which is still preserved in the 
Heidelberg library, show how much time and 
labor he spent on this work. Concluding his 
articles, Luther says: “These are the articles 
on which I must stand, and, God willing, shall 
stand even to my death; and I do not know 
how to change or to yield anything in them. 
If any one wishes to yield anything, let him 
do it at the peril of his conscience.” (501, 3.) 

Toward the close of the year Luther sub- 
mitted the draft to his colleagues, Jonas, 
Bugenhagen, Cruciger, Melanchthon, and those 
who had come from abroad, Spalatin, Ams- 
dorf, and Agricola. After thorough discussion 
it was adopted by all with but few changes, 
€.g., regarding the adoration of the saints, 
eoncerning which Luther had originally said 
nothing. (Kolde, 44.) Spalatin reports that 
all the articles were read, and successively 
considered and discussed. The Elector had 
spoken also of points in which a concession 
might be possible. In the discussion at Wit- 
tenberg, Spalatin mentioned as such the ques- 
tion whether the Evangelicals, in case the 
Pope would concede the cup to them, should 
cease preaching against the continuance of 
the one kind among the Papists; furthermore, 
what was to be done with respect to ordina- 
tion and the adiaphora. Luther had not 
entered upon a discussion of these questions, 
chiefly, perhaps, because he was convinced 
that the council would condemn even the 
essential articles. (Compare Melanchthon’s 
letter of August 4, 1530, to Campegius, C. K. 
2,946.) After the articles had been read and 
approved, Spalatin prepared a copy (now pre- 
served in the archives at Weimar), which was 
signed by the eight theologians present, by 
Melanchthon, however, with the limitation 
that the Pope might be permitted to retain 
his authority "iure humano," “in case he 
would admit the Gospel.” Perhaps Melanch- 
thon, who probably would otherwise have dis- 
simulated, felt constrained to add this stric- 
ture on account of the solemn demand of the 
Elector that no one should hide any dissent 
of his, with the intention of publishing it 
later. (C. R. 3, 140.) 


69. Articles Endorsed by Elector. 


With these first subscriptions, Luther sent 
his articles to the Elector on January 3, 1537, 
by the hand of Spalatin. In the accompanying 
letter of the same date he informed the Elec- 
tor that he had asked Amsdorf, Eisleben 
[Agricola], and Spalatin to come to Witten- 


berg on December 28 or the following days. 
“I presented the articles which I had myself 
drawn up according to the command of Your 
Electoral Grace, and talked them over with 
them for several days, owing to my weakness, 
which intervened (as I think, by the agency 
of Satan); for otherwise I had expected to 
deliberate upon them no longer than one day. 
And herewith I am sending them, as affirmed 
with their signatures, by our dear brother 
and good friend, Magister George Spalatin, to 
deliver them to Your Electoral Grace, as they 
all charged and asked me so to do. At the 
same time, since there are some who, by sus- 
pieion and words, insinuate that we parsons 
(Pfaffen), as they call us, by our stubbornness 
desire to jeopardize you princes and lords, to- 
gether with your lands and people, ete., I very 
humbly ask, also in the name of all of us, that 
by all means Your Electoral Grace would rep- 
rimand us for this. For if it would prove 
dangerous for other humble people, to say 
nothing of Your Electoral Grace, together 
with other lords, lands, and people, we would 
much rather take it upon ourselves alone. 
Accordingly, Your Electoral Grace will know 
well how far and to what extent you will.ac- 
cept these articles, for we would have no one 
but ourselves burdened with them, leaving it to 
every one whether he will, or will not, burden 
also himself with them.” (St. L. 21b, 2142.) 

In his answer of January 7, 1537, the Elec- 
tor expressed his thanks to Luther for having 
drawn up the articles “in such Christian, true, 
and pure fashion,” and rejoiced over the una- 
nimity of his theologians. At the same time 
he ordered Chancellor Brueck to take steps 
toward having the most prominent pastors 
of the country subscribe the articles, “so that 
these pastors and preachers, having affixed 
their names, must abide by these articles and 
not devise teachings of their own, according 
to their own opinion and liking, in case Al- 
mighty God would summon Doctor Martin 
from this world, which rests with His good 
will.” (Kolde, 45.) In the letter which the 
Elector sent to Luther, we read: “We give 
thanks to Almighty God and to our Lord 
Christ for having granted you health and 
strength to prepare these articles in such 
Christian, true, and pure fashion; also that 
He has given you grace, so that you have 
agreed on them with the others in Christian, 
also brotherly and friendly unity.... From 
them we also perceive that you have changed 
your mind in no point, but that you are stead- 
fastly adhering to the Christian articles, as 
you have always taught, preached, and writ- 
ten, which are also built on the foundation, 
namely, our Lord Jesus Christ, against whom 
the gates of hell cannot prevail, and who 
shall also remain in spite of the Pope, the 
council, and its adherents. May Almighty 
God, through our Lord Christ, bestow His 
grace on us all, that with steadfast and true . 
faith we abide by them, and suffer no human 
fear or opinion to turn us therefrom! ... 
After reading them over for the second time, 
we can entertain no other opinion of them, 
but accept them as divine, Christian, and true, 


54 


and accordingly shall also confess them and 
have them confessed freely and publicly be- 
fore the council, before the whole world, and 
whatsoever may come, and we shall ask God 
that He would vouchsafe grace to our brother 
and to us, and also to our posterity, that 
steadfastly and without wavering we may 
abide and remain in them.” (21b, 2143.) 


70. Melanchthon’s Qualified Subscription. 


In his letter to Luther the Elector made 
special reference also to the qualified subscrip- 
tion of Melanchthon. “Concerning the Pope,” 
he said, “we have no hesitation about resist- 
ing him most vehemently. For if, from good 
opinion, or for the sake of peace, as Magister 
Philip suggests, we should suffer him to re- 
main a lord having the right to command us, 
our bishops, pastors, and preachers, we would 
expose ourselves to danger and burden (be- 
cause he and his successors will not cease in 
their endeavors to destroy us entirely and to 
root out all our posterity), for which there 
is no necessity, since God’s Word has deliv- 
ered and redeemed us therefrom. And if we, 
now that God has delivered us from the Baby- 
lonian captivity, should again run into such 
danger and thus tempt God, this [subjection 
to the Pope] would, by a just decree of God, 
come upon us through our wisdom, which 
otherwise, no doubt, will not come to pass.” 
(2145.) Evidently, the Elector, though not 
regarding Melanchthon’s deviation as a false 
doctrine, did not consider it to be without 
danger. 

At the beginning of the Reformation, Lu- 
ther had entertained similar thoughts, but he 
had long ago seen through the Papacy, and 
abandoned such opinions. In the Smalcald 
Articles he is done with the Pope and his 
superiority, also by human right. And this 
for two reasons: first, because it would be 
impossible for the Pope to agree to a mere 
superiority iure humano, for in that case “he 
must suffer his rule and estate to be over- 
turned and destroyed together with all his 
laws and books; in brief, he cannot do it”; 
in the second place, because even such a 
purely human superiority would only harm 
the Church. (473, 7.8.) Melanchthon, on the 
other hand, still adhered to the position which 
he had occupied in the compromise discussions 
at Augsburg, whence, e. g., he wrote to Came- 
rarius, August 31, 1530: -“Oh, would that 
I could, not indeed fortify the domination, 
but restore the administration of the bishops. 
- For I see what manner of church we shall 
have when the ecclesiastical body has been 
disorganized. I see that afterwards there will 
arise a much more intolerable tyranny [of the 
princes] than there ever was before." (C. R. 
2,334.) At Smalcald, however, his views met 
with so little response among the princes and 
theologians that in his “Traet on the Primacy 
of the Pope" he omitted them entirely and 
followed Luther's trend of thought. March 1, 
1537, Melanchthon himself wrote concerning 
his defeat at the deliberations of the theo- 
logians on the question in which articles. con- 
cessions might be made in the interest of 


Historical Introductions to the Symbolical Books. 


peace, saying that the unlearned and the more 
vehement: would not hear of concessions, since 
the Lutherans would then be charged with in- 
consistency, and the Emperor would only in- 
crease his demands. (C.R. 3,292.) Evidently, 
then, even at that time Melanchthon was not. 
entirely cured of his utopian dream. 

“If the Pontiff would admit the Gospel, 
si pontifex evangelium admitteret.” A. Osi- 
ander remarked: “That is, if the devil would 
become an apostle.” In the Jena edition of 
Luther’s works Melanchthon’s phrase is com- 
mented upon as follows: “And yet the Pope 
with his wolves, the bishops, even now curses, 
blasphemes, and outlaws the holy Gospel more 
horribly than ever before, raging and fuming 
against the Church of Christ and. us poor 
Christians in most horrible fashion, both with 
fire and sword, and in whatever way he can, 
like a real werwolf, aye, like the very devil 
himself.” (6, 557b.) The same comment is 
found in the edition of the Smalcald Articles 
prepared 1553 by Stolz and Aurifaber, where 
the passage begins: “O quantum mutatus ab 
ilo [the former Melanchthon]!” (Koellner, 
448. 457.) | Carpzov remarks pertinently: 
“This subscription [of Melanchthon] is not 
a part of the Book of Concord [it does not 
contain the doctrine advocated by the Book 
of Concord], nor was it approved by Luther; 
moreover, it was later on repudiated by Philip. 
himself.” (Isagoge 823. 894.) . 


71. Luther’s Articles Sidetracked at 
Smalcald. 


It was a large and brilliant assembly, es- 
pecially of theologians, which convened at 
Smalcald in February, 1537. Luther, too, was. 
present. On January 7 the Elector had writ- 
ten: “We hope that our God will grant you 
grace, strength, and health that you may be 
able to make the journey to Smalcald with. 
us, and help us to right, and bring to a good 
issue, this [matter concerning the Pope] and 
other matters.” 

As stated above, the Elector’s plan was to 
elevate Luther’s articles to a confession 
officially recognized and subscribed to by all 
Lutheran princes, estates, and theologians. 
Accordingly, on February 10, at the first meet- 


ing held at Smalcald, Chancellor Brueck — 


moved that the theologians deliberate con- 
cerning the doctrine, so that, in case the Lu- 
therans would attend the council, they would. 
know by what they intended to stand, and 
whether any concessions were to be made, or, 
as Brueck put it, “whether anything good 
[perhaps a deliverance on the Papacy] should 
be adopted, or something should be conceded.” 

Self-evidently, Brueck had Luther’s articles 
in mind, although it cannot be proved that he 


directly and expressly mentioned them or sub- | 


mitted them for discussion and adoption. 
Perhaps, he felt from the very beginning that. 
the Elector would hardly succeed with his. 
plans as smoothly and completely as antici- 
pated. For Luther, desiring to clear the track 


for the whole truth in every direction, the 


Reformed as well as the Papistic, both against 
the “false brethren who would be of our party” 


; 
3 
E 
i 
1 
4 


VII. Smalcald Articles and Tract concerning Power and Primacy of Pope. 55 


(Preface to Sm. Art. 455, 4), as well as against 
the open enemies, had in his articles so sharp- 
ened the expressions employed in the Witten- 
berg Concord of 1536 concerning the Lord’s 
Supper that the assent of Philip of Hesse and 
the attending South German delegates and 
theologians (Bucer, Blaurer, Wolfart, etc.) 
was more than doubtful. Luther’s letter to 
the adherents of Zwingli, December 1, 1537, 
shows that he did not at all desire unneces- 
sarily to disturb the work of union begun 
by the Wittenberg Concord. (St. L. 17, 2143.) 
Still, he at the same time endeavored to pre- 
vent a false union resting on misunderstand- 
ing and self-deception. And, no doubt, his 
reformulation of the article on the Lord’s 
Supper was intended to serve this purpose. 
Besides, owing to a very painful attack of 
gravel, Luther was not able to attend the 
sessions, hence could not make his influence 
felt in a decisive manner as desired by the 
Elector. 


This situation was exploited by Melanch- 
thon in the interest of his attitude toward 
the Zwinglians, which now was much more 
favorable than it had been at Augsburg, 1530. 
From the very outset he opposed the official 
adoption of Luther’s articles. He desired 
more freedom with regard.to both the Roman- 
ists and the Reformed than was offered by 
Luther’s articles. The first appears from his 
subscription. Concerning the article of the 
Lord’s Supper, however, which the Strass- 
burgers and others refused to accept, Melanch- 
thon does not seem to have voiced any scruples 
during the deliberations at Wittenberg. Per- 
sonally he may even have been able to accept 
Luther’s form, and this, too, more honestly 
than Bucer did at Smalcald. For as late as 
September 6, 1557, he wrote to Joachim of 
Anhalt: “I have answered briefly that in doc- 
trine all are agreed, and that we all embrace 
and retain the Confession with the Apology 
and Luther's confession written before the 
Synod of Mantua. Respondi breviter, consen- 
sum esse ommium de doctrina: amplecti nos 
omnes et retinere Confessionem cum Apologia 
et confessione Lutheri scripta ante Mantua- 
nam Synodum." (C.R.9,260.) But, although 
Melanchthon, for his person, accepted Luther's 
article on the Lord's Supper, he nevertheless 
considered it to be dangerous to the Concord 
with the Southern Germans and to the Smal- 
eald League. Privately he also made known 
his dissatisfaction in no uncertain manner. 
And in so doing, he took shelter behind Philip 
of Hesse, who, as at Augsburg, 1530, still de- 
sired to have the Zwinglians regarded and 

treated as weak brethren. 

— . Kolde relates: “On the same day (Febru- 
ary 10) Melanchthon reported to the Land- 
grave: ‘One article, that concerning the 
Sacrament of the Holy Supper, has been 
drawn up somewhat vehemently, in that it 
states that the bread is the body of the Lord, 
which Luther at first did not draw up in this 
form, but, as contained in the [Wittenberg] 
Concord, namely, that the body of the Lord 
is given with the bread; and this was due 
to Pomeranus, for he is a vehement man and 


a coarse Pomeranian. Otherwise he [Melanch- 
thon] knew of no shortcoming or complaint 
in all the articles. ... ‘He also said’ (this 
the Landgrave reports to Jacob Sturm. of 
Strassburg as an expression of Melanchthon) 
‘that Luther would hear of no yielding or re- 
ceding, but declared: This have I drawn up; 
if the princes and estates desired to yield any- 
thing, it would rest with them,’ ete. The 
estates, Melanchthon advised, might therefore 
in every way declare that they had adopted 
the Confession and the Concord, and were 
minded to abide by them. At the same time 
he promised to demand at the prospective 
deliberation of the theologians, ‘that the 
article of the Sacrament be drawn up as con- 
tained in the Concord.’ Melanchthon’s asser- 
tion that Bugenhagen influenced Luther’s for- 
mulation of the article on the Lord’s Supper 
is probably correct. At any rate, it can be 
proved that Luther really changed the article. 
For a glance at the original manuscript shows 
that he had at first written, in conformity 
with the Concord, ‘that the true body and 
blood of Christ is under the bread and wine, 
but later on changed it to read: ‘that the 
bread and wine of the Lord’s Supper are the 
true body and blood of Christ)" (48.) Me- 
lanchthon was diplomatic enough to hide from 
the Landgrave his strictures on Luther’s arti- 
cles about the Pope, knowing well that in this 
point he could expect neither approval nor 
support. 


72. Articles Not Discussed in Meeting 
of League. 


As the Southern Germans regarded Luther's 
formulation of the article on the Lord's Sup- 
per with disfavor, the Landgrave found little 
difficulty in winning over (through Jacob 
Sturm) the delegates of Augsburg and Ulm 
to Melanchthon’s view of declaring adherence 
only to the Confession and the Wittenberg 
Concord. Already on February 11 the cities 
decided to “decline on the best grounds" the 
Saxon proposition. Following were the rea- 
sons advanced: It was not necessary at pres- 
ent to enter upon the proposition, since the 
council would make slow progress, as the Em- 
peror and the King of France were not yet at 
peace. They had not understood this (the 
adoption of the Saxon proposition) to be the 
purpose of the invitation to bring scholars 
with them. They had a confession, the Augus- 
tana, presented to the Emperor. It was also 
to be feared that deliberations on the question 
whether any concessions should be made, 
might lead to a division; nor would this re- 
main concealed from the Papists. If the Elec- 
tor desired to present some articles, he. might 
transmit them, and they, in turn, would send 
them to their superiors for inspection. (Kolde, 
Analecta, 296.) 

In the afternoon of February 11 the princes, 
according to the report of the Strassburgers, 
expressed their satisfaction with the resolution 
of the cities. At the same time they declared 
that they were not minded to make any con- 
cessions to the Papists, nor to dispute about, 
or question, anything in the Confession or the 


56 


Wittenberg Concord, “but merely to review 
the Confession, not to change anything against 
its contents and substance, nor that of the 
Concord, but solely.to enlarge on the Papacy, 
which before this, at the Diet, had been 
omitted, in order to please His Imperial 
Majesty and for other reasons”; that such 
was the purpose of the deliberation for which 
the scholars had been summoned; and that 
this was not superfluous, since “they were all 
mortal, and it was necessary that their pos- 
terity be thoroughly informed as to what their 
doctrine had been, lest others who would suc- 
ceed to their places accept something else.” 
The report continues: “The cities did not ob- 
ject to this.” (296.) According to this report, 
then, Luther’s articles were neither discussed 
nor adopted at the official meeting of the 
princes and estates belonging to the Smalcald 
League. Without mentioning them, they de- 
clared in their final resolution: Our scholars 
have “unanimously agreed among themselves 
in all points and articles contained in our 
Confession and Apology, presented at the Diet 
of Augsburg, excepting only that they have 
expanded and drawn up more clearly than 
there contained one article, concerning the 
Primacy of the Pope of Rome.” (Koellner, 
468.) Koestlin remarks: “Since the princes 
decided to decline the council absolutely, they 
had no occasion to discuss Luther’s articles.” 
(2, 403.) 


73. Meeting of Theologians. 


At Smalcald the first duty imposed upon 
the scholars and theologians was once more 
to discuss the Augustana. and the Apology 
carefully, and to acknowledge both as their 
own confessions by their signatures. There- 
upon they were, in a special treatise, to en- 
large on the Papacy. The Strassburg dele- 
gates report: “It has also come to pass that 
the scholars received orders once more to 
read the articles of the Confession and to en- 
large somewhat on the Papacy, which they 
did.” (Kolde, Analecta, 298.) However, since 
neither the Augustana nor its Apology con- 
tained an article against the Papacy, the de- 
mand of the princes could only be satisfied 
by a special treatise, the “Tractatus de Pote- 
state et Primatu Papae,” which Melanchthon 
wrote and completed by February 17, where- 
upon it was immediately delivered to the 
princes. : 

The princes had furthermore ordered the 
theologians, while reviewing and discussing 
the Augustana (and its Apology), to reenforce 
its doctrine with additional proofs. Owing 
to lack of time and books, this was not car- 
ried out. February 17 Osiander reports to 
the Nuernberg preachers: “We are enjoying 
good health here, although we traveled in 
stormy weather and over roads that offered 
many difficulties, and are living under a con- 
stantly beclouded sky, which unpleasantries 
are increased by troublesome and difficult 
questions in complicated matters. ... The 
first business imposed on us by the princes 
embraces two things: first, to fortify the 
Confession and the Apology with every kind 


Historical Introductions to the Symbolical Books. 


of argument from the Holy Scriptures, the 
fathers, councils, and the decrees of the 
Popes; thereupon, diligently to discuss in 
detail everything concerning the Primacy, 
which was omitted in the Confession because 
it was odious. The latter we completed so 
far to-day that we shall immediately deliver 
a copy to the princes. The former, however, 
will be postponed to another time and place, 
since it requires a longer time, as well as 
libraries, which are lacking here.” (0. R. 
3, 267.) SB 
The discussion of the Confession was also 
to serve the purpose of obtaining mutual as- 
surance whether they were all really agreed 
in doctrine. This led to deliberations on the 
doctrine of the Lord's Supper as well as on 
the question what concessions might be made 
to the Romanists. According to a report of 
Melanchthon, March 1, the theologians were 
to discuss the doctrines, not superficially, but 
very thoroughly, in order that all disagree- 
ment might be removed, and a harmonious 
and complete system of doctrines exist in our 
churches. They were to review the Confession 
in order to learn whether any one deviated 
in amy article or disapproved of anything. 
But Melanchthon remarks that this object 
was not reached, since the special request had 
been voiced not to increase the disagreement 
by any quarrel and thus to endanger the Smal- 
cald League. (C. R. 3,292.) In a second let- 
ter of the same date he says that a real doc- 
trinal diseussion had never come to pass, 
partly because Luther's illness prevented him 
from taking part in the meetings, partly be- 
eause the timidity of certain men [the Land- 
grave and others] had prevented an exact dis- 
putation, lest any discord might arise. (295.) 
March 3 he wrote to Jonas in a similar vein, 
saying that the reports of violent contro- 
versies among the theologians at Smalcald 
were false. For although they had been in 
consultation with one another for the purpose 
of discovering whether all the theologians 
in attendance there agreed in doetrine, the 
matter had been treated briefly and inciden- 
tally. (298.) | 
As far as the Lord’s Supper is concerned, 
Melanchthon’s report concerning the super- 
ficial character of the doctrinal discussions is 
little, if at all, exaggerated. He himself was 
one of those timid souls of whom he ‘spoke, 
having from the beginning done all he could 
not only to bar Luther’s articles from the 
deliberations, but also to prevent any pene- 
trating discussion of the Lord’s Supper. As- 
sent to the Wittenberg Concord was considered 
satisfactory, although all felt, and believed 
to know, that some of the Southern Germans 
did not agree with the loyal Lutherans in this 
matter. Of the attending theologians who 
were under suspicion, Bucer, Blaurer, Fagius, 
Wolfart, Fontanus, and Melander, only the 
first two took part in the deliberations. (292.) 
March 1 Melanchthon wrote to Camerarius: 
“Bucer spoke openly and clearly of the Mys- - 
tery [the Lord's Supper], affirming the pres- _ 
ence of Christ. He satisfied all of our party, 
also those who are more severe. Blaurer, how- 


\ 


VII. Smalcald Articles and Tract concerning Power and Primacy of Pope. 


ever, employed such general expressions as, 


that Christ was present. Afterward he added 


several more ambiguous expressions. Osiander 
pressed him somewhat hotly; but since we 
did not desire to arouse any very vehement 
quarrel, I terminated the discussion. Thus 
we separated, so that agreement was restored 
among all others, while he [Blaurer] did not 
seem to contradict. I know that this is weak, 
but nothing else could be done at this time, 
especially since Luther was absent, being tor- 
tured by very severe gravel pains.” (292.) 

This agrees with the report Veit Dietrich 
made to Foerster, May 16, stating: At the 
first meeting of the committee of the theo- 
logians they completed the first nine articles 
of the Augustana.  Blaurer, Wolfart, and 
some others of those who were doctrinally 
under suspicion (nobis suspecti de doctrina) 
were present, “However, when the article of 
the Lord's Supper was to be discussed on the 
following day, the meeting was prevented, 
I do not know by whom. It is certain that 
the princes, too, desired another meeting, be- 
cause they feared a rupture of the [Smaleald] 
Alliance, if any doctrinal difference should be- 
come evident, which, however, would occur if 
the matter were thoroughly discussed. Since 
the disputation was prevented, we were com- 
missioned to write on the Power of the Pope, 
in order to have something to do. Report had 
it that Blaurer did not approve the Concord 
of Wittenberg; certainly, he asked Philip for 
expressions of the Fathers (which are now in 
my possession), in order to be better furnished 
with arguments. This prompted Pomeranus 
and Amsdorí again to convene the theologians 
against Melanchthon’s will. Then the Lord's 
Supper was discussed.  Bucer indeed satis- 
fied all. Blaurer, however, while speaking 


. vaguely of the other matters, nevertheless pub- 


liely attacked the statement that the ungodly 
do not receive the body of Christ." Wolfart 
declared that he was present at the Concord 
made at Wittenberg, and had approved it. It 
was unpleasant for him [Dietrich] when here- 
upon Stephanus Agricola and then Wolfart 
rehashed some old statements, vetera quaedam 
dicta. (370.) 


74. Luther's Articles Subscribed. 


- As to the articles of Luther, Veit Dietrich 
reports that they were privately circulated 
at Smalcald and read by all. They were also 
to be read at the meeting of the theologians 
on February 18. (C. R. 3,371.) As a matter 
of fact, however, neither a publie reading nor 
a real discussion, nor an official adoption re- 
sulted. The Strassburg delegates report: 
“Doctor Martin Luther has also drawn up 
some special articles, which he purposed to 
send to the council on his own accord, copies 
of which we have designated with W." The 
Strassburgers, then, were in position to send 
home a copy of these articles. Furthermore, 
Osiander relates in a letter dated February 17: 
“Besides this, Luther has also written articles 
at Wittenberg, short indeed, but splendid and 
keen. (illustres et argutos), in which every- 
thing is summed up in German wherefrom we 


57 


cannot recede in the council without commit- 
ting sacrilege. To-morrow we shall read them 
publicly in our meeting, in order that any one 
who wishes to add anything to them may pre- 
sent this in the presence of all. They will 
also, as I hope, deliberate on the [Wittenberg] 
Concord in the matter concerning the Lord’s 
Supper. I regard Bucer as being sincerely 
one of us; Blaurer, however, by no means. 
For Philip tells of his having remarked that 
he was not able to agree with us.” (268.) On 
February 18, however, Luther was taken ill, 
and an official, public reading and discussion 
of his articles did not take place on this day, 
nor, as already stated, at a later date. 
Luther’s articles, however, were neverthe- 
less adopted at Smalcald, though not by the 
South Germans. When all other business 
had been transacted, they were presented for 
voluntary subscription. Bugenhagen had 
called the theologians together for this pur- 
pose. He proposed that now all those who 
wished (qui velint) should sign the articles 
Luther had brought with him.  Hereupon 
Bucer declared that he had no commission to 
do this. However, in order to obliterate the 
impression that he declined to subscribe be- 
cause of doctrinal differences, he added that 
he knew nothing in Luther’s articles which 
might be criticized. Blaurer of Constance, 
Melander of Hesse, and Wolfart of Augsburg 
followed his example in declaring that they 
had no commission to sign the articles. In 
order not to endanger the Smalcald League, 
Bugenhagen, as appears from his proposition, 
refrained from urging any one to sign. This 
was also the position of the other theologians. 
Veit Dietrich reports: “Bucer was the first 
to say that he had no orders to sign. He 
added, however, that he knew of nothing in 
these articles that could be criticized, but that 
his magistrates had reasons for instructing 
him not to sign them. Afterwards Blaurer, 
Dionysius Melander, and your Boniface [Wol- 
fart of Augsburg] said the same [that they 
had not been authorized by their superiors to 
sign]. The thought came to me immediately 
why Bucer, who taught correctly, should have 
been the first to refuse his signature, since 
it was certain that the others, Blaurer and, 
if you will, also your man, would not sub- 
scribe because they did not approve of the 
dogma of the Lord’s Supper. This would have 
led to an open doctrinal schism, which the 
Elector, Ernst of Lueneburg, and the Counts 
of Anhalt would, under no circumstances, have 
tolerated among the confederates. But, since 
Bucer did not subscribe, it was not necessary 
to dispute about the doctrine. When we saw 
this, I was also pleased that Luther’s articles 
received no attention [in the official subscrip- 
tion], and that all subscribed merely to the 
Augustana and the Concord. And there was 
no one who refused to do this.” (371.) 
While thus Bucer, Fagius, Wolfart, Blau- 
rer, and Fontanus refused to affix their sig- 
natures, the attending loyal Lutheran theo- 
logians endorsed Luther’s articles all the more 
enthusiastically. And while the signatures 
affixed to the Augustana and the Apology 


58 Historical Introductions to the Symbolical Books. 


total 32, including the suspected theologians, 
44 names appear under Luther’s articles. 
Among these is found also the abnormal sub- 
scription of Melander of Hesse: “I subscribe 
to the Confession, the Apology, and the Con- 
cord in the matter of the Eucharist,’ which 
is probably to be interpreted as a limitation 
of Luther's Article of the Lord's Supper. 

Although, therefore, the subscription of the 
Smalcald Articles lacked the official character 
and was not by order of the Smalcald League 
as such, it nevertheless is in keeping with the 
actual facts when the Formula of Concord re- 
fers to Luther's Articles as "subscribed at that 
time [1537] by the chief theologians." (777,4; 
853,7.) All true Lutheran pastors assembled 
at Smaleald recognized in Luther's articles 
their own, spontaneous confession against the 
Papists as well as against the Zwinglians and 
other enthusiasts. 


75. Endorsed by Princes and Estates. 


The Thorough Declaration of the Formula 
of Coneord makes the further statement that 
the Smaleald Articles were to be delivered in 
the Council at Mantua “in the name of the 
Estates, Electors, and Princes." (853,7.) Evi- 
dently this is based on Luther's Preface to 
the Smalcald Articles, written 1538, in which 
he says concerning his Articles: “They have 
also been accepted and unanimously confessed 
by our side, and it has been resolved that, in 
ease the Pope with his adherents should ever 
be so bold as seriously and in good faith, with- 
out lying and cheating, to hold a truly free 
Christian Council (as, indeed, he would be in 
duty bound to do), they be publiely delivered 
in order to set forth the Confession of our 
Faith." (455.) 

Kolde and others surmise that Luther wrote 
as he did because, owing to his illness, he 
was not acquainted with the true situation 
at Smalcald. Tschackert, too, takes it for 
. granted that Luther, not being sufficiently in- 
formed, was under the erroneous impression 
that the princes and estates as well as the 
theologians had adopted, and subscribed to, 
his articles. (300. 302.) Nor has a better 


theory of solving the difficulty hitherto been. 


advanced. Yet it appears very improbable. 
If adopted, one must assume that Luther’s 
attention was never drawn to this error of 
his. For Luther does not merely permit his 
assertion to stand in the following editions 
of the Smalcald Articles, but repeats it else- 
where as well. In an opinion written 1541 he 
writes: “In the second place, I leave the mat- 
ter as it is found in the articles adopted at 
Smalcald; I shall not be able to improve on 
them; nor do I know how to yield anything 
further." (St. L. 17, 666.) 

The Elector, too, shared Luther’s opinion. 
In a letter of October 27, 1543, he urged him 
to publish in Latin and German (octavo), 
under the title, Booklet of the Smalcald Agree- 
ment — Buechlein der geschehenen Schmalkal- 
dischen Vergleichung, the “Articles of Agree- 
ment, Vergleichungsartikel,” on which he and 
Melanchthon had come to an agreement in 
1537, at Smalcald, with the other allied 


estates, scholars, and theologians. (St. L. 21b, 
2913.) October 17, 1552, immediately after ' 
he had obtained his liberty, the Elector made 
a similar statement. (C. R.7,1109.) Nor did 
Spalatin possess a knowledge in this matter 
differing from that of Luther and the Elector. 
He, too, believed that not only the theologians, 
but the princes and estates as well, with the 
exception of Hesse, Wuerttemberg, Strass- 
burg, etc., had subscribed to Luther’ s articles. 
(Kolde, 51. ) 

Evidently, then, Luther’s statement was 
generally regarded. as being substantially and 
approximately correct and for all practical 
purposes in keeping, if not with the exact let- 
ter and form, at least with the real spirit of 
what transpired at Smalcald and before as, 
well as after this convention. It was not a 
mere delusion of Luther’s, but was generally . 
regarded as agreeing with the facts, that at 
Smalcald his articles were not only subscribed 
by the theologians, but adopted also by the 
Lutheran princes and estates, though, in def- 
erence to the Landgrave and the South Ger- 
man cities, not officially and by the Smaleald 
League as such. 


76. Symbolical Authority of Smalcald. 
Articles. 


The importance attached to the Smalcald 
Articles over against ‘the Reformed and 
Crypto-Calvinists appears from a’ statement 
made by the Elector of Saxony, October 17, 
1552 (shortly after his deliverance from cap- 
tivity), in which he maintained that the Lu- 
theran Church could have been spared her in- 
ternal dissensions if every one had faithfully 
abided by the articles of Luther. He told the 
Wittenberg theologians that during his cap- 
tivity he had heard of the dissensions and con- 
tinued controversies, “which caused us no 
little grief. And we have therefore often de- 
sired with all our heart that in the churches 
of our former lands and those of others no 
change, prompted by human wisdom, had been 
undertaken nor permitted in the matters [doc- 
trines] as they were held during the life of 
the blessed Doctor Martin Luther and during 
our rule, and confirmed at Smalcald, in the 
year 1537, by all pastors and preachers of the 
estates of the Augsburg Confession then as- 
sembled at that place. For if this had been 
done, no doubt, the divisions and errors pre- 
vailing among the teachers of said Confession, 
together with the grievous and harmful 
offenses which resulted therefrom, would, with 
the help of God, have been avoided.” ( C. R. 
1, 1109.) 

In the Prolegomena to his edition of the 
Lutheran Confessions, Hase remarks concern- 
ing the symbolical authority of Luther's 
articles: “The formula of faith, drawn up by 
such a man, and adorned with such names, 
immediately enjoyed the greatest authority. 
Fidei formula a talà vro profecta. talibusque 
nominibus ornata maxima statim. auctoritate 
floruit." To rank among the symbolical books, 
Luther's articles required a special resolution 
on the part of the princes and estates as little 
as did his two catechisms; contents and the 


VII. Smalcald Articles and Tract concerning Power and Primacy of Pope. 


Reformer’s name were quite sufficient. Volun- 
tarily the articles were subscribed at Smal- 
cald. On their own merits they won their 
place of honor in our Church. In the situa- 
tion then obtaining, they voiced the Lutheran 
position in a manner so correct and consistent 
that every loyal Lutheran spontaneously gave 
and declared his assent. In keeping with the 
changed historical context of the times, they 
offered a correct explanation of the Augsburg 
Confession, adding thereto a declaration con- 
cerning the Papacy, the absence of which had 
become increasingly painful. They struck the 
timely, logical, Lutheran note also over 
against the Zwinglian and Bucerian [Re- 
formed and Unionistie] tendencies. Luther’s 
articles offered quarters neither for disguised 
Papists nor for masked Calvinists. In brief, 
they gave such a clear. expression to genuine 
Lutheranism that false spirits could not re- 
main in their company. It was the recogni- 
tion of these facts which immediately elicited 
the joyful acclaim of all true Lutherans. To 
them it was a recommendation of Luther’s 
articles when Bucer, Blaurer, and others, 
though having subscribed the Augsburg Con- 
fession, refused to sign them. Loyal Lu- 
therans. everywhere felt that the Smalcald 
Articles presented an up-to-date touchstone 
of the pure Lutheran truth, and that, in tak- 
ing their stand on them, their feet were 
planted, over against the aberrations of the 
Romanists as well as the Zwinglians, on 
ground immovable. 


In the course of time, the esteem in which 
Luther’s articles were held, rose higher and 
higher. Especially during and after the con- 
troversies on the Interim, as well as in the 
subsequent controversies with the Crypto- 
Calvinists, the Lutherans became more and 


. more convinced that the Smalcald Articles, 


and not the Variata, contained the correct 
exposition of the Augsburg Confession. At 
the Diet of Regensburg, in 1541, the Elector, 
by his delegates, sent word to Melanchthon 
“to stand by the Confession and the Smalcald 
Agreement [Smalcald Articles] in word and 
in sense.” The delegates answered that Philip 
would not yield anything “which was opposed 
to the Confession and the Smalcald Agree- 
ment,” as he had declared that “he would die 
rather than yield anything against his con- 
science." (C. R. 4, 292.) In an opinion of 1544 
also the theologians of Hesse, who at Smal- 
cald had helped to sidetrack Luther's articles, 
put them on a par with the Augustana. At 
Naumburg, in 1561, where Elector Frederick 
of the Palatinate and the Crypto-Calvinists 
endeavored to undermine the authority of Lu- 
ther, Duke John Frederick of Saxony declared 
that he would abide by the original Augustana 
and its “true declaration and norm,” the Smal- 
eald Articles. 

Faithful Lutherans everywhere received the 
Smalcald Articles into their corpora doctrinae. 
In 1557 the Convention of Coswig declared 
them to be “the norm by which controversies 
are to be decided, norma decidendi controver- 
sias." Similarly, the Synod of Moelln, 1559. 
In 1560 the ministerium of Luebeck and the 


59 


Senate of Hamburg confessionally accepted 
the Articles. Likewise, the Convention of 
Lueneburg in 1561, and the theologians of 
Schleswig-Holstein in 1570. The Thorough 
Declaration could truthfully say that the 
Smalcald Articles had been embodied in the 
confessional writings of the Lutheran Church, 
“for the reason that these have always and 
everywhere been regarded as the common, 
unanimously accepted meaning of our churches, 
and, moreover, have been subscribed at that 
time by the chief and most enlightened theo- 
logians, and have held sway in all evangelical 
churches and schools.” (855, 11.) 


77. Editions of Smalcald Articles. 


In 1538 Luther published his Articles, which 
editio princeps was followed by numerous 
other editions, two of them in the same year. 
In the copy of the Articles which Spalatin 
took at Wittenberg the title reads: “Opinion 
concerning the Faith, and What We Must 
Adhere to Ultimately at the Future Council. 
Bedenken des Glaubens halben, und worauf 
im kuenftigen Konzil endlich zu beharren sei.” 
The editio princeps bears the title: “Articles 
which were to be Delivered on Behalf of Our 
Party at the Couneil of Mantua, or Where 
Else It Would Meet. Artikel, so da haetten 
aufs Konzilium zu Mantua, oder wo es wuerde 
sein, ueberantwortet werden von unsers Teils 
wegen.” These titles designate the purpose 
for which the articles were framed by order 
of the Elector. In the edition of 1553, pub- 
lished by John Stolz and John Aurifaber, Lu- 
ther’s Articles are designated as “prepared for 
the Diet of Smalcald in the year 1537, gestellt 
auf den Tag zu Schmalkalden. Anno 1537.” 
Says Carpzov: “They are commonly called 
Smalcald Articles after the place where they 
were composed [an error already found in 
Brenz’s letter of February 23, 1537, appended 
to the subscriptions of the “Tract on the 
Power and Primacy of the Pope” (529). See 
also Formula of Concord 777, 4; 853, 1], as 
well as solemnly approved and subscribed, 
since the articles were composed by Luther 
and approved by the Protestants at Smaleald, 
a town in the borders of Saxony and Dueal 
Hesse, and selected for the convention of the 
Protestants for the reason that the individuals 
who had been called thither might have an 
easy and safe approach." (Isagoge, 769.) 

The text of the Smalcald Articles, as pub- 
lished by Luther, omits the following motto 
found in the original: “This is sufficient doc- 
trine for eternal life. As to the political and 
economie affairs, there are enough laws to 
trouble us, so that there is no need of in- 
venting further troubles much more burden- 


some.  Suffieient unto the day is the evil 
thereof. His satis est doctrinae pro vita 
aeterna. Caeterum im politia et oeconomia 


satis est legum, quibus vexamur, ut non sit 
opus praeter has molestias fingere alias quam 
máserrimas [necessarias]. Sufficit diei mali- 
tia sua.” (Luther, Weimar 50, 192. St. L. 16, 
1918.) Apart from all kinds of minor correc- 
tions, Luther added to the text a Preface 
(written 1538) and several additions, some 


60 Historical Introductions to the Symbolical Books. 


of them quite long, which, however, did not 
change the sense. Among these are $ 5, $$ 13 
to 15, and $$ 25—28 of the article concerning 
the Mass; §§ 42—45 concerning the False Re- 
pentance of the Papists; $$ 3—13 about En- 
thusiasm in the article concerning Confession. 
The editions of 1543 and 1545 contained 
further emendations. The German text of Lu- 
ther’s first edition of 1538 was received into 
the Book of Concord, “as they were first 
framed and printed.” (853, 7.) The first Latin 
translation by Peter Generanus appeared in 
1541, with a Preface by Veit Amerbach (later 
on Catholic Professor of Philosophy at Ingol- 
stadt). In 1542 it was succeeded by an 
emended edition. In the following year the 
Elector desired a Latin-German edition in 
octavo. The Latin translation found in the 
Book of Concord of 1580 was furnished by 
Selneccer; this was revised for the official 
Latin Concordia of 1584. 


78. Tract on the Power and Primacy 
of the Pope. 


Melanchthon’s “Tract Concerning the Power 
and Primacy of the Pope, Tractatus de Pote- 
state et Primatu Papae,” presents essentially 
the same thoughts Luther had already dis- 
cussed in his article “Of the Papacy.” Me- 
lanchthon here abandons the idea of a papal 
supremacy iwre hwmano, which he had advo- 
cated at Augsburg 1530 and expressed in his 
subscription to Luther’s articles, and moves 
entirely in the wake of Luther and in the 
trend of the Reformer’s thoughts. The Tract 
was written not so much from his own con- 
viction as from that of Luther and in accom- 
modation to the antipapal sentiment which, 
to his grief, became increasingly dominant at 
Smaleald. (C. R. 3,270. 292 f. 297.) In a let- 
ter to Jonas, February 23, he remarks, indi- 
cating his accommodation to the publie opin- 
ion prevailing at Smalcald: “I have written 
this [Tract] somewhat sharper than I am 
wont to do.” (271. 292.) Melanchthon always 
trimmed his sails according to the wind; and 
at Smaleald a decidedly antipapal gale was 
blowing. He complains that he found no one 


there who assented to his opinion that the © 


papal invitation to a council ought not be 
declined. (293.) It is also possible that he 
heard of the Elector’s criticism of his quali- 
fied subscription to Luther’s articles. At all 
events, the Tract amounts to a retraction of 
his stricture on Luther’s view of the Papacy. 
In every respect, Smalcald spelled a defeat 
for Melanchthon. His policy toward the 
South Germans was actually repudiated by 
the numerous and enthusiastic subscriptions 
to Luther’s articles, foreshadowing, as it were, 
the final historical outcome, when Philippism 
was definitely defeated in the Formula of Con- 
cord. And his own Tract gave the coup de 
grace to his mediating policy with regard to 
the Romanists. For here Melanchthon, in the 
manner of Luther, opposes and denounces the 
Pope as the Antichrist, the protector of un- 
godly doctrine and customs, and the perse- 
eutor of the true confessors of Christ, from 
whom one must separate. The second part 


of the Tract, “Concerning the Power and the 
Jurisdiction of the Bishops, De Potestate et 
Jurisdietione Episcoporum," strikes an equally 
decided note. 

The Tract, which was already completed by 
February 17, received the approval of the 
estates, and, together with the Augustana and 
the Apology, was signed by the theologians 
upon order of the princes. (C. R. 3, 286.) 
Koellner writes: “Immediately at the con- 
vention Veit Dietrich translated this writing 
[the Traet] into German, and (as appears 
from the fact that the.Weimar theologians in 
1553 published the document from the archives 
with the subscriptions) this German trans- 
lation was, at the convention, presented to, and 
approved by, the estates as the official text, 
and subseribed by the theologians." (464.) 
Brenz's letter appended to the subscriptions 
shows that the signing did not take place 
till after February 23, perhaps the 25th of 
February. For on the 26th Melanchthon and 
Spalatin refer to it as finished. 

With reference to the Concord of 1536, let 
it be stated here that, although mentioned 
with approval by the theologians and also 
ineluded in Brenz's and Melander's subserip- 
tions to the Smaleald Articles, the princes and 
estates nevertheless passed no resolution re- 
quiring its subscription. Melanchthon writes 
that the princes had expressly declared that 
they would abide by the Wittenberg Concord. 
(C. R. 3,292.) Veit Dietrich's remark to Foer- 
ster, May 16, 1537, that only the Augustana 
and the Concord were signed at Smaleald, is 
probably due to a mistake in writing. (372.) 


79. Authorship of Tract. 


The Tract first appeared in print in 1540. 
A German translation, published 1541, desig- 
nates it as "drawn up by Mr. Philip Melanch- 
thon and done into German by Veit Dietrich.” 
(C. R. 23, 722.) In the edition of the Smal- 
cald Articles by Stolz and Aurifaber, 1553, 
the Tract is appended with the caption: “Con- 
cerning the Power and Supremacy of the Pope, 
Composed by the Scholars. Smalcald, 1537.” 
In the Jena edition of Luther’s Works the 
Smaleald Articles are likewise followed by the 
Tract with the title: “Concerning the Power 
and Supremacy of the Pope, Composed by the 
Scholars in the Year 37 at Smalcald and 
Printed in the Year 38.” (6, 523.) This super- 
scription gave rise to the opinion that the 
German was the original text. At any rate, 
such seems to have been the belief of Sel- 
neccer, since he incorporated a Latin trans- 
lation, based on the German text, into the 
Latin edition of his Book of Concord, pri- 
vately published 1580. Apart from other 
errors, this Latin version contained also the 
offensive misprint referred to in our article 
on the Book of Concord (p.5). In the official 
edition of 1584 it was supplanted by the origi- 
nal text of Melanchthon. The subtitle, how- 
ever, remained: “Tractatus per Theologos 
Smalcaldicos Congregatos Conscriptus.” 

To-day it is generally assumed that by 1553 
it was universally forgotten both that Me- 
lanchthon was the author of the Tract, and 


VII. Smaleald Articles and Tract concerning Power and Primacy of Pope. 61 


that it was originally composed in Latin. 
However, it remains a mystery how this 
should have been possible — only twelve years 
after Dietrich had published the Tract under 
a title which clearly designates Melanchthon 
as its author, and states that the German text 
is a translation. The evidence for Melanch- 
thon’s authorship which thus became neces- 
sary was furnished by J.C. Bertram in 1770. 
However, before him Chytraeus and Secken- 
dorf, in 1564, had expressly vindicated Me- 
lanchthon’s authorship. Be it mentioned as 
a curiosity that the Papist Lud. Jac. a St. Ca- 
rolo mentioned a certain “Articulus Alsmal- 
caldicus, Germanus, Lutheranus” as the author 
of the Tract. In the Formula of Concord and 
in the Preface to the Book of Concord the 
Tract is not enumerated as a separate con- 
fessional writing, but is treated as an ap- 
pendix to the Smalcald Articles. 


80. A Threefold Criticism. 


On the basis of the facts stated in the pre- 
ceding paragraphs, Kolde, followed by others, 
believes himself justified in offering a three- 
fold criticism. In the first place, he opines 
that Luther’s Articles are “very improperly 
called ‘Smalcald Articles.” However, even 
if Luther’s Articles were not officially adopted 
by the Smalcald League as such, they were, 
nevertheless, written for the Convention of 
Smalcald, and were there signed by the as- 
sembled Lutheran theologians and preachers, 
and privately adopted also by most of the 
princes and estates. For Luther’s Articles, 
then, there is and can be no title more appro- 
priate than “Smalcald Articles.” Tschackert 
remarks: “Almost all [all, with the excep- 
tion of the suspected theologians] subscribed, 
and thereby they became weighty and im- 
portant for the Evangelical churches of Ger- 
many; and hence it certainly is not inappro- 
priate to call them ‘Smalcald Articles, even 
though they were written at Wittenberg and 
were not publicly deliberated upon at Smal- 
cald.” (302.) 

“It is entirely unhistorical,” Kolde con- 
tinues in his strietures, “to designate Me- 
lanchthon’s Tract, which has no connection 
with Luther’s Articles, as an ‘Appendix’ to 
them, when in fact it was accepted as an ap- 
pendix of the Augustana and Apology.” (50.) 
It is a mistake, therefore, says Kolde, that the 
Tract is not. separately mentioned in the Book 
of Concord, nor counted as a separate con- 
fessional writing. (53.) Likewise Tschackert: 
“On the other hand, it is a mistake to treat 
Melanchthon’s Tract as an appendix to the 
Smaleald Articles, as is done in the Book of 
Concord. The signatures of the estates have 
rather given it an independent authority in 
the Church.” (302.) However, there is much 
more of a connection between Luther’s Ar- 
ticles and the Tract than Kolde and Tschackert 
seem to be aware of. Luther’s Articles as well 
as the Tract were prepared for the Convention 
at Smaleald. Both were there signed by prac- 
tically the same Lutheran theologians. The 
fact that in the case of the Smalcald Articles 
this was done voluntarily rather enhances, 


and does not in the least diminish; their im- 
portance. Both also, from the very beginning, 
were equally regarded as Lutheran confes- 
sional writings. The Tract, furthermore, fol- 
lows Luther’s Articles also in substance, as 
it is but an acknowledgment and additional 
exposition of his article “Of the Papacy.” To 
be sure, the Tract must not be viewed as an 
appendix to Luther’s Articles, which, indeed, 
were in no need of such an appendix. More- 
over, both the Articles and the Tract may 
be regarded as appendices to the Augsburg 
Confession and the Apology. Accordingly, 
there is no reason whatever why, in the Book 
of Concord, the Tract should not follow Lu- 
ther’s Articles or be regarded as closely con- 
nected with it, and naturally belonging to it. 
Koellner is right when he declares it to be 
“very appropriate” that the Tract is connected 
and grouped with the Smalcald Articles. (469.) 

Finally, Kolde designates the words in 
the title “composed, conscriptus, by. the 
scholars" as false in every respect. Likewise 
Tschackert. (303.) The criticism is justified 
inasmuch as the expression “composed, zu- 
sammengezogen, conscriptus, by the scholars" 
cannot very well be harmonized with the fact 
that Melanchthon wrote the Tract. But even 
this superscription is inappropriate, at least 
not in the degree assumed by Kolde and 
Tschackert. For the fact is that the princes 
and estates did not order Melanchthon, but 
the theologians, to write the treatise concern- 
ing the Papacy, and that the Tract was pre- 
sented in their name. Koellner writes: “It 
is certainly a splendid testimony for the noble 
sentiments of those heroes of the faith that 
the Elector should know of, and partly dis- 
approve, Melanchthon’s milder views, and still 
entrust him with the composition of this very 
important document [the Tract], and, on the 
other hand, equally so, that Melanchthon so 
splendidly fulfilled the consideration which he 
owed to the views and the interests of the 
party without infringing upon his own con- 
vietion."  *Seckendorf also," Koellner adds, 
“justly admires this unusual phenomenon." 
(471.) However, Koellner offers no evidence 
for the supposition that the Elector charged 
Melanchthon in particular with the compo- 
sition of the Tract. According to the report 
of the Strassburg delegates, the princes de- 
clared that “the scholars" should peruse the 
Confession and enlarge on the Papacy. The 
report continues: “The scholars received 
orders...to enlarge somewhat on the Papacy, 
which they did, and thereupon transmitted 
their criticism to the Elector and the princes." 
(Kolde, Anal., 297.) This is corroborated by 
Melanchthon himself, who wrote to Camera- 
rius, March 1, 1537: “We received orders 
(iussi sumus) to write something on the Pri- 
macy of Peter or the Roman Pontiff.” (C. R. 
3,292.) February 17 Osiander reported: “The 
first business imposed on «s by the princes 
was .. . diligently to explain the Primacy, 
which was omitted from the Confession be- 
cause it was regarded as odious. The latter 
of these duties we have to-day completed, 
so that we shall immediately deliver a copy 


62 Historical Introductions to the Symbolical Books. 


to the princes.” (3, 267.) These statements 
might even warrant the conclusion that the 
theologians also participated, more or less, 
in the drawing up of the Tract, for which, 
however, further evidence is wanting. Nor 
does it appear how this view could be har- 
monized with Veit Dietrich’s assertion in his 
letter to Foerster, May 16: “Orders were 
given to write about the power of the Pope, 
the primacy of Peter, and the ecclesiastical 
jurisdiction. Philip alone performed this very 
well.” (3, 370.) 


However, entirely apart from the statement 
of Osiander, the mere fact that the theologians 
were ordered to prepare the document, and 
that it was delivered by, and in the name of, 
these theologians, sufficiently warrants us to . 
speak of the document as “The Tract of the 
Scholars at Smalcald” with the same pro- 
priety that, for example, the opinion which 
Melanchthon drew up on August 6, 1536, is 
entitled: “The First Proposal of the Witten- 
berg Scholars concerning the Future Coun- © 
c11.7 00 R28 119) 


VIII. Luther’s Efforts at Restoring Catechetical Instruction. 


81. Modern Researches Respecting 
Luther’s Catechisms. 


Besides G. v. Zezschwitz (System der christ- 
lich-kirchlichen Katechetik, 3 volumes, 1862 
to 1874) and numerous other contemporary 
and later students, G. Buchwald, F. Cohrs, and 
O. Albrecht have, since the middle of the past 
century, rendered no mean service by their 


researches pertaining to Luther’s Catechisms. 


Buchwald edited the three series of sermons 
on the Five Chief Parts which Luther deliv- 
ered in 1528, pointed out their important bear- 
ing on his Catechisms, and shed new light on 
their origin by discovering and exploiting the 
Stephan Roth correspondence. He published 
the results of his labors in 1894 under the 
title, “The Origin of the Two Catechisms of 
Luther and the Foundation of the Large Cate- 
chism. Die Entstehung der beiden Katechis- 
men Luthers und die Grundlage des Grossen 
Katechismus.” ¥. Cohrs enriched this depart- 
ment of knowledge by his articles in the third 
edition of Herzog’s Realenzyklopaedie, and es- 
pecially by his five-volume work on The Evan- 
gelical Catechism-Attempts Prior to Luther’s 
Enchiridion, in Monumenta Germaniae Paeda- 
gogica, 1900 to 1907. In 1905 O. Albrecht was 
entrusted with the preparation of Luther’s 
Catechisms for the Weimar Critical Edition 
of Luther’s Complete Works. He also con- 
tributed the extensive historical sections of 


the first of the three parts of Vol. 30, where 


the Catechisms are treated. 

This first part of 826 pages, which appeared 
in 1910, represents the latest important re- 
search work on the origin of Luther’s Cate- 
chisms. In its preface R. Drescher says: “The 
writings of 1529 to 1530, in their totality, 
were a difficult mountain, and it gives us par- 
ticular joy finally to have surmounted it. And 
the most difficult and laborious part of the 
way, at least in view of the comprehensive 
treatment it was to receive, was the publica- 
tion of the Large and the Small Catechism, 
including the three series of Catechism Ser- 
mons. The harvest which was garnered 
fills a large volume of our edition.” 


82. Meaning of the Word Catechism. 


The term catechismus (catechism), like its 
related terms, catechesis, catechizari, catechu- 
meni, Was common in the ancient Church. In 
his Glossariwm, Du Cange defines it as “instt- 
tutio puerorum etiam recens natorum, ante- 


quam, baptizentur — the instruction of chil- 
dren, also those recently born, before their 
baptism." The synonymous expression, cate- 
chesis, he describes as “institutio primorum 
fidei Christianae rudimentorum, de quibus 
zarnymosıs suas scripsit S. Cyrillus Jeruso- 
lymitanus — instruckion in the first rudi- 
ments of the Christian faith, about which 
St. Cyril of Jerusalem wrote his catechiza- 
tions." (2,222f.) Also Luther was acquainted 
with this usage in the ancient Church. He 
began his Catechism sermon of November 30, 
1528, with the words: “These parts which 
you heard me recite the old Fathers called 
catechism, i.e., a sermon for children, which 
children should know and all who desire to 
be Christians.” (Weimar 30, 1, 57.) At first 
Luther seems to have employed the term but 
seldom; later on, however, especially after 
1526, more frequently. Ev idently he was bent 
on popularizing it. Between the Preface and 
the Decalog of the first Wittenberg book edi- 
tion of the Small Catechism we find the title, 
“A Small Catechism or Christian Training — 
Ein kleiner Katechismus oder christliche 
Zucht.” No doubt, Luther added the expla- 
nation “christliche Zucht” beeause the word 
catechism had not yet become current among 
the people. May 18, 1528, he began his ser- 
mon with the explanation: “Oatechismus dici- 
twr instructio — Catechism is instruction”; 
likewise the sermon of September 14: “Cate- 
d i. e., an instruction or Christian teach- 
ing" the sermon of November 30: “Cate- 
hist i.e., à sermon for children." In the 
Preface to his Small Catechism he again ex- 
plains the term as “Christian doctrine.” Thus 
Luther endeavored to familiarize the people 
with the word catechism. 

The meaning of this term, however, is not 
always the same. It may designate the act — 
of instructing, the subject-matter or the doc- 
trine imparted, a summary thereof, the text 
of the traditional chief parts, or a book con- 
taining the catechismal doctrine, text, or text 
with explanation. Luther used the word most 
frequently and preferably in the sense of in- 
struction. "This appears from the definitions 
quoted in the preceding paragraph, where 
catechism is defined as “sermon,” “instruc- 
tion,” “Christian training,” etc. “You have 
the catechism” (the doctrine), says Luther, 
“in small and. large books.” Bugenhagen de- 
fines thus: “Katechismus, dat is, christlike 


VIII. Luther’s Efforts at Restoring Catechetical Instruction. 63 


underrichtinge ut den teyn gebaden Gades.” 
In the Apology, Melanchthon employs the 
word catechism as identical with xatyjynous 
puerorum, instruction of the young in the 
Christian fundamentals. (324, 41.) “Accord- 
ingly,’ says O. Albrecht, “catechism means 
elementary instruction in Christianity, con- 
ceived, first, as the act; then, as the material 
for instruction; then, as the contents of a 
book; and finally, as the book itself. This 
usage must be borne in mind also where Lu- 
ther speaks of his own Catechisms. “German 
Catechism” means instruction in, or preach- 
ing on, the traditional chief parts in the Ger- 
man language. And while “Enchiridion” sig- 
nifies a book of small compass, the title “Small 
Catechism” (as appears from the old subtitle: 
“Ein kleiner Katechismus oder christliche 
Zucht”) means instruction in the chief parts, 
proceeding with compact brevity, and, at the 
same time, these parts themselves together 
with the explanations added. (W. 30, 1, 454. 
539.) As the title of a book the word cate- 
‘ ehism was first employed by Althamer in 1528, 
and by Brenz as the subtitle of his “Ques- 
tions” (Fragestuecke). A school-book written 
by John Colet in the beginning of the sixteenth 
century ‘bears the title “Catechyzon, The In- 
structor.” (456.) 


Not every kind of Christian instruction, 
however, is called catechism by Luther. When- 
ever he uses the word, he has in mind begin- 
ners, children, and unlearned people. In his 
“German Order of Worship, Deutsche Messe,” 
of 1526, he writes: “Catechism is an instruc- 
tion whereby heathen who desire to become 
Christians are taught and shown what they 
must believe, do, not do, and know in Chris- 
tianity; hence the name catechumens was 
given to pupils who were accepted for such 
‘instruction and who learned the Creed previ- 
ous to their baptism.” (19,76.) In his ser- 
mon of November 30, 1528: “The Catechism 
is a sermon for children, which the children 
and all who desire to be Christians must 
know. Whoever does not know it cannot be 
numbered among the Christians. For if he 
does not know these things, it is evident that 
God and Christ mean nothing to him.” 
(30, 1,57.) In his sermon of September 14: 
“This [catechism] is preaching for children, 
or, the Bible of the laity, which serves the 
plain people. Whoever, then, does not know 
these things, and is unable to recite them and 
understand them, cannot be considered a Chris- 
tian. It is for this reason, too, that it bears 
the name catechism, 4. e., instruction and 
Christian teaching, since all Christians at the 
very least should know this much. Afterward 
they ought to learn more of the Scriptures. 
Hence, let all children govern themselves ac- 
cordingly, and see that they learn it.” (27.) 
May 18 Luther began his sermon thus: “The 
preaching of the Catechism was begun that 
it might serve as an instruction for children 
and the unlearned. . . . For every Christian 
must necessarily know the Catechism. Who- 
ever does not know it cannot be numbered 
among the Christians.” (2.) In the short 
Preface to the Large Catechism: “This ser- 


mon is designed and undertaken that it might 
be an instruction for children and the simple- 
minded. Hence, of old it was called in Greek 
catechism, 4. e., instruction for children, what 
every Christian must needs know, so that he 
who does not know this could not be numbered 
with the Christians nor be admitted to any 
Sacrament.” (Conc. TRIGL., 575, 1; 535, 11.) 


83. Chief Parts of Catechism. 


In Luther’s opinion the elementary doctrines 
which form the subject-matter of the Cate- 
chism are comprised in the three traditional 
parts: Decalog, Creed, and Lord’s Prayer. 
These he considered to be the gist of the doc- 
trine every one must learn if he would be re- 
garded and treated as a Christian. ‘Those 
who are unwilling to learn it,” says Luther, 
“should be told that they deny Christ and are 
no Christians; neither should they be admit- 
ted to the Sacraments, accepted as sponsors 
at Baptism, nor exercise any part of Christian 
liberty.” (Cone. Trıcr. 535, 11.) Of course, 
Luther considered these three parts only a 
minimum, which, however, Christians who 
partake of the Lord’s Supper should strive 
to exceed, but still sufficient for children and 
plain people. (575,5.) Even in his later years, 
Luther speaks of the first three parts as the 
Catechism proper. 

However, probably in consequence of the 
controversy with the Enthusiasts, which be- 
gan in 1524, Luther soon added as supple- 
ments the parts treating of Baptism, the 
Lord’s Supper, and Confession. In the Large 
Catechism, where Baptism and the Lord’s 
Supper appear as appendices, Luther empha- 
sizes the fact that the first three parts form 
the kernel of the Catechism, but that instruc- 
tion in Baptism and the Lord’s Supper must 
also be imparted. “These” (first three), says 
he, “are the most necessary parts, which one 
should first learn to repeat word for word.... 
Now, when these three parts are apprehended, 
it behooves a person also to know what to say 
concerning our Sacraments, which Christ Him- 
self instituted, Baptism and the holy body 
and blood of Christ, namely, the text which 
Matthew and Mark record at the close of their 
gospels, when Christ said farewell to His dis- 
ciples and sent them forth.” (579,20.) Lu- 
ther regarded a correct knowledge of Baptism 
and the Lord’s Supper not only as useful, but 
as necessary. Beginning his explanation of 
the Fourth Chief Part, he remarks: “We have 
now finished the three chief parts of the com- 
mon Christian doctrine. Besides these we 
have yet to speak of our two Sacraments in- 
stituted by Christ, of which also every Chris- 
tian ought to have at least an ordinary, brief 
instruction, because without them there can 
be no Christian; although, alas! hitherto no 
instruction concerning them has been given.” 
(733, 1.) Thus Luther materially enlarged 
the Catechism. True, several prayer- and con- 
fession:books, which appeared in the late 
Middle Ages, also treat of the Sacraments, 
As for the people, however, it was considered 
sufficient for laymen to be able to recite the 
names of the seven Roman sacraments. Hence 


64 Historical Introductions to the Symbolical Books. 


Luther, in the passage cited from the Large 
Catechism, declares that in Popery practically 
nothing of Baptism and the Lord’s Supper 
was taught, certainly nothing worth while or 
wholesome. 


84. Parts Inherited from Ancient Church. 


The text of the first three chief parts, Lu- 
ther considered a sacred heirloom from the 
ancient Church. “For,” says he in his Large 
Catechism, “the holy Fathers or apostles have 
thus embraced in a summary the doctrine, 
life, wisdom, and art of Christians, of which 
they speak and treat, and with which they 
are occupied.” (579, 19.) Thus Luther, always 
conservative, did not reject the traditional 
catechism, both bag and baggage, but carefully 
distinguished between the good, which he re- 
tained, and the worthless, which he discarded. 
In fact, he no more dreamt of foisting a new 
doctrine or catechism on the Christian Church 
than he ever thought of founding a new church. 
On the contrary, his sole object was to restore 
the ancient Apostolic Church; and his cate- 
chetical endeavors were bent on bringing to 
light once more, purifying, explaining, and re- 
storing, the old catechism of the fathers. 

In his book Wider Hans Worst, 1541, Lu- 
ther says: “We have remained faithful to 
the true and ancient Church; aye, we are the 
true and ancient Church. You Papists, how- 
ever, have apostatized from us, i. e., from the 
ancient Church, and have set up a new church 
in opposition to the ancient Church.” In har- 
mony with this view, Luther repeatedly and 
emphatically asserted that in his Catechism 
he was merely protecting and guarding an 
inheritance of the fathers, which he had pre- 
served to the Church by his correct expla- 
nation. In his German Order of Worship we 
read: “I know of no simpler nor better ar- 
rangement of this instruction or doctrine than 
the arrangement which has existed since the 
beginning of Christendom, viz., the three parts, 
Ten Commandments, Creed, and the Lord’s 
Prayer.” (W.19, 76.) In the ancient Church 
the original parts for catechumens and spon- 
sors were the Symbolum and the Paternoster, 
the Apostles’ Creed and the Lord’s Prayer. 
To these the Ten Commandments were added 
as a formal part of doctrine only since the 
thirteenth century. (30, 1, 434.) The usual 
sequence of these parts was: Lord’s Prayer, 
Apostles’ Creed, and, wherever it was not sup- 
planted by other matter, the Decalog. It was 
with deliberation, then, that Luther substi- 
. tuted his own objective, logical order. 

In his Short Form of the Ten Command- 
ments, the Creed, and the Lord’s Prayer, 1520, 
Luther speaks as follows of the three tradi- 
tional parts, which God preserved to the 
Church in spite of the Papacy: “It did not 
come to pass without the special providence 
of God, that, with reference to the common 
Christian, who cannot read the Scriptures, it 
was commanded to teach and to know the Ten 
Commandments, Creed, and Lord’s Prayer, 
which three parts indeed thoroughly and com- 
pletely embrace all that is contained in the 
Scripture and may ever be preached, all also 


that a Christian needs to know, and this, too, 
in a form so brief and simple that no one can 
complain or offer the excuse that it is too 
much, and that it is too hard for him to re- 
member what is essential to his salvation. 
For in order to be saved, a man must know 
three things: First, he must know what he 
is to do and leave undone. Secondly, when 
he realizes that by his own strength he is un- 
able to do it and leave it undone, he must 
know where he may take, seek, and find that 
which will enable him to do and to refrain. 
Thirdly, he must know how he may seek and 
obtain it. Even as a sick man needs first of 
all to know what disease he has, what he may 
or may not do, or leave undone. Thereupon 
he needs to know where the medicine is which 
will help him, that he may do and leave un- 
done like a healthy person. Fourthly, he must 
desire it, seek and get it, or have it brought 
to him. In like manner the commandments 
teach a man to know his disease, that he may 
see and perceive what he can do and not do, 
leave and not leave, and thus perceive that 
he is a sinner and a wicked man. Thereupon 
the Creed holds before his eyes and teaches 
him where to find the medicine, the grace, 
which will help him become pious, that he 
may keep the commandments, and shows him 
God and His mercy as revealed and offered in 
Christ. Fifthly, the Lord’s Prayer teaches 
him how to ask for, get and obtain it, namely, 
by proper, humble, and comforting prayer. 
These three things comprise the entire Scrip- 
tures.” (W. 7, 204.) It was things such as 
the chief parts of the Catechism that Luther 
had in mind when he wrote against the fanat- 
ics, 1528: “We confess that even under the 
Papacy there are many Christian blessings, 
aye, all Christian blessings, and thence they 
have come to us: the true Holy Scriptures, 
true Baptism, the true Sacrament of the Altar, 
true keys for the forgiveness of sins, the true 
office of the ministry, the true catechism, such 
as the Lord’s Prayer, the Ten Commandments, 
the Articles of Faith, ete." (26, 147.) Luther’s 
meaning is, that in the midst of antichristen- 
dom and despite the Pope, the text of the three 
chief parts was, among other things, preserved 
to the Church. 


85. Service Rendered Catechism by 
Luther. 


The fact that the text of the three chief 
parts existed long before Luther does not de- 
tract from the service which he rendered the 
Catechism. Luther’s work, moreover, con- 
sisted in this, 1. that he brought about a 
general revival of the instruction in the Cate- 
chism of the ancient Church; 2. that he com- 
pleted it by adding the parts treating of Bap- 
tism, Confession, and the Lord's Supper; 
3. that he purged its material from all man- 
ner of papal ballast; 4. that he eliminated . 
the Romish interpretation and adulteration — 
in the interest of work-righteousness; 5. that 
he refilled the ancient forms with their gen- — 
uine Evangelical and Scriptural meaning. 
Before Luther’s time the study of the Cate- — 
chism had everywhere fallen into decay. | 


VIII. Luther’s Efforts at Restoring Catechetical Instruction. 65 


There were but few who knew its text, and 
when able to recite it, they did not under- 
stand it. The soul of all Christian truths, 
the Gospel of God’s free pardon for Christ’s 
sake, had departed. Concerning “the three 
parts which have remained in Christendom 
from of old” Luther said that “little of it had 
been taught and treated correctly.” (Conc. 
TRIGL. 575, 6.) 

In his Warning to My Dear Germans, of 
1531, he enlarges on the same thought as fol- 
lows: “Thanks to God, our Gospel has pro- 
duced much and great good. Formerly no one 
knew what was Gospel, what Christ, what 
Baptism, what Confession, what Sacrament, 
what faith, what spirit, what flesh, what good 
works, what the Ten Commandments, what 
the Lord’s Prayer, what praying, what suffer- 
ing, what comfort, what civil government, 
what matrimony, what parents, what chil- 
dren, what lords, what servant, what mistress, 
what maid, what devil, what angel, what 
world, what life, what death, what sin, what 
right, what forgiveness of sin, what God, what 


bishop, what pastor, what Church, what a^ 


Christian, what the cross. Sum, we knew 
nothing of what a Christian should know. 
Everything was obscured and suppressed by 
the papal asses. For in Christian matters 
they are asses indeed, aye, great, coarse, 
unlearned asses. For I also was one of 
them and know that in this I am speak- 
ing the truth. And all pious hearts who 
were captive under the Pope, even as I, will 
bear me out that they would fain have known 
one of these things, yet were not able nor 
permitted to know it. We knew no better 
than that the priests and monks alone were 
everything; on their works we based our hope 
of salvation and not on Christ. Thanks to 
- God, however, it has now come to pass that 
man and woman, young and old, know the 
Catechism, and how to believe, live, pray, suf- 
fer, and die; and that is indeed a splendid 
instruction for consciences, teaching them how 
Hi be a Christian and to know Christ." (W. 30, 
, 317.) 

Thus Luther extols it as the great achieve- 
ment of his day that now every one knew the 
Catechism, whereas formerly Christian doc- 
trine was unknown or at least not understood 
aright. And this achievement is preeminently 
a service which Luther rendered. He revived 
once more the ancient catechetical parts of 
doctrine, placed them in the proper Biblical 
light, permeated them with the Evangelical 
spirit, and explained them in conformity with 
the understanding of the Gospel which he had 
gained anew, stressing especially the fims 
historiae (the divine purpose of the historical 
facts of Christianity, as recorded in the Sec- 
ond Article), the forgiveness of sins not by 
fort of our own, but by grace, for Christ’s 
‘sake. 


86. Catechetical Instruction before 
Luther. 


In the Middle Ages the Lord’s Prayer and 
the Creed were called the chief parts for spon- 
sors (Patenhauptstuecke), since the canons 


Concordia Triglotta. 


required sponsors to know them, and at Bap- 
tism they were obligated to teach these parts 
to their godchildren. The children, then, were 
to learn the Creed and the Lord’s Prayer from 
their parents and sponsors. Since the Caro- 
lingian Epoch these regulations of the Church 
were often repeated, as, for example, in the 
Exhortation to the Christian Laity of the 
ninth century. From the same century dates 
the regulation that an explanation of the 
Creed and the Lord’s Prayer should be found 
in every parish, self-evidently to facilitate 
preaching and the examination in confession. 
In confession, which, according to the Lateran 
Council, 1215, everybody was required to make 
at least once a year, the priests were to in- 


‘quire also regarding this instruction and have 


the chief parts recited. Since the middle of 
the thirteenth century the Creed, the Lord’s 
Prayer, together with the Benedicite, Gratias, 
Ave Maria, Psalms, and other matter, were 
taught also in the Latin schools, where prob- 
ably Luther, too, learned them. In the Jn- 
struction for Visitors, Melanchthon still men- 
tions “der Kinder Handbuechlein, darin das 
Alphabet, Vaterunser, Glaub’ und andere Ge- 
bet’ innen stehen — Manual for Children, con- 
taining the alphabet, the Lord’s Prayer, the 
Creed, and other prayers,” as the first school- 
book. (W. 26, 237.) After the invention of 
printing, chart-impressions with pictures illus- 
trating the Creed, the Lord’s Prayer, and the 
Ten Commandments came into the possession 
also of some laymen. The poorer classes, how- 
ever, had to content themselves with the 
charts in the churches, which especially Nico- 
laus of Cusa endeavored to introduce every- 
where. (Herzog’s Realenzyklopaedie 10, 138.) 
They were followed by confessional booklets, 
prayer-booklets, and also by voluminous books 
of devotion. Apart from other trash, these 
contained confessional and communion prayers, 
instructions on Repentance, Confession, and 
the Sacrament of the Altar; above all, how- 
ever, a mirror of sins, intended as a guide 
for self-examination, on the basis of various 
lists of sins and catalogs of virtues, which, 
supplanting the Decalog, were to be memo- 
rized. Self-evidently, all this was not in- 
tended as a schoolmaster to bring them to 
Christ and to faith in the free grace of God, 
but merely to serve the interest of the Romish 
penances, satisfactions, and work-righteous- 
ness. Says Luther in the Smalcald Articles: 
“Here, too, there was no faith nor Christ, 
and the virtue of the absolution was not de- 
clared to him, but upon his enumeration of 
sins and his self-abasement depended his con- 
solation: What torture, rascality, and idol- 
atry such confession has produced is more 
than can be related.” (485, 20.) The chief 
parts of Christian doctrine but little taught 
and nowhere correctly taught, — such was the 
chief hurt of the Church under the Papacy. 

In the course of time, however, even this 
deficient and false instruction gradually fell 
into decay. The influence of the Latin schools 
was not very far-reaching, their number being 
very small in proportion to the young. Pub- 
lie schools for the people did not exist in the 


e 


66 Historical Introductions to the Symbolical Books. 


Middle Ages. As a matter of fact, not a 
single synod concerned itself specifically with 
the instruction of the young. (H.R. 10, 137.) 
At home, parents and sponsors became’ in- 
creasingly indifferent and incompetent for 
teaching. True, the reformers of the four- 
teenth and fifteenth centuries did attempt to 
elevate the instruction also in the Cate- 
chism. Geiler’s sermons on the Lord’s Prayer 
were published. Gerson admonished: “The 
reformation of the Church must begin with 
the young,’ and published sermons on the 
Decalog as models for the use of the clergy. 
John Wolf also urged that the young be in- 
structed, and endeavored to substitute the Dec- 
alog for the prevalent catalogs of sins. The 
Humanists John Wimpheling, Erasmus, and 
John Colet (who wrote the Catechyzon, which 
Erasmus rendered into Latin :hexameters) 
urged the same thing. Peter Tritonius Athe- 
sinus wrote a similar book of instruction for 
the Latin schools. However, all of these at- 
tempts proved ineffectual, and even if suc- 
cessful, they would have accomplished little 
for truly Christian instruction, such as Lu- 
ther advocated, since the real essence of Chris- 
tianity, the doctrine of justification, was un- 
known to these reformers. 

Thus in the course of time the people, and 
especially the young, grew more and more 
deficient in the knowledge of even the sim- 
plest Christian truths and facts. And bishops 
and priests, unconcerned about the ancient 
canons, stolidly looked on while Christendom 
was sinking deeper and deeper into the quag- 
mire of total religious ignorance and indiffer- 
ence. Without fearing contradiction, Melanch- 
thon declared in his Apology: “Among the 
adversaries there is no catechization of the 
children whatever, concerning which even the 
canons give commands. Among the ad- 
versaries, in many regions [as in Italy and 
Spain], during the entire year no sermons are 
delivered, except in. Lent.” (325, 41.) 


87. Medieval Books of Prayer and 
Instruction. 


Concerning the aforementioned Catholic 
books of prayer and edification which, during 
the Middle Ages, served the people as cate- 
chisms, Luther, in his Prayer-Booklet of 1522 
(which was intended to supplant the Romish 
prayer-books), writes as follows: “Among 
many other harmful doctrines and booklets 
which have seduced and deceived Christians 
and given rise to countless superstitions, I do 
not consider as the least the prayer-booklets, 
by which so much distress of confessing and 
enumerating sins, such unchristian folly in 
the prayers to God and His saints was in- 
culcated upon the unlearned, and which, never- 
theless, were highly puffed with indulgences 
and red titles, and, in addition, bore precious 
names, one being called Hortulus Animae, the 
other Paradisus Animae, and so forth. They 
are in sore need of a thorough and sound 
reformation, or to be eradicated entirely, 
a sentence which I also pass on the Passional 
or Legend books, to which also a great deal 
has been added by the devil.” (W. 10, 1, 375.) 


The Hortulus Animae, which is mentioned 
even before 1500, was widely circulated at the 
beginning of the sixteenth century. It em- 
braced all forms of edifying literature. Se- 
bastian Brandt and Jacob Wimpheling helped 
to compile it. The Paradisus Amimae had 
the same contents, but was probably spread 
in Latin only. The Hortulus Animae contains 
very complete rosters of sins and catalogs of 
virtues for “confessing and enumerating sins.” 
Among the virtues are listed the bodily works 
of mercy (Matt. 25, 35) and the seven spir- 
itual works of mercy: to instruct the igno- 
rant, give counsel to the doubtful, comfort the 
afflicted, admonish sinners, pardon adversaries, 
suffer wrong, and forgive the enemies. Among 
the virtues were counted the seven gifts of the 
Holy Ghost: wisdom, understanding, ability, 
kindness, counsel, strength, and fear. Further- 
more the three divine virtues: faith, hope, 
and charity. The four cardinal virtues: pru- 
dence, justice, fortitude, and temperance. The 
eight beatitudes according to Matt. 5, 3ff. The 
twelve counsels: poverty, obedience, chastity, 
love of enemies, meekness, abundant mercy, 
simplieity of words, not too much care for 
temporal things, correct purpose and sim- 
plieity of deeds, harmony of doctrine and 
works, fleeing the cause of sin, brotherly ad- 
monition. Finally also the seven sacraments. 
The list of sins contains the nine foreign sins, 
the six sins against the Holy Ghost, the four 
sins that cry to God for vengeance, the five 
senses, the Ten Commandments, and the seven 
mortal sins: pride, covetousness, unchastity, 
anger, gluttony, envy, and sloth. Each of 
these mortal sins is again analyzed exten- 
sively. The Weimar edition of Luther's Works 
remarks: “If these catalogs were employed 
for self-examination, confusion, endless tor- 
ment, or complete externalization of the con- 
sciousness of sin was bound to result. We 
ean therefore understand why the ‘Reformer 
inveighs against this ‘enumerating of sins.’ ” 
(10, 2, 336.) Z 


The Hortulus Animae also shows how Lu- 
ther. was obliged.to purge the Catechism from: 
all manner of “unchristian follies,” as he calls 
them. For the entire book is pervaded by 
idolatrous adoration of the saints. An acros- 
tic prayer to Mary addresses her as mediatria, 
auaxihatria, reparatrie, illuminatria, advoca- 
trig. In English the prayer would read as 
follows: “O Mary, thou mediator between 
God and men, make of thyself the medium 
between. the righteous God and me, a poor 
sinner! . O Mary, thou helper in all an- 
guish and need, come to my assistance in all 
sufferings, and help me resist and strive 
against the evil spirits and overcome all my 
temptations and afflictions. O Mary, thou re- 
storer of lost grace to all men, restore unto 
me my lost time, my sinful and wasted life! | 
O Mary, thou illuminator, who didst give 
birth to the eternal Light of the whole world, 
illumine my blindness and ignorance, lest | 
I, poor sinner that I am, enter the darkness 
of eternal death! O Mary, thou advocate of 
all miserable men, be thou my advocate at my 
last end before the stern judgment of God, 


VIII. Luther’s Efforts at Restoring Catechetical Instruction. 67 


and obtain for me the grace and the fruit of 
thy womb, Jesus Christ! Amen.” Another 
prayer calls Mary the “mighty queen of 
heaven, the holy empress of the angels, the 
one who stays divine wrath.” A prayer to 
the eleven thousand virgins reads as follows: 
*O ye, adorned with chastity, crowned with 
humility, clad with patience, covered with the 
blossoms of virtue, well polished with modera- 
tion — O ye precious pearls and chosen virgin 
maids, help us in the hour of death!” 

With this idolatry and saint-worship silly 
superstition was combined. In order to be 
efficacious, a certain prayer prescribed in the 
Hortulus must be spoken not only with “true 
contrition and pure confession,” but alsa, “be- 
fore a figure which had appeared to St. Greg- 
ory.” Whoever offers a certain prayer “before 
the image of Our Lady in the Sun” “will not 
depart this life unshriven, and thirty days 
before his death will see the very adorable 
Virgin Mary prepared to help him.” Another 
prayer is good “for pestilence’ when spoken 
“before the image of St. Ann”; another prayer 
to St. Margaret profits “every woman in trav- 
ail"; still another preserves him who says it 
from “a sudden death.” All of these promises, 
however, are far surpassed by the indulgences 
assured. The prayer before the apparition of 
St. Gregory obtains 24,600 years and 24 days 
of indulgence; another promises “indulgence 
for as many days as our Lord Jesus Christ 
received wounds during His passion, viz., 
5,475.” Whoever prays the Bridget-prayers 
not only obtains indulgence for himself, but 
15 souls of his kin are thereby delivered from 
purgatory, 15 sinners converted, and 15 right- 
eous “confirmed and established in their good 
standing.” (W. 10, 2, 334.) 

Also in the chart booklets for the Latin 
schools of the Middle Ages the Ave Maria 
and Salve Regina played an important part. 
— Such were the books which, before Luther, 
were to serve the people as catechisms, or 
books of instruction and prayer. In them, 
everything, even what was right and good in 
itself, such as the Creed, the Lord’s Prayer, 
and the Decalog, was made to serve Romish 
superstition and work-righteousness. 
one can easily understand why Luther de- 
manded that they be either thoroughly re- 
formed or eradicated. 

Indeed, the dire need of the Church in this 
respect was felt and lamented by none sooner 
and more deeply than Luther. Already in his 
tract To the Christian Nobility of the German 
Nation, 1520, he complained that Christian 
instruction of the young was being neglected. 
He writes: “Above all, the chief and most 
common lesson in the higher and lower schools 
ought to be the Holy Scriptures and for the 
young boys, the Gospel. Would to God every 
 eity had also a school for girls, where the 

little maids might daily hear the Gospel for 
an hour, either in German or in Latin! Truly, 
in the past the schools and convents for men 
and women were founded for this purpose, 
with very laudable Christian intention, as we 
read of St. Agnes and other saints. There 
grew up holy virgins and martyrs, and Chris- 
tendom fared very well. But now it amounts 


Hence: 


to nothing more than praying and singing. 
Ought not, indeed, every Christian at the age 


‚of nine or ten years know the entire holy 


Gospel, in which his name and life is written? 
Does not the spinner and the seamstress teach 
the same handieraft to her daughter when she 
is still young? But now even the great men, 
the learned prelates and bishops, do not know 
the Gospel. How unjustly do we deal with 
the poor youth entrusted to us, failing, as we 
do, to govern and instruct them! What a 
severe reckoning will be required of us because 
we do not set before them the Word of God! 
For unto them is done as Jeremiah says, 
Lam.2,11.12: ‘Mine eyes do fail with tears, 
my bowels are troubled, my liver is poured 
upon the earth, for the destruction of the 
daughter of my people; because the children 
and the sucklings swoon in the streets of the 
city. They say to their mothers, Where is 
corn and wine? when they swooned as the 
wounded in the streets of the city, when their 
soul was poured out into their mothers’ 
bosom. But we do not see the wretched 
misery, how the young people, in the midst 
of Christendom, now also languish and perish 
miserably for lack of the Gospel, in which 
they should always be instructed and drilled.” 
(W. 6, 461; E. 21, 349.) 


88. Church Visitation Reveals Deplorable 
Ignorance. 


The Saxon Visitation brought to light such 
a total decay of all Christian knowledge and 
of Christian instruction as even Luther had 
not anticipated. Aside from: other evils 
(clergymen cohabiting with their cooks, ad- 
dicted to drink, or even conducting tav- 
erns, etc.), the people, especially in the vil- 
lages, were found to be grossly ignorant of 
even the simplest rudiments of Christian doc- 
trine and most unwilling to learn anything, 
while many pastors were utterly incompetent 
to teach. According to the official records, 
one priest, who enjoyed a great reputation as 
an exorcist, could not even recite the Lord’s 
Prayer and the Creed fluently. (Koestlin, Mar- 
tin. Luther, 2,41.) Luther took part in the 
visitation of the Electoral circuit from the 
end of October till after the middle of No- 
vember, 1528, and again from the end of 
December, 1528, till January, 1529, and on 
April 26, 1529, at Torgau, he, too, signed the 
report, on visitation. When Luther therefore 
describes the decay of instruction in Popery, 
he speaks from personal experience. About 
the middle of January, 1529, he wrote to 
Spalatin: “Moreover, conditions in the con- 
gregations everywhere are pitiable, inasmuch 
as the peasants learn nothing, know nothing, 
never pray, do nothing but abuse their liberty, 
make no confession, receive no communion, as 
if they had been altogether emancipated from 
religion. They have neglected their papistical 
affairs (ours they despise) to such extent that 
it is terrible to contemplate the administra- 
tion of the papal bishops.” (Enders 7, 45.) 
The intense heartache and mingled feelings 
which came over Luther when he thought of 
the ignorance which he found during the visi- 


68 Historical Introductions to the Symbolical Books. 


tation, are described in the Preface to the 
Small Catechism as follows: “The deplorable, 
miserable condition which I, discovered. lately 
when I, too; was a visitor, has forced and 
urged me to prepare this Catechism, or Chris- 
tian doctrine, in this small, plain, simple form. 
Mercy! Good God! what manifold misery 
I beheld! . The common people, especially in 
the villages, have no knowledge whatever of 
Christian doctrine, and, alas! many pastors 
are altogether incapable, and incompetent to 
teach. Nevertheless, all maintain that they 
are Christians, all have been baptized and re- 
ceive the holy Sacrament. Yet they cannot 
recite either the Lord’s Prayer, or the Creed, 
or the Ten Commandments; they live like 
dumb brutes and irrational swine; and yet, 
now that the Gospel has come, they have 
nicely learned to abuse all liberty like experts. 
O ye bishops! what will ye ever answer to 
Christ for having so shamefully neglected the 
people and never for a moment discharged 
your office? May all misfortune flee you! 
You command the Sacrament in one form and 
insist on your human laws, and yet at the 
same time you do not care in the least whether 
the people know the Lord’s Prayer, the Creed, 
the Ten Commandments, or any part of the 
Word of God. Woe, woe, unto you forever!” 
(533, 1 ff.) . 

To these experiences made during the visi- 
tation, Luther also refers when he says in the 
Short Preface to the Large Catechism: “For 
I well remember the time, indeed, even now 
it is a daily occurrence that one finds rude, 
old persons who knew nothing and still know 
nothing of these things, and who, nevertheless, 
go to Baptism and the Lord’s Supper, and use 
everything belonging to Christians, notwith- 
standing that those who come to the Lord’s 
Supper ought to know more and have a fuller 
understanding of all Christian doctrine than 
children and new scholars.” (575,5.) In his 
“Admonition to the Clergy” of 1530, Luther 
describes the conditions before the Reforma- 
tion as follows: “In brief, preaching and 
teaching were in a wretched and heart-rending 
state. Still all the bishops kept silence and 
saw nothing new, although they are now able 
to see a gnat in the sun. Hence all things 
were so confused and wild, owing to the dis- 
cordant teaching and the strange new opin- 
ions, that no one was any longer able to know 
what was certain or uncertain, what was a 
Christian or an unchristian. The old doctrine 
of faith in Christ, of love, of prayer, of cross, 
of comfort in tribulation was entirely trodden 
down. Aye, there was in all the world no 
doctor who knew the entire Catechism, that 
is, the Lord’s Prayer, the Ten Commandments, 
and the Creed, to say nothing of understand- 
ing and teaching it, as now, God be praised, 
it is being taught and learned, even by young 
children. In support of this statement I ap- 
peal to all their books, both of theologians 
and jurists. Ifa single part of the Catechism 
can be correctly learned therefrom, I am ready 
to be broken upon the wheel and to have my 
veins opened.” (W. 30, 1, 301.) 

Melanchthon, Jonas, Brenz, George of An- 
halt, Mathesius, and many others draw a simi- 


lar picture of the religious conditions pre- 
vailing in Germany, England, and other lands 
immediately prior to the Reformation. To be 
sure, Papists, particularly Jesuits, have dis- 
puted the accuracy and truth of these descrip- 
tions from the pen of Luther and his con- 
temporaries. But arrayed against these Rom- 
ish apologetes is also the testimony of Papists 
themselves. In his Catholicus Catechismus, 
published at Cologne, 1543, Nausea writes: 
“I endeavored to renew the instruction, once 
well known among all churches, which, how- 
ever, not only recently, but long ago (I do not 
know to whose stupidity, negligence, or igno- 
rance this was due) was altogether forgotten, 
not without lamentable loss to the catholie 
religion. Veterem illam catechesi, per omnes 
quondam ecclesias percelebrem mon modo tum, 
sed et ante pridem, nescio quorum. vel socordia 
vel negligentia, vel ignorantia, non sine poeni- 
tenda. catholicae religionis tactura prorsus im 
oblivionem coeptam repetere coepi." (W. 30, 
1,467.) Moreover, when Romanists dispute 
Luther's assertions, they refer to the one point 
only, that religious instruction (as conceived 
by Catholies) had not declined in the measure 
claimed by Luther. As to the chief point in 
Luther’s assertion, however, vi2., the correct 
Evangelical explanation of the Catechism, 
which, in Luther’s opinion, is essential to all 
truly Christian instruction, the Catholie 
Church has always been utterly devoid of it, 
not only prior to the Reformation, but also 
after it, and down to the present day. 

True, even during the Reformation some 
Papists were incited to greater zeal in preach- 
ing and teaching. It was a reaction against 
the Reformation of Luther, who must he re- 
garded as the indirect cause also of the 
formal improvement in the instruction of the 
young among the Romanists. To maintain 
their power, bishops and priests were com- 
pelled to resume and cultivate it. This re- 
vival, however, meant only an intensified in- 
struction in the old work-righteousness, and 
therefore was the very opposite of the instruc- 
tion which Luther desired and advocated. In 
the Apology, Melanchthon, after charging the 
Papists with totally neglecting the instruc- 
tion of the young, continues: “A few among 
them now also begin to preach of good works. 
But of the knowledge of Christ, of faith, of 
the consolation of consciences they are unable 
to preach anything, moreover, this blessed doc- 
trine, the precious holy Gospel, they call Lu- 
theran.” (326, 44.) 


89. Luther Devising Measures to Restore 
Catechism. 


Fully realizing the general decay of Chris- 
tian training, Luther at once directed all his 
efforts toward bringing about a change for the 
better. And well aware of the fact that the 


future belongs to the rising generation, the 
instruction of the common people, and par- 


ticularly of the young, became increasingly an 
object of his especial concern. If the Church, 
said he, is to be helped, if the Gospel is to be 
victorious, if the Reformation is to succeed, 
if Satan and Antichrist are to be dealt a 


\ 


VIII. Luther’s Efforts at Restoring Catechetical Instruction. 69 


mortal blow, a blow from which they will 
not recover, it must be done through the 
young. For every cause which is not, or can- 
not be made, the cause of the rising genera- 
tion, is doomed from the very outset. “This 
is the total ruin of the Church," said Luther 
as early as 1516; “for if ever it is to flourish 
again, one must begin by instructing the 
young. Haec est enim ecclesiae ruina, tota; 
si enim unquam, debet reflorere, necesse est, 
ut a puerorum institutione exordium fiat." 
(W.1,494.) For, apart from being incapable 
of much improvement, the old people would 
soon disappear from the scene. Hence, if 
Christianity and its saving truths were to be 
preserved to the Church, the children must 
learn them from earliest youth. 

In his Large Catechism Luther gave utter- 
ance to these thoughts as follows: “Let this, 
then, be said for exhortation, not only for 
those of us who are old and grown, but also 
for the young people, who ought to be brought 
up in the Christian doctrine and understand- 
ing. For thereby the Ten Commandments, the 
Creed, and the Lord’s Prayer might be the 
more easily inculcated upon our youth, so that 
they would receive them with pleasure and 
earnestness, and thus would practise them 
from their youth and accustom themselves to 
them. For the old are now well-nigh done 
for, so that these and other things cannot 
be attained, unless we train the people who 
are to come after us and succeed us in our 
office and work, in order that they also may 
bring up their children successfully, that the 
Word of God and the Christian Church may 
be preserved. Therefore let every father of 
a family know that it is his duty, by the in- 
junction and command of God, to teach these 
things to his children, or have them learn 
. what they ought to know.” (773, 85.) 

A thorough and lasting revival of the Cate- 
chism can be hoped for only through the 
young — such were Luther’s convictions. Ac- 
cordingly he implored and adjured pastors 
and parents not to refuse their help in this 
matter. In the Preface to his Small Cate- 
chism we read: “Therefore I entreat you all 
for God’s sake, my dear sirs and brethren, 
who are pastors or preachers, to devote your- 
selves heartily to your office, to have pity on 
the people who are entrusted to you, and to 
help us inculcate the Catechism upon the 
people, especially upon the young.” (533, 6.) 
And as he earnestly admonished the pas- 
tors, so he also tenderly invited them to be 
faithful in this work. He was firmly con- 
- Vineed that nothing except the Gospel, as re- 
discovered and preached by himself, was able 
— to save men. How, then, could he remain 
silent or abandon this work because of the 
hatred and ungratefulness of men! It was 
this new frame of mind, produced by the Gos- 
pel, to which Luther appealed in the interest 
of the Catechism. “Therefore look to it, ye 
Cont and preachers,” says he, concluding 

he Preface to his Small Catechism. “Our 
office is now become a different thing from 
what it was under the Pope; it is now be- 
come serious and salutary. Accordingly it 


i 


now involves much more trouble and labor, 
danger and trials, and in addition thereto, 
secures but little reward and gratitude in the 
world. But Christ Himself will be our reward 
if we labor faithfully." (539,26.) 

At the same time Luther also took proper 
steps toward giving the preachers frequent 
opportunity for Catechism-work. Since 1525 
Wittenberg had a regulation prescribing 
quarterly instruction in the Catechism by 
means of special sermons. The Instruction 
for Visitors, of 1527, demanded “that the Ten 
Commandments, the Articles of Faith, and the 
Lord's Prayer be steadily preached and ex- 
pounded on Sunday afternoons.... And when 
the Ten Commandments, the Lord's Prayer, 
and the Creed have been preached on Sundays 
in succession, matrimony, and the sacraments 
of Baptism and the Lord's Supper shall also 
be preached diligently. In this interest the 
Ten Commandments, the Lord's Prayer, and 
the Articles of Faith shall be recited word 
for word, for the sake of the children and 
other simple and ignorant folk." (W. 26, 930.) 
November 29, 1528, in an admonition to at- 
tend these Catechism-sermons, Luther pro- 
claimed from the pulpit: *We have ordered, 
as hitherto has been customary with us, that 
the first principles and the fundamentals of 
Christian knowledge and life be preached four 
times each year, two weeks in each quarter, 
four days per week, at 10 a.m.” (W. 27, 444; 
29, 146.) In Luther's sermon of November 27, 
1530, we read: “It is our custom to preach the 
Catechism four times a year. Therefore at- 
tend these services, and let the children and 
the rest of the household come." (32, 209.) 
September 10, 1531, Luther concluded his ser- 
mon with the following admonition: “It is 
the custom, and the time of the Catechism- 
sermons is at hand. I admonish you to give 
these eight days to your Lord and permit your 
household and children to attend, and you 
yourself may also come and profit by this in- 
struetion. No one knows as much as he ought 
to know. For I myself am constrained to drill 
it every day. You know that we did not have 
it under the Papacy. Buy while the market 
is at the door; some day you will behold the 
fruit. We would, indeed, rather escape the 
burden, but we do it for your sakes." 
(34, 2, 195.) 


90. Cooperation of Parents Urged by 
Luther. 


In order to bring the instruction of the 
young into vogue, Luther saw that church, - 
school, and home must needs cooperate. The 
home especially must not fail in this. Ac- 
cordingly, in his admonitions, he endeavored 
to interest the fathers and mothers in this 
work. He was convinced that without their 
vigorous cooperation he could achieve but 
little. In his German Order of Worship, 1526, 
we read: “For if the parents and guardians of 
the young are unwilling to take such pains 
with the young, either personally or through 
others, Catechism [catechetical instruction] 
will. never be established.” (W. 19, 76.) In 
this he was confirmed by the experiences he 


70 Historical Introductions to the: Symbolical Books. 


had while on his tour of visitation. . If the 
children were to memorize the Catechism and 
learn to understand it, they must be instructed 
and questioned individually, a task to which 
the Church was unequal, and for the accom- 
plishment of which also the small number of 
schools was altogether inadequate. Parents, 
however, were able to reach the children indi- 
vidually. They had the time and opportunity, 
too, morning, noon, and evening, at the 
table, ete. Furthermore, they had the great- 
est interest in this matter, the children being 
their own flesh and blood. And they, in the 
first place, were commanded by God to pro- 
vide for the proper training of their children. 
The fathers and mothers, therefore, these 
natural and divinely appointed teachers of the 
children, Luther was at great pains to enlist 
for the urgent work of instructing the young. 
They should see that the children and ser- 
vants did not only attend the Catechism- 
sermons in church, but also memorized the 
.text and learned to understand it. The 
Christian homes should again become home- 
churches, home-schools, where the housefathers 
were both house-priests and house-teachers, 
performing the office of the ministry there 
just as the pastors did in the churches. 

With ever-increasing energy Luther, there- 
fore, urged the parents to study the Catechism 
in order to be able to teach it to their chil- 
dren. In his sermons on the Ten Command- 
ments, 1516, he admonishes them to bring up 
their children in the fear and admonition of 
the Lord. “But alas," he exclaims, “how has 
not all this been corrupted! Nor is it to be 
wondered at, since the parents themselves 
have not been trained and educated.” In a 
sermon of 1526: “Here are two doctrines, 
Law and Gospel. Of them we preach fre- 
quently; but very few there are who take it 
to heart. I hear that many are still so igno- 
rant that they do not know the Ten Com- 
mandments nor are able to pray. It plainly 
shows that they are altogether careless. 
Parents ought to see what their children and 
family are doing. In the school at home they 
should learn these three. I hear that in the 
city, too, there are wicked people. We can- 
not enter the homes; parents, masters, and 
mistresses ought to be sufficiently skilled to 
require their children and servants to say the 
prayers before retiring. But they do not know 
any themselves. What, then, avails it that 
we do a great deal of preaching concerning 
the kingdom of Christ? I thought conditions 
had improved. I admonish you master — for 
it is your duty — to instruct the servants, the 
mistress, the maids, and the children; and 
it is publicly preached in church for the 

urpose that it may be preached at home.” 
(W. 20, 485.) 

In his sermon of September 14, 1528, Lu- 
ther declares that the Catechism, is the lay- 
men’s Bible, which every one must know who 
wishes to be considered a Christian and to be 
admitted to the Lord's Supper. He then pro- 
eeeds: ‘Hence all children should behave ac- 
cordingly, and. learn. And you parents are 
bound to have your children learn these things, 


Likewise you lords, take pains that your 
family, etc. Whoever does not know these 
things does not deserve any food. These five 
points are a brief summary of the Christian 
doctrine. When the question is put, “What 
is the First Commandment?’ every one should 
be able to recite: ‘Namely this,’ " ete. (W. 30, 
1, 27.) Exhorting the people to attend the 
Catechism-services, Luther declared Novem- 
ber 29, 1528: “Think not, ye housefathers, 
that you are freed from the care of your house- 
hold when you say: ‘Oh, if they are unwilling 
to go [to Catechism instruction], why should 
I force them? I am not in need of it” You 
have been appointed their bishop and house- 
pastor; beware lest you neglect your duty 
toward them!” (27, 444.) On the following 
day, beginning the.sermons he had announced, 
Luther said: “Therefore I have admonished 
you adults to have your children and your 
servants, attend it [the Catechism-sermon], 
and also be present yourselves; otherwise we 
shall not admit you to Holy Communion. For 
if you parents and masters will not help us, 
we shall accomplish little by our preaching. 
If I preach an entire year, the household 
comes, gapes at the walls and windows of the 
church, etc. Whoever is a good citizen is in 
duty bound to urge his people to learn these 
things;. he should refuse them food unless, ete. 
If the servants complain, slam the door on 
them. If you have children, accustom them 
to learn the Ten Commandments, the Symbol, 
the Paternoster, etc. If you will diligently. 
urge them, they will learn much in one year. 


When they have learned these things, there 


are everywhere in the Scriptures fine passages 
which they may learn next; if not all, at least 
some. For this reason God has appointed you 
a master, a mistress, that you may urge your 
household to do this. And this you are well 
able to accomplish: that they pray in the 
morning and evening, before and after meals. 
In this way they would be brought up in the 
fear of God. I am no idle prattler; I ask 


‚you not to cast my words to the winds. 


I would not think you so rude if I did not 
daily hear it. Every housefather is a priest 
in his own house, every housemother is a 
priestess; therefore see that you help us to 
perform the office of the ministry in your 
homes as we do in church. If you do, we shall 
have a propitious God, who will defend us 
from all evil. In the Psalm [78,5] it is writ- 
ten: “He appointed a law in Israel, which He 
commanded our fathers, that they should make 
them known to their children." (30, 1, 57.) 
In the same sermon: “Ahle teachers are 
necessary because of the great need, since 
parents do not coneern themselves about this. 
But each master and mistress must remember 
that they are priests and priestesses over Hans. 
and Gretchen," their sons and daughters. 

In the same way Luther urges this matter 
in his Catechisms. For here we read: “There- 
fore it is the duty of every father of a family 
to question and examine his children and ser- 
vants at least once a week and to ascertain 
what they know of it [the Catechism], or are 
learning, and, if they do not know it, to keep 


VIII. Luther’s Efforts at Restoring Catechetical Instruction. 


them faithfully at it." (575, 4.) “Likewise 
every head of a household is obliged to do the 
same with respect to his domestics, man- 
servants and maid-servants, and not to keep 
them in his house if they do not know these 
things and are unwilling to learn them. For 
a person who is so rude and unruly as to be 
unwilling to learn these things is not to be 
tolerated; for in these three parts everything 
that we have in the Scriptures is compre- 
hended in short, plain, and simple terms.” 
(577, 17.) “Therefore let every father of a 
family know that it is his duty, by the in- 
junction and command of God, to teach these 
things to his children, or have them learn 
what they ought to know. For since they are 
baptized and received into the Christian 
Church, they should also enjoy this com- 
munion of the Sacrament, in order that they 
may serve us and be useful to us; for they 
must all indeed help us to believe, love, pray, 
and fight against the devil.” (773, 87.) 

In confession and before visitors, house- 
fathers were also to render account of the 
manner in which they discharged these duties. 
In his sermon of July 11, 1529, Luther said: 
“You will therefore instruct your children and 


‘servants according to this Catechism. . . 


vanced] Christians. . . . 


For you have the Catechism in small and large 
books; therefore study it. You had the vis- 
itors, and you have furthermore those who 
will examine you housefathers and your house- 
hold, that they may see how you have im- 
proved. ... You should have given money 
and property for it; yet you neglect it when 
it is offered freely; therefore you house- 
fathers ought to be diligent students of this 


preaching, that as you learn you may instruct, 


discendo doceatis.” (W. 29, 472; 30, 1, 121.) 


91. German Services with German 
Catechism. 


With great emphasis Luther advocated dili- 
gent Catechism instruction in his Deutsche 
Messe (German Mass, 4. e., German Service or 
German Order of Worship), which he com- 
pleted toward the end of 1525 and published 
in 1526. Luther issued this Service “because 
German masses and services are everywhere 
insisted upon.” The demand was made es- 
pecially in the interest of the unlearned and 
the children, for whose benefit, according to 
Luther, all such measures were adopted. 
“For,” says he, “we do not at all establish 
such orders for those who are already [ad- 
But we are in need 
of such orders for the sake of those who are 
still to become Christians or to grow stronger. 
Just as a Christian does not need Baptism, 
the Word, and Sacrament as a Christian, since 
he already has everything, but as a sinner. 
Chiefly, however, this is done for the sake of 
the unlearned and the young people, who 
should and must be exercised daily and 
brought up in the Scriptures, the Word of 
God, that they may become aceustomed to 
the Scripture, skilled, fluent, and at home in 
it, in order that they may be able to defend 
their faith, and in time teach others and help 
to increase the kingdom of Christ. For their 


71 


sake one must read, sing, preach, write, and 
compose. And if it would help and promote 
this aim, I would have all bells rung, all 
organs played, and everything that is capable 
of giving sound to sound forth. For the Cath- 
olie services are so damnable because they 
[the Papists] made laws, works, and merits 
of them, thereby smothering faith, and did not 
adapt them to the young and unlearned, to 
exercise them in the Scriptures, in the Word 
of God, but themselves clung to them [as 
works], regarding them as beneficial and 
necessary for salvation to themselves; that 
is the devil.” 

While Luther, in his German Worship, as 
well as in other places, favors also Latin 
masses, yet he demands that “for the sake of 
the unlearned laity” German services be in- 
troduced. And since the unlearned could be 
truly served only by instruction in the funda- 
mental truths of Christianity, the Catechism, 
according to Luther, was to constitute a chief 
part in these services. “Very well,” says he, 
“in God’s name! First of all a clear, simple, 
plain, good Catechism is needed in the Ger- 
man service. Catechism, however, is an in- 
struction whereby heathen who desire to be- 
come Christians are taught and instructed in 
what they must believe, do, not do, and know 
concerning Christianity. Pupils who were ac- 
cepted for such instruction and learned the 
faith before being baptized were therefore 
called catechumens. Nor do I know how to 
present this instruction, or teaching, in a 
form more simple than it already has been 
presented since the beginning of Christianity, 
and hitherto retained, to wit, the three parts: 
the Ten Commandments, the Creed, and the 
Lord’s Prayer. These three parts contain in 
simple and brief form everything that a Chris- 
tian must know. And since as yet we have 
no special congregation (weil man noch keine 
sonderliche Gemeinde hat), this instruction 
must proceed in the following manner, by 
preaching from the pulpit at various times or 
daily, as necessity demands, and by repeating 
and reading it to the children and servants 
at home in the houses morning and evening 
(if one would make Christians of them). Yet 
not only so that they memorize the words or 
recite them, as was done hitherto, but by ques- 
tioning them part for part, and having them 
state in their answer what each part means, 
and how they understand it. If all parts can- 
not be asked at one time, take one, the next 
day another. For if the parents or guardians 
are unwilling to take such pains with the 
young, either personally or through others, 
the Catechism will never be established.” 
(19, 76.) German Catechism in German ser- 
vices — such, then, was the slogan which Lu- 
ther now sounded forth with ever-increasing 
emphasis. 


92. Luther Illustrating Method of 
Procedure. 


According to Luther’s German Worship, pas- 
tors were to preach the Catechism on Mondays 
and Tuesdays.. To insure the desired results 
(memorizing and understanding the text), the 


72 Historical Introductions to the Symbolical Books. . 


children should be questioned, especially at 
home by the parents. Exemplifying such cate- 
chization, Luther writes: “For so shall they 
be asked: ‘What do you pray?’ Answer: 
“The Lord’s Prayer.’ What do you mean by 
saying: ‘Our Father who art in heaven?’ 
Answer: ‘That God is not an earthly, but 
a heavenly Father, who would make us rich 
and blessed in heaven.” ‘What does “Hallowed 
be Thy name" mean?” Answer: “That we 
should honor God’s name and not use it in 
vain, lest it be profaned.’ ‘How, then, is it 
profaned and desecrated?’ Answer: ‘When 
we who are regarded as His children lead 
wicked lives, teach and believe what is wrong.’ 
And so forth, what God’s kingdom means; 
how it comes; what God’s will is; what daily 
bread, etc. Likewise also of the Creed: ‘What 
do you believe? Answer: ‘I believe in God 
the Father,’ etc. Thereupon part for part, as 
leisure permits, one or two at a time. Thus: 
‘What does it mean to believe in God the 
Father Almighty? Answer: ‘It means that 
the heart trusts Him entirely, and confidently 
looks to Him for all grace, favor, help, and 
comfort, here and hereafter? ‘What does it 
mean to believe in Jesus Christ, His Son? 
Answer: ‘It means that the heart believes 
we should all be lost eternally if Christ had 
not died for us,’ etc. In like manner one must 
also question on the Ten Commandments, what 
the first, the second, the third and other com- 
mandments mean. Such questions you may 
take from our Prayer-Booklet, where the three 
parts are briefly explained, or you may formu- 
late others yourself, until they comprehend 
with their hearts the entire sum of Christian 
knowledge in two parts, as in two sacks, which 
are faith and love. Let faith’s sack have two 
pockets; into the one pocket put the part 
according to which we believe that we are 
altogether corrupted by Adam’s sin, are sin- 
ners and condemned, Rom. 5, 12 and Ps. 51,7. 
Into the other pocket put the part telling us 
that by Jesus Christ we have all been re- 
deemed from such corrupt, sinful, condemned 
condition, Rom. 5, 18 and John 3, 16. Let 
love's sack also have two pockets. Into the 
one put this part, that we should serve, and 
do good to, every one, even as Christ did unto 
us, Rom. 183. Into the other put the part that 
we should gladly suffer and endure all manner 
of evil.” (19,76.) 


In like manner passages of Scripture were 
also to be made the child’s property, as it 
were; for it was not Luther’s idea that in- 
struction should cease at the lowest indis- 
pensably necessary goal (the understanding of 
the text of the chief parts). In his German 
Order of Worship he goes on to say: “When 
the child begins to comprehend this [the text 
of the Catechism], accustom it to carry home 
passages of Scripture from the sermons and 
to recite them to the parents at the table, at 
meal-time, as it was formerly customary to 
recite Latin, and thereupon to store the pas- 
sages into the sacks and pockets, as one puts 
pfennige, and groschen, or gulden into his 
pocket. Let the sack of faith be, as it were, 
the gulden sack. Into the first pocket let this 


passage be put, Rom. 5: ‘By one man’s dis- 
obedience many were made sinners’; and 
Ps. 51: ‘Behold, I was shapen in iniquity, 
and in sin did my mother conceive me.’ Those 
are two Rheinish gulden in the pocket. The 
other pocket is for the Hungarian gulden, 
such as this passage, Rom. 5: ‘Christ was de- 
livered for our offenses, and was raised again 
for our justification’; again, John 1: ‘Behold 
the Lamb of God, which taketh away the sin 
of the world.” That would be two good Hun- 
garian gulden in the pocket. Let love’s sack. 
be the silver sack. Into the first pocket be- 
long the passages of well-doing, such as Gal. 5: 
‘By love serve one another’; Matt. 25: *Inas- 
much as ye have done it unto one of the least 
of these My brethren, ye have done it unto 
Me.’ That would be two silver groschen in the 
pocket. Into the other pocket this passage 
belongs, Matt. 5: ‘Blessed are ye when men 
shall persecute you for My sake’; Heb. 12: 
‘For whom the Lord loveth He chasteneth; 
He scourgeth every son whom He receiveth.’ 
Those are two Schreckenbergers [a coin made 
of silver mined from Schreckenberg] in the 
pocket.” (19, 77 f.) 

Believing that understanding, not mere me- 
chanical memorizing, of the Catechism is of. 
paramount import, Luther insisted that the 
instruction must be popular throughout. 
Preachers and fathers are urged to come down 
to the level of the children and to prattle with 
them, in order to bring the Christian funda- 
mentals home even to the weakest and sim- 
plest. In his German Mass Luther concludes 
the chapter on instruction as follows: “And 
let no one consider himself too wise and de- 
spise such child’s play. When Christ desired 
to train men, He had to become a man. If 
we are to train children, we also must become 
children with them. Would to God that such 
child’s play were carried on well; then we 
should in a short time see a great wealth of 
Christian people, and souls growing rich in 
the Scriptures and the knowledge of God, 
until they themselves would give more heed 
to these pockets as locos communes and com- : 
prehend in them the entire Scriptures; other- 


: wise they. come daily to hear the preaching 


and leave again as they came. For they be- 
lieve that the object is merely to spend the 
time in hearing, no one intending to learn or 
retain anything. Thus many a man will hear 
preaching for three, four years and still not 
learn enough to be able to give account of his 
faith in one particular, as I indeed experience 
every day. Enough has been written in books. 
True, but not all of it has been impressed on 
the hearts.” (19, 78.) 


93. Value Placed on Memorizing. 


Modern pedagogs have contended that Lu- 
ther’s method of teaching the Catechism un- 
duly multiplies the material to be memorized, 
and does not sufficiently stress the under- 
standing. Both charges, however, are with- 
out any foundation. As to the first, it is true 
that Luther did not put a low estimate on the 
memorizing of the Catechism. In the Large 
Catechism he says: “Therefore we must have 


VIII. Luther’s Efforts at Restoring Catechetical Instruction. 73 


the young learn the parts which belong to the 
Catechism or instruction for children well, and 
fluently and diligently exercise themselves in 
them and keep them occupied with them. 
Hence it is the duty of every father of a 
family to question and examine his children 
‘and servants at least once a week, and to 
ascertain what they know of it, or are learn- 
ing, and, if they do not know it, to keep them 
faithfully at it." (575,3 f.) Again: “These 
are the most necessary parts which one should 
first learn to repeat word for word, and which 
our children should be accustomed to recite 
daily when they arise in the morning, when 
they sit down to their meals, and when they 
retire at night; and until they repeat them, 
they should be given neither food nor drink." 
(577, 15.). | 

According to the Preface to the Small Cate- 
chism, the teacher is to abide with rigid ex- 
actness by the text which he has once chosen, 
and have the children learn it verbatim. “In 
the first place," says Luther, “let the preacher 
above all be careful to avoid many kinds of 
or various texts and forms of the Ten Com- 
mandments, the Lord's Prayer, the Creed, the 
Sacraments, ete., but choose one form to which 
he adheres, and which he inculcates all the 
time, year after year. For young and simple 
people must be taught by uniform, settled 
texts and forms, otherwise they easily become 
confused when the teacher to-day teaches them 
thus, and in a year some other way, as if he 
wished to make improvements, and thus all 
effort and labor will be lost. Also our blessed 
fathers understood this well; for they all 
used the same form of the Lord's Prayer, the 
Creed, and the Ten Commandments. There- 
fore we, too, should teach the young and 
simple people these parts in such a way as 
. not to change a syllable, or set them forth 
and repeat them one year differently than in 
another. Hence, choose whatever form you 
please, and adhere to it forever. But when 
you preach in the presence of learned and 
intelligent men, you may exhibit your skill, 
and may present these parts in as varied and 
intricate ways and give them as masterly 
turns as you are able. But with the young 
people stick to one fixed, permanent form and 
manner, and teach them, first of all, these 
parts, namely, the Ten Commandments, the 
Creed, the Lord's Prayer, etc. according to 
the text, word for word, so that they, too, 
can repeat it in the same manner after you 
and commit it to memory." (533,7 ff.) Thus 
Luther indeed placed a high value on exact 

memorizing of the Catechism. 
As to the quantity of memorizing, however, 
Luther did not demand more than even the 
least gifted were well able to render. He was 
satisfied if they knew, as a minimum, the text 
of the first three chief parts and the words of 
institution of Baptism and the Lord's Supper. 
(579, 22. 25.) That was certainly not over- 
burdening even a weak memory. Luther was 
right when he declared in his Short Form of 
the Tew Commandments, of 1520: In the three 
chief parts everything *is summed up with 
such brevity and simplicity that no one can 


Bi 


complain or offer the excuse that it is too 
much or too hard for him to remember what 
he must know for his salvation.” (W.7, 204.) 

Self-evidently, it was not Luther’s opinion 
that instruction or memorizing should end 
here. In the Preface to the Small Catechism 
he says: “In the third place, after you have 
thus taught them this Short Catechism, then 
take up the Large Catechism, and give them 
also a richer and fuller knowledge. Here ex- 
plain at length every commandment, petition, 
and part with its various works, uses, bene- 
fits, dangers, and injuries as you find these 
abundantly stated in many books written 
about these matters.” (535, 17.) Then, as Lu- 
ther often repeats, Bible-verses, hymns, and 
Psalms were also to be memorized and ex- 
plained. Nor did he exclude the explanation 
of the Small Catechism from the material for 
memorizing. For this very reason he had 
written the Small Catechism in questions and 
answers, because he wished to have it learned, 
questioned, and recited from memory. “How- 
ever,” says Luther in the Large Catechism, 
*for the common people we are satisfied with 
the three parts, which have remained in 
Christendom from of old." (575, 5.) As far, 
then, as the material for memorizing is con- 
cerned, Luther certainly did not demand more 
than even the least gifted were well able to 
render. 


94. Memorizing to Serve Understanding. 


The second charge, that Luther attached no 
special importanee to the understanding of 
what was memorized, is still more unfounded. 
The fact is that everywhere he was satisfied 
with nothing less than correct understanding. 
Luther was a man of thought, not of mere 
sacred formulas and words. To him instruc- 
tion did not mean mere mechanical memo- 
rizing, but conscious, personal, enduring, and 
applieable spiritual appropriation. Says he: 
“However, it is not enough for them to com- 
prehend and recite these parts according to 
the words only, but the young people should 
also be made to attend the preaching, es- 
pecially during the time which is devoted to 
the Catechism, that they may hear it ex- 
plained, and may learn to understand what 
every part contains, so as to be able to 're- 
cite it as they have heard it, and, when asked, 
may give a correct answer, so that the preach- 
ing may not be without profit and fruit." 
(579, 26.) In the Preface to the Small Cate- 
chism, Luther instructs the preachers: “After 
they [the children] have well learned the text, 
then teach them the sense also, so that they 
know what it means." (535, 14.) Correct 
understanding was everything to Luther. 
Sermons in the churches and catechizations 
at home were all to serve this purpose. 

In the same interest, viz., to enrich the 
brief text of the Catechism and, as it were, 
quicken it with concrete perceptions, Luther 
urged the use of Bible-stories as illustrations. 
For the same reason he added pictures to both 
of his Catechisms. His Prayer-Booklet con- 
tained as its most important part the text 
and explanation of the Catechism and, in ad- 


74 Historical Introductions to the Symbolical Books. | 


dition, the passional booklet, a sort of Bible 
History. To this Luther remarks: “I con- 
sidered it wise to add the ancient passional 
booklet [augmented by Luther] to the Prayer- 
Booklet, chiefly for the sake of the children 
and the unlearned, who are more apt to re- 
member the divine histories if pietures and 
parables are added, than by mere words and 
teaching, as St. Mark testifies, that for the 
sake of the simple Christ, too, preached to 
them only in parables.” (W.10, 2,458.) In- 
deed, Luther left no stone unturned to have 
his instruction understood. On words and 
formulas, merely memorized, but not appro- 
priated intellectually, he placed but little 
value. 

Memorizing, too, was regarded by Luther 
not as an end in itself, but as a means to an 
end. It was to serve the explanation and 
understanding. And its importance in this 
respect was realized by Luther much more 
clearly than by his modern critics. For when 
the text is safely embedded, as it were, in the 
memory, its explanation is facilitated, and the 
process of mental assimilation may proceed all 
the more readily. In this point, too, the 
strictures of modern pedagogs on Luther’s 
Catechism are therefore unwarranted. Where 
Luther’s instructions are followed, the mem- 
ory is not overtaxed, and the understanding 
not neglected. 

The instruction advocated by Luther dif- 
fered fundamentally from the mechanical 
methods of the Middle Ages. He insisted on 
a thorough mental elaboration, by means of 
sermons, explanations, questions and answers, 
of the material memorized, in order to elevate 
it to the plane of knowledge. With Luther 
we meet the questions: “What does this 
mean? What does this signify? Where is 
this written? What does it profit?” He en- 
gages the intellect. The Table of Christian 
Life of the Middle Ages, which “all good 
Christians are in duty bound to have in their 
houses, for themselves, their children, and 
household," is regarded by Cohrs as a sort of 
forerunner of Luther’s Small Catechism. “At 
the same time, however,’ Cohrs adds, “it 
clearly shows the difference between the de- 
mands made by the Church of the Middle 
Ages and the requirements of the Evangelical 
Church; yonder, numerous parts without any 
word of explanation, sacred formulas, which 
many prayed without an inkling of the mean- 
ing; here, the five chief parts, in which the 
emphasis is put on ‘What does this mean?’ ” 
(Herzog, R. 10, 138.) 

It was due to the neglect of Christian teach- 
ing that Christendom had fallen into decay. 
Force on the part of the popes and priests 
and blind submission on the part of the people 
had supplanted instruction and convietion 
from the Word of God. Hence the cure of the 
Church, first of all, called for an instructor 
in Christian fundamentals. And just such 
a eatechist Luther was, who made it his busi- 
ness to teach and convince the people from 
the Bible. Indeed, in his entire work as a 
Reformer, Luther consistently appealed to the 
intellect, as was strikingly demonstrated in 


the turmoil which Carlstadt brought about 
at Wittenberg. Instruction was the secret, 
was the method, of Luther’s Reformation. 
In -the Preface to the Small Catechism he 
says that one cannot and must not force any 
one to believe nor drive any one to partake of 
the Saerament by laws, lest it be turned into 
poison, that is to say, lest the very object of 
the Gospel, which is spontaneous action flow- 
ing from conviction, be defeated. (539, 24; 
535, 13.) 


95. Manuals Preceding Luther's 
Catechism. 


When Luther, in his German Order of Wor- 
ship, sounded the slogan: German services 
with German instruetion in Christian funda: 
mentals! he did not lose sight of the fact 
that this required certain helps for both par- 
ents and preachers. A book was needed that 
would contain not only the text to be memo- 
rized, but also necessary explanations. Ac- 
cordingly, in his German Order of Worship, 
Luther referred to his Prayer-Booklet as a 
help for instruction. However, the Brief. Form 
of the Ten Commandments, ete., incorporated 
in the Prayer-Booklet, was not adapted for 
children and parents, as it was not drawn up 
in questions and answers. To the experienced 
teacher it furnished material in abundance, 
but children and parents had need of à simpler 
book. Hardeland says: “It is certain that 
Luther in 1526 already conceived the ideal 
catechism to be a brief summary of the most 
important knowledge [in questions and an- 
swers], adapted for memorizing and still suf- 
ficiently extensive to make a thorough expla- 
nation possible, at once confessional in its 
tone, and fitted for use in divine service.” 
(Katechismusgedanken 2.) But if Luther in 
1526 had conceived this idea, it was not car 
ried out until three years later. 

However, what Luther said on teaching the 
Catechism by questions and answers, in the 
German Order of Worship, was reprinted re- 
peatedly (probably for the first time at Nuern- 
berg) under the title: “Doctor Martin Lu- 
ther's instruction how to bring the children 
to God's Word and service, which parents and 
guardians are in duty bound to do, 1527.” 
This appeal of Luther also called forth quite 
a number of other explanations of the Cate- 
chism. Among the attempts which appeared 
before Luther's Catechisms were writings of 
Melanchthon, Bugenhagen, Eustasius Kannel, 
John Agricola, Val. Ickelsamer, Hans Gerhart, 
John Toltz, John Bader, Petrus Sehultz, Cas- 
par Graeter, Andr. Althamer, Wenz. Link, 
Conr. Sam, John Brenz, O. Braunfels, Chr. 
Hegendorfer, Caspar Loener, W. Capito, John 
Oecolampad, John Zwick, and others. The 
work of Althamer, the Humanist and so- | 
ealled Reformer of Brandenburg-Ansbach, was. 
the first to bear the title “Catechism.” As. 
yet it has not been ascertained whether, or 
not, Luther was acquainted with these writ- 
ings. Cohrs says: “Probably Luther followed 
this literature with interest, and possibly 
eonsulted some of it; the relationship is no- 
where close enough to exclude chance; still 


VIII. Luther’s Efforts at Restoring Catechetical Instruction. 75 


the frequent allusions must not be overlooked; 
as yet it cannot be simply denied that Luther 
was influenced by these writings.” On the 
other hand, it has been shown what an enor- 
mous influence Luther exercised on that liter- 
ature, especially by Ris Brief Form and his 
Prayer-Booklet. “In fact,” says Cohrs, “Lu- 
ther’s writings can be adduced as the source 
of almost every sentence in most of these books 
of instruction.” (W. 30, 1, 474.) Evidently, 
Luther’s appeal of 1526 had not fallen on 
deaf ears. 


96. Luther’s Catechetical Publications. 


Luther not only stirred up others to bring 
the Catechism back into use, but himself put 
his powerful shoulder to the wheel. From the 
very beginning he was, time and again, occu- 
pied with reading the text of the Catechism 
to the people, and then explaining it in ser- 
mons. From the end of June, 1516, to Easter, 
1517, he preached on the Ten Commandments 
and the Lord’s Prayer. (W. 1, 394; 2, 74; 
9, 122.) In 1518 the explanation of the Ten 
Commandments appeared in print: “Decem 
Praecepta Wittenbergensi Praedicata Populo. 
The Ten Commandments Preached to the 
People of Wittenberg.” (1, 398. 521.) Oeco- 
lampadius praised the work, saying that Lu- 
ther had here “taken the veil from the face 
of Moses.” Sebastian Muenster said: Luther 
explains the Ten Commandments “in such a 
spiritual, Christian, and Evangelical way, that 
its like cannot be found, though many teachers 
have written on the subject.” (1,394.) Agri- 
cola published Luther’s sermons on the Lord’s 
Prayer at the beginning of 1518 with some ad- 
ditions of his own, which fact induced Luther 
to publish them himself. April 5, 1519, his 
Explanation of the Lord’s Prayer in German 
. appeared in print. It was intended for the 
plain people, “not for the learned." (2,81 to 
130.) July 2, 1519, the Humanist Beatus Rhe- 
nanus wrote to Zwingli that he would like 
to see this explanation of the Lord's Prayer 
offered for sale throughout all Switzerland, 
in all cities, markets, villages, and houses. 
Mathesius reports: “At Venice Doctor Mar- 
tin's Lord's Prayer was translated into Italian, 
his name being omitted. And when the man 
saw it from whom the permission to print it 
was obtained, he exclaimed: Blessed are the 
hands that wrote this, blessed the eyes that 
see it, and blessed will be the hearts that be- 
lieve this book and ery to God in such a man- 
ner.” (W. 2,75.) This work passed through 
many editions. In 1520 it appeared in Latin 
and Bohemian, and as late as 1844 in Eng- 
lish. March 13, 1519, Luther wrote to Spala- 
tin: “I am not able to turn the Lord's Prayer 
[Explanation of the Lord’s Prayer in German 
of 1518] into Latin, being busy with so many 
works. Every day at evening I pronounce the 
commandments and the Lord’s Prayer for the 
children and the unlearned, then I preach.” 
(Enders 1, 449.) Thus Luther preached the 
Catechism, and at the same time was engaged 
in publishing it. | 

The Brief Instruction How to Confess, 
printed 1519, was also essentially an explana- 


tion of the Ten Commandments. It is an ex- 
tract from Luther’s Latin work, Instructio pro 
Confessione Peccatorum, published by Spa- 
latin. Luther recast this work and published 
it in March, 1520, entitled: Confitendi Ratio. 
(W. 2, 59.65.) As a late fruit of his Expla- 
nation of the Lord’s Prayer in German there | 
appeared, in 1519, the Brief Form for Under- 
standing and Praying the Lord’s Prayer, 
which explains it in prayers. (6, 11—19.) In 
1519 there appeared also his Short and Good 
Explanation Before Oneself and Behind One- 
self (“vor sich und hinter sich”), a concise ex- 
planation how the seven petitions must be 
understood before oneself (“vor sich”), i. e,, 
being ever referred to God, while many, think- 
ing only of themselves, put and understand 
them behind themselves (“hinter sich’). 
(6, 21. 22.) June, 1520, it was followed by 
the Brief Form of the Ten Commandments, 
the Oreed, the Lord’s Prayer, a combination 
of the revised Brief Explanation of the Ten 
Commandments, of 1518, and the Brief Form 
for Understanding the Lord’s Prayer, of 1519, 
with a newly written explanation of the Creed. 
With few changes Luther embodied it in his 
Prayer-Booklet, which appeared for the first 
time in 1522. Here he calls it a “simple Chris- 
tian form and mirror to know one’s sins, and 
to pray.” The best evidence of the enthusi- 
astic reception of the Prayer-Booklet are the 
early editions which followed hard upon each 
other, and the numerous reprints during the 
first years. (10, 2, 350—409.) In 1525 Lu- 
ther’s sermons on Baptism, Confession, and 
the Lord’s Supper were also received into the 
Prayer-Booklet, and in 1529 the entire Small 
Catechism. 

After his return from the Wartburg, Lu- 
ther resumed his Catechism-labors with in- 
creased energy. March 27 Albert Burer wrote 
to Beatus Rhenanus: “Luther intends to 
nourish the weak, whom Carlstadt and Gabriel 
aroused by their vehement preaching, with 
milk alone until they grow strong. He daily 
preaches the Ten Commandments.” At Wit- 
tenberg special attention was given to the in- 
struction of the young, and regular Catechism- 
sermons were instituted. In the spring of 
1521 Agricola was appointed catechist of the 


City Church, to instruct the young in religion. 


Lent 1522 and 1523, Luther also delivered 
Catechism-sermons, Latin copies of which have 
been preserved. In the same year Bugen- 
hagen was appointed City Pastor, part of his 
duties being to deliver sermons on the Cate- 
chism, some of which have also been pre- 
served. 

Maundy Thursday, 1523, Luther announced 
that instead of the Romish confession, abol- 
ished during the Wittenberg disturbances, 
communicants were to announce for com- 
munion to the pastor and submit to an ex- 
amination in the Catechism. As appears from 
Luther’s Formula Missae of this year, the 
pastor was to convince himself whether they 
were able to recite and explain the words of 
institution by questioning them on what the 
Lord’s Supper is, what it profits, and for what 
purpose they desired to partake of it. (12, 215. 


76 Historical Introductions to the Symbolical Books. 


479.) To enable the people to prepare for 
such examination, Luther (or Bugenhagen, at 
the instance of Luther) published a few short 
questions on the Lord’s Supper, culled from 
one of Luther’s sermons. This examination 
became a permanent institution at Wittenberg. 
In a sermon on the Saerament of 1526, Luther 
says: “Confession, though it serve no other 
purpose, is a suitable means of instructing the 
people and of ascertaining what they believe, 
how they learn to pray, ete.; for else they 
live like brutes. Therefore I have said that 
the Sacrament shall be given to no one except 
he be able to give an account of what he re- 
ceives [in the Sacrament] and why he is going. 
This can best be done in eonfession." (19, 520.) 

Furthermore, on Sundays, after the sermon, 
the Catechism was read to the people, a cus- 
tom which likewise became a fixture in. Wit- 
tenberg. According to a small pamphlet of 
1526, entitled, “What Shall be Read to the 
Common People after the Sermon?" it was the 
text of the five chief parts that was read. 
(Herz., R. 10, 132.). These parts came into the 
hands of the people by means of the Booklet 
for Laymen and Children, of 1525, written 
probably by Bugenhagen. He also reorganized 
the Wittenberg school which the fanaties had 
dissolved; and, self-evidently, there, too, Cate- 
chism instruction was not lacking. In a simi- 
lar way religious instruction of the young was 
begun at other places, as appears, for example, 
from the Opimions on Reformation by Nico- 
laus Hausmann (Zwickau), of 1523 and: 1525. 
Melanchthon’s Instruetions for Visitors (Arti- 
culi, de quibus egerunt per visitatores), drawn 
up in 1527, and used in the visitation of 1528 
and 1529 as the guide by which pastors were 
examined, and pointing out what they should 
be charged to do, provide, above all, for Cate- 
chism-preaching on every Sunday, and give in- 
structions. for such sermons. (€. R. 26, 9. 48.) 

Thus Luther’s strenuous efforts at estab- 
lishing the Catechism were crowned with suc- 
cess. In the Apology of 1530 Melanchthon de- 
clares triumphantly: Among the opponents 
there is no Catechism, although the canons 
require it. Among us the canons are observed, 
for pastors and ministers instruct the chil- 
dren and the young in God’s Word, publicly 
and privately.” (526, 41.) 


97. Immediate Forerunners of Luther’s 
Catechisms. 


Luther’s entire pastoral activity was essen- 
tially of a catechetical nature and naturally 
issued in his two Catechisms, which, more 
than any other of his books, are the result of 
his labor in the congregation. Three writ- 
ings, however, must be regarded as their direct 
precursors, viz., the Short Form of the Ten 
Commandments, the Creed, and the Lord's 
Prayer, of 1520, the Booklet for Laymen and 
Children, of 1525, and the three series of Cate- 
chism-sermons of 1528, delivered in Bugen- 
hagen’s absence. True, they are not yet real 
catechisms, but they paved the way for them. 
The Short Form is a summary and explana- 
tion of the three traditional chief parts. In 
the preface to this work, Luther expresses him- 


self for the first time on the value and the 
coherence of these parts, which he considered 
to be the real kernel of the Catechism. In the 
Short Form he also abandoned the traditional 
division of the Creed rey twelve parts, choos- 
ing, instead, the threefold division of the later 
Small Catechism. In 1522 he embodied the 
Short Form into his Prayer-Booklet, in con- 
sequence of which it was given extended cir- 
culation. It has been called Luther’s first 
catechism, and Luther himself regarded it so; 
for in his German Order of Worship he recom- 
mends its use for catechetical instruction. In 
it are summed up Luther’s catechetical efforts 
since 1516. 

The Booklet for Laymen and Ohildren ap- 
peared at Wittenberg in 1525, at first in Low 
German (Hin Boekeschen vor de leyen unde 
Kinder), but done into High German in the 
same year. Though Bugenhagen is probably 
its author, no doubt, the book was written at 
the suggestion and under the influence of Lu- 
ther, parts of whose earlier explanations it 
contains, and who also, since 1526, made use 
of it in his public services. Besides the three 
traditional parts, it offered for the first time 
also those on Baptism (without the baptismal 
command) and on the Lord’s Supper. The 
wording of the text was practically the same 
as that of Luther’s Enchiridion. Several 
prayers, later found in Luther’s Enchiridion, 
were also added. Hence the Booklet for Lay- 
men and Children is properly considered a 
forerunner of Luther’s Catechisms. “4 

The three series of Catechism-sermons of 
1528 must be considered the last preparatory 
work and immediate source of the explanation 
of the Catechisms. Luther delivered the first 
series May 18 to 30; the second, from Sep- 
tember 14 to 25; the third, from November 30 
to December 19. Each series treats the same 
five chief parts. We have these sermons in 
a transcript which Roerer made from a copy 
(Nachschrift) ; the third series also in a copy 
by a South German. In his Origin of the Cate- 
chism, Buchwald has shown how Luther’s 
Large Catechism grew out of these sermons 
of 1528. In his opinion, Luther, while engaged 
on the Large Catechism, “had those three 
series of sermons before him either in his own 
manuscript or in the form of a copy (Nach- 
schrift).” This explains the extensive agree- 
ment of both, apparent everywhere. | 

Luther himself hints at this relation; for 
said sermons must have been before him when 
he began the Large Catechism with the words: 
“This sermon is designed and undertaken that 
it might be an instruction for children and 
the simple-minded.” (575, 1.) This was also 
Roerer’s view; for he calls the Large Cate- 
chism “Catechism preached by D. M." a title 
found also in the second copy (Nachschrift) 
of the third series: Catechism Preached by 
Doctor Martin Luther. In the conclusion of 
the first edition of the Large Catechism, Lu- 
ther seems to have made use also of his ser- 
mon on Palm Sunday, 1529, and others; and 
in the Short Exhortation to Confession, which 
was appended to the second edition, of the 
sermon of Maundy Thursday, 1529, and others. 


IX. The Small and the Large Catechism of Luther. 


Some historians, however, have expressed the 
opinion that the relationship might here be 
reversed. The substance of the sermon-series 
is essentially that also of the Large Catechism. 
In form the Catechism differs from the ser- 
mons by summing up in each case what is 
contained in the corresponding three sermons, 
and by giving in German what the copies of 
the sermons offer in a mixture of Latin and 
German (principally Latin, especially in the 


_ first series). 


Following is a sample of the German-Latin 
form in which Roerer preserved these ser- 
mons: “Zaehlet mir her illos, qui reliquerunt 
multas divitias, wie reiche Kinder sie gehabt 
haben; du wirst finden, dass ihr Gut zer- 
stoben und zerflogen ist; antequam 3. et 
4. generatio venit, so ist’s dahin. Die Exem- 
pel gelten in allen Historien. Saul 1. fuit 
bonus ete. Er musste ausgerottet werden, ne 
quidem uno puello superstite, quia es musste 
wahr bleiben, quod Deus hic dicit. Sed das 
betreugt uns, dass er ein Jahr oder 20 regiert 
hat, et fuit potens rex; das verdreusst uns, 
ut credamus non esse verum. Sed verba Dei 
non mentiuntur, et exempla ostendunt ete. 
Econtra qui Verbo Dei fidunt, die muessen 
genug haben ete., ut David, qui erat vergeucht 
[verjagt] und verscheucht ut avicula; tamen 
mansit rex. Econtra Saul. Sie fit cum omni- 
bus piis. Ideo nota bene 1. praeceptum, i.e., 
debes ex tota corde fidere Deo et praeterea 
nulli aliae rei, sive sit potestas etc., ut illis 
omnibus utaris, ut sutor subula etc., qui tan- 
tum laborat cum istis suis instrumentis. Sie 
utere bonis et donis; sie sollen dein Abgott 
nicht sein, sed Deus." (30,1,29.) The three 
series of sermons of 1528, therefore, were to 
the explanation of Luther's Catechisms what 


_ the Booklet for Laymen was to the text. 


98. Catechism of Bohemian Brethren. 


The assertion has been made that Luther, 
in his Small Catechism, followed the Chil- 
dren's Questions of the Bohemian Brethren, 
which at that time had been in use for about 
sixty years. This catechism, which was not 
clear in its teaching on the Lord's Supper, 
came to the notice of Luther 1520 in Bohemian 
or Latin, and 1523 in German and Bohemian. 
In his treatise, Concerning the Adoration of 
the Sacrament of the Holy Body of Christ, 
1523, Luther remarks: “A book has been cir- 
culated by your people [the Bohemian Breth- 
ren] in German and Bohemian which aims 
to give Christian instruction to the young. 


77 


Among other things the statement is made 
that [the presence of] Christ in the Sacra- 
ment is not a personal and natural one, and 
that He must not be adored there, which dis- 
quiets us Germans very much. For without 
doubt it is known to you how, through the 
delegates you sent to me, I requested you to 
make this particular article clear in a sepa- 
rate booklet. For by word of mouth I heard 
them confess that you hold unanimously that 
Christ is truly in the Sacrament with His 
flesh and blood as it was born of Mary and 
hung on the cross, as we Germans believe. 
That booklet has now been sent to me by 
Mr. Luca in Latin. Still, in this article it 
has not yet been made as pure and clear as 
I should like to have seen it. Hence I did 
not have it translated into German nor printed 
as I promised, fearing I might not render the 
obseure words correctly, and thus fail to give 
your meaning correctly. For it may be re- 
garded as a piece of good luck if one has hit 
upon an exact translation, even if the passage 
is very clear and certain, as I daily experi- 
ence in the translations I am making. Now, 
that this matter may come to an end, and that 
the offense of the German booklet which you 
have published may be removed, I shall pre- 
sent to you and everybody, as plainly and as 
elearly as I am able to do, this article as we 
Germans believe it, and as one ought to be- 
lieve according to the Gospel. There you may 
see whether I have stated correctly what you 
believe or how much we differ from one an- 
other. Perhaps my German language will be 
clearer to you than your German and Latin 
is to me.” (11, 431.) Luther, then, was 
familiar with the catechism of the Bohemians, 
which contained, besides the chief parts of the 
ancient Church, also the doctrine of the Sacra- 
ments. This, therefore, may have suggested 
to him the idea of publishing a small book 
for children with questions and answers, which 
would also contain the parts of Baptism and 
the Lord’s Supper. Such at least is the opin- 
ion of Cohrs, Kolde, Koestlin, Kawerau, and 
Albrecht. (W. 30, 1, 466.) But we have no 
sure knowledge of this. At any rate, it is not 
likely that it was the book of the Bohemian 
Brethren which prompted Luther to embody 
the Sacraments in his Catechism. The further 
assertion of Ehrenfeuchter, Moenckeberg, et al., 
that Luther in his Table of Duties followed 
the Bohemian Brethren, is incorrect, since the 
Table of Duties appeared much later in their 
catechism. 


IX. The Small and the Large Catechism of Luther. 


99. Luther Beginning Work on 
Catechisms. 


Luther first mentioned the plan of publish- 
ing a catechism in a letter of February 2, 
1525, to Nicolaus Hausmann. He informs 
him: “Jonas and Eisleben [Agricola] have 
been instructed to prepare a catechism for 
children. I am devoting myself to the Postil 
[last part of the Winter Postil] and to 


Ba" 


Deuteronomy, where I have sufficient work 
for the present.” (Enders, 5, 115.) In a let- 
ter of March 26, 1525, also to Hausmann, Lu- 
ther repeats: “The Catechism, as I have writ- 
ten before, has been given to its authors, ist 
seinen Verfassern aufgetragen worden.” (144.) 
However, when Jonas and Agricola (who soon 
moved from Wittenberg to Eisleben) failed, 
Luther resolved to undertake the work him- 


E 8 Historical Introductions to the Symbolieal Books. 


self, which, aecording to his letter of Febru- 
ary.2, he had declined merely for the reason 
that he was already sufficiently burdened. 
The execution of his plan, however, was de- 
ferred. September 27, 1525, he wrote to Haus- 
mann: “I am postponing the Catechism, as 
I would like to finish everything at one time 
in one work." (246.) The same letter shows 
what Luther meant. For here he speaks of 
the reformation of the parishes and of the 
introduction. of uniform ceremonies.  Evi- 
dently, then, he at that time desired to pub- 
lish the Catechism together with a visitation 
tract, such as Melanchthon wrote in 1527. 
Besides, his Prayer-Booklet, containing the 
“Brief Form,” as well as the Booklet for Lay- 
men and Children, offered a temporary sub- 
stitute for the contemplated Catechism. The 
deplorable conditions, however, which the 
Saxon visitation brought to light would not 
permit him to tarry any longer. “The de- 
plorable, miserable condition,” says Luther in 
the Preface to his Small Catechism, “which 
I discovered lately when I, too, was a visitor, 
has forced and. urged me to prepare this Cate- 
chism, or Christian doctrine, in this small, 
plain, simple form." (553,1.) Thus the Small 
Catechism sprang, as it were, directly from 
the compassion Luther felt for the churches 
on account of the sad state of destitution to 
which they had been brought, and which he 
felt so keenly during the visitation. However, 
Luther's statements in the Germam Order of 
Worship. concerning the catechetical | pro- 


cedure in question and answer quoted above 


show that the thought of such a Catechism 
did not first occur to him at this time. Still 
it was the visitation that added the decisive 
impulse to put the idea into immediate exe- 
cution. Besides, it was a time in which Lu- 
ther was entirely engrossed in the Catechism, 
having preached in 1528 on the five chief parts 
no less than three times. Thus the harvest 
was at hand. In January, 1529, according to 
his own letters, Luther was engaged in this 
work, having probably begun about the close 
of 1528. He was able to make rapid progress, 
since ample material was at his command. 
The old moot question which: of the two 
Catechisms appeared first was decided when 
Buchwald discovered the Stephan Roth let- 
ters, which show that. the Small Catechism 
appeared in chart form in January and March, 
1529, while the first Wittenberg book edition 
appeared in May, after the Large. Catechism 
had meanwhile come off the press in April. 
From the fact that Luther simply called his 
Large Catechism “German Catechism” one 
may infer that he began work on this first, 
and that, when writing the title, he had not 
yet begun the Small Catechism nor planned 
it definitely; but not, that Luther completed 
the Large Catechism first. On the other hand, 
from the title “Small Catechism” one can only 
infer that Luther, when he wrote thus, had 
already begun to write, and was working on, 
the Large Catechism, but not, that the Small 
Catechism appeared later than the Large. 
Albrecht: “One may certainly speak of a 
small book before the appearance of a large 


book of similar kind, if the latter has been 
definitely planned, worked out at the same 
time, and is almost completed.” (W. 30, 1, 
569.) 


100. Tables Published First. 


January 15, 1529, Luther wrote to Martin 
Goerlitz: “Modo in parando catechismo pro 
rudibus pagams versor. I am now busy pre- 
paring the Catechism for the ignorant 
heathen” (not “peasants,” for in his German 
Order of Worship, Luther says: “Catechism 
is an instruction by means of which heathen 
who desire to become Christians are taught"). 
It was formerly asserted that the expression 
“pro rudibus paganis" showed that Luther 
here meant the Small Catechism. Appealing 
to the statement in the Preface to the Large 
Catechism: “This sermon is designed and 
undertaken that it might be an instruction for 
children and the simple-minded," Koellner was 
the first one to assert that Luther's phrase of 
January 15 referred to the Large Catechism. 
In this he was followed by Cohrs, Enders, and 
others. (Enders, 7, 44.) However, according to 
the usage of the word catechism described 
above, the statement quoted does not preclude 
that Luther, when writing thus, was engaged 
on both Catechisms. And such indeed was 
the ease. For on January 20, 1529, Roerer, 
the: Wittenberg. proofreader, wrote to Roth: 
"Nothing new has appeared. I believe that 
the Catechism as preached by D. M, for the 
unlettered and simple will be published for 
the coming Frankfurt mass. Yet, while writ- 
ing this, I glance at the wall of my dwelling, 
and fixed to the wall I behold tables embracing 
in shortest and simplest form Luther's Cate- 
chism for children and the household, and 
forthwith I send them to you as a sample, so 
that by the same messenger they may be 
brought to you immediately. Jam novi nihil 
in lucem. prodiit ; ad mundinas credo Franco- 
furdenses futuras Catechismus per D. M. prae- 
dicatus pro rudibus et simplicibus edetur. Hoc 
vero scribens inspicio parietem, aestuarioli mei, 
affiwas pariete video tabulas complectentes bre- 
vissime simul et crasse catechismum Lutheri 
pro pueris et familia, statim mitto pro exem- 
plari, ut eodem tabellario iam ad. te perfe- 
rantur." (W. 30, 1, 428; Enders, 7, 44.) - 

This letter of January 20 is the first time 
that both of Luther’s Catechisms are men- 
tioned together and distinguished from each 
other. By catechism Roerer means the text 
of the five chief parts which Luther put at 
the head of his Large Catechism. “Catechis- 
mus per D. M. praedicatus” designates the ex- 


planation of this text as comprised in Luther’s 


three series of sermons of 1528 and summed 

up in the Large Catechism. From this | 
preached and later on so-called Large Cate- 
chism, which appeared in April, entitled “Ger- 
man Catechism,” Roerer distinguishes “tables, 
summing up Luther’s Catechism in shortest 
and simplest form for children and the house- 
hold.” He means the series of charts contain- 
ing the first three chief parts,-which Luther 
considered the Catechism par excellence. And 
at the time when Roerer spoke of the pro- 


IX. The Small and the Large Catechism of Luther. 79 


spective publication of the Large Catechism 
for the Frankfurt mass, these tables were 
already hanging on his wall. 

Albrecht comments: “For the moment 
Roerer had not remembered the very interest- 
ing novelty, which had already appeared in 
the first tables of the later so-called Small 
Catechism. However, a glance at the wall of 
his room reminded him of it. And from a let- 
ter of his dated March 16 we must infer that 
they were the three charts containing the Ten 
Commandments, the Creed, and the Lord’s 
Prayer with Luther’s explanation. These he 
calls ‘tables which in shortest and simplest 
form embrace Luther’s Catechism for the chil- 
dren and the household.’ Thus he wrote in 
view of the superscription: ‘As the head of 
the family should teach them in a simple way 
to his household,’ without implying a differ- 
ence between the expression pro pueris et 
familia and the preceding pro rudibus et sim- 
plicibus, since the former are included in the 
latter. The difference between the two works 
is rather indicated by the words brevissime 
simul et crasse. But at the same time their 
inner connection is asserted, for by sending 
the tables pro exemplari, he characterizes 
them as a model or sample of Luther’s man- 
ner of treating the Catechism. They are the 
eatechismus Lutheri, that is, the aforemen- 
tioned catechismus per D. M. praedicatus in 
its shortest form and draft (conceived as an 
extract of the sermons or of the Large Cate- 
chism). He thought that this sample would 
indicate what was to be expected from the 
forthcoming larger work.” (W. 30, 1, 429.) 

When, therefore, Luther wrote on Janu- 
ary 15: “Modo in parando catechismo pro 
rudibus paganis versor,” he was engaged on 
both Catechisms, and had proceeded far enough 
‘to enable him to send the first tables of the 
Small Catechism to the printer. Buchwald 
remarks regarding the letter of January 20 
that Roerer probably had just received the 
tables from the press. However, Roerer’s let- 
ter to Roth of February 12, 1529, shows that 
already about a month ago he had sent the 
“tables of the Catechism” (evidently the same 
to which he referred January 20) to Spalatin. 
Accordingly, these tables were forwarded 
about January 12. The following remark in 
the Church Order for Schoenewald in the dis- 
trict of Schweinitz: “First to pronounce for 
the people the Ten Commandments, the Creed, 
and the Lord’s Prayer, thereupon to explain 
them in the most simple way, as published 
[each] on a printed table,” takes us back still 
a few days more. For the visitation in the 
district. of Schweinitz, in which Luther took 
part, was held January 7 to 9, the time from 
which also the Schoenewald Church Order 
dates. At this visitation, therefore, even prior 
to January 7, Luther himself distributed the 
first series of tables, comprising the first three 
chief parts, of his Small Catechism. Cohrs 
opines that Luther sent this series to the 
printer about Christmas 1528 at the latest. 
However, it does not appear why the printing 
should have consumed three to four weeks. 
Seb. Froeschel, however, is mistaken when he 
declares in his book on the Priesthood of 


4 


Christ, 1565, that, at a table conversation of 
1528, Luther had advised Hans Metsch con- 
stantly to have with him a good small cate- 
chism, such as the one he had written. Knaake 
surmises that 1528 is a misprint; it should 
be 1538. (W. 30, 1, 430 f.) 


101. Completion of Catechisms Delayed. 


It was almost two months after the first 
table-series had appeared before the second 
was published. This delay is accounted for 
by Luther’s illness and his being burdened 
with other work, especially with his book 
against the Turk. March 3 he wrote to Haus- 
mann: “By reason of Satan’s afflictions I am 
almost constantly compelled to be a sick well 
man (als Gesunder krank zw sein); hence 
I am much hindered in writing and other 
work.” (Enders, 7,61.) However, in the same 
letter Luther informed his impatiently wait- 
ing friend: “The Catechism is not completed, 
my dear Hausmann, but it will be completed 
shortly.” Enders remarks that this refers to 
the Large Catechism. However, it harmonizes 
best with Luther’s usage and with the facts 
if the words are understood as referring to 
both Catechisms. “Shortly,” Luther had writ- 
ten; and on March 16 Roerer, according to 
his letter of this date, forwarded “the tables 
of Confession, the German Litany, the tables 
of the Sacrament of Baptism and of the blood 
of Christ. | Roerer calls them a novelty, 
recens egcussa, recently printed, from which 
it appears that the tabulae catechismum Lu- 
theri brevissime simul et crasse complectentes, 
to which he referred on January 20, did not 
eontain the Sacraments. Thus, then, the five 
chief parts, Decalog, Creed, Lord's Prayer, 
Baptism, and Lord's Supper, were completed 
by March 16, 1529. Buchwald and Cohrs sur- 
mise, but without further ground for their 
assumption, that the table with the Benedicite 
and the Gratias was issued together with the 
first series in January. At the latest, how- 
ever, the prayers appeared with the second 
series. For March 7, 1529, Levin Metzsch 
wrote to Roth, evidently referring to Luther’s 
tables: “I am herewith also sending to you 
the Benedicite and the Gratias, also the Morn- 
ing and Evening Prayers, together with the 
Vice of Drunkenness.” (W. 30, 1, 432,) The 
exact time when Luther composed the Table 
of Duties is not known. And the first evi- 
dence we have of the Small Catechism’s ap- 
pearing in book form is Roerer’s letter of 
May 16, 1529, saying that he is sending two 
copies of the Small Catechism, the price of 
which, together with other books, is two 
groschen. (432.) The necessary data are lack- 
ing to determine how long Luther’s manu- 
script was ready before it was printed, and 
before the printed copies were distributed. 

As to the Large Catechism, it was not com- 
pleted when the second table series appeared 
in March. In a letter, the date of which must 
probably be fixed about the end of March, 
Roerer says: “The Turk is not yet entirely 
struck off, neither the Catechism.” April 23, 
however, the Large Catechism. was on. the 
market, for on this day Roerer wrote: “I am 


80 Historical Introductions to the Symbolical Books. 


sending three copies of the Catechism.” It 
was the Large Catechism; for the price of 
each copy was two groschen, whereas on 
May 16, 1529, Roerer had sent two copies of 
the Small Catechism and other books for two 
groschen. (432.) The Large Catechism prob- 
ably had appeared several weeks before 
April 23. Albrecht: - “Even if all [of Lu- 
ther’s] sermons from Palm Sunday to Maundy 
Thursday, 1529, are considered preliminary 
works, according to which the last paragraphs 
of the Large Catechism were elaborated, we 
can assume that its appearance in the begin- 
ning or the first half of April, 1529, was pos- 
sible. To be sure, the printing must then 
have been advanced so far before Holy Week 
that the rest could be finished speedily on the 
basis of the manuscript delivered immediately 
after the sermons of Monday and Maundy 
Thursday had been preached. | 

This theory fits in with the facts that John 
Lonicer of Marburg had already completed his 
Latin translation on May 15, 1529 (although, 
according to the title-page, it first appeared in 
September), and that Roerer in a letter of 
April 23 merely mentions the Large Catechism 
in passing, without designating it as an im- 
portant novelty. Stephen Roth, the recipient 
of the letter, spent- some time at Wittenberg 
during April, and probably purchased his first 
copy there; so Roerer refers to copies which 
were ordered subsequently. (482.) 

While thus the Small Catechism in chart 
form was completed and published before the 
Large Catechism, the former succeeded the 
latter in book form. However, though com- 
pleted after the Small Catechism, it can be 
shown that the beginning and perhaps even 
part of the printing of the Large Catechism 
dates back to 1528, thus preceding in this re- 
spect even the Charts of January 9. If the 
short Preface to the Large Catechism, as well 
as the exhortation at the beginning: “Let the 
young people also come to the preaching, that 
they hear it explained and learn to under- 
stand it,” ete. had been written after the 
9th of January, Luther would probably have 
mentioned the Tables, just as he refers to the 
Large Catechism in the Preface to the Small 
Catechism, which was written about the end 
of April or the beginning of May. (535, 17.) 
Since, however, Luther makes no such indi- 
cation, these paragraphs of the Large Cate- 
chism were, no doubt, composed before Jan- 
uary, 1529. (574, 1; 578, 26.) The same infer- 
ence may be drawn from the fact that, in the 
explanation of the First Commandment, the 
wording of the conclusion of the Ten Com- 
mandments shows a number of variations from 
its wording in the Small Catechism, whereas 
its wording at the close of the explanation of 
the commandments is in conformity with it. 
(588, 30; 672, 320.) 


102. Similarity and Purpose of 
Catechisms. 


As great as is the dissimilarity between Lu- 
ther’s two Catechisms, on the one hand, so 
great, on the other, is the similarity. If one 
did not know that the Large Catechism was 
begun before the Small, and that both origi- 


nated in the sermons of 1528, he might either 
view the Large Catechism as a subsequent ex- 
pansion of the Small, or the latter as a sum- 
mary of the former. Yet neither the one nor 
the other is the case. If the Large Catechism 
influenced the Small, so also the latter the 
former. Albrecht says: “It is more probable 
that the Small Catechism influenced the Large 
Catechism than vice versa.” (W. 30, 1, 558.) 
At all events, the second table-series could not 
have been extracted from the Large Catechism 
as such, since the latter was only completed 
after March 25, whereas these tables were pub- 
lished already on March 16. The Small Cate- 
chism has been characterized as “a small 
basketful of ripe fruit gathered from that 
tree” [the Large Catechism]. In substance 
that is true, since both originate from the 
same source, the sermons of 1528. Already 
Roerer calls attention to this similarity, when, 
in the aforementioned letter, he designates the 
Large Catechism as “Oatechismus per D. M. 
praedicatus,’ and then describes the Small 
Catechism as “tabulae complectentes brevis- 
sime simul et crasse catechismum Lutheri pro 
pueris et familia.” Both treat of the same 
five chief parts; the explanation of both pre- 
supposes the knowledge of the text of these 
parts; both owe their origin to the doctrinal 
ignorance, uncovered particularly in the Saxon 
visitation; and the purpose of both is the in- 
struction of the plain people and the young. 
Indeed, it was not for scholars, but for the 
people that Luther lived, labored, and con- 
tended. “For,” says he in his German Mass, 
“the paramount thing is to teach and lead the 
people.” (W. 19, 97.) 

Above all, Luther endeavored to acquaint 
the “dear youth” with the saving truths, not 
merely for their own sakes, but in the interest 
of future generations as well. He desired to 
make them mature Christians, able to confess 
their faith and to impart instruction to their 
children later on. In particular, the two Cate- 
chisms were to serve the purpose of properly 
preparing the children and the unlearned for 
the Holy Eucharist, as appears from the 
Preface to the Small Catechism and from 
the last paragraphs of the Large (536, 21 ff.; 
760, 39 ff.) ; for both end in admonitions dili- 
gently to partake of the Lord's Supper. The 
Sacrament of the Altar, in Luther's estima- 
tion, is the goal of all catechetical instruc- 
tion. For this reason he added to the ancient 
chief parts those of Baptism, Confession, and 
the Lord's Supper. 

Accordingly, both Catechisms, though in 
various respects, are intended for all: people, 
youth, parents, preachers, and teachers. It is 
not correct to say that Luther wrote his Large 
Catechism only for scholars, and the other 
only for the unlearned. He desired to instruct 
all, and, at the same time, enable parents and 
pastors to teach. According to Luther, it is 
the duty of every Christian to learn con- 
stantly, in order also to be able to teach others 
in turn. lf any one, said he, really no longer 
needed the Catechism for himself, he should 
study it nevertheless for the sake of the igno- 
rant. Nor did Luther exempt himself from 
such study. In the Long Preface to the Large 


IX. The Small and the Large Catechism of Luther. 


Catechism we read: “But for myself I say 
this: I am also a doctor and preacher, yea, 
as learned and experienced as all those may 
be who have such presumption and security; 
yet I do as a child who is being taught the 
Catechism, and every morning, and whenever 
I have time, I read and say, word for word, 
the Ten Commandments, the Creed, the Lord’s 
Prayer, the Psalms, ete. And I must still 


read and study daily, and yet I cannot master 


it as I wish, but must remain a child and 
pupil of the Catechism, and am glad so to re- 
main." (569, 7.) 

April 18, 1530, Luther repeated this in a 
sermon as follows: “Whoever is able to read, 
let him, in the morning, take a psalm or some 
other chapter in the Bible and study it for 
a while. For that is what I do. When I rise 
in the morning, I pray the Ten Command- 
ments, the Creed, the Lord’s Prayer, and also 
a psalm with the children. I do so because 
I wish to remain familiar with it, and not 
have it overgrown with mildew, so that 
I know it.” (W. 32, 65.) In a sermon of 
November 27, of the same year, Luther warns: 
“Beware lest you become presumptuous, as 
though, because you have heard it often, you 
knew enough of the Catechism. For this 
knowledge ever desires us to be its students. 
We shall never finish learning it, since it does 
not consist in speech, but in life. . . . For 
I also, D. M., doctor and preacher, am com- 
pelled day by day to pray and to recite the 
words of the Decalog, the Symbol, and the 
Lord's Prayer as children are wont to do. 
Hence you need not be ashamed; for much 
fruit will result." (209.) 


108. Particular Purpose of Large 
Catechism. 


In his sermons of 1529 Luther declared re- 
peatedly that his purpose was to instruct the 
plain people and the children in those things 
which he regarded as the minimum every 
Christian ought to know. (30, 1, 2. 27. 57.) 
And he did not abandon this purpose when 
he condensed his sermons into the Large Cate- 
chism. Accordingly, he begins it with the 
words: “This sermon is designed and under- 
taken that it might be an instruction for 
children and the simple-minded.” (575, 1.) 


_ Again: “For the reason why we exercise such 


diligence in preaching the Catechism so often 


is that it may be inculcated on our youth, not 


E 


. in a high and subtile manner, but briefly and 


with the greatest simplicity, so as to enter 
the mind readily and be fixed in the memory." 


—.(581, 27.) Hence Roerer also characterized 


the Large Catechism as "Catechismus per 
D. M. praedicatus pro rudibus et simplicibus." 
Many expressions of the Large Catechism also 
point to the fact that everything was here in- 


_ tended for the young and the common people. 


For example: “All this I say that it may be 
well impressed upon the young." (621, 140.) 
“But now for young scholars let it suffice 
to indicate the most necessary points.” 
(681, 12.) “But to explain all these single 
points separately belongs not to brief sermons 


for children, but rather to the ampler ser- 


Concordia Triglotta. 


81 


mons that extend throughout the entire year." 
(687, 32.) Thus Luther aimed to serve the 
people and the children also by his Large 
Catechism. Not, indeed, that it was to be 
given into the hands of the children (the 
Small Catechism served that purpose), but 
that preachers, teachers, and parents were to 
use it with a view to teaching them by ex- 
ample how to expound the articles of the 
Christian doctrine for the simple-minded. 

In partieular, the Large Catechism was to 
enable the less educated pastors in the villages 
and in the country to do justice to their sacred 
duty. The instructions of the visitors called 
for regular Catechism-sermons. For this pur- 
pose Luther sought to furnish the preachers 
with material. From the Large Catechism 
they were to learn how to deliver simple, 
plain sermons on the five chief parts. In the 
longer Preface Luther therefore directs his 
admonition “to all Christians, but especially 
to all pastors and preachers, that they should 
daily exercise themselves in the Catechism, 
which is a short summary and epitome of the 
entire Holy Scriptures, and that they may 
always teach the same." And why? Luther 
explains: “We have no slight reasons for 
treating the Catechism so constantly, and for 
both desiring and beseeching others to teach 
it, since we see to our sorrow that many 
pastors and preachers are very negligent in 
this, and slight both their office and this 
teaching; some from great and high art, but 
others from sheer laziness and care for their 
paunches," ete. (567.) 

Ministers, according to Luther, were to 
study the Catechism for their own instruction 
and edification as well as in the interest of 
their office. Hence he concludes his Preface, 
saying: “Therefore I again implore all Chris- 
tians, especially pastors and preachers, not to 
be doctors too soon, and imagine that they 
know everything (for imagination and cloth 
unshrunk fall far short of the measure), but 
that they daily exercise themselves well in 
these studies and constantly treat them; 


moreover, that they guard with all care and 


diligence against the poisonous infection of 
such security and vain imagination, but 
steadily keep on reading, teaching, learning, 
pondering, and meditating, and do not cease 
until they have made a test and are sure 
that they have taught the devil to death, and 
have become more learned than God Himself 
and all His saints.” (573,19; 534, 17.) 

From the Large Catechism, therefore, pas- 
tors were to learn how to preach the funda- 
mental Christian truths. “To be sure,” says 
Albrecht, “Luther did not make it as easy for 
the pastors as was later done by Osiander and 
Sleupner in the Nuernberg Children’s Ser- 
mons, where the individual sermons are ex- 
actly marked off, the form of address to the 
children is retained, and, in each instance, 
a short explanation, to be memorized, is added 
to the longer explanation.” (W. 30, 1, 478.)— 
That it was Luther’s purpose to have his 
Large Catechism serve also parents appears 
from the instructions at the beginning and the 
end of it. (574,17; 772, 87.) 

f 


Dro ER HUB: Re ane IE 
a prec Ren AN 
ET N SSR a Ne n 

: a a FF 
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89 Historical Introductions to the Symbolical Books. 


104. Special Purpose of Small Catechism. 


The Large Catechism was to serve all; the 
same applies to the Small Catechism. But 
above all it was to be placed into the hands 
of the children, who were to use and to memo- 
rize it at home, and to bring it with them for 
instruetion in the church. Buchwald and 
Cohrs surmise that Luther published the sec- 
ond table series during Lent with special ref- 
erence to "grown people." However, Luther 
was accustomed to direct his admonition to 
partake of the Lord's Supper diligently also 
to children, and that, too, to children of com- 
paratively tender years. In his sermon of 
March 25, 1529, he says: “This exhortation 
ought not only to move us older ones, but also 
the young and the children. Therefore you 
parents ought to instruct and educate them 
in the doctrine of the Lord: the Decalog, the 
Creed, the Prayer, and the Sacraments. Such 
children ought also to be admitted to the 
Table that they may be partakers” [of the 
Lord's Supper]. (W. 30, 1,233.) In his ser- 
mon of December 19, 1528, we read: ‘Hence, 
you parents and heads of families, invite your 
subordinates to this Sacrament; and we shall 
demand an account of you if you neglect it. 
If you will not go yourselves, let the young 
go; we are much concerned about them. 
When they come, we shall learn, by examin- 
ing them, how you instruct them in the Word 
as prescribed. Hence, do come more frequently 
to the Sacrament, and also admonish your 
children to do so when they have reached the 
age of discretion. For in this way we want to 
learn who are Christians, and. who not. If 
you will not do so, we shall speak to you on 
the subject. For even though you older people 
insist an going to the devil, we shall still in- 
quire about your children. Necessity: be- 
cause sin, the devil, and death are ever 
present. Benefit: because the remission of 
sins and the Holy Spirit are received.” (121 f.) 
The tender age at which the young were held 
to partake of the Lord’s Supper appears from 
Bugenhagen’s preface to the Danish edition of 
the Enchiridion of 1538, where he says “that, 
after this confession is made, also the little 
children of about eight years or less should 
be admitted to the table of Him who says: 
‘Suffer the little children to come unto Me.’ ” 
(433.) The conjecture, therefore, that the 
tables of Confession and the Sacraments were 
not intended for children, -but specifically for 
adults, is without foundation. In all its parts 
the Small Catechism was intended to serve the 
children. 

When the first table appeared, it bore the 
superscription: “The Ten Commandments, as 
the head of the family should teach them in 
a simple way to his household.” Similar to 
this were the titles of the remaining charts. 
And these superscriptions were permitted to 
stand when Luther published the Enchiridion 
in book form. The book edition, therefore, as 
well as the chart edition, was to render ser- 
vices also to parents, who were to take upon 
themselves a large part of the work in teach- 
ing the young. But how were they to do it, 


in view of the fact that many of them did not 
know the Catechism themselves? This had 
occurred also to Luther. He realized that, 
besides the Large Catechism, parents were in 
need of a text-book containing questions and 
answers, adapted for catechizing the children 
on the meaning of each part of the Catechism. 
This, too, was the reason why the Small Cate- 
chism was rapidly completed before the Large, 
which had been begun first. Luther intended 
parents to use it, first of all for their own in- 
struction and edification, but also for the pur- 
pose of enabling them to discharge their nga 
by their children and household. 


105. Small Catechism lntenddd Also for 
Pastors. 


That Luther intended his Small Catechism 
as a help also for pastors was, in so many 
words, stated on the title-page of the first 
book edition. For, surprising as it may seem, 
here he mentions neither the parents nor the . 
children, but solely the “ordinary pastors and 
preachers.” The Preface also is addressed to 
"all faithful, pious pastors and preachers," 
and it shows in detail how they were to make. 
use of the book.  Evidently, then, the book 
edition was intended to render special services 
also to: preachers. The reason, however, was 
not, as has been surmised, because it embodied 
the booklet on Marriage (the booklet on Bap- 
tism. was added in the second edition); for 
the Preface, which is addressed to the preach- 
ers, does not even mention it. The pastors, 
moreover, were especially designated on the 
title-page as the recipients of the Enchiridion, 
inasmuch as they were to employ it in their 
religious instruction and eatechetieal sermons, 
in order to imbue the young with its contents. 
The expression “ordinary pastors and preach- 
ers” referred primarily to the plain preachers 
in the villages, where no properly regulated 
school system existed, and where, at best, the 
sexton might assist the pastor in seeing to it 
that the Catechism was memorized. Albrecht: 
“When Luther prepared both Catechisms at 
the same time and with reference to each 
other, he evidently desired their simultaneous 
use, especially on the part of the plain pas- 
tors, who in the Small Catechism possessed 
the leading thoughts which were to be memo- 
rized, and in the Large Catechism their clear 
and popular explanation." (W. 30, 1, 548.) 

Luther’s intention was to make the Small 
Catechism the basis. of instruction in the 
church as well as in the homes; for uniform 
instruction was required to insure results. 
Having, therefore, placed the Catechism into 
the hands of the parents, Luther could but 
urge that it be introduced in the churches, 
too. He also showed them how to use it. On 
June 11, 1529, for instance, he expounded the 
First Article after he had read the text and 
the explanation of the Small Catechism. (549.) 
This the pastors were to imitate, a plan which 
was also carried out. The charts were sus- 
pended in the churches; the people and chil- 
dren were wont to bring the book edition with 
them to church; the preachers read the text, 


IX. The Small and the Large Catechism of Luther. 


expounded it, and had it recited. The Schoene- 
wald Church Order prescribed that the pastor 
“first pronounce for the people” the text of 
the chief parts, and then expound it as on 
Luther’s charts. (549.) 


106. A Book Also for Schools and 
Teachers. 


When planning and writing his Small Cate- 
chism, Luther self-evidently did not overlook 
the schools and the schoolteachers. The first 
booklet of the charts for the Latin schools 
of the Middle Ages contained the abe; the 
second, the first reading-material, viz., the 
Paternoster, Ave Maria, and the Credo; the 
third, the Benedicite, Gratias, and similar 
prayers. Albrecht writes: “We may surmise 
that Luther, when composing the German 
tables and combining them in a book, had in 
mind the old chart-booklets. This view is 
supported by the fact that in it he embodied 
the prayers, the Benedicite and Gratias, and 
probably also by the title Enchiridion, which, 
besides the titles ‘Handbooklet’ or ‘The Chil- 
dren’s Handbooklet’ was applied to such ele- 
mentary books.” (W. 30, 1, 546.) In the In- 
struction for the Visitors we read: “A certain 
day, either Saturday or Wednesday, shall be 
set aside for imparting to the children Chris- 
tian instruction. . Hereupon the school- 


- teacher shall simply and correctly expound at 


wr c 


w- CI 


|. pretation. 


"OMM 


4 
77. 5.) 


. one time the Lord's Prayer, at another the 


Creed, at another the Ten Commandments, etc.” 
(W. 26,238.) In these schools Luther's Small 
Catechism served as text-book. From 1529 
until the beginning of the eighteenth century 
Sauermann’s Latin translation (Parvus Cate- 
chismus pro Pueris in Schola) was employed 
in the Latin schools of Saxony. In the Ger- 


. man schools the German Enchiridion was used 


as the First Reader. Hence, the Marburg re- 
print of the first Wittenberg edition of the 
Catechism begins with the alphabet, and makes 
it a point to mention this fact on its title- 
page. 

Down to the present day no other book has 
become and remained a schoolbook for re- 
ligious instruction to such an extent as Lu- 
ther’s Small Catechism. And rightly so; for 
even Bible History must be regarded as sub- 
ordinate to it. The assertion of modern edu- 


cators that instruction in Bible History must 


precede instruction in Luther’s Catechism 
rests on the false assumption that Luther’s 
Catechism teaches doctrines only. But the 
truth is that it contains all the essential facts 


of salvation as well, though in briefest form, 


as appears particularly from the Second 
Article, which enumerates historical facts 
only. The Small Catechism is “the Laymen’s 


- Bible, der Laien Biblia,” as Luther called it in 


Luther’s Enchiridion presents both 
The picture for which the Small 


i the facts of salvation and their divine inter- 


— Catechism furnishes the frame is Christ, the 
historical Christ, as glorified by the Holy 


Spirit, particularly in the writings of the 


: Apostle Paul. In the Lutheran Church the 


83 


Small Catechism, therefore, deserves to be and 
always to remain what it became from the 
first moment of its publieation: the book of 
religious instruction for home, school, and 
church; for parents, children, teachers, and 
preachers, just as Luther had planned and de- 
sired. 


107. Titles of Large Catechism. 


“Deutsch Katechismus, German Catechism,” 
was the title under which the Large Cate- 
chism first appeared, and which Luther never 
changed. In the Preface to the Small Cate- 
chism he used the expression “Large Cate- 
chism,” having in mind his own Catechism, 
though not exclusively, as the context shows. 
(534, 17.) Yet this was the natural title, 
since the shorter Catechism was from the be- 
ginning known as the “Small Catechism.” 
And before long it was universally in vogue. 
The Church Order for Brueck, of 1530, desig- 
nates the Large Catechism as “the Long Cate- 
chism.” In the catalog of his writings of 
1533, which Luther prefaced, but did not 
compile, it is called “Large Catechism, Cate- 
chismus Gross.” Likewise in the Corpus 
Doctrinae Pomeranicum. The Articles of the 
Visitors in Meiszen, 1533, first employed the 
designation “The Large and Small Cate- 
chisms.” The Church Order for Gera of the 
same year also distinguishes: “The Large 
Catechism and the Small Catechism.” The 
Eisfeld Order of 1554 distinguishes: ‘The 
Small Catechism of Luther” and “The Large 
Catechism of Luther.” In his treatise on the 
Large Catechism of 1541, Spangenberg first 
employed the new form asa title: “The Large 
Catechism and Children’s Instruction of Dr. M. 
Luther.” 

The title of the Low German edition of 1541 
runs: “De Grote Katechismus Duedesch.” The 
Latin translation by Obsopoeus of 1544 is 
entitled “Catechismus Maior.” The Index of 
the Wittenberg complete edition of Luther’s 
Works of 1553 has “Der grosse Katechismus,” 
while the Catechism itself still bears the origi- 
nal title, “Deutscher Katechismus.” The Jena 
edition of 1556 also has the original title, but 
paraphrases in the Index: “Zweierlei Vorrede, 
gross und klein, D. M. L. auf den Katechis- 
mum, von ihm gepredigt Anno 1529. Two 
Prefaces, large and small, of Dr. M. L. to the 
Catechism, preached by him in the year 1529.” 
Since 1570, the Corpora Doctrinae give the 
title, “The Large Catechism, German. Der. 
Grosse Katechismus, deutsch.” So also the 
Book of Concord ‘of 1580. In the Leipzig edi- 
tion and in Walch’s the word “deutsch” is 
omitted. (W. 30, 1, 474 f.) 

“German Catechism,” corresponding to the 
title “German Mass,” means German preach- 
ing for children, German instruction in the 
fundamental doctrines of Christianity. Luther 
wrote “German Mass” in order to distinguish 
it from the Latin, which was retained for 
many years at Wittenberg beside the German 
service (this is also what Wolfgang Musculus 
meant when he reported in 1536 that in Wit- 
tenberg services were conducted predominantly 
in papistic fashion, ad morem papisticum). 


84 Historical Introductions to the Symbolical Books. 


So also “German Catechism” is in contrast 
to the Latin instruction in the churches and 
especially in the schools. Concerning the lat- 
ter we read, e. g., in the instruction of the 
visitors: “The boys shall also be induced to 
speak Latin, and the schoolteachers shall, as 
far as possible, speak nothing but Latin with 
them." (26,240.) Ever since the early part of 
the Middle Ages the Latin Credo, Pater- 
noster, etc., had been regarded and memorized 
as sacred formulas, the vernacular being per- 
mitted only rarely, and reluctantly at that. 
Also in the Lutheran Church the Latin lan- 
guage was not immediately abolished. A num- 
ber of Evangelical catechisms, antedating Lu- 
ther's, were written in, and presuppose the use 
of, the Latin language, for example, Melanch- 
thon’s Enchiridion, Urerius’s Paedagogia, 
Agricola’s Elementa Pietatis, etc. The Bruns- 
wick Liturgy of 1528, drafted by Bugenhagen, 
prescribed that on Saturday evening and early 
on Sunday morning the chief parts of the 
Catechism be read in Latin in the churches 
“on both galleries, slowly, without chanting 
(sine tono), alternately (wmmeschicht).” The 
Wittenberg Liturgy provided: “Before the 
early sermon on Sundays or on festival-days 
the boys in the choir, on both sides, shall read 
the entire Catechism in Latin, verse by verse, 
without ornamental tone (sine tono distin- 
cto)." (477.) Accordingly, when Luther be- 
gan to preach on the chief parts in German, 
he was said to conduct “German Catechism." 
And since German services with German in- 
struction were instituted by Luther in the in- 
terest of the unlearned and such as were un- 
able to attend the Latin schools, the term 
“German Catechism” was equivalent to popu- 
lar instruction in religion. That Luther’s 
Catechism, also in point of racy language, was 
German to the core, appears from the frequent 
use of German words and expressions which, 
in part, have since become obsolete. (Muel- 
ler, Symb. Buecher, 857—860.) 


108. Editions of Large Catechism. 


The first edition (quarto) of the Large Cate- 
chism, of which Roerer forwarded copies on 
April 23, 1529, contains, as text, the Com- 
mandments, the Creed, the Lord's Prayer, and 
the words of institution of the Sacraments. 
The text is preceded by a Brief Preface, which, 
however, Luther, considering it a part of the 
Catechism, did not designate and superscribe 
as such. Some instructions and admonitions 
are inserted between the Catechism-text, which 
. is followed by the detailed explanation. Such 
is the form in which the Large Catechism first 
appeared, and which, in the main, it also re- 
tained. The second edition (also in quarto 
and from the year 1529) reveals numerous 
textual corrections and adds a longer section 
to the Lord's Prayer, viz., paragraphs 9 to 11: 
*at the risk of God's wrath . . . seek His 
grace.” (699.) This addition, though not 
found in the German Book of Concord of 
1580, was received into the official Latin Con- 
cordia of 1584. Furthermore, the second edi- 
tion of 1529 adds the “Short Admonition to 
Confession”; hence the subtitle: “Increased 


by a New Instruction and Admonition to Con- 
fession.” This addition, however, was em- 
bodied in neither the German nor the Latin 
Concordia. In the Seventh Commandment the 
second edition of 1529 omits the words “with 
whom [arch-thieves] lords and princes keep 
company” (644, 230), which, according to 
Albrecht, was due to a timid proof-reader. 
Numerous marginal notes, briefly summarizing 
the contents, were also added to this edition 
and retained in the Latin Concordia of 1584. 
Furthermore, it contained 24 woodeuts, the 
first three of which were already used in Me- 
lanchthon’s fragmentary Catechism sermons 
of 1528, for which book probably also the re- 
maining cuts were originally intended. Al- 
brecht remarks: “Let it remain undecided 
whether the cuts, which Melanchthon prob- 
ably was first to select for his catechism ser- 
mons of 1528, were received into the edition 
of 1529 (which Luther corrected) upon a sug- 
gestion of the printer Rhau, or Bugenhagen, 
or Luther himself.” (W. 30, 1, 493.) 

"Two Latin as well as a Low German trans- 
lation (by Bugenhagen) also appeared in 1529. 
The Low German edition, printed by Rhau, 
seems to have paved the way in using the 
aforementioned pictures. Of the Latin trans- 
lations, one was prepared by Lonicer and 
printed at Marburg, while the other, by Vicen- 
tius Obsopoeus, rector of the school at Ans- 
bach, was printed at Hagenau. After making 
some changes, which were not always improve- 
ments, Selneccer embodied the latter in the 
Latin Concordia, adding the longer Preface 
from the Frankfurt edition of 1544. In the 
Large Catechism this new Preface is found for 
the first time in Rhau’s quarto edition of 1530. 
Literal allusions to Luther’s letter of June 30, 
1530, to J. Jonas have given rise to the as- 
sumption that it was written at Castle Co- 
burg. (Enders, 8, 47.37.) In the Jena edition 
of Luther’s Works, the Dresden edition of the 
Book of Concord of 1580, the Magdeburg 
edition of 1580, the Heidelberg folio edition of 
1582, and the Latin edition of 1580, this longer 
Preface follows the shorter. However, since 
the shorter Preface forms part of the Cate- 
chism itself, the longer Preface ought to pre- 
cede it, as is the case in the official Latin Con- 
cordia of 1584. In the Low German edition 
of 1531 Bugenhagen defends the expressions, 
criticized by some: I believe “an Gott, an 
Christum” in the Low German edition of 1529, 
instead of “in Gott, in Christum." (W. 30, 1, 
493.) In Rhau’s edition of 1532 and 1535 the 
morning and evening prayers are added, prob- 
ably only as fillers. The changes in Rhau's 
edition of 1538, styling itself, “newly corrected 
and improved, ? consist in linguistic improve- 
ments and some additions and omissions. 
Albrecht believes that most, but not all, of 
these changes were made by Luther himself, 
and that the omissions are mostly due to in- 
advertence. 


109. Title of Small Catechism. 


Luther seems to have published the chart 
eatechism of January, 1529, without any 
special title, though Roerer, from the very 


IX. The Small and the Large Catechism of Luther. 85 


first, calls it a catechism. In the first Wit- 
tenberg book edition, however, one finds in- 
serted, between the Preface and the Decalog, 
the superscription: “Hin kleiner Katechismus 
oder christliche Zucht. A Small Catechism or 
Christian Discipline.” This may have been 
the title of the charts, since it would hardly 
have been introduced for the book edition, 
where it was entirely superfluous, the title- 
page designating it as “The Small Catechism 
for the Ordinary Pastors and Preachers.” 
Likewise, it cannot be proved that the opening 
word on the title-page of this first book edition 
was “Enchiridion,” since this edition has dis- 
appeared without a trace, and the only re- 
maining direct reprint does not contain the 
word “Enchiridion.” All subsequent editions, 
however, have it. 

The word “Enchiridion” is already found 
in the writings of Augustine, and later be- 
came common. In his Glossary, Du Cange re- 
marks: “This name [Enchiridion] St. Augus- 
tine gave to a most excellent little work on 
faith, hope, and charity, which could easily 
be carried in the hand, or, rather, ought con- 
tinually to be so carried, since it contained 
the things most necessary for salvation.” 
(3, 265:) The Erfurt Hymn-Booklet of 1524 
was called “Enchiridion or Handbooklet, very 
profitable for every Christian to have with 
him for constant use and meditation.” In 
1531 Luther praised the Psalter, saying: “It 
may be called a little Bible, wherein all that 
is found in the entire Bible is most beautifully 
and briefly summed up and has been made and 
prepared to be a splendid Enchiridion, or 
Handbook.” (E. 63, 28.) The Instruction for 
Visitors calls the primer “the handbooklet of 
the children, containing the alphabet, the 
Lord’s Prayer, the Creed, and other prayers.” 
- In 1523 Melanchthon had published such a 
book, entitled “Enchiridion.” Thus Enchi- 
ridion denotes a book of pithy brevity, an 
elementary book. The various Church Orders 
employ the word in a similar sense. (W. 30, 
1, 540.) 


110. Editions of Small Catechism. 


At Wittenberg, George Rhau printed the 
Large Catechism and Michel Schirlentz the 
Small Catechism (the chart impressions of 
which must be considered the first edition). 
In the Preface to the Small Catechism, Lu- 
ther speaks of “these tables” and “the form 
of these tables,” thus referring to the chief 
parts, which were already printed on pla- 
cards. However, since “table” also denotes 
a list, the term could be applied also to the 
chief parts in book form. It was nothing new 
to employ tables *(“Zeddeln,” 4. e., placards 
printed on one side) in order to spread the 
parts of the Catechism in churches, homes, 
and schools. In 1518 Luther published his 
"Ten Commandments with a brief exposition 
of their fulfilment and transgression," on pla- 
cards. Of the charts of the Smäll Catechism 
. only a Low German copy has as yet been dis- 
_ covered. It contains Luther’s Morning and 
. Evening Prayers, a reduced reproduction of 
_ which is found in the Weimar Edition of Lu- 


ther’s Works. (30,1, 241.) The book editions 
soon took their place beside the charts. It 
seems (but here the traces are rather inde- 
finable) that the first three tables were 
summed up into a booklet as early as Jan- 
uary or February, 1529. At Hamburg, Bugen- 
hagen published the charts, which he had re- 
ceived till then, as a booklet, in Low German. 
It contained the five chief parts and the Bene- 
dicite and Gratias. Shortly after the first 
Wittenberg book edition had reached him, 
Bugenhagen translated the Preface and had 
it printed as a supplement. 

Shortly after the completion of the Large 
Catechism Luther made arrangements to have 
the Small Catechism appear in book form. 
May 16 Roerer sent two copies of the Cate- 
chismus Minor. But, as stated above, all 
copies of this edition were completely used up. 
The edition has been preserved in three re- 
prints only, two of which appeared at Erfurt 
and one at Marburg. Th. Harnack published 
the one Erfurt and the Marburg reprint, and 
H. Hartung the other Erfurt reprint in sepa- 
rate facsimile editions. Evidently these re- 
prints appeared before the second Wittenberg 
edition of June, 1529, was known at Erfurt 
and Marburg. In estimating their value, how- 
ever, modern scholars are not agreed as to 
whether they represent three direct or one 
direct and two indirect reprints. Albrecht is 
of the opinion that only one of the three may 
be looked upon as a direct reprint. Judging 
from these reprints, the original edition was 
entitled: “Der kleine Katechismus fuer die 
gemeinen Pfarrherrn und Prediger. The 
Small Catechism for Ordinary Pastors and 
Preachers.” Aside from the five chief parts, 
it contained the Preface, the Morning and 
Evening Prayers, the Table of Duties, and the 
Marriage Booklet. On the other hand, these 
reprints omit not only the word Enchiridion, 
but also the question, “How can bodily eating 
and drinking do such great things?” together 
with its answer. Now, in case all three should 
be direct reprints, the omitted question and 
answer evidently were not contained in the 
first Wittenberg edition either. On the other 
hand, if only one of them is a direct reprint, 
the mistake must be charged to the original 
Wittenberg impression or to the reprint. 
That the omission is an error, probably due 
to the printer, appears from the fact that the 
omitted question and answer were already 
found on the charts; for the Hamburg book 
edition of the charts in Low German has them, 
as also Stifel’s written copies of the charts. 
(W. 30, 1, 573.) 

Of the Wittenberg editions which followed 
the editio princeps, those of 1529, 1531, and 
1542 deserve special mention. The first ap- 
peared under the title: “Enchiridion. The 
Small Catechism for the Ordinary Pastors and 
Preachers, enlarged and improved.” On the 
13th of June this edition was completed, for 
Roerer reports on this date: “Parvus Cate- 
chismus sub incudem iam tertio revocatus est 
et in ista postrema editione adauctus.” (Kolde, 
1. c., 60.) Roerer designates this edition as the 
third, probably because two imprints had been 


86 Historical Introductions to the Symbolical Books. 


made of the editio princeps. According to a 
defective copy, the only one preserved, this 
edition adds to the contents of the editio prin- 
ceps the word Enchiridion in the title, the 
Booklet of Baptism, A Brief Form of Confess- 
ing to the Priest, for the Simple, and the 
Litany. The fifth chief part has the question: 
“How can bodily eating and drinking do such 
great things?” In the Lord’s Prayer, however, 
the explanation of the introduction is still 
lacking. This emended edition of 1529 further- 
more had the pictures, for the first time as 
it seems. The booklets on Marriage and Bap- 
tism were retained, as additions, in all editions 
of the Small Catechism published during the 
life of Luther, and in many later editions as 
well. As yet, however, it has not been proved 
directly that such was intended and arranged 
for by Luther himself. 

Also in the succeeding editions Luther made 
various material and linguistic changes. In 
the edition of 1531 he omitted the Litany, and 
for the “Short Form of Confession” he sub- 
stituted an instruction in confession, which he 
inserted between the fourth and fifth chief 
parts, under the caption, “How the Unlearned 
Shall be Taught to Confess.” The Lord’s 
Prayer was complemented by the addition of 
the Introduction and its explanation, and the 
number of cuts was increased to 23, This 
edition of 1531, of which but one copy (found 
in the Bodleiana of Oxford) is in existence, 
shows essentially the form in which the En- 
chiridion was henceforth regularly printed 
during and after Luther’s life. (W. 30, 1, 608.) 
The editions of 1537 reveal several changes in 
language, especially in the Bible-verses, which 
are made to conform to Luther’s translation. 
In the edition of 1542 the promise of the 
Fourth Commandment appears for the first 
time, and the Table of Duties is expanded. 
The Bible-verses referring to:the relation of 
congregations to their pastors were added, 
and the verses setting forth the relation of 
subjects to their government were consider- 
ably augmented. Hence the title: “Newly re- 
vised and prepared, aufs neue uebersehen und 
zugerichtet.” Probably the last edition to ap- 
pear during Luther’s life was the one of 1543, 
which, however, was essentially a reprint of 
the edition of 1542. 

Knaake declared that all the editions which 
we possess “must be attributed to the enter- 
prise of the book dealers,” and that one can- 
not speak of a direct influence of Luther on 
any of these editions. In opposition to this 
extreme skepticism, Albrecht points out that, 
for instance, the insertion of the explanation 
of the Introduction to the Lord’s Prayer and 
the new form of confession, as well as its in- 
sertion between Baptism and the Lord’s Sup- 
per, could not have taken place “without the 
direct cooperation of Luther.” 


111. Translations and Elaborations of 
Small Catechism. 


Two of the Latin translations of the Small 
Catechism date back to 1529. The first was 
inserted in the Enchiridion Piarum Precatio- 
num, the Latin translation of Luther’s Prayer- 


Booklet, which appeared toward the end of 
August, 1529. Roerer met with great diffi- 
culties in editing the book. August, 1529, he 
wrote: “You may not believe me if I tell you 
how much trouble I am having with the Latin 
Prayer-Booklet which is now being printed. 
Somebody else, it is true, translated it from 
German into Latin, but I spent much more 
labor in this work than he did.” (W. 30, 1, 
588.) We do not know who the translator was 
to whom Roerer refers. It certainly was not 
Lonicer, the versatile Humanist of Marburg, 
who at that time had completed the Large 
Catechism with a Preface dated May 15, 1529. 
Kawerau surmises that it was probably 
G. Major. Evidently Luther himself had noth- 
ing to do with this translation. This Cate- 
chism is entitled: Simplicissima. et Brevis- 
sima Catechismi Expositio. Almost through- 
out the question form was abandoned. In 
1532 a revised form of this translation ap- 
peared, entitled: Nova Catechismi Brevioris 
Translatio. From these facts the theory (ad- 
vocated also by v. Zezschwitz and Knaake) has 
been spun that the Small Catechism sprang 
from a still shorter one, which was not 
throughout cast in questions and answers, 
and offered texts as well as explanations in 
a briefer form. This would necessitate the 
further inference that the Preface to the Small 
Catechism was originally written in Latin. 
All of these suppositions, however, founder on 
the fact that the charts as we have them in 
the handwriting of Stifel are in the form of 
questions and answers. The Prayer-Booklet 
discarded the form of questions and answers, 
because its object was merely to reproduce the 
contents of Luther’s Catechism for. such as 
were unacquainted with German. 

The second Latin translation of 1529 was 
furnished by John Sauermann, not (as v. Zez- 
schwitz and Cohrs, 1901, in Herzog's R. E., 10, 
135, assume) the Canon of Breslau, who died 
1510, but probably Johannes Sauermann of 
Bambergen, who matriculated at Wittenberg. 
in the winter semester of 1518. (W. 30, 1, 601.) 
Sauermann’s translation was intended as a 
school edition of the Small Catechism. First 
came the'alphabet, then followed the texts: 
Decalog, Creed, the Lord’s Prayer, Baptism, 
the Lord's Supper.  Luther's Preface, the 
Litany, and the Booklets of Marriage and 
Baptism were omitted as not adapted for 
school use. The chapter on Confession, from 
the second Wittenberg book edition, was in- 


-serted between the fourth and fifth chief 


parts. The note to the Benedicite was put 
into the text. with the superscription “Scho- 
lion” (instead of the incorrect “Scholia” of 
the German edition, found: also in the Book 
of Concord). “Paedagogus” was substituted 
for “head of the family (Hausvater).” The 
word “Haustafel” remained untranslated. The 
words of the Third Petition, “so uns den 
Namen Gottes nicht heiligen und sein Reich ~ 
nicht kommen lassen wollen,” are rendered: 
“quae nobis nomen Dei non sanctificent 
regnumque eius ad nos pervenire non sinant.” — 

In the Preface, dated September 19, 1529, . 
“Johannes Sauromannus” writes: “Every one ~ 


ps 


-. theless rendered in good faith." (627.) 


vul 
i 
E 


IX. The Small and the Large Catechism of Luther. 


is of the opinion that it is clearly the best 
thing from early youth carefully and dili- 
gently to instruct the boys in the principles 
of Christian piety. And since I believe that 
of all the elementary books of the theologians 
of this age none are better adapted for this 
purpose than those of Dr. Martin Luther, 
I have rendered into Latin the booklet of this 
man which is called the Small Catechism, 
hoping that it might be given to the boys to 
be learned as soon as they enter the Latin 
school.” At the same time Sauermann de- 
elares that his translation was published “by 
the advice and order (consilio ac iussu) of the 
author [Luther] himself.” (30, 1, 673.) One 
cannot doubt, therefore, that Sauermann’s 
translation received Luther’s approval. And 
being in entire conformity with the Instruc- 
tion for Visitors, of 1528, for the Latin eity 
schools, the book was soon in general use. In 
1556 Michael Neander speaks of it as “the 
common Latin version, hitherto used in all 
schools.” (603.) The Latin Concordia of 1584 
contains Sauermann’s version, essentially, 
though not literally. The Preface, which 
Sauermann had not translated, is taken over 
from the Prayer-Booklet. The part On Con- 
fession .was newly translated from the Ger- 
man edition of the Catechism of 1531. The 
textual changes which were made in Sauer- 
mann’s translation for the Concordia of 1584 
“show that he was careful and usually felici- 
tous, and are partly to be explained as com- 
binations of the first and second Latin trans- 
lations.” (604.) 

When, in 1539; Justus Jonas translated the 
Nuernberg Sermons for Children, he made a 
third Latin translation of the Small Cate- 
chism. He calls it “this my Latin transla- 
tion, not carefully finished indeed, but never- 
This 
Latin text obtained special importance since 
it was immediately done into English, Polish, 
and Icelandic. In 1560 Job Magdeburg fur- 
nished a fourth Latin version. Concerning 
the translations into Greek, Hebrew, and other 
languages see Weimar Edition of Luther’s 
Complete Works (10,1, 718 f.). 

Among the earliest elaborations of the Small 
Catechism was the Catechism of Justus Me- 
nius, 1532, and the Nuernberg Children’s Ser- 
mons of 1533. Both exploit Luther’s expla- 
nations without mentioning his name. At the 
same time some changing, abbreviating, polish- 
ing, etc., was done, as Luther’s text was con- 
sidered difficult to memorize. Albrecht says 
of Menius’s emendations: ‘Some of his formal 
changes are not bad; most of them, however, 
are unnecessary. The entire book finally 
serves the purpose of bringing to light the 
surpassing merit of the real Luther-Cate- 
chism.” (617.) The same verdict will prob- 
ably be passed on all the substitute catechisms 
which have hitherto appeared. John Span- 
genberg's Small Catechism of 1541, which was 
widely used, is, as he himself says, composed 
“from the Catechism of our beloved father, 
Dr. Martin, and those of others." It contains 
Luther's Catechism mainly as changed by 
Menius. The Nuernberg Children’s Sermons, 


87 


which embodied also the pictures of Luther’s 
Catechism and received a wide eirculation, 
were written by Osiander and Sleupner in 
1532, and printed at Nuernberg, 1533. They 
contain almost complete the five chief parts . 
of Luther’s Small Catechism as concluding 
sentences of the individual sermons, but in 
original minting, with abbreviations, addi- 
tions, and other changes, which, however, are 
not nearly as marked as those of Menius. 
These changes were also made to facilitate 
memorizing. Between Baptism and the Lord’s 
Supper was found the doctrinal part on the 
Office of the Keys, which in this or a similar 
form was, after Luther’s death, appended to, 
or inserted in, the Small Catechism as the 
sixth or fifth chief part, respectively. 


112. The Part “Of Confession." 


The Small Catechism did not spring from 
Luther’s mind finished and complete at one 
sitting. Originally he considered the first 
three chief parts as constituting the Cate- 
chism. Before long, however, he added the 
parts of Baptism and the Lord’s Supper. 
These five parts are for the first time men- 
tioned in the German Order of Worship, and 
printed together in the Booklet for Laymen 
and Children. The Introduction to the Large 
Catechism also offers no more. The chart and 
book editions added as real parts of the Cate- 
chism (the Booklets of Marriage and of Bap- 
tism cannot be viewed as such) the Bene- 
dicite and Gratias, the Morning and Evening 
Prayers, the Table of Duties, and Confession. . 
It is the last of these parts which played a 
peculiar röle in the history of the Small Cate- 
chism. Albrecht writes: “In the textual his- 
tory of the Small Catechism, Confession (be- 
sides the Table of Duties) is the most restless 
and movable part. In the Low German edi- 
tions since 1531 and 1534 it is found after the 
Lord’s Supper as a sort of sixth chief part. 
In individual instances it is entirely omitted. 
On the other hand, in elaborations of the Cate- 
chism, notably in the Nuernberg Catechism- 
sermons, it is supplanted by the Office of the 
Keys, and in later prints also combined with 
it or otherwise recast.” (W. 30, 1, 607.) 

As for Luther, evidently, as soon as he be- 
gan to work on the Catechism, he planned to 
include also a part on Confession. Among the 
charts there were already those which dealt 
with Confession. In fact, Luther must have 
here treated this part at comparative length. 
For Roerer reports that the price of the Con- 
fession charts was three pfennige, whereas the 
price of the Sacrament charts was two pfen- 
nige. Yet nothing of Confession was em- 
bodied in the first book edition of the Small 
Catechism. The first edition also of the Large 
Catechism had no part treating of Confession. 
But the second Wittenberg edition, of 1529, 
appeared “augmented with a new instruction 
and admonition concerning Confession.” Like- 
wise the “augmented and improved” Small 
Catechism of 1529, superscribed, “Enchirid- 
ion,” contained a “Short Form how the Un- 
learned shall Confess to the Priest. Hine 
kurze Weise zu beichten fuer die Hinfaeltigen, 


88 


dem Priester.” This Form was not to serve 
the pastor in admonishing, ete., but Christians 
when going to confession. Possibly it was one 
of the charts which Roerer, March 16, men- 
tioned as novelties. The addition of this part 
was, no doubt, caused by Luther himself. 
This is supported by the fact that Sauer- 
mann’s translation, which appeared by Lu- 
ther’s “advice and order,” also contained it. 
And while in the German book edition it was 
found in the Appendix, following the Booklet 
on Baptism, Sauermann inserted it between 
Baptism and the Lord’s Supper with the 
superscription: “How schoolmasters ought in 
simplest manner to teach their boys a brief 
form of confession. Quo pacto paedagogi suos 
pueros brevem confitendi rationem simplicis- 
sime docere debeant." Evidently this, too, was 
done with Luther’s approval (auctoris con- 
silio et iussu). “Thus Luther at that time 
already,” says Albrecht, “selected this place 
for Confession and retained it later on, when 
[1531] he furnished another form of confes- 
sion for the Catechism which to him seemed 
more appropriate.” The gradual insertion of 
a new chief part (of Confession and Absolu- 
tion) between Baptism and the Lord’s Supper 
was therefore entirely according to Luther's 
mind; indeed, it had virtually been carried 
out by him as early as 1529. 

The original part Of Confession, however, 
was no catechetical and doctrinal part in the 
proper sense of the word, but purely a litur- 
gical formula of Confession, even the Absolu- 
tion being omitted. It merely contained two 
confessions similar to the forms found in the 
Book of Concord, page 552, sections 21 to 23. 
Hence Luther, in the edition of 1531, replaced 
it with a catechetico-liturgical form entitled, 
“How the Unlearned Should be Taught to Con- 
fess.” It is identical with the one found in 
the Book of Concord of 1580, save only that 
the original contained the words, “What is 
Confession? Answer,” which are omitted in 
the German Concordia. Luther placed the 
part Of Confession between Baptism and the 
Lord’s Supper, thereby actually making this 
the fifth and the Lord’s Supper the sixth chief 
part. And when later on (for in Luther’s 
editions the chief parts are not numbered) the 
figures were added, Confession could but re- 
ceive the number 5, and the Lord’s Supper, 6. 
Thus, then, the sequence of the six parts, as 
found in the Book of Concord, was, in a way, 
chosen by Luther himself. 


113. Office of the Keys and Christian 
Questions. 


The three questions on the Office of the Keys 
in the fifth chief part form the most important 
and independent addition to Luther’s Small 
Catechism. However, they are not only in 
complete agreement with Luther’s doctrine of 
Absolution, but, in substance, also contained 
in what he himself offered in the part Of Con- 
fession. For what Luther says in paragraphs 
26 to 28 in a liturgical form is expressed and 
explained in the three questions on the Office 
of the Keys in a doctrinal and catechetical 


Historical Introductions to the Symbolical Books. 


form. Not being formulated by Luther, how- 
ever, they were not received into the Book of 
Concord. In the Nuernberg Text-Booklet of 
1531 they are placed before Baptism. Thence 
they were taken over into the Nuernberg Chil- 
dren’s Sermons of 1533 as a substitute for Lu- 
ther’s form of Confession. Andrew Osiander, 
in the draft of his Church Order of 1531, in 
the article on “Catechism and the Instruction 
of Children,” added as sixth to the five chief 
parts: “Of the Keys of the Church, or the 
Power to Bind and to Unbind from Sins,” 
quoting as Bible-verse the passage: “The Lord 
Jesus breathed on His disciples,” ete. Brenz, 
though not, as frequently assumed, the author 
of the Nuernberg Catechism, also contributed 
toward introducing and popularizing this part 
of the Catechism. In his Questions of 1535 
and 1536, which appeared in the Appendix to 
the Latin translation of Luther’s Large Cate- 
chism, he offered an original treatment to the 
Keys of Heaven, as the sixth chief part, on 
the basis of Matt. 16, 19; Luke 19, 16; John 
20, 22 f. Thirty-six years after the first pub- 
lication of Luther’s Catechisms, Mathesius, in 
his Sermons on the Life of Luther, also speaks 
of six chief parts of catechetical instruction; 
but he enumerates Absolution as the part be- 
tween Baptism and the Lord’s Supper, hence 
as the fifth chief part of the Catechism. 

As to the Christian Questions for Those 
Who Intend to Go to the Sacrament, it was 
claimed very early that Luther. was the 
author. They were first published in 1549, 
and a number of separate impressions fol- 
lowed. After 1558 they are ‘usually found in 
the appendix to the Small Catechism. The 
Note, “These questions and answers,” eto., 
designating Luther as the author, first ap- 
peared in an edition of 1551. Together with 
this Note, the Questions are found in an un- 
dated Wittenberg edition of the Small Cate- 
chism, which appeared about 1560, containing 
pictures dated 1551. Referring to this edition, 
the Wittenberg proof-reader, Christopher Wal- 
ther, in a polemical writing (1566) against 
Aurifaber, asserted that the Questions were 
not written by Luther, but by John Lang of 
Erfurt (+ 1548). The question at issue has 
not yet been decided. For while the contents 
of the Questions reproduce, from beginning to 
end, Luther’s thoughts, and the last answers 
are almost literally taken from the Large 
Catechism, we have no evidence that Luther 
compiled them; but, on the other hand, also 
no convincing proof against this. Claus 
Harms and Koellner asserted that Luther is 
the author of the Questions, while Kliefoth 
and Loehe declared it as probable. — The In- 
troduction to the Ten Commandments, “I the 
Lord, thy God,” and the Doxology, at the 
close of the Lord’s Prayer, were added after 
Luther’s death. 


114. The Table of Duties — Haustafel. 


The eighth and last chart of the Catechism 
differed from the preceding ones in that it was 
superscribed: “Table of Duties (Haustafel), 
Consisting of Certain Passages of Scripture 


IX. The Small and the Large Catechism of Luther. 89 


for Various Holy Orders and _ Stations, 
Whereby These are to be Admonished, as by 
a Special Lesson, Regarding Their Office and 
Service.” The exact time when Luther drew 
up this Table is not known. The latest date 
to which its composition can be assigned is 
the end of April or the beginning of May, 
1529. It may, however, be questioned whether 
it was published at all as a placard. The two 
groups of passages: “What the Hearers Owe 
to Their Pastors,” and: “What Subjects Owe 
to Their Government,” are probably not from 
Luther. Following are the grounds support- 
ing this view: 1. They are not contained in 
the German editions, but appeared for the 
first time in the Latin translation. 2. Their 
superscriptions differ in form from those of 
the other groups. 3. They adduce quite a 
number of Bible-verses, and repeat some al- 
ready quoted, e.g., 1 Tim. 2, 1; Rom. 13,1. 
The German Book of Concord omitted these 
passages, while the Latin Concordia of 1580 
and 1584 embodied them. Albrecht writes: 
“The Table of Duties is an original part of 
the Catechism, bearing a true Lutheran stamp. 
But it was old material worked over, as is the 
case almost throughout the Small Catechism.” 
The oft-repeated assertion, however, that the 
Table of Duties was borrowed from the cate- 
chism of the Waldensians or Bohemian Breth- 
ren, is not correct. For this Table is not 
found in the Catechism of the Brethren of 
1522, with which Luther was acquainted, but 
first in Gyrick’s Catechism of 1554, in which 
Lutheran material is embodied also in other 
places.” (W.30, 1, 645.) 

The confession books of the Middle Ages, 
however, which classified sins according to the 
social estates, and especially John Gerson’s 
tract (De Modo Vivendi Omnium Fidelium, 
reprinted at Wittenberg 1513), which treated 
of the offices of all sorts of lay-people in every 
station of life, may have prompted Luther to 
draw up this Table. But, says Albrecht, “it 
certainly grew under his hand into something 
new and characteristic. The old material is 
thoroughly shortened, sifted, supplemented, 
newly arranged, recast. While Gerson’s tract 
throughout bears the stamp of the Middle 
Ages, Luther’s Table of Duties, with its ap- 
peal to the Scriptures alone, its knowledge 
of what is a ‘holy estate,’ its teaching that, 
as divine ordinances, civil government and the 
household (when embraced by the common 
order of Christian love) are equally as holy 
. as the priesthood, reveals the characteristic 
marks of the Reformer’s new ideal of life, 
— which, rooting in his faith, and opposed to the 
_ hierarchy and monkery of the Middle Ages, 
as well as to the fanaticism of the Anabap- 
. tists, became of far-reaching importance for 
the entire moral thought of the succeeding 
centuries.” (647.) 

_ Grimm’s Lexicon defines “Haustafel” as 
“der Abschnitt des Katechismus, der ueber 
die Pflichten des Hausstandes handelt, that 
section of the Catechism which treats of the 
. duties of the household.” This verbal defi- 
nition, suggested by the term, is too narrow, 
. since Luther’s “Haustafel” is designed “for 


various holy orders and estates,” magistrates 
and pastors included. Still, the term is not 
on this account inappropriate. Table (Tafel, 
tabula) signifies in general a roster, a list, or 
index of leading points, with or without ref- 
erence to the chart form. And such a table, 
suspended in the home and employed in the 
instruction of the home congregation, is prop- 
erly termed “Haustafel.” Agreeably to this, 
Andreas Fabricius, in 1569, called the “Haus- 
tafel” a domestic table of works, tabula ope- 
rum domestica. Daniel Kauzmann, in his 
Handbook (16 sermons on the Catechism) of 
1569, says: “It is called ‘Haustafel’ of the 
Christians because every Christian should 
daily view it and call to mind therefrom his 
calling, as from a table which portrays and 
presents to every one what pertains to him. 
It teaches all the people who may be in a 
house what each one ought to do or to leave 
undone in his calling.” (642.) 

In his Catechismus Lutheri of 1600 Poly- 
carp Leyser offers the following explanation: 
“Why are these passages called a table? Be- 
yond doubt this is due to the fact that, from 
of old, good ordinances have been written and 
graven on tables. So did God, who prescribed 
His Law to the Jews in ten commandments 
on two tables. Similarly Solon wrote the laws 
of Athens on tables. The Romans also had 
their law of twelve tables brought from 
Athens. And so, when the government to-day 
issues certain commands, it is customary to 
suspend them on tables, as also princes and 
lords suspend on tables their court rules. But 
why is it called ‘Haustafel’ when it also treats 
of preachers and the government? The reason 
for this is given by St. Paul, 1 Tim. 3, where 
he calls the Church a house of the living God. 
For as the housefather in a large house sum- 
mons his servants and prescribes to each one 
what he is to do, so God is also wont to call 
into certain stations those who have been re- 
ceived into His house by Holy Baptism, and 
to prescribe to them in this table how each one 
in his calling shall conduct himself.” (641.) 

Concerning the purpose of the Table of 
Duties, Albrecht remarks: “If I am correct, 
Luther, by these additions, would especially 
inculcate that Christianity, the essence of 
which is set forth in the preceding chief parts, 
must daily be practised.” That is certainly 
correct, for the Catechism must not only be 
learned, but lived. And the Table of Duties 
emphasizes the great truth, brought to light 
again by Luther, that Christianity does not 
consist in any peculiar form of life, as Romish 
priests, monks, and nuns held, who separated 
themselves from the world outwardly, but that 
it is essentially faith of the heart, which, how- 
ever, is not to flee into cloisters and solitudes, 
but courageously and cheerfully to plunge into 
practical life with its natural forms and re- 
lations as ordained by Creation, there to be 
tried as well as glorified. In his Admonition 
to the Olergy, 1530, Luther says: “Further- 
more, by such abominable doctrine all truly 
good works which God appointed and ordained 
were despised and utterly set at naught [by 
the Papists]. For instance, lord, subject, 


90 


father, mother, son, daughter, servant, maid 
were not regarded as good works, but were 
called worldliness, dangerous estates, and lost 
works.” (W.30,2,291.) The Table of Duties 
is a protest against such perverted views. For 
here Luther considers not only the calling of 
preachers and teachers, but also all those of 
government and subjects, of fathers, mothers, 
and children, of masters and servants, of mis- 
tresses and maids, of employees and employ- 
ers, as “holy orders and estates,” in which 
a Christian may live with a good conscience, 
and all of which the Catechism is to permeate 
with its truths. “Out into the stream of life 
with the Catechism you have learned!” Such, 
then, is the admonition which, in. particular, 
the Table of Duties adds to the preceding parts 
of the Catechism. 


115. Symbolical Authority of Catechisms. 


The symbolical authority of Luther’s Cate- 
chisms must be distinguished from the prac- 
tical use to which they were put in church, 
school, and home, As to his doctrine, Luther 
knew it to be the pure truth of the divine 
Word. Hence he could not but demand that 
every one acknowledge it. Self-evidently this 
applies also to the doctrinal contents of the 
Catechisms. Luther, however, did not insist 
that his Catechisms be made the books of in- 
struction in church, school, and home; he only 
desired and counseled it. If for the purpose 
of instruction the form of his Small Catechism 
did not suit any one, let him, said Luther, 
choose another. In the Preface to the Small 
Catechism he declared: “Hence, choose what- 
ever form you think best, and adhere to it 
forever.” Again, “Take the form of these 
tables or some other short, fixed form of your 
choice, and adhere to it without the change 
of a single syllable." Self-evidently Luther 
is here not speaking of the doctrine of the 
Catechism, but of the form to be used for in- 
struction. And with respect to the latter he 
makes no demands whatever. However, the 
contents of these books and the name of the 
author sufficed to procure for them the widest 


circulation and the most extensive use. Every- 


where the doors of churches, schools, and 
homes were opened to the writings of Luther. 

The tables had hardly been published when 
catechism instruction already generally was 
given according to Luther’s Explanation. The 
church regulations, first in Saxony, then also 
in other lands, provided that Luther’s Small 
Catechism be memorized word for word, and 
‘that preaching be according to the Large Cate- 
chism. The Church Order of Henry the Pious, 
1539, declares: “There shall not be taught 
a different catechism in every locality, but one 
and the same form, as presented by Dr. Mar- 
tin Luther at Wittenberg, shall be observed 
everywhere.” In 1533 the ministers of All- 
staedt were ordered “to preach according to 
Luther’s Large Catechism.” (Kolde, 63.) The 
authority of the Catechisms grew during the 
controversies after Luther’s death, when the 


faithful Lutherans appealed to the Smalcald : 


Articles and especially to Luther’s Catechisms. 


Historical Introductions to the Symbolical Books. 


The Lueneburg Articles of 1561 designate 
them, together with the Smalcald Articles, as 
the correct “explication and explanation” of 
the true sense of the Augustana. The Corpus 
Doctrinae Pomeranicum of 1564 declares that 


“the sum of Christian and evangelical doctrine 


is purely and correctly contained in Luther’s 
Catechisms.” Their authority as a genuinely 
Lutheran norm of doctrine increased when the 
Reformed of Germany, in 1563, made the 
Heidelberg Catechism their particular con- 
fession. 

Like the Smaleald Articles, Luther’s Cate- 
chisms achieved their symbolical authority by 
themselves, without resolutions of princes, 
estates, and theologians. The Thorough Decla- 
ration of the Formula of Concord is merely 
chronicling actual facts when it adopts the 
Catechisms for this reason: “because they 
have been unanimously approved and received 
by all churches adhering to the Augsburg 
Confession, and have been publicly used in 
churches, schools, and homes, and, moreover, 
because the Christian doctrine from God’s 
Word is comprised in them in the most cor- 
rect and simple way, and, in like manner, is 
explained, as far as necessary for simple lay- 
men.” (852,8.) The Epitome adds: “And be- 
cause such matters concern also the laity and 
the salvation of their souls, we also confess 
the Small and Large Catechisms of Dr. Luther, 
as they are included in Luther’s works, as the 
Bible of the laity, wherein everything is com- 
prised which is treated at greater length in 
Holy Scripture, and is necessary for a Chris- 
tian man to know for his salvation.” (777, 5.) 


116. Enemies and Friends of Small 
Catechism. 


In recent times liberal German theologians, 
pastors, and teachers have endeavored to dis- 
lodge Luther’s Small Catechism from its posi- 
tion in church, school, and home. Asa rule, 
these attacks were made in the name of peda- 
gogy; .the real cause, however, were their 
liberal dogmatical views. The form was men- 
tioned and assailed, but the contents were 
meant. As a sample of this hostility we 
quote the pedagog, philologian, and historian 
Dr. Ludwig Gurlitt (Die Zukunft, Vol. 17, 
No. 6, p. 222): “At the beginning of the six- 
teenth century,” he says, “a monk eloped from 
a cloister and wrote a religious book of in- 
struction for the German children. At the 
time it was a bold innovation, the delight of 
all freethinkers and men of progress, of all 
who desired to serve the future. This book, 
which will soon celebrate its five-[four-]hun- 
dredth anniversary, is still the chief book of 
instruction for German children. True, its 
contents already are so antiquated that par- 
ents reject almost every sentence of it for 
themselves; true, the man of to-day under- 
stands its language only with difficulty — 
what of it, the children must gulp down the 
moldy, musty food. How we would scoff and 
jeer if a similar report were made about the 
school system of China! 
Catechism, which I would best like to see in 


To this Lutheran B 


= 


by the Reformer.” (648.) 


IX. The Small and the Large Catechism of Luther. 


state libraries only, are added many anti- 
quated hymns of mystical turgidity, which 


' a simple youth, even with the best will, does 


not know how to use. All outlived! Faith in 
the Bible owes its existence only to the tough 
power and law of inertia. It is purely me- 
chanical thinking and speaking which the 
schoolmaster preaches to them and pounds 
into them. We continue thus because we are 


too indolent to fight, or because we fear an 


enlightened people.” 

The best refutation of such and similar 
aspersions is a reference to the enormous eir- 
eulation which Luther’s Small Catechism has 
enjoyed, to its countless editions, translations, 
elaborations, and its universal use in church, 
school, and home for four centuries. Thirty- 
seven years after the publication of Luther’s 
Catechisms, Mathesius wrote: “Praise God, 
it is said that in our times over one hundred 
thousand copies have been printed and used 
in great numbers in all kinds of languages 
in foreign lands and in all Latin and German 
schools.” And since then, down to the present 
day, millions and millions of hands have been 
stretched forth to receive Luther’s catechet- 
ical classic. While during the last four cen- 
turies hundreds of catechisms have gone 
under, Luther’s Enchiridion is afloat to-day 
and is just as seaworthy as when it was first 
launched. A person, however, endowed with 
an average measure of common sense will 
hardly be able to believe that the entire Lu- 
theran Church has, for four centuries, been 
so stupid as would have been the case if men 
of Dr. Gurlitt’s stripe had spoken only half 
the truth in their criticisms. : 

Moreover, the number of detractors dis- 
appears in the great host of friends who down 
to the present day have not tired of praising 


. the Catechisms, especially the Enchiridion. 


They admire its artistic and perfect form; its 
harmonious grouping, as of the petals of a 
flower; the melody and rhythm of its lan- 
guage, notably in the explanation of the Sec- 
ond Article; its clarity, perspicuity, and 
popularity; its simplicity, coupled with depth 
and richness of thought; the absence of 
polemics and of theological terminology, etc. 
However, with all this and many other things 
which have been and might be said in praise 
of the Catechism, the feature which made 
it what it truly was, a Great Deed of the 
Reformation, has not as yet been pointed out. 
Luther Paulinized, Evangelicalized, the Cate- 
chism by properly setting forth in his expla- 
nations the finis historiae, the blessed mean- 
ing of the great deeds of God, the doctrine of 
justification. Indeed, also Luther’s Catechism 
is, in more than one way, conditioned by its 
times, but in its kernel, in its doctrine, it 
contains, as Albrecht puts it, “timeless, never- 
aging material. For in it pulsates the heart- 
beat of the primitive Christian faith, as wit- 
nessed by the apostles, and experienced anew 
This, too, is the 
reason why Luther’s Enchiridion is, indeed, 
as G. v. Zezschwitz remarks, “a booklet which 
a theologian never finishes learning, and a 
Christian never finishes living.” 


91 


117. Evaluation of Small Catechism. 


Luther himself reckoned his Catechisms 
among his most important books. In his let- 
ter to Wolfgang Capito, July 9, 1537, he 
writes: “I am quite cold and indifferent about 
arranging my books, for, incited by a Satur- 
nine hunger, I would much rather have them 
all devoured, eo quod Saturnina fame percitus - 
magis cuperem eos omnes devoratos. For none 
do I acknowledge as really my books, except 
perhaps De Servo Arbitrio and the Cate- 
chism.” (Enders, 11, 247.) Justus Jonas de- 
clares: “The Catechism is but a small book- 
let, which can be purchased for six pfennige, 
but six thousand worlds could not pay for it.” 
He believed that the Holy Ghost inspired the 
blessed Luther to write it. Mathesius says: 
“If in his career Luther had produced and 
done no other good thing than to give his 
two Catechisms to homes, schools, and pulpits, 
the entire world could never sufficiently thank 
or repay him for it." J.Fr. Mayer: “Tot res, 
quot verba. Tot utilitates, quot apices com- 
plectens. Pagellis brevis, sed rerum theologi- 
carum amplitudine incomparabilis. As many 
thoughts as words; as many uses as there 
are characters in the book. Brief in pages, 
but incomparable in amplitude of theological 
thoughts.” | 

In his dedicatory epistle of 1591, to Chem- 
nitz’s Loci, Polycarp Leyser says: “That 
sainted man, Martin Luther, never took 
greater pains than when he drew up into a 
brief sum those prolix expositions which he 
taught. most energetically in his various 
books. ... Therefore he composed the Short 
Catechism, which is more precious than gold 
or gems, in which the pure doctrine of the 
prophets and apostles (prophetica et aposto- 
lica doctrinae puritas) is summed up into one 
integral doctrinal body, and set forth in such 
clear words that it may justly be considered 
worthy of the Canon (for everything has been 
drawn from the canonical Scriptures). I can 
truthfully affirm that this very small book 
contains such a wealth of so many and so 
great things that, if all faithful preachers of 
the Gospel during their entire lives would do 
nothing else in their sermons than explain 
aright to the common people the secret wis- 
dom of God comprised in those few words, 
and set forth from the divine Scriptures the 
solid ground upon which each word is built, 
they could never exhaust this immense abyss.” 

Leopold von Ranke, in his German History 
of the Time of the Reformation, 1839, de- 
clares: “The Catechism which Luther pub- 
lished in 1529, and of which he said that he, 
old Doctor though he was, prayed it, is as 
childlike as it is deep, as comprehensible as 
it is unfathomable, simple, and sublime. 
Blessed is the man who nourishes his soul 
with it, who adheres to it! He has imperish- 
able comfort in every moment: under a thin 
shell the kernel of truth, which satisfies the 
wisest of the wise.” 

Loehe, another enthusiastic panegyrist of 
Luther, declares: “The Small Lutheran Cate- 
chism can be read and spoken throughout with 


‘92 


a praying heart; in short, it can be prayed. 
This can be said of no other catechism. It 
contains the most definitive doctrine, resisting 
every perversion, and still it is not polemical 
— it exhales the purest air of peace. In it is 
expressed the manliest and most developed 
knowledge, and yet it admits of the most bliss- 
ful contemplation the soul may wish for. It 
is a confession of the Church, and of all, the 
best known, the most universal, in which 
God’s children most frequently meet in con- 
scious faith; and still this universal confes- 
sion speaks in a most pleasing personal tone. 
Warm, hearty, childlike, yet it is so manly, 
so courageous, so free the individual confessor 
speaks here. Of all the confessions comprised 
in the Concordia of 1580, this is the’ most 
youthful, the clearest, and the most penetrat- 
ing note in the harmonious chime, and, withal, 
as rounded and finished as any. One may say 
that in it the firmest objectiveness appears 
in the garb of the most pleasing subjective- 
ness.” 

Schmauk writes: “The Small Catechism is 
the real epitome of Lutheranism in the sim- 
plest, the most practical, the most modern and 
living, and, at the same time, the most radical 
form. It steers clear of all obscure historical 
allusions; it contains no condemnatory ar- 
ticles; it is based on the shortest and the 
oldest of the ecumenical symbols. It is not 
a work for theologians, but for every Lu- 
theran; and it is not nearly as large as the 
Augsburg Confession.” (Conf. Prin., 696.) 

McGiffert says: “In 1529 appeared his [Lu- 
ther’s] Large and Small Catechisms, the latter 
containing a most beautiful summary of Chris- 
tian faith and duty, wholly devoid of polemics 
of every kind, and so simple and concise as to 
be easily understood and memorized by every 
child. It has formed the basis of the religious 
education of German youth ever since. Though 
preceded by other catechisms from the pen of 
this and that colleague or disciple, it speedily 
displaced them all, not simply because of its 
authorship, but because of its superlative 
merit, and has alone maintained itself in gen- 
eral use. The versatility of the Reformer in 
adapting himself with such success to the 
needs of the young and immature is no less 
than extraordinary. Such a little book as this 
it is that reveals most clearly the genius of 
the man.” (Life of Luther, 316.) 

O. Albrecht writes: “Reverently adhering 
to the churchly tradition and permeating it 
with the new understanding of the Gospel, 
such are the characteristics of Luther’s Cate- 
chisms, especially the Small Catechism.” “On 
every page new and original features appear 
beside the traditional elements.” ‘The essen- 
tial doctrinal content of the booklet is thor- 
oughly original; in it Luther offered a care- 
fully digested presentation of the essence of 
Christianity, according to his own understand- 
ing as the Reformer, in a manner adapted to 
the comprehension of children — a simple, 
pithy description of his own personal Chris- 
tian piety, without polemics and systematiza- 
tion, but with the convincing power of experi- 
enced truth.” (W. 30, 1, 647.) — Similar testi- 


Historical Introductions to the Symbolical Books. 


monies might easily be multiplied and have 
been collected and published repeatedly. 

The best praise, however, comes from the 
enemy in the form of imitation or even verbal 
appropriation. Albrecht says: “Old Catholic 
catechetes, and not the worst, have not hesi- 
tated to draw on Luther’s Large Catechism. 
If one peruses the widely spread catechism of 
the Dominican monk John Dietenberger, of 
1537 (reprinted by Maufang in his work on 
the Catholic Catechisms of the sixteenth cen- 
tury, 1881), one is frequently edified and de- 
lighted by the diligence with which, besides 
older material, Luther’s Large and Small Cate- 
chisms, as well as the Nuernberg Catechism- 
sermons of 1533, have been exploited.” (W. 30, 
1, 497.) 


118. Literary Merit of Small Catechism. 


Moenckeberg remarks: The Small Cate- 
chism betrays “the imperfection of the haste 
in which it had to be finished.” As a matter 
of fact, however, Luther, the master of Ger- 
man, paid much attention also to its language, 
in order, by pithy brevity and simple, attrac- 
tive form, to make its glorious truths the per- 
manent property of the children and unlearned 
who memorized it. In his publication “Zur 
Sprache und Geschichte des Kleinen Katechis- 
mus Luthers, Concerning the Language and 
History of Luther’s Small Catechism,” 1909, 
J. Gillhoff writes: “Here, if ever, arose a mas- 
ter of language, who expressed the deepest 
mysteries in sounds most simple. Here, if 
ever, there was created in the German lan- 
guage and spirit, and in brief compass, a work 
of art of German prose. If ever the gods 
blessed a man to create, consciously or un- 
consciously, on the soil of the people and 
their needs, a perfect work of popular art in 
the spirit of the people and in the terms of 
their speech, to the weal of the people and 
their youth throughout the centuries, it was 
here. The explanation of the Second Article 
is one of the chief creations of the home art 
of German poetry. And such it is, not for 
the reason that it rises from desert surround- 
ings, drawing attention to itself alone, but 
because it sums up and crowns the character 
of the book throughout.” (16.) 

Speaking in particular of the Second Article, 
Bang, in 1909, said in his lecture “Luthers 
Kleiner Katechismus, ein Kleinod der Volks- 
schule — Luther’s Small Catechism, a Jewel 
of the Public Schools”: “The Catechism is 
precious also for the reason that Luther in 
the explanations strikes a personal, subjective, 
confessional note. When at home I read the 
text of the Second Article in silence, and then 
read Luther’s explanation aloud, it seems to 
me as if a hymn rushing heavenward arises 
from the lapidary record of facts. It is no 
longer the language of the word, but of the 
sound as well. The text reports objectively, 
like the language of a-Roman, writing tables 
of law. The explanation witnesses and con- 
fesses subjectively. It is Christianity trans- 
formed into flesh and blood. It sounds like 
an oath of allegiance to the flag. In its 
ravishing tone we perceive the marching tread 


5 planned long ago. 


_ A prominent theologian reported that by 1566. 


. turies; 


X. The Smaleald War and the Augsburg and Leipzig Interims. 


of the myriads of believers of nineteen cen- 
we see them moving onward under 
the fluttering banner of the cross in war, vic- 
tory, and peace. And we, too, by a power 
which cannot be expressed in words, are drawn 


X. The Smalcald War and the 


119. Bulwark of Peace Removed. 


Luther died on the day of Concordia, Febru- 
ary 18, 1546. With him peace and concord de- 
parted from the Lutheran Church. His death 
was everywhere the signal for action against 
true Lutheranism on the part of both its 
avowed enemies and false brethren. As long 
as that hero of faith and prayer was still 
living, the weight of his personal influence 
and authority proved to be a veritable bul- 
wark of peace and doctrinal purity against 
the enemies within as well as without the 
Church. Though enemies seeking to devour 
had been lurking long ago, the powerful and 
commanding personality of Luther had checked 
all forees making for war from without and 
for dissension from within. The Emperor 
could not be induced to attack the Lutherans. 
He knew that they would stand united and 
strong as long as the Hero of the Reformation 
was in their midst. Nor were the false 
brethren able to muster up sufficient courage 
to eome out into the open and publish their 
errors while the voice of the lion was heard. 

But no sooner had Luther departed than 
strife began its distracting work. War, po- 
litieal as well as theological, followed in the 
wake of his death. From the grave of the 
fallen hero a double specter began to loom up. 
Pope and Emperor now joined hands to crush 
Protestantism by brute force as they had 
The result was the Smal- 
cald War. The secret enemies which Luther- 
anism harbored within its own bosom began 
boldly to raise their heads. Revealing their 
true colors and coming out in the open with 
their pernicious errors, they caused numerous 
eontroversies which spread over all Germany 
(Saxony, the cradle of the Reformation, be- 
eoming the chief battlefield), and threatened 
to undo completely the blessed work of Lu- 
ther, to disrupt and disintegrate the Church, 
or to pervert it into a unionistie or Reformed 
sect. Especially these discreditable internal 
dissensions were a cause of deep humiliation 
and of anxious concern to all loyal Lutherans. 
To the Romanists and Reformed, however, who 
united in predicting the impending collapse 
of Lutheranism, they were a source of mali- 
cious and triumphant scoffing and jeering. 


matters had come to such a pass in Germany 
that the old Lutheran doctrine was publicly 


proclaimed only in relatively few places. In 


the Calvinized Palatinate publie thanks were 
rendered to God. in the churches that also 
Electoral Saxony was now about to join them. 
The Jesuits insisted that, having abandoned 
the doctrine of the real presence in the Lord's 
Supper, the Lutherans were no longer genuine 


Lutherans and hence no more entitled to the 


93 


into the great, blessed experience of our an- 
cestors and champions. Who would dare to 
lay his impious hands on this consecrated, in- 
herited jewel, and rob the coming generations 
of it?!" .(20.) 


Augsburg and Leipzig Interims. 


privileges guaranteed by the Peace of Augs- 
burg (1555). That the final result of this 
turmoil, political as well as theological, 
proved a blessing to the Lutheran Church 
must be regarded and ever gratefully remem- 
bered as a special grace and a remarkable 
favor of Almighty God. 


120. Luther Foretold Coming Distress. 


Though fully conscious of the gravity of the 
politieal and theological situation, and con- 
vinced that war and dissensions were bound 
to come, Luther was at the same time eonfi- 
dent that it would not occur during his life. 
With respect to the coming war he said: 
“With great earnestness I have asked God, 
and still pray daily, that He would thwart 
their [the Papists'] plan and suffer no war to 
come upon Germany during my life. And 
I am confident that God surely hears such 
prayer of mine, and I know that there will 
be no war in Germany as long as I shall live." 
(St. L. 9, 1856.) In his Commentary on the 
Book of Genesis he wrote: “It is a great con- 
solation when he says (Is. 57, 1) that the 
righteous are taken away from the evil to 
come. Thus we, too, shall die in peace before 
misfortune and misery overtake Germany." 
(St. L. 1, 1758.) 

Luther spoke frequently also of the impend- 

ing doctrinal dissensions. As early as 1531 
he declared that the Gospel would abide only 
a short time. “When the present pious, true 
preachers will be dead," said he, “others will 
come who will preach and act as it pleases 
the devil." (8,72.) In 1546 he said in a ser- 
mon preached at Wittenberg: “Up to this 
time you have heard the real, true Word; 
now beware of your own thoughts and wis- 
dom. The devil will kindle the light of reason 
and lead you away from the faith, as he did 
the Anabaptists and Sacramentarians. . 
I see clearly that, if God does not give us 
faithful preachers and ministers, the devil 
will tear our church to pieces by the fanatics 
(Rottengeister), and will not cease until he 
has finished. Such is plainly his object. If 
he cannot accomplish it through the Pope and 
the Emperor, he will do it through those who 
are [now] in doctrinal agreement with us.... 
Therefore pray earnestly that God may pre- 
serve the Word to you, for things will come 
to a dreadful pass.” (12, 1174. 437.) 

Reading the signs of the times, Melanch- 
thon also realized that Luther’s prophecies 
would be fulfilled. His address to the stu- 
dents of Wittenberg University, on Febru- 
ary 19, 1546, in which he announced the death 
of Luther, concludes: “Obut auriga, et currus 
Israel. He is dead, the chariot of Israel and 
the horsemen thereof, who guided the Church 


94 Historical Introductions to the Symbolical Books. 


in this last old age of the world. For the doc- 
trine of the forgiveness of sins and of faith 
in the Son of God was not discovered by 
human sagacity, but revealed by God through 
this man. Let us therefore love his memory 
and his teaching; and may we be all the more 
humble and ponder the terrible calamity and 
the great changes which will follow this mis- 
fortune.” (C. R. 6, 59.) 

Nor were these prophecies of Luther mere 
intuitions or deductions based on general re- 
flections only. They were inductions from 
facts which he had not failed to observe at 
Wittenberg, even in his immediate surround- 
ings. Seckendorf relates that Luther, when 
sick at Smalcald in 1537, told the Elector of 
Saxony that after his death, discord would 
break out in the University of Wittenberg, 
and that his doctrine would be changed. 
(Comm. de Lutheranismo 3, 165.) In his 
Preface to Luther’s Table Talk, John Auri- 
faber reports that Luther had frequently pre- 
dieted that after his death his doctrine would 
wane and decline because of false brethren, 
fanatics, and sectarians, and that the truth, 
which in 1530 had been placed on a pinnacle 
at Augsburg, would descend into the valley, 
since the Word of God had seldom flourished 
more than forty years in one place. (Richard, 
Conf. Hist., 311.) Stephanus Tucher, a faith- 
ful. Lutheran preacher of Magdeburg, wrote 
in 1549: “Doctor Martin Luther, of sainted 
memory, has frequently repeated before many 
trustworthy witnesses, and also before Doctor 
Augustine Schurf, these words: ‘After my 
death not one of these [Wittenberg] theolo- 
gians will remain steadfast.’” Tucher adds: 
“This I have heard of Doctor Augustine 
Schurf not once, but frequently. Therefore 
I also testify to it before Christ, my Lord, 
the righteous Judge,” ete. (St. L. 12, 1177; 
Walther, Kern und Stern, 7.) 

It was, above all, the spirit of indifferent- 
ism toward false doctrine, particularly con- 
cerning the Lord’s Supper, which Luther ob- 
served. and deplored in his Wittenberg col- 
leagues: Melanchthon, Bugenhagen, Cruciger, 
Eber, and Major. Shortly before his last 
journey to Eisleben he invited them to his 
house, where he addressed to them the follow- 
ing solemn words of warning: They should 
“remain steadfast in the Gospel; for I see 
that soon after my death the most prominent 
brethren will fall away. I.am not afraid of 
the Papists,” he added; “for most of them are 
coarse, unlearned asses and Epicureans; but 
. our brethren will inflict the damage on the 
Gospel; for ‘they went out from us, but they 
were not of us’ (1 John 2,19); they will give 
the Gospel a harder blow than did the Pa- 
pists.” About the same time Luther had writ- 
ten above the entrance to his study: “Our 
professors are to be examined on the Lord’s 
Supper.” When Major, who was about to 
leave for the colloquy at Regensburg, entered 
and inquired what these words signified, Lu- 
ther answered: “The meaning of these words 
is precisely what you read and what they say; 
and when you and I shall have returned, an 
examination will have to be held, to which 


Major 
protested that he was not addicted to any 


you as well as others will be eited.” 


false doctrine. Luther answered: “It is by 
your silence and cloaking that you cast sus- 
picion upon yourself. If you believe as you 
declare in my presence, then speak so also in 
the church, in public lectures, in sermons, 
and in private conversations, and strengthen 
your brethren, and lead the erring back to 
the right path, and contradict the contuma- 
cious spirits; otherwise your confession is 
sham pure and simple, and worth nothing. 
Whoever really regards his doctrine, faith, 
and confession as true, right, and certain can- 
not remain in the same stall with such as 
teach, or adhere to, false doctrine; nor can 
he keep on giving friendly words to Satan 
and his minions. A teacher who remains 
silent when errors are taught, and neverthe- 
less pretends to be a true teacher, is worse 
than an open fanatic and by his hypocrisy 
does greater damage than a heretic. Nor 
can he be trusted. He is a wolf and a fox, 
a hireling and a servant of his belly, and 
ready to despise and to sacrifice doctrine, 
Word, faith, Sacrament, churches, and schools. 
He is either a secret bedfellow of the enemies, 
or a skeptic and a weathervane, waiting to 
see whether Christ or the devil will prove vic- 
torious; or he has no convictions of his own 
whatever, and is not worthy to be called a 
pupil, let alone a teacher; nor does he want 
to offend anybody, or say a word in-favor of 
Christ, or hurt the devil and the Lge ran i 
(Walther, 39 f.) 


121. Unfortunate Issue of Smalcald War. 


All too soon the predictions of Luther, and 
the fears expressed by Melanchthon and 
others, were ‘realized. June 26, 1546, four 
months after Luther’s death, Pope and Em- 
peror entered into a secret agreement to com- 
pel the Protestants by force of arms to ac- 
knowledge the decrees of the Council of Trent, 
and to return to the bosom of the Roman 
Church. The covenant provided that, “in the 
name of God and with the help and assist- 
ance of His Papal Holiness, His Imperial 
Majesty should prepare himself for war, and 
equip himself with soldiers and everything 
pertaining to warfare against those who ob- 
jected to the Council, against the Smaleald 
League, and against all who were addicted to 
the false belief and error in Germany, and 
that he do so with all his power and might, . 
in order to bring them back to the old [papal] 
faith and to the obedience of the Holy See.” 
The Pope promised to assist the Emperor with 
200,000 Krontaler, more than 12,000 Italian 
soldiers, and quite a number of horsemen. He 
furthermore permitted the Emperor to appro- _ 
priate, for the purpose of this war, one half 
of the total income of the church property in 
Spain and 500,000 Krontaler from the revenue 
of the Spanish cloisters. | 

While the Emperor endeavored to veil the 
real purpose of his preparations, the Pope > 
openly declared in a bull of July 4, 1546: 
“From the beginning of our, Papacy it has 


the Emperor should desire. 


X. The Smalcald War and the Augsburg and Leipzig Interims. 


always been our concern how to root out the 


. weeds of godless doctrines which the heretics | 
have sowed throughout Germany... . 


Now 
it has come to pass that, by the inspiration 
of the Holy Ghost, our dearest son in Christ, 
Charles, the Roman Emperor, has decided to 
employ the sword against these enemies of 
God. And for the protection of religion we 
intend to promote this pious enterprise with 
all our own and the Roman Church’s posses- 
sions. Accordingly, we admonish all Chris- 
tians to assist in this war with their prayers 
to God and their alms, in order that the god- 
less heresy may be rooted out and the dis- 
sension removed. . . . To each and all who 
do these things we grant the most complete 
indulgence and remission of all their sins." 
(St. L. 17, 1453 ff. Walther, 10.) 

The Smaleald War, so called because it was 
directed against the Smaleald League, was 
easily won by the Emperor. Among the 
eauses of this unfortunate issue were the 
neutral attitude of Joachim II of Branden- 
burg and of other Lutheran princes, and es- 
peeially the treachery of the ambitious and 
unscrupulous Maurice, Duke of Saxony and 
nephew of Elector John Frederick of Saxony, 
who, in order to gain the Electorate of Sax- 
ony, had made a secret agreement with the 
Emperor according to which he was to join 
his forces with those of the Emperor against 
the Lutherans. The decisive battle was fought 
at Muehlberg on the Elbe, April 24, 1547. It 
proved to be a crushing defeat for the Protes- 
tants. The Elector himself was taken captive, 
treated as a rebel, and sentenced to death. 
The sentence was read to him while he was 
playing chess with his fellow-captive, Duke 
Ernest of Lueneburg. John Frederick an- 
swered, he did not believe that the Emperor 


' would deal so severely with him; if, however, 


he were in earnest, they should let him know 
that he might order his affairs with his wife 
and children. He then calmly turned to the 
Duke, saying: “Let us continue the game; 
it’s your move.” (Jaekel, G. d. Ref. 1, 114.) 
The day after the battle at Muehlberg, Torgau 
fell into the hands of the Emperor; and when 
he threatened to execute the Elector, having 
already erected a scaffold for this purpose, 
Wittenberg, too, though well protected by 
5,000 soldiers, signed a capitulation on 
May 19, in order to save the Elector’s life. 
On the 23d of May, Wittenberg was occupied 
by the Emperor. Here Charles, when stand- 
ing at the grave of Luther, and urged to have 
the body of “the heretic” exhumed, spoke the 
memorable words that he was warring not 
with the dead, but with the living. The 


_. death-sentence was rescinded, but, apart from 


other cruel conditions forced upon the Elector, 


he was compelled to resign in favor of Maurice 


and promise to remain in captivity as long as 
His sons were 
granted the districts of Weimar, Jena, Eise- 
nach, and Gotha. Philip of Hesse surrendered 


. without striking a blow, and was likewise 


treacherously held in captivity and humili- 
ated in every possible way by the Emperor. 


The imperial plenipotentiaries had assured 


95 


the Landgrave that he would not be impris- 
oned. Afterwards, however, the words in the 
document, “not any bodily captivity — nit 
eenige Leibesgefangenschaft,” were fraudu- 
lently changed by Granvella to read, “not 
eternal captivity — nit ewige Leibesgefangen- 
schaft.” (Marheineke, @. d. Deut. Ref. 4, 438.) 
The sons of the Landgrave remained in pos- 
session of his territory. Thus all of Southern 
and, barring a few cities, also all of Northern 
Germany was conquered by Charles. Every- 
where the Lutherans were at the tender mercy 
of the Emperor, whose undisputed power 
struck terror into all Germany. 


122. The Augsburg Interim. 


The first step to reduce the Lutherans to 
obedience to the Pope was the so-called Augs- 
burg Interim. It was proclaimed by the Em- 
peror at Augsburg on May 15, 1548, as the 
law of the Empire under the title: “Der 
roemischen kaiserlichen Majestaet Erklaerung, 
wie es der Religion halben im heiligen Reich 
bis zu Austrag des gemeinen Concilii gehalten 
werden soll.” The people were also forbidden 
to teach, «write, or preach against the docu- 
ment. The Interim had been prepared by the 
papal bishops Julius Pflug and Michael Hel- 
ding and the court-preacher of Elector Joa- 
chim of Brandenburg, John Agricola, a man 
with whom Luther had, already since 1540, 
refused to have any further intercourse owing 
to his insincerity and duplicity. “I go forth 
as the Reformer of all Germany,” Agricola 
boasted when he left Berlin to attend the Diet 
at Augsburg, which was to open September 1, 
1547. After the Diet he bragged that in Augs- 
burg he had flung the windows wide open for 
the Gospel; that he had reformed the Pope 
and made the Emperor a Lutheran; that a 
golden time had now arrived, for the Gospel 
would be preached in all Europe; that he 
had not only been present, but had presided 
at the drafting of the Interim; that he had 
received 500 crowns from the Emperor and 
500 from King Ferdinand, etc. (Preger, 
M. Flacius Illyricus, 1, 119.) 

The document, prepared at the command of 
the Emperor, was called Interim because its 
object was to regulate the church affairs un- 
til the religious controversy would be finally 
settled by the Council of Trent, to the reso- 
lutions of which the Lutherans were required 
to submit. It was, however, essentially papal. 
For the time being, indeed, it permitted Prot- 
estant clergymen to marry, and to celebrate 
the Lord’s Supper in both kinds, but de- 
manded the immediate restoration of the 
Romish customs and ceremonies, the acknowl- 
edgment of papal supremacy iure divino, as 
well as the jurisdiction of the bishops, and the 
adoption of articles in which the doctrines 
were all explained in the sense of the Catholic 
dogmas, and in which truth and falsehood, 
in general, were badly mingled. Transub- 
stantiation, the seven sacraments, and other 
papal errors were reaffirmed, while Lutheran 


tenets, such as the doctrine of justification 


by faith alone, were either denied or omitted. 


96 


And from the fact that this Interim was 
nevertheless condemned by the Pope and the 


Romanists, who demanded an unqualified, ' 


blind, and unconditional submission, the Lu- 
therans could infer what they were to expect 
after consenting to these interimistic pro- 
visions. The general conviction among Cath- 
olics as well as Protestants was that the In- 
terim was but the first step to a complete 
return to Romanism. «Indeed, soon after its 
promulgation, the Catholic Electors of Mainz 
and Koeln endeavored to rob the Lutherans 
also of the use of the cup and of the marriage 
of the priests. The Elector of Mainz declared 
all such marriages void and their children 
bastards. (Jaekel, 162.) 

In the most important point, the doctrine 
of justification, the Augsburg Interim not 
only omitted the sola fide, but clearly taught 
that justification embraces also renewal. 
When God justifies a man, the Interim de- 
clared, He does not only absolve him from 
his guilt, but also “makes him better by im- 
parting the Holy Ghost, who cleanses his 
heart and incites it through the love of God 
which is shed abroad in his heart.” (Frank, 
Theologie d. Konkordienformel, 2, 80.) A man 
“is absolved from the guilt of eternal damna- 
tion and renewed through the Holy Spirit, 
and thus an unjust man becomes just.” (143.) 
Again: “This faith obtains the gift of the 
Holy Ghost, by which the love of God is shed 
abroad in our hearts; and after this has been 
added to faith and hope, we are truly justified 
by the infused righteousness which is in man; 
for this righteousness consists in faith, hope, 
and love.” (81.) 

In Southern Germany, Charles V and his 
Italian and Spanish troops, employing brute 
force, succeeded in rigidly enforcing the In- 
terim outwardly and temporarily. Free cities 
rejecting it were deprived of their liberties 
and privileges. Constance, having fallen after 
a heroic defense, was annexed to Austria. 
Magdeburg offered the longest resistance and 
was outlawed three times. Defiantly its citi- 
zens declared: “We are saved neither by an 
Interim nor by an Exterim, but by the Word 
of God alone.” (Jaekel 1, 166.) Refractory 
magistrates were treated as rebels. Pastors 
who declined to introduce the Interim were 
deposed; some were banished, others incar- 
cerated, still others even executed. In Swabia 
and along the Rhine about four hundred min- 
isters were willing to suffer imprisonment 
and banishment rather than conform to the 


. Interim. They were driven into exile with 


their families, and some of them were killed. 
When Jacob Sturm of Augsburg presented his 
grievances to Granvella, the latter answered: 
“Tf necessary, one might proceed against here- 
tics also with fire.” “Indeed,” Sturm retorted, 
“you may kill people by fire, but even in this 
way you cannot force their faith.” (165.) 
Bucer and Fagius, preachers in Augsburg, left 
for England. Musculus was deposed because 
he had preached against the Interim. Osian- 
der was compelled to leave Nuernberg, Erhard 
Schnepf, Wuerttemberg. 
eagerly sought throughout Germany by the 


Among the fugitives : 


Historical Introductions to the Symbolical Books. 


imperial henchmen was Brenz in Schwaebisch- 
Hall, the renowned theologian of Wuerttem- 
berg, who spoke of the Interim only as “In- 
teritus, Ruin." (C. R. 7,289.) The tombstone 
of Brenz bears the inscription: “Voce, stylo, 
pietate, fide, ardore probatus — Renowned for 
his eloquence, style, piety, faithfulness, and 
ardor." (Jaekel, 164.) A prize of 5,000 gul- 
den was offered for the head of Caspar Aquila, 
who was one of the first to write against the 
Interim. (Preger 1,12.) Of course, by perse- 
euting and banishing their ministers, the Em- 
peror eould not and did not win the people. 
Elector Frederick II of the Palatinate con- 
sented to introduce the Interim. But even in 
Southern Germany the success of the Emperor 
was apparent rather than real. The churches 
in Augsburg, Ulm, and other cities stood 
empty as a silent protest against the Interim 
and imperial tyranny. 

In Northern Germany the Emperor met 
with more than a mere passive resistance on 
the part of the people as well as the preachers. 
The Interim was regarded as a trap for the 
Lutherans. The slogan ran: “There is a 
rogue behind the Interim! O selig ist der 
Mann, Der Gott vertrauen kann Und willigt 
nicht ins Interim, Denn es hat den Schalk hin- 
ter ihm!” The Interim was rejected in Bruns- 
wick, Hamburg, Luebeck, Lueneburg, Goslar, 
Bremen, Goettingen, Hannover, Einbeck, Eis- 
leben, Mansfeld, Stolberg, Schwarzburg, Ho- 
henstein, Halle, ete. Joachim of Brandenburg 
endeavored to introduce it, but soon aban- 
doned these efforts. At a convent of 300 
preachers assembled in Berlin for the purpose 
of subscribing to the Interim, an old minister, 
whose name was Leutinger, arose and de- 
clared in the presence of Agricola, the co- 
author of the Interim: “I love Agricola, and 
more than him I love my Elector; but my 
Lord Jesus Christ I love most,” and saying 
this, he cast the document handed him for 
subscription into the flames of the fire burning 
in the hearth. Before this, Margrave Hans, 
of Kuestrin, had flung away the pen handed 
him for the subscription of the infamous docu- 
ment, saying: “I shall never adopt this poi- 
sonous concoction, nor submit to any council. 
Rather sword than pen; blood rather than 
ink!” . 

The three Counts of Mansfeld, Hans Jorge, 
Hans Albrecht, and Hans Ernest, declared in 
a letter of August 20, 1548, to the Emperor: 
“Most gracious Emperor and Lord! As for 
our government, the greater part of the people 
are miners, who have not much to lose and 
are easily induced to leave. Nor are they will- 
ing to suffer much coercion. Yet the welfare 
of our whole government depends upon them. ~ 
Besides, we know that, if we should press the 
matter, all of the preachers would leave, and 
the result would be a desolation of preaching 
and of the Sacraments. And after losing our - 
preachers, our own lives and limbs would not 
be safe among the miners, and we must needs 
expect a revolt of all the people.” (Walther, 
19f.) Thus the Interim before long became 
a dead letter rt hg ng the greater part of 
Germany. 


X. The Smalcald War and the Augsburg and Leipzig Interims. 97 


123. Attitude of John Frederick toward 
: Interim. 


In order to obtain his liberty, the vacillat- 
ing Philip of Hesse, though he had declined 
to submit to the resolutions of the Council of 
Trent, declared himself willing to adopt the 
Interim. “It is better," he is reported to have 
said, “to hear a mass than to play cards,” ete. 
(Jaekel 1, 130. 162.) Especial efforts were also 
made by the Emperor to induce John Fred- 
erick to declare his submission to the Couneil 
and to sanction the Interim. But the Elector 
solemnly protested that this was impossible 
for him. All attempts to induce him to aban- 
don his religious convictions met with quiet, 
but determined resistance. One of the cruel 
conditions under which the Emperor was will- 
ing to rescind the death-sentence passed on 
the Elector was, that he should consent to 
everything the Emperor or the Council would 
prescribe in matters of religion. But the 
Elector declared: “I will rather lose my head 
and suffer Wittenberg to be battered down 
than submit to a demand that violates my 
conscience. Lieber will ich meinen Kopf ver- 
lieren und Wittenberg zusammenschiessen las- 
sen, als eine Forderung eingehen, die mein 
Gewissen verletzt.” (1,116.) Through Gran- 
vella the Emperor promised the Elector lib- 
erty if he would sign the Interim. But again 
the Elector declared decidedly that this was 
impossible for him. 

In a written answer to the Emperor the ex- 
Elector declared, boldly confessing his faith: 
“I cannot refrain from informing Your Maj- 
esty that since the days of my youth I have 
been instructed and taught by the servants of 
God’s Word, and by diligently searching the 
prophetic and apostolic Scriptures I have also 
. learned to know, and (this I testify as in the 
sight of God) unswervingly to adhere in my 
conscience to this, that the articles com- 
posing the Augsburg Confession, and whatever 
is connected therewith, are the correct, true, 
Christian, pure doctrine, confirmed by, and 
founded in, the writings of the holy prophets 
and apostles, and of the teachers who followed 
in their footsteps, in such a manner that no 
substantial objection can be raised against 
it. . . . Since now in my conscience I am 
firmly persuaded of this, I owe this grateful- 
ness and obedience to God, who has shown me 
such unspeakable grace, that, as I desire to 
obtain eternal salvation and escape eternal 
damnation, I do not fall away from the truth 
of His almighty will which His Word has re- 
vealed to me, and. which I know to be the 
truth. For such is the comforting and also 
the terrible word of God: ‘Whosoever there- 
fore shall confess Me before men, him will 
I eonfess also before My Father which is in 
heaven. But whosoever shall deny Me before 
men, him will I also deny before My Father 
which is in heaven.’ If I should acknowledge 
and adopt the Interim as Christian and godly, 
I would have to condemn and deny against 
my own conscience, knowingly and maliciously, 
the Augsburg Confession, and whatever I have 
heretofore held and believed concerning the 


Concordia Triglotta. 


Gospel of Christ, and approve with my mouth 
what I regard in my heart and conscience as 
altogether contrary to the holy and divine 
Seriptures. This, O my God in heaven, would 
indeed be misusing and cruelly blaspheming 
Thy holy name, . . . for which I would have 
to pay all too dearly with my soul. For this 
is truly the sin against the Holy Ghost con- 
cerning which Christ says that it shall never 
be forgiven, neither in this nor in the world 
to come, 7. e., in eternity.” (Walther, 16.) 

The Emperor was small enough to punish 
the heroic refusal and bold confession of the 
Elector by increasing the severity of his im- 
prisonment. For now he was deprived of Lu- 
ther’s writings and even of the Bible. But 
the Elector, who drew the line of submission 
at his conscience and faith, declared, “that 
they were able indeed to deprive him of the 
books, but could not tear out of his heart 
what he had learned from them.” And when 
Musculus and the Lutheran preachers of 
Augsburg whom the Emperor had banished 
because of their refusal to introduce the In- 
terim, took leave of the Elector, the latter 
said: “Though the Emperor has banished you 
from the realm, he has not banished you from 
heaven. Surely, God will find some other 
country where you may preach His Word.” 
(Jaekel, 164. ) 


124. Melanchthon’s Attitude toward the 
Interim. 


In the beginning, Melanchthon, too, assumed 
an attitude of defiance over against the Augs- 
burg Interim. Especially among his friends 
and in his private letters he condemned it. 
In several letters, also to Elector Maurice, he 
and his Wittenberg colleagues declared that 
they disapproved of the document, and that 
the doctrine must not be denied, changed, nor 
falsified. (C. R.6,874.954.) April 25, 1548, 
he wrote to Camerarius that the Interim cor- © 
rupted the truth in the doctrine of justifica- 
tion, and that he was unable to assent to its 
sophisms. (878.900.) April 29, 1548: “The 
manifest facts teach that efforts at coneilia- 
tion with our persecutors are vain. Even 
though some kind of concord is patched up, 
still a peace will be established such as ex- 
ists between wolves and lambs. Etiam cum 
sarcitur concordia qualiscumque, tamen pax 
constituitur, qualis est inter lupos et agnos." 
(C. R. 6, 889; Frank 4, 90.) In a letter to 
Christian, King of Denmark (June 13, 1548), 
he said that the Interim “confirmed and re- 
established many papal errors and abuses," 
and that the “abominable book would cause 
many dissensions in the German mation." 
(©.R.6,923.) June 20 he wrote with reference 
to the Interim: “I shall not change the doc- 
trine of our churches, nor assent to those who 
do." (946.) July 31, to the Margrave John of 
Brandenburg: “As for my person, I do not in- 
tend to approve of this book, called Interim, 
for which I have many weighty reasons, and 
will commend my miserable life to God, even 
if I am imprisoned or banished." (7,85.) In 
a letter of August 10 he speaks of the cor- 


g 


98 Historical Introductions to the Symbolical Books. 


ruptions “which are found in the Augsburg 
sphinx,” and declares that he is determined 
faithfully to guard the doctrine of the Gos- 
pel. (97.) August 13, 1548, he wrote to Med- 
ler: “Brenz, Nopus [Noppius], Musculus, 
learned, pious, and most deserving men, have 
been driven from their churches, and I hear 
that everywhere others are being expelled 
from other places, — and Islebius [Agricola] 
is shouting that this is the way to spread the 
Gospel.” (102.) 

In a criticism of the Augsburg Interim pub- 
lished in the beginning of July, 1548, Me- 
lanchthon declared: “Although war and de- 
struction are threatened, it is, nevertheless, 
our duty to regard the Word of God as higher; 
that is to say, we must not deny what we 
know to be the truth of the Gospel.” On 
November 10, 1548, he said before a conven- 
tion of theologians: “Remember that you are 
the guardians of truth, and consider what 
has been entrusted to you for preservation by 
God through the prophets and the apostles, 
and, last of all, through Dr. Luther. If that 
man were still living, the misfortune of a 
change of doctrine would not be threatening 
us; but now that there is no one who is 
clothed with the authority which he had, now 
that there is no one who warns as he was wont 
to do, and many are accepting error for truth, 
the churches are brought to ruin, the doc- 
trine heretofore correctly transmitted is dis- 
torted, idolatrous customs are established, 
fear, doubt, and strife are reigning every- 
where.” (Walther, 21.) 

However, though Melanchthon disapproved 
of the imperial Interim, he was afraid to an- 
tagonize it openly and unflinchingly. Yet it 
was just such a public and decided testimony 
that was needed, and everywhere expected of 
Melanchthon; for he was generally regarded 
as the logical and lawful successor of Luther 
and as the theological leader of the Church. 
July 22, 1548, Aquila wrote: “What shall 
I say of the arch-knave Eisleben, Agricola? 
He said: ‘The Interim is the best book and 
work making for unity in the whole Empire 
and.for religious agreement throughout all 
Europe. For now the Pope is reformed, and 
the Emperor is a Lutheran.’” Imploring Me- 
lanchthon to break his silence and sound the 
public warning, Aquila continues: “Thou holy 
man, answer and come to our assistance, de- 
fend the Word and name of Christ and His 
honor (which is the highest good on earth) 
against that virulent sycophant Agricola, who 
is an impostor.” (7, 78.) 

Such were the sentiments of loyal Lutherans 
everywhere. But Melanchthon, intimidated by 
threats of the Emperor, and fearing for his 
safety, turned a deaf ear to these entreaties. 
While the captive Elector was determined to 
die rather than submit to the Interim, and 
while hundreds of Lutheran ministers were 
deposed, banished, imprisoned, and some of 
them even executed because of their devotion 
to the truth, Melanchthon was unwilling to 
expose himself to the anger of the Emperor. 
And before long his fear to confess and his 
refusal to give public testimony to the truth 


was followed by open denial. At the behest 
of Elector Maurice he consented to elaborate, 
as a substitute for the Augsburg Interim, a 
compromise document — the so-called Leipzig 
Interim. 


125. Melanchthon and the Leipzig 
Interim. 


After the victory of the Emperor and the 
proclamation of the Augsburg Interim, Mau- 
rice, the new-fledged Elector, found himself in 
a dilemma. Charles V urged him to set a 
good example in obeying and enforcing the 
Interim. Indebted as he was to the Emperor 
for his Electorate, he, to some extent, felt 
bound to obey him also in religious matters. 
At the same time, Maurice was personally not 
at all in agreement with the radical Augsburg 
Interim and afraid of forfeiting the sympa- 
thies of both his old and new subjects on ac- 
count of it. Nor did he fail to realize the 
difficulties he would encounter in enforcing it. 
Accordingly, he notified the Emperor on 
May 18 that he was not able to introduce the 
Interim at present. Soon after, he commis- 
sioned the Wittenberg and Leipzig theologians. 
to elaborate, as a substitute for the Augsburg 
Interim, a compromise, more favorable and 
acceptable to his subjects. At the preliminary 
discussions, especially at Pegau and Celle, the 
theologians yielded, declaring their willing- 
ness to submit to the will of the Emperor 
with respect to the reintroduction of Romish 
ceremonies and to acknowledge the authority 
of the Pope and bishops if they would tolerate 
the true doctrine. (Preger 1, 40.) The final 
upshot of it all was the new Interim, a com- 
promise document, prepared chiefly by Me- 
lanchthon and adopted December 22, 1548, at 
Leipzig. This “Resolution of the Diet at Leip- 
zig” was designated by its opponents the 
“Leipzig Interim.” Schaff remarks: “It was 
the mistake of his [Melanchthon’s] life, yet 
not without plausible excuses and. incidental 
advantages. He advocated immovable stead- 
fastness in doctrine [?], but submission in 
everything else for the sake of peace. He had 
the satisfaction that the University of Wit- 
tenberg, after temporary suspension, was re- 
stored and soon frequented again by two thou- 
sand students. [The school was closed May 19, 
and reopened October 16, 1547.] But outside 
of Wittenberg and Saxony his conduct ap- 
peared treasonable to the cause of the Refor- 
mation, and acted as an encouragement to 
an unscrupulous and uncompromising enemy. . 
Hence the venerable man was fiercely assailed 
from every quarter by friend and foe.” 
(Creeds 1, 300.) 

It is generally held that fear induced Me- 
lanchthon to condescend to this betrayal of 
Lutheranism, — for such the Leipzig Interim. 
amounted to in reality. And, no doubt, there 
is a good deal of truth in this assumption. 
For Melanchthon had been told that because 
of his opposition to the Augsburg Interim the 
anger of the Emperor was directed against 
him especially, and that he had already called 
upon Maurice to banish this “arch-heretie.” 
It certainly served the purpose of Maurice 


X. The Smalcald War and the Augsburg and Leipzig Interims. 


well that he had to deal with Melanchthon, 
whose fear and vacillation made him as pli- 
able as putty, and not with Luther, on whose 
unbending firmness all of his schemes would 
have foundered. However, it cannot have been 
mere temporary fear which induced Melanch- 
thon to barter away eternal truth for tem- 
poral peace. For the theologians of Witten- 
berg and Leipzig did not only identify them- 
selves with the Leipzig Interim while the 
threatening clouds of persecution were hover- 
ing over them, but also afterwards continued 
to defend their action. When the represen- 
tatives of the Saxon cities protested against 
some of the provisions of the Interim, they 
declared, on December 28, 1548: “We have 
learned your request and are satisfied with 
the articles [Leipzig Interim] delivered, which 
not we alone, but also several other super- 
intendents and theologians prepared and 
weighed well; therefore we are unable to 
change them. For they can well be received 
and observed without any violence to good 
conscience.” (C.R.7,270.) It was as late as 
September, 1556, that Melanchthon, though 
even then only in a qualified way, admitted 
that he had sinned in this matter, and should 
have kept aloof from the insidious counsels 
of the politicians. (8, 839.) Indeed, in 1557 
and 1560 the Leipzig and Wittenberg theo- 
logians still defended the position they had 
occupied during the Interim. Evidently, then, 
apart from other motives of fear, etc., Me- 
lanchthon consented to write the Interim be- 
cause he still believed in the possibility of 
arriving at an understanding with the Roman- 
ists and tried to persuade himself that the 
Emperor seriously sought to abolish prevail- 
ing errors and abuses, and because the theo- 


_ logical views he entertained were not as far 


apart from those of the Leipzig compromise 
as is frequently assumed. 


126. Provisions of Leipzig Interim. 


The professed object of the Leipzig Interim 
was to effect a compromise in order to escape 
persecution and desolation of the churches by 
adhering to the doctrine, notably of justifica- 
tion, but yielding in matters pertaining to 
ceremonies, ete. December 18, 1548, Melanch- 
thon (in the name of George of Anhalt) wrote 
to Burchard concerning the Interim adopted 
four days later: “They [Maurice and the 
estates] hope to be able to ward off dangers 
if we receive some rites which are not in 
themselves vicious; and the charge of unjust 
obstinacy is made if in such things we are 
unwilling to contribute toward public tran- 
quility. . . . In order, therefore, to retain 
necessary things, we are not too exacting with 
respect to such as are unnecessary, especially 
since heretofore these rites have, to a great 
extent, remained in the churches of these 
regions. . . . We know that much is said 
against this moderation; but the devastation 
of the churches, such as is taking place in 
Swabia, would be a still greater offense.” 
(7, 251 ff.) The plan of Melanchthon there- 
fore was to yield in things which he regarded 


99 


as unnecessary in order to maintain the truth 
and avoid persecution. 

As a matter of fact, however, the Leipzig 
Interim, too, was in every respect a truce over 
the corpse of true Lutheranism. It was a 
unionistic document sacrificing Lutheranism 
doctrinally as well as practically. The ob- 
noxious features of the Augsburg Interim had 
not been eliminated, but merely toned down. 
Throughout, the controverted doctrines were 
treated in ambiguous or false formulas. 
Tschackert is correct in maintaining that, in 
the articles of justification and of the Church, 
“the fundamental thoughts of the Reformation 
doctrine were catholicized” by the Leipzig In- 
terim. (508.) Even the Lutheran sola (sola 
fide, by faith alone) is omitted in the article 
of justification. The entire matter is pre- 
sented in terms which Romanists were able 
to interpret in the sense of their doctrine of 
“infused righteousness, iustitia infusa." Faith 
is coordinated with other virtues, and good 
works are declared to be necessary to salva- 
tion. “Justification by faith,” says Schmauk, 
"is there [in the Leipzig Interim] so changed 
as to mean that man is renewed by the Holy 
Spirit, and can fulfil righteousness with his 
works, and that God will, for His Son’s sake, 
accept in believers this weak beginning of 
obedience in this miserable, frail nature.” 
(Conf. Prin., 596.) 

Furthermore, the Leipzig Interim indirectly 
admits the Semi-Pelagian teaching regarding 
original sin and free will, while other doc- 
trines which should have been confessed are 
passed by in silence. It recognizes the su- 
premacy of the Pope, restores the power and 
jurisdiction of the bishops, acknowledges the 
authority of the council, approves of a num- 
ber of ceremonies objectionable as such (e. g., 
the Corpus Christi Festival), and advocates 
the reintroduction of these and others in order 
to avoid persecution and to maintain outward 
peace with the Papists. 

Self-evidently, in keeping with the Interim, 
the Pope also could no longer be regarded as, 
and publicly declared to be, the Antichrist. 
In 1561 Flacius wrote that at that time the 
suspected Lutherans did not consider the Pope 
the Antichrist. Simon Musaeus and others 
were banished because they refused to elimi- 
nate the hymn “Erhalt uns, Herr, bei deinem 
Wort” from their services. (Walther, 25.) — 
Such, then, being the character of the Leipzig 
Interim, it stands to reason that this docu- 
ment, adopted as it was by Melanchthon and 
other Lutheran leaders, was bound to become 
a fertile source of numerous and violent con- 
troversies. 


127. Flacius and Other Opponents of 
Interimists. 


The Leipzig Interim was imposed upon the 
churches of Electoral Saxony as a directory 
for teaching, preaching, and worship. Me- 
lanchthon declared that it could be adopted 
with a good conscience, and hence should be 
introduced, as demanded by Maurice, in order 
to insure the peace of the Church. At Wit- 


100 


tenberg and other places corresponding efforts 
were made. But everywhere the result was 
dissension and strife. The Interim defeated 
its own purpose. Pastors who declined to 
conform were deposed, banished, incarcerated, 
or abused in other ways. And wherever faith- 
ful ministers were removed, the people refused 
to be served by the hirelings who took their 
places. At the very convention at Leipzig 
where the Interim was adopted, Wolfgang 
Pfentner, Superintendent at Annaberg, de- 
clared: “What caused them to reintroduce 
such tomfooleries [Romish ceremonies] ? 
Were they growing childish again? They 
might do what they wanted to, but as for 
himself, he could not consent [to the In- 
terim]. And even if he should permit him- 
self to be deceived, his parishioners would 
not accept it. For in a letter delivered by 
a messenger on horseback they had charged 
him to agree to no ungodly article, or not 
return to them. Accordingly, he would have 
his head cut ofi at Leipzig and suffer this 
with a good conscience rather than give 
offense to his church.” (Walther, 22.) 
December 24, three days after the adoption 
of the Interim, representatives of the cities 
in Saxony presented complaints to Elector 
Maurice and Melanchthon against some of 
the provisions of the document. They pro- 
tested particularly against the reinstitution 
of Extreme Unction, the Festival of Corpus 
Christi, and the use of chrism at Baptism. 
(C.R.7,270.) Even the Wittenberg theo- 
logians finally admitted that in consequence 
of “the Interim the rupture had become so 
great that there was an agreement neither 
of one church with another, nor, in the same 
church, of any deacon, any schoolmaster, or 
sexton with his pastor, nor of one neighbor 
with another, nor of members of the house- 
hold with one another.” (Walther, 23.) 
Foremost among the champions of true 
Lutheranism over against the Interimists 
were John Hermann, Aquila, Nicholas Ams- 
dorf, John Wigand, Alberus, Gallus, Matthias 
Judex, Westphal, and especially Matthias 
Flacius Illyrieus, then (from 1544 to 1549) 


a member of the Wittenberg faculty, where 


he opposed all concessions to the Adiaph- 
orists. It is due, no doubt, to Flacius more 
than to any other individual that true Lu- 
theranism and with it the Lutheran Church 
was saved from annihilation in consequence 
of the Interims. In 1548 he began his 
numerous and powerful publications against 
them. In the same year, 1548, the follow- 
ing book of John Hermann appeared: “That 
during These Dangerous Times Nothing 
should be Changed in the Churches of God 
in Order to Please the Devil and the Anti- 
christ.” In 1549: “Against the Mean Devil 
who Now Again is Disguising Himself as an 
Angel of Light.” 

In 1549, when he was no longer safe in 
Wittenberg, Flacius removed to Magdeburg, 
then the only safe asylum in all Germany for 
such as were persecuted on account of their 
Lutheran faith and loyalty, where he was 
joined by such “exiles of Christ” as Wigand, 


Historical Introductions to the Symbolical Books. 


Gallus, and others, who had also been ban- 
ished and persecuted because of their oppo-. 
sition to the Interim. Here they inaugurated 
a powerful propaganda by publishing broad- 
sides of annihilating pamphlets against the 
Interim, as well as its authors, patrons, and 
abettors. They roused the Lutheran con- 
sciousness everywhere; and before long the 
great majority of Lutherans stood behind 
Flacius and the heroes of Magdeburg. The 
publications emanating from this fortress 
caused such an aversion to the Adiaphoristic 
princes as well as theologians among the 
people that from the very outset all their 
plans and efforts were doomed to failure, and 
the sinister schemes of the Pope and Emperor 
were frustrated. Because of this able and 
staunch defense of Lutheranism and the de- 
termined opposition to any unionistic compro- 
mise, Magdeburg at that time was generally 
called “God’s chancellery, Gottes Kanzlei.” 
Nor did the opposition subside when this Lu- 
theran stronghold, thrice outlawed by the Em- 
peror, was finally, after a siege of thirteen 
months, captured by Maurice. In their at- 
tacks the champions of Magdeburg were joined 
also by the ministers of Hamburg and other 
places. Only in Saxony and Brandenburg the 
policy of Melanchthon was defended. ; 

As the conflict extended, it grew in bitter- 
ness, revealing with increasing luridness the 
insincerity and dishonesty of the Philippists. 
True Lutherans everywhere were satisfied that 
the adoption also of the Leipzig Interim was 
tantamount to a complete surrender of Lu- 
theranism. Their animosity against this 
document was all the stronger because it bore 
the stamp of the Wittenberg and Leipzig theo- 
logians and was sponsored by Melanchthon, 
the very man whom they had regarded as 
Luther’s successor and as the leader of the 
Church. This, too, was the reason why the 
Leipzig Interim caused even more resentment 
among the Lutherans, especially in Northern 
Germany, than did the Augsburg Interim. In 
their view, Melanchthon and his colleagues 
had betrayed the cause of the Reformation 
and practically joined their forces with those 
of the Romanists, even as Maurice had be- 
trayed the Lutherans politically when fight- 
ing at the side of the Emperor against his 
own coreligionists. Tschackert remarks: “In 
view of the fact that at that time about 400 
Evangelical pastors in Southern Germany, be- 
cause of their refusal to adopt the Augsburg 
Interim, had suffered themselves to be driven 
from their charges and homes and wandered 
about starving, many with their wives and 
children, the yielding of the theologians of 
Electoral Saxony could but appear as un- 
pardonable and as a betrayal of the Church.” 
(508. ) 


128. Grief over Melanchthon’s 
Inconstancy. 


In consequence of his dubious attitude, Me- 
lanchthon also, who before this had been gen- 
erally honored as the leader of the Lutheran 
Church, completely lost his prestige, even 
among many of his formerly most devoted. 


X. The Smalcald War and the Augsburg and Leipzig Interims. 


friends. The grief and distress experienced 
by loyal Lutherans at his wavering and yield- 
ing is eloquently expressed by Antonius Cor- 
vinus, Superintendent at Kalenberg-Goettin- 
gen, the Lutheran martyr, who, because of 
his opposition to the Interim, was incarcer- 
ated for three years, in consequence of which 
he died, 1553. In a letter dated September 25, 
1549, he implored his friend to abandon the 
Interim, and to “return to his pristine candor, 
his pristine sincerity, and his pristine con- 
stancy," and “to think, say, write, and do 
what is becoming to Philip, the Christian 
teacher, not the court philosopher.” Peace, 
indeed, was desirable, but it must not be ob- 
tained by distracting the churches. Christ 
had also declared that He did not come to 
bring peace, but the sword. Even the heathen 
Horatius Flaccus had said: “Si fractus illa- 
bitur orbis, impavidum ferient rwinae.” How 
much more should Christians avoid cow- 
ardice! One must not court the cross wan- 
tonly, but it must be borne courageously when 
for the sake of truth it cannot be avoided, ete. 

In the original, Corvinus’s letter reads, in 
part, as follows: “O mi Philippe, 0, inquam, 
Philippe noster, rede per immortalem Chri- 
stum ad pristinum candorem, ad pristinam 
sinceritatem, ad pristinam constantiam! Ne 
languescito ista tua formidine ac pusillanimi- 
tate nostrorum animos tantopere! ... Non 
sis tantorum in ecclesia offendiculorum autor! 
Ne sinas, tua tam egregia scripta, dicta, facta, 
quibus mirifice hactenus de ecclesia ac scholis 
meritus es, isto condonationis, novationis, 
moderationis naevo ad eum modum defor- 
mari! Cogita, quantum animi ista vestra 
consilia et adversariis addant et nostris adi- 
mant! ... Rogamus, ut, professionis tuae 
memor, talem te cum Vitebergensibus tuis 
iam geras, qualem te ab initio huius causae 
gessisti, hoc est, ut ea sentias, dicas, scri- 
bas, agas, quae Philippum, doctorem Chri- 
stianum, non aulieum philosophum decent.” 
(Tschackert, 506.) 

In a similar manner Melanchthon was ad- 
monished also by Brenz, who preferred exile 
and misery to the Interim. In a letter writ- 
ten early in 1549 he said: “It is also most 
manifest that the Interitus [Ruin, a term 
employed by Brenz for Interim] confliets with 
the Word of the Lord. What concord, then, 
can be found between such conflieting things? 
You think that one ought to come to the as- 
sistance of the churches and pious ministers. 
Correct, if such can be done without dishonor 
to Christ. Perhaps you believe that the In- 
terimists will tolerate the pious doctrine if 
we agree to accept all their ceremonies. But 
do you not know that it is clearly commanded 
in the introduction of the Interitus that no 
one shall speak or write against this book? 
What kind of liberty in regard to doctrine 
is this? Therefore, if the Church and the 
pious ministers cannot be saved in any other 
way than by dishonoring the pious doctrine, 
let us commend them to Christ, the Son of 
God. He will take care of them. Meanwhile 
let us patiently bear our exile and wait for 
the Lord.” (C. R. 7, 289.) 


101 


June 18, 1550, Calvin also wrote a letter 
of warning to Melanchthon, in which he said, 
in substance: “My grief renders me almost 
speechless. How the enemies of Christ enjoy 
your conflicts with the Magdeburgers appears 
from their mockeries. Nor do I acquit you 
altogether of all guilt. Permit me to ad- 
monish you freely as a true friend. I should 
like to approve of all your actions. But now 
I accuse you before your very face (ego te 
nune apud te ipsum accuso). This is the sum 
of your defense: If the purity of doctrine be 
retained, externals should not be pertina- 
ciously contended for (modo retineatur do- 
ctrinae puritas, de rebus externis non esse per- 
tinaciter dimicandum). But you extend the 
adiaphora too far. Some of them plainly con- 
flict with the Word of God. Now, since the 
Lord has drawn us into the fight, it behooves 
us to struggle all the more manfully (eo viri- 
lius nos eniti decebat). You know that your 
position differs from that of the multitude, 
The hesitation of the general or leader is more 
disgraceful than the flight of an entire regi- 
ment of common soldiers. Unless you set an 
example of unflinching steadfastness, all will 
declare that vacillation cannot be tolerated in 
such a man. By yielding but a little, you 
alone have caused more lamentations and com- 
plaints than a hundred ordinary men by open 
apostasy (Itaque plures tu unus paululum ce- 
dendo querimonias et gemitus excitasti quam 
centum mediocres aperta defectione). I would 
die with you a hundred times rather than see 
you survive the doctrine surrendered by you. 
You will pardon me for unloading into your 
bosom these pitiable, though useless groans." 
(Sehluesselburg 13, 635; C. R. 41 [Calvini 
Opera 13], 593; Frank 4, 88.) 


129. Interim Eliminated Politically, But 
Not Theologically. 


It was also in the interest of allaying the 
animosity against his own person that Elector 
Maurice had prevailed upon Melanchthon to 
frame the Leipzig Interim. But in this re- 
spect, too, the document proved to be a dis- 
mal failure. Openly the people, his own 
former subjects included, showed their con- 
tempt for his person and character. Every- 
where public sentiment was aroused against 
him. He was held responsible for the cap- 
tivity and shameful treatment of Philip of 
Hesse and especially of John Frederick, whom 
the people admired as the Confessor of Augs- 
burg and now also as the innocent Martyr of 
Lutheranism. Maurice, on the other hand, 
was branded a mameluke, condemned as a 
renegade and an apostate, despised as the 
traitor of Lutheranism, and abhorred as the 
“Judas of Meissen,” who had sold his co- 
religionists for an electorate. 


At the same time Maurice was provoked by 
the arbitrary manner in which the Emperor 
exploited and abused his victory by a repeated 
breach of his promises, and by the treacher- 
ous and shameful treatment accorded his 
father-in-law, Philip of Hesse. Chagrined at 
all this and fully realizing the utter impos- 


102 


sibility of enforcing the Interim, Maurice de- 
cided to end the matter by a single stroke, 
which at the same time would atone for his 
treachery, and turn shame into glory and the 
vile name of a “traitor” into the noble title 
of “Champion of Protestantism.” Accordingly 
Maurice, easily the match of Charles in du- 
plicity and cunning, secretly prepared his 
plans, and, suddenly turning his army against 
the unsuspecting Emperor, drove him from 
Innsbruck, scared the “Fathers of Trent" to 
their homes, and on April 5, 1552, victori- 
ously entered Augsburg, where he was re- 
ceived with great rejoicing. The fruits of 
this victory were the Treaties of Passau, 
August 2, 1552, and of Augsburg, 1555, which 
for the first time granted religious liberty to 
the Protestants. The latter placed Lutherans 
and Catholics on an equal footing in the Em- 
pire and, according to the rule: Cwius regio, 
eius religio, gave every prince religious con- 
trol in his own territory, non-conformists 
being granted the right of emigration. To 
the great advantage of the Romanists, how- 
ever, the treaty also provided that territories 
ruled by bishops must remain Catholic even 
though the ruler should turn Protestant. 
But while the Interim was thus eliminated 


Historical Introductions to the Symbolical Books. 


as a political and practical issue, the theo- 
logical controversy precipitated by it con- 
tinued. unabated. Its political elimination 
cleared the situation toward the Romanists, 
but left conditions within the Lutheran 
Church unsettled. It neither unified nor paci- 
fied the Church. It neither eliminated the 
false doctrines and unionistie principles and 
tendencies injected by the Interimists, nor did 
it restore confidence in the doctrinal sound- 
ness, loyalty, and sincerity of the vacillating 
Philippists, who had caused the first breach 
in the Lutheran Church. “Does it agree with 
the character of the Lutheran Church to toler- 
ate and approve the doctrines and principles 
contained and involved in the Interim, and 
to harbor and fellowship such indifferentists 
as framed, indorsed, and defended this docu- 


ment?" such and similar were the questions 


which remained live issues even after the In- 
terim was politically dead. The theological 
situation within the Lutheran Church, there- 
fore, was not changed in the least when the 
annihilation threatening her from without 
was warded off by the victory of Maurice over 
the Emperor. The Interim was fraught with 
doctrinal issues which made unavoidable the 
subsequent controversies. 


XI. Controversies Following the Interim and Settled by the 
Formula of Concord. | 


130. Three Theological Parties. 


In the theological conflicts after Luther's 
death three parties may be distinguished. The 
first party embraced chiefly the Interimists, 
the Synergists, and the Crypto-Calvinists. 
They were adherents of Philip Melanchthon, 
hence called Melanehthonians or, more com- 
monly, Philippists, and were led by the theo- 
logians of Electoral Saxony. Their object 
was to supplant the authority and theology of 
Luther by the unionistic and liberal views of 
Melanchthon. Their headquarters were the 
universities of Wittenberg and Leipzig. Some 
of their chief representatives were: Joachim 
Camerarius (born 1500, professor of Greek in 
Leipzig, a close friend of Melanchthon, died 
1574); Paul Eber (born 1511, professor in 
Wittenberg, died 1568) ; Caspar Cruciger, Jr. 
(born 1525, professor in Wittenberg, died at 
Cassel 1597); Christopher Pezel (born 1539, 
professor in Wittenberg, died 1600 or 1604); 
George Major (Meier; born 1502, professor in 
Wittenberg, died 1574); Caspar Peucer (doc- 

.tor of medicine, son-in-law of Melanchthon; 
born 1525, imprisoned from 1574 till 1586, 
died 1602); Paul Crell (born 1531, professor 
in Wittenberg, died 1579); John Pfeffinger 
(born 1493, professor in Leipzig, died 1573); 
Vietorin Strigel (born 1524, 1548 professor 
in Jena, died in Heidelberg 1569); John 
Stoessel (born 1524, died in prison 1576); 
George Cracow (born 1525, professor of juris- 
prudence in Wittenberg, privy counselor in 
Dresden, died in prison 1575). 

The second party, the so-called Gnesio- 
Lutherans (genuine Lutherans), was repre- 
sented chiefly by the theologians of Ducal 


Saxony and embraced such staunch and loyal 
men as Amsdorf, Flacius, Wigand, Gallus, 
Matthias Judex, Moerlin, Tileman Hesshu- 
sius, Timann, Westphal, and Simon Musaeus. 
Though some of these leaders were later dis- 
credited by falling into extreme positions 
themselves, they all proved to be valiant 
champions of Luther and most determined 
opponents of the Philippists. The strong- 
holds of this party were Magdeburg and the 
University of Jena, founded by the sons of 
John Frederick in 1547. Led by Flacius, this 
university unflinchingly opposed the modified 
and unionistic Lutheranism advocated by the 


Philippists at Wittenberg and Leipzig. See- 


berg says, in substance: The Gnesio-Luther- 
ans were opposed to the philosophy of the 
Philippists and stood for “the simple Biblical 
truth as Luther had understood it.” Even 
when opposed by the government, they de- 
fended the truth, and were willing to suffer 
the consequences. Strict doctrinal discipline 
was exercised by them. They opposed with 
equal determination the errors also of their 
fellow-combatants: Amsdorf, Flacius, Poach, 
and others. Intellectually they were superior 
to the Philippists. Seeberg concludes: “In the 
forms of their time (which were not outgrown 
by any one of the Philippists either) they pre- 
served to the Church genuine Luther-treasures 
— echtes Luthergut.” (Dogmengeschichte 4, 2, 
482.) 


The third, or center-party, was composed of 
the loyal Lutherans who took no conspicuous 
part in the controversies, but came to the 
front when the work of pacification began. 
They were of special service in settling the 


Md. lé x 


of confession and offense." 


XI. Controversies Following the Interim and Settled by the Formula of Concord. 


controversies, framing the Formula of Con- 
cord, and restoring a true and godly peace to 
our Church. Prominent among them were 
Brenz, Andreae, Chemnitz, Selneccer, Chy- 
traeus, Cornerus, Moerlin, and others. These 
theologians were, on the one hand, opposed to 
all unnecessary logomachies, 1.¢., controver- 
sies involving no doctrinal differences, and, at 
the same time, were most careful not to fall 
into any extreme position themselves. On the 
other hand, however, they approved of all con- 
troversies really necessary in the interest of 
truth, rejected and condemned all forms of in- 
differentism and unionism, and strenuously 
opposed every effort at sacrificing, veiling, or 
compromising any doctrine by ambiguous for- 
mulas for the sake of external peace or any 
other policy whatsoever. (Conc. TRIGL., 855 f.) 


131. Various Theological Controversies. 


Following is a synopsis and summary of 
the main controversies within the Lutheran 
Church after the death of Luther, which were 
settled in the first eleven articles of the For- 
mula of Concord. The sequence of these 
articles, however, is not strictly historical and 
chronological, but dogmatic. In the main, the 
arrangement of the Augsburg Confession is 
observed. 

The first of these controversies was the so- 
called Adiaphoristic Controversy, from 1548 
to 1555, in which the Wittenberg and Leip- 
zig theologians (Melanchthon, Eber, Pfef- 
finger, etc.) defended the Leipzig Interim and 
the reintroduction of Romish ceremonies into 
the Lutheran Church. They were opposed by 
the champions of a consistent and determined 
Lutheranism, led by Flacius, who declared: 
“Nihil est adiaphoron in statu confessionis et 
scandali. Nothing is an adiaphoron in case 
The controversy 
was decided by Article X. 

The second is the Majoristic Controversy, 
from 1551 to 1562, in which George Major and 
Justus Menius defended the phrase of Me- 
lanchthon that good works are necessary to 
salvation. They were opposed by the loyal 
Lutherans, of whom Amsdorf, however, lapsed 
into the opposite error: Good works are detri- 
mental to salvation. This controversy - was 
settled by Article IV. 

The third is the Synergistic Controversy, 
from 1555 to 1560, in which Pfeffinger, Eber, 
Major, Crell, Pezel, Strigel, and Stoessel held 
with Melanchthon that man by his own natu- 
ral powers cooperates in his conversion. Their 
opponents (Amsdorf, Flacius, Hesshusius, Wi- 
gand, Gallus, Musaeus, and Judex) taught, as 
formulated by Flacius: “Solus Deus conver- 
tit hominem. ... Non excludit voluntatem, 
sed omnem efficaciam et operationem eius. 
God alone converts man... . He does not 
exclude the will, but all efficaciousness and 
operation of the same.” This controversy was 
decided and settled by Article II. 

- The fourth is the Flacian Controversy, from 
1560 to 1575, in which Flacius, supported by 
Cyriacus Spangenberg, Christian Irenaeus, 
Matthias Wolf, I. F. Coelestinus, Schneider, 
and others, maintained that original sin is 


103 


not an accident, but the very substance of 
fallen man. The Lutherans, including the 
Philippists, were practically unanimous in op- 
posing this error. It was decided by Article I. 

The fifth was the Osiandristic and the Stan- 
carian Controversy, from 1549 to 1566, in 
which Andrew Osiander denied the forensic 
character of justification, and taught that 
Christ is our righteousness only according to 
His divine nature, while Stancarus contended 
that Christ is our righteousness according to 
His human nature only. Both, Osiander as 


well as Stancarus, were opposed by Melanch- 


thon, Flacius, and practically all other Lu- 
therans, the Philippists included. This con- 
troversy was settled by Article ITI. 

The sixth was the Antinomistic Contro- 
versy, from 1527 to 1556, in which various 
false views concerning the Law and the Gos- 
pel were defended, especially by John Agri- 
cola, who maintained that repentance (con- 
trition) is not wrought by the Law, but by 
the Gospel (a view which, in a modified form, 
was later on defended also by Wittenberg 
Philippists), and, after Luther’s death, by 
Poach and Otto, who rejected the so-called 
Third Use of the Law. The questions in- 
volved in these Antinomian controversies were 
decided by Articles V and VI. 

The seventh was the Crypto-Calvinistic Con- 
troversy, from 1560 to 1574, in which the 
Philippists in Wittenberg, Leipzig, and Dres- 
den (Peucer, Cracow, Stoessel, etc.) endeav- 
ored gradually to supplant Luther’s doctrines 
concerning the Lord’s Supper and the majesty 
of the human nature of Christ by the Cal- 
vinistic teachings on these points. These 
secret and dishonest enemies of Lutheranism 
were opposed by true Lutherans everywhere, 
notably by the theologians of Ducal Saxony. 
In 1574 they were publicly unmasked as de- 
ceivers and Calvinistic schemers. The con- 
troversy was settled by Articles VII and VIII. 

The two last controversies were of a local 
nature. The first was chiefly confined to 
Hamburg, the second to Strassburg. In the 
former city John Aepinus taught that Christ’s 
descent into hell was a part of His suffering 
and humiliation. He was opposed by his col- 
leagues in Hamburg. In Strassburg John 
Marbach publicly denounced Zanchi, a Crypto- 
Calvinist, for teaching that faith, once en- 
gendered in a man, cannot be lost. The ques- 
tions involved in these two articles are dealt 
with in Articles IX and XI, respectively. 


132. Conflicts Unavoidable. 


When describing the conflicts after Luther’s 
death, historians frequently deplore “the 
dreadful controversies of these dark days of 
doctrinal extremists and the polemical spirit 
of rigid Lutheranism.” G. J. Planck, in par- 
ticular, characterized them all as useless quar- 
rels and personal wranglings of narrow- 
minded, bigoted adherents of Luther, who 
vitiated original Lutheranism by making it 
essentially a matter of “pure doctrine.” To 
the present day indifferentistically inclined 
historians are wont to mar their pages with 
similar views. 


104 


True, “pure doctrine,” “unity in the pure 
doctrine of the Gospel,” such was the shib- 
boleth of the faithful Lutherans over against 
the Melanchthonians and other errorists. But 
this was neither reprehensible doctrinalism 
nor a corruption of original Lutheranism, but 
the very principle from which it was born and 
for which Luther contended throughout his 
life — a principle of life or death for the Lu- 
theran Church. It was the false doctrine of 
justification which made Luther a most miser- 
able man. It was the pure doctrine as taught 
by St. Paul which freed his conscience, trans- 
ported him into Paradise, as he himself puts 
jt, and made him the Reformer of the Church. 
Ever since, purity of doctrine was held, by 
Luther and all true Lutheran theologians, to 
be of paramount import to Christianity and 
the Church. Fully realizing that adultera- 
tion of any part of the Christian doctrine was 
bound to infect also the doctrine of faith and 
justification and thus endanger salvation, they 
earnestly warned against, and opposed, every 
deviation from the clear Word of God, no mat- 
ter how insignificant it might appear. They 
loved the truth more than external peace, 
more even than their own lives. Hence they 
found it impossible to be silent, apathetic, and 
complacent spectators while the Philippists 
and others denied, attacked, and corrupted the 
truth taught by Luther from the Word of God. 

Accordingly, since the Leipzig Interim in- 
volved and maintained doctrines and prin- 
ciples subversive of genuine Lutheranism and 
was prepared, introduced, and defended by the 
very men who were regarded as pillars of the 
Lutheran Church, it was evident from the out- 
set that this document must of necessity pre- 
cipitate most serious internal troubles. From 
the moment the Wittenbergers cast the In- 
terim as a firebrand into the Church, a domes- 
tie warfare was unavoidable, — if indeed any 
true disciples of Luther still remained in the 
Church of which he, and not Melanchthon, 
was the founder. While the Augsburg In- 
terim resulted in an external theological war- 
fare of the Lutherans against the Romanists, 
the Leipzig Interim added a most serious do- 
mestic conflict, which conscientious Lutherans 
could not evade, though it well-nigh brought 
our Church to the brink of destruction. For 
now. the issue was not merely how to resist 
the Pope and the Romanists, but, how to 
purge our own Church from the Interimists 
and their pernicious principles. And as long 
as the advocates of the Interim or of other 
aberrations from the old Lutheran moorings 
refused to abandon their errors, and neverthe- 
less insisted on remaining in the Church, 
there was no real unity in the truth. Hence 
there could also be no true peace and broth- 
erly harmony among the Lutherans. And the 
way to settle these differences was not in- 
differently to ignore them, nor unionistically 
to compromise them by adopting ambiguous 
formulas, but patiently to discuss the doe- 
trines at issue until an agreement in the truth 
was reached, which finally was done by means 
of the Formula of Concord. 

True, these controversies endangered the 

6 


Historical Introductions to the Symbolical Books. 


> 
very existence of our Church. But the real 
cause of this was not the resistance which the 
loyal Lutherans offered to the errorists, nor 
even the unseemly severity by which the 
prosecution of these controversies was fre- 
quently marred, but the un-Lutheran spirit 
and the false principles and doctrines mani- 
fested and defended by the opponents. In so 
far as divine truth was defended and error 
opposed, these controversies were truly wars 
to end war, and to establish real peace and 
true unity within our Church. A cowardly 
surrender to the indifferentistic spirit, the 
unionistic policy, the false principles, and the 
erroneous doctrines of the Interimists would 
have been tantamount to a complete trans- 
formation of our Church and a total annihi- 
lation of genuine Lutheranism. 

The manner in which these controversies 
were conducted, it is true, was frequently such 
as to obstruct, rather than further, mutual 
understanding and peace. As a rule, it is 
assumed that only the genuine Lutherans in- | 
dulged in unseemly polemical invective, and 
spoke and wrote in a bitter and spiteful tone. 
But the Melanchthonians were, to say the 
least, equally guilty. And when censuring 
this spirit of combativeness, one must not 
overlook that the ultimate cause of the most 
violent of these controversies was the be- 
trayal of the Lutheran Church by the In- 
terimists; and that the severity of the po- 
lemics of the loyal Lutherans did not, at least 
not as a rule, emanate from any personal 
malice toward Melanchthon, but rather from 
a burning zeal to maintain sound Lutheran- 
ism, and from the fear that by the scheming 
and the indifference of the Philippists the 
fruits of Luther’s blessed work might be alto- 
gether lost to the coming generations. The 
“peace-loving” Melanchthon started a confla- 
gration within his own church in order to ob- 
tain a temporal and temporary peace with 
the Romanists; while the loyal Lutherans, in- 
asmuch as they fought for the preservation 
of genuine Lutheranism, stood for, and pro- 
moted, a truly honorable, godly, and lasting 
peace on, the basis of eternal truth. And 
while the latter fought honestly and in the 
open, the Philippists have never fully cleared 
themselves from the charges of duplicity, dis- 
honesty, and dissimulation. 


133. Melanchthon Prime Mover of 
Conflicts. 


The Leipzig Interim was the signal for a 
general and prolonged warfare within the 
Lutheran Church. It contained the germs of 
various doctrinal errors, and produced a spirit 
of general distrust and suspicion, which 
tended to exaggerate and multiply the real 
differences. Schmauk says: “The seeds of the 
subsequent controversies are all to be found 
in the Leipzig Interim.” (595.) At any rate, 
most of the controversies after Luther’s death 
flowed from, or were in some way or other 
connected with, this unfortunate document. 
Such is the view also of the Formula of Con- 
cord, which declares that the thirty years’ 


XI. Controversies Following the Interim and Settled by the Formula of Concord. 


controversies which it settled originated es- 
pecially in the Interim. (857, 19; 946, 29.) 

Yet the Interim was rather the occasion 
than the ultimate cause of these conflicts. 
Long before the flames of open discord burst 
forth, the embers of secret doctrinal dissension 
had been glowing under the surface. Even 
during the life of Luther much powder had 
been secretly stored up for which the Interim 
furnished the spark. This is proved, among 
other things, by Luther’s predictions (referred 
to in the preceding chapter) concerning his 
own colleagues. And above all it was the 
“peace-loving” Philip who first and most suc- 
cessfully sowed the dragon’s teeth of discord. 
Melanchthon’s doctrinal deviations from the 
teachings of Luther and from his own former 
position must be regarded as the last cause of 
both the Leipzig Interim and the lamentable 
controversies that followed in its wake. In- 
deed, a tragic sight to behold: The colaborer 
of Luther, the servant of the Reformation 
second only to Luther, the Praeceptor Ger- 
imaniae, the ardent and anxious lover of 
peace, ete. — untrue to his confiding friend, 
disloyal to the cause of the Reformation, and 
the chief cause of strife and dissension in the 
Lutheran Church! And withal, Melanchthon, 
mistaking external union for real unity and 
temporal peace with men for true peace with 
God, felt satisfied that he had spent the 
efforts of his entire life in the interest of the 
true welfare of the Church! Shortly before 
his death (April 19, 1560) he expressed his 
joy that now he would be delivered from the 
“fury of the theologians.” On a sheet of 
paper found on his table were written a num- 
ber of reasons why he feared death less. One 
of them was: “Liberaberis ab aerumnis et 
a rabie theologorum. You will be delivered 
"from toils and from the fury of the theo- 
logians.” (C. &. 9, 1098.) Thus even in the 
face of death he did not realize that he him- 
self was the chief cause of the conflicts that 
had embittered his declining years! 


134. Melanchthon’s Humanistic and 
Unionistic Tendencies. 


Till about 1530 Melanchthon seems to have 
been in complete harmony with Luther, and to 
have followed him enthusiastically. To propa- 
gate, coin, and bring into scholastic form the 
Christian truths once more brought to light by 
the Reformer he considered to be his peculiar 
mission. But his secret letters and, with grad- 
ually increasing clearness and boldness, also 
his publications show that later on he began 
to strike out on paths of his own, and to cul- 
tivate and disseminate doctrines incompatible 
with the Lutheranism of Luther. In a 
measure, these deviations were known also to 
the Wittenberg students and theologians, to 
Cordatus, Stifel, Amsdorf, the Elector John 
Frederick, Brueck, and Luther, who also called 
him to account whenever sufficient evidence 
warranted his doing so. (Lehre und Wehre 
1908, 61 ff.) 

In a letter to Cordatus, dated April 15, 
1537, Melanehthon was bold enough to state 
that he had made many corrections in his 


105 


writings and was glad of the fact: “Multa 
ultro corrext in libellis meis et correxisse me 
gaudeo." (C. R.3,342.). In discussing the 
squabble between Cordatus and Melanchthon, 
whether good works are necessary for salva- 
tion, Luther is reported by the former to have 
said, in 1536: “To Philip I leave the sciences 
and philosophy and nothing else. But I shall 
be compelled to chop off the head of philos- 
ophy, too.” (Kolde, Analecta, 266.) Melanch- 
thon, as Luther put it, was always troubled 
by his philosophy; that is to say, instead of 
subjecting his reason to the Word of God, he 
was inclined to balance the former against 
the latter. The truth is that Melanchthon 
never fully succeeded in freeing himself from 
his original humanistic tendencies, a fact 
which gave his mind a moralistie rather than 
a truly religious and Scriptural bent. Even 
during the early years of the Reformation, 
when he was carried away with admiration 
for Luther and his work, the humanistic 
undercurrent did not disappear altogether. 
January 22, 1525, he wrote to Camerarius: 
“Ego mihi conscius sum, non ullam ob causam 
wngwuam:* tedeohoynxéva, nisi ut mores meos 
emendarem. I am conscious of the fact that 
I have never theologized for any other reason 
than to improve my morals." (C. R. 1, 722.) 
Such, then, being his frame of mind, it was no 
wonder that he should finally desert Luther 
in most important points, lapse into syner- 
gism and other errors, and, in particular, 
value indifferentistically doctrinal convictions, 
notably on the real presence in the Lord's 
Supper and the person of Christ. “Over 
against Luther," says Schaff, "Melanchthon 
represented the unionistie and liberal type of 
Lutheranism.” (Oreeds, 1, 259.) This is cor- 
rect; but the strieture must be added that, 
sinee unionism and liberalism are incompat- 
ible with the very essence of Lutheranism, Me- 
lanehthonianism as such was in reality not a 
“type,” but a denial of Lutheranism. 
Melanchthon lacked the simple faith in, and 
the firm adherence and implicit submission to, 
the Word of God which made Luther the un- 
daunted and invincible hero of the Reforma- 
tion. Standing four-square on the Bible and 
deriving from this source of divine power 
alone all his theological thoughts and con- 
vietions, Luther was a rock, firm and im- 
movable. With him every theological ques- 
tion was decided and settled conclusively by 
quoting a clear passage from the Holy Scrip- 
tures, while Melanchthon, devoid of Luther's 
single-minded and whole-hearted devotion to 
the Word of God, endeavored to satisfy his 
reason as well. Consequently he lacked as- 
surance and firm conviction, wavered and 
vacillated, and was never fully satisfied that 
the position he occupied was really the only 
correct one, while, on the other hand, he en- 
deavored to present his views concerning some 
of the disputed doctrines in ambiguous and 
indefinite terms. “We have twenty-eight large 
volumes of Melanchthon’s writings,” says 
C. P. Krauth, “and, at this hour, impartial 
and learned men are not agreed as to what 
were his views on some of the profoundest 


106 


questions of church doctrine, on which Me- 
lanchthon was writing all his life!” (Con- 
servative Ref., 291; Schmauk, 748.) This in- 
definite and wavering attitude towards divine 
truth, the natural consequence of the human- 
istic bent of his mind, produced in Melanch- 
thon a general tendency and proneness to sur- 
render or compromise doctrinal matters in the 
interest of policy, and to barter away eternal 
truth for temporal peace. It made him an 
indifferentist and a unionist, always ready to 
strike a bargain also in matters pertaining 
to Christian faith, and to cover doctrinal dif- 
ferences with ambiguous formulas. While Lu- 
ther’s lifelong attitude on matters of Chris- 
tian doctrine is characterized by the famous 
words spoken by him at Worms in 1521: “Ich 
kann nicht anders, I cannot do otherwise,” 
Melanchthon, treating even questions of faith 
as matters of expediency rather than of con- 
science, was. the man who, as a rule, could 
also do otherwise, and who was great in manu- 
facturing “Polish boots,” as the ambiguous 
phrases by which he endeavored to unite op- 
posing parties were called by the Lutherans 
in Reuss. 

In order to preserve peace with the Roman- 
ists at Augsburg in 1530, he did not hesitate 
to sacrifice Lutheran truths and to receive 
into the bargain a number of what he con- 
sidered minor papal errors. In his subsequent 
overtures to the Reformed he was more than 
willing to make similar concessions. The 
spirit of Melanchthon was the spirit of re- 
ligious indifference and of unionism, which, 
though thoroughly eliminated by the Formula 
of Concord, was from time to time revived 
within the Lutheran Church by such men as 
Calixtus, Spener, Zinzendorf, Neander, and, 
in our own country, by S. S. Schmucker. 

The unionistic tendencies and doctrinal cor- 
ruptions which Melanchthon injected into Lu- 
theranism were all the more dangerous to our 
Church because they derived special weight 
and prestige from the fact that Luther had 
unstintingly praised his gifts, his books, and 
the services he had rendered the Church 
(St. L. 18, 1671; 23, 1152), that he was now 
generally regarded as Luther’s successor with 
regard to theological leadership of the Church; 
and that he was gratefully admired as the 
Praeceptor Germaniae by a host of loyal 
pupils, who made it a point also to cultivate 
just those theological peculiarities of Master 
Philip, as they called him, in which he dif- 
fered from Luther. 


135. Melanchthon’s “Shameful 
Servitude.’ 


That Melanchthon failed our Church in the 
Interim emergency as well as in the subse- 
quent controversies is generally ascribed to 
the fact that he lacked the bracing influence 
and assistance of Luther. No doubt, there is 
a good deal of truth in this assumption. But 
the true reason why he did not measure up 
to the demands of the times and the expecta- 
tions of our Church were not mere moral 
weaknesses, but rather the errors and false 
principles to which he was wedded. How 


Historical Introductions to the Symbolical Books. 


could Melanchthon have approved himself a 
leader of the Lutherans when he was out of 
sympathy with them, doubted some of their 
most cherished doctrines, and long ago had 
struck out on a path deviating from that 
mapped out by Luther? True, the braeing 
which he received from Luther in the past had 
repeatedly kept him from publicly sacrificing 
the truth; but even in these instances he did 
not always yield because he was really con- 
vinced, but because he feared the uncompro- 
mising spirit of Luther. 

That fear of an open conflict with Luther, 
which, he felt, would result in a crushing de- 
feat for himself, bulked large among the 
motives which prompted him to maintain a 
semblance of true orthodoxy as long as Lu- 
ther lived, is clearly admitted by Melanch- 
thon himself. In his notorious and most dis- 
creditable letter to Carlowitz (counselor of 
Elector Maurice), written April 28, 1548, 
eight days after the meeting at Celle, where 
he had debauched his conscience by promising 
submission to the religious demands of the 
Emperor, Melanchthon, pouring forth his 
feelings and revealing his true inwardness 
and his spirit of unionism and indifferentism, 
as much as admitted that in the past he had 
been accustomed to hiding his real views. 
Here he declared in so many words that it 
was not he who started, and was responsible 
for, the religious controversy between the 
Lutherans and Romanists, but rather Luther, 
whose contentious spirit (he said) also had 


constantly increased the rupture, and that — 


under Luther he had suffered “a most shame- 
ful servitude.” | 

In the original the letter reads, in part, as 
follows: “Totum enim me tibi [Carlowitz] 
aperio. . . . Ego, cum decreverit princeps, 
etiamsi quid non probabo, tamen nihil sedi- 
tiose faciam, sed vel tacebo, vel cedam, vel 
feram, quidquid accidet. Yuli etiam antea 
servitutem paene deformem, cum saepe Lu- 
therus magis suae naturae, in qua gsovetxia 
erat non exigua, quam vel personae suae vel 
utilitati communi serviret. Et scio, omnibus 
aetatibus, ut tempestatum incommoda, ita 
aliqua in gubernatione vitia modeste et arte 
ferenda et dissimulanda esse. . . . Fortassis 
natura sum ingenio servili." (C. ER. 6, 879 i.) 

Even before Melanchthon had, in private 
letters to his friends, displayed a similar vein 
of ill wil toward Luther, whom he evidently 
feared because of his own secret doctrinal 
deviations. (Lehre und Wehre 1908, 61. 68.) 
No doubt, as stated above, fear was also 
among the motives which induced him to 
identify himself with the Leipzig Interim. 
But evidently his own theological attitude, 
too, differed little from the spirit pervading 
this document. At any rate, the letter to 
Carlowitz does not support the assumption 
that Melanchthon really outraged his own 
convictions when he wrote and adopted the 


Interim. As a matter of fact, he also con- 


tinued to defend the Interim; and it was as 
late as 1556 before he was ready to make even 
a qualified admission of one of the errors con- 
nected with it. 


UN 


XII. The Adiaphoristie Controversy. 


While, therefore, the Lutheran Church will 
always gratefully acknowledge the splendid 
‘services which Melanchthon rendered in the 
work of Luther’s Reformation, it must at the 
same time be admitted and cannot be gain- 
said that, in the last analysis, Melanchthon, 
by reason of his deviations from Luther, 
which will be set forth more fully in the fol- 
lowing, was the ultimate cause and originator 
of most of the dissensions which began to dis- 
tract the Lutheran Church soon after the 
death of Luther. Andrew Museulus, who as- 


107 


sisted in drafting the Formula of Concord, 
brought out this fact (though in terms too 
strong) when he characterized. Melanchthon 
as a “philosophical theologian and a patriarch 
of all heretics.” (Meusel, Handl. 4, 710.) In 
a way, Melanchthon may even be regarded as 
the indirect cause of the Smalcald War and 
its unfortunate issue, inasmuch, namely, as his 
vacillating and compromising attitude and his 
incompetent leadership created conditions of 
internal weakness among the Lutherans, which 
invited the aggression of Pope and Emperor. 


XII. The Adiaphoristic Controversy. 


136. Contents of the Leipzig Interim. 


To exhibit the insidious character of the 
Leipzig Interim more fully, we submit the 
following quotations. In its Introduction we 
read: “As far as the doctrine of the state 
and nature of man before and after the Fall 
is concerned, there is no controversy” (be- 
tween the Lutherans and Romanists). The 
article “Of Justification,” in which the Lu- 
theran sola fide is omitted, declares: “The 
merciful God does not work with man as with 
a block, but draws him, so that his will also 
cooperates if he be of understanding years.” 
Again: “And they who have thus received the 
forgiveness of sins and the Holy Ghost, and 
in whom the Holy Ghost begins faith and 
trust in the Son of God, love and hope, then 
become heirs of eternal salvation for the 
Savior’s sake.” In the article “Of Good 
Works” we read: “Nevertheless, the new vir- 
tues and good works are so highly necessary 
that, if they were not quickened in the heart, 
there would be no reception of divine grace.” 
Again: “It is certainly true that these vir- 
‘tues, faith, love, hope, and others, must be in 
us and are necessary to salvation. . . . And 
since the virtues and good works, as has been 
said, please God, they merit also a reward in 
this life, both spiritual and temporal, accord- 
ing to God’s counsel, and still more reward 
in the eternal life, because of the divine 
promise.” 

The article “Of Ecclesiastical Power’ runs 
as follows: ‘What the true Christian Church, 


_ gathered in the Holy Ghost, acknowledges, 


determines, and teaches in regard to matters 
of faith is to be taught and preached, since 
it neither should nor can determine anything 
contrary to the Holy Scriptures.”  Self- 
evidently, Romanists construed this as an 
@ priori endorsement of the Council and its 
_ resolutions. In the article “Of Ecclesiastical 
— Ministers" we read: “And that all other min- 
isters should be subject and obedient to the 
chief bishop [the Pope] and to other bishops 
who administer their episcopal office accord- 
. ing to God's command, using the same for 
edification and not for destruction; which 
- ministers should be ordained also by such 
bishops upon presentation by the patrons." 
— This article conceded the primacy of the Pope 


.— and the ecclesiastical jurisdiction of the 


— bishops. The article “Of Ordination” de- 
. elares: “Also, that, as has been said, upon 


presentation by patrons, ministers should 
hereafter be ordained with Christian ceremo- 
nies by such bishops as administer their 
episcopal office, and that no one should be 
allowed to be in the ministry unless, as has 
been said, he be presented by the patrons and 
have the permission of the bishops." That 
was tantamount to a restoration of the *sacra- 
ment" of episcopal ordination. 


The Interim furthermore demanded the im- 
mediate reintroduction of abolished ceremo- 
nies, such as exorcism and other ceremonies of 
Baptism, confirmation by bishops, auricular 
confession, extreme unction, episcopal ordina- 
tion, and the like. We read: “That repent- 
ance, confession, and absolution, and what 
pertains thereto, be diligently taught and 
preached; that the people confess to the 
priests, and receive of them absolution in 
God's stead, and be also diligently admonished 
and urged to prayer, fasting, and almsgiving; 
also, that no one be admitted to the highly 
venerable Sacrament of the body and blood of 
Christ [in this indirect way only the cup of 
the laity is referred to in the Interim] unless 
he have first confessed to the priest and re- 
ceived of him absolution.” Again: “Al- 
though in this country the unction [Extreme 
Unction] has not been in use for many years, 
yet... such unction, according to the apostle, 
may be hereafter observed.” Again: “That 
henceforth the mass be observed in this coun- 
try with ringing of bells, with lights and ves- 
sels, with chants, vestments, and ceremonies.” 
Among the holidays to be observed the In- 
terim mentions also Corpus Christi and the 
festivals of the holy Virgin Mary. Again we 
read: “The images and pictures of the suf- 
ferings of Christ and of the saints may be 
also retained in the churches.” Again: “In 
the churches where the canonical hours have 
been formerly observed, the devout Psalms 
shall be sung in chapters and towns at the 
appointed time and on other high festivals, 
and also on Sundays.” “Likewise, that on 
Fridays and Saturdays, as well as during 
fasts, the eating of meat be abstained from, 
and that this be observed as an external ordi- 
nance at the command of His Imperial 
Majesty.” The clause, “that this be ob- 
served,” etc., was regarded by Flacius and 
Gallus as implying self-deception and hypoc- 
risy on the part of the Interimists. (Frank 4, 
72. 119.) Again, as to the apparel of priests, 


108 


that “a distinction be observed between minis- 
ters and secular persons, and that proper rev- 
erence be paid the priestly estate.” The In- 
troduction of the Interim gives the assurance 
that the Lutherans would obey the Emperor 
and be found disposed toward peace and unity. 
The Conclusion adds the humble promise: “In 
all other articles we are ready . . . in a 
friendly and submissive manner to confer with 
Your Beloved and Princely Graces, and to 
settle our differences in a Christian way.” 
(C. R. 7, 258. Jacobs, Book of Concord, 2, 260.) 


137. Issue in Adiaphoristic Controversy. 


From the passages quoted it appears that 
the Leipzig Interim was inoculated with the 
germs of many controversies. However, while 
in the beginning its offensive doctrinal fea- 
tures were not fully and generally recognized 
and realized, the Emperor’s demand for, and 
approval of, the Wittenberg and Leipzig theo- 
logian’s reintroduction of the Romish ceremo- 
nies immediately created an acute situation 
and a great commotion everywhere. The re- 
sulting theological conflict pertaining to the 
latter point in particular was called the Adi- 
aphoristie or Interimistic Controversy. And, 
as explained above, even after the Interim had 
become a dead letter politically, this contro- 
versy did not subside, because its paramount 
object was not merely to pass a correct judg- 
ment on past events during the Interim, nor 
even to obtain norms for similar situations 
in the future, but, above all, to eliminate 
from our Church the spirit of indifferentism, 
unionism, and of direct as well as indirect 
denial of the Gospel-truth. 

Accordingly, the exact issue in the Adi- 
aphoristie Controversy was: May Lutherans, 
under conditions such as prevailed during the 
Interim, when the Romanists on pain of per- 
secution and violence demanded the reinstitu- 
tion of abolished papal ceremonies, even if the 
ceremonies in question be truly indifferent in 
themselves, submit with a good conscience, 
that is to say, without denying the truth and 
Christian liberty, without sanctioning the 
errors of Romanism, and without giving 
offense either to the enemies or to the friends 
of the Lutheran Chureh, especially its weak 
members? This was affirmed by the Interim- 
ists and denied by their opponents. 


138. Opposition to the Adiaphorists. 


Prominent among the theologians who par- 
ticipated in the controversy against the Adi- 
aphorists were Flacius, Wigand, Gallus, and 
others, who in Magdeburg opened a most 
effective fire on the authors, sponsors, and ad- 
vocates of the Interim. Following are some 
of the chief publications which dealt with the 
questions involved: “Opinion concerning the 
Interim, by Melanchthon, June 16, 1548," pub- 
lished by Flacius without the knowledge of 
Melanehthon. — “Report on the Interim by 
the Theologians of Meissen,” 1548. — “That in 
These Dangerous Times (in diesen geschwin- 
den Laeuften) "Nothing is to be Changed in 
the Churches of God in Order to Please the 


Historical Introductions to the Symbolical Books. 


Devil and the Antichrist,” by John Hermann, 
1548. A Latin edition of this publieation ap- 
peared 1549, mentioning Flacius as its author. 
— “A Brief Report (Ein kurzer Bericht) on 
the Interim from which One may Easily Learn 
the Doctrine and Spirit of That Book,” 1548. 
— “A General Protest and Writ of Complaint 
(Eine gemeine Protestation und Klageschrift) 
of All Pious Christians against the Interim 
and Other Sinister Schemes and Cruel Perse- 
cutions by the Enemies of the Gospel, by 
John Waremund, 1548. Waremund was a 
pseudonym for Flacius. — “Against the In- 
terim, Papal Mass, Canon, and Master Eis- 
leben,” 1549. — “Against the Vile Devil (Wi- 
der den schnoeden Teufel), who Now Again 
Transforms Himself into an Angel of Light, 
i. €., against the New Interim, by Carolus 
Azarias Gotsburgensis, 1549.” Of this book, 
too, Flacius was the author. (Preger 1, 67.) — 
“Apology (Entschuldigung) of Matthias Fla- 
cius Illy. to a Certain Pastor,” 1549. — “Sev- 
eral Letters of the Venerable D. M. Luther 
concerning the Union of Christ and Belial, 
Written 1530 to the Theologians at the Diet 
in Augsburg,” 1549, with a preface by Flacius. 
— “Apology of Matthias Flacius Illy., Ad- 
dressed to the University of Wittenberg, re- 
garding the Adiaphora,” 1549. — “Writing of 
Matthias Flacius Illy. against a Truly 
Heathen, yea, Epicurean Book of the Adi- 
aphorists (in which the Leipzig Interim is 
Defended) in Order to Guard Oneself against 
the Present Counterfeiters of the True Re- 
ligion,” 1549. — “Answer of Magister Nico- 
las Gallus and Matthias Flacius Illy. to the 
Letter of Some Preachers in Meissen regard- 
ing the Question whether One should Aban- 
don His Parish rather than Don the Cassock” 
(linea vestis, Chorrock).— “Against the Ex- 
tract of the Leipzig Interim, or the Small In- 
terim," by Flacius, 1549. — “Book concerning 
True and False Adiaphora (Liber de Veris et 
Falsis Adiaphoris), in which the Adiaphoris- 
tie Controversy is Explained Almost in Its 
Entirety, by Flacius, 1549.” This book, which 
is most frequently quoted and deals most thor- 
oughly with the questions involved, is found 
in Schluesselburg’s Catalogus Haereticorum, 
13, 154 ff. — “An Admonition (Vermahnung) to 
be Constant in the Confession of the Truth, 
in Cross and Prayer, by Flacius,” 1549. — 
“A Christian Admonition by Matthias Fla- 
cius Illy. to be Constant in the True, Pure 
Religion of Jesus Christ and in the Augsburg 
Confession,” 1550. — “Against the Alleged 
Power and Primacy of the Pope, Useful to 
Read at This Time, when the Whole World 
Endeavors again to Place the Expelled Anti- 
christ into the Temple of Christ, by Mat- 
thias Flacius Illy.” — “Against the Evangelist 
of the Holy Chorrock, D. Geitz Major, by 
Matthias Flacius Illy., 1552." — For a com- 
plete list of the writings of Flacius against 
the Interim, see Preger’s Matthias Flacius 
Illyricus, 2, 540 ff. | 

Even the titles of these publications indi- | 
cate that the Adiaphoristic Controversy did — 
not lack violence and virulence. This ani- 
mosity against the Interimists was chiefly due 


XII. The Adiaphoristic Controversy. 


to the fear that their policy would finally 
lead to the complete undoing of the Reforma- 
tion. For while Melanchthon still believed in, 
and hoped for, an understanding with the 
Romanists, Flacius saw through their schemes 
and fully realized the impending danger. In 
the reintroduction of Catholic ceremonies, 
which Melanchthon regarded as entirely harm- 
less, Flacius beheld nothing but the entering 
wedge, which would gradually be followed by 
the entire mass of Romish errors and abuses 
and the absolute dominance of Pope and Em- 
peror over the Lutheran Church. The obedi- 
ence demanded by the Emperor, said Flacius, 
consists in this, that “we abandon our true 
doctrine and adopt the godless Papacy.” In 
all its details, he explained, the ultimate pur- 
pose of the Interim is none other than the 
reestablishment of Popery, of which even such 
seemingly trifling matters as the reintroduc- 
tion of the Chorrock (linea vestis) were but 
the beginning, as it were, the breach in the 
dam which was bound ultimately to result 
in a complete submersion of Lutheranism. 
(Frank 4, 74. 76. 119.) 

Since the loyal Lutherans, in keeping with 
the teaching of Luther and the Lutheran Con- 
fessions, regarded the Papacy as antichristen- 
dom, they could not but abhor the concessions 
made by the Interimists as treachery against 
the truth. From the very outset Flacius and 
Gallus insisted that their opponents answer 
the question, “whether the Pope with his gov- 
ernment is the true Antichrist in the Church 
as according to the Word of God he has been 
publicly declared to be in our churches, and 
whether he still should and must be regarded 
and confessed as such.” And if Luther’s doc- 
trine was to stand, how, then, they argued, 
could a union be effected between the enemies 
of the Gospel (the Antichrist and his bishops) 
and the Lutherans without idolatry and de- 
nial of the religion of Christ? (53.107.) On 
the title-page of his Apology, of 1549, Flacius 
declares: “The upshot [of the Interim] is the 
establishment of the Papacy and the installa- 
tion of the Antichrist in the temple of Christ, 
the encouragement of the wicked to flaunt 
their victory over the Church of Christ and 
to grieve the godly, likewise weakening, lead- 
ing into doubt, separation and innumerable 
offenses.” (Schaff 1, 301.) Regarding the ac- 
knowledgment of the Pope and bishops by 
the Interim, Flacius remarked: ‘Mark well, 
here the werwolf (Baerwolf), together with 
his fellow-wolves, is placed over the little flock 
of Christ. There is, however, no danger what- 
ever; for, as is added [in the Interim: “The 
Pope should use his power not for destruction, 
but for edification”], they have counted the 
sheep and commanded the wolves to be gentle. 
In my opinion this is certainly a good adi- 
aphoron to restore Antichrist to the temple 
from which he has been expelled by the Finger 
of God.” (Preger 1,191.) Accordingly, burn- 
ing with shame and indignation, and trem- 
bling with fear for the future of Lutheranism, 
Flacius charged Melanchthon with want of 
faith and with treason against the truth, and 
characterized the Leipzig Interim as an un- 


109 


holy union of Christ and Belial, of light and 
darkness, of Christ and Antichrist. 

While Flacius thus denounced the Interim 
as well as its authors and abettors, he at the 
same time admonished and encouraged the 
Lutheran pastors to be steadfast in confess- 
ing the truth, in spite of cross and persecu- 
tion, and to stand by their flocks as true shep- 
herds. That minister, he said, who denies or 
fails to confess the truth, or who yields to a 
tyrant, deserts his Church. We must not only 
confess with our mouths, but by deeds and 
actions as well. Not abandonment of the 
flock, but suffering is the best way to win the 
victory over a tyrant. Flacius also earnestly 
warned the people against yielding to the 
princes and acknowledging, hearing, and fol- 
lowing their own ministers if they advocated 
and introduced the Interim. Moreover, he en- 
couraged both pastors and laymen to resist 
the tyranny of princes demanding the reinsti- 
tution of the Roman ceremonies. “A govern- 
ment,” said he in his Admonition, “no matter 
which, has not the authority to forbid a pastor 
to preach the pure doctrine.” When the gov- 
ernment presecutes the truth, we must not 
yield, no matter what the consequences 
may be. Christians will sacrifice everything 
to a tyrannical prince, but not “the truth, not 
the consolation of divine grace, nor the hope 
of eternal life.” (Frank 4, 68. 117.) 


. 189. Doctrinal Position of Anti- 
Adiaphorists. 


The theological position occupied by the op- 
ponents of the Adiaphorists may be sum- 
marized as follows: Ceremonies which God 
has neither commanded nor prohibited are 
adiaphora (res mediae, Mitteldinge) and, 
ceteris paribus (other things being equal), 
may be observed or omitted, adopted or re- 
jected. However, under circumstances testing 
one’s faith they may become a matter of prin- 
ciple and conscience. Such is the case where- 
ever and whenever they are demanded as 
necessary, or when their introduction involves 
a denial of the truth, an admission of error, 
an infringement of Christian liberty, an en- 
couragement of errorists and of the enemies 
of the Church, a disheartening of the confes- 
sors of the truth, or an offense to Christians, 
especially the weak. Such conditions, they 
maintained, prevailed during the time of the 
Interim, when both Pope and Emperor plainly 
declared it to be their object to reestablish the 
Romish religion in Lutheran churches; when 
the adoption of the Interim and the reinstitu- 
tion of the papal ceremonies were universally 
regarded, by Catholics as well as Protestants, 
as the beginning of just such a reestablish- 
ment of the Papacy; when the timid Witten- 
berg and Leipzig theologians, instead of boldly 
confessing the Gospel and trusting to God for 
the protection of His Church, compromised the 
truth and yielded to the demands of the 
Romanists in order to escape persecution; 
when the consciences of Lutherans were per- 
plexed and confused wherever the abolished 
rites were reinstituted. Accordingly, they de- 
clared that under the prevailing circumstances 


110 


the reintroduction of the Romish ceremonies 
was nothing short of a denial of Christian 
faith and of Christian love as well. 

Flacius, in particular, maintained that 
under the prevailing circumstances even such 
ceremonies as were in themselves true adi- 
aphora ceased to be adiaphora and could not 
be reintroduced with a good conscience, be- 
cause they were forced upon the Lutherans 
by the enemies of the Gospel, because they 
were accepted for reprehensible reasons, such 
as fear of persecution and desire for external 
peace, and because their reintroduction con- 
founded the consciences, offended the weak, 
and gave comfort and encouragement to the 
enemies of Christ. The people, Protestants 
as well as Catholics, said Flacius, would re- 
gard such reintroduction both as an admission 
on the part of the Lutherans that they had 
been in the wrong and the Romanists in the 
right, and as the beginning of a general resto- 
ration of the Papacy. Explain the reintro- 
duction of the ceremonies as piously as you 
may, said he to the Interimists, the common 
people, especially the Romanists, always im- 
pressed by ceremonies much more than by the 
doctrine, will infer that those teachers who 
reintroduce the ceremonies approve of the 
Papacy in every respect and reject the Evan- 
gelical doctrine. In his book De Veris et Fal- 
sis Adiaphoris we read: “Adversarii totum 
suum cultum, vel certe praecipua capita suae 


religionis in ceremoniis collocant, quas cum* 


in nostris ecclesiis in eorum gratiam resti- 
tuimus, an non videmur tum eis, tum aliis 
eorum impiis cultibus assentiri? Nee dubi- 
tant, quin quandoquidem in tantis rebus ipsis 
cesserimus, etiam in reliquis cessuri simus, 
nostrum errorem agnoscamus, eorumque reli- 
gionem veram esse confiteamur." (Schluessel- 
burg 13, 217.) Accordingly, Flacius contended 
that under the prevailing circumstances a con- 
cession to the Romanists, even in ceremonies 
harmless in themselves, was tantamount to a 
denial of Lutheranism. The entire argument 
of the Anti-Adiaphorists was by him reduced 
to the following. principle or axiom: “Nihil 
est adiaphoron in casw confessionis et scam- 
dali. Nothing is an adiaphoron when con- 
fession and offense are involved” And 
wherever the Interim was enforced, the con- 
sequences foretold by Flacius showed them- 
selves: consciences were confused, simple 
Christians were offended, and the enemies 
were strengthened in their error and embold- 
ened in their attacks and in further demands 
made upon the Lutherans. 


140. Sophistries of Adiaphorists 
Refuted. 


The Wittenberg Interimists endeavored to 
justify their attitude by a series of sophisms 
to which they also adhered in the “Final Re- 
port (Endlicher Bericht) of the Theologians 
of Both Universities of Leipzig and Witten- 
berg,” 1570. (Frank 4, 87. 2.) By adopting 
the Interim, the Wittenbergers, in reality, had 
assented also to doctrinally false and dubious 
statements and ‘to a number of ceremonies ob- 


jectionable as such. Yet they pleaded the 


Historical Introductions to the Symbolical Books. 


guilelessness of their intentions and the harm- 
lessness of their procedure. They maintained 
that they had yielded merely in minor matters 
and ceremonies, which were neither com- 
manded nor prohibited by the Word of God; 
that this was done in order to preserve intact 
the central Christian truth of justification; 
to preserve political peace and to save the 
Church from ruin; to protect the weak, whose 
shoulders were not strong enough to suffer 
persecution; that in their concessions they 
had been guided by the dictates of true wis- 
dom, which always chooses the lesser of two 
evils; and that in all this they had merely 
followed the example set by Luther himself. 
They minimized the entire affair, and endeav- 
ored to explain away the seriousness of the 
situation. In particular they ridiculed Fla- 
cius for shouting and sounding the fire-alarm, 
when in reality, they said, he had discovered 


nothing but a little smoke coming from a 


Wittenberg chimney. 

But in the ears of all genuine and earnest 
Lutherans their sophistries and apologies rang 
neither true nor sincere. The arguments 
which they employed merely served to defeat 
their own purpose. What else, for example, 
than disgust, indignation, and distrust could 
be the effect on all honest Lutherans when 
the Wittenberg theologians, dishonestly veil- 
ing the real facts, declared in their official 
“Exposition” of 1559 (when danger of perse- 
cution had passed long ago) concerning the 
reintroduction of Corpus Christi that they 
had reintroduced this festival all the more 
readily in order that they might be able to 
instruct the people in the right use of the 
Sacrament and in the horrible abuses and 
profanations of the most holy Supper of the 
Lord in the cireumgestation and adoration of 
the bread which their critics [the Lutheran 
opponents of the Interimists, by their doctrine 
concerning the Lord’s Supper] strengthened, 
and that they might thank God for the puri- 


fication of the temple from the Romish idol 


Maozim, Dan. 11, 38. (Tschackert, 510.) Frank 
remarks: “One must see this passage black on 
white in order to believe the Wittenbergers 
really capable of stultifying themselves in 
such an incredible manner. It is a mon- 
strosity, a defense unworthy of an honest 
man, 
(4, 61. 113.) 

The weak and insincere arguments of the 
Adiaphorists were thoroughly and convinc- 
ingly refuted by their opponents. To the as- 
sertion of the Wittenbergers that the dispute 
was concerning mere unimportant ceremonies, 
which were neither commanded nor prohibited 
by God, Flacius and Gallus replied (in their 
answer to the question of the ministers of 
Meissen whether they should: leave their 
charges rather than don the Chorrock, lineam 
vestem induere) that even with respect to 
such seemingly most trifling adiaphora as the 
cope (Chorrock, vestis alba) one must not 
overlook what is attached to it. “We do not 
believe,” they said, “that the robber will let 
the traveler keep his money, although first he 
only asks for his coat or similar things, at 


let alone an Evangelical Christian.” 


en n. 


een ee 


- XII. The Adiaphoristic Controversy. 


the same time, however, not obscurely hint- 
ing that, after having taken these, he will 
also demand the rest. We certainly do not 
doubt that you yourselves, as well as all men 
endowed with a sound mind, believe that, 
since the beginning is always hardest, these 
small beginnings of changes are at present 
demanded only that a door may be opened for 
all the other impieties that are to follow — 
quod tantum ideo parva ista mutationum 
initia iam proponantur, ut quia principia sem- 
per sunt difficillima per ea aditus reliquis 
omnibus secuturis impietatibus patefiat.” 
(Schluesselburg 13, 644.) 

The Adiaphorists pretended that they had 
consented to the Interim in the interest of the 
weak, who were unable to bear persecution. 
But the Lutherans answered that weak Chris- 
tians could not be strengthened in their faith 
by teaching and persuading them to deny it, 
and that the enemies and persecutors of the 
Gospel could certainly not be regarded as 
weak. (Frank 4,78.) The protestations of the 
Adiaphorists that they had made the changes 
in ceremonies with the very best of intentions 
were answered by Flacius in De Veris et Fal- 
sis Adiaphoris as follows: Hardly ever has a 
Christian denied Christ without endeavoring 
to deceive both God and himself as to his 
motives. “But one must also consider, as may 
be clearly shown from 1 Cor. 10, with what 
design (quo animo) the adversaries propose 
such things to us, likewise, how they as well 
as others interpret our act.” (Schl. 13, 217.) 
“Even though the intention of those who re- 
ceive and use the adiaphora be not an evil 
one, the question is,” said Martin Chemnitz 
in his Judicium de Adiaphoris, “whether the 
opinion of the one who commands, imposes, 
and demands the adiaphora is impious or 


"wicked, whether such reception and observa- 


tion is interpreted and understood as a turn- 
ing away from the confession of the true doc- 
trine, and whether the weak are offended and 
grow faint thereby." (717.) 

To the claims of the Interimists that they 
were but following the example of Luther, 
who, for the sake of the weak, had tolerated 
Romish ceremonies, etc., the Lutherans re- 
plied: Distinguish times and conditions! 
Luther was dealing with Christians who in 
their consciences still felt bound to the Roman 
usages, while the “weakness” spoken of by 
Adiaphorists is not an erring conscience, but 
fear of persecution. Moreover, Luther toler- 
ated existing Romish ceremonies as long as 
there was hope of arriving at an agreement 
with the Romanists in doctrine, while the 
Adiaphorists reinstitute ceremonies which 
have been abolished, and this, too, in defer- 
ence and obedience to irreconcilable adver- 
saries of the truth. Accordingly, Luther’s 
attitude in this matter flowed from pure love 
for truth and from compassion with the weak, 
whom he endeavored to win for the truth, 
while the submission of the Adiaphorists to 


the demands of their adversaries is nothing 


Ld 


— Short of unchristian denial of both true love 


and faith. (Frank 4, 55.) Brenz declared: 


— *Adiaphora ex suis conditionibus wudicanda 


111 
sunt. Adiaphora must be judged from their 
conditions. For if the condition is good, the 


adiaphoron, too, is good, and its observance 
is commanded. If, however, the condition is 
evil, the adiaphoron, too, is evil, and the ob- 
servance of it is prohibited." (Schl. 13, 562.) 

Furthermore, when the Wittenberg and 
Leipzig theologians maintained that, in pre- 
ferring the lesser evil (the Roman ceremo- 
nies) to the greater (persecution), they had 
merely listened to, and followed, the voice of 
true wisdom, the Lutherans replied that moral 
evils must not be placed on a level with phys- 
ical evils, nor guilt be incurred in order to 
avoid suffering and persecution. Westphal 
declared in his Explicatio Generalis Senten- 
tiae, quod. a Duobus Malis Minus sit Eligen- 
dum: “Impium est, amoliri pericula per pec- 
cata, nec ita removentur aut minuuntur, sed 
accersuntur et augentur poenae. It is wicked 
to avert dangers by sins, nor are they re- 
moved or diminished in this way, but rather 
superinduced and increased.” (13, 251.) “It 
is better to take upon oneself punishments and 
great dangers than to offend God and to pro- 
voke His wrath by such offense.” (250.) “It 
is better and easier to bear many evils and to 
undergo many dangers than to be unfaithful 
in the least commandment of God, and burden 
oneself with the guilt of even a single sin.” 
(251.) Our paramount duty is not to escape 
persecution, but to retain a good conscience. 
Obey the Lord and await His help! Such was 
the counsel of Flacius and the loyal Lu- 
therans. (Frank 4, 65.) 

But our Wittenberg school will be closed, 
our churches will be desolated, and our 
preachers will be banished, exclaimed the 
faint-hearted Wittenbergers. The Lutherans 
answered: It is our duty to confess the truth 
regardless of consequences, and, at the same 
time, to look to God for the protection of His 
Church. Flacius said, in De Veris et Falsis 
Adiaphoris: Confess the truth and suffer the 
consequences! A Christian cannot obtain 
peace by offending God and serving and satis- 
fying tyrants. Rather be drowned by the 
Spaniards in the Elbe with a millstone about 
one’s neck than offend a Christian, deny the 
truth, and surrender the Church to Satan. 
“Longe satius esset teste Christo pati, ut alli- 
gata mola asinaria in medium Albis ab Hi- 
spanis proiiceremur, quam unicum parvulum 
Christi scandalizaremus, multo vero magis 
haee et quaevis gravissima pati deberemus, 
quam tam infinitis (ut iam fit) Christi par- 
vulis offendieulum daremus, ecclesiam Sata- 
nae proderemus et salvificam confessionem 
veritatis abiiceremus.” (Schl. 13, 227.) 

As to the Wittenberg School, Flacius said: 
*Tt would certainly be better that the school 
were closed not one, but many years than that 
we, by avoiding confession, extremely weaken 
our own religion as well as strengthen the 
one opposed to it." (13, 231.) “As for myself, 
I do not doubt that, if only the theologians 
had been steadfast, the Wittenberg School 
would have been to-day much firmer than it 
ist 4 The Interim sprang from the timidity 
of the Wittenberg theologians. . . . Even a 


112 


thousand Wittenberg: schools ought certainly 
not to be valued so highly by pious men that, 
in order to preserve them unimpaired, they 
would rather suffer the world to be deprived 
of the light of the Gospel. Certe non tanti 
mille Wittenbergenses scholae pris esse debent, 
ut propter earum, incolumitatem velint pati 
orbem terrarum Evangel luce privari." 
(232.) In a letter to Melanchthon, written in 
the beginning of 1549, Brenz said: “If there- 
fore the Church and pious ministers cannot 
be preserved in any other way than by bring- 
ing reproach upon the pious doctrine, then 
let us commend them to Christ, the Son of 
God; He will take care of them; and in the 
mean time let us patiently bear our banish- 
ment and wait for the Lord." (C. R.7,290.) 

June 30, 1530, Luther had written to Me- 
lanchthon, who was then in Augsburg: “You 
want to govern things according to your phi- 
losophy; you torment yourself and do not see 
that this matter is not within your power 
and wisdom. . If we fall, Christ, that is 
to say, the Ruler of the world, falls with us; 
and even though He should fall, I would 
rather fall with Christ than stand with the 
Emperor.” This passage is contained in one 
of the letters of Luther which Flacius pub- 
lished 1548 in order to dispel Melanchthon’s 
timidity, rouse his Lutheran consciousness, 
and cure him of his vain and most dangerous 
disposition to save the Church by human 
wisdom and shrewdness, instead of, as Luther 
believed, solely by a bold confession of the 
truth of God’s Word. 


141. Theological Attitude of Flacius 
Sanctioned. 


The theological position which Flacius and 
his fellow-combatants occupied over against 
the Adiaphorists was embodied in the Tenth 
Article of the Formula of Concord, and thus 
endorsed by the Lutheran Church as a whole. 
Frank says concerning this most excellent 
article which our Church owes to the faith- 
fulness of the Anti-Melanchthonians, notably 
Flacius: “The theses which received churchly 
recognition in the Formula of Concord were 
those of Flacius.” The entire matter, too, 
concerning the adiaphora had been discussed 
so thoroughly and correctly that the subse- 
quent formulation and recognition of the 
Tenth Article caused but little difficulties. 
(Frank 4, 3 f.) : 

Even Melanchthon, though refusing to con- 
fess that he was guilty of any doctrinal devia- 
tions, finally yielded to the arguments of his 
opponents and admitted that they were right 
in teaching as they did regarding the adi- 


Historical Introductions to the Symbolical Books. 


aphora. In his famous letter to Flacius (who, 
however, was not satisfied with the manner 
of Melanchthon's retraction), dated Septem- 
ber 5, 1556, he wrote with respect to the Adi- 
aphoristie Controversy: “I knew that even 
the least changes [in ceremonies] would be 
unwelcome to the people. However, since the 
doctrine [?] was retained, I would rather have 
our people submit to this servitude than for- 
sake the ministry of the Gospel. Cum do- 
ctrina retineretur integra, malui nostros hanc 
servitutem subire quam deserere ministerium 
evangeli And I confess that I have given 
the same advice to the Francans (Francis). 
This I have done; the doctrine of the Con- 
fession I have never changed. . . . After- 
wards you began to contradict. I yielded; 
I did not fight. In Homer, Ajax fighting with 
Hector is satisfied when Hector yields and ad- 
mits that the former is victor. You never 
come to an end with your accusations. Where 
is the enemy that does such a thing as strik- 
ing those who yield and cast their arms away? 
Win! I yield. I do not contend concerning 
those rites, and I most earnestly wish that 
the churches would enjoy sweet concord. 
I also admit that I have sinned in this mat- 
ter, and ask forgiveness of God, that I did 
not flee far from those insidious deliberations 
[in which the Interim was framed]. Fateor 
hac in re a me peccatum esse, et a Deo vemam 
peto, quod non procul fugi nsidiosas. illas 
deliberationes.” (C. R. 8, 839.) 

On January 17, 1557, Melanchthon wrote to 
the Saxon pastors: “I was drawn into the in- 
sidious deliberations of the courts. Therefore, 
if in any way I have either fallen or been too 
weak, I ask forgiveness of God and of the 
Church, and I shall submit to the judgments 
of the Church.” (9,61.) In the Formula. Con- 
sensus, written by Melanchthon at Worms, in 
1557, the Interim is expressly condemned. 
For here we read: “With the help of God we 
retain, and shall retain, the entire doctrine 
of justification, agreeing with the Augsburg 
Confession and with the confessions which 
were published in the church of Hamburg 
against the book called Interim. Nor do we 
want any corruptions or ambiguities to be 
mixed with it; and we desire most earnestly 
that the true doctrine in all its articles be set 
forth, as far as possible, in identical and 
proper forms of speech, and that ambitious 
innovations be. avoided.” (9, 369.) The Frank- 
furt Recess of 1558, also written by Melanch- 
thon and signed by the princes, maintains: 
“Where the true Christian doctrine of the 
holy Gospel is polluted or persecuted, there 
the adiaphora as well as other ceremonies are 
detrimental and injurious.” (9, 501.) 


XIII. The Majoristic Controversy. 


142. Early Origin of This Error. 


Though not personally mentioned and at- 
tacked by the opponents of Majorism, Me- 
lanchthon must be regarded as the real father 
also of this controversy. He was the first to 
introduce and to cultivate the phrase: “Good 


works are necessary to salvation.” In his 
Loci of 1535 he taught that, in the article of 
justification, good works are the causa sine 
qua non and are necessary to salvation, ad 
vitam aeternam, ad salutem. (Herzog, R.E., 
1903, 12, 519; Galle, Melanchthon, 345. 134.) 


XIII. The Majoristic Controversy. 


Melanchthon defined: “Causa sine qua non 
works nothing, nor is it a constituent part, 
but merely something without which the effect 
does not occur, or by which, if it were not 
present, the working cause would be hindered 
because it was not added. Causa sine qua 
non nihil agit, nec est pars constituens, sed 
tantum est quiddam, sine quo non fit effectus, 
seu quo, si non adesset, impediretur agens, 
ideo quia illud non accessisset." (Preger 1, 
356.) According to Melanchthon, therefore, 
justification cannot occur without the :pres- 
ence of good works. He explained: “Ht 
tamen bona opera ita necessaria sunt ad vitam 
aeternam, quia sequi reconciliationem neces- 
sario debent. Nevertheless good works are 
necessary to eternal life, inasmuch as they 
. must necessarily. follow reconciliation.” (C. K. 
21, 429. 775.) According to the context in 
which it is found, this statement includes that 
good works are necessary also to justification; 
for Melanchthon, too, eorrectly held *that the 
adoption to eternal life or the gift of eternal 
life was connected with justification, that is, 
the reconciliation imparted to faith." (453.) 
At Witttenberg Melanchthon's efforts to in- 
troduce the new formula met with energetic 
opposition, especially on the part of Cordatus 
and Amsdorf. The formula: “Bona opera non 
quidem esse causam efficientem salutis, sed 
tamen causam sine qua non — Good works are 
indeed not the efficient cause of salvation, but 
nevertheless an indispensable cause," a neces- 
sary antecedent, was launched in a lecture de- 
livered July 24, 1536, by a devoted pupil of 
Melanchthon, Caspar Cruciger, Sr. [born at 
Leipzig, January 1, 1504; professor in Wit- 
tenberg; assisted Luther in translating the 
Bible and in taking down his lectures and ser- 
mons; present at colloquies in Marburg 1529, 
in Wittenberg 1536, in Smaleald 1537, in 
Worms and Hagenau 1540, in Regensburg 
1541, in Augsburg 1548; died November 16, 
1548]. . According to Ratzeberger, Cruciger 
had dictated: “Bona opera requiri ad salutem 
tamquam causam. sine qua non.” Cordatus re- 
ports Cruciger’s dictation as follows: “Tan- 
tum Christus est causa propter quem ; interim 
tamen verum est, homines agere aliquid opor- 
tere; oportere mos habere contritionem et 
debere Verbo erigere conscientiam, ut fidem 
concipiamus, ut nostra contritio et noster co- 
natus sunt causae iustificationis sine quibus 
non. — our contrition and our endeavor are 
causes of justification without which it does 
not take place." (3, 350.) 
Cordatus immediately attacked the new 
formula as false. “I know,” said he, “that 
this duality of causes cannot stand with the 
simple article of justification.” (3,350.) He 
demanded a public retraction from Cruciger. 
Before long Amsdorf also entered the fray. 
. September 14, 1536, he wrote to Luther about 
the new-fangled teaching of Melanchthon, 
“that works are necessary to eternal life.” 
(3, 162; Luther, St. L. 21b, 4104.) Pressed by 
Cordatus, Cruciger finally admitted that Me- 
. lanchthon was back of the phrases he had dic- 
tated. He declared that he was the pupil of 


Concordia Triglotta. 


113 


Mr. Philip; that the entire dictation was 
Mr. Philip’s; that by him he had been led 
into this matter; and that he did not know 
how it happened. Se esse D. Philippi discipu- 
lum, et dictata omma esse D. Philippi, se ab 
eo in illam rem traductum, et nescire quo- 
modo.” (C. R. 3,162.) 

That Melanchthon had been making efforts 
to introduce the new phrases in Wittenberg 
appears from the passage in his Loc? of 1535 
quoted above, and especially from his letters 
of the two following years. November 5, 1536, 
he wrote to Veit Dietrich: “Cordatus incites 
the city, its neighborhood, and even the Court 
against me because in the explanation of the 
controversy on justification I have said that 
new obedience is necessary to salvation, novam 
obedientiam. necessariam esse ad salutem." 
(185.179.) May 16, 1537, Veit Dietrich wrote 
to Foerster: “Our Cordatus, driven, I know 
not, by what furies, writes against Philip and 
Cruciger as against heretics, and is deter- 
mined to force Cruciger to retract because he 
has said that good works are necessary to sal- 
vation. . This matter worries Philip very 
much, and if certain malicious men do not 
control themselves, he threatens to leave." 
(372.) As for Melanchthon, he made no 
efforts to shirk the responsibility for Cruci- 
ger’s dictation. "Libenter totam rem in me 
transfero — I cheerfully transfer the entire 
affair to myself,” he wrote April 15, 1537. 
Yet he was worried much more than his words 
seem to indicate. (342.) 

Complaints against the innovations of Me- 
lanchthon and Cruciger were also lodged with 
Luther by Cordatus, Amsdorf, and Stiefel. 
Cordatus reports Luther as saying after the 
matter had been related to him, October 24, 
1536: “This is the very theology of Erasmus, 
nor can anything be more opposed to our doc- 
trine. Haec est ipsissima theologia Erasmi, 
neque potest quidquam nostrae doctrinae esse 
magis adversum.” To say that new obedience 
is the “causa sine qua non — sine qua non 
contingit vita aeterna,” Luther declared, was 
tantamount to treading Christ and His blood 
under our feet. “Cruciger autem haeo, quae 
publice dictavit, publice revocabit. What he 
has publicly dictated, Cruciger shall publicly 
retract.” (Kolde, Analecta, 266.) 

According to Ratzeberger, Luther imme- 
diately warned and censured Cruciger “in se- 
vere terms.” (C. R.4, 1038.) Flacius reports 
that Luther had publicly declared more than 
five times: “Propositionem: Bona opera esse 
necessaria ad salutem, volumus damnatam, 
abrogatam, ex ecclesiis et scholis nostris peni- 
tus explosam.” (Schluesselburg 7, 567.) After 
his return from Smalcald, where he had ex- 
pressed grave fears as to the future doctrinal 
soundness of his Wittenberg colleagues, Lu- 
ther, in a public disputation on June 1, 1537, 
“exploded and condemned” the teaching that 
good works are necessary to salvation, or 
necessary to salvation as a causa sine qua non. 
(Lehre u. Wehre 1908, 65.) Both parties were 
present at the disputation, Cordatus as well 
as Melanchthon and Cruciger. In a letter to 


h 


114 


Veit Dietrich, June 27, 1537, Cruciger re- 
ports: Luther maintained that new obedience 
is an “effect necessarily following justifica- 
tion,” but he rejected the statement: “New 
obedience is necessary to salvation, necessa- 
riam ad salutem." He adds: “Male hoc ha- 
buit nostrum [Melanchthon], sed noluit eam 
rem porro agitare. Melanchthon was dis- 
pleased with this, but he did not wish to agi- 
tate the matter any further." (C. R. 3, 385.) 
After the disputation Cruciger was handed an 
anonymous note, saying that his “Treatise on 
Timothy" was now branded as “heretical, sac- 
rilegious, impious, and blasphemous (haere- 
tica, sacrilega, impia et blasphema),” and un- 
less he retracted, he would have to be regarded 
as a Papist, a teacher and servant of Satan 
and not of Christ, and that his dietations 
would be published. (387.) In a letter to 
Dietrich, Cruciger remarks that Luther had 
disapproved of this anonymous writing, but 
he adds: *I ean't see why he [Luther] gives 
so much encouragement to Cordatus." (385.) 

In private, Luther repeatedly discussed this 
matter also with Melanchthon. This appears 
from their Disputation of 1536 on the ques- 
tion: “Whether this proposition is true: The 
righteousness of works is necessary to salva- 
tion." (E. 58, 353.): In a letter to Dietrich of 
June 22, 1537, Melanchthon, in substance, re- 
fers as follows to his discussions with Luther: 
I am desirous of maintaining the unity of the 
Wittenberg Academy; in this matter I also 
employ some art; nor does Luther seem to be 
inimical; yesterday he spoke to me in a very 
kind manner on the questions raised by Qua- 
dratus [Cordatus]. What a spectacle if the 
Lutherans would oppose each other as the 
Cadmean brethren! I will therefore modify 
whatever Ican. Yet I desire a more thorough 
exposition of the doctrines of predestination, 
of the consent of the will, of the necessity of 
our obedience, and of the sin unto death. 
(C. RB. 3, 383.) 

A number of private letters written by Me- 
lanchthon during and immediately after his 
conflict with Cordatus, however, reveal much 
animosity, not only against Cordatus, but 
against Luther as well. Nor do those written 
after Luther’s disputation, June 1, 1537, indi- 
cate that he was then fully cured of his error. 
(357. 392. 407.) Moreover, in his Loci of 1538 
we read: “Ht tamen haec nova spiritualis 
obedientia (nova spiritualitas) necessaria, est 
ad. vitam aeternam. And nevertheless this 
new spiritual obedience is necessary to eter- 
nal life." (21,429.) Evidently, then, Melanch- 
thon did not grasp the matter, and was not 
convinced of the incorrectness of his phrase- 
ology. Yet he made it a point to avoid and 
eliminate from his publications the obnoxious 
formula: “Bona opera necessaria esse ad 
salutem." . At any rate, his essay on Justi- 
fication and Good Works, of October, 1537, as 
well as subsequent publications of his, do not 
contain it. In the Loci of 1538, just referred 
to, he replaced the words bona opera by the 
phrase obedientia haec nova spiritualis, — in- 
deed, a purely verbal rather than a doctrinal 
change. Nor did it reappear even in the 


Historical Introduetions to the Symbolical Books. 


Variata of 1540. In 1541, at Regensburg, Me- 
lanchthon consented to the formula “that we 
are justified by a living and efficacious faith 
— tustificari per fidem vivam et efficacem." 
But when Luther deleted the words *et effica- 
cem, and efficacious,” Melanchthon acquiesced. 
(4, 499.) In the Loci of 1543 he expunged 
the appendix “ad salutem, to salvation.” At 
the same time, however, he retained the error 
in a more disguised form; viz., that good 
works are necessary to retain faith. For 
among the reasons why good works are neces- 
sary he here enumerates also “the necessity of 
retaining the faith, since the Holy Spirit is 
expelled and grieved when sins against the 
conscience are admitted.” (21, 775.) 


143. Formula Renewed — Abandoned. 


Under the duress of the Augsburg Interim, 
Melanchthon relapsed into his old error. 
July 6, 1548, he (together with Caspar Cru- 
ciger, John Pfeffinger, Daniel Gresser, George 
Major, and John Foerster) agreed to the state- 
ment: “For this proposition is certainly true, 
that no one can be saved without love and good 
works. Yet we are not justified by love and 
good works, but by grace for Christ’s sake.” 
(7, 22.) In the Leipzig Interim, adopted sev- 
eral months later, the false teaching concern- 
ing the necessity of good works to salvation 
was fully restored, as appears from the quota- 
tions from this document cited in the chapter 
on the Adiaphoristic Controversy. According 
to the Formula of Concord this renewal of the 
obnoxious formula at the time of the Interim 
furnished the direct occasion for the Major- 
istic Controversy. For here we read: “The 
aforesaid modes of speech and false expres- 
sions [concerning the necessity of good works 
to salvation] were renewed by the Interim, 
just at a time when there was special need of 
a clear, correct confession against all sorts of 
corruptions and adulterations of the article of 
justification.” (947, 29.) However, when the 
controversy on good works began, and George 
Major zealously championed the restored for- 
mula, Melanchthon, probably mindful of his 
former troubles in this matter, signally failed 
to support and endorse his friend and. col- 
league. Moreover, he now advised Major and 
others to abstain from using the phrase: Good 
works are necessary to salvation, “because,” 
said he, “this appendix [to salvation, ad salu- 
tem] is interpreted as merit, and obscures the 
doctrine of grace." 


_In an opinion of December, 1553, Melanch- 
thon explains: “New obedience is necessary; 
... but when it is said: New obedience is 
necessary to salvation, the Papists understand 
that good works merit salvation. This propo- 
sition is false; therefore I relinquish this 
mode of speech." (C. R.8,194.) January 13, 
1555, he wrote to the Senate of Nordhausen 
that their ministers “should not preach, de- 
fend, and dispute the proposition [Good works 
are necessary to salvation], because it would 


ati Tbe aeos s 


c S 


C RE EE E E - x 
ge? FRE T Ear e Oe ur 


gs i 


ecd 


PON INO RE 
DTE ge Ua n 


immediately be interpreted to mean that good 
works merit salvation — weil doch alsbald 


diese Deutung angehaengt wird, als sollten p 


XIII. The Majoristic Controversy. 


gute Werke Verdienst sein der Seligkeit.” 

. (410.) September 5, 1556, he said in his let- 
ter to Flacius: “I have always admonished 
George [Major] not only to explain his sen- 
tence (which he did), but to abandon that 
form of speech. And he promised that he 
would not use it. What more can I ask? The 
same I did with others.” (842.) 

In the Frankfurt Recess of 1558, written 
by Melanchthon and signed by the Lutheran 
princes, we read: “Although therefore this 
proposition, ‘New obedience is necessary 
(Nova obedientia est necessaria, nova ob- 
edientia est debitum), must be retained, we 
nevertheless do not wish to attach these 
words, ‘ad salutem, to salvation,’ because this 
appendix is interpreted as referring -to merit 

. and obscures the doctrine of grace; for this 
remains true that man is justified before God 
and is an heir of eternal salvation by grace, 
for the sake of the Lord Christ, by faith in 
Him only." (9, 497.405.) In an opinion writ- 
ten November 13, 1559, Melanchthon (together 
with Paul Eber, Pfeffinger, and H. Salmut) 
again declared: “I say clearly that I do not 
employ the phrase, ‘Good works are necessary 
to salvation.’” (969.) In his Responsiones ad 
Articulos Bavaricos of 1559 he wrote: “Ego 
non utor his verbis: Bona opera sunt neces- 
saria ad salutem, quia hac additione ‘ad salu- 
tem’ intelligitur meritum. I do not use these 
words: Good works are necessary to salva- 
tion, because by the addition ‘to salvation’ 
a merit is understood.” In his lectures, too, 
Melanchthon frequently rejected the appendix 
(to salvation), and warned his pupils not to 
use the phrase. (4, 543; Lehre und Wehre 
1908, 78.) 

Thus Melanchthon, time and again, dis- 

owned the proposition which he himself had 
first introduced. Nowhere, however, did he 
reject it or advise against its use because it 
was inherently erroneous and false as such, 
but always merely because it was subject to 
abuse and misapprehension, —a qualified re- 
jection which self-evidently could not and did 
not satisfy his opponents. In an opinion, 
dated March 4, 1558, Melanchthon refuses to 
reject flatly the controverted formula, and en- 
deavors to show that it is not in disagreement 
with the mode of speech employed in the 
Bible. We read: “Illyricus and his com- 

_ peers are not satisfied when we say that the 
appendix [to salvation] is to be omitted on 
account of the false interpretation given it, 
but demand that we simply declare the propo- 
sition, ‘Good works are necessary to salvation,’ 
to be wrong. Against this it must be con- 
sidered what also Paul has said, Rom. 10: 
Confession is made to salvation (Confessio fit 
ad salutem), which Wigand maliciously alters 
thus: Confession is made concerning salvation 
(Confessio fit de salute). Again, 2 Cor. 7: 

‘For godly sorrow worketh repentance to sal- 
vation.’ Likewise Phil. 2: ‘Work out your 

own salvation with fear and trembling.’ Nor 
do these words sound any differently: ‘Who- 
 Soever shall call upon the name of the Lord 
will be saved,’ Acts 2,21. But, they say, one 
must understand these expressions correctly! 


115 


That is what we say, too. This disputation, 
however, would be ended if we agreed to elimi- 
nate the appendix and rack our brains no 
further — dass wir den Anhang ausschliessen 
und nicht weiter gruebelten.” (9, 474.) 


144. Major Champions Error. 


The immediate cause of the public contro- 
versy concerning the question whether good 
works are necessary to salvation was George 
Major, a devoted pupil and adherent of Me- 
lanchthon and a most active member of the 
Wittenberg faculty [Major was born April 25, 
1502; 1529 Rector of the school in Magde- 
burg; 1536 Superintendent in Eisleben; soon 
after, preacher and professor in Wittenberg; 
1544 Rector of the University of Wittenberg; 
in 1548, at Celle, he, too, submitted to the 
demands of Maurice; in the Leipzig Interim 
he merely objected to the insertion of Extreme 
Unction; 1552 Superintendent in Eisleben; 
professor in Wittenberg from 1553 until his 
death in 1574]. 

“That Dr. Pommer [Bugenhagen] and Dr. 
Major have Caused Offense and Confusion. 
Nicholas Amsdorf, Exul Christi. Magdeburg, 
1551,” — such was the title of a publication 
which appeared immediately prior to Major’s 
appointment as Superintendent in Eisleben. 
In it Bugenhagen (who died 1558) and Major 
(of course, Melanchthon could and should 
have been included) were denounced for their 
connection with the Leipzig Interim. Major, 
in particular, was censured for having, in the 
Interim, omitted the word sola, “alone,” in 
the phrase “sola fide iustificamur, we are jus- 
tified by faith alone,” and for having empha- 
sized instead that Christian virtues and good 
works are meritorious and necessary to salva- 
tion. When, as a result of this publication, 
the preachers of Eisleben and Mansfeld re- 
fused to recognize Major as their superior, 
the latter promised to justify himself pub- 
licly. He endeavored to do so in his Answer, 
published 1552 at Wittenberg, after he had 
already been dismissed by Count Albrecht as 
Superintendent of Eisleben. The Answer was 
entitled: Auf des ehrenwuerdigen Herrn Nic- 
las von Amsdorfs Schrift, so jetzund neulich 
mense Novembri 1551 wider Dr. Major oef- 
fendtlich im Druck ausgegangen. Antwort 
Georg Majors. In it Major disclaimed re- 
sponsibility for the Interim (although he had 
been present at Celle, where it had been 
framed), and declared that he had never 
doubted the “sola fide, by faith alone.” 
“But,” continued Major, “I do confess that 
I have hitherto taught, and still teach, and 
henceforth will teach all my life: that good 
works are necessary to salvation. And I de- 
clare publicly and with clear and plain words 
that no one is saved by evil works, and also, 
that no one is saved without good works. 
Furthermore I say, let him who teaches other- 
wise, even though an angel from heaven, be ac- 
cursed (der sei verflucht)!” Again: “There- 
fore it is impossible for a man to be saved 
without good works.” Major explained that 
good works are necessary to salvation, not be- 
cause they effect or merit forgiveness of sins, 


116 


justification, the gift of the Holy Spirit, and 
eternal life (for these gifts are merited alone 
by the death of our only Mediator and Savior 
Jesus Christ, and can be received only by 
faith), “but nevertheless good works must be 
present, not as a merit, but as due obedience 
toward God.” (Schlb. 7, 30.) 

In his defiant attitude Major was imme- 
diately and firmly opposed by Amsdorf, Fla- 
eius, Gallus, and others. Amsdorf published 
his “Brief Instruction Concerning Dr. Major’s 
Answer, that he is not innocent, as he boasts. 
Ein kurzer Unterricht auf Dr. Majoris Ant- 
wort, dass er nicht unschuldig sei, wie er 
sich ruehmet,” 1552. Major’s declaration and 
anathema are here met by Amsdorf as follows: 
“First of all, I would like to know against 
whom Dr. George Major is writing when he 
says: Nobody merits heaven by evil works. 
Has even the angry and impetuous Amsdorf 
ever taught and written thus?... We know 
well, praise God, and confess that a Christian 
should and must do good works. Nobody dis- 
putes and speaks concerning that; nor has 
anybody doubted this. On the contrary, we 
speak and dispute concerning this, whether a 
Christian earns salvation by the good works 
which he should and must do.... For we all 
say and confess that after his renewal and 
new birth a Christian should love and fear 
God and do all manner of good works, but 
not that he may be saved, for he is saved 
already by faith (aber nicht darum, dass er 
selig werde, denn er ist schon durch den 
Glauben selig). This is the true prophetic 
and apostolic doctrine, and whoever teaches 
otherwise is already accursed and damned. 
I, therefore, Nicholas von Amsdorf, declare: 
Whoever teaches and preaches these words as 
they read (Good works are necessary to sal- 
vation), is a Pelagian, a mameluke, and a de- 
nier of Christ, and he has the same spirit 
which prompted Drs. Mensing and Witzel to 
write against Dr. Luther, of blessed memory, 
that good works are necessary to salvation.” 
(Sehlb. 7, 210.) 

Another attack was entitled: “Against the 
Evangelist of the Holy Gown, Dr. Miser Major. 
Wider den Evangelisten des heiligen Ohor- 
rocks, Dr. Geite Major," 1552. Here Flacius 
— for he was the author of this publication — 
maintained that neither justification, nor sal- 
vation, nor the preservation of the state of 
grace is to be based on good works. He ob- 
jected to Major's propositions because they 
actually made good works the antecedent and 
cause of salvation and robbed Christians of 
their comfort. He declared: “When we say: 
That is necessary for this work or matter, it 
means just as much as if we said: It isa 
cause, or, by this or that work one effects this 
or that." As to the practical consequences of 
Major's propositions, Flacius remarks: “If 
therefore good works are necessary to salva- 
tion, and if it is impossible for any one to be 
saved without them, then tell us, Dr. Major, 
how can a man be saved who all his life till 
his last breath has led a sinful life, but now, 
"when about to die, desires to apprehend Christ 
(as is the case with many on their death-bed 


Historical Introductions to the Symbolical Books. 


or on the gallows) ? How will Major comfort 
such a poor sinner? The poor sinner, Flacius 
continues, would declare: “Major, the great 
theologian, writes and teaches as most certain 
that no one can be saved without good works, 
and that good works are absolutely necessary 
(ganz motwendig) to salvation; therefore 
I am damned, for I have heretofore never 
done any good works.” “Furthermore Major 
will also have to state and determine the least 
number of ounces or pounds of good works 
one is required to have to obtain salvation." 
(Preger 1, 363 f.) 

In his *Explanation and Answer to the New 
Subtle Corruption of the Gospel of Christ — 
Erklaerung und. Antwort auf die neue subtile 
Verfaelschung des. Evangeli Christi,” 1554, 
Nicholas Gallus maintained that, if the right- 
eousness presented by Christ alone is the cause 
of our justification and salvation, then good 
works can only be the fruits of it. In a 
similar way Schnepf, Chemnitz, and others de- 
clared themselves against Majorism. (Schlb. 
7, 55. 162. 205. 534. 572; OC. R. 9, 475; See- 
berg, Dogg. 4, 486.) 


145. Major's Modifications. 


Major answered his opponents in his book 
of 1553 entitled, A Sermon on the Conversion 
to God. of St. Paul and All God-fearing Men.” 
In it he most emphatically denied that he had 
ever taught that good works are necessary in 
order to earn salvation, and explained more 
fully “whether, in what way, which, and why 
good works are nevertheless necessary to sal- 
vation.” Here he also admits: “This propo- 


sition would be dangerous and dark if I had | j 


said without any distinction and explanation: 
Good works are necessary to salvation. For 


thus one might easily be led to believe that  . 


we are saved by good works without faith, or 
also by the merit of good works, not by faith 
alone.” “We are not just and saved by ré- 
newal, and because the fulfilment of the Law 
is begun in us, as the Interim teaches, but in 
this life we always remain just and saved by 
faith alone." (Preger 1, 364 ff.) 
Major:explains: “When I say: The new 
obedience or good works which follow faith 
are necessary to salvation, this is not to be 
understood in the sense that one must earn 
salvation by good works, or that they consti- 
tute, or could effect or impart the righteous- 
ness by which a man may stand before the 
judgment-seat of God, but that good works 
are effects and fruits of true faith, which are 
to follow it [faith] and are wrought by Christ 
in believers. For whoever believes and is just, 
he, at the risk of losing his righteousness and 
salvation, is in duty bound and obliged to be- 
gin to obey God as his Father, to do that 
which is good, and to avoid evil.” (370.) 


Major furthermore modified his statement 


by explaining: Good works are necessary to - 
salvation, not in order to obtain, but to re- - 
tain, salvation. “In order to retain salvation — 
and not to lose it again," he said, “they are — 
necessary to such an extent that, if you fail - 


to do them, it is a sure indication that your . 


faith is dead and false, a painted faith, an 4 


XIII. The Majoristic Controversy. 


opinion existing only in your imagination.” 
The reason, said Major (Menius, too, later on 
expressed his agreement in this point with 
Major), why he had urged his proposition 
concerning the necessity of good works to sal- 
vation, was the fact that the greater number 
also of those who claim to be good evangelical 
Christians “imagine that they believe, and 
imagine and fabricate a faith which may ex- 
ist without good works, though this is just as 
impossible as that the sun should not emit 
brightness and splendor.” (Tschackert 515; 
Frank 2, 162. 373.) 

Reducing his teaching to a number of syl- 
logisms, Major argued, in substance, as fol- 
lows: Eternal life is given to none but the 
regenerate; regeneration, however, is new 
obedience and good works in the believers ang 
the beginning of eternal life: hence the new 
life, which consists in good works, is neces- 
sary to believers for salvation. Again: No 
one is saved unless he confesses with his 
mouth the faith of his heart in Christ and re- 
mains steadfast in such faith, Rom. 10, 9. 10; 
Matt. 22,13; hence the works of confessing 
and persevering faith are necessary to salva- 
tion as fruits of faith, in order that salvation, 
obtained. by faith, may not be lost by denial 
and apostasy. (Frank 2, 162.) Again: The 
thing without which salvation cannot be pre- 


‘served is necessary to salvation; without obe- 


dience toward God salvation, received by grace 
through faith, cannot be preserved; hence 
obedience toward God is necessary in order 
that by it salvation, received by grace, may be 
preserved and may not be lost by disobedience. 
At the conclusion of his “Sermon on Paul’s 
Conversion,” Major also repeated his anath- 
ema against all those who teach otherwise, 
and added: “Hiewider moegen nun Amseln 


.[Amsdorí] oder Drosseln singen und schreien, 


. Haehne [Gallus] kraehen oder gatzen [gak- 


kern], verloffene und unbekannte Wenden und 
Walen [Flacius] laestern, die Schrift verwen- 
den, verkehren, kalumniieren, schreiben und 
malen, wie sie wollen, so bin ich doch gewiss, 


dass diese Lehre, so in diesem Sermon steht, 


die rechte goettliche Wahrheit ist, wider 
welche auch alle hoellischen Pforten nichts 
Bestaendiges oder Gruendliches koennen auf- 
bringen, wie boese sie sich auch machen.” 


 (Preger 1, 371. 380.) 


. freely for the sake of Christ. 


Sin, the depravity of nature; 


Sehluesselburg charges Major also with con- 
founding justification with sanctification. In 
proof of this he quotes the following from 
Major's remarks on Rom. 8: “Salvation or 
justification is twofold: one in this life and 
the other in eternal life. The salvification in 
this life consists, first, in the remission of sins 
and in the imputation of righteousness; sec- 
ondly, in the gift and renewing of the Holy 
Spirit and in the hope of eternal life bestowed 
This salvifica- 
tion and justification is only begun [in this 
life] and imperfect; for in those who are 
saved and justified by faith there still remains 
there remain 


also the terrors of sin and of the Law, the 
bite of the old Serpent, and death, together 
with all miseries that flesh is heir to. Thus 


je 

e 
x 
° 


117 


by faith and the Holy Ghost we, indeed, begin 
to be justified, sanctified, and saved, but we 
are not yet perfectly justified, sanctified, and 
saved. It remains, therefore, that we become 
perfectly just and saved. Sic per fidem et 
Spiritum Sanctum coepimus quidem iustifi- 
cari, sanctificari, et salvari, nondum tamen 
perfecte iusti et salvi sumus. Reliquum igi- 
tur est, ut perfecte iusti et salvi fiamus." 
(7, 348.) 


146. Menius Sides with Major. 


Prominent among the theologians who were 
in essential agreement with Major was Justus 
Menius. He was born 1499; became Super- 
intendent in Gotha 1546; was favorably dis- 
posed toward the Leipzig Interim; resigned 
his position in Gotha 1557; removed to Leip- 
zig, where he published his polemical writings 
against Flacius; died August 11, 1558. In 
1554 he was entangled in the Majoristic con- 
troversy. In this year Amsdorf demanded 
that Menius, who, together with himself, 
Schnepf, and Stolz, had been appointed visit- 
ors of Thuringia, declare himself against the 
Adiaphorists, and, in particular, reject the 
books of Major, and his doctrine that good 
works are necessary to salvation. Menius de- 
clined, because, he said, he had not read these 
books. As a result Menius was charged with 
being a secret adherent of Majorism. 

In 1556, however, Menius himself proved by 
his publications that this suspicion was not 
altogether unwarranted. For in his Prepara- 
tion for a Blessed Death and in a Sermon on 
Salvation, published in that year, Menius 
taught that the beginning of the new life in 
believers is “necessary to salvation” (Tschack- 
ert, 517; Herzog, R. 12,89.) This caused Fla- 
cius to remark in his book, Concerning the 
Unity of Those who in the Past Years have 
Fought for and against the Adiaphora, 1556: 
“Major and Menius, in their printed books, 
are again reviving the error that good works 
are necessary to salvation; wherefore it is to 
be feared that the latter misfortune will be 
worse than the former.” (Preger 1, 382.) 
Soon after, Menius was suspended from office 
and required to clear himself before the Synod 
in Eisenach, 1556. Here he subscribed seven 
propositions in which the doctrine that good 
works are necessary to salvation, or to retain 
salvation, was rejected. 

The seven Eisenach propositions, signed by 
Menius, read as follows: “1. Although this 
proposition, Good works are necessary to sal- 
vation, may be tolerated in the doctrine of the 
Law abstractly and ideally (in doctrina legis 
abstractive et de idea tolerari potest), never- 
theless there are many weighty reasons why 
it should be avoided and shunned no less than 
the other: Christ is a creature. 2. In the 
forum of justification and salvation this 
proposition, Good works are necessary to sal- 
vation, is not at all to be tolerated. 3. In the 
forum of new obedience, after reconciliation, 
good works are not at all necessary to salva- 
tion, but for other causes. 4. Faith alone 
justifies and saves in the beginning, middle, 
and end. 5. Good works are not necessary to 


118 


retain salvation (ad retinendam salutem). 
6. Justification and salvation are synonyms 
and equipollent or convertible terms, and 
neither can nor must be separated in any way 
(nec ulla ratione distrahi aut possunt aut 
debent). 7. May therefore the papistical bus- 
kin be banished from our church on account 
of its manifold offenses and innumerable dis- 
sensions and other causes of which the 
apostles speak Acts 15.” (Preger 1, 383.) 

In his subscription to these theses Menius 
declared: “I, Justus Menius, testify by my 
present signature that this confession is true 
and orthodox, and that, according to the gift 
given me by God, I have heretofore by word 
and writing publicly defended it, and shall 
continue to defend it.” In this subscription 
Menius also promised to correct the offensive 
expressions in his Sermon on Salvation. How- 
ever, dissatisfied with the intolerable situa- 
tion thus created, he resigned, and soon after 
became Superintendent in Leipzig. In three 
violently polemical books, published there in 
1557 and 1558, he freely vented his long pent- 
up feelings of anger and animosity, especially 
against Flacius. (384 f.) 

In these publications, Menius denied that 
he had ever used the proposition of Major. 
However, he not only refused to reject it, but 
defended the same error, though in somewhat 
different terms. He merely replaced the 
phrase “good works” by “new life,” “new 
righteousness,” “new obedience,” and affirmed 
“that it is necessary to our salvation that 
such be wrought in us by the Holy Ghost.” 
He wrote: The Holy Spirit renews those who 
have become children of God by faith in 
Christ, and that this is performed in them, 
“this, I say, they need for their salvation — 
sei ihnen zur Seligkeit vonnoeten.” (Frank 2, 
223.) Again: “He [the Holy Spirit] begins 
righteousness and life in the believers, which 
beginning is in this life (as long as we dwell 
on earth in this sinful flesh) very weak and 
imperfect, but nevertheless necessary to salva- 
tion, and will be perfect after the resurrection, 
that we may walk in it before God eternally 
and be saved.” (222.) Works, said Menius, 
must not be introduced into the article of 
justification, reconciliation, and redemption; 
but when dealing with the article of sanctifi- 
cation, “then it is correct to say: Sanctifica- 
tion, or renewal of the Holy Spirit, is neces- 
sary to salvation.” (Preger 1, 388.) 

With respect to the proposition, Good works 
are necessary to salvation, Menius stated that 
he could not simply condemn it as altogether 
. false and heretical. Moreover, he argued: “If 
it is correct to say: Sanctification, or re- 
newal by the Holy Spirit, is necessary to sal- 
vation, then it cannot be false to say: Good 
works are necessary to salvation, since it is 
certain and cannot be gainsaid that sanctifi- 
cation and renewal do not and cannot exist 
without good works.” (386.) Indeed, he him- 
self maintained that “good works are neces- 
sary to salvation in order that we may not 
lose it again.” (387.391.) At the same time 
Menius, as stated above, claimed that he had 
never employed Major’s proposition, and coun- 


Historical Introductions to the Symbolical Books. 


seled others to abstain from its use in order 
to avoid misinterpretation. The same advice 
he gave with respect to his own formula, 
that new obedience is necessary to salvation. 
(Frank 2, 165. 223.) 

Menius also confounded justification and 
sanctification. He wrote: “By faith in Christ 
alone we become just before God and are 
saved. Why? Because by faith one receives, 
first, forgiveness of sins and the righteousness 
or obedience of Christ, with which He fulfilled 
the Law for us; thereupon, one also receives 
the Holy Spirit, who effects and fulfils in us 
the righteousness required by the Law, here 
in this life imperfectly, and perfectly in the 
life to come.” (Preger 1,387.) At the synod 
of Eisenach, 1556, the theologians accordingly 
declared: “Although it is true that grace and 
the gift through grace cannot be separated, 
but are always together, nevertheless the gift 
of the Holy Spirit is not a piece or part, much 
less a co-cause of justification and salvation, 
but an appendix, a consequence, and an ad- 
ditional gift of grace. — Wiewohl es wahr ist, 
dass gratia und donum per gratiam nicht 
koennen getrennt werden, sondern allezeit bei- 
einander sind, so ist doch die Gabe des Hei- 
ligen Geistes nicht ein Stueck oder Teil, viel 
weniger eine Mitursache der Justifikation und 
Salvation, sondern ist ein Anhang, Folge und 
Zugabe der Gnade.” (Seeberg 4, 487.) 


147. Attitude of Anti-Majorists. 


With the exception of Menius and other ad- 
herents in Electoral Saxony, Major was firmly 
opposed by Lutheran ministers and theo- 
logians everywhere. Even when he was still 
their superintendent, the ministers of Mans- 
feld took issue with him; and after he was 
dismissed by Count Albrecht, they drafted an 
Opinion, in which they declared that Major’s 
proposition obscures the doctrine of God’s 
grace and Christ’s merit. Also the clergy of 
Luebeck, Hamburg, Lueneburg, and Magde- 
burg united in an Opinion, in which they re- 
jected Major’s proposition. Chief among the 
theologians who opposed him were, as stated, 
Amsdorf, Flacius, Wigand, Gallus, Moerlin, 
and Chemnitz. In their publications they 
unanimously denounced the proposition that 
good works are necessary to salvation, and its 
equivalents, as dangerous, godless, blasphe- 
mous, and popish. Yet before the controversy 
they themselves had not all nor always been 
consistent and correct in their terminology. 

The Formula of Concord says: “Before this 
controversy quite a few pure teachers em- 
ployed such and similar expressions [that 
faith is preserved by good works, ete.] in 
the exposition of the Holy Scriptures, in no 
way, however, intending thereby to confirm 
the above-mentioned errors of the Papists.” 
(949, 36.) Concerning the word “faith,” 1549, 
Flacius, for example had said that our effort 
to obey God might be called a “causa sine qua 
non, or something which serves salvation.” 
His words are: “Atque hine apparet, quate- 
nus nostrum studium obediendi Deo dici pos- 
sit causa sine qua non, seu o:50oestuxóv 7i, id 
est, quiddam subserviens ad salutem." But 


i 
rn 


nothing is here said of salvation.” 


F 


XIII. The Majoristie Controversy. 


when his attention was called to this passage, 
he first eliminated the causa sine qua non and 
substituted ad vitam aeternam for ad salutem, 
and afterwards changed this phrase into ad 
veram pietatem. (Frank 2, 218. 169.) How- 
ever, as soon as the controversy began, the 
Lutherans, notably Flacius, clearly saw the 
utter falsity of Major’s statements. 

Flacius wrote: “Salvation is forgiveness of 
sins, as Paul testifies, Rom. 4, and David, 
Ps. 32: ‘Blessed are they whose sins are for- 
given’ ‘Thy faith hath made thee whole.’ 
Matt.9; Mark 5.10; Luke 7.8.18. Jesus saves 
sinners and the lost. Matt. 1, 18; 1 Tim. 1. 
Since, now, salvation and forgiveness of sins 
are one and the same thing, consider, dear 
Christian, what kind of doctrine this is: No 
one has received forgiveness of sins without 
good works; it is impossible for any one to 
receive forgiveness of sins or to be saved with- 
out good works; good works are necessary to 
forgiveness of sins.” (Preger 1,375.) Again: 
“Young children and those who are converted 
in their last hour (who certainly constitute 
the greater part), must confess that they 
neither possess, nor will possess, any good 
works, for they die forthwith. Indeed, 
St. Bernard also wrote when on his death- 
bed: Perdite vizi — I have led a wicked life! 
And what is still more, all Christians, when, 
in their dying moments, they are striving with 
sins, must say: ‘All our good works are like 
filthy rags; in my life there is nothing good’; 
and, as David says, Ps.51: ‘Before Thee I am 
nothing but sin,’ as Dr. Luther explains it.” 
(376.) Again: “We are concerned about this, 
that poor and afflicted consciences may have 
a firm and certain consolation against sin, 
death, devil, and hell, and thus be saved. For 
if a condition or appendix concerning our good 


works and worthiness is required as necessary 


to salvation, then, as Dr. Major frequently dis- 
cusses this matter very excellently, it is im- 
possible to have a firm and solid consolation.” 
(376. ) 

Flacius showed that Major’s proposition, 
taken as it reads, can be interpreted only in 
a papistical sense, and that no amount of ex- 
planations is able to cure it of its ingrained 
falsity. Major, said he, must choose between 
his proposition, or the interpretations which 
he places upon it; for the former does not ad- 
mit of the latter. He added that a proposi- 
tion which is in constant need of explanations 
in order not to be misunderstood is not 
adapted for religious instruction. From the 
fact, says Flacius, that the justified are 
obliged to obey the Law, it follows indeed 
that good works are necessary, but not that 
they are necessary to salvation (as Major and 
Menius inferred). “From the premises [that 
Christians are in duty bound to obey the Law 
and to render the new obedience] it merely 
follows that this obedience is necessary; but 
(392.) 
Flacius showed that Major’s proposition, even 
with the proviso that each and every merit of 
works was to be excluded, remained objection- 
able. The words “necessary to, necessaria ad,” 


. always, he insisted, designate something that 


119 


precedes, moves, works, effects. The propo- 
sition: Justification, salvation, and faith are 
necessary to good works, cannot be reversed, 
because good works are not antecedents, but 
consequents of justification, salvation, and 
faith. 

For the same reason Flacius objected to the 
phrase that good works are necessary as causa 
sine qua non. “Dear Dr. G.” (Major), says 
he, “ask the highly learned Greek philosophers 
for a little information as to what they say 
de causa sine qua non, vy obx üvev. Ask, 
I say, the learned and the unlearned, ask 
philosophy, reason, and common languages, 
whether it is not true that it [causa sine qua 
non] must precede.” (377.) No one, said he, 
would understand the propositions of Major 
and Menius correctly. Illustrating this point, 
Flacius wrote: “Can one become a carpenter 
without the house which he builds after- 
wards? Can one make a wagon or ship with- 
out driving or sailing? I say, yes! Or, dear 
Doctor, are we accustomed to say: Driving 
and sailing is necessary to the wagon and ship, 
respectively, and it is impossible for a wagon 
or ship to be made without driving or sailing? 
I hear: No!” (375.) “Nobody says: Fruits 
and leaves are necessary to the tree; wine and 
grapes are necessary to the vineyard; or, 
dwelling is necessary to a house; driving and 
sailing, to a wagon and ship; riding is neces- 
sary to a horse; but thus they speak: Wagons 
and horses are necessary to riding, a ship is 
necessary to sailing.” (391.) 

The charge that Major’s proposition robbed 
Christians of their assurance of salvation was 
urged also by Nicholas Gallus. He says: It 
is giving with one hand and taking again 
with the other when Major adds [to his propo- 
sition concerning the necessity of good works 
to salvation] that our conscience is not to 
look upon our works, but on Christ alone. 
(Frank 2, 224.) The same point was stressed 


‘in the Opinion of the ministers of Luebeck, 


Hamburg, Lueneburg, and Magdeburg, pub- 
lished by Flacius and Gallus in 1553. (220.) 
The Hamburg theologians declared: “This ap- 
pendix [necessary to salvation, ad salutem] 
indicates a cause and a merit.” They added 
that in this sense also the phrase was gener- 
ally understood by the Papists. (Planck, Ge- 
schichte des prot. Lehrbegriffes 5, 505. 497.) 
Gallus also explained that it was papistical 
to infer: By sins we lose salvation, hence it 
is retained by good works; or, Sins condemn, 
hence good works save. (Frank 2,171.) Hess- 
husius wrote to Wigand: “I regard Eber’s as- 
sertion that good works are necessary to justi- 
fication because they must be present, as false 
and detrimental. For Paul expressly excludes 
good works from the justification of a sinner 
before God, not only when considered a merit, 
cause, glory, dignity, price, object or trust, 
and medium of application, ete., but also as 
to the necessity of their presence (verum etiam 
quoad mecessitatem praesentiae). If it is 
necessary that good works be present with 
him who is to be justified, then Paul errs 
when he declares that a man is justified with- 
out the works of the Law.” (172.) 


120 


Regarding this point, that good works are 
necessary to justification in so far as they 
must be present, the Majorists appealed to Lu- 
ther, who, however, had merely stated that 
faith is never alone, though it alone justifies. 
His axiom was: “Faith alone justifies, but it 
is not alone — Fides sola iustificat, sed non 
est sola.” According to Luther good works, 
wherever they are found, are present in virtue 
of faith; where they are not present, they are 
absent because faith is lacking; nor can they 
preserve the faith by which alone they are 
produced. At the Altenburg Colloquy (1568 
to 1569) the theologians of Electoral Saxony 
insisted that, since true faith does not and 
cannot exist in those who persevere in sins 
against their conscience, good works must not 
be altogether and absolutely excluded from 
justification, at least their necessity and pres- 
ence must not be regarded as unnecessary. 
(189.) The theologians of Ducal Saxony, how- 
ever, denied “that in the article and act of 


justification our good works are necessary by 


necessity of presence. Sed impugnamus istam 
propositionem, in articulo et actu vwstificatio- 
nis bona nostra opera necessaria esse neces- 
sitate praesentiae.” On the other hand, how- 
ever, they, too, were solicitous to affirm the 
impossibility of faith’s coexisting with an evil 
purpose to sin against God in one and the 
same mind at the same time.” (237; Gieseler 
3, 2,251.) In the Apology of the Book of Con- 
cord the Lutheran theologians declared: “The 
proposition (Justification of faith requires 
the presence of good. works) was rejected [in 
the Formula of Concord] because it cannot be 
understood otherwise than of the cause of 
justification. For whatever is present in jus- 
tification as necessary in such a manner that 
without its presence justification can neither 
be nor occur, that must indeed be understood 
as being a cause of justification itself.” (238.) 


148. Major’s Concessions Not 
Satisfactory. 


In order to put an end to the controversy, 
Major offered a concession in his “Confession 
concerning the Article of Justification, that 
is, concerning the doctrine that by faith alone, 
without any merit, for the sake of Christ, 
a man has forgiveness of sins, and is just be- 
fore God and an heir of eternal salvation,” 
1558. Here he states that he had not used the 
controverted formula for several years and, 
in order not to give further cause for public 
contention, he promised “not to employ the 
words, ‘Good works are necessary to salva- 
tion,’ any more, on account of the false inter- 
pretations placed upon it." (Preger 1, 396.) 
In making this concession, however, Major did 
not at all intend to retract his teaching or to 
condemn his proposition as false. He prom- 
ised to abstain from its use, not because he 
was now convinced of his error and viewed his 
propositions as false and incorrect as such, 
but merely because it was ambiguous and 
liable to abuse, and because he wished to end 
the conflict. (Frank 2, 166 f. 223.) 

Nor did Major later on ever admit that he 
had erred in the matter. In an oration deliv- 


Historical Introductions to the Symbolical Books. 


ered 1567 he boasted of his intimate relation 
and doctrinal agreement with Luther and Me- 


lanchthon, adding: “Neither did I ever devi- - 


ate, nor, God assisting me, shall I ever devi- 
ate, from the truth once acknowledged. Nec 


discesst umquam nec Deo iuvante discedam ab 


agnita semel veritate.” He had never thought 
or taught, said he, that good works are a 
cause of justification. And concerning the 
proposition, “Good works are necessary to 
salvation,” he had expressly declared that he 
intended to abstain from its use “because it 
had offended some on account of its ambiguity, 


cum propter ambiguitatem offenderit aliquos." 


He continued: “The facts show that we [the 
professors of Wittenberg University] are and 
have remained guardians of that doctrine 
which Luther and Melanchthon . . . delivered 
to us, in whose writings from the time of the 
[Augsburg] Confession there is neither a dis- 
sonance nor a discrepancy, either among them- 
selves or from the foundation, nor anything 
obseure or perplexing." (Frank 2, 224. 167.) 

Also in his Testament (Testamentum. Docto- 
ris Georg Majoris), published 1570, Major 
emphatically denied that he had ever harbored 
or taught any false views concerning justifica- 
tion, salvation, and good works. Of his own 
accord he had also abandoned the phrases: 
"Good works are necessary to salvation; it is 
impossible to be saved without good works; 
no one has ever been saved without good 
works — Bona opera sunt necessaria ad. salu- 
tem; impossibile est, sime bonis operibus sal- 
vum fieri; memo umquam sine bonis operibus 
salvatus est.” He had done this in order to 
obviate the misapprehension as though he 
taught that good works are a cause of salva- 
tion which contribute to merit and effect sal- 
vation. According to this Testament, he de- 
sired his doctrines and writings to be judged. 
In future he would not dispute with anybody 
about these phrases. (168.) Thus in his 


Testament, too, Major withdrew his state- 
" ments not because they were simply false, but 


only because they had been interpreted to 
mean that good works are the efficient cause 
of justifieation and salvation. And while 
Major in later writings did eliminate the ap- 
pendix “ad salutem, to salvation," or “ad 
vitam aeternam, to eternal life," he retained, 
and continued to teach, essentially the same 
error in another garb, namely, that good 
works are necessary in order to retain faith. 
Enumerating, in his Haplanation of the Let- 
ter to the Galatians, of 1560, the purposes on 
account of which good works ought to be ren- 
dered, he mentions as the “first, in order to 
retain faith, the Holy Spirit, the grace be- 
stowed, and a good conscience." (218.) 

Thus Major was willing to abandon as 
dangerous and ambiguous, and to abstain 
from the use of, the formula, “Good works are 
necessary to salvation," but refused to reject 
it as false and to make a publie admission 
and confession of his error. This, however, 
was precisely what his opponents demanded; 
for they were convinced that they could be 
satisfied with nothing less. 


ER ees ded air a eng eee 


As a result the .. 
controversy continued till Major's death, in  . 


XIII. The Majoristic Controversy. 


1574. The Jena professors, notably Flacius, 
have been charged with prolonging the con- 
troversy from motives of personal revenge. 
(Schaff, 276.) No doubt, the Wittenbergers 
had gone to the very limit of rousing the 
animosity and resentment of Flacius (who 
himself, indeed, was not blameless in the lan- 
guage used against his opponents). Major 
had depicted Flacius as a most base and 
wicked man; as a cunning and sly adven- 
turer; as a tyrant, who, after having sup- 
pressed the Wittenbergers, would, as a pope, 
lord it over all Germany; as an Antinomian 
and a despiser of all good works, ete. (Preger 
1, 397.) In the address of October 18, 1567, 
already referred to, Major said: “There was 
in this school [Wittenberg] a vagabond of un- 
certain origin, fatherland, religion, and faith, 
who called himself Flacius Illyricus.... He 
was the first one to spew out against this 
school, against its principal Doctors, against 
the churches of these regions, against the 
princes themselves, the poison which he had 
brewed and imbibed some time ago, and, hav- 
ing gnawed and consumed with the bite of a 
serpent the womb of his mother, to destroy 
the harmony of these churches, at first by 
spreading his dreams, fables, and gossip, but 
now also by calumnies and manifest lies.” 
(Frank 2, 217.) Melanchthon, too, had re- 
peatedly written in a similar vein. In an 
Opinion of his, dated March 4, 1558, we read: 
“Even if they [Flacius and his adherents] 
condemn and banish me, I am well satisfied; 
for I do not desire to associate with them, be- 
cause I well know that the said Illyricus with 
his adherents does not seek the honor of God, 
but publicly opposes the truth, and as yet has 
never declared himself concerning the entire 
sum of Christian doctrine.” (C. R. 9, 463. 476. 
. 311.) In an Opinion of March 9, 1559, Me- 
lanchthon even insinuated that Flacius denied 
the Trinity. (763.) Before this, August, 1549, 
he had written to Fabricius: “The Slavic run- 
agate (Slavus doazétys) received many bene- 
fits from our Academy and from me. But we 
have nursed a serpent in our bosom. He de- 
serves to be branded on his forehead as the 
Macedonian king did with a soldier: ‘Un- 
grateful stranger, &&vos ayaoıoros.’ Nor do 
I believe that the source of his hatred is any 
other than that the place of Cruciger was not 
given to him. But I omit these disagreeable 
narrations.” (7, 449. 478 ff.) This personal 
abuse, however, was not the reason why Fla- 
cius persisted in his opposition despite the 
concessions made by Major and Menius, — 
concessions with which even such moderate 
men as Martin Chemnitz were not satisfied. 

. Flacius continued his opposition because he 
could not do otherwise without sacrificing his 
own principles, compromising the truth, and 
jeopardizing the doctrine of justification. He 
did not yield because he was satisfied with 
nothing less than a complete victory of the 
divine truth and an unqualified retraction of 
error. The truly objective manner in which he 
dealt with this matter appears from his Stric- 
tures on the Testament of Dr. Major (Cen- 
sura de Testamento D. Majoris). Here we 


121 


read, in substance: In his Testament Major 
covers his error: with the same sophism which 
he employed in his former writings. For he 
says that he ascribes the entire efficient cause, 
merit, and price of our justification and sal- 
vation to Christ alone, and therefore excludes 
and removes all our works and virtues. This 
he has set forth more fully and more clearly 
in his previous writings, saying that the 
proposition, “Good works are necessary to sal- 
vation,” can be understood in a double sense; 
viz., that they are necessary to salvation as a 
certain merit, price, or efficient cause of justi- 
fication or salvation (as the Papists under- 
stand and teach it), or that they are neces- 
sary to salvation as a certain debt or an in- 
dispensable cause (causa sine qua non), or a 
cause without which it is impossible for the 
effect of salvation to follow or for any one to 
obtain it. He now confesses this same opinion. 
He does not expressly eliminate “the indis- 
pensable cause, or the obligation without the 
fulfilment of which it is impossible for any 
one to be preserved, as he asserted repeatedly 
before this, from which it appears that he ad- 
heres to his old error. Et non diserte tollit 
causam sine qua non seu debitum, sine cuius 
persolutione sit impossibile quemquam ser- 
vari, quod toties antea, asseruit ; facile patet, 
eum pristinum illum. suum errorem retinere." 
(Sehlb. 7, 266; Preger 1, 398.) Flacius de- 
manded an unqualified rejection of the state- 
ment, “Good works are necessary to salva- 
tion" — a demand with which Major as well 
as Melanchthon refused to comply. (C. R. 9, 
474 f.) 

The Formula of Concord, however, sanc- 
tioned the attitude of Flacius. It flatly re- 
jected the false and dubious formulas of Me- 
lanchthon, Major, and Menius concerning the 
necessity of good works to salvation, and fully 
restored Luther's doctrine.  Luther's words 
concerning “good works" are quoted as fol- 
lows: “We concede indeed that instruction 
should be given also concerning love and good 
works, yet in such a way that this be done 
when and where it is necessary, namely, when 
otherwise and outside of this matter of justi- 
fieation we have to do with works. But here 
the chief matter dealt with is the question, 
not whether we should also do good works and 
exercise love, but by what means we can be 
justified before God and saved. And here we 
answer with St. Paul: that we are justified 
by faith in Christ alone, and not by the deeds 
of the Law or by love. Not that we hereby 
entirely reject works and love, as the adver- 
saries falsely slander and accuse us, but that 
we do not allow ourselves to be led away, as 
Satan desires, from the chief matter, with 
whieh we have to do here, to another and 
foreign affair, which does not at all belong to 
this matter. Therefore, whereas and as long 
as we are oecupied with this article of justi- 
fieation, we reject and condemn works, since 
this article is so constituted that it can ad- 
mit of no disputation or treatment whatever 
regarding works. Therefore in this matter we 
eut short all Law and works of the Law." 
(925, 29.) 


122 


The Formula of Concord. rejects the Major- 
istie formula, not because it is ambiguous, but 
because it is false. Concerning ambiguous 
phrases it declares: “To avoid strife about 
words, aequivocationes vocabulorum, 1. €., 
words and expressions which are applied and 
used in various meanings, should be carefully 
and distinctly explained.” (874, 51.) An am- 
biguous phrase or statement need not be con- 
demned, because it may be made immune from 
error and misapprehension by a careful ex- 
planation. The statement, “Good works are 
necessary to salvation,” however, does not ad- 
mit of such treatment. It is inherently false 
and cannot be cured by any amount of expla- 
nation or interpretation. Because of this in- 
herent falsity it must be rejected as such. 
Logically and grammatically the phrase, 
“Good works are necessary to salvation,” re- 
verses the correct theological order, by placing 
works before faith and sanctification before 
justification. It turns things topsy-turvy. It 
makes the effect the cause; the consequent, 
the antecedent; and vice versa. 

Not personal animosity, but this funda- 
mental falsity of the Majoristic formula was, 
in the last analysis, the reason why the ex- 
planations and concessions made by Major 
and Menius did not and could not satisfy their 
opponents. They maintained, as explained 
above, that the words “necessary to” always 
imply “something that precedes, moves, effects, 
works,” and that, accordingly, the obnoxious 
propositions of Major “place good works be- 
fore the remission of sins and before salva- 
tion.” (Preger 1, 377.) Even Planck admits 
that only force could make the proposition, 
“Good works are necessary to salvation,” say, 
“Good works must follow faith and justifica- 
tion.” “According to the usage of every lan- 
guage,” says the, “a phrase saying that one 
thing is necessary to another designates a 
causal connection. Whoever dreamt of assert- 
ing that heat is necessary to make it day, be- 
cause it is a necessary effect of the rays of the 
sun, by the spreading of which it becomes 
day.” (4, 542. 485.) Without compromising 
the truth and jeopardizing the doctrine of 
justification, therefore, the Lutherans were 
able to regard as satisfactory only a clear and 
unequivocal rejection of Majorism as it 1s 
found in the Formula of Concord. 


149. Absurd Proposition of Amsdorf. 


Nicholas Amsdorf, the intimate and trusted 
friend of Luther, was among the most zealous 
. of the opponents of Majorism. He was born 
December 3, 1483; professor in Wittenberg; 
1521 in Worms with Luther; superintendent 
in Magdeburg; 1542 bishop at Naumburg; 
banished by Maurice in 1547, he removed to 
Magdeburg; soon after professor and super- 
intendent in Jena; opposed the Interimists, 
Adiaphorists, Osiandrists, Majorists, Syner- 
gists, Sacramentarians, Anabaptists, and 
Schwenckfeldians; died at Eisenach May 14, 
1565. Regarding the bold statements of 
Major as a blow at the very heart of true 
Lutheranism, Amsdorf antagonized his teach- 
ing as a “most pernicious error,’ and de- 


Pes) 
L^ Dite. 


Historical Introductions to the Symbolical Books. 


nounced Major as a Pelagian and a double 
Papist. But, alas, the momentum of his un- 
controlled zeal carried him a step too far — 
over the precipice. He declared that good 
works are detrimental and injurious to salva- 
tion, bona opera perniciosa (nomia) esse ad 
salutem. He defended his paradoxical state- 
ment in a publication of 1559 against Menius, 
with whose subscription to the Eisenach 
propositions, referred to above, he was not 
satisfied; chiefly because Menius said there 
that he had taught and defended them also 
in the past. The flagrant blunder of Amsdorf 


was all the more offensive because it appeared — 


on the title of his tract, reading as follows: 
“Dass diese Propositio: ‘Gute Werke sind 
zur Seligkeit schaedlich, eine rechte, wahre, 
christliche Propositio sei, durch die heiligen 
Paulum und Lutherum gelehrt und gepredigt. 
Niclas von Amsdorf, 1559. That this propo- 
sition, ‘Good works are injurious to salva- 
tion,’ is a correct, true, Christian proposition, 
taught and preached by Sts. Paul and Luther.” 
(Frank 2, 228.) 

Luther, to whose writings Amsdorf ap- 
pealed, had spoken very guardedly and cor- 
rectly in this matter. He had declared: Good 


works are detrimental to the righteousness of 


faith, “if one presumes to be justified by them, 
si quis per ea praesumat wustificari.” Where- 
ever Luther speaks of the injuriousness of 
good works, it is always sub specie Vustifica- 
tionis, that is to say, viewing good works as 
entering the article of justification, or the for- 
giveness of sins. (Weimar 7, 59; 10, 3, 373. 
374. 387; E. 16, 465. 484; Tschackert, 516.) 
What vitiated the proposition as found in 
Amsdorf’s tract was. the fact that he had 
omitted the modification added by Luther. 
Amsdorf made a flat statement of what Lu- 
ther had asserted, not flatly, nude et simpl- 
citer, but with a limitation, secundum quid. 

Self-evidently the venerable Amsdorf, too, 
who from the very beginning of the Reforma- 
tion had set an example in preaching as well 
as in living a truly Christian life, did not in 
the least intend to minimize, or discourage 
the doing of, good works by his offensive 
phrase, but merely to eliminate good works 
from the article of justification. As a mat- 
ter of fact, his extravagant statement, when 
taken as it reads, flatly contradieted his own 
clear teaching. In 1552 he had declared 
against Major, as recorded above: “Who has 
ever taught or said that one should or need 
not do good works?” “For we all say and 
confess that after his renewal and new birth 
a Christian should love and fear God and 
do all manner of good works,” etc. What 
Amsdorf wished to emphasize was not that 
good works are dangerous in themselves and 
as such, but in the article of sdhvatin For 
this reason he added: “ad salutem, to salva- 
tion." By this appendix he meant to empha- 
size that good works are dangerous when in- 
troduced as a factor in justifieation and 
trusted in for one's salvation. 

Melanchthon refers to the proposition of 
Amsdorf as “filthy speech, unflaetige Rede.” 
In 1557, at Worms, he wrote: “Now Amsdorf 


XIII. The Majoristic Controversy. 


writes: Good works are detrimental to sal- 
vation. ... The Antinomians and their like 
must avoid the filthy speech, ‘Good works are 
detrimental to salvation.’” (C. R. 9, 405 ff.) 
Though unanimously rejecting his blundering 
proposition, Amsdorf’s colleagues treated the 
venerable veteran of Lutheranism with con- 
sideration and moderation. No one, says 
Frank, disputed the statement in the sense in 
which Amsdorf took it, and its form was so 
apparently false that it could but be gener- 
ally disapproved. (2, 176.) The result was 
that the paradox assertion remained without 
any special historical consequences. 

True, Major endeavored to foist Amsdorf’s 
teaching also on Flacius. He wrote: Flacius 
“endeavors with all his powers to subvert this 
proposition, that good works are necessary to 
those who are to be saved; and tries to estab- 
lish the opposite blasphemy, that good works 
are dangerous to those who are to be saved, 
and that they are a hindrance to eternal sal- 
vation — evertere summis viribus hanc propo- 
sitionem conatur: bona opera salvandis esse 
necessaria. Ac contra stabilire oppositam 
blasphemiam studet: Bona opera salvandis 
periculosa sunt et aeternae saluti officiunt.” 
Major continues: “Let pious minds permit 
Flacius and his compeers, at their own risk, 
to prostitute their eternal salvation to the 
devils, and by their execrations and anath- 
emas to sacrifice themselves to the devil and 
his angels.” (Frank 2, 221.) This, however, 
was slander pure and simple, for Flacius was 
among the first publicly to disown Amsdorf 
when he made his extravagant statement 
against Menius. (Preger 1, 392. 384.) 

The Formula of Concord most emphatically 
rejects the error of Amsdorf (the bare state- 
ment that good works are injurious to salva- 
tion) “as offensive and detrimental to Chris- 
tian discipline.” And justly so; for the ques- 
tion was not what Amsdorf meant to say, but 
what he really did say. The Formula adds: 
“For especially in these last times it is no less 
needful to admonish men to Christian disci- 
pline and good works, and remind them how 
necessary it is that they exercise themselves 
in good works as a declaration of their faith 
and gratitude to God, than that works be not 
mingled in the article of justification;  be- 
cause men may be damned by an Epicurean 
delusion concerning faith, as well as by pa- 
pistic and Pharisaical confidence in their own 
works and merits.” (801, 18.) 


150. Other Points of Dispute. 


Is it correct to say: God requires good 
works, or, Good works are necessary, and, 
Christians are obliged or in duty bound to do 
good works (bona opera sunt necessaria et 
debita)? This question, too, was a point of 
dispute in the Majoristic controversy. Origi- 
nally the controversy concerning these terms 
and phrases was a mere logomachy, which, 
however, later on (when, after the error lurk- 
ing in the absolute rejection of them had been 


. pointed out, the phrases were still flatly con- 


demned), developed into a violent controversy. 


123 


The Formula of Concord explains: “It has 
also been argued by some that good works are 
not necessary (noetig), but are voluntary 
(freiwillig), because they are not extorted by 
fear and the penalty of the Law, but are to 
be done from a voluntary spirit and a joyful 
heart. Over against this the other side con- 
tended that good works are necessary. This 
controversy was originally occasioned by the 
words necessitas and libertas [“notwendig” 
und “frei”], that is, necessary and free, be- 
cause especially the word necessitas, neces- 
sary, signifies not only the eternal, immutable 
order according to which all men are obliged 
and in duty bound to obey God, but sometimes 
also a coercion, by which the Law forces men 
to good works. But afterwards there was a 
disputation not only concerning the words, 
but the doctrine itself was attacked in the 
most violent manner, and it was contended 
that the new obedience in the regenerate is 
not necessary because of the above-mentioned 
divine order." (939,4 f.) 

From the very beginning of the Reforma- 
tion the Romanists had slandered Luther also 
by maintaining that he condemned good works 
and simply denied their necessity. A similar 
charge was made by the Majorists against 
their opponents generally. And Melanchthon's 
writings, too, frequently create the same im- 
pression. But it was an inference of their 
own. They argued: If good works are not 
necessary to salvation, they cannot be neces- 
sary at all. Wigand wrote: “It is a most 
malicious and insidious trait in the new 
teachers [the Majorists] that they, in order 
to gloss over their case, cry out with the 
Papists that the controversy is whether good 
works are necessary. But this is not in dis- 
pute, for no Christian ever denied it. Good 
works are necessary; that is certainly true. 
But the conflict arises from the appendix at- 
tached to it, and the patch pasted to it, viz., 
‘to salvation) And here all God-fearing men 
say that it is a detrimental, offensive, dam- 
nable, papistie appendix." (Planck 4, 498. 
544.) 

It is true, however, that the Antinomians 
(who will be dealt with more extensively in 
a following chapter) as well as several other 
opponents of the Majorists were unwilling to 
allow the statement, “Good works are neces- 
sary.” Falsely interpreting the proposition as 
necessarily implying, not merely moral obli- 
gation, but also compulsion and coercion, they 
rejected it as unevangelical and semipopish. 
The word “must” is here not in place, they 
protested. Agricola, as well as the later Anti- 
nomians (Poach and Otto), rejected the ex- 
pressions "necessarium, necessary" and “duty, 
debitum," when employed in connection with 
good works. January 13, 1555, Melanchthon 
wrote: “Some object to the words, ‘Good 
works are necessary, or, ‘One must do good 
works.’ They object to the two words neces- 
sitas and debitum. And the Court-preacher 
[Agricola] at that time juggled with the word 
must: ‘das Muss ist versalzen’ He under- 
stood necessarium and debitum as meaning, 
coerced by fear of punishment, ewtortwm co- 


124 


actione (extorted by coercion), and spoke 
high-sounding words, such as, how good works 
came without the Law. Yet the first meaning 
of necessarium and debitum is not extortum 
coactione, but the eternal and immutable 
order of divine wisdom; and the Lord Christ 
and Paul themselves employ these words ne- 
cessarium and debitum.” In December, 1557, 
he wrote: “They [the Antinomians] object 
to the proposition: ‘New obedience is neces- 
sary’; again: ‘New obedience is a debt (debi- 
tum)? And now Amsdorf writes: ‘Good 
works are detrimental to salvation,’ and it 
was Hisleben’s [Agricola’s] slogan: ‘Das 
Muss ist versalzen.” In Nordhausen some one 
has publicly announced a disputation which 
contains the proposition: ‘Summa ars Chri- 
stianorum est nescire legem — The highest art 
of a Christian is not to know the Law." 
March 4, 1558:. “Some, for instance, Amsdorf 
and Gallus, object to the word debitum.” 
(C. R. 8, 411. 194. 842; 9, 405. 474.) 

Andrew Musculus, professor in Frankfurt 
on the Oder, is reported to have said in a 
sermon, 1558: “They are all the devil’s own 
who teach: ‘New obedience is necessary (nova 
obedientia est necessaria)’; the word ‘must 
(necessary)’ does not belong here. ‘Good 
works are necessary to salvation,’ and, “Good 
works are necessary, but not to salvation’ — 
these are both of a cloth — das sind zwei 
Hosen aus EINEM Tuch.” (Meusel, Handlexi- 
kon 4, 710; Gieseler 3, 2, 216.) 

Over against this extreme position, Me- 
lanchthon, Flacius,. Wigand, Moerlin, and 
others held that it was entirely correct to 
say that good works are necessary. In the 
Opinion of November 13, 1559, referred to 
above, Melanchthon, after stating that he does 
not employ the phrase, “Good works are neces- 
sary to salvation,” continues as follows: “But 
I do affirm that these propositions are true, 
and that one may properly and without 
sophistry say, ‘The new obedience or good 
works are necessary,’ because obedience is due 
to God, ... and because it is necessary that, 
after the Holy Spirit has been received, re- 
generation or conversion be followed by mo- 
tions corresponding to the Holy Spirit.... 
And the words ‘duty’ and ‘necessity’ signify 
the order of God’s wisdom and justice; they 
do not signify an obedience which is compelled 
or extorted by fear.” : (C. R. 9, 969.) The 
Frankfurt Rezess of 1558 [Rezess, Rueckzug, 
Vergleich — Agreement], written by Melanch- 
thon and signed by the Lutheran princes, de- 
clared: “These propositions, ‘Nova obedientia 
est necessaria, nova obedientia est debitum, 
New obedience is necessary, is a debt, shall 


Historical Introductions to the Symbolical Books. 


not be rejected." The Rezess explained: “It 
is certainly a divine, immovable truth that 
new obedience is necessary in those who are 
justified; and these words are to be retained 
in their true meaning. ‘Necessary’ signifies 
divine order. New obedience is necessary and 
is a debt for the very reason that it is an im- 
mutable divine order that the rational erea- 
ture obeys God.” (C. R. 9, 496. 498.) 

In a similar way this matter was explained 
by Flacius and other theologians. They all 


maintained that it is correct to say, Good : 


works are necessary. Even Amsdorf wrote 
1552 in his Brief Instruction against Major: 
“For we all say and confess that a Christian 
after his renewal and new birth should and 
must (soll und muss) love and fear God and 
do all manner of good works, but not in order 
to be saved thereby, for he is saved already by 
faith.” (Schlb. 7,210.) This view, which was 
also plainly taught in the Augsburg Confes- 
sion, prevailed and received the sanction of 
our Church in Article IV of the Formula of 
Concord. When a Christian spontaneously 
and by the free impulse of his own faith does 
(and would do, even if there were no law at 
all) what, according to the holy will of God, 
revealed in the Ten Commandments, he is 
obliged and in duty bound to do — such 
works, and such only, are, according to the 
Formula of Concord, truly good works, works 
pleasing to God. It was the doctrine of Lu- 
ther, who had written, e. g., in his Church 
Postil of 1521: “No, dear man, you [cannot 
earn heaven by your good works, but you] 
must have heaven and already be saved be- 
fore you do good works. Works do not merit 
heaven, but, on the contrary, heaven, imparted 
by pure grace, does good works spontaneously, 
seeking no merit, but only the welfare of the 
neighbor and the glory of God. Nein, lieber 
Mensch, du musst den Himmel haben und 
schon selig sein, ehe du gute Werke tust. 
Die Werke verdienen mcht den Himmel, son- 
dern wiederum [umgekehrt], der Himmel, aus 
lauter Gnaden gegeben, tut die guten Werke 
dahın, ohne Gesch des Verdienstes, nur dem 
Naechsten zu Nutz und Gott zu Ehren.’ 
(E.7,174:) Again, in De Servo Arbitrio of 
1525: “The children of God do good entirely 
voluntarily, seeking no reward, but only the 
glory and will of God, ready to do the good 
even if, assuming the impossible, there were 
neither heaven nor hell. Filii autem Dei gra- 
tuita voluntate faciunt. bonum, nullum prae- 
mium quaerentes, sed solam gloriam et volun- 
tatem Dei, parati bonum facere, si per impos- 
sibile neque regnum neque imfernus esset.” 
(E. v. a. 7, 234.) TI 


XIV. The Synergistic Controversy. 


151. Relation of Majorism and 
Synergism. 

The theological connection between Major- 
ism and synergism is much closer than is 
generally realized. Both maintain that, in 
part, or in a certain respect, salvation depends 
not on grace alone, but also on man and his 


efforts. The Majorists declared good works 
to be necessary to salvation, or at least to the 
preservation of faith and of salvation. Thus 
salvation would, in a way, depend on the right 
conduct of a Christian after his conversion. 
The Synergists asserted: Man, too, must do 
his bit and cooperate with the Holy Spirit if 


XIV. The Synergistic Controversy. 


he desires to be saved. Conversion and sal- 
vation, therefore, would depend, at least in 
part, on man's conduct toward converting 
grace, and he would be justified and saved, 
not by grace alone, but by a faith which to 
a certain extent is a work of his own. The 
burden of both, Majorism and synergism, was 
the denial of the sola gratia. Both coordi- 
nated man and God as the causes of our sal- 
vation. Indeed, consistently carried out, both 
destroyed the central Christian truth of justi- 
fication by grace alone and, with it, the as- 
surance of a gracious God and of eternal sal- 
vation — the supreme religious: concern of 
Luther and the entire Lutheran theology. 

Majorists and Synergists employed also the 
same line of argument. Both derived their 
doctrine, not from any clear statements of 
the Bible, but by a process of anti-Scriptural 
and fallacious reasoning. The Majorists in- 
ferred: Since evil works and sins against 
conscience destroy faith and _ justification, 
good works are required for their preserva- 
tion. The Synergists argued: Since all who 
are not converted or finally saved must blame, 
not God, but themselves for rejecting grace, 
those, too, who are converted must be credited 
with at least a small share in the work of 
their salvation, that is to say, with a better 
conduct toward grace than the conduct of 
those who are lost. 

However, while Majorism as well as syner- 
gism, as stated, represented essentially the 
same error and argued against the doctrine 
of grace in the same unscriptural manner, the 
more subtle, veiled, and hence the more dan- 
gerous of the two, no doubt, was synergism, 
which reduced man’s cooperation to a seem- 
ingly harmless minimum and, especially in the 
. beginning, endeavored to clothe itself in am- 
biguous phrases and apparently pious and 
plausible formulas. Perhaps this accounts 
also for the fact that, though Melanchthon 
and the Majorists felt constrained to abandon, 
as described in the*preceding chapter, the 
coarser and more offensive Majoristic propo- 
sitions, they had at the same time no com- 
punctions about retaining and defending es- 
sentially the same error in their doctrine of 
conversion; and that, on the other hand, their 
opponents, who by that time fully realized 
also the viciousness of synergism, were not 
satisfied with Major’s concessions in the con- 
troversy on good works, because he and his 
colleagues in Wittenberg were known to iden- 
tify themselves with the Synergists. For the 
same reason the dangerous error lurking in 
the synergistic phrases does not seem from 
the first to have been recognized by the Lu- 
therans in the same degree as was the error 
contained in the  Majoristie propositions, 
which indeed had even during Luther’s life 
to some extent become a subject of dispute. 
Yet it seems hardly possible that for years 
they should not have detected the synergistic 
deviations in Wittenberg from Luther’s doc- 
trine of free will. Perhaps the fact that at 
the time when Melanchthon came out boldly 
with his synergism, 1548, the Lutherans were 
engrossed with the Adiaphoristic and Major- 


125 
istic controversies may help to explain, at 
least to some extent, why the synergistic 
error caused small concern, and was given but 
little consideration in the beginning. As a 
matter of fact, although a _ considerable 
amount of synergistic material had been pub- 
lished by 1548, the controversy did not begin 
till 1556, while the error that good works are 
necessary to salvation was publicly opposed 
soon after its reappearance in the Leipzig In- 
terim. At the Weimar Disputation, 1560, 
Strigel referred to this silence, saying: “I am 
astonished that I am pressed so much in this 
matter [concerning synergism], since three 
years ago at Worms no mention whatever [?] 
was made of this controversy, while many 
severe commands were given regarding others.” 
(Richard, Conf. Prin., 349.) The matter was 
mentioned at Worms, but Melanchthon is re- 
ported to have satisfied Brenz and others by 
declaring that in the passages of his Loci sus- 
pected of synergism he meant “the regener- 
ated will.” 


152. Luther’s Monergism. 


According to Lutheran theology, the true 
opposite of synergism is not Calvinism with 
its double election, irresistible grace, de- 
nial of universal redemption, etc., but the 
monergism of grace, embracing particularly 
the tenets that in consequence of Adam’s fall 
man is spiritually dead and utterly unable to 
contribute in any degree or manner toward 
his own justification and conversion; more- 
over, that, being an enemy of God, man, of 
his own natural powers, is active only in re- 
sisting the saving efforts of God, as well as 
able and prone only to do so; that God alone 
and in every respect is the Author of man’s 
conversion, perseverance, and final salvation; 
and that, since the grace of God is universal 
and earnestly proffered, man alone is respon- 
sible for, and the cause of, his own damnation. 

“Sola fides iustificat, Faith alone justifies” 
— that was the great slogan of the Reforma- 
tion sounded forth by Luther and his fol- 
lowers with ever increasing boldness, force, 
and volume. And the distinct meaning of this 
proposition, which Luther called “hoc meum 
dogma, this my dogma,” was just this, that 
we are saved not by any effort or work of our 
own, but in every respect by God’s grace 
alone. The restoration of this wonderful 
truth, taught by St. Paul, made Luther the 
Reformer of the Church. This truth alone, 
as Luther had experienced, is able to impart 
solid comfort to a terror-stricken conscience, 
engender divine assurance of God’s pardon 
and acceptance, and thus translate a poor 
miserable sinner from the terrors of hell into 
paradise. 

In the Seven Penitential Psalms, written 
1517, Luther says: “If God’s mercy is to be 
praised, then all [human] merits and worthi- 
ness must come to naught.” (Weimar 1, 161.) 
“Not such are blessed as have no sins or ex- 
tricate themselves by their own labors, but 
only those whose sins are graciously forgiven 
by God.” (167.) It is characteristic of God 
(es ist Gottes Natur) to make something out 


126 


of nothing. Hence God cannot make anything 
out of him who is not as yet nothing... . 
Therefore God receives none but the forsaken, 
heals none but the ill, gives sight to none but 
the blind, quickens none but the dead, makes 
pious none but the sinners, makes wise none 
but the ignorant, — in short, He has mercy on 
none but the miserable, and gives grace to 
none but those who are in disgrace. Whoever, 
therefore, is a proud saint, wise or just, can- 
not become God’s material and receive God’s 
work within himself, but remains in his own 
work and makes an imaginary, seeming, false, 
and painted saint of himself, 7. e, a hypo- 
crite.” (183.) “For he whom Thou [God] dost 
justify will never become righteous by his 
works; hence it is called Thy righteousness, 
since Thou givest it to us by grace, and we 
do not obtain it by works.” (192.) “Israel, 
the true [new] man, does not take refuge in 
himself, nor in his strength, nor in his right- 
eousness and wisdom.... For help and grace 
is not with themselves. They are sinners and 
damned in themselves, as He also says through 
Hosea: O Israel, with thee there is nothing 
but damnation, but with Me is thine help.” 
(210.} “He, He, God Himself, not they them- 
selves, will deliver the true Israel.... Mark 
well, Israel has sin and cannot help itself.” 
(211.) 

In his explanation of Ps. 109 (110), 1518, 
Luther says: “He calls these children [con- 
ceived from spiritual seed, the Word of God] 
dew, since no soul is converted and trans- 
formed from Adam's sinful childhood to the 
gracious childhood of Christ by human work, 
but only by God, who works from heaven like 
the dew, as Micah writes: ‘The children of 
Israel will be like the dew given by God which 
does not wait for the hands of men." (701.) 
Again: “In every single man God precedes 
with grace and works before we pray for grace 
or cooperate. The Doctors call this gratiam 
primam et praevenientem, that is, the first 
and prevenient grace. Augustine: Gratia Dei 
praevenit, ut velimus, me frustra velimus. 
God's grace prevenes that we will, lest we will 
in vain." (710.) | 

In his 40 theses for the Heidelberg dispu- 
tation, also of 1518, Luther says of man's 
powers in spiritual matters: “13. Free will 
after sin [the Fall] is a mere titular affair 
[an empty title only], and sins mortally 
when it does what it is able to do. Liberum 
arbitrium post peccatum res est de solo titulo, 
et dum facit, quod. in se est, peccat morta- 
. liter." “16. A man desirous of obtaining grace 
by doing what he is able to do adds sin to 
sin, becoming doubly guilty. Homo putans, 
se ad gratiam velle pervenire faciendo, quod 
est in se, peccatum addit peccato, ut duplo 
reus fiat." “18. It is certain that a man must 
utterly despair of himself in order to become 
apt to acquire the grace of Christ. Certwm 
est, hominem de se penitus oportere desperare, 
ut aptus fiat ad consequendam gratiam Chri- 
sti.” (W.1,354.) By way of explanation Lu- 
ther added to thesis 13: “The first part [of 
this thesis, that free will is a mere empty 
title] is apparent, because the will is a cap- 


Historical Introductions to the Symbolieal Books. 


tive and a servant to sin; not that it is noth- 
ing, but that it is free only to [do] evil — 
non quod sit nihil, sed quod mon sit liberum 
nisi ad malum. John 8, 34. 36: ‘Whosoever 
committeth sin is the servant of sin. If the 
Son shall make you free, ye shall be free in- 
deed.” Hence St. Augustine says in his book 
De Spiritu et Litera: Free will without grace 
can only sin— non nisi ad peccandum valet. 
And in his second book against Julianus: 
You call that a free will which in truth is 
captive, etc." To thesis 16 Luther added: 
“When man does what he is able to do (dum 
facit, quod est in se), he sins, seeking alto- 
gether his own. And if he is minded to be- 
come worthy of, and apt for, grace by a sin, 
he adds proud presumption.” 

In his sermon of 1519 on Genesis 4, Luther 
remarked: “This passage [“The Lord had re- 
spect unto Abel’] subverts the entire liberty 
of our human will. Hie locus semel imvertit 
wniversam | libertatem | voluntatis nostrae.” 
(Weimar 9, 337.) In a sermon of Septem- 
ber 8, 1520, we read: “By nature we are born 
accursed; . . through Christ we are born 
again children of life. Thus we are born not 
by free will, not by works, not by our efforts. 
As a child in the womb... is not born by 
its own.works, but suffers itself to be carried 
and to be given birth, so we are justified by 
suffering, not by doing.” (474.) “Where, 
then,” Luther exclaimed about the same time 
in his Operationes in Psalmos, “will free will 
remain? where the doing what one can? Ubi 
ergo manebit liberum arbitrium, ubi facere, 
quod in se?” (5, 544. 74.) In a sermon of 
February 2, 1521, he said: ‘Whatever grace 
is in us comes from God alone. Here free 
will is entirely dead. All that we attempt to 
establish with our powers is lost, unless He 
prevenes and makes us alive through His 
grace. Grace is His own work, which we re- 
ceive in our hearts by faith. This grace the 
soul did not possess before, for it is the new 
man. ... The great proud saints will not 
do this [ascribe everything to God and His 
mercy]. They, too, would have a share in it, 
saying to,our Lord: “This I have done by my 
free will, this I have deserved." (9, 573; 
5, 544.) 

Thus Luther, from the very beginning of the 
Reformation, stood for the doctrine of justifi- 
cation, conversion, and salvation by grace 
alone. Most emphatically he denied that man, 
though free to a certain extent in human and 
temporal affairs, is able to cooperate with the 
powers of his natural, unregenerate will in 
matters spiritual and pertaining to God. This 
was also the position which Luther victori- 
ously defended against Erasmus in his De 
Servo Arbitrio of 1525. Goaded on by the 
Romanists to come out publiely against the 
German heretic, the great Humanist, in his 
Diatribe of 1524, had shrewdly planned to at- 
tack his opponent at the most vulnerable 
point. As such he regarded Luther's moner- 
gistic doctrine, according to which it is God 
alone who justifies, converts, preserves, and 
saves men, without any works of their own. 
In reality, however, as presently appeared 


XIV. The Synergistie Controversy. 


from his glorious classic on the sola-gratia- 


. doctrine, Erasmus had assaulted the strongest 


gate of Luther’s fortress. For the source of 
the wonderful power which Luther displayed 
throughout the Reformation was none other 
than the divine conviction born of the Word 
of God that in every respect grace alone is 
the cause of our justification and salvation. 
And if ever this blessed doctrine was firmly 
established, successfully defended, and greatly 
glorified, it was in Luther’s book against 
Erasmus. 

Justification, conversion, perseverance in 
faith, and final salvation, obtained not by any 
effort of ours, but in every respect received as 
a gracious gift of God alone — that was the 
teaching also to which Luther faithfully, most 
determinedly, and without any wavering ad- 
hered throughout his life. In his Large Con- 
fession of 1528, for example, we read: “Here- 
with I reject and condemn as nothing but 
error all dogmas which extol our free will, as 
they directly conflict with this help and grace 
of our Savior Jesus Christ. For since out- 
side of Christ death and sin are our lords, 
and the devil our god and prince, there can 
be no power or might, no wisdom or under- 
standing, whereby we can qualify ourselves 
for, or strive after, righteousness and life; 
but we must be blinded people and prisoners 
of sin and the devil’s own, to do and to think 
what pleases them and is contrary to God and 
His commandments.” (Conc. TRIGL. 897, 43.) 


153. Luther’s Doctrine Endorsed. 

To adhere faithfully to Luther’s doctrine of 
conversion and salvation by grace alone was 
also the determination of the loyal Lutherans 
in their opposition to the Synergists. Planck 


correctly remarks that the doctrine which 


Flacius and the Anti-Synergists defended was 
the very doctrine which “Luther advocated in 
his conflict with Erasmus.” (Prot. Lehrbegriff 
4,667.) This was substantially conceded even 
by the opponents. When, for example, at the 
colloquy in Worms, 1557, the Romanists de- 
manded that Flacius’s doctrine of free will be 
condemned by the Lutherans, Melanchthon de- 
elared that herein one ought not to submit to 
the Papists, who slyly, under the name of 
Illyrieus [Flacius], demanded the condemna- 
tion of Luther, whose opinion in the doctrine 
of free will he [Melanchthon] was neither able 
nor willing to condemn. (Gieseler 3, 2, 232.) 
In their Confession, published in March, 1569, 
the theologians of Ducal Saxony (Wigand, 
Coelestin, Irenaeus, Kirchner, etc.) declared: 
“We also add that we embrace the doctrine 
and opinion of Dr. Luther, the Elias of these 
latter days of the world, as it is most lumi- 
nously and skilfully set forth in the book 
De Servo Arbitrio, against Erasmus, in the 
Commentary on Genesis, and in other books; 
and we hold that this teaching of Luther 
agrees with the eternal Word of God.” 
(Schluesselburg, Catalogus 5, 133.) 

Luther’s sola-gratia-doctrine was embodied 
also in the Formula of Concord, and this with 
a special endorsement of his book De Servo 
Arbitrio. For here we read: “Even so Dr. Lu- 


127 


ther wrote of this matter [the doctrine that 
our free will has no power whatever to qualify 
itself for righteousness, etc.] also in his book 
De Servo Arbitrio; i.e., Of the Captive Will 
of Man, in opposition to Erasmus, and eluci- 
dated and supported this position well and 
thoroughly [egregie et solide]; and afterward 
he repeated and explained it in his glorious 
exposition of the book of Genesis, especially 
of chapter 26. There likewise his meaning 
and understanding of some other peculiar dis- 
putations introduced incidentally by Erasmus, 
as of absolute necessity, etc., have been se-. 
cured by him in the best and most careful way 
against all misunderstanding and perversion ; 
to which we also hereby appeal and refer 
others.” (897,44; 980,28.) In the passage of 
his Commentary on Genesis referred to by 
the Formula, Luther does not, as has been 
claimed, retract or modify his former state- 
ments concerning the inability of the human 
will and the monergism of grace, but empha- 
sizes that, in reading De Servo Arbitrio, one 
must heed and not overlook his frequent ad- 
monitions to concern oneself with God as He 
has revealed Himself in the Gospel, and not 
speculate concerning God in His transcend- 
ence, absoluteness, and majesty, as the One in 
whom we live and move and have our being, 
and without whom nothing can either exist 
or occur, and whose wonderful ways are past 
finding out. (Conc. TRIGL., 898.) And the fact 
that the Lutheran theologians, living at the 
time and immediately after the framing of 
the Formula of Concord, objected neither to 
the book De Servo Arbitrio itself nor to its 
public endorsement by the Formula of Con- 
cord, is an additional proof of the fact that 
they were in complete agreement with Lu- 
ther’s teaching of conversion and salvation by 
grace alone. (Frank 1, 120.) 

This sola-gratia-doctrine, the vital truth of 
Christianity, rediscovered and proclaimed once 
more by Luther, was, as stated, the target at 
which Erasmus directed his shafts. In his 
Diatribe he defined the power of free will to 
be the faculty of applying oneself to grace 
(facultas applicandi se ad gratiam), and de- 
clared that those are the best theologians who, 
while ascribing as much as possible to the 
grace of God, do not eliminate this human 
factor. He wrote: Free will is “the ability 
of the human will according to which man is 
able either to turn himself to what leads to 
eternal salvation or to turn away from it.” 
(St. L. 18, 1612.) Again: “Those, therefore, 
who are farthest apart from the views of 
Pelagius ascribe to grace the most, but to frée 
will almost nothing; yet they do not abolish 
it entirely. They say that man cannot will 
anything good without special grace, cannot 
begin anything good, cannot continue in it, 
cannot complete anything without the chief 
thing, the constant help of divine grace. This 
opinion seems to be pretty probable because 
it leaves to man a striving and an effort, and 
yet does not admit that he is to ascribe even 
the least to his own powers.” (1619.) One 
must avoid extremes, and seek the middle of 
the road, said Erasmus. Pelagius had fallen 


128 


into Scylla, and Luther into Charybdis. “I am 
pleased with the opinion of those who ascribe 
to free will something, but to grace by far the 
most.” (1666.) Essentially, this was the error 
held, nursed, and defended also by the Syner- 
gists, though frequently in more guarded and 
ambiguous phrases. But their theory of con- 
version also involved, as Schaff and Schmauk 
put it, “the idea of a partnership between God 
and man, and a corresponding division of 
work and merit.” (Conf. Principle, 600.) 

However, these attempts to revamp the 
Semi-Pelagian teaching resulted in a contro- 
versy which more and longer than any other 
endangered and disquieted the Lutheran 
Church, before as well as after the adoption 
of the Formula of Concord. Whether the un- 
regenerate man, when the Word of God is 
preached, and the grace of God is offered him, 
is able to prepare himself for grace, accept it, 
and assent thereto, was, according to the For- 
mula of Concord, “the question upon which, 
for quite a number of years now, there has 
been a controversy among some theologians 
in the churches of the Augsburg Confession.” 
(881, 2.) And of all the controversies after 
Luther’s death the synergistic controversy was 
most momentous and consequential. For the 
doctrine of grace with which it dealt is the 
vital breath of every Christian. Without it 
neither faith nor the Christian religion can 
live and remain. “If we believe,” says Luther 
in De Servo Arbitrio, “that Christ has re- 
deemed men by His blood, then we must con- 
fess that the entire man was lost; otherwise 
we make Christ superfluous or the Redeemer 
of but the meanest part of us, which is blas- 
phemous and sacrilegious.” Reading the book 
of Erasmus, in which he bent every effort 
toward exploding the doctrine of grace, Lu- 
ther felt the hand of his opponent clutching 
his throat. In the closing paragraph of 
De Servo Arbitrio Luther wrote: “I highly 
laud and extol you for this thing also, that 
of all others you alone have gone to the heart 
of the subject. ... You alone have discerned 
the core of the matter and have aimed at the 
throat, for which I thank you heartily. — 
Unus tu et solus cardinem rerum vidisti, et 
ipsum iugulum. petisti, pro quo ex animo tibi 
gratias ago, in hac enim causa libentius ver- 
sor, quantum favet tempus et otiwm.” (E. v.a. 
7, 367. 187; St. L. 18, 1967; Pieper, Dogm. 2, 
543.) And so the Synergists, who renewed 
the doctrine of Erasmus, also flew at the 
throat of Christianity. Genuine Lutheranism 
would have been strangled if synergism had 
emerged victorious from this great contro- 
versy of grace versus free will. 


154. The Father of Synergism. 


During the first period of his activity in 
Wittenberg, Melanchthon was in perfect agree- 
ment with Luther also on the question of 
man’s inability in spiritual matters and the 
sole activity, or monergism, of grace in the 
work of his salvation. As late as 1530 he 
incorporated these views in the Augsburg Con- 
fession, as appears, in particular, from Arti- 
eles II, V, XVIII, and XIX. His later doc- 


Historical Introductions to the Symbolical Books. 


trine concerning the three concurring causes 
of conversion (the Holy Spirit, the Word, and 
the consenting will of man), as well as his 
theory explaining synergistically, from an 
alleged dissimilar action in man, the differ- 
ence why some are saved while others are lost, 
is not so much as hinted at in the Confession. 
But even at this early date (1530) or soon 
after, Melanchthon also does not seem any 
longer to have agreed whole-heartedly with 
Luther in the doctrine of grace and free will. 
And in the course of time his theology drifted 
farther and farther from its original moner- 
gistic moorings. Nor was Luther wholly un- 
aware of the secret trend of his colleague and 
friend toward — Erasmus. 
deviations of Melanchthon and Cruciger, dealt 
with in our previous chapter, were brought to 
his notice, Luther exclaimed: “Haec est ipsis- 
sima theologia Erasmi. This is the identical 
theology of Erasmus, nor can there be any- 
thing more opposed to our doctrine.” (Kolde, 
Analecta, 266. ) 

That Melanchthon’s theology was verging 
toward Erasmus appears from his letter of 
June 22, 1537, to Veit Dietrich, in which he 
said that he desired a more thorough expo- 
sition also of the doctrines of predestination 
and of the consent of the will. (C. R. 3, 383.) 
Before this, in his Commentary on Romans of 
1532, he had written that there is some cause 
of election also in man; viz., in as far as he 
does not repudiate the grace offered — “tamen 
eatenus aliquam causam. wm accipiente esse, 
quatenus promissionem oblatam non repu- 
diat.” (Seeberg 4, 442.) In an addition to his 
Loci of 1533 he also spoke of a cause of justi- 
fication and election residing in man. (C. R. 
21, 332.) In the revised editions of 1535 and 
1543 he plainly began to prepare the way for 
his later bold and unmistakable deviations. 
For even though unable to point out a clean- 
cut and unequivocal synergistic statement, one 
cannot read these editions without scenting 
a Semi-Pelagian and Erasmian atmosphere. 
What Melanchthon began to teach was the 
doctrine that man, when approached by the 
Word of God, is able to assume either an atti- 
tude of pro or con, i. e., for or against the 
grace of God. The same applies to the 
Variata of 1540 in which the frequent “ad- 
wiuvari” there employed, though not incorrect 
as such, was not without a synergistic flavor. 

Tschackert remarks of the Loci of 1535: 
“Melanchthon wants to make man respon- 
sible for his state of grace. Nor does the 
human will in consequence of original sin 
lose the ability to decide itself when incited; 
the will produces nothing new by its own 
power, but assumes an attitude toward what 
approaches it. When man hears the Word of 
God, and the Holy Spirit produces spiritual 
affections in his heart, the will can either as- 
sent or turn against it. In this way Melanch- 
thon arrives at the formula, ever after stereo- 
type with him, that there are three concurring 
causes in the process of conversion: ‘the Word 
of God, the Holy Spirit, and the human will, 
which, indeed, is not idle, but strives against 
its infirmity.” (520.) 


In 1536, when the . 


XIV. The Synergistic ,Controversy. 


However, during the life of Luther, Me- 
lanchthon made no further measurable prog- 
ress towards synergism. Perhaps the un- 
pleasant experiences following upon his inno- 
vations in the doctrine of good works acted as 
a check also on the public development of his 
synergistic tendencies. During Luther’s life 
Melanchthon, as he himself admitted to Car- 
lowitz (106), dissimulated, keeping his deviat- 
ing views to himself and his intimate friends. 
After Luther’s death, however, he came out 
unmistakably and publicly, also in favor of 
synergism, endorsing even the Erasmian defi- 
nition of free will as “the power in man to 
apply himself to grace.” He plainly taught 
that, when drawn by the Holy Spirit, the will 
is able to decide pro or con, to obey or to re- 
sist. Especially in his lectures, Melanchthon 
—not indeed directly, but mentioning the 
name of Flacius — continually lashed such 
. phrases of Luther as “purely passive,” “block,” 
"resistance," — a fact to which Schluessel- 
burg, who had studied in Wittenberg, refers 
in support of his assertion that Melanchthon 
had departed from Luther’s teaching on free 
will. (Catalogus 5, 32.) While Melanchthon 
formerly (in his Loci of 1543) had spoken of 
three causes of a good action (bonae actionis), 
he now publicly advocated the doctrine of 
three concurring causes of conversion. Now 
he boldly maintained that, since the grace of 
God is universal, one must assume, and also 
teach, that there are different actions in dif- 
ferent men, which accounts for the fact that 
some are converted and saved while others are 
lost. According to the later Melanchthon, 
therefore, man’s eternal salvation . evidently 
does not depend on the gracious operations of 
God’s Holy Spirit and Word alone, but also 
on his own correct conduct toward grace. In 
his heart, especially when approaching the 
. mercy-seat in prayer, Melanchthon, no doubt, 
- forgot and disavowed his own teaching, and 
believed and practised Luther's sola-gratia- 
doctrine. But it cannot be denied that, in his 
endeavors to harmonize universal grace with 
the fact that not all, but some only, are saved, 
Melanchthon repudiated the monergism of Lu- 
ther, espoused and defended the powers of free 
will in spiritual matters, and thought, argued, 
spoke, and wrote in terms of synergism. In- 
deed, Melanchthon must be regarded as the 
father of both synergism and the rationalistic 
methods employed in its defense, and as the 
true father also of the modern rationalistico- 
synergistic theology represented by such dis- 
tinguished men as Von Hofmann, Thomasius, 
Kahnis, Luthardt, etc. (Pieper 2, 582; Frank 
1, 231.) 


155. Unsound Statements of 
Melanchthon. 


Following are some of the ambiguous and 
false deliverances of Melanchthon: In the 
Loci of 1535 the so-called human cause of con- 
version which must be added to the Word and 
Spirit is described as endeavoring, striving, 
and wishing to obey and believe. We read: 
"We do not say this to ensnare the con- 
Sciences, or to deter men from the endeavor 
Concordia Triglotta. 


129 


to obey and believe, or from making an effort. 
On the contrary, since we are to begin with 
the Word, we certainly must not resist the 
Word of God, but strive to obey it.... We 
see that these causes are united: the Word, 
the Holy Spirit, and the will, which is cer- 
tainly not idle, but strives against its in- 
firmity. In this manner ecclesiastical writers 
are accustomed to join these causes. Basil 
says: ‘Only will, and God will precede. God 
precedes, calls, moves, assists us; but let us 
beware lest we resist. . . . Chrysostom says: 
He who draws, draws him who is willing." 
(C. R. 21, 316.) 

In eonversion and salvation God certainly 
must do and does His share, but man must 
beware lest he fail to do what is required of 
him. This is also the impression received 
from Melanchthon's statements in the third 
elaboration of his Loci, 1543. We read: 
"Here three causes of a good action concur 
(hic concurrunt ires causae bonae actionis) : 
the Word of God, the Holy Spirit, and the 
human will assenting to and not resisting the 
Word of God (humana voluntas assentiens, 
nec repugnans Verbo Dei). For it could ex- 
pel [the Spirit], as Saul expelled [Him] of 
his own free will. But when the mind hear- 
ing and sustaining itself does not resist, does 
not give way to diffidence, but, the Holy Spirit 
assisting, endeavors to assent, — in such a 
struggle the will is not inactive (in hoc cer- 
tamine voluntas non est otiosa). The ancients 
have said that good works are done when 
grace precedes and the will follows. So also 
Basil says: Movov Oé£Àgoov, xai eds nxpo- 
azxayvtd, Only will, and God anticipates. God 
precedes, calls, moves, assists us; but as for 
us, let us see to it that we do not resist. Deus 
antevertit nos, vocat, movet, adiuvat, SED NOS 
VIDERIMUS, ne repugnemus.” (21,658.) “And 
Phil. 1,6: ‘He which hath begun a good work 
in you will perform it until the day of Jesus 
Christ,’ 7. e., we are assisted by God (adiuva- 
mur a Deo), but we must hear the Word of 
God and not resist the drawing God.” (916.) 
“God draws our minds that they will, but we 
must assent, not resist. Deus trahit mentes, 
ut velint, sed assentiri nos, non repugnare 
oportet. (917.) Here we also meet the re- 
mark: “But the will, when assisted by the 
Holy Spirit, becomes more free. Fit autem 
voluntas | adiwvata | Spiritu | Sancto | magis 
libera." (663.) Frank comments pertinently 
that the magis presupposes a certain degree 
of liberty of the will before the assistance of 
the Holy Spirit. (1, 198.) 

The boldest synergistic statements are 
found in the Loci of 1548. It was the year 
of the Leipzig Interim, in which the same 
error was embodied as follows: “The merci- 
ful God does not deal with man as with a 
block, but draws him in such a way that his 
will, too, eooperates." (C. R. 7, 51. 260.) As 
to the Loci of this year, Bindseil remarks in 
the Corpus Reformatorum: “This edition is 
famous on account of certain paragraphs in- 
serted by the author in the article on Free 
Will. For these additions contain the Eras- 
mian definition of free will (that it is the 

i 


130 


faculty of applying oneself to grace), on ac- 
count of which Melanchthon was charged with 
synergism by the Flacians. . . . For this 
reason the edition is called by J. T. Mayer 
‘the worst of all (omnium pessima)" At 
the Weimar colloquy, 1560, even Strigel was 
not willing to identify himself openly with 
the Erasmian definition of free will (facultas 
applicandi se ad gratiam) as found in one of 
these sections. When Flacius quoted the pas- 
sage, Strigel retorted excitedly: “I do not de- 
fend that definition which you have quoted 
from the recent edition [1548]. When did 
you hear it from me? When have I under- 
taken to defend it?” (Frank 1, 199. 135.) At 
the Herzberg colloquy Andreae remarked: 
“The Loci Communes of Melanchthon are use- 
ful. But whoever reads the locus de libero 
arbitrio must confess, even if he judges most 
mildly, that the statements are dubious and 
ambiguous. And what of the four paragraphs 
which were inserted after Luther’s death? For 
here we read: “There must of necessity be a 
cause of difference in us why a Saul is re- 
jected, a David received." (Pieper 2, 587.) 

From these additions of 1548 we cite: “Nor 
does conversion occur in David in such a man- 
ner as when a stone is turned into a fig; but 
free will does something in David; for when 
he hears the rebuke and the promise, he will- 
ingly and freely confesses his fault. And his 
will does something when he sustains himself 
with this word: The Lord hath taken away 
your sin. And when he endeavors to sustain 
himself with this word, he is already assisted 
by the Holy Spirit.” (C. R. 21, 659.) Again: 
“I therefore answer those who excuse their 
idleness because they think that free will does 
nothing, as follows: It certainly is the eter- 
nal and immovable will of God that you obey 
the voice of the Gospel, that you hear the Son 
of God, that you acknowledge the Mediator. 
How black is that sin which refuses to behold 
the Mediator, the Son of God, presented to 
the human race! You will answer: ‘I can- 
not. But in a manner you can (immo aliquo 
modo potes), and when you sustain yourself 
with the voice of the Gospel, then pray that 
God would assist you, and know that the Holy 
Spirit is efficacious in such consolation. Know 
. that just in this manner God intends to con- 
vert us, when we, roused by the promise, 
wrestle with ourselves, pray and resist our 
difidence and other vicious affections. For 
this reason some of the ancient Fathers have 
said that free will in man is the faculty to 
apply himself to grace (liberum arbitrium 
4n homine facultatem esse applicandi se ad 
gratiam); 4%. ¢., he hears the promise, en- 
deavors to assent, and abandons sins against 
conscienee. Such things do not occur in 
devils. The difference therefore between the 
devils and the human race ought to be con- 
sidered. These matters, however, become still 
clearer when the promise is considered. For 
since the promise is universal, and since there 
are no contradictory wills in God, there must 
of necessity be in us some cause of difference 
why Saul is rejected and David is received; 
i. e., there must of necessity be some dissimilar 
action in these two. Oum promissio sit uni- 


Historical Introductions to the Symbolical Books. 


* 


versalis, nec sint in Deo contradictoriae volun- — 


tates, necesse est in nobis esse aliquam dis- —— 


criminis causam, cur Saul abiiciatur, David 


recipiatur, id est, mecesse est aliquam esse 


actionem, dissimilem in his duobus. Properly 
understood, this is true, and the use [usus] 


. in the exercises of faith and in true consola- - 1 
tion (when our minds acquiesce in the Son . — 
of God, shown in the promise) will illustrate 


this copulation of eauses: the Word of God, 
the Holy Spirit, and the will.” (0. R. 21, 
659 f.) 

At the colloquy of Worms, 1557, Melanch- 
thon, interpellated by Brenz, is reported to 
have said that the passage in his Loci of 1548 
defining free will as the faculty of applying 
oneself to grace referred to the regenerated - 
will (voluntas renata), as, he said, appeared 
from the context. (Gieseler 3, 2, 225; Frank 
1, 198.) As a matter of fact, however, the 
context clearly exeludes this interpretation. 
In the passage quoted, Melanchthon, moreover, 
plainly teaches: 1. that in conversion man, 
too, can do, and really does, something by 
willingly confessing his fault, by sustaining 
himself with the Word, by praying that God 
would assist him, by wrestling with himself, 
by striving against diffidence, ete.; 2. that 
the nature of fallen man differs from that of 
the devils in this, that his free will is still 
able to apply itself to grace, endeavor to as- 
sent to it, ete.; 3. that the dissimilar actions 
resulting from the different use of this natu- 
ral ability accounts for the fact that some are 
saved while others are lost. Such was the 
plain teaching of Melanchthon from which he 
never receded, but which he, apart from other 
publications, reafirmed in every new edition 
of his Loci. For all, including the last one to 
appear during his life (1559), contain the ad- 
ditions of 1548. “The passage added by the 
author [Melanchthon, 1548] after Luther’s 
death is repeated in all subsequent editions,” 
says Bindseil. (C. R. 21, 570.) 

The sections which were added to the Loci 
after 1548 also breathe the same synergistic 
spirit. In 1553 Melanchthon inserted a para- 
graph which says that, when approached by 
the Holy Spirit, the will can obey or resist. 
We read: “The liberty of the human wil  - 
after the Fall, also in the non-regenerate, is ^. 
the faculty by virtue of which man is able to © 
govern his motions; i.e., he ean enjoin upon 
his external members such actions as agree, or 
such as do not agree, with the Law of God. 
But he cannot banish doubts from his mind 
and evil inclinations from his heart without 
the light of the Gospel and without the Holy 
Spirit. But when the will is drawn by the 
Holy Spirit, it can obey or resist. Cum autem 
trahitur a Spiritu Sancto, potest obsequi et 
repugnare." (21, 1078; 13, 162.) 

Other publications contain the same doc- 
trine. While in his Loci of 1543 he had 
spoken only of three causes of a good action 
(bonae actionis), Melanchthon, in his Enar- 
ratio Symboli Nicaeni of 1550, substituted 
“conversion” for “good action." We read: In 
conversion these causes coneur: the Holy 
Spirit, the voice of the Gospel, *and the will 
of man, which does not resist the divine voice, 


concurrere).” (23, 280 ff.) 


. XIV. The Synergistic Controversy. 


but somehow, with trepidation, assents. Con- 
eurrunt in conversione hae causae: Spiritus 
Sanctus . . . vo» Evangelü . . . et voluntas 
hominis, quae non repugnat voci divinae, sed 
inter trepidationem | utcumque assentitur.” 
Again: “And concerning this copulation of 
causes it is said: The Spirit comes to the as- 
sistance of our infirmity. And Chrysostom 
truly says: God draws, but He draws him 
who is willing.” Again: God’s promise is 
universal, and there are no contradictory wills 
in God; hence, though Paul is drawn in a 
different manner than Zacchaeus, “neverthe- 
less there is some assent of the will (tamen 
aliqua est voluntatis assensio).” “God there- 
fore begins and draws by the voice of the Gos- 
pel, but He draws him who is willing, and 
assists him who assents.”. “Nor is anything 
detracted from the glory of God, but it is 
truly affirmed that the assistance of God 
always concurs in the beginning and after- 
wards (auxiliwm Dei semper initio et deinceps 
Aecordingly, God 
merely concurs as one of three causes, among 
which the will of man is the third. In his 
Examen Ordinandorum of 1554, Melanchthon 
again replaced the term “good action" by 
“conversion.” He says: “In conversion .these 
causes concur: the Word öf God, the Holy 
Spirit, whom the Father and Son send to 
kindle our hearts, and our will, assenting and 
not resisting the Word of God (et nostra 
voluntas assentiens et non repugnans Verbo 
Dei). And lest we yield to diffidence, we must 
consider that both preachings are universal, 
the preaching of repentance as well as the 
promise of grace. ... Let us therefore not 
resist, but assent to the promise, and con- 
stantly repeat this prayer: I believe, O Lord, 


but come to the help of my weakness.” 


(23, 15.) Finally in his Opinion on the Wei- 
mar Book of Confutation, March 9, 1559, Me- 
lanchthon remarks: “Again, if the will is able 
to turn from the consolation, it must be in- 
ferred that it works something and follows 
the Holy Spirit when it accepts the consola- 
tion. Item, so sich der Wille vom Trost ab- 
wenden mag, so ist dagegen zu verstehen, dass 
er etwas wirket und folget dem Heiligen 
Geist, so er den Trost annimmt.” (9, 768.) 

W. Preger is right when he says: “Accord- 
ing to Melanchthon’s view, natural man is 
able to do the following [when the Word’ of 
God is preached to him]: he is able not to 
resist; he is able to take pains with respect 
to obedience; he is able to comfort himself 
with the Word. ... This [according to Me- 
lanchthon] is a germ of the positive good will 
still found in natural man which prevenient 
grace arouses.” (Flacius Illyricus 2, 189 f.) 
Schmauk writes: Melanchthon found “the 
cause for the actual variation in the working 


. of God's grace in man, its object. This subtle 


synergistic spirit attacks the very foundation 
of Lutheranism, flows out into almost every 
doctrine, and weakens the Church at every 
point. And it was particularly this weakness 
which the great multitude of Melanchthon’s 
scholars, who became the leaders of the gen- 


. eration of whieh we are speaking, absorbed, 


131 


and which rendered it diffieult to return, 
finally, after years of struggle, to the solid 
ground, once more recovered in the Formula 
of Concord." (Conf. Principle, 601.) .. 

R. Seeberg characterizes Melanchthon’s doc- 
trine as follows: “A synergistic trait there- 
fore appears in his doctrine. In the last 
analysis, God merely grants the outer and 
inner possibility of obtaining salvation. With- 
out man’s cooperation this possibility would 
not become reality; and he is able to refuse 
this cooperation. It is, therefore, in conver- 
sion equally a cause with the others. Sie [die 
Mitwirkung des Menschen] ist also freilich 
eine den andern Ursachen gleichberechtigte 
Ursache in der Bekehrung.” God makes con- 
version possible, but only the deeision of man’s 
free will makes it actual, — such, according 
to Seeberg, was the “synergism” of Melanch- 
thon. (Seeberg, Dogg., 4, 444. 446.) 

Frank says of Melanchthon’s way of solv- 
ing the question why some are converted and 
saved while others are lost: “The road chosen 
by Melanchthon has indeed led to the goal. 
The contradictions are solved. But let us look 
where we have landed. We are standing — 
in the Roman camp!” After quoting a pas- 
sage from the Tridentinum, which speaks of 
conversion in terms similar to those employed 
by Melanchthon, Frank continues: “The foun- 
dation stone of Luther’s original Reformation 
doctrine of salvation by grace alone; viz., 
that nothing in us, not even our will moved 
and assisted by God, is the causa meritoria 
of salvation, is -subverted by these propo- 
sitions; and it is immaterial to the contrite 
heart whether much or little is demanded from 
free will as the faculty of applying oneself to 
grace.’ Frank adds: “What the Philippists, 
synchronously [with Melanchthon] and later, 
propounded regarding this matter [of free 
will] are but variations of the theme struck 
by Melanchthon. Everywhere the sequence of 
thought is the same, with but this difference, 
that here the faults of the Melanchthonian 
theory together with its consequences come 
out more clearly.” (1, 134 f.) The same is 
true of modern synergistic theories. Without 
exception they are but variations of notes 
struck by Melanchthon, — the father of all the 
synergists that have raised their heads within 
the Lutheran Church. 


156. Pfeffinger Champions Synergistic 
Doctrine. 


Prior to 1556 references to the unsound 
position of the Wittenberg and Leipzig theo- 
logians are met with but occasionally. (Planck 
4, 568.) The unmistakably synergistic doc- 
trine embodied in the Loci of 1548, as well as 
in the Leipzig Interim, did not cause alarm 
and attract attention immediately. But when, 
in 1555, John Pfeffinger [born 1493; 1539 
superintendent, and 1543 professor in Leip- 


zig; assisted 1548 in framing the Leipzig In- 


terim; died January 1, 1573] published his 
“Five Questions Concerning the Liberty of the 
Human Will — De Libertate Voluntatis Hu- 
manae, Quaestiones Quinque. D. Johannes 
Pfeffinger Lipsiae Editae in Officina Georgii 


132 


Hantschi 1555,” the controversy flared up in- 
stantly. It was a little booklet containing, 
besides a brief introduction, only 41 para- 
graphs, or theses. In these Pfeffinger dis- 
eussed and defended the synergistic doctrine 
of Melanchthon, maintaining that in conver- 
sion man, too, must contribute his share, 
though it be ever so little. 

Early in the next year Pfeffinger was al- 
ready opposed by the theologians of Thu- 
ringia, the stanch opponents of the Philip- 
pists, John Stolz, court-preacher at Weimar, 
composing 110 theses for this purpose. In 
1558 Amsdorf published his Public Confession 
of the True Doctrine of the Gospel and Con- 
futation of the Fanatics of the Present Time, 
in which he, quoting from memory, charged 
Pfeffinger with teaching that man is able to 
prepare himself for grace by the natural 
powers of his free will, just as the godless 
sophists, Thomas Aquinas, Scotus, and their 
disciples, had held. (Planck 4, 573. 568.) 
About the same time Stolz published the 110 
theses just referred to with a preface by Auri- 
faber (Refutatio Propositionum Pfeffingeri de 
Libero Arbitrio). Flacius, then professor in 
Jena, added his Refutation of Pfeffinger’s 
Propositions on Free Will and Jena Disputa- 
tion on Free Will. 

In the same year, 1558, Pfeffinger, in turn, 
published his Answer to the Public Confession 
of Amsdorf, charging the latter with falsifi- 
cation, and denouncing Flacius as the “origi- 
nator and father of all the lies which have 
troubled the Lutheran Church during the last 
ten years.” But at the same time Pfeffinger 
showed unmistakably that the charges of his 
opponents were but too well founded. Says 
Planck: “Whatever may have moved Pfef- 
finger to do so, he could not (even if Flacius 
himself had said it for him) have confessed 
synergism more clearly and more definitely 
than he did spontaneously and unasked in this 
treatise.” (4, 574.) Frank: “Pfeffinger goes 
beyond Melanchthon and Strigel; for the ac- 
tion here demanded of, and ascribed to, the 
natural will is, according to him, not even in 
need of liberation by prevenient grace. . .. 
His doctrine may without more ado be desig- 
nated as Semi-Pelagianism." (1, 137.) 

At Wittenberg, Pfeffinger was supported by 
George Major, Paul Eber, and Paul Crell; 
and before long his cause was espoused also 
by Vietorin Strigel in Jena. Disputations by 
the Wittenberg and Leipzig synergists (whom 
Schluesselburg, 5, 16, calls “cooperators” and 
“die freiwilligen Herren”) and by their oppo- 
nents in Jena increased the animosity. Both 
parties cast moderation to the winds. In a 
public letter of 1558 the Wittenberg profes- 
sors, for example, maligned Flacius in every 
possible way, and branded him as “der ver- 
loffene undeutsche Flacius Illyricus” and as 
the sole author of all the dissensions in the 
churches of Germany. (Planck 4, 583.) 


157. Statements of Pfeffinger. 


Following are some of the synergistie de- 
liverances made by Pfeffinger in his Five Ques- 
tions Concerning the Liberty of the Human 


Historical Introductions to the Symbolical Books. 


Will. $ 11 reads: “Thirdly, when we inquire 
concerning the spiritual actions, it is correct 
to answer that the human will has not such a 
liberty as to be able to effect the spiritual 
motions without the help of the Holy Spirit 
(humanam. voluntatem non habere eiusmodi 
libertatem, ut motus spirituales SINE AUXILIO 
Spiritus Sancti efficere possit) ^ § 14: “There- 
fore some assent or apprehension on our part 
must concur (oportet igitur nostram aliquam 
assensionem sew apprehensionem | concurrere) 


when the Holy Spirit has aroused (accen- — 


derit) the mind, the will, and the heart. 
Hence Basil says: Only will, and God antici- 
pates; and Chrysostom: He who draws, draws 
him who is willing; and Augustine: He assists 
those who have received the gift of the call 
with becoming piety, and preserve the gifts of 
God as far as man is able. Again: When 
grace precedes, the will follows — praeeunte 
gratia, comitante voluntate." In § 16 we 
read: “The will, therefore, is not idle, but as- 
sents faintly. Voluntas igitur non est otiosa, 
sed languide assentitur.” 

Paragraph 17 runs: “If the will were idle 
or purely passive, there would be no difference 
between the pious and the wicked, or between 
the elect and the damned, as, between Saul 
and David, between Judas and Peter. God 
would also become a respecter of persons and 
the author of contumacy in the wicked and 
damned; and to God would be ascribed con- 


tradictory wills, — which conflicts with the _ 


entire Scripture. Hence it follows that there 
is in us a cause why some assent while others 
do not. Sequitur ergo in nobis esse aliquam 
causam, cur alii assentiantur, alii non assen- 
tiantur.^ 8 24: “Him [the Holy Spirit], 
therefore, we must not resist; but on the part 
of our will, which is certainly not like a stone 
or block, some assent must be added — sed ali- 
quam etiam assensionem accedere nostrae 
voluntatis, quam non sicut sacum aut incu- 
dem se habere certum, est.” 8 30: “But ap- 
prehension on our part must coneur. For, 
since the promise of grace is universal, and 
since we must obey this promise, some dif- 
ference ‚between the elect and the rejected 
must be inferred from our will (sequitur, ali- 
quod discrimen inter electos et reiectos a vo- 
luntate nostra sumendum esse), viz., that 
those who resist the promise are rejected, 
while those who embrace the promise are re- 
ceived. . . . All this clearly shows that our 
will is not idle in conversion or like a stone 
or block in its conduct. Ex quibus ommbus 
manifestissimum apparet, voluntatem nostram 
non esse otiosam in conversione, aut se ut 
saxum aut incudem habere.” 

§ 34 reads: “Some persons, however, shout 
that the assistance of the Holy Spirit is ex- 
tenuated and diminished if even the least par- 
ticle be attributed to the human will. Though 
this argument may appear specious and plau- 
sible, yet pious minds understand that by our 
doctrine — according to which we ascribe some 
cooperation to our will; viz., some assent and 
apprehension (qua tribwimus aliquam SYNER- 
GIAM voluntati nostrae, videlicet qualemcum- 
que assensionem et apprehensionem) — abso- 


XIV. The Synergistic Controversy. 


lutely nothing is taken away from the assist- 
ance rendered by the Holy Spirit. For we 
affirm that the first acts (primas partes) must 
be assigned and attributed to Him who first 
and primarily, through the Word or the voice 
of the Gospel, moves our hearts to believe, to 
which thereupon we, too, ought to assent as 
much as we are able (cui deinde et NOS, QUAN- 
TUM IN NOBIS EST, ASSENTIRI oportet), and 
not resist the Holy Spirit, but submit to the 
Word, ponder, learn, and hear it, as Christ 
says: ‘Whosoever hath heard of the Father 
and learned, cometh to Me^" 836: “And 
although original sin has brought upon our 
nature a ruin so sad and horrible that we can 
hardly imagine it, yet we must not think that 
absolutely all the knowledge (notitiae) which 
was found in the minds of our first parents 
before the Fall has on that account been de- 
stroyed and extinguished after the Fall, or 
that the human will does not in any way 
differ from a stone or a block; for we are, as 
St. Paul has said most seriously, coworkers 
with God, which coworking, indeed, is assisted 
and strengthened by the Holy Spirit — sumus 
synergi Dei, quae quidem synergia adiuvatur 
a Spiritu Sancto et confirmatur.” Evidently 
no comment is necessary to show that the pas- 
sages cited from Pfeffinger are conceived, born, 
and bred in Semi-Pelagianism and rationalism. 

Planck furthermore quotes from Pfeffinger’s 
Answer to Amsdorf, 1558: “And there is no 
other reason why some are saved and some are 
damned than this one alone, that some, when 
incited by the Holy Spirit, do not resist, but 
obey Him and accept the grace and salvation 
offered, while others will not accept it, but 
resist the Holy Spirit, and despise the grace.” 
(4, 578.) Again: “Although the will cannot 
awaken or incite itself to spiritually good 
works, but must be awakened and _ incited 
thereto by the Holy Ghost, yet man is not 
altogether excluded from such works of the 
Holy Ghost, as if he were not engaged in it 
and were not to contribute his share to it — 
' dass er nicht auch dabei sein und das Seine 
nicht auch dabei tun muesse.” (576.) Again: 
In the hands of the Holy Spirit man is not 
like a block or stone in the hands of a sculp- 
tor, which do not and cannot “know, under- 
stand, or feel what is done with them, nor in 
the least further or hinder what the artist en- 
deavors to make of them.” (576.) “But when 
- the heart of man is touched, awakened, and 
. moved by the Holy Ghost, man must not be 
like a dead stone or block, . . . but must obey 
and follow Him. And although he perceives 
his great weakness, and, on the other hand, 
how powerfully sin in his flesh opposes, he 
must nevertheless not desist, but ask and pray 
God for grace and assistance against sin and 
flesh." (577.) Planck remarks: According to 
Pfeffinger, the powers for all this are still 
found in natural man, and the only thing re- 
quired is, not to recreate them, but merely to 
ineite them to action. (579.) 

In 1558, in an appendix to his disputation 
of 1555, Pfeffinger explained and illustrated 
his position, in substance, as follows: I was 


to prove nothing else than that some use of 


133 


the will [in spiritual matters] was left, and 
that our nature is not annihilated or extin- 
guished, but corrupted and marvelously de- 
praved after the Fall. Now, to be sure, free 
will cannot by its own natural powers regain 
its integrity nor rise after being ruined; yet, 
as the doctrine [the Gospel] can be under- 
stood by paying attention to it, so it can also 
in a manner (aliquo modo) be obeyed by as- 
senting to it. But it is necessary for all who 
would dwell in the splendor of the eternal 
light and in the sight of God to look up to, 
and not turn away from, the light. Schlues- 
selburg adds: “Haec certe est synergia — 
This is certainly synergism.” (Catalogus 5, 
161.) 

Tschackert summarizes Pfeffinger’s doctrine 
as follows: “When the Holy Spirit, through 
the Word of God, influences a man, then the 
assenting will becomes operative as a factor 
of conversion. The reason why some assent 
while others do not must lie in themselves. ... 
Evidently Pfeffinger’s opinion was that not 
only the regenerate, but even the natural will 
of man possesses the ability either to obey the 
divine Spirit or to resist Him.” (521.) Ac- 
cording to W. Preger, Pfeffinger taught “that 
the Holy Spirit must awaken and incite our 
nature that it may understand, think, will, 
and do what is right and pleasing to God,” 
but that natural free will is able “to obey and 
follow” the motions of the Spirit. (2, 192. 
195.) 

No doubt, Pfeffinger advocated, and was a 
candid exponent and champion of, nothing but 
the three-concurring-causes doctrine of Me- 
lanchthon, according to which God never fails 
to do His share in conversion, while we must 
beware (sed nos viderimus, C. R. 21, 658) lest 
we fail to do our share. Pfeffinger himself 
made it a special point to cite Melanchthon 
as his authority in this matter. The last 
(41st) paragraph in his Five Questions begins 
as follows: “We have briefly set forth the 
doctrine concerning the liberty of the human 
will, agreeing with the testimonies of the 
prophetic and apostolic Scriptures, a fuller ex- 
planation of which students may find in the 
writings of our preceptor, Mr. Philip (pro- 
lixiorem explicationem. requirant studiosi in 
scriptis D. Philippi, praeceptoris nostri) .” 
And when, in the subsequent controversy, 
Pfeffinger was publicly assailed by Amsdorf, 
Flacius, and others, everybody knew that their 
real target was none other than — Master 
Philip. Melanchthon, too, was well aware of 
this fact. In his Opinion on the Weimar Con- 
futation, of March 9, 1559, in which the syner- 
gism of the Philippists is extensively treated, 
he said: “As to free will, it is apparent that 
they attack me, Philip, in particular.” (C. R. 
9, 763.) : 


158. Strigel and Huegel Entering 
Controversy. 


The synergistic controversy received new 
zest and a new impetus when, in 1559, Vic- 
torin Strigel and Huegel (Hugelius), respec- 
tively professor and pastor at Jena, the 
stronghold of the opponents of the Wittenberg 


134 


Philippists, opposed Flacius, espoused the 
cause of Pfeffinger, championed the doctrine 
of Melanchthon, and refused to endorse the 
so-called Book of Confutation which Flacius 
had caused to be drafted particularly against 
the Wittenberg Philippists and Synergists, 
and to be introduced. The situation thus cre- 
ated was all the more sensational, because, in 
the preceding controversies, Strigel had, at 
least apparently, always sided with the oppo- 
nents of the Philippists. 

The “Konfutationsbuch — Book of Confuta- 
tion and Condemnations of the Chief Corrup- 
tions, Sects, and Errors Breaking in and 
Spreading at this Time” was published in 
1559 by Duke John Frederick II as a doc- 
trinal norm of his duchy. In nine chapters 
this Book, a sort of forerunner of the Formula 
of Concord, dealt with the errors 1. of Serve- 
tus, 2. of Schwenckfeld, 3. of the Antino- 
mians, 4. of the Anabaptists, 5. of the Zwing- 
lians, 6. of the Synergists, 7. of Osiander and 
Stancarus, 8. of the Majorists, 9. of the Adi- 
aphorists. Its chief object, as expressly stated 
in the Preface, was to warn against the errors 
introduced by the Philippists, whose doctrines, 
as also Planck admits, were not in any way 
misrepresented in this document. (4,597. 595.) 
The sixth part, directed against synergism, 
bore the title: “Confutatio Corruptelarum in 
Articulo de Libero Arbitrio sive de Viribus 
Humanis — Confutation of the Corruptions in 
the Article Concerning Free Will or Concern- 
ing the Human Powers.” 
was framed by the Jena theologians, Strigel 
and Huegel also participating in its compo- 
sition. However, some of the references to the 
corruptions of the Philippists must have been 
rather vague and ambiguous in the first draft 
of the book; for when it was revised at the 
convention in Weimar, Flacius secured the 
adoption of additions and changes dealing 
particularly with the synergism of the Wit- 
tenbergers, which were energetically opposed 
by Strigel. 

Even before the adoption of the Book of 
Confutation, Strigel had been polemicizing 
against Flacius. But now (as Flacius re- 
ports) he@began to denounce him at every oc- 
casion as the “architect of a new theology" 
and an “enemy of the Augsburg Confession." 
At the same time he also endeavored to incite 
the students in Jena against him.  Flacius, 
in turn, charged Strigel with scheming to 
establish a Philippistie "party in Ducal 
Saxony. The publie breach came when the 
Book of Oonfutation was submitted for adop- 
tion and publication in the churches and 
schools. Pastor Huegel refused to read and 
explain it from the pulpit, and Strigel pre- 
sented his objections to the Duke, and asked 
that his conscience be spared. But when 
Strigel failed to maintain silence in the mat- 
ter, he as well as Pastor Huegel were sum- 
marily dealt with by the Duke. On March 27, 
1559, at two o’clock in the morning, both were 
suddenly arrested and imprisoned. Flacius, 
who was generally regarded as the secret in- 
stigator of this:act of violence, declared pub- 
licly that the arrest had been made without 


Historical Introductions to the Symbolical Books. 


The Confutation ' 


his counsel and knowledge. About six months 


later (September 5, 1569) Strigel and Huegel, 


after making some doctrinal concessions and. 


promising not to enter into any disputation 


on the Confutation, were set at liberty. 


(Planck 4, 591. 604.) 


159. Weimar Disputation. 


In order to settle the differences, Flacius 
and his colleagues (Wigand, Judex, Simon 
Musaeus), as well as Strigel, asked for a pub- 
lie disputation, which John Frederick, too, 
was all the more willing to arrange because 
dissatisfaction with his drastie procedure 
against Strigel and Huegel was openly dis- 
played everywhere outside of Ducal Saxony. 


The disputation was held at Weimar, August 


2 to 8, 1560. It was attended by the Saxon 
Dukes and their entire courts, as well as by 
a large number of other spectators, not only 
from Jena, but also from Erfurt, Wittenberg, 
and Leipzig. The subjects of discussion, for 
which both parties had submitted theses, 
were: Free Will, Gospel, Majorism, Adiaph- 
orism, and Indifferentism (academica epoche, 
toleration of error). The disputing parties 
(Flacius and Strigel) agreed that “the only 
rule should be the Word of God, and that a 
clear, plain text of the Holy Seriptures was 
to weigh more than all the inferences and 
authorities of interpreters." (Planck 4, 600.) 

According to the proceedings of the Weimar 
Disputation, written by Wigand and published 
by Simon Musaeus 1562 and 1563 under the 
title: "Disputatio de Original. Peccato et 
Libero Arbitrio inter M. Flacium Illyr. et 
Viet. Strigelium Publice Vinariae Anno 1560 
Habita," the only questions discussed were 
free will and, incidentally, original sin. Stri- 
gel defended the Melanchthonian doctrine, ac- 
cording to which the causes of conversion are 
the Holy Spirit, the Word of God, and the 
will of man feebly assenting to the Gospel 
and, at the same time, seeking strength from 
God. He repeated the formula: “Concurrunt 
in eonversione haee tria: Spiritus Sanctus 
movens corda, vox Dei, voluntas hominis, quae 
voci divinae assentitur." | Flaeius, 
other hand, defended the mere passive of Lu- 


ther, according to which man, before he is 


converted and endowed with faith, does not 
in any way cooperate with the Holy Spirit, 
but merely suffers and experiences His opera- 
tions. At the same time, however, he seri- 
ously damaged and diseredited himself as well 
as the sacred cause of divine truth by main- 
taining that original sin is not a mere acci- 
dent, such as Strigel maintained, but the very 
substance of man. The discussions were dis- 
continued after the thirteenth session. The 
Duke announced that the disputation would 


be reopened later, charging both parties in the 


mean time to maintain silence in public, — 
a compromise to which Flacius and his ad- 
herents were loath to consent. a 
John Wigand and Matthias Judex, however, 
continued to enforce the Book of Confutation, 


demanding an unqualified adoption in every 


point, per omnia. When the jurist Matthew 


on the. 


XIV. The Synergistic Controversy. 


— Wesenbecius declined to accept the book in 
this categorical way, he was not permitted to 


at Weimar. 


and expelled from Jena, December, 


serve as sponsor at a baptism. John Frederick 
was dissatisfied with this procedure and ac- 
tion of the ministers; 
sisted in their demands, the autocratic Duke 
deprived them of the right to excommunicate, 
 vesting this power in a consistory established 
Flacius and his adherents pro- 
tested against this measure as tyranny exer- 
-eised over the Church and a suppression of 
the pure doctrine. As a result Musaeus, 
Judex, Wigand, and Flacius were ee 
(Gieseler 3, 2, 244. 247.) Their vacant chairs 
at the university were filled by Freihub, Sal- 
muth, and Selneccer, who had been recom- 
mended by the Wittenberg Philippists at the 


request of the Duke, who now evidently 


favored a compromise with the Synergists. 
Strigel, too, was reinstated at Jena after sign- 
ing an ambiguous declaration. 

Amsdorf, Gallus, Hesshusius, Flacius, and 


the other exiled theologians denounced Stri- 


= banished, 


BIENEN 


eye Set 


[ 


J 
a 


2 


gels declaration as insincere and in conflict 
with Luther’s book De Servo Arbitrie, and 
demanded a publie retraction of his synergis- 
tie statements. When the ministers of Ducal 
Saxony also declined to acknowledge Strigel's 
orthodoxy, a more definite “Superdeclaration,” 
framed by Moerlin and Stoessel (but not 
signed by Strigel), was added as an interpre- 
tation of Strigel’s declaration. But even now 
a minority refused to submit to the demands 
of the Duke, because they felt that they were 
being deceived by ambiguous terms, such as 
“capacity” and "aptitude," which the wily 
Strigel and the Synergists used in the active 
or positive, and not in the passive sense. 
These conscientious Lutherans, whom the 
‘rationalist Planck brands as “almost insane, 
beinahe verrueckt,” were also deposed and 
1562. Strigel’s declaration of 
March, 1562, however, maintaining that “the 
will is passive in so far as God alone works 
all good, but active in so far as it must be 
present in its conversion, must consent, and 
not resist, but accept,’ showed that he had 
not abandoned his synergism. In the same 
year he applied for, and accepted, a professor- 
ship in Leipzig. Later on he occupied a chair 
at the Reformed university in Heidelberg, 
where he died 1569, at the age of only forty- 
five years. 

In 1567, when John William became ruler 
of Ducal Saxony, the Philippists were dis- 


— missed, and -the banished Lutheran pastors 
. and professors (with the exception of Fla- 


Diss ax 


eius) were recalled and reinstated. While 
this rehabilitation of the loyal Lutherans 
formally ended the synergistic controversy in 
Ducal Saxony, occasional echoes of it still 
lingered, due especially to the fact that some 
ministers had considered Strigel’s ambiguous 


— declaration a satisfactory presentation of the 


. Lutheran truth with regard to the questions 
involved. That the synergistie teaching of 


-. Melanchthon was continued in Wittenberg ap- 


pears, for example, from the Confessio Wit- 
tenbergica of 1570. 


and when they per- 


135 


160. Strigel's Rationalistic Principle. 


Although at the opening of the disputation 
the debaters had agreed to decide all questions 
by clear Seripture-passages alone, Strigel's 
guiding principle was in reality not the Bible, 
but philosophy and reason. His real concern 
was not, What does Scripture teach concern- 
ing the causes of conversion? but, How may 
we harmonize the universal grace of God with 
the faet that only some are converted and 
saved? Self-evidently Strigel, too, quoted 
Bible-passages. Among others, he appealed to 
such texts as John 6, 29; Rom. 1, 16; 10, 17; 
Luke 8, 18; Heb. 4, 2; Rev. 3, 20; Luke 
11, 13; Mark 9, 24; 1 Thess. 2, 13; Jas. 1, 18. 
But as we shall show later, his deductions 
were philosophical and sophistical rather than 
exegetical and Scriptural. Preger remarks: 
In his disputation Strigel was not able to ad- 
vance a single decisive passage of Scripture 
for the presence and cooperation of a good will 
at the moment when it is approached and in- 
fluenced (ergriffen) by grace. (2, 211.) And 
the clear, irrefutable Bible-texts on which Fla- 
cius founded his doctrine of the inability of 
natural will to cooperate in conversion, Strigel 
endeavored to invalidate by philosophical rea- 
soning, indirect arguing, and alleged necessary 
logical consequences. 

At Weimar and in his Confession of Decem- 
ber 5, 1560, delivered to the Duke soon after 
the disputation, Strigel argued: Whoever de- 
nies that man, in a way and measure, is able 
to cooperate in his own conversion is logically 
compelled also to deny that the rejection of 
grace may be imputed to man; compelled to 
make God responsible for man’s damnation; 
to surrender the universality of God’s grace 
and call; to admit contradictory wills in 
God; and to take recourse to an absolute de- 
cree of election and reprobation in order to 
account for the fact that some reject the grace 
of God and are lost while others are converted 
and saved. At Weimar Strigel declared: 
“I do not say that the will is able to assent 
to the Word without the Holy Spirit, but 
that, being moved and assisted by the Spirit, 
it assents with trepidation. If we were un- 
able to do this, we would not be responsible 
for not having received the Word. Si hoc 
[uteumque assentiri inter trepidationes] non 
possemus, non essemus rei propter Verbum 
non receptum.” Again, also at Weimar: “If 
the will is not able to assent in some way, 
even when assisted, then we cannot be respon- 


‘sible for rejecting the Word, but the blame 


must be transferred to another, and others 
may judge how religious that is. Si voluntas 
ne quidem adiuta potest aliquo modo annuere, 
non possumus esse rei propter Verbum re- 
tectum, sed culpa est in alium transferenda, 
quod quam sit religiosum, alii iudicent." 
(Planck 4, 689. 719; Luthardt, Lehre vom 
freien Willen, 222.) 

Over against this rationalistic method of 
Strigel and the Synergists generally, the Lu- 
therans adhered to the principle that nothing 
but a clear passage of the Bible can decide 
a theological question. They rejected as false 


. philosophy and rationalism every argument 


136 


direeted against the clear sense of a clear 
Word of God. They emphatically objected to 
the employment of reason for establishing a 
Christian doctrine or subverting a statement 
of the Bible. At Weimar, Flacius protested 
again and again that human reason is not 
an authority in theological matters. “Let us 
hear the Scriptures! Audiamus Seripturam !” 
“Let the woman be silent in the Church! 
Mulier taceat in ecclesia!” With such slo- 
gans he brushed aside the alleged necessary 
logical inferences and deductions of Strigel. 
“You take your arguments from philosophy,” 
he said in the second session, “which ought 
not to be given a place in matters of religion. 
Disputas ex philosophia, cui locus in rebus 
religionis esse non debet.” Again, at Weimar: 
“It is against the nature of inquiring truth 
to insist on arguing from blind philosophy. 
What else corrupted such ancient theologians 
as Clement, Origen, Chrysostom, and after- 
wards also the Sophists [scholastic theolo- 
gians] but that they endeavored to decide 
spiritual things by philosophy, which does not 
understand the secret and hidden mysteries of 
God. Est contra naturam inquirendae veri- 
tatis, si velimus ex caeca philosophia loqut. 
Quid aliud corrupit theologos veteres, ut 
Clementem, Originem, Chrysosthomum et 
postea. etiam Sophistas, nisi quod de rebus 
divinis ex philosophia voluerunt statuere, quae 
non intelligit abstrusissima et occultissima 
mysteria Dei.” “May we therefore observe 
the rule of Luther: Let the woman be silent 
in the Church! For what a miserable thing 
would it be if we had to judge ecclesiastical 
matters from logic! Itaque observemus legem 
Lutheri: Taceat mulier in ecclesia! | Quae 
enim miseria, si ex dialectica diuudicandae 
nobis essent res ecclesiae!” (Planck 4, 709.) 

In an antisynergistie confession published 
by Schluesselburg, we read: “This doctrine 
[of conversion by God’s grace alone] is simple, 
clear, certain, and irrefutable if one looks to 
God's Word alone and derives the WNosce 
teipsum, Know thyself, from the wisdom of 
God. But since poor men are blind, they love 
their darkness more than the light, as Christ 
says John 3, and insist on criticizing and 
falsifying God's truth by means of blind phi- 
losophy, which, forsooth, is a shame and a 
palpable sin, if we but had eyes to see and 
know.... Whatsoever blind reason produces 
in such articles of faith against the Word of 
God is false and wrong. For it. is said: 
Mulier in ecclesia taceat! Let philosophy and 
human wisdom be silent in the Church." 
(Catalogus 5, 665 f.) Here, too, the sophis- 
tical objections of the Synergists are disposed 
of with such remarks as: “In the first place, 
this is but spun from reason, which thus acts 
wise in these matters. Denn fuers erste ist 
solches nur aus der Vernunft gesponnen, die 
weiss also hierin zu kluegeln.” (668.) “This 
is all spun from reason; hut God’s Word 
teaches us better. Dies ist alles aus der Ver- 
wunft spintisiert; Gottes Wort aber lehrt es 
besser.” (670.) 

Evidently Strigel's. rationalistie method was 
identical with that employed by Melanchthon 


Historical Introductions to the Symbolical Books. 


in his Loci, by Pfeffinger, and the Synergists 
generally. Accordingly, his synergism also 
could not differ essentially from Melanch- 
thon’s. Planck pertinently remarks: “It is 
apparent from this [argument of Strigel that 
natural man must have power to cooperate in 
his conversion because otherwise God would 
be responsible for his resistance and damna- 
tion] that his synergism was none other than 
that of the Wittenberg school; for was not 
this the identical foundation upon which Me- 
lanchthon had reared his [synergism] ?” 
(4, 690.) Like methods lead to the same re- 
sults, and vice versa. Besides, Strigel had 
always appealed to the Wittenbergers; and 
in his Opinion on the Weimar Confutation, 
1559, Melanchthon, in turn, identified himself 
with Strigel’s arguments. (C. R. 9,766.) The 
“Confession and Opinion of the Wittenbergers 
Concerning Free Will — Confessio et Senten- 
tia Wittebergensium de Libero Arbitrio” of 
1561 also maintained the same attitude. 


161. Strigel’s Theory. 


Strigel’s views concerning the freedom of 
man’s «will in spiritual matters may be sum- 
marized as follows: Man, having a will, is 
a free agent, hence always able to decide for 
or against. This ability is the “mode of ac- 
tion” essential to man as long as he really 
is a man and in possession of a will. Even in 
matters pertaining to grace this freedom was 
not entirely lost in the Fall. It was impeded 
and weakened by original sin, but not annihi- 
lated. To be converted, man therefore re- 
quires that these residual or remaining powers 
be excited and strengthened rather than that 
new spiritual powers be imparted or a new 
will be created. Accordingly, persuasion - 
through the Word is the method of conversion 
employed by the Holy Spirit. When the will 
is approached by the Word, incited and as- 
sisted by the Spirit, it is able to admit the 
operations of the Spirit and assent to the 
Word, though but feebly. Hence, no matter 
how much of the work of conversion must be 
ascribed to the Holy Spirit and the Word, 
the will itself, in the last analysis, decides 
for or against grace. Man is, therefore, not 
purely passive in his conversion, but cooper- 
ates with the Holy Spirit and the Word, not 
merely after, but also in his conversion, be- 
fore he has received the gift of faith. 

“God who, outside of His essence in exter- 
nal actions, is the freest agent,” said Strigel, 
“created two kinds of natures, the one free, 
the other acting naturally (naturaliter agen- 
tes). The free natures are the angels and 
men. Those acting naturally embrace all the 
rest of the creatures. A natural agent is one 
that cannot do anything else [than it does], 
nor suspend its action; e.g., fire. Men and 
angels were created differently, after the 
image of God, that they might be free agents. 
Homines et angeli aliter conditi sunt ad 
imaginem Dei, ut sint liberum agens." . 
(Planck 4, 669.) This freedom, which dis- 
tinguishes man essentially from all other 
creatures, according to Strigel, always implies 


. the power to will or not to will with respect 


E 


XIV. The Synergistie Controversy. 187 


to any object. He says: The act of willing, 
be it good or evil, always belongs to the will, 
because the will is so created that it cam will 
or not, without coercion. “Ipsum velle, seu 
bonum seu malum, quod. ad substantiam atti- 
net, semper est voluntatis; quia voluntas sic 
est condita, UT POSSIT VELLE AUT NON; sed 
etiam hoc habet voluntas ex opere creationis, 
quod. adhuc reliquum, et non prorsus abolitum 
et extinctum est, UT POSSIT VELLE AUT NON, 
SINE COACTIONE." (674.) According to Stri- 
gel, the very essenee of the will consists in 
being able, in every instance, to decide in 
either direction, for or against. Hence the 
very idea of will involves also a certain ability 
to cooperate in conversion. (689.) 

This freedom or ability to decide pro or 
con, says Strigel, is the mode of action essen- 
tial to man, his mode of action also in con- 
version. And in the controversy on free will 
he sought to maintain that this alleged mode 
of action was a part of the very essence of 
the human will and being. At Weimar Stri- 
gel declared: “I do not wish to detract from 
the will the mode of action which is different 
from other natural actions. Nolo voluntati 
detrahi modum agendi, qui est dissimilis aliis 
actionibus | naturalibus." (Planck 4, 668.) 
Again: “The will is not a natural, but a free 
agent; hence the will is converted not as a 
natural agent, but as a free agent. . . . In 
conversion the will acts in its own mode; it 
is not a statue or a log in conversion. Hence 
conversion does not occur in a purely passive 
manner. Voluntas non est agens naturale, sed 
liberum; ergo convertitur voluntas non ut 
naturalitur agens, sed ut liberum agens. . .. 
Et voluntas suo modo agit in conversione, nec 
est statua, vel truncus in conversione. Et per 
consequens non fit conversio pure passive." 
_ (Luthardt, 217. 219. 209.) 

What Strigel means is that man, being a 
free agent, must, also in conversion, be ac- 
eorded the ability somehow to decide for 
grace. According to the Formula of Concord 
the words, “man’s mode of action," signify 
“a way of working something good and salu- 
tary in divine things." (905,61.) The connec- 
tion and the manner in which the phrase was 
employed by Strigel admitted of no other 
interpretation. Strigel added: This mode of 
aetion marks the difference between the will 
of man and the will of Satan; for the devil 
neither endeavors to assent, nor prays to God 
for assistance, while man does. (Luthardt, 
220.) Natural man is by Strigel credited with 
the power of “endeavoring to assent, conari 
assentiri," because he is endowed with a will. 
But shrewd as Strigel was, it did not occur to 
him that, logically, his argument compelled 
him to ascribe also to the devils everything 
he elaimed for natural man, since they, too, 
have a will and are therefore endowed with 
the same modus agendi, which, according to 
Strigel, belongs to the very idea and essence 
of will. Yet this palpable truth, which over- 
threw his entire theory, failed to open the eyes 
of Strigel. 

If, as Strigel maintained, the human will, 
by virtue of its nature as a free agent, is, in 


a way, able to cooperate in conversion, then 
the only question is how to elevate this ability 
to an actuality, in other words, how to in- 
fluence the will and rouse its powers to move 
in the right direction.  Strigel answered: 
Since the will cannot be forced, moral suasion 
is the true method required to convert a man. 
“The will,” says he, “cannot be forced, hence 
it is by persuasion, i. e., by pointing out some- 
thing good or evil, that the will is moved to 
obey and to submit to the Gospel; not co- 
erced, but somehow willing. | Voluntas non 
potest cogi, ergo voluntas persuadendo, id. est, 
ostensione alicuius boni vel mali flectitur. ad 
obediendum et obtemperandum evangelio, non 
coacta, sed ALIQUO MODO VOLENS." (Seeberg 4, 
491.) Again: “Although God is efficacious 
through the Word, drawing and leading us 
efficaciously, yet He does not make assenting 
necessary for such a nature as the will, — 
a nature so created that it is able not to as- 
sent, if it so wills, and to expel Him who 
dwells in us. This assent therefore is the 
work of God and the Holy Spirit, but in so 
far as it is a free assent, not coerced and 
pressed out by force, it is also the work of the 
will. Etiamsi Deus est effica» per Verbum et 
efficaciter nos trahit et ducit, tamen non affert 
necessitatem. assentiendi tali naturae, qualis 
est voluntas, id. est, quae sic est condita, ut 
possit non assentiri, si velit, et excutere ses- 
sorem. Est igitur hic assensus opus Dei et 
Spiritus Sancti, sed quatenus est liber assen- 
sus, non coactus, expressus vi, EST ETIAM 
VOLUNTATIS." (491.) Strigel evidently means: 
The fact that man is able not to assent to 
grace of necessity involves that somehow (ali- 
quo modo) he is able also to assent; according 
to man’s peculiar mode of action (freedom), 
he must himself actualize his conversion by 
previously (in the logical order) willing 
it, deciding for it, and assenting to it; he 
would be converted by coercion if his assent 
to grace were an act of the will engendered 
and created solely by God, rather than an act 
effected and produced by the powers of the 
will when incited and assisted by the Spirit. 
Man is converted by persuasion only, because 
God does not create assent and faith in him, 
but merely elicits these acts from man by 
liberating and appealing to the powers of his 
will to effect and produce them. 

In defending this freedom of the will, Stri- 
gel appealed also to the statement of Luther: 
“The will cannot be coerced; . if the will 
could be coerced, it would not be volition, but 
rather nolition. Voluntas non potest cogi; 
... si posset cogi voluntas, non esset voluntas, 
sed potius noluntas.” However, what Luther 
said of the form or nature of the will, accord- 
ing to which it always really wills what it 
wills, and is therefore never coerced, was by 
Strigel transferred to the spiritual matters 
and objects of the will. According to Stri- 
gel's theory, says Seeberg, *the will must be 
free even in the first moment of conversion, 
free not only in the psychological, but also in 
the moral sense." (4,492.) Tschackert, quot- 
ing Seeberg, remarks that Strigel transformed 
the natural formal liberty into an ethical 


138 


material liberty — “indem die natuerliche for- 
maje Freiheit sich ihm unter der Hand [?] 
verwandelte in die ethische materiale Frei- 
heit.” (524.) . 


162. Strigel's Semi-Pelagianism. 


Strigel's entire position is based on the 
error that a remnant of spiritual ability still 
remains in natural man. True, he taught 
that in consequence of original sin the powers 
of man and the proper use and exercise of 
these powers are greatly impeded, weakened, 
checked, and insulated, as it were, and that 
this impediment can be removed solely by the 
operation of the Holy Spirit. “Through the 
Word the Holy Spirit restores to the will 
the power and faculty of believing," Strigel 
declared. (Luthardt, 250.) But this restora- 
tion, he said, was brought about by liberat- 
ing, arousing, inciting, and strengthening the 
powers inherent in man rather than by divine 
impartation of new spiritual powers or by the 
creation of a new good volition. 

Strigel plainly denied that natural man is 
truly spiritually dead. He declared: “The 
will is so created that it ean expel the Holy 
Spirit and the Word, or, when assisted by the 
Holy Spirit, can in some manner will and 
obey — to receive is the act of the will; in 
this I eannot concede that man is simply 
dead — accipere est hominis; in hoc non pos- 
sum concedere simpliciter mortuum esse homi- 
nem.” (Frank 1, 199.) Natural man, Strigel 
explained, is indeed not able to grasp the 
helping hand of God with his own hand; yet 
the latter is not dead, but still retains a 
minimum of power. (678.) Again: Man is 
like a new-born child, whose powers must first 
be strengthened with nourishment given it by 
its mother, and which, though able to draw 
this nourishment out of its mother’s breast, 
is yet unable to lift itself up to it, or to take 
hold of the breast, unless it be given it. 
(Preger 2, 209.) 

With special reference to the last illustra- 
tion, Flacius declared: “Strigel, accordingly, 
holds that we have the faculty to desire and 
receive the food, 7. e., the benefits of God. For- 
sooth, you thereby attribute to corrupt man 
a very great power with respect to spiritual 
things. Now, then, deny that this opinion 
is Pelagian.” (209.) “Your statements agree 
with those of Pelagius; yet I do not simply 
say that you are a Pelagian; for a.good man 
may fall into an error which he does not see.” 
Pelagius held that man, by his natural 
powers, is able to begin and complete his own 
conversion; Cassianus, the Semi-Pelagian, 
taught that man is able merely to begin this 
work; Strigel maintained that man can ad- 
mit the liberating operation of the Holy 
Spirit, and that after such operation of the 
Spirit he is able to cooperate with his natural 
powers. Evidently, then, the verdict of Fla- 
cius was not much beside the mark. Planck, 
though unwilling to relegate Strigel to the 
Pelagians, does not hesitate to put him down 
as a thoroughgoing Synergist. (Planck 4, 
683 f.) Synergism, however, always includes 
at least an element of Pelagianism. 


Historical Introductions to the Symbolical Books. 


Strigel illustrated his idea by the following 


analogy. When garlic-juice is applied to a 
magnet, it loses its power of attraction, but 


remains a true magnet, and, when goat’s blood - 


is applied, immediately regains its efficacious- 
ness. So the will of man is hindered by origi- 
nal sin from beginning that which is good; 
but when the impediment has been removed 
through the operation of the Holy Spirit, the 
native powers of the will again become effica- 
cious and active. (Tschackert, 524; Planck 4, 
672; Preger 2, 198; Luthardt, 211.) Frank 
remarks: ‘The example of the temporarily 
impeded power of the magnet, which was re- 
peated also at this juneture [in the disputa- 
tion at Weimar], immediately points to the 
related papal doctrine; for the Catholic An- 
dradius explains the dogma of the Tridenti- 
num to this effect: The free will of natural 
man may be compared to a chained prisoner, 
who, though still in possession of his loco- 
motive powers, is nevertheless impeded by his 
fetters." (1,136.) Also the Formula of Con- 


cord, evidently with a squint at Strigel, re- 


jects as a Pelagian error the teaching “that 
original sin is not a despoliation or deficiency, 
but only an external impediment to these spir- 
itual good powers, as when a magnet is 
smeared with garlic-juice, whereby its natu- 
ral power is not removed, but only hindered; 
or that this stain can be easily washed away, 
as a spot from the face or a pigment from the 
wall." (865, 22.) 


163. Strigel’s “Cooperation.” 
When the impediment caused by original 
sin has been removed, and the will liberated 
and aroused to activity, man, according to 
Strigel, is able also to cooperate in his con- 
version. At Weimar he formulated the point 
at issue as follows: “The question is whether 


[in conversion] the will is present idle, as an | 


inactive, indolent subject, or, as the common 
saying is, in a purely passive way; or 
whether, when grace precedes, the will follows 
the efficacy of the Holy Spirit, and in some 
manner assents — an vero praeeunte gratia 
voluntas comitetur efficaciam Spiritus Sancti 
et aliquo modo annuat.”  (Luthardt, 222.) 
Following are some of his answers to this 
question: When incited by the Spirit, the 
will is able to assent somewhat and to pray 
for assistance. Inter trepidationem utcumque 
assentitur, simul petens auxilium. Contrition 
and faith, as well as other virtues, are gifts 
of God, “but they are given to those only who 
hear and contemplate God’s Word, embrace it 
by assenting to it, strive against their doubts, 
and in this conflict pray for the help of God.” 
(230.) The Holy Ghost converts those “who 
hear the Word of God and do not resist stub- 
bornly, but consent,” and God assists such 
only “as follow His call and pray for assist- 
ance.” (229.) “The will and heart do not re- 
sist altogether, but desire divine consolation, 
when, indeed, they are assisted by the Holy 
Ghost.” “The will is neither idle nor con- 
tumacious; but, in a manner, desires to 
obey.” (Planck 4, 682.) “Man is dead [spir- 
itually] in as far as he is not able to heal his 


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J wounds with his own powers; but when the 
remedy is offered him by the Holy Spirit and 
_ the Word, then he, at least in receiving the 
benefit, is not altogether dead; for otherwise 
a conversion could not occur. For I cannot 
conceive a conversion where the process is that 
of the flame consuming straw (denn ich kann 
mir keine Bekehrung vorstellen, bei der es zu- 
geht, wie wenn die Flamme das Stroh er- 
greift). The nature of the will is such that 
it can reject the Holy Spirit and the Word; 
or, being supported by the Holy Spirit, can in 
a manner will and obey. The remedy is heav- 
enly and divine; but the will— not the will 
alone, but the will supported by the Holy 
- Spirit— is able to accept it. One must as- 
— eribe at least a feeble consent and an ‘Aye’ 
— to the will, which is already supported by the 
- Holy Spirit. (Preger 2, 208.) “In a be- 
—— trothal, consent is necessary; conversion is 
a betrothal of Christ to the Church and its 
X individual members; hence consent is re- 
- quired,” which the will is able to give when 
assisted by the Holy Spirit. (Luthardt, 224.) 
It is, however, only a languid, wavering, 
— and weak consent which man is able to render 
(qualiscumque assensio languida, trepida et 
imbecilla). “Compared with the divine opera- 
tion," Flacius reports Strigel as having said, 
“the cooperation of our powers in conversion 
is something extremely small (quiddam per- 
tenue prorsus). If, after drinking with a rich 
man, he paying a taler and I a heller, I would 
afterwards boast that I had been drinking 
. and paying with him — such is cooperation, 
talis est synergia." (Planck 4, 677; Luthardt, 
_ 220. 222.) According to Strigel, therefore, 
- man is not purely passive, but plays an active 
— part in his conversion. With Melanchthon 
- and Pfeffinger he maintained: “These three 
- eoneur in conversion: the Holy Spirit, who 
— moves the hearts; the voice of God; the will 
- of man, which assents to the divine voice. 
— Concurrunt in conversione haec iria: Spüri- 
tus Sanctus movens corda, vox Dei, voluntas 
- hominis, quae voci divinae assentitur.” 
(Tschackert, 524.) 
—  Flacius declared with respect to the issue 
— formulated by Strigel: “I explain my entire 
— view as follows: “Man is purely passive 
(homo se habet pure passive). If you con- 
— sider the native faculty of the will, its will- 
ing and its powers, then he is purely passive 
when he receives (in accipiendo). But if 
that divinely bestowed willing or spark of 
. faith kindled by the Spirit is considered, then 
this imparted willing and this spark is not 
purely passive. But the Adamie will does not 
only not operate or cooperate, but, according 
to the inborn malice of the heart, even oper- 
ates contrarily (verum etiam pro nativa ma- 
litia cordis sui contra operatur)." (Planck 
— 4,697.) Thus Flacius elearly distinguished 
_ between cooperation before conversion (which 
X he rejected absolutely) and cooperation after 
conversion (which he allowed). And pressing 
_ this point, he said to Strigel: “I ask whether 
you say that the will cooperates before the 
gift of faith or after faith has been received ; 
— Whether you say that the will cooperates from 


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XIV. The Synergistie Controversy. 


139 


natural powers, or in so far as the good voli- 
tion has been bestowed by the renovation of 
the Holy Spirit. Quaero, an dicas, volunta- 
tem cooperari ante donum fidei aut post ac- 
ceptam fidem; am.dicas, cooperari ex natu- 
ralibus viribus aut quatenus ex renovatione 
Spiritus Sancti datum est bene velle." (See- 
berg 4, 492.) Again: I shall withdraw the 
charge of Pelagianism if you will declare it as 
your opinion *that only the regenerated, sanc- 
tified, renewed will cooperates, and not the 
other human, carnal, natural will.” “Confess 
openly and expressly and say clearly: ‘I af- 
firm that man cooperates from faith and the 
good will bestowed by God, not from the will 
he brings with him from his natural Adam — 
quod homo cooperetur ex fide et bono velle 
divinitus donato, non ex eo, quod attulit ex 
suo naturali Adamo." “We say, Only the re- 
generate will cooperates; if you [Strigel] say 
the same, the controversy is at an end." Stri- 
gel, however, who, to use a phrase of Luther 
(St. L. 18, 1673), was just as hard to catch as 
Proteus of old, did not reply with a definite 
yes or mo, but repeated that it was only a 
weak assent (qualiscumque assensio languida 
trepida, et imbecilla) which man was able to 
render when his will was incited and sup- 
ported by the prevenient grace of the Holy 
Spirit. (Preger 2, 217; Luthardt, 217. 222. 
227; Frank 1, 115.) 


164. Objections Answered. 


At Weimar, Strigel insisted: The human 
will must not be eliminated as one of the 
causes of conversion; for without man’s will 
and intellect no conversion is possible. Fla- 
cius replied: The will, indeed, is present in 
conversion, for it is the will that is converted 
and experiences conversion; but the inborn 
power of the natural will contributes nothing 
to conversion, and therefore the will “is 
purely passive in the reception of grace.” 
(Preger 2, 217.) “We are pressed hard with 
the sophistical objection that man is not con- 
verted without his knowledge and will. But 
who doubts this? The entire question is: 
Whence does that good knowledge originate? 
Whence does that good volition originate?” 
(216.) “We certainly admit that in conver- 
sion there are many motions of the intellect 
and will, good and bad. But ‘the dispute 
among us is not whether in conversion the 
intellect understands and the will wills; but 
whence is the capability to think right, and 
whence is that good willing of the will? Is 
it of us, as of ourselves, or is this sufficiency 
of willing and thinking of God alone?” 
(Planck 4, 711.) The fact that God alone 
converts man, said Flacius, “does not exclude 
the presence of the will; but it does exclude 
all efficaciousness and operation of the natural 
will in conversion (non excludit voluntatem, 
ne adsit, sed excludit omnem efficaciam et 
operationem naturalis voluntatis in conver- 
sione).” (Seeberg 4, 492.) 

In order to prove man’s cooperation in con- 
version, Strigel declared: “Both [to will and 
to perform] are in some way acts of God and 
of ourselves; for no willing and performing 


140 


takes place unless we will. Utrumque [velle 
et perficere] aliquo modo Dei et nostrum est ; 
non fit velle aut perficere nisi nobis volenti- 
bus.” Charging Strigel with ambiguity, Fla- 
cius replied: “You speak of one kind of syner- 
gism and we of another. You cannot affirm 
with a good conscience that these questions 
are unknown to you." Strigel, protesting 
that he was unable to see the difference, 
answered: “For God’s sake, have a little for- 
bearance with me; I cannot see the difference. 
If that is to my discredit, let it be to my dis- 
credit. — Bitte um. Gottes willen, man wolle 
mir’s zugut halten; ich kann’s nicht aus- 
messen. Ist mir’s eine Schand’, so sei mir’s 
eine Schand’.” (Frank 1, 136.) Strigel, how- 
ever, evidently meant that man, too, has a 
share in producing the good volition, while 
Flacius understood the phraseology as Luther 
and Augustine explained it, the latter, e. g., 
writing in De Gratia et Libero Arbitrio: “It 
is certain that we will when we will; but He 
who makes us will is He of whom it is writ- 
ten: It is God who worketh in us to will. 
Certum est, nos velle cum volumus; sed lle 
facit, ut velimus, de quo dictum est: Deus est, 
qui operatur in nobis velle." (Frank 1, 238.) 

In his objections to the doctrine that man 
is purely passive in his conversion, Strigel 


protested again and again that man is not: 


like a block or stone when he is conyerted. 
“That is true,” said Flacius, “for a block can 
neither love nor hate God, while man by na- 
ture hates God, and scoffs at Him. Rom. 8,1; 
1 Cor..2. Thus God is dealing with one whose 
will and heart is altogether against Him. But 
here [in the denial that man is purely passive 
in conversion] is buried a popish meritum de 
congruo and a particle of free will.” (Preger 
2, 191.) Flacius furthermore explained that 
in his conversion man is able to cooperate just 
as little as a stone can contribute to its trans- 
formation into a statue. Indeed, man’s con- 
dition is even more miserable than that of a 
stone or block (miserior trunco), because by 
his natural powers he resists, and cannot but 
resist, the operations of the Spirit. (Planck 
4, 696 f. ) 

Strigel reasoned: If man is converted with- 
out his consent, and if he cannot but resist 
the operations of the Holy Spirit, conversion 
is an impossibility, a contradiction. He said: 
“If the will, even when assisted by the Holy 
Spirit, is unable to assent, it must of necessity 
resist Him perpetually, drive out, reject, and 
repudiate the Word and Holy Spirit; for it 
is impossible that motions extremely conflict- 
ing and contradictory, the one embracing, the 
other repudiating and persistently rejecting, 
should be in the same will. S? voluntas etiam 
adiuta a Spiritu Sancto non potest assentiri, 
necesse est, ut perpetuo ei repugnet, ut ex- 
cutiat, reviciat et repudiet Verbum et Spiri- 
tum Sanctum. Nam impossibile est in eadem 
voluntate esse motus extreme pugnantes et 
contradictorios, quorum alter est amplecti, 
alter repudiare et quidem perstare 4m re- 
iectione.”  Flacius replied: You need but dis- 
tinguish between the sinful natural will in- 
herited from Adam, which always resists, and 


Historical Introductions to the Symbolical Books. 


the new consenting will implanted by God in . 
conversion. “Man consents with the faith 
given by God, but he resists with the inborn 
wickedness of his Old Adam.” Your error is 
that you acknowledge only an inciting grace, 
which mere incitation presupposes powers of 
one’s own to do and to perform (talis 4nci- 
tatio includit proprias vires ad perficiendum). 
“I plead,” said Flacius, “that by original sin | 
man is not only wounded, but, as the Scrip- 
tures affirm, entirely dead, and his faculties 
to do that which is good have been destroyed ; 
on the other hand, however, he is alive “and 
vigorous toward evil (hominem . penitus | 
esse mortuum, esxtinctum et interfectum ad 
bonum et contra insuper vivum et vigentem 
ad malum).” “The will is free with respect 
to things beneath-itself, but not with respect 
to things above itself. In spiritual matters 
it is a servant of Satan." Hence, said Fla- 
cius, in order to cooperate, new spiritual life 
must first be imparted to, and created in, man 
by the grace of God. (Planck 4, 693 ff.; Frank 
1, 224 ff.; Luthardt, 224; Preger 2, 216.) 

Strigel argued: If man is able only to sin 
and to resist the grace of God, he cannot be 
held accountable for his actions. But Flacius 
replied: “Also the non-regenerate are justly 
accused [made responsible for their actions] ; 
for with the remnant of the carnal liberty 
they are able at least to observe external 
decency (Zucht), which God earnestly de- 
mands of us, for example, to hear God’s Word, 
to go to church more frequently than into the 
tavern.” “Furthermore, there are many car- 
nal transgressions in which natural man could 
have done something which he has not done.” 

“God may justly hold us responsible also with 
respect to things which we are unable to do, 
because He has bestowed uninjured powers 
upon the human race, which, though fore- 
warned, man has shamefully lost through his 
own fault. % (Preger 2,214 1.) 

Time and again Strigel told Flacius that 
according to his doctrine man is coerced to 
sin and compelled to resist the grace of God. 
But the latter replied: As far as his own 
powers are concerned, the natural will of man 
indeed 'sins and resists inevitably and of 
necessity (voluntas repugnat necessario et in- 
evitabiliter), but not by coercion or compul- 
sion. Necessity to resist (necessitas repu- 
gnandi), Flacius explained, does not involve 
coercion to resist (coactio repugnandi), since 
there is such a thing as a necessity of im- 
mutability (necessitas immutabilitatis), that 


is to say, man may be unable to act otherwise 


and yet act willingly. The impossibility of 
being able to will otherwise than one really 
wills, does, according to Flacius, not at all 
involve coercion or compulsion. The holy. 
angels are free from compulsion, although they 
cannot sin or fall any more. It is the highest 
degree of freedom and Christian perfection 
when, in the life to come, our will to remain 
in.union with God is elevated to immutability 
of so willing. Again, though Satan cannot 
but sin, yet he is not coerced to sin. Thus, 
too, of his own powers, natural man is able 
only to resist grace, yet there is no compulsion 


XIV. The Synergistic Controversy. 


involved. The fact, therefore, that natural 


man cannot but sin and resist grace does not 


warrant the inference that he is compelled to 
sin; nor does the fact that natural man is 
not coerced to resist prove that he is able also 
to assent to grace. The fact, said Flacius, 
that the wicked willingly will, think, and do 
only what pleases Satan does not prove an 
ability to will in the opposite spiritual direc- 
tion, but merely reveals the terrible extent of 
Satan’s tyrannical power over natural man. 
(Luthardt, 224. 231.) According to Flacius, 
the will always wills willingly when it wills 
and what it wills. In brief: The categories 
“coercion” and “compulsion” cannot be ap- 
plied to the will. This, however, does not 


imply that God is not able to create or re- 


store a good will without coercion or com- 


. pulsion. There was no coercion or compulsion 


involved when God, creating Adam, Eve, and 
the angels, endowed them with a good will. 
Nor is there any such thing as coercion or 
eompulsion when God, in conversion, bestows 
faith and a good will upon man. 

In his statements on the freedom of the 
will, Flacius merely repeated what Luther 
had written before him, in De Servo Arbitrio: 
“For if it is not we, but God alone, who works 
salvation in us, then nothing that we do 
revious to His work, whether we will or not, 
is salutary. But when I say, ‘by necessity,’ 
I do not mean by coercion, but, as they say, 
by the necessity of immutability, not by ne- 
cessity of coercion, 7. e., man, destitute of the 
Spirit of God, does not sin perforce, as though 
seized by the neck [stretched upon the rack], 
nor unwillingly, as a thief or robber is led to 
his punishment, but spontaneously and will- 


ingly. And by his own strength he cannot 
omit, restrain, or change this desire or will- 
. ingness to sin, but continues to will it and to 


find pleasure in it. For even if he is com- 
pelled by force, outwardly to do something 
else, within, the will nevertheless remains 
averse, and rages against him who compels 
or resists it. For if it were changed and 
willingly yielded to force, it would not be 
angry. And this we call the necessity of 


-. immutability, i. e., the will cannot change it- 


self and turn to something else, but is rather 
provoked to will more intensely by being re- 
sisted, as is proved by its indignation. Si 
enim, non nos, sed. solus Deus operatur salu- 
tem in nobis, nihil ante opus eius operamur 
salutare, velimus molimus. | Necessario vero 
dico, NON COACTE, sed, ut illi dicunt, necessi- 
tate immutabilitatis, NON COACTIONIS; id est, 


— homo cum vacat Spiritu Dei, NON. QUIDEM 


— Stenti. 


> 


.. mecessitatem immutabilitatis, 


— VIOLENTIA, velut raptus obtorto collo, NOLENS 
. facit peccatum, quemadmodum fur aut latro 
nolens ad. poenam ducitur, sed sponte et libenti 


voluntate facit. Verum hanc libentiam sew 
voluntatem faciendi non potest suis viribus 
omittere, coercere aut mutare, sed pergit vo- 
lendo et lubendo; etiamsi ad extra cogatur 
aliud facere per vim, tamen voluntas intus 
manet aversa et indignatur cogenti aut resi- 
Non enim indignaretur, si mutaretur 
ac volens vim sequeretur. Hoc vocamus modo 
id est, quod 


141 


voluntas sese mutare et vertere alio now pos- 
sit, sed potius irritetur magis ad volendum, 
dum ei resistitur, quod probat eius indigna- 
tio.” (E. v,,2. 7, 155 f. 134. 157;.. St. L. 18, 
1717.,1692. 1718.) 

Flacius was also charged with teaching that 
"man is converted resisting (hominem con- 
verti repugnantem). “In their Confession and 
Opinion Concerning Free Will, of 1561, the 
Wittenberg theologians repeated the assertion 
that Flacius taught “converti hominem... . 
repugnantem et hostiliter Deo convertenti ad- 
versantem.” (Planck 4, 688.) But Flacius 
protested: “I do not simply say that man is 
converted resisting (hominem repugnantem 
converti). But I say that he resists with 
respect to his natural and carnal free will.” 
“It is not denied that God converts us as will- 
ing and understanding (quin Deus nos con- 
vertat volentes et intelligentes), but willing 
and understanding not from the Old Adam, 
but from the light given by God and from the 
good volition bestowed through the Word and 
the Holy Spirit.” (692.) “Man is converted 
or drawn by the Father to the Son not as a 
thief is cast into prison, but in such a Manner 
that his evil will is changed into a good will 
by the power of the Holy Spirit.” (Preger 2, 
218.) It is the very essence of conversion that 
by the grace of God unwilling men are made 
willing. 

In support of his error that natural man 
is able to cooperate in his conversion Strigel 
appealed to Rom. 8,26: “Likewise the Spirit 
also helpeth our infirmities,’ etc.; and ap- 
pealing to the Augustana for the correctness 
of his interpretation, he declared that this 
passage proves that one may speak of a lan- 
guid and weak assent in man even before he 
is endowed with faith. Flacius replied that 
this Bible-passage referred to such only as are 
already converted, and that Strigel's interpre- 
tation was found not in the original Augu- 
stana, but in the Variata. — From the admo- 
nition 2 Cor. 5, 20: “Be ye reconciled to God,” 
Strigel inferred that free will must to a cer- 
tain extent be capable of accepting the grace 
offered by God. Flacius answered that it was 
a logical fallacy, conflicting also with the 
clear Word of God, to conclude that man by 
his own powers is able to perform some- 
thing because God demands it and admonishes 
and urges us to do it. — From Acts 5, 32: 
“ .. the Holy Ghost, whom God hath given 
to them that obey Him,” Strigel argued that 
the will is able to consent to the Holy Spirit. 
But Flacius rejoined that this passage refers 
to special gifts bestowed upon such as are 
already converted. — In support of his syner- 
gism, Strigel also appealed to the Parable 
of the Prodigal Son, who himself repented 
and returned to his father. But Flacius 
answered: If every detail of this parable 
taken from every-day life were to be inter- 
preted in such a manner, Strigel would have 
to abandon his own teaching concerning pre- 
venient grace, since according to the parable 
the repentance and return of the son precedes 
the grace bestowed by the father. (Preger 2, 
210 f.) 


142 


165. Teaching of the Anti- -Synergists. 


While the Philippists, also in the Syner- 
gistic Controversy, endeavored to supplant 
the authority and doctrine of Luther by that 
of Melanchthon, their opponents, Amsdorf, 
Flacius, Wigand, Hesshusius, and others 
(though not always fortunate in the choice 
of their phraseology), stood four-square on 
Luther’s teaching of the sola gratia, which, 
they were fully convinced, was nothing but 
the pure truth of the Gospel itself. They 
maintained that, as a result of the Fall, man 
has lost his original holiness and righteous: 
ness, or the image of God; that both as to his 
intellect and will he is totally corrupt spirit- 
ually; that of his own powers he is utterly 
unable to think or will anything that is truly 
good; that not a spark of spiritual life is 
found in natural man by virtue of which he 
might assent to the Gospel or cooperate with 
the Holy Spirit in his conversion; that his 
carnal mind is enmity toward God; that of 
his own powers he is active only in resisting 
the work of the Holy Spirit, nor is he able to 
do otherwise; that such resistance continues 
until he is converted and a new will and heart 
have been created in him; that conversion con- 
sists in this, that men who by nature are un- 
willing and resist God's grace become such as 
willingly consent and obey the Gospel and the 
Holy Spirit; that this is done solely by God’s 
grace, through Word and Sacrament; that 
man is purely passive in his conversion, in- 
asmuch as he contributes nothing towards it, 
and merely suffers and experiences the work 
of the Holy Spirit; that only after his con- 
version man is able to cooperate with the Holy 
Spirit; that such cooperation, however, flows 
not from innate powers of the natural will, 
but from the new powers imparted in con- 
version; that also in the converted the natu- 
ral sinful will continues to oppose whatever 
is truly good, thus causing a conflict between 
the flesh and the spirit which lasts till death; 
in brief, that man’s conversion and salvation 
are due to grace alone and in no respect what- 
ever to man and his natural powers. 

The Book of Confutation, of 1559, drafted, 
as stated above, by the theologians of Jena, 
designates the synergistic dogma as a “rejec- 
tion of grace.” Here we also meet with state- 
ments such as the following: Human nature 

“is altogether turned aside from God, and is 
hostile toward Him and subject to the tyranny 
of sin and Satan (naturam humanam prorsus 
a Deo aversam eique imimicam et tyrannidi 
peccati ac Satanae subiectam esse).” It is 
impossible for the unregenerate man “to 
understand or to apprehend the will of God 
revealed in the Word, or by his own power to 
convert himself to God and to will or perform 
anything good (homim non renato impossibile 
esse intelligere aut apprehendere voluntatem 
Dei in Verbo patefactam aut sua ipsius volun- 
tate ad Deum se convertere, boni aliquid velle 
aut perficere).” “Our will to obey God or to 
choose the good is utterly extinguished and cor- 
rupted. Voluntas nostra ad Dei obedientiam aut 
ad bonum eligendum prorsus extincta et depra- 
vata est.” (Tschackert, 523; Gieseler 3, 2, 229.) 


Historical Introductions to the Symbolical Books. 


The second of the Propositions prepared - = 
Simon Musaeus and Flacius for the Disputa- — 
tion at Weimar, 1560, reads: “Corrupt man 
cannot operate or cooperate toward anything . 
good by true motions, and such as proceed 
from the heart; for his heart is altogether 
dead spiritually, and has utterly lost the 
image of God, or all powers and inclinations - 
toward that which is good. Homo corruptus 
nihil bomi potest veris ac ex corde proficiscen- 
tibus motibus operari aut cooperari, nam 
plane est spiritualiter mortuus et Dei imagi- 
nem seu omnes bonas vires et 4nclimationes 
prorsus amisit.” The third: Not only “has 
he lost entirely all good powers, but, in addi- 
tion, he has also acquired contrary and most 
evil powers, . so that, of necessity or in- 
evitably, he constantly and vehemently op- 
poses God and true piety (ita ut necessario 
seu inevitabiliter Deo ac verae pietati semper 
et vehementer adversetur.” The fourth thesis 
states that God alone, through His Word and 
the Holy Spirit, converts, draws, and illu- 
mines man, kindles faith, justifies, renews, 
and creates him unto good works, while natu- 
ral or Adamie free will is of itself not only 
inactive, but resists (non solum non coope- 
rante ex se naturali aut Adamico libero arbi- 
trio, sed. etiam. contra furente ac freutentexs 
(Planck 4, 692; Gieseler 3, 2, 245.) — 

The same position was occupied by the® 
Mansfeld ministers in a statement of August 
20, 1562, and by Hesshusius in his Confuta- 
tion of the Arguments by which the Synergists 
Endeavor to Defend Their Error Concerning 
the Powers of the Dead. Free Will. They held 
that in his conversion man is purely passive 
and has no mode of action whatever; that he 
is but the passive subject who is to be con- 
verted (subiectum patiens, subiectum conver- 
tendum); that he contributes no more to his 
conversion than an infant to its own forma- 
tion in the womb of its mother; that he is 
passive, like a block, inasmuch as he does 
not in any way cooperate, but at the same 
time differs from, and is worse than, a block, 
because he is active in resisting the Holy 
Spirit until he has been converted. The Con- 
fession ‘presented by the theologians of Ducal 
Saxony (Wigand, Coelestinus, Irenaeus, Rosi- 
nus, Kirchner, ete.) at the Altenburg Collo- 
quy, March, 1569, occupies the same doctrinal 
position. As stated before, these theologians 
made it a special point also to declare their 
agreement with Luther’s book De Servo Arbi- 
trio. (Schluesselburg 5, 316. 133.) 


166. Attitude of Formula of Concord. 


The second article of the Formula of Con- 
cord, which decided the questions involved in 
the Synergistic Controversy, takes a clear, 
determined, and consistent stand against all 
forms and formulas of synergism. At the 
same time it avoids all extravagant, improper, 
offensive, and inadequate terms and phrases, 
as well as the numerous pitfalls lurking every- 
where in the questions concerning free will, 
against which also some of the opponents of 
the Synergists had not always sufficiently been _ 
on their guard. Article II teaches “that origi- - 


nal sin is an unspeakable evil and such an 
E entire corruption of human nature that in it 

and all its internal and external powers noth- 
ing pure or good remains, but everything is 
entirely corrupt, so that on account of origi- 
nal sin man is in God's sight truly spiritually 
dead, with all his powers dead to that which 
is good (dass der Mensch durch die Erbsuende 
wahrhaftig vor Gott geistlich tot und zum 
Guten mit allen seinen Kraeften erstorben 
— sei)" (Conc. Tn1Gr. 879,60); “that in spirit- 
— ual and divine things the intellect, heart, and 
— will of the unregenerate man are utterly un- 
. able, by their own natural powers, to under- 
stand, believe, accept, think, will, begin, effect, 
— work, or concur in working, anything, but 
_ they are entirely dead to what is good, and 
corrupt, so that in man's nature since the 
Fall, before regeneration, there is not the 
least spark of spiritual power remaining, nor 
—— present, by which, of himself, he can prepare 
— himself for God's grace, or accept the offered 
grace, nor be capable of it for and of himself, 
or apply or accommodate himself thereto, or 
by his own powers be able of himself, as of 
himself, to aid, do, work, or coneur in work- 
ing anything towards his conversion, either 
wholly, or half, or in any, even the least or 
most ineonsiderable part; but that he is the 
servant [and slave] of sin, John 8, 34, and 
a captive of the devil, by whom he is moved, 
Eph. 2, 2; 2 Tim. 2, 26. Hence natural free 
will aceording to its perverted disposition and 
nature is strong and active only with respect 
— to what is displeasing and contrary to God" 
(883, 7; 887,17); that “before man is en- 
lightened, converted, regenerated, renewed, 
and drawn by the Holy Spirit, he can of him- 
self and of his own natural powers begin, 
— work, or concur in working in spiritual things 
‘and in his own conversion or regeneration 
just as little as a stone or a block or clay." 
. (891, 24); that, moreover, “in this respect" 
[inasmuch as man resists the Holy Spirit] 
"it may well be said that man is not a stone 
or block, for a stone or block does not resist 
the person who moves it, nor does it under- 
stand and is sensible of what is being done 
— with it, as man with his will so long resists 
1 God the Lord until he is converted (donec ad 


NS 


Er 


A t p E 


"T 


as Ay ed ne Em u ues. "n 


= oe 


je a et 


> * 


Deum conversus fuerit)” (905,59); that “the 
Holy Scriptures ascribe conversion, faith in 
Christ, regeneration, renewal, and all that be- 
— longs to their efficacious beginning and com- 
pletion, not to the human powers of the natu- 
ral free will, neither entirely, nor half, nor in 
any, even the least or most inconsiderable 
part, but in solidum, that is, entirely and 
_ solely, to the divine working and the Holy 
1 Spirit" (891, 25); that “the preaching and 
4 hearing of God’s Word are instruments of the 

— Holy Ghost, by, with, and through which He 
. desires to work efficaciously, and to convert 
men to God, and to work in them both to will 
and to do" (901, 52); that “as soon as the 
Holy Ghost ... has begun in us this His work 
of regeneration and renewal, it is certain that 
through the power of the Holy Ghost we can 
and should cooperate (mitwirken), although 
‚still in great weakness" (907,65); that this 
cooperation, however, “does not occur from 


XIV. The Synergistie Controversy. 


143 


our carnal natural powers, but from the new 
powers and gifts which the Holy Ghost has 
begun in us in conversion,” and “is to be 
understood in no other way than that the con- 
verted man does good to such an extent and 
so long as God by His Holy Spirit rules, 
guides, and leads him, and that as soon as 
God would withdraw His gracious hand from 
him, he could not for a moment persevere in 
obedience to God,” and that hence it is not a 
power independent from, and coordinated 
with, the Holy Spirit, as though “the con- 
verted man cooperated with the Holy Ghost 
in the manner as when two horses together 
draw a wagon” (907, 66); and finally, that 
as to the three-concurring-causes doctrine it 
is “manifest, from the explanations presented, 
that conversion to God is a work of God the 
Holy Ghost alone, who is the true Master that 
alone works this in us, for which He uses the 
preaching and hearing of His holy Word as 
His ordinary means and instrument. But the 
intellect and will of the unregenerate man are 
nothing else than subiectum convertendum, 
that is, that which is to be converted, it being 
the intellect and will of a spiritually dead 
man, in whom the Holy Ghost works conver- 
sion and renewal, towards which work man’s 
will that is to be converted does nothing, but 
suffers God alone to work in him until he is 
regenerated and then he [cooperates] works 
also with the Holy Ghost that which is pleas- 
ing to God in other good works that follow, 
in the way and to the extent fully set forth 
above" (915, 90). 

It has been said that originally also the 
Formula of Concord in its Torgau draft (Das 
Torgausche Buch, 4. e., the draft preceding the 
Bergie Book — Formula of Concord) contained 
the three-concurring-causes doctrine of Me- 
lanchthon and the Synergists. As a matter 
of fact, however, the Torgau Book does not 
speak of three causes of conversion, but of 
three causes in those who are already con- 
verted, — a doctrine entirely in agreement 
with the Formula of Concord, which, as 
shown, plainly teaches that after conversion 
the will of man also cooperates with the Holy 
Spirit. In the Torgau Book the passage in 
question reads: “Thus also three causes con- 
eur to effect this internal new obedience in 
the converted. The first and chief cause is 


God Father, Son, and Holy Ghost. .. . The 
second is God's Word. . . . The third is 
man's intellect, enlightened by the Holy 


Spirit, which ponders and understands God's 
command [threat and promise], and our new 
and regenerate will, which is governed by the . 
Holy Spirit, and now desires with a glad and 
willing heart (herzlich gern und willig), 
though in great weakness, to submit to, and 
obey, the Word and will of God.” In the same 
sense, at the colloquy in Altenburg, 1568 to 
1569, the Jena theologians also mentioned as 
a “third cause” “the mind of man, which is 
regenerated and renewed, and yields to, and 
obeys, the Holy Spirit and the Word of God 
(des Menschen Gemuet, so wiedergeboren und 
erneuert ist und dem Heiligen Geiste und Got- 
tes Wort Folge tut und gehorsam ist).” 
(Frank 1, 214 f.) 


144 


Historical Introductions to the Symbolical Books. 


XV. The Flacian Controversy. 


167. Flacius Entrapped by Strigel. 


Matthias Flacius Illyrieus, one of the most 
learned and capable theologians of his day 
and the most faithful, devoted, stanch, 
zealous, and able exponent and defender of 
genuine Lutheranism, was the author of the 
malignant controversy which bears his name. 
Flacius was born March 3, 1520, in Illyria, 
hence called Illyricus. He studied in Basel, 
Tuebingen, and Wittenberg. At Wittenberg 
he was convinced that the doctrine of the 
Lutheran Church is in complete agreement 
with the Word of God. Here, too, he was ap- 
pointed Professor of Hebrew in 1544. In 
April, 1549, he left the city on account of 
the Interim. He removed to Magdeburg, 
where he became the energetic and successful 
leader of the opponents of the Interimists and 
Adiaphorists. He was appointed professor at 
the University of Jena, founded 1547, partly 
in opposition to Philippism. In December, 
1561, he and his adherents were banished from 
Jena. When the latter returned in 1567, he 
was not recalled. Persecuted by his enemies 
(especially Elector August of Saxony) and 
forsaken by his friends, he now moved from 
one place to another: from Jena to Regens- 
burg, thence to Antwerp, to Frankfort-on-the- 
Main, to Strassburg (from where he was ex- 
pelled in the spring of 1573), and again to 
Frankfort-on-the-Main, where he found a last 
asylum for himself and his family (wife and 
eight children), and where he also died in a 
hospital, March 11, 1575. 

In the Adiaphoristic Controversy Flacius 
had time and again urged the Lutherans to 
die rather than deny and surrender the truth. 
And when in the controversy about original 
sin all shunned him and turned against him, 
he gave ample proof of the fact that he him- 
self was imbued with the spirit he had en- 
deavored to kindle in others, being willing to 
suffer and to be banished and _ persecuted 
rather than sacrifice what he believed to be 
the truth.— The most important of his numer- 
ous books are: Catalogus Testvum Veritatis, 
qui ante nostram aetatem reclamarunt Papae, 
1556; Ecclesiastica Historia, or the so-called 
Magdeburg Centuries (Centuriones), compris- 
ing the history of the first thirteen centuries, 
and published 1559—1574; Clavis Scripturae, 
of 1567; and Glossa Novi Testamenti. Wal- 
ther remarks: “It was a great pity that Fla- 
eius, who had hitherto been such a faithful 
champion of the pure doctrine, exposed him- 
self to the enemies in such a manner. Hence- 
forth the errorists were accustomed to brand 
all those as Flacianists who were zealous in 
defending the pure doctrine of Luther." (Kern 
und Stern, 34.) 

The Flacian Controversy sprang from, and 
must be regarded as an episode of, the Syner- 
gistic Controversy, in which also some cham- 
pions of Luther’s theology (Amsdorf, Wigand, 
Hesshusius, and others) had occasionally em- 
ployed unguarded, extreme, and inadequate 
expressions. Following are some of the im- 
moderate and extravagant statements made by 


Flacius: God alone converts man, the Adamic 
free will not only not cooperating, “but also 
raging and roaring against it (sed etiam con- 
tra furente ac fremente).” (Preger 2, 212.) 
The malice of our free will is a “diabolical 
malice (nostra diabolica malitia carnis aut 
liber. arbitri). By original sin man is 
“transformed into the image of Satan (ad 
imaginem | Satanae transformatus, eiusque 
charactere [foeda Satanae imagine] signa- 
tus)." (Gieseler 3, 2, 245.) By original sin 
“the substance of man is destroyed (substan- 
tiam hominis ablatam esse)”; after the Fall 
original sin is the substance of man; man’s 
nature is identical with sin; in conversion a 
new substance is created by God. In par- 
ticular, the assertions concerning the substan- 
tiality of original sin gave rise to the so-called 
Flacian Controversy. After Strigel, at the 
second session of the disputation in Weimar, 
had dilated on the philosophical definitions of 
the terms “substance” and “accident” (“acei- 
dens, quod adest vel abest praeter subiecti cor- 
ruptionem”), and had declared that original 
sin was an accident which merely impeded 
free will in its activity, Flacius, in the heat 
of the controversy, exclaimed: “Originale pec- 
catum non est accidens. Original sin is not 
an accident, for the Scriptures call it flesh, the 
evil heart," ete. Thus he fell into the pitfall 
which the wily Strigel had adroitly laid for 
him. Though Flacius seemed to be loath to 
enter upon the matter any further, and pro- 
tested against the use of philosophical defi- 
nitions in theology, Strigel now was eager to 
entangle him still further, plying him with 
the question: “An negas peccatum originis 
esse accidens? Do you deny that original sin 
is an accident?” Flacius answered: “Luthe- 
rus diserte negat esse accidens. Luther ex- 
pressly denies that it is an accident.” Stri- 
gel: “Visne negare peccatum esse accidens? 
Do you mean to deny that sin is an accident ?" 
Flacius: “Quod sit substantia, dizi Seriptu- 
ram et Lutherum affirmare. Y have said that 
Scripture and Luther affirm that it is a sub- 
stance.” (Luthardt, 213. 216.) 

After the session in which the fatal phrase 
had fallen from his lips, Wigand and Musaeus 
expostulated with Flacius, designating (ac- 
cording to later reports of theirs) his state- 
ment as “this new, perilous, and blasphemous 
proposition of the ancient Manicheans (haec 
nova, periculosa, et blasphema veterum Mani- 
chaeorum propositio) ." (Planck 4, 611.) Fla- 
eius declared that, “in the sudden and press- 
ing exigency, in the interest of truth, and 
against Pelagian enthusiasm, he had taken 
this expression [concerning the substantiality 
of original sin] from. Luther's doctrine and 
books." (Preger 2, 324.) In the following 
(third) session, however, he repeated his 


error, declaring: I must stand by my state- 
ment that original sin is not an accident, but 


a substance, “because the testimonies of the 
Holy Scriptures which employ terms denoting 
substance (quae verbis substantialibus utun- 
tur) are so numerous.” (Planck 4, 610; Lut- 


XV. The Flacian Controversy. 


hardt, 216.) Also later on Flacius always 
maintained that his doctrine was nothing but 
‘the teaching of the Bible and of Luther. As 
to Scripture-proofs, he referred to passages in 
which the Scriptures designate sin as “flesh,” 
“stony heart,” etc. Regarding the teaching 
of Luther, he quoted statements in which he 
describes original sin as “man’s nature,” “es- 
sence,” “substantial sin,” “all that ig born of 
father and mother,” etc. (Preger 2, 318.) 
However, the palpable mistake of Flacius 
was that he took the substantial terms on 
which he based his theory in their original 
and proper sense, while the Bible and Luther 
employ them in a figurative meaning, as the 


Formula of Concord carefully explains in its 


first article, which decided and settled this 
eontroversy. (874, 50.) Here we read: “Also, 
to avoid strife about words, aequivocationes 
vocabulorum, that is, words and expressions 
which are applied and used in various mean- 
ings, should be carefully and distinctly ex- 
plained; as when it is said: God creates the 
nature of men, there by the term natwre the 
essence, body, and soul of men are understood. 
But often the disposition or vicious quality 
of a thing is called its nature, as when it is 
said: It is the nature of the serpent to bite 
and poison. Thus Luther says that sin and 
sinning are the disposition and nature of cor- 
rupt man. Therefore original sin properly 
. signifies the deep corruption of our nature as 
it is described in the Smalcald Articles. But 
sometimes the concrete person or the subject, 
that is, man himself with body and soul, in 
which sin is and inheres, is also comprised 
under this term, for the reason that man is 
corrupted by sin, poisoned and sinful, as when 
Luther says: ‘Thy birth, thy nature, and thy 
entire essence is sin,’ that is, sinful and un- 
clean. Luther himself explains that by 
nature-sin, person-sin, essential sin he means 
that not only the words, thoughts, and works 
are sin, but that the entire nature, person, 
and essence of man are altogether corrupted 
from the root by original sin." (875,51 f.) 


168. Context in which Statement 
was Made. 


In making his statement concerning the 
substantiality of original sin, the purpose of 
Flacius was to wipe out the last vestige of 
spiritual powers ascribed to natural man by 
Strigel, and to emphasize the doctrine of 
total corruption, which Strigel denied. His 
fatal blunder was that he did so in terms 
- which were universally regarded as savoring 
of Manicheism. As was fully explained in 
the chapter of the Synergistie Controversy, 
Strigel taught that free will, which belongs 
to the substance and essence of man, and 
hence cannot be lost without the annihilation 
of man himself, always includes the capacity 
to choose in both directions; that also with 
respect to divine grace and the operations of 
the Holy Spirit man is and always remains 
a liberum agens in the sense that he is able 
to decide in utramque partem; that this 
ability, constituting the very essence of free 
wil, may be weakened and impeded in its 


Concordia Triglotta. 


145 


activity, but never lost entirely. If it were 
lost, Strigel argued, the very substance of 
man and free will as such would have to be 
regarded as annihilated. But now man, also 
after the Fall, is still à real man, possessed 
of intellect and will. Hence original sin can- 
not have despoiled him of this liberty of 
choosing pro or con also in matters spiritual. 
The loss of original righteousness does not, 
aecording to Strigel, involve the total spir- 
itual disability of the will and its sole tend- 
ency and activity toward what is spiritually 
evil. Moreover, despite original corruption, 
it is and remains an indestructible property 
of man to be able, at least in a measure, to 
assent to, and to admit, the operations of the 
Holy Spirit, and therefore and in this sense 
to be converted “‘aliquo modo volens." (Planck 
4, 667. 675. 681.) 

It was in oppositon to this Semi-Pelagian 
teaching that Flacius declared original sin to 
be not a mere accident, but the substance of 
man. Entering upon the train of thought and 
the phraseology suggested by his opponent, he 
called substance what in reality was an acci- 
dent, though not an accident such as Strigel 
contended. From his own standpoint it was 
therefore a shrewd move to hide his own 
synergism and to entrap his opponent, when 
Strigel plied Flacius with the question 
whether he denied that original sin was an ac- 
cident. For in the context and the sense in 
which it was proposed the question involved 
a vicious dilemma. Answering with yes or 
no, Flacius was compelled either to affirm 
Strigel’s synergism or to expose himself to 
the charge of Manicheism. Instead of reply- 
ing as he did, Flacius should have cleared the 
sophistical atmosphere by explaining: “If 
I say, ‘Original sin is an accident,’ you [Stri- 
gel] will infer what I reject, viz., that the 
corrupt will of man retains the power to de- 
cide also in favor of the operations of the 
Holy Spirit. And if I answer that original 
sin is not an accident (such as you have in 
mind), you will again infer what I disavow, 
viz., that man, who by the Fall has lost the 
ability to will in the spiritual direction, has 
eo ipso lost the will and its freedom entirely 
and as such. As it was, however, Flacius, 
instead of adhering strictly to the real issue 
—the question concerning man’s cooperation 
in conversion — and exposing the sophistry 
implied in the question put by Strigel, most 
unfortunately suffered himself to be caught on 
the horns of the dilemma. He blindly walked 
into the trap set for him by Strigel, from 
which also later on he never succeeded in fully 
extricating himself. 

With all his soul Flacius rejected the 
synergism involved in Strigel’s question. His 
blunder was, as stated, that he did so in terms 
universally regarded as Manichean. He was 
right when he maintained that original sin is 
the inherited tendency and motion of the 
human mind, will, and heart, not toward, but 
against God, — a direction, too, which man is 
utterly unable to change. But he erred 
fatally by identifying this inborn evil tend- 
ency with the substance of fallen man and the 


j 


146 


essence of his will as such. It will always be 
regarded as a redeeming feature that it was 
in antagonizing synergism and championing 
the Lutheran sola gratia that Flacius coined 
his unhappy proposition. And in properly 
estimating his error, it must not be overlooked 
that he, as will be shown in the following, 
employed the terms “substance” and “acci- 
dent” not in their generally accepted meaning, 
but in a sense, and according to a philosoph- 
ical terminology, of his own. 


169. Formal and Material Substance. 


The terms “substance” and “accident” are 
defined in Melanchthon’s Hrotemata Dialecti- 
ces as follows: “Substantia est ens, quod 
revera proprium esse habet, nec est in alio, ut 
habens esse a subiecto. Substance is some- 
thing which in reality has a being of its own 
and is not in another as having its being from 
the subject." (C. R. 13, 528.) “Accidens est, 
quod non per sese subsistit, nec est pars sub- 
stantiae, sed in alio est mutabiliter. Accident 
is something which does not exist as such nor 
is a part of the substance, but is changeable 
in something else.” (522.) Melanchthon con- 
tinues: “Accidentium alia sunt separabilia, 
ut frigus ab aqua, notitia a mente, laetitia, 
tristitia a corde. Alia accidentia sunt in- 
separabilia, ut quantitas seu magnitudo a 
substantia corporea, calor ab igni, humiditas 
ab aqua, non separantur.... Et quia separa- 
bilia accidentia magis conspicua sunt, ideo 
inde sumpta est puerilis descriptio: Accidens 
est, quod adest et abest praeter subiecti cor- 
ruptionem. Whatever is present or absent 
without the corruption of the subject is an 
accident." (C.R. 13, 523; Preger 2, 396. 407; 
Seeberg 4, 494.) 

Evidently this last definition, which was 
employed also by Strigel, is ambiguous, inas- 
much as the word “corruption” may signify 
an annihilation, or merely a perversion, or a 
corruption in the ordinary meaning of the 
word. In the latter sense the term applied to 
original sin would be tantamount to a denial 
of the Lutheran doctrine of total corruption. 
When Jacob Andreae, in his disputation with 
Flacius, 1571, at Strassburg, declared that 
accident is something which is present or ab- 
sent without corruption of the subject, he em- 
ployed the term in the sense of destruction or 
annihilation. In the same year Hesshusius 
stated that by original sin “the whole nature, 
body and soul, substance as well as accidents, 
are defiled, corrupted, and dead,” of course, 
spiritually. And what he understood by sub- 
stance appears from his assertion: “The being 
itself, the substance and nature itself, in as 
far as it is nature, is not an evil conflicting 
with the Law of God. ... Not even in the 
devil the substance itself, in as far as it is 
substance, is a bad thing, $.€., a thing con- 
flicting with the Law.” (Preger 2, 397.) 

The Formula of Concord carefully and cor- 
rectly defines: “Everything that is must be 
either substantia, that is, a self-existent es- 
sence, or accidens, that is, an accidental mat- 
ter, which does not exist by itself essentially, 
but is in another self-existent essence and can 


Historical Introductions to the Symbolical Books. 


170. Further Explanations of Flacius., 


between material and formal substance ap- 


be distinguished from it.” “Now, then, since ~ 
it is the indisputable truth that everything 
that is, is either a substance or an accidens, 
that is, either a self-existing essence or some- 
thing accidental in it (as has just been shown 
and proved by testimonies of the church- 
teachers, and no truly intelligent man has 
ever had any doubts concerning this), neces- 
sity here constrains, and no one can evade it, 
if the question be asked whether original sin 
is a substance, that is, such a thing as exists 
by itself, and is not in another, or whether it is 
an accidens, that is, such a thing as does not 
exist by itself, but is in another, and cannot 
exist or be by itself, he must confess straight 
and pat that original sin is no substance, but 
an accident.” (877, 54. 57.) | 
Flacius, however, took the words “sub- 
stance” and “accident” in a different sense. 
He distinguished between the material and 
formal substance, and the latter he regarded 
as man’s true original essence. This essence, 
he explained, consisted in the original right- 
eousness and holiness of man, in the image of 
God or the will as truly free and in proper 
relation toward God. He said: “Ipsum homi- 
nem essentialiter sic esse formatum, ut recta 
voluntas esset imago Dei, non tantum eius ac- 
cidens.” (Seeberg 4, 494.) He drew the con- 
clusion that original sin, by which the image 
of God (not the human understanding and 
will as such) is lost, cannot be a mere acci- 
dent, but constitutes the very essence and sub- 
stance of fallen man. He argued: The image 
of God is the formal essence of man, or the ~ 
soul itself according to its best part; by ~ 
original sin this image is changed into its — 
opposite: hence the change wrought by origi- 
nal sin is not accidental, but substantial, — 
just as substantial and essential as when wine 
is changed into vinegar or fire into frost. 
What man has lost, said Flacius, is not indeed 
his material substance (substantia materia- 
lis), but his true formal substance or sub- 
stantial form (substantia formalis or forma 
substantialis). Hence also original sin, or 
the corruption resulting from the Fall, in 
reality is, and must be designated, the formal 
substance or substantial form of natural man. 
Not all gifts of creation were lost to man by 
his Fall; the most essential boon, however, 
the image of God, was destroyed and changed 
into the image of Satan. “In homine,” said 
Flacius, “et mansit aliquid, et tamen quod 
optimum in ratione et essentia fuit, nempe . 
imago Dei, non tantum evanuit, sed etiam in 
contrarium, nempe in imaginem diaboli, com- 
mutatum est." The devil, Flacius continued, 
has robbed man of his original form (forma), 
the image of God, and stamped him with his 
own diabolieal form and nature. (Luthardt 
215; Gieseler 3, 2, 253.) 


The manner in which Flacius distinguished 


pears from the tract on original sin (De Pec- — 
cati Originalis aut Veteris Adami Appellatio- — 
nibus et Essentia), which he appended to his . 
Clavis Scripturae of 1567. There we read: . 


edge, 


XV. The Flacian Controversy. 


“In this disputation concerning the corruption 
. of man I do not deny that this meaner matter 
(illam viliorem materiam) or mass of man 
created in the beginning has indeed remained 
until now, although it is exceedingly vitiated, 
as when in wine or aromas the spirituous 
(airy) or fiery substance escapes, and nothing 
remains but the earthy and watery substance; 
but I hold that the substantial form or the 
formal substance (formam substantialem aut 
substantiam formalem) has been lost, yea, 
changed into its opposite. But I do not speak 
of that external and coarse form (although it, 
too, is corrupted and weakened very much) 
which a girl admires in a youth, or philosophy 
also in the entire man, according to which he 
consists of body and soul, has an erect stature, 
- two feet, hands, eyes, ears, and the like, is an 
animal laughing, counting, reasoning, etc.; 
but I speak of that most noble substantial 
form (nobilissima substantialis forma) ac- 
cording to which especially the heart itself, 
or rather the rational soul, was formed in 
such a manner that his very essence might be 
the image of God and represent Him, and 


- that his substantial powers, intellect and will, 


and his affections might be conformed to the 
properties of God, represent, truly acknowl- 
and most willingly embrace Him." 
(Preger 2, 314; Gieseler 3, 2, 254.) 

Again: “In this manner, therefore, I be- 
lieve and assert that original sin is a sub- 
stance, because the rational soul (as united 
with God) and especially its noblest substan- 
tial powers, namely, the intellect and will, 
which before had been formed so gloriously 
that they were the true image of God and the 
fountain of all justice, uprightness, and piety, 
and altogether essentially like unto gold and 
gems, are now, by deceit of Satan, so utterly 


- perverted that they are the true and living 


image of Satan, and, as it were, filthy or 
rather consisting of an infernal flame, not 


— otherwise than when the sweetest and purest 


mass, infected with the most venomous fer- 
ment, is altogether and substantially changed 
and transformed into a lump of the same 
ferment.” (Gieseler 3, 2, 254.) Original sin 
“is not a mere accident in man, but his in- 
verted and transformed essence or new form 
itself, just as when a most wholesome medi- 


eine is changed into the most baneful poison.” 


“The matter remains, but it receives a new 
form, namely, the image of Satan.” “Man, 
who in his essential form was the image of 
God, has in his essential form become the 
image of Satan.” “This change may be com- 
pared to the change which the golden image 


— Of a beautiful man undergoes when it is trans- 


formed into the image of a dragon, the matter 
at the same time being corrupted.” (Preger 2, 
214, 217. 325.) 
Dilating on the substantiality of original 
sin, Flacius furthermore declared: “Original 
malice in man is not something different from 
the evil mind or stony heart itself, not some- 


— thing that destroys him spiritually as a dis- 


ease consumes him bodily, but it is ruined and 
destroyed nature itself (sed est tantum, ipsa 
 perditissima et iam destructissima natura). 


147 


Original malice was not, as many now think, 
infused from without into Adam in such a 
way as when poison or some other bad sub- 
stance is thrown or poured into good liquor, 
so that by reason of the added bad substance 
also the rest becomes noxious, but in such a 
way as when good liquor or bread itself is 
perverted so that now it is bad as such and 
poisonous or rather poison (ut illud per se 
iam malum ac venenatum aut potius venenum 
sit).” (Preger 2, 313.) 

Also concerning the body and soul of fallen 
man Flacius does not hesitate to affirm that, 
since they are permeated and corrupted by 
original sin, “these parts themselves are sin, 
eas ipsas [partes, corpus et animam] esse 
illud nativum malum, quod cum Deo pugnat." 
“Some object," says Flacius, “that the crea- 
ture of God must be distinguished from sin, 
which is not of God. I answer: Now do 
separate, if you can, the devil from his in- 
herent wickedness! . . How can the same 
thing be separated from itself! We therefore 
cannot distinguish them in any other way 
than by stating that with respect to his first 
creation and also his present preservation, 
man, even as the devil himself, is of God, but 
that with respect to this horrible transforma- 
tion (ratione istius horrendae metamorpho- 
seos) he is of the devil, who, by the force of 
the efficacious sentence and punishment of 
angry God: ‘Thou shalt die,’ not only cap- 
tured us to be his vilest slaves, but also re- 
cast, rebaked, and changed, or, so to speak, 
metamorphosed us into another man, as the 
Scripture says, even as he [the devil] himself 
is inverted.” All parts, talents, and abilities 
of man, Flacius contends, are “evil and mere 
sins,” because they all oppose God. “What 
else are they than armed unrighteousness!” 
he exclaims. Even the natural knowledge of 
God “is nothing but the abominable source of 
idolatry and of all superstitions.” (Preger 
316 f.; Gieseler 3, 2, 255.) 

That the fundamental view of Flacius, how- 
ever, was much farther apart from Maniche- 
ism than some of his radical phrases imply, 
appears from his „/»@dı oeavrov, De Essentia 
Originalis Iustitiae," of 1568. After admit- 
ting that Augustine, Luther, and the Apology 
of the Augsburg Confession are correct when 
they define original sin as an inordinate dis- 
position, a disorder (ata&/a), perversion, and 
confusion of the parts of man, Flacius pro- 
ceeds: “The substantial form of a certain 
thing, for the most part, consists in the right 
position and disposition of the parts; as, for 
example, if a human body were born which 
had its eyes, ears, and mouth on the belly or 
feet, and, vice versa, the toes on the head, no 
one would say that it was properly a man, 
but rather a monster.... It appears, there- 
fore, that the inordinate disposition of the 
parts produces an altogether new body or 
thing. Thus, forsooth, the horrible perturba- 
tion of the soul has also produced, as it were, 
a new kind of monster fighting against God.” 
(Preger 2, 409.) Accordingly, it was not 
man’s body and soul as such, but the altera- 
tion of the relation of his powers toward one 


148 


another and the consequent corruption of 
these powers, that Flacius had in mind when 
he designated original sin as the new sub- 
stantial form, or substance, of sinful man. 

Flacius expressly denied that the fall of 
man or his conversion involved a physical 
change. “I do not teach a physical regenera- 
tion,” he declared, “nor do I say that two 
hearts are created, but I say that this most 
excellent part of the soul or of man is once 
more established, or that the image of God is 
recast and transformed out of the image of 
Satan, even as before the image of God was 
transformed into the image of Satan. Physi- 
cam renascentiam non assero nec dico duo 
corda creari, sed dico istam praestantissimam 
animae aut hominis partem denuo condi aut 
ex imagine Satanae refund) aut transformari 
imaginem Dei, sicut. antea imago Dei fuit 
transformata in 4maginem Satanae." (Seeberg 
4,495.) Gieseler pertinently remarks: “It is 
apparent that Flacius did not deviate from 
the common concept of original sin, but from 
the concepts of substance and accident, but 
that here, too, he was uncertain, inasmuch as 
he employed the terms substantia, forma sub- 
stantialis, and substantia formalis promiscu- 
ously." (3, 2, 255.) 

If not necessarily involved in, it was at 
least in keeping with his extreme position 
and extravagant phraseology concerning origi- 
nal sin when Flacius, in his De Primo et Se- 
cundo Capite ad Romanos, quatenus Libero 
Arbitrio Patrocinari Videntur, rejected the 
doctrine of an inborn idea of God and of His 
Law inscribed in the heart of natural man. 
On Rom.1,19 he comments: It is only from 
the effects in the world that man infers the 
existence of a supreme cause. And with re- 
spect to Rom. 2, 15 he maintains that Pauls 
statements were to be understood, not of a 
law written in the heart of man, but of a 
knowledge which the heathen had derived by 
inference, from experience, or from tradition 
of the fathers. On this point Strigel, no 
doubt, was correct when he objected: If the 
knowledge of God's existence were really ex- 
tinguished from the heart, there could be no 
discipline among men; 
born knowledge of the Law, then there could 
be no such thing as conscience which con- 
demns him when he sins. The fact that man 
fears punishments even when there is no gov- 
ernment to fear, as was the ease with Alex- 
ander when he had murdered Clitus, proves 
that in the heart there is à certain knowledge 
both of God and of His Law. (Preger 2,213.) 
However, Flacius did not, as Strigel seems to 
insinuate, deny that natural man has an ob- 
secure knowledge of God's existence and Law, 
but merely maintained that this knowledge 
was not inborn or inherited, but. acquired 
from without. 


171. Controversy Precipitated by Flacius. 


Though Flacius, when he first made his 
statement concerning the substantiality of 
original sin may not have felt absolutely sure 
of the exact meaning, bearing, and correctness 
of his position, yet the facts do not warrant 


and if man had no in- 


Historical Introductions to the Symbolical Books. 


the assumption that afterwards he was in any a 


way diffident or wavering in his attitude. 
Whatever his views on this subject may have 
been before 1560 — after the fatal phrase had 
fallen from his lips, he never flinched nor 
flagged in zealously defending it. Nor was he 
ever disposed to compromise the matter as far 
as the substance of his doctrine was con- 
cerned. In 1570 Spangenberg of Mansfeld, 
who sided with Flacius, suggested that he re- 
tain his meaning, but change his language: 
“Teneat Illyricus mentem, mutet linguam.” 
To this Flacius consented. On September 28, 
1570, he published his Brief Confession, in 
which he agreed to abstain from the use of 
the term “substance.” However, what he sug- 
gested as a substitute, viz., that original sin ~ 
be defined as the nature of man (the word 
“nature,” as he particularly emphasized, to 
be taken not in a figurative, but in its proper 
meaning), was in reality but another way of 
repeating his error. 

The same was the case in 1572, when 
Flacius, opposed and sorely pressed by the 
ministerium of Strassburg (whence he was 
banished the following year), offered to sub- 
stitute for the word “substance” the phrase 
“essential powers.” (Preger 2,371.) Two years 
later, at the public disputation in Langenau, 
Silesia, where Flacius defended his doctrine 
with favorable results for himself against 
Jacob Coler [born 1537; studied in Frank- 
fort-on-the-Oder; 1564 pastor in Lauban, Up- 
per Lausatia (Oberlausitz); 1573 in Neu- 
kirch; 1574 he opposed Leonard Crentzheim 
and Flacius; 1575 professor in Frankfort; 
afterwards active first as Praepositus in Ber- 
lin and later on as Superintendent in Meck- 
lenburg; published Disputatio De Libero Ar- 
bitrio; died March 7, 1612], he declared that 
he did not insist on his phrase as long as the 
doctrine itself was adopted and original sin 
was not declared to be a mere accident. But 
this, too, was no real retraction of his error. 
(Preger 2,387.) In a similar way Flacius re- 
peatedly declared himself Willing to abstain 
from the use of the word “substance” in con- 
nection with his doctrine concerning original 
sin, but with conditions and limitations which 


made his concessions illusory, and neither did E 


nor could satisfy his opponents. 


At the disputation in Weimar, 1560, Wi- Uu 


gand and Musaeus, as stated, warned Flacius ; 
immediately after the session in which he had 
made his statement. Schluesselburg relates: 
“Immediately during the disputation, as I fre- 
quently heard from their own lips, Dr. Wi- 
gand, Dr. Simon Musaeus, and other colleagues 
of his who attended the disputation . . . ad- 
monished Illyricus in a brotherly and faith- 
ful manner to abstain from this new, perilous, 
and blasphemous proposition of the ancient 
Manicheans, which would cause great turmoil 
in the Church of God, and to refute the error 
of Victorin [Strigel] concerning free will not 
by means of a false proposition, but with the 
Word of God. However, intoxicated with am- 
bition, and relying, in the heat of the conflict, 
too much on the acumen and sagacity of his 
own mind, Illyricus haughtily spurned the 


XV. The Flacian Controversy. 


brotherly and faithful admonitions of all his 
colleagues.” (Catalogus 2,4.) In his book De 
 AMamichaeismo Renovato Wigand himself re- 
ports: “Illyrieus answered [to the admoni- 
tion of his colleagues to abstain from the 
Manichean phrase] that he had been drawn 
into this discussion by his opponent against 
his own will. But what happened? Contrary 
to the expectations of his colleagues, Illyri- 
eus in the following session continued, as he 
had begun, to defend this insanity." (Preger 
2, 324; Planck 4, 611.) However, it does 
not appear that after the disputation his 
friends pressed the matter any further, or 
that they made any efforts publicly to dis- 
avow the Flacian proposition. 

In 1567 Flacius published his tract De Pec- 
cati Originalis aut Veteris Adami Appellatio- 
mibus et Essentia, “On the Appellations and 
Essence of Original Sin or the Old Adam," 
appending it to his famous Clavis Scripturae 
of the same year. He had written this tract 
probably even before 1564. In 1566 he sent 
it to Simon Musaeus, requesting his opinion 
and the opinion of Hesshusius, who at that 
time was celebrating his marriage with the 
daughter of Musaeus. In his answer, Mu- 
saeus approved the tract, but desired that 
the term “substance” be explained as meaning 
not the matter, but the form of the substance, 
to which Hesshusius also agreed. After the 
tract had appeared, Musaeus again wrote to 
Flacius, June 21, 1568, saying that he agreed 
with his presentation of original sin. At the 
same time, however, he expressed the fear 
that the bold statement which Flacius had re- 
tained, “Sin is substance," would be danger- 
ously misinterpreted. (Preger 2, 327.) And 
before long a storm was brewing, in which 
animosity registered its highest point, and 
.& veritable flood of controversial literature 
(one publication following the other in rapid 
suecession) was poured out upon the Church, 
which was already distracted and divided by 
. numerous and serious theological conflicts. 

By the publication of this treatise Flacius, 
who before long also was harassed and ostra- 
eized everywhere, had himself made a public 
controversy unavoidable. In the confliet 
which it precipitated, he was opposed by all 
. parties, not only by his old enemies, the 
Philippists, but also by his former friends. 
According to the maxim: Amicus Plato, 
amicus Socrates, sed magis amica veritas, 
they now felt constrained, in the interest of 
truth, to turn their weapons against their 
former comrade and leader. Flacius himself 
had made it impossible for his friends to 
spare him any longer. Nor did he deceive 
himself as to the real situation. In a letter 
written to Wigand he reveals his fear that 
the Lutherans and Philippists, then assembled 
at the Colloquium in Altenburg (held from 
October 21, 1568, to March, 1569, between 
the theologians of Thuringia and those of 
Electoral Saxony), would unite in a public 
declaration against his teaching. Wigand, 
whose warning Flacius had disregarded at 
Weimar, wrote to Gallus: Flacius has for- 
feited the right to request that nothing be 


149 


published against him, because he himself has 
already spread his views in print. And be- 
fore long Wigand began to denounce publicly 
the Flacian doctrine as “new and prolific 
monsters, monstra nova et fecunda.” 


172. Publications Pro and Con. 


According to Preger the first decided oppo- 
sition to the Flacian teaching came from 
Moerlin and Chemnitz, in Brunswick, to whom 
Flacius had also submitted his tract for ap- 


proval. Chemnitz closed his criticism by say- ' 


ing: It is enough if we are able to retain 
what Luther has won (parta tueri); let us 
abandon all desires to go beyond (ulterius 
quaerere) and to improve upon him. (Preger 
2, 328.) Moerlin characterized Flacius as a 
vain man, and dangerous in many respects. 
Flacius answered in an objective manner, be- 
traying no irritation whatever. (332.) Ina 
letter of August 10, 1568, Hesshusius, who 
now had read the tract more carefully, 
charged Flacius with teaching that Satan was 
a creator of substance, and before long re- 
fused to treat with him any further. In Sep- 
tember of the same year Flacius published his 
IvGh osavroy against the attacks of the 
Synergists and Philippists, notably Chris- 
topher Lasius [who studied at Strassburg and 
Wittenberg; was active in Goerlitz, Greussen, 
Spandau, Kuestrin, Cottbus, and Senftenberg; 
wrote Praelibationes Dogmatis Flaciani de 
Prodigiosa Hominis Conversione; died 1572]. 
In the same year Hesshusius prepared his 
Analysis, which was approved by Gallus and 
the Jena theologians. 

Realizing that all his former friends had 
broken with him entirely, Flacius, in January, 
1570, published his Demonstrations Concern- 
ing the Essence of the Image of God and the 
Devil, in which he attacked his opponents, but 
without mentioning their names. His request 
for a private discussion was bluntly rejected 
by the Jena theologians. Wigand, in his 
Propositions on Sin of May 5, 1570, was the 
first publicly to attack Flacius by name. 
About the same time Moerlin’s Themata de 
Imagine Dei and Chemnitz’s Resolutio ap- 
peared. The former was directed “against 
the impious and absurd proposition that sin 
is a substance”; the latter, against the asser- 
tion “that original sin is the very substance 
of man, and that the soul of man itself is 
original sin.” Hesshusius also published his 
Letter to M. Flacius Illyrieus in the Contro- 
versy whether Original Sin is a Substance. 
Flacius answered in his Defense of the Sound 
Doctrine Concerning Original Righteousness 
and Unrighteousness, or Sin, of September 1, 
1570. Hesshusius published his Analysis, in 
which he repeated the charge that Flacius 
made the devil a creator of substance. 

In his Brief Oonfession, of September 28, 
1570, Flacius now offered to abstain from the 
use of the term “substance” in the manner 
indicated above. A colloquium, however, re- 
quested by Flacius and his friends on the 
basis of this Confession, was declined by the 
theologians of Jena. Moreover, in answer to 
the Brief Confession, Hesshusius published 


* 


150 


(April 21, 1571) his True Counter-Report, in 
which he again repeated his accusation that 
Flacius made the devil a creator of substance. 
He summarized his arguments as follows: 
“T have therefore proved from one book [Fla- 
cius’s tract of 1567] more than six times that 
Illyricus says: Satan condidit, fabricavit, 
transformavit veterem hominem, Satan est 
figulus, that is: The devil created and made 
man, the devil is man’s potter.” The idea of 
a creation out of nothing, however, was not 
taught in the statements to which Hesshusius 
referred. (Preger 2, 348.) 

Further publications by Andrew Schoppe 
[died after 1615], Wigand, Moerlin, Hess- 
husius, and Chemnitz, which destroyed all 
hopes of a peaceful settlement, caused Flacius 
to write his Orthodox Confession Concerning 
Original Sin. In this comprehensive answer, 
‘which appeared August 1, 1571, he declares 
“that either image, the image of God as well 
as of Satan, is an essence, and that the oppo- 
site opinion diminishes the merit of Christ.” 
At the same time he complained that his 
statements were garbled and misinterpreted 
by his opponents; that his was the position 
of the man who asked concerning garlic and 
received an answer concerning onions; that 
his opponents were but disputing with imagi- 
nations of their own. (349 f.) 

In the same year, 1571, Wigand published 
a voluminous book, On Original Sin, in which 
he charged Flacius with teaching that origi- 
nal sin is the entire carnal substance of man 
according to both his body and soul. In his 
description of the Flacian doctrine we read: 
“Original sin is a substance, as they teach. 
Accordingly, original sin is an animal, and 
that, too, an intelligent animal. You must 
also add ears, eyes, mouth, nose, arms, belly, 
and feet. Original sin laughs, talks, sews, 
sows, works, reads, writes, preaches, baptizes, 
administers the Lord's Supper, etc. For it is 


the substance of man that does such things. 


Behold, where such men end!" Flacius re- 
plied in his Christian and Reliable Answer 
to All Manner of Sophistries of the Pelagian 
Accident, 1572, protesting that the doctrine 
ascribed to him was a misrepresentation of his 
teaching. In the same year Wigand published 
Reasons Why This Proposition, in Contro- 
versy with the Manicheans: “Original Sin Is 
the Corrupt Nature,” Cannot Stand. Here 
Wigand truly says: “Evil of the substance 
and evil substance are not identical. Malum 
substantiae et mala substantia non sunt 
idem.” (Preger 2, 353. 410.) 

In several publications of the same year 
Hesshusius asserted (quoting testimonies to 
this effect from Augustine), that the Flacian 
doctrine was identical with the tenets of the 
Manicheans, in substance as well as terms. 
Flacius answered in De Augustini et Mani- 
chaeorum Sententia, in Controversia Peccati, 
1572, in which he declared: “I most solemnly 
condemn the Manichean insanity concerning 
two creators. I have always denied that origi- 
nal sin is something, or has ever been some- 
thing, outside of man; I have never ascribed 
to this sin any materiality of its own.” (355.) 


Historical Introductions to the Symbolical Books. 


This book was followed by another attack by 


Hesshusius and an answer, in turn, by Flacius.  — 


In the same year Hesshusius, in order to 
prevent further accessions to Flacianism, pub- 
lished his Antidote (Antidoton) against the 
Impious and Blasphemous Dogma of Matthias 
Flacius Illyricus by which He Asserts that 
Original Sin Is Substance. In this book, 
which was republished in 1576 and again in 
1579, Hesshusius correctly argued: “If origi- 
nal sin is the substance of the soul, then we 
are compelled to assert one of two things, viz., 
either that Satan is the creator of substances, 
or that God is the creator and preserver of 
sin. Si substantia animae est peccatum origi- 
nis, alterum a duobus necesse est poni, vide- 
licet, aut Satanam esse conditorem substan- 
tiarum, aut Deum esse peccati creatorem et 
sustentatorem.” (Gieseler 3, 2, 256.) At this 
late hour, 1572, Simon Musaeus, too, entered 
the arena with his Opinion Concerning Origi- 
nal Sin, Sententia de Peccato Originali. In 
it he taught “that original sin is not a sub- 
stance, but the utmost corruption of it, in 
matter as well as form,” and that therefore 
“Pelagianism no less than Manicheism is to 
be excluded and condemned.” 

When the ministerium of Strassburg turned 
against Flacius, he again published several 
books defending his position on the contro- 
verted questions, which resulted in his expul- 
sion from the city. In 1573 Flacius published 
an answer to Hesshusius’s Antidote entitled, 
Solid Refutation of the Groundless Sophis- 
tries, Calummes, and Figments, as also of the 
Most Corrupt Errors of the “Antidote” and of 
Other Neopelagian Writers. Flacius charged 
Hesshusius with misrepresentation, and de- 
manded that he swear whether he really be- 
lieved to have found the alleged errors in ‘his 
writings. (Preger 2, 364 ff.) 

Till his death, on March 11, 1575, at Frank- 
fort-on-the-Main, Flacius consistently adhered 


to his false terminology as well as teaching, 


apparently never for a moment doubting that 
he was but defending Luther’s doctrine. One 
of his last books was entitled, Some Olear and 
Splendid Testimonies of Martin Luther Con- 
cerning the Evil Essence, Image, Form, or 
Shape (Wesen, essentia, Bild, Form oder Ge- 


stalt) of the Earthly Dead Adam and Oon- 


cerning the Essential Transformation of Man. 
(389.) As stated above, the mistake of Fla- 
cius was that he took literally terms denoting 
substance which the Bible and Luther employ 
in a figurative sense. 


173. Adherents of Flacius. 


The chief supporters of Flacius were the 
Mansfeldians, Count Vollrath and Cyriacus 
Spangenberg [born 1528; studied in Witten- 
berg; served in Hisleben, then in Mansfeld; 
died in Strassburg February 10, 1604]. In 
the serious dissensions which arose in Mans- 
feld in consequence of the controversy on 
original sin, the Count and Spangenberg were 
opposed by the Jena theologians and Super- 
intendent Menzel [Jerome Menzel, born 1517; 


studied in Wittenberg; wrote against Span- a 


genberg; died 1590]. As stated above, it was 


. 
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Opitz [born 1543; 


XV. The Flacian Controversy. 


Spangenberg who endeavored to bring about 
.an understanding between the contending par- 
ties on the principle: “Teneat Illyricus men- 
tem, mutet linguam." <A colloquy was held 
1572 at Castle Mansfeld, in which Flacius and 
his adherents were pitted against Menzel, 
Rhode, Fabricius, and others. When Fabri- 
eius declared in the discussions: “Only in so 
far as our nature is not in conformity with 
the Law of God is it corrupt," Flacius ex- 
claimed: “Non quantum, not in as far; but 
I say it is not in conformity because it is cor- 
rupt, quia corrupta est." (Preger 2, 375.) 
Count Vollrath and his adviser, Caspar Pflug, 
gave Flacius a written testimony that at the 
eolloquy he had not been convinced, but found 
to be correct in the controversy on original 
sin. The publication of this testimony by 


—. Flacius as also of the minutes of the Colloquy 


by Count Vollrath, in 1573, resulted in a 
number of further publications by Flacius and 
his friends as well as his opponents. At Mans- 
feld the animosity against the Flacians did 
not subside even after the death of Flacius in 
1575. They were punished with excommuni- 
cation, incarceration, and the refusal of a 
Christian burial. Count Vollrath left 1577, 
and died at Strassburg 1578. Spangenberg, 
who also had secretly fled from Mansfeld, de- 
fended the doctrine of Flacius in a tract, De 
Peccato Originali, Concerning Original Sin, 
which he published 1586 under a pseudonym. 
He died without retracting or changing his 
views. 

Another adherent of Flacius was F. Coeles- 
tinus, professor at Jena. After his suspension 
he left the city and participated in the con- 
troversy. He published Colloquium inter Se 
et Tilem. Hesshusium. He died 1572. In 
August, 1571, Court-preacher Christopher 
Irenaeus and Pastors Guenther and Reinecker 
were dismissed in Weimar because of Fla- 
cianism. Irenaeus published Examen Libri 
Concordiae and many other books, in which 
he contends that original sin is a substance. 
Pastors Wolf in Kahla, Schneider in Alten- 
dorf, and Franke in Oberrosla were dismissed 
in 1572 for the same reason. They, too, 
entered the public arena in favor of Flacius. 
At Lindau four preachers, who had identified 
themselves with Flacius, were also deposed. 
One of them, Tobias Rupp, held a publie dis- 
putation with Andreae. In Antwerp the elders 
forbade their ministers to indulge in any pub- 
lie polemies against Flacius. Among the sup- 
porters of Flacius were also his son, Matthias 
Flacius, and Caspar Heldelin. It may be 
noted here that Saliger (Beatus) and Frede- 
land, who were deposed at Luebeck in 1568, 
also taught “that original sin is the very sub- 
stance of the body and soul of man,” and that 
Christ had assumed “the flesh of another 
species” than ours. (Gieseler 3, 2, 257.) 

In Regensburg four adherents of Flacius 
Were dismissed in 1574, among them Joshua 
died 1585]. These and 
others emigrated to the Archduchy of Austria, 
where the Lutherans were numerous and in- 
fluential, Opitz frequently preaching to an 
audience of 7,000. No less than 40 of the 


151 


Lutheran ministers of Austria are said to 
have shared the views of Flacius. (Preger 2, 
393.) Only a few of them revealed symptoms 
of fanaticism, which resulted in their dis- 
missal. Among the latter was Joachim Mag- 
deburgius, then an exile at Efferding. He 
taught “that the bodies of believing Christians 
after their death were still essential original 
sin, and that God’s wrath remained over them 
till the Day of Judgment.” (Joecher, Lexicon 
3, 32.) At the same time he branded as error- 
ists Spangenberg, Opitz, and Irenaeus, who 
declared their dissent. In 1581 the Flacians 
in Austria issued a declaration against the 
Formula of Concord, charging its teaching to 
be inconsistent with Luther’s doctrine on 
original sin. As late as 1604 there were 
numerous Flacianists in German Austria. 


174. Decision of Formula of Concord. 


Seeberg remarks: “Flacius was not a here- 
tic, but in the wrangle of his day he was 
branded as such, and this has been frequently 
repeated." (4, 2,495.) A similar verdict is 
passed by Gieseler and other historians. But 
whatever may be said in extenuation of his 
error, it cannot be disputed that the unfortu- 
nate phrases of Flacius produced, and were 
bound to produce, most serious religious 
offense, as well as theological strife, and hope- 
less doctrinal confusion. Even when viewed 
in the light of his distinction between formal 
substance (man as endowed with the image 
of God) and material substance (man as pos- 
sessed of body and soul, together with will 
and intellect), the odiousness of his termi- 
nology is not entirely removed. It was and 
remained a form of doctrine and trope or 
mode of teaching which the Lutherans were 
no more minded to tolerate than the error of 
Strigel. 

Accordingly, the first article of the Formula 
of Concord rejects both the synergistic as well 
as the Manichean aberrations in the doctrine 
of original sin. In its Thorough Declaration 
we read: “Now this doctrine [of original sin] 
must be so maintained and guarded that it 
may not deflect either to the Pelagian or the 
Manichean side. For this reason the contrary 
doctrine . . . should also be briefly stated.” 
(865, 16.) Accordingly, in a series of argu- 
ments, the Flacian error is thoroughly refuted 
and decidedly rejected. At the same time the 
Formula of Concord points out the offensive- 
ness of the Flacian phraseology. It refers to 
the controversy regarding this question as 
“scandalous and very mischievous,” and de- 
clares: “Therefore it is unchristian and hor- 
rible to hear that original sin is baptized in 
the name of the Holy Trinity, sanctified, and 
saved, and other similar expressions found in 
the writings of the recent Manicheans, with 
which we will not offend simple-minded 
people.” (873, 45. 59.) 

On the other hand, the Formula of Concord 
is just as determined in opposing every effort 
at extenuating the corruption wrought by 
original sin. It is solicitous to explain that, 
in designating original sin as an accident, its 


152 


corruption is not minimized in the least, if 
the answer concerning the nature of this acci- 
dent is not derived from philosophy or human 
reason, but from the Holy Scriptures. “For 
the Scriptures,” says the Formula, “testify 
that original sin is an unspeakable evil and 
such an entire corruption of human nature 
that in it and all its internal and external 
powers nothing pure or good remains, but 
everything is entirely corrupt, so that on ac- 
count of original sin man in God’s sight is 
truly spiritually dead (plane sit emortuus), 
with all his powers dead to that which is 
g00d.” (879, 60.) ; 
Accordingly, the Formula of Concord rejects 
the errors of Strigel and the Semi-Pelagians, 
“that original sin is only external, a slight, 
insignificant spot sprinkled, or a stain dashed 
upon the nature of man... along with and 
beneath which the nature nevertheless pos- 
sesses and retains its integrity and power 
even in spiritual things. Or that original sin 
is not a despoliation or deficiency, but only 
an external impediment to these spiritual 
good powers.... They are rebuked and re- 
jected likewise who teach that the nature has 
indeed been greatly weakened and corrupted 
through the Fall, but that nevertheless it has 
not. entirely lost all good with respect to 
divine, spiritual things, and that what is sung 
in our churches, ‘Through Adam’s fall is all 
corrupt, nature and essence human,’ is not 
true, but from natural birth it still has some- 
thing good, small, little, and inconsiderable 
though it be, namely, capacity, skill, aptness, 
or ability to begin, to effect, or to help effect 
something in spiritual things.” (865, 21 ff.) 
While the Formula of Concord does not 
deny the capacity of fallen man for salvation, 
it is careful in defining that this is not an 
active, but a passive capacity. That is to 
say: Man is utterly incapable of qualifying 
himself for, or of contributing in the least 
toward, his own spiritual restoration; but 
what is impossible for man is not impossible 
with God, who, indeed, is able to convert man, 
endow him with new spiritual powers, and 
lead him to eternal salvation, — a goal for the 


XVI. The Osiandrian and 


175. Osiander in Nuernberg and in 
Koenigsberg. 

In the writings of Luther we often find pas- 
sages foreboding a future corruption of the 
doctrine of justification, concerning which he 
declared in the Smalcald Articles: “Of this 
article nothing can be yielded or surrendered, 
even though heaven and earth, and whatever 
will not abide, should sink to ruin.... And 
upon this article all things depend which we 
teach and practise in opposition to the Pope, 
the devil, and the world. Therefore we must 
be sure concerning this doctrine, and not 
doubt; for otherwise all is lost, and the Pope 
and devil and all things gain the victory and 
suit over us.” (461,5.) Martin Chemnitz re- 
marks: “I frequently shudder, because Lu- 
ther —I do not know by what kind of pre- 


Historical Introductions to the Symbolical Books. 


attainment of which, in contradistinction from 
inanimate and other creatures, man, being a 
rational creature, endowed with intellect and 
will, was created by God and redeemed by 
Christ. In the Formula of Concord we read: 
“And although God, according to His just, 
strict sentence, has utterly cast away the 
fallen evil spirits forever, He has nevertheless, 
out of special, pure mercy, willed that poor 
fallen human nature might again become and 
be capable and participant of conversion, the 
grace of God, and eternal life; not from its 
own natural, active [or effective] skill, apt- 
ness, or capacity (for the nature of man is 
obstinate enmity against God), but from pure 
grace, through the gracious efficacious work- 
ing of the Holy Ghost. And this Dr. Luther 
calls capacitatem (non activam, sed passi- 
vam), which he explains thus: Quando patres 
liberum | arbitrium | defendunt, capacitatem 
libertdtis eius praedicant, quod scilicet verti 
potest ad bonum per gratiam Dei et fieri 
revera liberum, ad quod creatum est. That 
is: When the Fathers defend the free will, 
they are speaking of this, that it is capable 
of freedom in this sense, that by God's grace 
it can be converted to good, and become truly 
free, for which it was created in the begin- 
ning." (889,20.) : 

This accords with Luther's words in De 
Servo Arbitrio: “It would be correct if we 
should designate as the power of free will 
that [power] by which man, who is created 
for life or eternal death, is apt to be moved 
by the Spirit and imbued with the grace of 
God. For we, too, confess this power, i. e., 
aptitude or, as the Sophists [Scholastic theo- 
logians] say, disposition and passive aptitude. 
And who does not know that trees and ani- 
mals are not endowed with it? For, as the 
saying goes, heaven is not created for geese. 
Hane enim vim, hoc est, aptitudinem, seu, ut 
Sophistae loquuntur, dispositivam qualitatem 
et passivam aptitudinem, et nos confitemur ; 
quam non arboribus neque bestiis inditam 
esse, quis est, qui nesciat? Neque enim pro 
anseribus, ut dicitur, coelum creavit." (E. v.a. 
158; St. L. 18, 1720.) 


Stancarian Controversies. 


sentiment — in his commentaries on the Let- 
ter to the Galatians and on the First Book of 
Moses so often repeats the statement: “This 
doetrine [of justification] will be obscured 
again after my death." (Walther, Kern und 
Stern, 26.) 

Andrew Osiander was the first to fulfil Lu- 
ther’s prophecy. In 1549 he began publicly 
to propound a doctrine in which he abandoned 
the forensic conception of justification by im- 
putation of the merits of Christ, and returned 
to the Roman view of justification by infusion, 
i. €., by infusion of the eternal essential right- 
eousness of the divine nature of Christ. Ac- 
cording to his own statement, he had harbored _ 
these views ever since about 1522. He is said 
also to have presented them in a sermon de- 
livered at the convention in Smaleald, 1537. 


XVI. The Osiandrian and Stancarian Controversies. 


(Planck 4, 257.) Yet he made no special 
effort to develop and publicly to disseminate 
his ideas during the life of Luther. After the 
death of the Reformer, however, Osiander is 
reported to have said: “Now that the lion is 
dead, I shall easily dispose of the foxes and 
hares” — 4. e., Melanchthon and the other Lu- 
theran theologians. (257.) Osiander was the 
originator of the controversy “Concerning the 
Righteousness of Faith before God," which 
was finally settled in Article III of the For- 
mula of Concord. 

Osiander, lauded by modern historians as 
the only real “systematizer” among the Lu- 
therans of the first generation, was a man as 
proud, overbearing, and passionate as he was 
gifted, keen, sagacious, learned, eloquent, and 
energetic. He was born December 19, 1498, at 
Gunzenhausen, Franconia, and died October 
17, 1552, at Koenigsberg, where he was also 
buried with high honors in the Old City 
Church. In 1522 he was appointed priest at 
St. Lawrence’s Church in the Free City of 
Nuernberg. Here he immediately acted the 
part of a determined champion of the Refor- 
mation. Subsequently he also participated in 
some of the most important transactions of 
his day. He was present at the Marburg Col- 
loquy, 1529, where he made the personal ac- 
quaintance of Luther and the Wittenbergers. 
He also took part in the discussions at the 
Diet in Augsburg, 1530; at Smalcald, 1537; 
at Hagenau and Worms, 1540. Nor were his 
interests confined to theological questions. 
When, at Nuernberg, 1543, the work of Coper- 
nieus, De Revolutionibus Orbium Coelestium, 
“Concerning the Revolutions of the Heavenly 
Bodies,” was published for the first time, 
- Osiander read the proof-sheets and wrote the 
. Preface, in which he designated the new 
theory as “hypotheses,” thus facilitating its 
eirculation also among the Catholies, until in 
the l7th century the book was placed on the 
Index Librorum Prohibitorum, where it re- 
mained till the 18th century. 

When the Augsburg Interim was introduced 
in Nuernberg, Osiander resigned, and with 
words of deep emotion (in a letter of Novem- 
ber 22, 1548, addressed to the city council), 
he left the place where he had labored more 
than a quarter of a century. January 27, 
1549, he arrived in Koenigsberg. Here he was 
joyously received by Count Albrecht of Prus- 
sia, whom he had gained for the Reformation 
in 1523. Moved by gratitude toward Osian- 
der, whom he honored as his “spiritual 
father," Count Albrecht appointed him pastor 
of the Old City Church and, soon after, first 
professor of theology at the University of 
Koenigsberg, with a double salary, though 
Osiander had never received an academie de- 
gree. The dissatisfaction which this unusual 
preferment caused among his colleagues, 
Briessman, Hegemon, Isinder, and Moerlin, 
soon developed into decided antipathy against 
"Osiander, especially because of his overbear- 
ing, domineering ways as well as his intrigu- 
ing methods. No doubt, this personal element 
added largely to the animosity and violence of 
the controversy that was soon to follow, and 


153 


during which the professors in Koenigsberg 
are said to have carried firearms into their 
academic sessions. (Schaff, Creeds 1, 273.) 
Yet it cannot be regarded as the real cause, 
or even as the immediate occasion, of the con- 
fliet, whieh was really brought about by the 
unsound, speculative, and mystical views of 
Osiander on the image of God and, particu- 
larly, on justification and the righteousness of 
faith, — doctrinal points on which he deviated 
from the Lutheran teaching to such an extent 
that a controversy was unavoidable. Evi- 
dently, his was either a case of relapse into 
Romanism, or, what seems to be the more 
probable alternative, Osiander never attained 
to a clear apprehension of the Lutheran truth, 
nor ever fully freed himself from the Roman 
doctrine, especially in its finer and more veiled 
form of mysticism. 


176. Opposed by Moerlin and Lutherans 
Generally. 


Osiander, as stated, had conceived the fun- 
damental thoughts of his system long before 
he reached Koenigsberg. In 1524, when only 
twenty-six years of age, he laid down the out- 
lines of his theory in a publication entitled: 
“A Good Instruction (Hin gut Unterricht) 
and Faithful Advice from the Holy Divine 
Scriptures What Attitude to Take in These 
Dissensions Concerning Our Holy Faith and 
Christian Doctrine, dealing especially with the 
questions what is God’s Word and what 
human doctrine, what Christ and what Anti- 
christ.” Here he says: “Whoever hears, re- 
tains, and believes the Word, receives God 
Himself, for God is the Word. If, therefore, 
the Word of God, Christ, our Lord, dwells in 
us by faith and we are one with Him, we may 
say with Paul: ‘I live, though not I, but 
Christ lives in me,’ and then we are justified 
by faith.” (Gieseler 3, 2, 270.) In the follow- 
ing year, 1525, he wrote in his Action of the 
Honorable Wise Council in Nuernberg with 
their Preachers (Handlung eines ehrsamen 
weisen Rats zu Nuernberg mit ihren Praedi- 
kanten): “The one and only righteousness 
availing before God is God Himself. But 
Christ is the Word which we apprehend by 
faith, and thus Christ in us, God Himself, is 
our Righteousness which avails before God.” 
“The Gospel has two parts; the first, that 
Christ has satisfied the justice of God; the 
other, that He has cleansed us from sin, and 
justifies us by dwelling in us (und uns recht- 
fertigt, so er in uns wohnet).” (271.) The 
embryonic ideas of these early publications 
concerning the image of God and justification 
were fully developed by Osiander in his book 
of 1550, Whether the Son of God would have 
had to be Incarnated (An Filius Dei fuerit 
Incarnandus), if Sin had Not Entered the 
World; and especially in his confession of 
September, 1551, Concerning the Only Medi- 
ator Jesus Christ (Von dem einigen Mittler 
Jesu Christo) and Justification of Faith, 
which appeared also in Latin under the title, 
De Unico Mediatore, in October of the same 
year. 


154 


The publie confliet began immediately after 
Osiander had entered upon his duties at the 
university. In his inaugural disputation of 
April 5, 1549, “Concerning the Law and Gos- 
pel (De Lege et Evangelio)," Osiander’s vanity 
prompted him at least to hint at his peculiar 
views, which he well knew were not in agree- 
ment with the doctrine taught at Wittenberg 
and in the Lutheran Church at large. His 
colleague, Matthias Lauterwald, a Wittenberg 
master, who died 1555, 
issue with him. On the day following the 
disputation, he published theses in which he 
declared: ‘“Osiander denied that faith is a 
part of repentance.” October 24 of the fol- 
lowing year Osiander held a second disputa- 
tion (“On Justification, De Iustificatione"), 
in which he came out clearly against the doc- 
trine hitherto taught in the Lutheran Church. 
But now also a much more able and deter- 
mined combatant appeared in the arena, Joa- 
chim Moerlin, who henceforth devoted his en- 
tire life to defeat Osiandrism and to vindicate 
Luther's forensic view of justification. 

Moerlin (Moehrlein) was born at Witten- 
berg April 6, 1514; he studied under Luther, 
and was made Master in 1537 and Doctor in 
1540; till 1543 he was superintendent in Arn- 
stadt, Thuringia, and superintendent in Goet- 
tingen till 1549, when he was compelled to 
leave because of his opposition to the Augs- 
burg Interim. Recommended by Elizabeth, 
Duchess of Braunschweig - Lueneburg, the 
mother-in-law of Duke Albrecht, he was ap- 
pointed preacher at the Dome of Koenigsberg 
in 1550. Clearly understanding that solid 
comfort in life and death is possible only as 
long as our faith rests solely on the aliena 
wustitia, on the objective righteousness of 
Christ, which is without us, and is offered in 
the Gospel and received by faith; and fully 
realizing also that Christian assurance is in- 
compatible with such a doctrine as Osiander 
taught, according to which our faith is to rely 
on a righteous condition within ourselves, 
Moerlin publiely attacked Osiander from his 
pulpit, and in every way emphasized the fact 
that his teaching could never be tolerated in 
the Lutheran Church. Osiander replied in.his 
lectures. The situation thus created was most 
intolerable. At the command of the Duke. dis- 
eussions were held between Moerlin and Osi- 
ander, but without result. 

In order to settle the dispute, Duke AI- 
brecht, accordingly, on October 5, 1551, placed 
the entire matter before the evangelical 
princes and cities with the request that the 
points involved be diseussed at the various 
synods and their verdicts forwarded to Koe- 
nigsberg. This aroused the general interest 
and the deepest concern of the entire Lutheran 
Church in Germany. Numerous opinions of 
the various synods and theologians arrived 
during the winter of 1551 to 1552. With the 
exception of the Wuerttemberg Response (Re- 
sponsum), written by John Brenz, and the 
Opinion of Matthew Vogel, both of whom re- 
garded Osiander’s teaching as differing from 
the doctrine received by the Lutheran Church 
in terms and phrases rather than in substance, 


Historical Introductions to the Symbolical Books. 


immediately took 


berg, 


they were unfavorable to Osiander. 
same time all, including the opinions of Brenz 
and Vogel, revealed the fact that the Lu- 


me 


therans, the theologians of Wittenberg as well | 
as those of Jena, Brandenburg, Pomerania, 


Hamburg, ete. were firmly united in main- 


taining Luther's doctrine, viz., that the right- — 
eousness of faith is not the essential right- — 


eousness of the Son of God, as Osiander held, 


but the obedience of Christ the God-man im- ~ 


puted by grace to all true believers as their 
sole righteousness before God. 

Feeling safe under the protection of Duke 
Albrecht, and apparently not in the least im- 
pressed by the general opposition which his 
innovations met with at the hands of the Lu- 
therans, Osiander continued the controversy 


by publishing his Proof (Beweisung) that for - 
Thirty Years I have Always Taught the Same — 


Doctrine. And irritated by an opinion of Me- 
lanchthon (whom Osiander denounced as a 
pestilential heretic), published with offensive 


explanations added by the Wittenbergers, he — 


in the same year (April, 1552) wrote his 
Refutation (Widerlegung) of the Unfounded, 
Unprofitable Answer of Philip Melanchthon. 
In this immoderate publication Osiander 
boasted that only the Philippian rabble, danc- 
ing according to the piping of Melanchthon, 
was opposed to him. 


Before long, however, also such opponents — 


of the Philippists as Flacius, Gallus, Ams- 
dorf, and Wigand were prominently arraigned 
against Osiander. Meanwhile (May 23, 1552) 
Moerlin published a large volume entitled: 


Concerning the Justification of Faith. Osian- 


der replied in his Schmeckbier of June 24, 
1552, a book as keen as it was coarse. In 
1552 and 1553 Flacius issued no less than 


twelve publications against Osiander, one of - 


them bearing the title: Zwo fuernehmliche 


Gruende Osiandri verlegt, zu einem Schmeck- — 


bier; another: Antidotum auf Osiandri gif- 
tiges Schmeckbier. (Preger 2,551.) 

When the controversy had just about 
reached its climax, Osiander died, October 17, 
1552. Soon after, the Duke enjoined silence 
on both parties, and Moerlin was banished. 
He accepted a position as superintendent in 
Brunswick, where he zealously continued his 
opposition to Osiandrism as well as to other 


corruptions of genuine Lutheranism. At Koe- © 


nigsberg the Osiandrists continued to enjoy ~ 


the protection and favor of Duke Albrecht, 
and gradually developed into a quasi-political 


party. The leader of the small band was John . 
Funck, the son-in-law of Osiander and the . 
In 1566, however, the . 


chaplain of the Duke. 
king of Poland intervened, and Funck was 
executed as a disturber of the public peace. 
Moerlin was recalled and served as bishop of 


Samland at Koenigsberg from 1567 till his | 


death in 1571. The Corpus Doctrinae Pru- 


thenicum, or Borussicum, framed by Moerlin © 


‘and Chemnitz and adopted 1567 at Koenigs- — 
rejected the doctrines of Osiander. 
Moerlin also wrote a history of Osiandrism 


entitled: Historia, welchergestalt sich die 
Osiandrische Schwaermerei im Lande zu 
Preussen erhaben. 


XVI. The Osiandrian and Stancarian Controversies. 


177. Corruptions Involved in Osiander’s 
Teaching. 


Osiander’s theory of justification, according 


to which the righteousness of faith is the eter- 


nal, essential holiness of the divine nature of 
Christ inhering and dwelling in man, con- 


 sistently compelled him to maintain that jus- 


tification is not an act by which God declares 
a man just, but an act by which He actually 


makes him inherently just and righteous; 


that it is not an imputation of a righteous- 
ness existing outside of man, but an actual 
infusion of a righteousness dwelling in man; 
that it is not a mere acquittal from sin and 


ilt, but regeneration, renewal, sanctification 
. , , , 


JA 


and internal, physical cleansing from sin; 
that it is not a forensic or judicial act out- 


‘side of man or a declaration concerning man’s 


standing before God and his relation to Him, 
but a sort of medicinal process within man; 
that the righteousness of faith is not the alien 
(strange, foreign) righteousness, aliena 4usti- 
tia (a term employed also by Luther), con- 
sisting in the obedience of Christ, but a 
quality, condition, or change effected in be- 
lievers by the essential righteousness of the 


— divine nature dwelling in them through faith 


in Christ; that faith does not justify on ac- 


- eount of the thing outside of man in which it 


trusts and upon which it relies, but by reason 
of the thing which it introduces and produces 
in man; that, accordingly, justification is 


. never instantaneous and complete, but gradual 


and progressive. 
Osiander plainly teaches that the righteous- 
ness of faith (our righteousness before God) 


. is not the obedience rendered by Christ to the 


divine Law, but the indwelling righteousness 
of God (iustitia, Dei inhabitans) ,— essentially 
the same original righteousness or image that 


" inhered in Adam and Eve before the Fall. It 


consists, not indeed in good works or in “doing 
and suffering,".but in a quality (Art) which 
renders him who receives it just, and moves 
him to do and to suffer what is right. It is 
the holiness (Frommbkeit) which consists in 
the renewal of man, in the gifts of grace, in 
the new spiritual life, in the regenerated na- 


ture of man. By His suffering and death, said: 


Osiander, Christ made satisfaction and ac- 


‘quired forgiveness for us, but He did not 
— thereby effect our justification. 
as such does not constitute our righteousness 


His obedience 


- before God, but merely serves to restore it. 


JM eousness. 


lt was necessary that God might be able to 
dwell in us, and so become our life and right- 
Faith justifies, not inasmuch as it 
apprehends the merits of Christ, but inasmuch 


as it unites us with the divine nature, the in- 
finite essential righteousness of God, in which 


our sins are diluted, as it were, and lost, as 
an impure drop disappears when poured into 
an ocean of liquid purity. 

According to the teaching of Osiander, 


— therefore, also the assurance that we are jus- 


tified and accepted by God does not rest ex- 


"elusively on the merits of Christ and the 


* 
— 
Tey 


pardon offered in the Gospel, but must be 
. based on the righteous quality inhering in us. 


Our assurance is conditioned not alone upon 


155 


what Christ has done outside of us and for us, 
but rather upon what He is in us and produces 
in us. The satisfaction rendered by Christ 
many centuries ago is neither the only ground 
on which God regards us as just, nor a suf- 
fieient basis of our certainty that we are ac- 
cepted by God. Not the Christ for us, but 
rather the Christ in us, is the basis both of 
our justification and assurance. Accordingly, 
in order to satisfy an alarmed sinner, it is not 
sufficient to proclaim the Gospel-promise of 
divine absolution. In addition, an investiga- 
tion is required whether the righteousness and 
holiness of God is also really found dwelling : 
in him. While Luther had urged alarmed con- 


‘sciences to trust in the merits of Christ alone 


for their justification and salvation, Osiander 
led them to rely on the new life of divine wis- 
dom, holiness, and righteousness dwelling in 
their own hearts. From the very beginning 
of the controversy, Moerlin, Melanchthon, and 
the Lutherans generally were solicitous to 
point out that Osiander’s doctrine robs Chris- 
tians of this glorious and only solid comfort, 
that it is not a subjective quality in their 
own hearts, but solely and only the objective 
and absolutely perfect obedience rendered by 
Christ many hundred years ago, which God 
regards when He justifies the wicked, and 


«upon which man must rely for the assurance 


of his acceptance and salvation. 

Consistently developed, therefore, the inno- 
vation of Osiander was bound to vitiate in 
every particular the doctrine of justification 
restored once more by Luther. In fact, his 
theory was but a revamping of just such 
teaching as had driven the Lutherans out of 
the Church of Rome. True, Osiander denied 
that by our own works we merit justification; 
that our righteousness consists in our good 
works; that our good works are imputed to 
us as righteousness. But the fact that he held 
a subjective condition to be our righteousness 
before God gives to his doctrine an essentially 
Roman stamp, no matter how widely it may 
differ from it in other respects. Moehler, the 
renowned Catholic apologist, declared that, 
properly interpreted and illucidated, Osian- 
der’s doctrine was “identical with the Roman 
Catholic doctrine.” (Frank 2, 5. 91.) As 
stated before, his teaching was Romanism in 
its finer and more veiled form of mysticism. 


178. Excerpts from Osiander’s Writings. 


In his publication of January 10, 1552, 
Wider den lichtfluechtigen Nachtraben, Osian- 
der endeavors to prove that he is in complete 
doctrinal agreement with Luther. In it he 
gives the following summary, but guarded, 
presentation of his views. “I understand it 
this way,” says he. “1. It flowed from His 
pure grace and mercy that God sacrificed His 
only Son for us. 2. The Son became man and 
was made under the Law, and He has re- 
deemed us from the Law and from the curse 
of the Law. 3. He took upon Himself the 
sins of the whole world, for which He suf- 
fered, died, shed His blood, descended into hell, 
rose again, and thus overcame sin, death, and 
hell, and merited for us forgiveness of sin, 


156 


reconciliation with God, the grace and gift of 
justification, and eternal life. 4. This is to be 
preached in all the world. 5. Whoever be- 
lieves this and is baptized, is justified and 
blessed (selig) by virtue of such faith. 
6. Faith apprehends Christ so that He dwells 
in our hearts through faith, Eph. 3, 17. 
7. Christ, living in us through faith, is our 
Wisdom, Righteousness, Holiness, and Re- 
demption, 1 Cor. 1, 30;, Jer. 23, ,6;..33, 16. 
8. Christ, true God and man, dwelling in us 
through faith, is our Righteousness according 
to His divine nature, as Dr. Luther says: 
‘I rely on the righteousness which is God 
Himself; this He cannot reject. Such is, 
says Luther, the simple, correct understand- 
ing; do not suffer yourself to be led away 
from it.” (Frank 2,71.) Seeberg cites the 
following passage: “But if the question be 
asked what is righteousness, one must answer: 
Christ dwelling in us by faith is our Right- 
eousness according to His divinity; and the 
forgiveness of sins, which is not Christ Him- 
self, but merited by Christ, is a preparation 
and cause that God offers us His righteous- 
ness, which He is Himself.” (Dogg. 4, 498.) 
Incidentally, Osiander’s appeal to Luther is 
unwarranted. For according to him Christ 
is our Righteousness because His obedience is 
God’s obedience, the work not only of His 
human nature, but, at the same time, also of 
His divine nature, while according to Osian- 
der everything that Christ did for us merely 
serves to bring about the indwelling of the 
divine nature of Christ, whose essential holi- 
ness is our righteousness before God. That 
Osiander was not in agreement with Luther, 
as he claimed, appears also from his assertion 
that such statements of Luther as: Christ’s 
death is our life, forgiveness of sins is our 
righteousness, etc., must be explained figura- 
tively, as words flowing from a joyous heart. 
(2, 23.) 

The manner in which Osiander maintained 
that Christ is our Righteousness only accord- 
ing to His divine nature appears from the fol- 
lowing excerpts: “If the question be asked 
according to what nature Christ, His whole 
undivided person, is our Righteousness, then, 
just as when one asks according to what na- 
ture He is the Creator of heaven and earth, 
the clear, correct, and plain answer is that 
He is our Righteousness according to His 
divine, and not according to His human na- 
ture, although we are unable to find, obtain, 
or apprehend such divine righteousness apart 
from His humanity.” (Frank 2, 12.) Again: 
“When we say: Christ is our Righteousness, 
we must understand His deity, which enters 
us through His humanity. When Christ says: 
I am the Bread of Life, we must understand 
His deity which comes into us through His 
humanity and is our life. When He says: 
My flesh is meat indeed, and My blood is drink 
indeed, we must take it to mean His deity 
which is in the flesh and blood and is meat 
and drink for us. Thus, too, when John says, 
lJohn 1, 7: The blood of Christ cleanseth 
us from all sin, we must understand the deity 
of Christ which is in the blood; for John does 


Historical Introductions to the Symbolical Books. 


ocean.” 


-already be born and live. 
has not justified us who now live and die; © 
but we are redeemed by it [His work 1,500 — 


not speak of the blood of Christ as it was shed © 
on the cross, but as it, united with the flesh — 


of Christ, is our heavenly meat and drink by | 
THIEL. (23.) Osiander, therefore, is but con- | 


| 


I 


sistent when he reiterates that the Son of . 
God, the Holy Spirit, and the Father are our - 


Righteousness, because their divine essence, 


which by faith dwells in Christians, is one - 


and the same. 
Osiander emphasizes 


that the essential 


righteousness of the divine nature of Christ | 


alone is able to save us. He says: 
what help would it be to you if you had all 
the righteousness which men and angels can 
imagine, but lacked this eternal righteousness 
which is itself the Son of God, according to 
His divine nature, with the Father and the 
Holy Ghost? 


“For of | 


For no other righteousness can | 


lift you up to heaven and bring you to the . 


Father. 
eousness through faith, and Christ is in you, 


But when you apprehend this right- | 


what can you then be lacking which you do 


not possess richly, superabundantly, and in- 
finitely in His deity?" Again: “Since Christ 


is ours and is in us, God Himself and all His 
angels behold nothing in us but righteousness \ 
on account of the highest, eternal, and in- . 


finite righteousness of Christ, which is His 
deity itself dwelling in us. 


And although sin © 


still remains in, and clings to, our flesh, it is - 


like an impure little drop compared with a 
great pure ocean, and on account of the right- 


eousness of Christ which is in us God does . 


not want to see it." (Frank 2, 100. 102.) 


To this peculiarity of Osiander, according | 


to which he seems to have had SN mind a 


justifieation by a sort of mystico-physical | 


dilution rather than by imputation, the For- 
mula of Concord refers as follows: “For one 


side has contended that the righteousness of — 
faith, which the apostle calls the righteous- . 


ness of God, is God's essential righteousness, 
which is Christ Himself as the true, natural, 


and essential Son of God, who dwells in the 

elect by faith and impels them to do right, © 
and thus is their righteousness, compared with | 
which righteousness the sins of all men are 
as a drop of water compared with the great - 


(917, 2; 790, 2.) 


In his confession Concerning the Only Medi- 
ator, of 1551, Osiander expatiates on justifi- — 
cation, and defines it as an act by which right- | 


eousness is “infused” into believers. We read: 


“It is apparent that whatever part Christ, as © 
the faithful Mediator, acted with regard to 
God, His heavenly Father, for our sakes, by | 
fulfilling the Law and by His suffering and . 
death, was accomplished more than 1,500 years © 


ago, when we were not in existence. 


For this s 


reason it cannot, properly speaking, have been, - 
nor be called, our justification, but only our — 
redemption and the atonement for us and our | 


sins. 
believe; 


For whoever would be justified must | 
but if he is to believe, he must 
Therefore Christ 


years ago] from God's wrath, death, and. 
hell. . . . This, however, is true and un- 
doubted that by the fulfilment of the Law and 


A 


€ 


a 
ie 
= 
ifs 
"x 
v 
* 


T 


XVI. The Osiandrian and Stancarian Controversies. 


by His suffering and death He merited and 
earned from God, His heavenly Father, this 
great and superabounding grace, namely, that 
He not only has forgiven our sin and taken 
from us the unbearable burden of the Law, 
but that He also wishes to justify us by faith, 
in Christ, to infuse justification or the right- 
eousness (sondern auch uns durch den Glau- 
ben an Christum will rechtfertigen, die Ge- 
rechtmachung eingiessen), and, if only we 
obey, through the operation of His Holy Spirit 
and through the death of Christ, in which we 
are embodied by the baptism of Christ, to 
mortify, purge out, and entirely destroy sin 
which is already forgiven us, but nevertheless 
still dwells in our flesh and adheres to us. 
Therefore the other part of the office of our 
dear faithful Lord and Mediator Jesus Christ 
is now to turn toward us in order to deal also 
with us poor sinners, as with the guilty 
party, that we acknowledge such great grace 
and gratefully receive it by faith, in order 
that He by faith may make us alive and just 
from the death of sin, and that sin, which is 
already forgiven, but nevertheless still dwells 
and inheres in our flesh, may be altogether 
mortified and destroyed in us. And this, first 
of all, is the act of our justification.” 
(Tschackert, 492 f.; Planck 4, 268.) 

That Osiander practically identified justifi- 
cation with regeneration, renewal, and grad- 
ual sanctification appears from the following 
quotations. To justify, says he, means “to 
make a just man out of an unjust one, that 
is to recall a dead man to life — ex impio 
iustum facere, hoc est, mortuum ad vitam 
revocare." (Seeberg 4, 499.) Again: “Thus 
the Gospel further shows its power and also 
justifies us, i.e., it makes us just, even as, 
and in the same degree as, He also makes us 
alive (eben und in aller Masse, wie er uns 
auch lebendig macht)." (Frank 2, 18.) *And 
. here you see again how terribly those err who 
endeavor to prove by this passage of David 
and Paul that our righteousness is nothing 
else than forgiveness of sin; for they have 
overlooked the covering of sin with the [es- 
sential] righteousness of Christ whom we put 
on in Baptism; they have also removed from 
justification the renewal of the inner mam 
effected by regeneration.” (102.) 

Osiander was fanatical in denouncing those 
who identified justification with the forgive- 
ness of sins. In his Disputation of October 
24, 1550, he declared: “The entire fulness of 
the deity dwells in Christ bodily, hence in 
those also in whom Christ dwells. . . . There- 
fore we are just by His essential righteous- 
ness. ... Whoever does not hold this manner 
of our justification is certainly a Zwinglian 
at heart, no matter what he may confess with 
his mouth. ... They also teach things colder 
than ice [who hold] that we are regarded as 
righteous only on account of the forgiveness 
of sins, and not on account of the [essential] 
righteousness of Christ who dwells in us 
through faith. Glacie frigidiora docent nos 
tantum propter remissionem peccatorum re- 
putari iustos, et non etiam propter iustitiam 
Ohristi per fidem in nobis inhabitantis. Non 


157 


enim tam iniquus Deus est, ut eum pro iusto 
habeat, in quo verae iustitiae prorsus nil est.” 
(Frank 2, 97; Tschackert, 494; Seeberg 4, 
497.) They are errorists, Osiander declared, 
"who say, teach, and write that the right- 
eousness is outside of us." (Frank 2, 100.) 
“The [essential] righteousness of Christ is, 
indeed, imputed to us, but only when it is 
in us.” “For God is not so unrighteous, nor 
such a lover of unrighteousness that He re- 
gards him as just in whom there is absolutely 
nothing of the true righteousness; as it is 
written, Ps. 5, 4: 'For Thou art not a God 
that hath pleasure in wickedness; neither 
shall evil dwell with Thee." (Planck 4, 273.) 
Evidently, Osiander rejected or had never 
fully grasped Pauls clear statement and 
teaching concerning the God who justifies 
the ungodly, Rom. 4, 5: “But to him that 
worketh not, but believeth on Him that justi- 
fieth the ungodly, his faith is counted for 
righteousness.” 


179. Attitude of Brenz and Melanchthon. 


With the exception of Brenz and Vogel, 
who, as stated before, regarded Osiander’s doc- 
trine as differing from the generally received 
view in phraseology and mode of presentation 
rather than in substance, the Lutherans every- 
where were unanimous in rejecting Osiander’s 
theory as a recrudescence of the Romish justi- 
fication not by imputation, but by infusion. 
And as to Brenz, who put a milder construc- 
tion on the statements of Osiander, Melanch- 
thon wrote October 1, 1557: “Concerning the 
affair with Osiander, my writings are pub- 
licly known, which I hope will be of benefit to 
many.  Brenz also is agreed with us doc- 
trinally. He said he had advised peace, for 
he did not take Osiander’s expressions to be as 
dangerous as the opponents did, and for this 
reason could not as yet condemn his person; 
but in doctrine he was agreed with us and 
would unite in condemning Osiander if the 
charges made against him were proved.” Me- 
lanehthon himself fully realized the vicious- 
ness of Osiander's error, although at the col- 
loquy in Worms, 1557, he, too, was opposed to 
condemning Osiandrism together with Zwing- 
lianism, Majorism, and Adiaphorism, as the 
theologians of Ducal Saxony demanded. (C. R. 
9, 311. 402.) 

In May, 1551, Melanchthon wrote to Osian- 
der that by the essential righteousness of 
Christ renewal is effected in us, but that we 
have forgiveness of sins and are reputed to be 
righteous on account of the merit of Christ, 
whose blood and death appeased the wrath of 
God. In his confutation of the Osiandrie doc- 
trine, written in September, 1555, we read: 
“Osiander’s definition of righteousness is: ' 
Righteousness is that which makes us do what 
is righteous. . Hence man is righteous by 
doing what is righteous. . . . Thereupon Osi- 
ander, in order to say something also concern- 
ing forgiveness of sins, tears remission of sins 
from righteousness. He expressly declares 
that the sins are forgiven to all men; Nero, 
however, is damned because he does not pos- 
sess the essential righteousness; and this, he 


158 


says, is God Himself, Father, Son, and Holy 
Spirit. . . . Osiander contends that man is 
just on account of the indwelling of God, or 
on account of the indwelling God, not on ac- 
count of the obedience of the Mediator, not 
by the imputed righteousness of the Mediator 
through grace. And he corrupts the propo- 
sition, ‘By faith we are justified,’ into, By 
faith we are prepared that we may become 
just by something else, viz., the inhabiting 
God. Thus he in reality says what the 
Papists say: ‘We are righteous by our re- 
newal,’ except that he mentions the cause 
where the Papists mention the effect. Ita re 
ipsa dicit, quod Papistae dicunt, sumus ust 
novitate, nist quod nominat causam, ubi nomi- 
nant Papistae effectum. We are just when 
God renews us. He therefore detracts from 
the honor due to the Mediator, obscures the 
greatness of sin, destroys the chief consolation 
of the pious, and leads them into perpetual 
doubt. For faith cannot exist unless it looks 
upon the promise of mercy concerning the 
Mediator. Nor is there an inhabitation un- 
less the consolation is received by this faith. 
And it is a preposterous way of teaching that 
one is to believe first the inhabitation, after- 
wards forgiveness of sins (prius credere in- 
habitationem, | postea | remissionem | peccato- 
rum). Since therefore this dogma of Osiander 
is both false and pernicious to consciences, it 
must be shunned and damned.” (C. R. 7,181; 
8, 579 ff.) 

In another essay, of September, 1555, signed 
also by Melanchthon, the following proposi- 
tions are rejected: 1. Man becomes righteous 
on account of the essential righteousness. 
2. Man becomes righteous on account of the 
essential righteousness of God the Father, 
Son, and Holy Spirit. 3. Man becomes right- 
eous before God on account of the indwelling 
of God. 4. Righteousness consists in the in- 
dwelling of Christ, on account of which God 
imputes righteousness to us... . 5. Nor must 
one say there are two or more parts of justi- 
fication: faith, inhabitation, good works, ete. 
For justification before God is to receive for- 
giveness of sins and to become acceptable to 
God on account of Christ. .. . 6. This propo- 
sition, too, is false: The regenerate after the 
Fall are righteous in the same manner as 
Adam was before the Fall, namely, not by im- 
putation, but by inhabitation or original 
righteousness. . . 8. It is also false when 
some say we are righteous by faith, namely, 
in a preparative way in order afterwards to 
. be righteous by the essential righteousness. 
At bottom this is Popish and destructive of 
faith. 9. The following propositions must 
be rejected altogether: The obedience of 
Christ is called righteousness in a tropical 
sense; Christ justifies accidentally (per acci- 
dens). (C. R. 8, 561 f.; 9, 319. 451. 455. 457.) 


180. Osiander's Views on Image of God. 


Osiander's corruption of the doctrine of 
justifieation was closely connected with his 
peculiar view concerning the image of God 
(the central idea of his entire system), of 


Historical Introductions to the Symbolical Books. 


which, however, he declared that he did not E 
consider it essential, and would not contend 
Nor were the ques-  . 


with anybody about it. 
tions involved disputed to any extent or dealt 
with in the Formula of Concord. As to Osi- 
ander, however, the train of his thoughts runs 
as follows: — 

The Logos, the divine Word, is the image 
of God, into whom His entire essence flows 
in a manner and process eternal. In a tem- 
poral and historical way the same image is 
destined to be realized in the nature of man. 
Divine essential righteousness indwelling and 
efficacious in humanity — such was the eternal 
plan of God. For the realization of this pur- 
pose the Logos, God’s image, was to become 
man, even if the human race should not have 
fallen. This was necessary because in finite 
man there is absolutely no similarity with the 
infinite essence of the non-incarnate Logos. 
Without the incarnation, therefore, this in- 
finite dissimilarity would have remained for- 
ever (esset et maneret simpliciter infinita dis- 
similitudo inter hominem et Verbum Dei). 
And in order that man might be capable of 
God and share His divine nature (capax Dei 
et divinae naturae consors), God created him 
according to His image; 7. e., according to the 
idea of the incarnate Logos. “God formed the 
body of man,” said Osiander, “that it should 
be altogether like unto the future body of 
Christ. Thereupon He breathed into it the 
breath of life, i. e., a rational soul together 
with the human spirit, adorned with the 
proper powers, in such a manner that it, too, 
should be like unto the future soul of Christ 
in everything.” (Frank 2, 104.) 

In the incarnate Logos, however, according 
to whom man was created, humanity and 
divinity are personally united. When the 
Word was made flesh, the divine essence was 
imparted to His human nature. And Christ, 
in turn, imparts the same essence to all who 
by faith are one with Him. From eternity the 
incarnate Word was destined to be the head © 
of the congregation in order that the essential 
righteousness of God might flow from Him 
into His body, the believers. Before the Fall 
the Son of God dwelled in Adam, making him 
just by God's essential righteousness. By the 
Fall this righteousness was lost. 
redemption and atonement of Christ were re- 
quired in order again to pave the way for the 
renewal of the lost image or the indwelling of 
God's essential righteousness in man. The 
real source of this righteousness and divine 
life in man, however, is not the human, but 
the divine nature of Christ. In the process of 
justifieation or of making man righteous, the 
human nature of Christ merely serves as a 
medium, or, as it were, a canal, through which - 
the eternal essential wisdom, holiness, and 
righteousness of Christ's divine nature flows 
into our hearts. 5 

‘Christ, the “inner Word" (John 1), says -. 
Osiander, approaches man in the “external 
Word" (the words spoken by Jesus and His 
apostles), and through it enters the believing 
soul. 
faith we are united with His humanity. In 


Hence the — a 


For through Word, Sacrament, and - 


XVI. The Osiandrian and Stancarian Controversies. 


the Lord’s Supper, for instance, we become the 


flesh and blood of Christ, just as we draw the 


nourishment out of natural food and trans- 
form it into our flesh and blood. And since 
the humanity of Christ, with which we be- 
come one in the manner described, is person- 
ally united with the deity, it imparts to us 
also the divine essence, and, as a result, we, 
too, are the abode of the essential righteous- 
ness of God. “We cannot receive the divine 
nature from Christ,” says Osiander, “if we are 
not embodied in Him by faith and Baptism, 
thus becoming flesh and blood and bone of 
His flesh, blood, and bone.” As the branches 
could not partake of the nature of the vine 
if they were not of the wood of the vine, even 
so we could not share the divine nature of 
Christ if we had not, incorporated in Him by 
faith and Baptism, become flesh, blood, and 
bone of His flesh, blood, and bone. Accord- 
ingly, as Christ’s humanity became righteous 
through the union with God, the essential 
righteousness which moved Him to obedience 
toward God, thus we also become righteous 
through our union with Christ and in Him 
with God. (Frank 2, 104. 20 ff.; Seeberg 4, 
497 f.) " 

In view of such speculative teaching, in 
which justification is transformed into a sort 
of mystico-physical process, it is not surpris- 
ing that the charge of pantheism was also 
raised against Osiander. The theologians of 
Brandenburg asserted that he inferred from 
his doctrine that the believers in Christ are 
also divine persons, because the Father, Son, 
and Holy Ghost dwell in them essentially. 
But Osiander protested: (Creatures we are 
and creatures we remain, no matter how 
wonderfully we are renewed; but the seed of 
God and the entire divine essence which is in 


us by grace in the same manner as it is in 
_ Christ by nature and remains eternally in us 


(das also aus Gnaden in uns ist wie in Chri- 
sto von Natur und bleibt ewiglich in uns) is 
God Himself, and no creature, and will not 
become a creature in us or on account of us, 
but will eternally remain in us true God.” 
Frank says concerning the doctrine of Osian- 
der: It is not pantheism or a mixture of the 
divine and human nature, “but it is a sub- 
jectivism by which the objective foundation 


- of salvation as taught by the Lutheran Church 


| j 


; 


is rent to the very bottom. It is a mysticism 
which transforms the Christ for us into the 
Christ in us, and, though unintentionally, 
makes the consciousness of the inhabitatio es- 
sentialis iustitiae (indwelling of the essential 


_ righteousness) the basis of peace with God.” 


(2, 19. 10. 13. 95. 103.) In his teaching con- 
cerning the image of God and justification, 
Osiander replaced the comforting doctrine of 
the Bible concerning the substitutionary and 
atoning work of Christ in His active and pas- 
sive obedience unto death with vain philo- 
sophical speculations concerning divinity and 
humanity or the two natures of Christ. It 
was not so very far beside the mark, there- 
. fore, when Justus Menius character ized his 
theory as “a new alchemistic theology.” 
(Planck 4, 251.) 


159 


181. Error of Stancarus. 


The Stanearian dispute was incidental to 
the Osiandrie conflict. Its author was Fran- 
cesco Stanearo (born in Mantua, 1501), an 
Italian ex-priest, who had emigrated from 
Italy on aecount of his Protestant views. 
Vain, opinionated, haughty, stubborn, and in- 
solent as he was, he roamed about, creating 
trouble wherever he appeared, first in Cracow 
as professor of Hebrew, 1551 in Koenigsberg, 
then in Frankfort-on-the-Oder, next at vari- 
ous places in Poland, Hungary, and Transyl- 
vania. He died at Stobnitz, Poland, Novem- 
ber 12, 1574. Stancarus treated all of his 
opponents as ignoramuses and spoke contemp- 
tuously of Luther and Melanchthon, branding 
the latter as an antichrist. In Koenigsberg 
he immediately felt called upon to interfere 
in the controversy which had just flared up. 
He opposed Osiander in a fanatieal manner, 
declaring him to be the personal antichrist. 
The opponents of Osiander at Koenigsberg, 
however, were not elated over his comrade- 
ship, particularly because he fell into an oppo- 
site error. They were glad when he resigned 
and left for Frankfort the same year he had 
arrived at Koenigsberg. In Frankfort, Stan- 
earus continued the controversy, publishing, 
1552, his Apology against Osiander — Apologia 
contra Osiandrum. But he was ignored rather 
than opposed by the Lutheran theologians. In 
1553 Melanchthon wrote his Answer (Respon- 
sio) Concerning Stancar’s Controversy. Later 
on, 1561, when Stancarus was spreading his 
errors in Poland, Hungary, and Transylvania, 
Calvin and the ministers of Zurich also wrote 
against him. The chief publication in which 
Stancarus set forth and defended his views 
appeared 1562, at Cracow, under the title: 
Concerning the Trinity (De Trinitate) and the 
Mediator, Our Lord Jesus Christ. As late as 
1585 Wigand published his book Concerning 
Stancarism — De Stancarismo. 

Stancarus had been trained in scholastic 
theology and was a great admirer of Peter 
Lombard. In his book De Trinitate et Media- 
tore he says: “One Peter Lombard is worth 
more than a hundred Luthers, two hundred 
Melanchthons, three hundred Bullingers, four 
hundred Peter Martyrs, five hundred Calvins, 
out of whom, if they were all brayed in a 
mortar, not one drop of true theology would 
be squeezed. Plus valet unus Petrus Lombar- 
dus quam centum Lutheri, ducenti Melan- 
chthones, trecenti Bullingeri, quadringenti 
Petri Martyres et quingenti Calvim, qui 
omnes, si in mortario contunderentur, non 
exprimeretur una mica verae theologiae.” 
(J. G. Walch, Religionsstreitigkeiten 4, 177.) 

Concerning Christ’s obedience Peter Lom- 
bard taught: “Christus Mediator dicitur se- 
cundum humanitatem, non secundum divinita- 
tem.... Mediator est ergo, in quantum homo, 
et non in quantum Deus. Christ is called 
Mediator according to His humanity, not ac- 
cording to His divinity. . . . He is therefore 
Mediator inasmuch as He is man, and not 
inasmuch as He is God.” (Planck 4, 451; See- 
berg 4, 507.) In accordance with this teach- 
ing, Stancarus maintained, in pointed opposi- 


160 


tion to Osiander, that Christ is our Right- 
eousness only according to His human nature, 
and not according to His divine nature. The 
divine nature of Christ, Stancarus declared, 
must be excluded from the office of Christ’s 
mediation and priesthood; for if God the Son 
were Mediator and would do something which 
the Father and the Holy Spirit could not do, 
then He would have a will and an operation 
and hence also a nature and essence different 
from that of the Father and the Holy Spirit. 
He wrote: “Christ, God and man, is Medi- 
ator [and Redeemer] only according to the 
other nature, namely, the human, not accord- 
ing to the divine; Christ made satisfaction 
for us according to His human nature, but 
not according to His divine nature; accord- 
ing to His divine nature Christ was not under 
the Law, was not obedient unto death, etc.” 
(Frank 2, 111.) Stancarus argued: “Christ 
is one God with the Father and the Holy 
Spirit. Apart from the three personal prop- 
erties of (paternitas, filiatio, and spiratio pas- 
siva’ the three divine persons are absolutely 
identical in their being and operation. Their 
work is the sending of the Mediator, whose 
divine nature itself, in an active way, par- 
ticipates in this sending; hence only the 
human nature of the God-man is sent, and 
only the human nature of the Mediator acts 
in a reconciling way. Men are reconciled by 
Christ’s death on the cross; but the blood 
shed on the cross and death are peculiar to 
the human nature, not to the divine nature; 
hence we are reconciled by the human nature 
of Christ only, and not by His divine nature 
(ergo per naturam humanam Christi tantum 
sumus reconciliati et non per divinam).” 
(Schluesselburg 9, 216 ff.) 

Consistently, the Stancarian doctrine de- 
stroys both the unity of the person of Christ 
and the sufficiency of His atonement. It not 
only corrupts the doctrine of the infinite and 
truly redeeming value of the obedience of the 
God-man, but also denies the personal union 
of the divine and human natures in Christ. 
For if the divine nature is excluded from the 
work of Christ, then it must be excluded also 
from His person, since works are always acts 
of a person. And if it was a mere human 
nature that died for us, then the price of 
our redemption is altogether inadequate, and 
we are not redeemed, as Luther so earnestly 
emphasized against Zwingli. (Conc. TRIGL. 
1028, 44.) True, Stancarus protested: “Christ 
is Mediator according to the human nature 
only; this exclusive ‘only’ does not exclude 
. the divine nature from the person of Christ, 
but from His office as Mediator.” (Frank 2, 
111.) However, just this was Luther’s con- 
tention, that Christ is our Mediator also ac- 
cording to His divine nature, and that the 
denial of this truth both invalidates His satis- 
faction and divides His person. 

The Third Article of the Formula of Con- 
cord, therefore, rejects the error of Stancarus 
as well as that of Osiander. Against the lat- 
ter it maintains that the active and passive 
obedience of Christ is our righteousness before 
God; and over against the former, that this 


Historical Introductions to the Symbolical Books. 


obedience was the act of the entire person of 


Christ, and not of His human nature alone. 
We read: 
ties [Osiander and Stancarus] it has been 
unanimously taught by the other teachers of 
the Augsburg Confession that Christ is our 
Righteousness not according to His divine na- 
ture alone, nor according to His human nature 
alone, but according to both natures; for He 
has redeemed, justified, and saved us from our 
sins as God and man, through His complete 
obedience; that therefore the righteousness of 
faith is the forgiveness of sins, reconciliation 
with God, and our adoption as God’s children 
only on account of the obedience of Christ, 
which through faith alone, out of pure grace, 
is imputed for righteousness to all true be- 
lievers, and on account of it they are absolved 
from all their unrighteousness.” (916, 4.) 


182. Deviations of Parsimonius and 
Hamburg Ministers. 


In 1563 a collateral controversy concerning 
the obedience of Christ was raised by Parsi- 
monius (George Karg). He was born 1512; 
studied® under Luther in Wittenberg; 1547 
he became pastor in Schwabach, and 1556 
superintendent in Ansbach; 1563 he was de- 
posed because of erroneous theses published 
in that year; he was opposed by Hesshusius 
and Ketzmann in Ansbach; 1570, having dis- 
cussed his difference with the theologians in 
Wittenberg, Karg retracted and was restored 
to his office; he died 1576. In his theses on 
justification Parsimonius deviated from the 
Lutheran doctrine by teaching that Christ re- 
deemed us by His passive obedience only, and 
by denying that His active obedience had any 
vicarious merit, since as man He Himself 
owed such obedience to the Law of God, — 
a view afterwards defended also by such 
Reformed divines as John Piscator, John 


Camero, and perhaps Ursinus. (Schaff 1, 274.) .. 


Over against this error the Formula of Con- 
cord explains and declares: “Therefore the 
righteousness which is imputed to faith or to 
the believer out of pure grace is the obedience, 
suffering, and resurrection of Christ, since He 
has made satisfaction for us to the Law, and 
paid for our sins. For since Christ is not man 
alone, but God and man in one undivided per- 
son, He was as little subject to the Law (be- 
cause He is the Lord of the Law) as He had 
to suffer and die as far as His person is con- 
cerned. For this reason, then, His obedience, 
not only in suffering and dying, but also in 
this, that He in our stead was voluntarily 
made under the Law and fulfilled it by this 
obedience, is imputed to us for righteousness, 
so that, on account of this complete obedience, 


which He rendered His heavenly Father for. 


us, by doing and, suffering, in living and 
dying, God forgives our sins, regards us as 
godly and righteous, and eternally saves us." 
(919, 16.) — 

In their zealous opposition to the doctrine 
of Osiander, according to which the indwell- 
ing essential holiness of the divine nature of 
Christ is our righteousness before God, also 


“In opposition to both these par- . 


XVII. The Antinomistic Controversy. 


the Hamburg ministers went a step too far in 
the opposite direction. They denied, or at any 
rate seemed to deny, the indwelling of the 
Holy Trinity as such in believers. In their 
Response (Responsio) of 1552 they declared: 
“God is said to dwell where He is present by 
His grace and benevolence, where He gives the 
Word of His grace, and reveals His promises 
concerning His mercy and the remission of 
sins, where He works by His Spirit, etc.” 
(Frank 2,107.) Again: “That His indwelling 
pertains to His efficacy and operation appears 
from many passages which describe without a 
figure the efficacy and operation of Christ and 
of the Holy Spirit dwelling in believers." 
“The dwelling of the Holy Spirit in believers 
signifies that they are led by the Spirit of 
God.” “But it cannot be proved by the Scrip- 
ture that the fulness of God dwells bodily in 
us as it dwells in Christ Jesus. The inhabi- 
tation of God in us is a matter of grace, not 
of nature; of gift, not of property.” (107.) 


161 


In 1551 Melanchthon had written: “It must 
be admitted that God dwells in our hearts, 
not only in such a manner that He there is 
efficacious, though not present with His own 
essence, but that He is both present and effi- 
cacious. A personal union, however, does not 
take place in us, but God is present in us in 
a separable manner as in a separable domi- 
eile." (C. R. 7, 781.) This was the view of the 
Lutheran theologians generally. Article III 
of the Formula of Concord, too, is emphatic 
in disavowing a personal union of the deity 
and humanity in believers, as well as in as- 
serting that God Himself, not merely His 
gifts, dwell in Christians. (935,54; 937, 65.) 
In addition to the aberrations enumerated, 
Article III rejects also some of the Roman 
and the Romanizing errors concerning justifi- 
cation in the Leipzig Interim, and some views 
entertained by Majorists which are exten- 
sively and ex professo dealt with in Article IV. 
(Conc. TRiGL. 917, 5.) 


XVII. The Antinomistic Controversy. 


183. Distinction between Law and Gospel 
: of Paramount Import. 


Zwingl, who was a moralist and a Hu- 
manist rather than a truly evangelical re- 
former, taught: “In itself the Law is nothing 
else than a Gospel; that is, a good, certain 
message from God by means of which He in- 
structs us concerning His will.” (Frank 2, 
312.) While Zwingli thus practically identi- 
fied Law and Gospel, Luther, throughout his 
life, held that the difference between both is 
as great as that between life and death or the 
merits of Christ and our own sinful works; 
and that no one can be a true minister of the 
‘Christian Church who is unable properly to 
distinguish and apply them. For, according 
to Luther, a commingling of the Law and the 
Gospel necessarily leads to a corruption of 
the doctrine of justification, the very heart 
of Christianity. And as both must be care- 
—— fully distinguished, so both must also be up- 

- held and preached in the Church; for the 
Gospel presupposes the Law and is rendered 
Meaningless without it. Wherever the Law is 
despised, disparaged, and corrupted, the Gos- 
pel, too, cannot be kept intact. Whenever the 
Law is assailed, even if this be done in the 
name of the Gospel, the latter is, in reality, hit 
' harder than the former. The cocoon of anti- 
nomianism always bursts into antigospelism. 

Majorism, the mingling of sanctification 
and justification, and synergism, the min- 
gling of nature and grace, were but veiled 
efforts to open once more the doors of the Lu- 
theran Church to the Roman work-righteous- 
. ness, which Luther had expelled. The same is 
true of antinomianism in all its forms. It 
amounts to nothing less than apostasy from 
true Evangelicalism and a return to Roman- 
ism. When Luther opposed Agricola, the 
father of the Antinomians in the days of the 
Reformation, he did so with the clear knowl- 
edge that the Gospel of Jesus Christ with its 


Concordia Triglotta. 


doctrine of justification by grace and faith 
alone was at stake and in need of defense. 
“By these spirits," said he, “the devil does not 
intend to rob us of the Law, but of Christ, 
who fulfilled the Law." (St. L. 20,1614; Pie- 
per, Dogm. 3, 279; Frank 2, 268. 325.) 

With the same interest in view, to save the 
Gospel from corruption, the Formula of Con- 
cord opposes antinomianism and urges that 
the distinetion between the Law and the Gos- 
pel be earefully preserved. The opening para- 
graph of Article V, “Of the Law and the Gos- 
pel" reads: “As the distinction between the 
Law and Gospel is a special brilliant light 
which serves to the end that God's Word may. 
be rightly divided, and the Scriptures of the 
holy prophets and apostles may be properly 
explained and understood, we must guard it 
with especial care, in order that these two doc- 
trines may not be mingled with one another, 
or a Law be made out of the Gospel, whereby 
the merit of Christ is obseured and troubled 
eonsciences are robbed of their comfort, which 
they otherwise have in the holy Gospel when 
it is preached genuinely and in its purity, 
and by which they can support themselves in 
their most grievous trials against the terrors 
of the Law." (951,1.) The concluding para- 
graph of this article declares that the proper 
distinetion between the Law and the Gospel 
must be preserved, *in order that both doc- 
trines, that of the Law and that of the Gos- 
pel, be not mingled and confounded with one 
another, and what belongs to the one may not 
be aseribed to the other, whereby the merit 
and benefits of Christ are easily obscured and 
the Gospel is again turned into a doctrine of 
the Law, as has occurred in the Papacy, and 
thus Christians are deprived of the true com- 
fort which they have in the Gospel against 
the terrors of the Law, and the door is again 
opened in the Church of God to the Papacy.” 
(961,27.) The blessed Gospel, our only com- 


k 


162 


fort and consolation against the terrors of the 
Law, will be corrupted wherever the Law and 
the Gospel are not properly distinguished, — 
such, then, was the view also of the Formula 
of Concord. 

Articles V and VI of the Formula treat and 
dispose of the issues raised by the Anti- 
nomians. In both Luther’s doctrine is main- 
tained and reafirmed. Article V, “Ofthe Law 
and Gospel,” teaches that, in the proper sense 
of the term, everything is Law that reveals 
and rebukes sin, the sin of unbelief in Christ 
and the Gospel included; that Gospel, in the 
proper and narrow sense, is nothing but a 
proclamation and preaching of grace and for- 
giveness of sin; that, accordingly, the Law 
as well as the Gospel are needed and must be 
retained and preached in the Church. This 
was precisely what Luther had taught. In 
one of his theses against Agricola he says: 
“Whatever discloses sin, wrath, or death exer- 
cises the office of the Law; Law and the dis- 
closing of sin or the revelation of wrath are 
convertible terms. Quidquid ostendit pecca- 
tum, iram. seu mortem, id exercet officium 
legis; lex et ostensio peccati sew revelatio 
irae sunt termini convertibiles.” Article VI, 
*Of the Third Use of the Law," teaches that, 
although Christians, in as far as they are 
regenerate, do the will of God spontaneously, 
the Law must nevertheless be preached to 
them on account of their Old Adam, not only 
as a mirror revealing their sins and as a check 
on the lusts of the flesh, but also as a rule of 
their lives. This, too, is precisely what Lu- 
ther had maintained against Agricola: “The 
Law," said he, “must be retained [in the 
Church], that the saints may know which are 
the works God requires." (Drews, Disputatio- 
nen Dr. Martin Luthers, 418; Herzog R. 1, 
588; Frank 2, 272; Tschackert, 482.) 


184. Agricola Breeding Trouble. 


In the Lutheran Church antinomianism ap- 
peared in a double form: one chiefly before, 
the other after the death of Luther. The first 
of these conflicts was originated by Agricola, 
who spoke most contemptuously and dis- 
paragingly of the Law of God, teaching, in 
partieular, that true knowledge of sin and 
genuine contrition is produced, not by the 
Law, but by the Gospel only, and that hence 
there is in the Church no use whatever for 
the Law of God. After Luther's death similar 
antinomistic errors were entertained and de- 
fended by the Philippists in Wittenberg, who 


. maintained that the sin of unbelief is re- 


buked not by the Law, but by the Gospel. 
Poach, Otto, and others denied that, with re- 
spect to good works, the Law was of any ser- 
vice whatever to Christians after their con- 
version. 

Barring Carlstadt and similar spirits, John 
Agricola (Schnitter, Kornschneider, Magister 
Islebius — Luther called him Grickel) was the 
first to strike a discordant note and breed 
trouble within the Lutheran Church. Born 
April 20, 1492, at Hisleben, he studied at Leip- 
zig, and from 1515 to 1516 at Wittenberg. 


Historical Introductions to the Symbolical Books. 


Here he became an enthusiastic adherent and 
a close friend of Luther and also of Melanch- 
thon, after the latter’s arrival in 1518. In 
1539 Luther himself declared that Agricola 
had been “one of his best and closest friends.” 

(St. L. 20, 1612.) In 1519 he accompanied 
both to the great debate in Leipzig. In 1525 
he became teacher of the Latin school and, 
though never ordained, pastor of the church 
in Hisleben. Being a speaker of some renown, 
he was frequently engaged by the Elector of 
Saxony, especially on his journeys—to Speyer 
1526 and 1529, to Augsburg 1530, to Vienna 
1535. At Eisleben, Agricola was active also 
in a literary way, publishing sermons, a cate- 


chism, and, 1526, a famous collection of 300 


German proverbs (the Wittenberg edition of 
1592 contains 750 proverbs). 

When the new theological professorship, 
created 1526 at Wittenberg, was given to Me- 
lanchthon, Agricola felt slighted and much 
disappointed. In the following year he made 
his first antinomian attack upon Melanchthon. 
The dispute was settled by Luther, but only 
for a time. In 1536 Agricola, through the in- 
fluence of Luther (whose hospitality also he 
and his large family on their arrival in Wit- 
tenberg enjoyed for more than six weeks), re- 
ceived an appointment at the university. He 
rewarded his generous friend with intgigues 
and repeated renewals of the antinomian 
quarrels, now directing his attacks also 
against his benefactor. By 1540 matters had 
come to such a pass that the Elector felt con- 
strained to institute a formal trial against 
the secret plotter, which Agricola escaped only 
by accepting a call of Joachim II as court- 
preacher and superintendent at Berlin. After 
Luther’s death, Agricola, as described in a 
preceding chapter, degraded and discredited 
himself by helping Pflug and Sidonius to pre- 
pare the Augsburg Interim (1547), and by 
endeavoring to enforce this infamous docu- 


ment in Brandenburg. He died September 22, 


1566. 

Vanity, ambition, conceit, insincerity, im- 
pudence, arrogance, and ungratefulness were 
the outstanding traits of Agricola’s char- 
acter. 
with vanity and ambition, was more vexatious 
to him than any pope; that he was fit only 
for the profession of a jester, ete. December 6, 
1540, Luther wrote to Jacob Stratner, court- 
preacher in Berlin: 
nor ever will be, the man that he may appear, 
or the Margrave may consider him to be. For 
if you wish to know what vanity itself is, 


3 Ra e 
^ MER! x Es x 5 WARE a RUN Em 
RA : Pr PE DARE IRE Mcd "vcn at ee REN 
Se eee” ee ee Re ee ee Oe ee ee PONE ay a ae eee 


Luther said that Agricola, swelled 


“Master Grickel is not, 


you can recognize it in no surer image than 


that of Eisleben. Si enim velis scire, quidnam 
ipsa vanitas sit, nulla certiore imagine cogno- 


sces quam Islebii.” (St. L. 21b, 2536.) Flacius x 


reports that shortly before Luther’s death, 
when some endeavored to excuse Agricola, the 
former answered angrily: 
excuse Eisleben? 
devil, who has taken possession of him en- 
tirely. You will see what a stir he will make 
after my death! Ihr werdet wohl erfahren, 


was er nach meinem. Tod fuer einen Laerm 


wird anrichten!” (Preger 1,119.) 


“Why endeavor to  . 
Eisleben is incited by the 


ES. 
E d 

í 

‘ 


XVII. The Antinomistic Controversy. 


185. Agricola’s Conflict with Melanch- 
thon. 


"The antinomian views that repentance (cons 
trition) is not wrought by the Law, but by 
the Gospel, and that hence there is no room 
for the Law and its preaching in the Chris- 
tian Church, were uttered by Agricola as 
early as 1525. In his Annotations to the 
Gospel of St. Luke of that year he had writ- 
ten: “The Decalog belongs in the court- 
house, not in the pulpit. All those who are 
occupied with Moses are bound to go to the 
devil. To the gallows with Moses!” (Tschack- 
ert, 481; Herzog R. 1, 588; E. 4, 423.) The 
public dispute began two years later when 
Agricola criticized Melanchthon because in 
the latter’s “Instructions to the Visitors of 
. the Churches of Saxony” (Articles of Visita- 
tion, Articuli, de quibus Egerunt per Visita- 
tores in Regione Saxoniae, 1527) the minis- 
ters were urged first to preach the Law to 
their spiritually callous people in order. to 
produce repentance (contrition), and thus to 
prepare them for saving faith in the Gospel, 
the only source of truly good works. Melanch- 
thon had written: “Pastors must follow the 
example of Christ. Since He taught repent- 
ance and remission of sins, pastors also must 
teach these to their churches. At present it is 
. eommon to vociferate concerning faith, and 
yet one cannot understand what faith is, un- 
less repentance is preached. Plainly they 
pour new wine into old bottles who preach 
faith without repentance, without the doc- 
trine of the fear of God, without the doctrine 
of the Law, and accustom the people to a cer- 
tain carnal security, which is worse than all 
former errors under the Pope have been.” 
(C. R. 26, 9.) Agricola considered these and 
similar exhortations of Melanchthon un- 
_ friendly and Romanizing, and published his 
dissent in his 130 Questions for Young Chil- 
dren, where he displayed a shocking contempt 
for the Old Testament and the Law of God. 
In particular, he stressed the doctrine that 
genuine repentance (contrition) is wrought, 
not by the Law, but by the Gospel only. In 
letters to his friends, Agricola at the same 
time charged Melanchthon with corrupting 
the evangelical doctrine. (Frank 2, 252.) 

At a meeting held at Torgau, November 26 

to 28, 1527, the differences were discussed by 
Agricola and Melanchthon in the presence of 
Luther and Bugenhagen. The exact issue was: 
- Does faith presuppose contrition? Melanch- 
thon affirmed the question, and Agricola de- 
nied it. Luther finally effected an agreement 
by distinguishing between general and justi- 
fying faith, and by explaining that repent- 
ance (contrition), indeed, presupposes a gen- 
eral faith in God, but that justifying faith 
resupposes the terrors of conscience (contri- 
tion) wrought by the Law. His decision ran 
"that the term faith should be applied to 
justifying faith which consoles us in these 
errors [produced by the threats of the Law], 
but that the word repentance correctly in- 
cludes a general faith,” viz., that there is a 
God who threatens transgressors, etc. (C. R. 
1, 916.) 


163 


In agreement herewith Melanchthon wrote 
in the German Unterricht der Visitatoren, 
published 1528 at Wittenberg, that, in the 
wider and more general sense, the term 
“faith” embraces contrition and the Law, but 
that in the interest of the common people the 
word “faith” should be reserved for the special 
Christian or justifying faith in Christ. We 
read: “Denn wiewohl etliche achten, man 
solle nichts lehren vor dem Glauben, sondern 
die Busse aus und nach dem Glauben folgend 
lehren, auf dass die Widersacher [Papisten] 
nicht sagen moegen, man widerrufe unsere 
vorige Lehre, so ist aber doch anzusehen, weil 
[dass] die Busse und Gesetz auch zu dem ge- 
meinen Glauben gehoeren. Denn man muss ja 
zuvor glauben, dass Gott sei, der da drohe, 
gebiete, schrecke usw. So sei es fuer den ge- 
meinen, groben Mann, dass man solche 
Stuecke des Glaubens lasse bleiben unter dem 
Namen Busse, Gebot, Gesetz, Furcht usw., auf 
dass sie desto unterschiedlicher den Glauben 
Christi verstehen, welchen die Apostel iustifi- 
cantem fidem, das ist, der da gerecht macht 
und Suende vertilgt, nennen, welches der 
Glaube von dem Gebot und Busse nicht tut, 
und doch der gemeine Mann ueber dem Wort 
Glauben irre wird und Fragen aufbringt ohne 
Nutzen." (C. R. 26, 51 f.) ] 


186. Luther's First Disputation against 
the Antinomians. 


At Wittenberg, in 1537, Agricola renewed 
his antinomianism by secretly and anony- 
mously circulating a number of propositions 
(Positiones inter Fratres Sparsae) directed 
against both Luther and Melanchthon, whom 
he branded as “contortors of the words of 
Christ," urging all to resist them in order to 
preserve the pure doctrine. Quotations from 
Luther and Melanchthon were appended to the 
theses in order to show that their teaching 
concerning the “mode of justification (modus 
iustificationis)" was sometimes “pure,” some- 
times “impure.” Agricola wrote: “Impure 
[among the statements of Melanchthon and 
Luther] are: 1. In the Saxon Visitation: 
‘Since Christ commands that repentance and 
remission of sins is to be preached in His 
name, hence the Decalog is to be taught.’ 
2. Again...: ‘As the Gospel therefore teaches 
that the Law has been given to humiliate us, 
in order that we may seek Christ,’ etc. 3. In 
his Commentary on the Epistle to the Gala- 
tians Luther says that it is the office of the 
Law to torment and to terrify the conscience, 
that it may know Christ more readily. Many 
similar passages are found in this commen- 
tary, which we reject as false, in order to 
maintain the purity of the doctrine.” (E., v. a. 
4, 422 f.; St. L. 20, 1627.) 

Luther answered by publishing, December 1, 
1537, the theses of Agricola together with 
Other Antinomian Articles (Ali Articuli An- 
tinomi), compiled from written and verbal ex- 
pressions of Agricola and his followers. In 
his introductory remarks Luther not only dis- 
owned and emphatically condemned (nos ab 
eiusmodi portentis prorsus abhorrere) Agri- 
cola’s Positiones inter Fratres Sparsae, but 


. eiliation. 


164 


also announced a number of disputations 
against antinomianism. (E.4,420.) The first 
was held December 18, 1537, in which Luther 
maintained: Contrition is wrought by the 
preaching of the Law; but a man is able to 
make a good resolution and to hate sin out 
of love toward God only after the Gospel has 
comforted his alarmed conscience. 

Following are some of the 39 theses dis- 
cussed by Luther in his first disputation 
against the Antinomians: “4. The first part 
of repentance, contrition, is [wrought] by the 
Law alone. The other part, the good purpose, 
cannot be [wrought] by the Law. 24. And 
they [the Antinomians] teach perniciously 
that the Law of God is simply to be removed 
from the church, which is blasphemous and 
sacrilegious. 25. For the entire Scripture 
teaches that repentance must begin from the 
Law, which also the order of the matter it- 
self as well as experience shows. 31. Neces- 
sarily, then, sin and death cannot be revealed 
by the Word of Grace and Solace, but by the 
Law. 32. Experience teaches that Adam is 
first reproved as a transgressor of the Law, 
and afterwards cheered by the promised Seed 
of the woman. 33. Also David is first killed 
by the Law through Nathan, saying: ‘Thou art 
the man, etc.; afterwards he is saved by the 
Gospel, declaring: ‘Thou shalt not die, etc. 
[2 Sam. 12, 7. 13.] 34. Paul, prostrated by 
the Law, first hears: ‘Why persecutest thou 
Me? Afterwards he is revived by the Gospel: 
‘Arise,’ ete. [Acts 9, 4. 6.] 35. And Christ 
Himself says, Mark.1,15: ‘Repent ye and be- 
lieve the Gospel, for the kingdom of God is at 
hand.’ 36. Again: ‘Repentance and remission 
of sins should be preached in His name.’ 
[Luke 24, 47.] 37. Likewise the Spirit first 
reproves the world of sin, in order to teach 
faith in Christ, 2. e., forgiveness of sin. [John 
16, 8.] 38. In the Epistle to the Romans Paul 
observes this method, first to teach that all 
are sinners, and thereupon, that they are to 
be justified solely through Christ.” (Drews, 
253 ff.; St. L. 20, 1628 ff.) 


187. Luther’s Second Disputation agains 
the Antinomians. ; 


Since Agricola did not appear at the first 
publie disputation against the Antinomians, 
moreover secretly [“im Winkel”] continued 


his opposition and intrigues, Luther insisted : 


that his privilege of lecturing at the univer- 
sity be withdrawn. Thus brought to terms, 
Agricola, through his wife, sued for recon- 
Luther demanded a retraction to 
be made at his next disputation, which was 
held January 12, 1538. (Drews, 248. 334 f.; 
C. R. 25, 64; 3, 4821.) Here Luther ex- 
plained that, though not necessary to justifi- 
cation, the Law must not be cast out of the 
church, its chief object being to reveal the 
guilt of sin; moreover, that the Law must be 
taught to maintain outward discipline, to re- 
veal sin, and to show Christians what works 
are pleasing to God. (Drews, 418.) 


Following are some of the 48 theses dis- 
cussed by Luther in his second disputation: 


Historical Introductions to the Symbolical Books. 


“3. When treating of justification, one cannot 
say too much against the inability of the Law 
[to save] and against the most pernicious 
trust in the Law. 4. For the Law was not. 
given to justify or vivify or help in any way. 
toward righteousness. 5. But to reveal sin 
and work wrath, i. e., to render the conscience 
guilty. [Rom. 3, 20; 4, 15.] 3. In brief, as far 
as heaven is from the earth, so far must the 
Law be separated from justification. 9. And 
nothing is to be taught, said, or thought in 
the matter of justification but only the word 
of the grace exhibited in Christ. 10. From 
this, however, it does not follow that the Law 
is to be abolished and excluded from the 
preaching of [done in] the church. 11. In- 
deed, just for the reason that not only is it 
not necessary to justification, but also cannot 
effect it, it is the more necessary to teach and 
urge it. 12. In order that man, who is proud 
and trusts in his own powers, may be in- 
structed that he cannot be justified by the 
Law. 18. Whatever. reveals sin, wrath, or 
death exercises the office of the Law, whether 
it be in the Old or in the New Testament. 
19. For to reveal sin is nothing else, nor can 
it be anything else, than the Law or an effect 
and the peculiar power of the Law. 20. Law 
and revelation of sin or of wrath are con- DL 
vertible terms. 24. So that it is impossible 
for sin to be, or to be known, without the Law, 
written or inscribed [in the heart]. 27. And 
since the Law of God requires our obedience - 
toward God, these Antinomians (nomomachi) 
abolish also obedience toward God. 28. From 
this it is manifest that Satan through these 
his instruments teaches about sin, repentance, 
and Christ in words only (verbaliter tantum). 
29. But in reality he takes away Christ, re-  . 
pentance, sin, and the entire Scripture, to- — 
gether with God, its Author. 45. For the  - 
Law, as it was before Christ, did indeed ac- 
cuse us; but under Christ it is appeased 
through the forgiveness of sins, and there- 
after it is to be fulfilled through the Spirit. 
47. Therefore the Law will never, in all eter- 
nity, be abolished, but will remain, either to 
be fulfilled by the damned, or already fulfilled 
by the blessed. 48. These pupils of the devil,  — 
however, seem to think that the Law is tem-  . 
porary only, which ceased under Christ even 
as circumcision did.” (Drews, 336ff.; St. L. 20, — 
1632 ff.) = 
Following is a summary of the views ex- |] 


Seed foc ere 


pressed by Luther in his second disputation: 

“Why is the Law to be taught? The Law is 
to be taught on account of discipline, accord- 
ing to the word of Paul, 1 Tim. 1, 9: ‘The 

Law is made for the lawless,’ and that by this 

pedagogy men might come to Christ as Paul 

says to the Galatians (3,24): “The Law was — 
our schoolmaster to bring us to Christ) In 
the second place, the Law is to be taught to  . 
reveal sin, to accuse, terrify, and damn the. 
consciences, Rom. 3, 20: ‘By the Law is the 
knowledge of sin’; again, chapter 4, 15: “The 
Law worketh wrath. In the third place, the 
Law is to be retained that the saints may. 
know what kind of works God requires in. 
which they may exercise their obedience 


XVII. The Antinomistic Controversy. 


toward God. Lex est retinenda, ut sciant 
. sancti, quaenam. opera requirat Deus, in qui- 
bus obedientiam exercere erga Deum possint.” 
(Drews, 418; Herzog R. 1, 588.) 


188. Third and Fourth Series of Luther’s 
Theses against Antinomianism. 


. Having complied with the conditions, and 
publicly (also in two sermons delivered 
April 23) retracted his error, and declared his 
assent to the views expressed in Luther's sec- 
ond disputation, Agricola was again permitted 
to preach and teach. As a result, Luther 
also, though he had no faith in the sincerity 
of Agricola's retraction, did not carry out his 
original plan of discussing a third and fourth 
series of theses which he had prepared against 
antinomianism. (Drews, 419 ff.; E. 4, 430 ff.) 
'" From the third series, comprising 40 theses, 
we quote the following: *1. The repentance of 
the Papists, Turks, Jews, and of all un- 
believers and hypocrites is alike in every re- 
spect. 2. It consists in this, that they are 
sorry and make satisfaction for one or sev- 
eral sins, and afterwards are secure as to 
‚other sins or original sin. 5. The repentance 
of belieyers in Christ goes beyond the actual 
sins, and continues throughout life, till death. 
8. For the sin in our flesh remains during the 
entire time of our life, warring against the 
Spirit, who resists it. [Rom. 7, 23.] 9. There- 
fore all works after justification are nothing 
else than a continuous repentance, or a good 
purpose against sin. 10. For nothing else is 
done than that sin, revealed by the Law and 
_ forgiven in Christ, is swept out. 17. The 
- Lord's Prayer, taught by the Lord Himself 
to the saints and believers, is à part of re- 
pentance, containing much of the doctrine of 
the Law. 18. For whoever prays it aright 
confesses with his own mouth that he sins 
against the Law and repents. 27. Therefore 
also the Lord’s Prayer itself teaches that the 
Law is before, below, and after the Gospel 
(legem esse ante, sub et post evangelium), 
and that from it repentance must begin. 
30. From this it follows that these enemies 
of the Law [Antinomians] must abolish also 
. the Lord's Prayer if they abolish the Law. 
31. Indeed, they are compelled to expunge the 
greatest part of the sermons of Christ Him- 
self from the Gospel-story. 32. For Matt. 
5, 17 ff. He does not only recite the Law of 
Moses, but explains it perfectly, and teaches 
that it must not be destroyed. 34. Every- 
where throughout the Gospel He also reproves, 
_ rebukes, threatens, and exercises similar offices 
of the Law. 35. So that there never has been 
nor ever will be more impudent men than 
those who teach that the Law should be abol- 
ished.” (St. L. 20, 1636 ff.; E. 4, 430 ff.) 
From the fourth series of 41 theses directed 
by Luther against the Antinomians we quote: 
*12. Therefore we must beware of the doctrine 
of the Papists concerning repentance as of 
hell and the devil himself. 13. Much more, 
however, must we avoid those who leave no 
_ Tepentance whatever in the Church. 14. For 
those who deny that the Law is to be taught 
. An reality simply wish that there be no re- 


165 


pentanee. 15. The argument: ‘Whatever. is 
not necessary to justification, neither in the 
beginning, nor in the middle, nor in the end, 
must not be taught,’ ete., amounts to nothing. 
17. It is the same as though you would argue: 
The truth that man is dead in sin is not neces- 
sary to justification, neither in the beginning, 
nor in the middle, nor in the end; hence it 
must not be taught. 18. To honor parents, 
to live chaste, to abstain from murders, adul- 
teries, and thefts is not necessary to justifica- 
tion; hence: such things must not be taught. 
22. Although the Law helps nothing toward 
justification, it does not follow therefrom that 
it ought to be abolished and not to be taught. 
26. Everywhere in Paul [the phrase] *without 
the Law' must be understood (as Augustine 
correctly explains) *without the assistance of 
the Law, as we have always done. 27. For 
the Law demands fulfilment, but helps noth- 
ing toward its own fulfilment. 35. But faith 
in Christ alone justifies, alone fulfils the Law, 
alone does good works, without the Law. 
37. It is true that after justification good 
works follow spontaneously, without the Law, 
4. €., without the help or coercion of the Law. 
38. In brief, the Law is neither useful nor 
necessary for justification, nor for any good 
works, much less for salvation. 39. On the 
contrary, justification, good works, and salva- 
tion are necessary for the fulfilment of the 
Law. 40. For Christ came to save that which 
was lost [Luke 19, 10], and for the restitution 
of all things, as St. Peter says [Acts 3, 21]. 
4l. Therefore the Law is not destroyed by 
Christ, but established, in order that Adam 
may become such as he was, and even better." 
(St. L. 20, 1639 ff.; E. 4, 433.) 


189. Luther's Third Public Disputation 
against the Antinomians. 


Soon after his second disputation Luther 
obtained evidence of Agricola’s relapse into 
his former errors and ways. The upshot was 
another disputation on a fifth series of theses, 
held September 13, 1538, in which Luther de- 
nounced the Antinomians as deceivers, who 
lulled their hearers into carnal security. He 
also explained that the passages culled from 
his own writings were torn from their his- 
torical context, and hence misinterpreted. His 
former statements, said Luther, had been ad- 
dressed to consciences already alarmed, and 
therefore in immediate need of the consolation 
of the Gospel; while now the Antinomians 
applied them to secure consciences, who, first 
of all, were in need of the terrifying power of 
the Law. (Drews, 421f.; Tschackert, 482.) 

From the 70 theses treated by Luther in 
his third disputation, we submit the follow- 
ing: *1. The Law has dominion over man as 
long as he lives. [Rom. 7, 1.] 2. But he is 
freed from the Law when he dies. 3. Neces- 
sarily, therefore, man must die if he would be 
free from the Law. 7. These three: Law, sin, 
and. death, are inseparable. 8.. Accordingly, 
So far as death is still in man, in so far sin 
and the Law are in man. 9. Indeed, in Christ 
the Law is fulfilled, sin abolished, and death 
destroyed. 11. That is, when, through faith 


166 


we are crucified and have died in Christ, such 
things [the Law fulfilled, sin abolished, and 
death destroyed] are true also in us. 13. But 
the fact itself and experience testify that 
the just are still daily delivered to death. 
14. Necessarily, therefore, in as far as they 
are under death, they are still also under the 
Law and sin. 15. They [the Antinomians] 
are altogether inexperienced men and de- 
ceivers of souls who endeavor to abolish the 
Law from the church. 16. For this is not 
only foolish and wicked, but also absolutely 
impossible. 17. For if you would abolish the 
Law, you will be compelled to abolish also 
sin and death. 18. For death and sin are 
present by virtue of the Law, as Paul says 
[2 Cor. 3, 6]: “The letter killeth,’ and [1 Cor. 
15, 56]: “The strength of sin is the Law.’ 
19. But since you see that the just die daily, 
what a folly is it to imagine that they are 
without the Law! 20. For if there were no 
Law, there would be neither sin nor death. 
21. Hence they should have first proved that 
the just are altogether without sin and death. 
22. Or that they no longer live in the flesh, 
but are removed from the world. 23. Then it 
might justly be taught that also the Law is 
altogether removed from them and must not 
be taught in any way. 24. This they cannot 
prove, but experience itself shows the con- 
trary to their very faces. 25. So, then, the 
impudence of the teachers who wish to remove 
the Law from the church is extraordinary. 
26. Yet it. is a much greater impudence, or 
rather insanity, when they assert that even 
the wicked. should be freed from the Law, and 
that it should not be preached to them. 
29. If, however, they pretend that their church 
or their hearers simply are all pious men and 
Christians, without the Law, 30. Then it is 
evident that they are altogether of unsound 
mind and do not know what they say or 
affirm. 31. For this is nothing else than to 
imagine that all their hearers have been re- 
moved from this life. 35. Thus it [the Law] 
is also given to the pious, in so far as they 
are not yet dead and still live in the flesh. 
40. Now, in as far as Christ is raised in us, 
in so far we are without Law, sin, and death. 
41. But in as far as He is not yet raised in 
us, in so far we are under the Law, sin, and 
death. 42. Therefore the Law (as also the 
Gospel) must be preached, without discrimina- 
tion, to the righteous as well as to the wicked. 
44, To the pious, that they may thereby be 
reminded to crucify their flesh with its affec- 
tions and lusts, lest they become secure. [Gal. 
5, 24.] 45. For security abolishes faith and 
the fear of God, and renders the latter end 
worse than the beginning. [2 Pet. 2, 20.] 
46. It appears very clearly that the Anti- 
nomians imagine sin to have been removed 
through Christ essentially and philosophically 
or juridically (formaliter et philosophice seu 
iuridice). 47. And that they do not at all 
know that sin is removed only inasmuch as 
the merciful God does not impute it [Ps. 32, 2], 
and forgives it (solum reputatione et 1gnoscen- 
tia Dei miserentis). 61. For if the Law is re- 
moved, no one knows what Christ is, or what 


Historical Introductions to the Symbolical Books. 


He did when He fulfilled the Law for us 
66. The doctrine of the Law, therefore, is 
necessary in the churches, and by all means 
is to be retained, as without it Christ cannot 
be retained. 67. For what will you retain of 
Christ when (the Law having been removed 
which He fulfilled) you do not know what He 
has fulfilled? 69. In brief, to remove the Law 
and to let sin and death remain, is to hide the 
disease of sin and death to men unto their 
perdition. 70. When death and sin are abol- 
ished (as was done by Christ), then the Law | 
would be removed happily; moreover, it 
would be established, Rom. 3, 31." (Drews, 

423 ff.; St. L. 20, 1642 ff.; E. 4, 436 ff.) 


190. Agricola’s Retraction Written and 
Published by Luther. 

Seeing his position in the Wittenberg Uni-  - 
versity endangered, Agricola was again ready __ 
to submit. And when a public retraction was ; 
demanded, he even left it to Luther to formu- E 
late the recantation. Luther did so in à pub- 
lie letter to Caspar Guettel in Eisleben, en- 
titled, Against the Antinomians — Wider die 
Antinomer, which he published in the begin- 
ning of January, 1539. (St. L. 20, 1610.) In 
a crushing manner Luther here denounced 
"the specter of the new spirits who dare 
thrust the Law or the Ten Commandments 
out of the church and relegate it to the court- . 
house." 

Complaining of “false brethren," Luther 
here says: “And I fear that, if I had died at 
Smalcald [1537], I should forever have been 
called the patron of such [antinomian] spir-  - 
its, because they appeal to my books. Andal  -. 
this they do behind my back, without my 
knowledge and against my will, not even con- 
sidering it worth while to inform me with as 
much as a word or syllable, or at least to ask 
me regarding the matter. Thus I am com- 
pelled to proceed against Magister John Agri- 
cola,” ete. (1611.) “But since he was afraid 
that he might not express it in a manner such 
as would be considered satisfactory, he has 
fully authorized and also requested me to do 
it [write the retraction for Agricola] as well 
as I could, which, he being satisfied, I agreed 
to do, and herewith have done, especially for 
the reason that after my death neither Master 
Eisleben himself nor anybody else might be 
able to pretend that I had done nothing in  - 
this matter and simply allowed everything to | 
pass and go on as fully satisfactory to me." 
(1612.) 

Referring to his former statements appealed H 
to by Agricola, Luther continues: “I have in- _ 
deed taught, and still teach, that sinners 
should be led to repentance by the preaching 
of, and meditation upon, the suffering of 
Christ, so that they may realize how great 
God's wrath is over sin, seeing that there is 
no other help against it than that God's Son 
must die for it. . . . But how does it follow 
from this that the Law must be abandoned? 
I am unable to discover such an inference in 
my logic, and would like to see and hear the 
master who would be able to prove it. When 
Isaiah says, chap. 53, 8: ‘For the transgres- 


EEE TEE ABIT aN a 


/ 


Fak Pr ci sr EFT ure 


ud he ' 


filled the Law. 


. and conscience? 


has done and suffered for us. 


XVII. The Antinomistic Controversy. 


sion of My people was He stricken,’ tell me, 
dear friend, is the Law abandoned when here 
the suffering of Christ is preached? What 
does ‘for the transgression of My people’ 
mean? Does it not mean: because My people 
have sinned against, and not kept, My Law? 
Or can any one imagine that sin is something 
where there is no law? Whoever abolishes 
the Law must with it also abolish sins. If 
he would allow sins to remain, he must much 
more allow the Law to remain. For Rom. 
5,13 [4, 15] we read: ‘Sin is not imputed 
where there is no law.’ If there is no sin, 
Christ is nothing. For why does He die if 
there be neither Law nor sin for which He 
was to die? From this we see that by this 
spiritism [Geisterei] the devil does not mean 
to take away the Law, but Christ, who ful- 
[Matt. 5, 17.] For he well 
knows that Christ may well and easily be 
taken away, but not so the Law, which is 
written in the heart." (1613f.) “Therefore 
I request of you, my dear Doctor [Guettel], 
that, as you have done heretofore, you would 
eontinue in the pure doctrine and preach that 
sinners should and must be led to repentance 
not only by the sweet grace and suffering of 
Christ, who has died for us, but also by the 
terrors of the Law." (1615.) “For whence 
do we know what sin is if there is no Law 
And whence shall we learn 
what Christ is, what He has done for us, if 
we are not to know what the Law is which 
He has fulfilled for us, or what sin is, for 
which He has atoned? And even if we did 
not need the Law for^us and were able to 
tear it out of our hearts (which is impos- 
sible), we nevertheless must preach it for the 
sake of Christ (as also is done and must be 
done), in order that we may know what He 
For who could 
know what and for what purpose Christ has 
suffered for us if no one were to know what 
sin or the Law is? Therefore the Law must 
certainly be preached if we would preach 
Christ.” (1616.) “This, too, is a peculiar 
blindness and folly, that they imagine the 
revelation of wrath to be something else than 
the Law (which is impossible); for the reve- 
lation of wrath is the Law when realized and 
felt, as Paul says [Rom. 4, 15]: ‘Lex iram 


. operatur. The Law worketh wrath.’” (1618.) 


By way of conclusion Luther remarked: 
“Let this suffice at present, for I hope that, 
since Master Hisleben is converted and re- 
tracts, the others, too, who received it [the 


_ antinomian error] from him, will abandon it, 


which God may help them to do! Amen.” 
(1619.) At the same time, however, he did 
not withhold the opinion that Agricola’s self- 
humiliation would hardly be of long duration. 


. “Tf he continues in such humility,” said Lu- 


ther, “God certainly can and will exalt him; 


if he abandons it, then God is able to hurl 
him down again.” (1612.) 


191. Luther's Fourth Disputation against 


the Antinomians. 


— —Luther's distrust was not unfounded, for 
| Agricola continued secretly to teach his anti- 
|  mnomianism, abetted in his sentiments among 


167 


others also by Jacob Schenck [since 1536 first 
Lutheran pastor in Freiberg, Saxony; 1538 
dismissed on account of his antinomianism ; 
1540 professor in Leipzig; later on deposed, 
and finally banished from Saxony]. Indeed, 
in Mareh, 1540, Agricola even lodged a com- 
plaint with the Elector, charging Luther with 
“calumnies.” In the first part of the follow- 
ing month Luther answered these charges in 
a Report to Doctor Brueck Concerning Magis- 
ter John Eislebews Doctrine and Intrigues. 
(St. L. 20, 1648 ff.) About the same time, 
Count Albrecht of Mansfeld denounced Agri- 
eola to the Elector as a dangerous, trouble- 
some man. Hereupon the Elector, on June 15, 
1540, opened formal legal proceedings against 
Agricola, who, as stated above, removed to 
Berlin in August without awaiting the trial, 
although he had promised with an oath not 
to leave before a legal decision had been ren- 
dered. (Drews, 611.) Incensed by the treach- 
erous conduct of Agricola, Luther, September 
10, 1540, held a final disputation on a sixth 
series of theses against the Antinomians, 
charging them with destroying all order, 
human as well as divine. (St. L. 20, 1647; 
E. 4, 441.) 

Regarding Agrieola's duplieity, Luther, in 
his Report to Brueck, said in substance: Ac- 
cording to the statements of Caspar Guettel 
and Wendelin Faber, Agricola had for years 
secretly agitated against the Wittenbergers 
and founded a sect at Eisleben calling them- 
selves Minorish [Minorists]; he had branded 
and slandered their doctrine as false and im- 
pure, and this, too, without conferring with 
them or previously admonishing them; he had 
come to Wittenberg for the purpose of cor- 
rupting and distracting the Church; his ad- 
herents had made the statement that Eisleben 
would teach the Wittenbergers theology and 
logic; he had inveigled Hans Lufft into print- 
ing his Postil by falsely stating that it had 
been read and approved by Luther; in his 
dealings with the Wittenbergers he had acted, 
not as an honest man, let alone a pious Chris- 
tian and theologian, but treacherously and in 
keeping with his antinomian principles; pa- 
rading as a loyal Lutheran at publie conven- 
tions and laughing and dining with them, he 
had misled “his old, faithful friend" [Luther] 
to confide in him, while secretly he was acting 
the traitor by maligning him and undermin- 
ing his work. In the Report we read: “Agri- 
cola blasphemes and damns our doctrine as 
impure and false (i.e., the Holy Spirit Him- 
self in His holy Law); he slanders and de- 
fames us Wittenbergers most infamously 
wherever he can; and all this he does treach- 
erously and secretly, although we have done 
him no harm, but only did well by him, as he 
himself must admit. He deceives and attacks 
us [me], his best friend and father, making 
me believe that he is our true friend. Nor 
does he warn me, but, like a desperate treach- 
erous villain, secretly works behind our back 
to cause the people to forsake our doctrine 
and to adhere to him, thus treating us with 
an ungratefulness, pride, and haughtiness such 
as I have not frequently met with before.” 
(1656. ) ot 


168 


In his charge against Luther, Agricola had 
said that it was dangerous to preach the Law 
without the Gospel, because it was a ministry 
of death (ministerium mortis). Luther an- 
swered in his Report to Brueck: “Behold now 
what the mad fool does. God has given His 
Law for the very purpose that it should bite, 
eut, strike, kill, and sacrifice the old man. 
For it should terrify and punish the proud, 
ignorant, secure Old Adam and show him his 
sin and death, so that, being humiliated, he 
may despair of himself, and thus become de- 
sirous of grace, as St. Paul says: “The 
strength of sin is the Law; the sting of 
death is sin.’ [1 Cor. 15, 56.] For this reason 
he also calls it bonam, tustam, sanctam — 
good, just, holy. Again, Jeremiah [23, 29]: 
‘My Word is like a hammer that breaketh the 
rock to pieces.” Again: ‘Ego ignis consu- 
mens, etc. — I am a consuming fire.’ Ps. 9, 
21 [20]: ‘Constitue legislatorem super eos, ut 
sciant gentes, se esse homines, non deos, nec 
Deo similes — Put them in fear, O Lord, that 
the nations may know themselves to be but 
men.’ Thus St. Paul does Rom. 1 and 2 and 3, 
making all the world sinners by the Law, 
casting them under the wrath of God, and en- 
tirely killing them before God. But here our 
dear Master Grickel appears on the scene and 
invents a new theology out of his own mad 
and reckless fool’s head and teaches: One 
must not kill and reprove the people, 7. e., one 
must not preach the Law. Here he himself 
confesses publicly in his suit [against Luther] 
that he has condemned and prohibited the 
preaching of the Law." (St. L. 20, 1657.) 

The Report continues: “Since, now, the 
little angry devil “who rides Master Grickel 
will not tolerate the Law, 4. e., mortificantem, 
irascentem, accusantem, terrentem, occidentem 
legem, — the mortifying, raging, accusing, ter- 
rifying, killing Law, — it is quite evident 
what he intends to do through Master 
Grickel’s folly (for he nevertheless wishes to 
be praised as preaching the Law after and 
under the Gospel, ete.), viz., to hide original 
sin and to teach the Law no further than 
against future actual sins, for such is the 
manner of his entire Postil; 
Turks, Jews, philosophers, and Papists teach, 
who regard our nature as sound; but Master 
Grickel does not see that it is just this which 
his little spirit [devil] aims at by his brag- 
ging and boasting, that he, too, is preaching 
the Law. ... Thus Christ and God are alto- 
gether vain and lost. And is not this blind- 
ness beyond all blindness that he does not 
want to preach the Law without and before 
the Gospel? For are these not impossible 
things? How is it possible to preach of for- 
giveness of sins if previously there have been 
no sins? How can one proclaim life if pre- 
viously there is no death? Are we to preach 
to angels who have neither sin nor death con- 
cerning -forgiveness of sins and redemption 
from death? But how can one preach of sins, 
or know that there are sins, if the Law does 
not reveal them? For according to its proper 
office the Gospel does not say who [is a sin- 
ner] and what is sin; it does, however, indi- 
cate that there must be some great hurt, since 


even as the 


Historical Introductions to the Symbolical Books. 


so great a remedy is required; but it does not 
say how the sin is called, or what it is. The 
Law must do this. Thus Master Eisleben 
must in fact (re ipsa) allow the Law to per- 
form its duty (occidere, to kill, ete.) prior to 
the [preaching of the] Gospel, no matter how 
decidedly he, with words only, denies it, to 
spite the Wittenbergers, in order that he also, 
as novus autor (new author), may produce 
something of his own and confuse the people — 
and separate the churches." (1658.) 

From the 20 theses which Luther treated 
in his last disputation against the Anti- 
nomians we cull the following: “1. The in- 
ference of St. Paul: ‘For where no law is, 
there is no transgression’ [Rom. 4, 15] is valid 
not only theologically, but also politically and 
naturally (non solum theologice, sed etiam 
politice et naturaliter). 2. Likewise this too: 
Where there is no sin, there is neither punish- 
ment nor remission. 3. Likewise this too: 
Where there is neither punishment nor re- 
mission, there is neither wrath nor grace. 
4, Likewise this too: Where there is neither 
wrath nor grace, there is neither divine nor 
human government. 5. Likewise this too: 
Where there is neither divine nor human gov- 
ernment, there is neither God nor man. 
6. Likewise this too: Where there is neither 
God nor man, there is nothing except perhaps 
the devil. 7. Hence it is that the Antino- 
mians, the enemies of the Law, evidently are 
either devils themselves or the brothers of the 
devil. 8. It avails the Antinomians nothing 
to boast that they teach very much of God, 
Christ, grace, Law, ete. 10. This confession 
of the Antinomians is like the one when the 
devils cried: “Thou art the Son of the living 
God.’ [Luke 4, 34; 8, 28.] 12. Whoever de- 
nies that the damning Law must be taught, 
in reality simply denies the Law. 14. A law 
which does not damn is an imagined and 
painted law as the chimera or tragelaphus. 
15. Nor is the political or natural law any- 


thing unless it damns and terrifies sinners, - 


Rom. 13, 1. 5; 1 Pet. 2, 13 ff. .17. What the 
Antinomians say concerning God, Christ, 
faith, Law, grace, etc., they say without any 
meaning ası the parrot says its ‘yaios, Good 
day!’ 18. Hence it is impossible to learn the- 
ology or civil polity (theologiam aut poli- 
tiam) from the Antinomians. 19. Therefore 
they must be avoided as most pestilential 
teachers of licentious living who permit the 
perpetration of all crimes. 20. For they serve 
not Christ, but their own belly [Rom. 16, 18], 
and, madmen that they are, seek to please 
men, in order that from them, as a man’s 
judgment, they may gain glory.” (Drews, 
613; St. L. 20, 1647; E. 4, 441.) — Regarding 
Luther's disputations against the Antino- 


 mians Planck pertinently remarks that they 


compel admiration for his clear and penetrat- 
ing mind, and rank among the very best of 
his-writings. (1,18; Frank 2,311.) zin 


199. “Grickel”? Remained Grickel 9l 


At the instance of Elector Joachim, nego- 
tiations were begun with Luther, which finally 
led to a sort of peaceful settlement. Agricola. 
was required to send (which ‘he. also did) 


XVII. The Antinomistic Controversy. 


a revocation to the preachers, the council, and 
the congregation at Eisleben. However, the 
new and enlarged edition (1541) of the cate- 
chism which Agricola had published in 1527 
revealed the fact that also this last recanta- 
tion was insincere; for in it he repeated his 
antinomistic teaching, though not in the origi- 
nal defiant manner. Little wonder, then, that, 
despite the formal settlement, cordial rela- 
tions were not restored between Luther and 
Agricola. When the latter visited Wittenberg 
in 1545, Luther refused to see the man whom 
he regarded incurably dishonest. “Grickel,” 
said he, “will remain Grickel to all eternity, 
Grickel wird in alle Ewigkeit Grickel blet- 
ben.” 

And “Grickel” he did remain; for in 1565 
he published a sermon in which he said: 
“Every one who is to be appointed as teacher 
and preacher shall be asked: What do you 
intend to teach in the church? He shall 
answer: The Gospel of Jesus Christ. But 
when further asked: What does the Gospel 
preach? he shall answer: The Gospel preaches 
repentance and forgiveness of sins.” Con- 
sidering this a further evidence that Agricola 
still adhered to, and was now ready once more 
to champion, his old errors, the preachers of 
Mansfeld registered their protest in a publi- 
cation of the same year. A controversy, how- 
ever, did not materialize, for Agricola died 
the following year. (Planck 5, 1,47; Frank 
2, 267.) 


193. False Propositions of Agricola. 


- Following are some of Agricola’s radical 
statements concerning the Law and the Gospel. 
The first thesis of his Positions of 1537 reads: 
“Repentance is to be taught not from the 
Decalog or from any law of Moses, but from 
the violation of the Son through the Gospel. 
Poenitentia docenda est non ex decalogo aut 
ulla lege Mosis, sed ex violatione Fili per 
evangelium.” (E. 4. 420.) Thesis 13: “In 
order to keep the Christian doctrine pure, we 
must resist those [Luther and Melanchthon] 
who teach that the Gospel must be preached 
only to such whose. hearts have previously 
been terrified and broken by the Law. Quare 
pro conservanda puritate doctrinae resisten- 
dum est iis, qui docent, evangelium non prae- 
dicandum nisi animis prius quassatis et con- 
tritis per legem.” (421.) Thesis 16: “The 
Law merely rebukes sin, and that, too, with- 
out the Holy Spirit; hence it rebukes to 
damnation.” Thesis 17: “But there is need 
of a doctrine which does not only condemn 
. with great efficacy, but which saves at the 
same time; this, however, is the Gospel, a doc- 
trine which teaches conjointly repentance and 
remission of sins." (421.) In his Brief Sum- 
mary of the Gospel, Agricola says: “In the 
New Testament and among Christians or in 
the Gospel we must not preach the violation 
of the Law when à man breaks or transgresses 
the Law, but the violation of the Son, to wit, 
that he who does not for the sake of the king- 
dom of heaven willingly omit what he should 
omit, and does not do what he should do, cru- 
eifies Christ anew.” (St. L. 20, 1622 ff.; Frank 


169 


2, 313; Gieseler 3, 2, 137; Pieper, Dogm. 3, 
265 ff.) 

A commingling of the Law and Gospel 
always results in a corruption of the doctrines 
of conversion, faith, and justification. Such 
was the case also with respect to Agricola, 
who taught that justification follows a con- 
trition which flows from, and hence is pre- 
ceded by, love toward God. Turning matters 
topsy-turvy, he taught: Repentance consists 
in this, that the heart of man, experiencing 
the kindness of God which calls us to Christ 
and presents us with His grace, turns about, 
apprehends God’s grace, thanks Him heartily 
for having spared it so graciously, begins to 
repent, and to grieve heartily and sorrowfully 
on account of its sins, wishes to abstain from 
them, and renounces its former sinful life. 
“This,” says Agricola, “is repentance (poeni- 
tentia, Buessen) and the first stage of the new 
birth, the true breathing and afilation of the 
Holy Spirit. After this he acquires a hearty 
confidence in God, believing that He will con- 
done his folly and not blame him for it, since 
he did not know any better, although he is 
much ashamed of it and wishes that it had 
never happened; he also resolves, since he has 
fared so well, never to sin any more or to do 
anything that might make him unworthy of 
the benefit received as if he were ungrateful 
and forgetful; he furthermore learns to work - 
out, confirm, and preserve his salvation in fear 
and trembling . . .: this is forgiveness of 
sins." (Frank 2, 247.) These confused ideas 
plainly show that Agricola had a false con- 
ception, not only of the Law and Gospel, but 
also of original sin, repentance, faith, regen- 
eration, and justification. Essentially, his 
was the Roman doctrine, which makes an 
antecedent of what in reality is an effect and 
a consequence of conversion and justification. 
Viewed from this angle, it occasions little 
surprise that Agricola consented to help for- 
mulate and introduce the Augsburg Interim, 
in which the essentials of Lutheranism were 
denied. 


194. Poach, Otto, Musculus, Neander. 


The antinomistie doctrines rejected, in par- 
tieular, by Article VI of the Formula of 
Concord, were represented chiefly by Andrew 
Poach, Anton Otto, Andrew Musculus, and 
Michael Neander. Poach, born 1516, studied 
under Luther and was an opponent of the 
Philippists; he became pastor in Halle in 
1541; in Nordhausen, 1547; in Erfurt, 1550; 
in Uttenbach, near Jena, 1572, where he died 
1585. At Erfurt, Poach was deposed in 1572 
on account of dissensions due to the anti- 
nomistie controversies. He signed the Book 
of Concord. — Otto [Otho; also ealled Herz- 
berger, beeause he was born in Herzberg, 1505] 
studied under Luther; served as pastor in 
Graefenthal, and from 1543 in Nordhausen, 
where he was deposed in 1568 for adherence 
to Flacius. However, when Otto, while an- 
tagonizing Majorism and synergism, in ser- 
mons on the Letter to the Galatians of 1565, 
rejected the Third Use of the Law, he was 
opposed also by Flacius, who reminded him of 


, 


170 


the fact that here on earth the new man re- 


sembles a child, aye, an embryo, rather than 


a full-fledged man. 

In his zealous opposition to the Majorists, 
Andrew Musculus (Meusel, born 1514; studied 
at Leipzig 1532—1538, then at Wittenberg; 
became a zealous and passionate adherent of 
Luther, whom he considered the greatest man 
since the days of the apostles; from 1540 till 
his death, September 29, 1581, professor and 
pastor, later on, General Superintendent, in 
Frankfurt -on-the-Oder) also made some ex- 
treme statements. Later on, however, he co- 
operated in preparing and revising the For- 
mula of Concord. Musculus wrote of Luther: 
“There is as great a difference between the 
dear old teachers and Luther as there is be- 
tween the light.of the sun and that of the 
moon; and beyond all doubt, the ancient 
fathers, even the best and foremost among 
them, as Hilary and Augustine, had they lived 
eontemporaneously with him, would not have 
hesitated to deliver the lamp to him, as the 
saying is.” (Meusel, Handl. 4, 709; Richard, 
450.) 

The most prominent opponents of these 
Antinomians were the well-known theologians 
. Moerlin, Flacius, Wigand, and Westphal 
(chiefly in letters to Poach). The contro- 
versy was carried on with moderation, and 
without any special efforts to cause trouble 
among the people. The main issue was not 
— as in the conflict with Agricola — whether 
the Law is necessary in order to effect con- 
trition and prepare men for the Gospel, but 
the so-called Third Use of the Law (tertius 
usus legis), i. e., whether the Law is, and is 
intended to be, of service to Christians after 
their regeneration; in particular, whether 
the regenerate still need the Law with respect 
to their new obedience. 

The conflict with Poach arose from the 
Majoristic controversy. Dealing in particular 
with the aberrations of Menius, the Synod at 
Eisenach, 1556, adopted seven theses which 
Menius was required to subscribe. The first 
declared: “Although the proposition, Good 
works are necessary to salvation, may be 


tolerated hypothetically and in an abstract _ 


way in the doctrine of the Law (in doctrina 


legis abstractive et de idea tolerari potest), 


nevertheless there are many weighty reasons 
why it ought and should be avoided no less 
than this one: Christ is a creature." (Preger 
1,383.) While Flacius, Wigand, and Moerlin 
defended the thesis, Amsdorf (who first, too, 
adopted it, but later on withdrew his assent; 
Seeberg 4, 488), Aurifaber, and especially 
Poach rejected it. This marked the beginning 
of the so-called Second Antinomistic Contro- 
versy. Poach denied that the Law has any 
promise of salvation. Even the most perfect 
fulfilment of the Law, said he, is but the ful- 


filment of a duty which merits no reward. 


The only thing one may acquire by a perfect 
fulfilment is freedom from guilt and punish- 
ment. Fulfilment of our duty (solutio debiti) 
does not warrant any claim on salvation. Yet 
Poach was careful to declare that this did not 
aply to the fulfilment of the Law which Christ 


Historical Introductions to the Symbolical Books. 


rendered for us. Why? Poach answered: Be 
cause Christ, being the Son of God, was not 
obliged to fulfil the Law. When, therefore; . 
He did fulfil it in our stead, He rendered — 
satisfaction to divine justice, so that right- 
eousness ean now be imputed to us and we be- 
come partakers of eternal life. 

Poach wrote: “It would not be correct to 
say: In the doctrine of the Law all the works 
commanded in the Law are necessary to salva- 
tion. In doctrina legis omnia opera mandata 
in lege sunt necessaria, ad salutem." (Schlues- 
selburg 4, 343.) Again: “The works of Christ, 
which are the fulfilment of the Law, are the 
merit of our salvation. Our works, which 
ought to have been the fulfilment of the Law, 
do not merit salvation, even though they were 
most perfect, as the-Law requires, — which, 
however, is impossible. The reason is that we 
are debtors to the Law. Christ, however, is 
not a debtor to the Law. Even if we most 
perfectly fulfilled all the commandments of 
God and completely satisfied the righteousness 
of God, we would not be worthy of grace and 
salvation on that account, nor would God be 
obliged to give us grace and salvation as & 
debt. He justly demands the fulfilment of His 
Law from us as obedience due Him from His 
creature, which is bound to obey its Creator. 
Etiamsi nos omnia mandata Dei perfectissime 
impleremus et wstitiae Dei penitus satisfa- 
ceremus, tamen non ideo digni essemys gratia 
et salute, nec Deus obligatus esset, ut nobis 
gratiam et salutem daret ex debito. Sed wre 
requirit impletionem legis suae a nobis, ut 
debitam obedientiam a sua creatura, quae con- 
ditori suo obedire tenetur.” (274.) Again: — 
“The Law has not the necessity of salvation, 
but the necessity of obligation (non habet lex 
necessitatem, salutis, sed necessitatem, debiti). 
For, as said, even though a man would most 
perfectly do the works of the Law, he would 
not obtain salvation on account of these 
works. Nor is God under obligation to man, 
but man is under obligation to God. And in 
the Law God requires of man the obedience he 
owes; He does not require an obedience with 
the promise of salvation." (276.) 

As to Otto, he distinguished, in à series of 
Latin theses, a double office of the Law, the 
ecclesiastical and political — officium. ecclesia- 
sticum and officium politicum. The former is 
to give knowledge of sin; the latter, to coerce 
the old man and maintain order among the 
obstinate. He denied that the Law in any 
way serves Christians with respect to good 
works. Otto declared: “The Law is useful 
and necessary neither for justification nor for 
any good works. But faith in Christ the 
Mediator alone is useful and necessary both 
for justification and the good works them- 


selves. Lex enim non modo ad iustificationem 


sed neque ad ulla bona opera utilis et neces- 
saria est. Sed sola fides in Christum media- 
torem utilis et necessaria est tam ad wstifica- 
tionem quam ad ipsa bona opera.” Quoting 
Luther, he said: “The highest art of Chris- . 
tians is to know nothing of the Law, to ignore 
works. Summa ars Christianorum est nescire 
legem, ignorare opera,” i. é., in the article of 


\ 


XVII. The Antinomistic Controversy. 


justification, as Otto did not fail to add by 
way of explanation. (Luther, Weimar 40, 1, 
43; Tschackert, 485.) Seeberg remarks that, 
in reality, Poach and Otto were merely op- 
posed to such an interpretation of the Third 
Use of the Law as made the Law a motive of 
good works, and hence could not be charged 
with antinomianism proper. (4, 488 f.) 
Planck, Frank, and other historians have 
fathered upon Otto also a series of radical 
German theses, which, however, were com- 
posed, not by Otto, but probably by some 
of his adherents. These theses, in which all 
of the errors of Agricola are revamped, were 
discussed at the Altenburg colloquy, 1568 to 
1569; their author, however, was not men- 
tioned. We submit the following: “1. The 
Law does not teach good works, nor should 
it be preached in order that we may do good 
works. 3. Moses knew nothing of our faith 
and religion. 5. Evangelical preachers are 
to preach the Gospel only, and no Law. 
7. A Christian who believes should do abso- 
lutely nothing, neither what is good nor what 
is evil. 10. We should pray God that we may 
remain steadfast in faith till our end, without 
all works. 14. The Holy Spirit does not work 
according to the norm or rule of the Law, but 
by Himself, without the assistance of the Law. 
16. A believing Christian is supra omnem ob- 
edientiam, above all Law and all obedience. 
17. The rebuking sermons of the prophets do 
not at all pertain to Christians. 21. The Law, 
good works, and. new obedience have no place 
in the kingdom of Christ, but in the world, 
just as Moses and the government of the Pope. 
25. The Law has no place in the Church or in 
the pulpit, but in the court-house (Rathaus). 
28. The Third Use of the Law is a blasphemy 
in theology and a monstrosity in the realm of 
nature (portentum in rerum natura). 29. No 
man can be saved if the Third Use of the Law 
is true and is to be taught in the Church. 
The Holy Spirit in man knows nothing of the 


Law; the flesh, however, is betimes in need 
of the Law.” (Tschackert, 485; Planck 5, 
1, 62.) Frank also quotes: “The Christians 


or the regenerate are deified (vergoettert) ; 
yea, they are themselves God and cannot sin. 
God has not given you His Word that you 
should be saved thereby (dass du dadurch 
sollst selig werden); and whoever seeks no 
more from God than salvation (Seligkeit) 
seeks just as much as a louse in a scab. Such 
Christians are the devil’s own, together with 
all their good works.” (2, 326. 275.) 

Also Musculus is numbered among the theo- 
logians who were not always sufficiently dis- 
ereet and guarded in their statements con- 
cerning the necessity of good works and the 
use of the Law. All expressions of the Apostle 
Paul regarding the spiritual use of the Law, 
said Musculus, must be understood as refer- 
ring to such only as are to be justified, not 
to those who are justified (de iustificandis, 
non de iustificatis). But he added: “For 
these, in as far as they remain in Christ, are 
far outside of and above every law. Hi enim, 
quatenus in Christo manent, longe extra et 
supra omnem, legem. sunt." (Tschackert, 486.) 


1Vt 


Michael Neander of Ilfeld, a friend of Otto, 
was also suspected of antinomianism. He de- 
nied that there is any relation whatever be- 
tween the Law and a regenerate Christian. 
But he, too, was careful enough to add: “in 
as far as he is just or lives by the spirit, 
quatenus est iustus sew spiritu vivit." In a 
letter, Neander said: *I adhere to the opinion 
that the Law is not given to the just in any 
use or office whatsoever, in so far as he is just 
or lives by the spirit... . ‘For the Law, as 
Luther says in his marginal note to Jeremiah, 
chap. 31, ‘is no longer over us, but under us, 
and does not surround us any more.’ Love 
rules and governs all laws, and frequently 
something is true according to the Law, but 
false according to love (saepeque aliquid lege 
verum, dilectione tamen falsum est). For 
love is the statute, measure, norm, and rule 
of all things on earth. . .. The Law only ac- 
cuses and damns, and apart from this it has 
no other use or office, 4. €., the Law remains 
the norm of good works to all eternity, also 
in hell after the Last Day, but for the unjust 
and reprobate, and for the flesh in every man. 
To the just, regenerated, and new man, how- 
ever, it is not the norm of good works; 4.e., 
the Law does not govern, regulate, and teach 
the just man; 4i.e., it is not active with re- 
spect to him as it is with respect to an un- 
just man, but is rather regulated and gov- 
erned and taught by the just man. It no 
longer drives the just (as 1t did before con- 
version and as it still drives the flesh), but is 
now driven and suffers, since as just men we 
are no longer under the Law, but above the 
Law and lords of the Law. How, therefore, 
ean the Law be a norm to the just man when 
he is the lord of the Law, commands the Law, 
and frequently does what is contrary to the 
Law (cum 4ustus legis sit dominus, legi im- 
peret et saepe legi contraria faciat)? . .. 
When the just man meditates in the Law of 
the Lord day and night, when he establishes 
the Law by faith, when he loves the Law and 
admires the inexhaustible wisdom of the 
divine Law, when he does good works written 
and prescribed in the Law (as indeed he alone 
can), when he uses the Law aright, — all 
these are neither the third, nor the fourth, 
nor the twelfth, nor the fiftieth use or office 
of the Law, . . . but fruits of faith, of the 
Spirit, or regeneration. ... But the Old Man, 
who is not yet new, or a part of him which is 
not as yet regenerated, has need of this Law, 
and he is to be commanded: ‘Put on the new 
man; put off the old.’ ? (Schluesselburg 4, 61; 
Tschaekert, 484.) 


195. Melanchthon and the Philippists. 


A further controversy concerning the proper 
distinction between the Law and the Gospel 
was caused by the Philippists in Wittenberg, 
whose teaching was somewhat akin to that of 
Agricola. 'They held that the Gospel, in the 
narrow sense of the term, and as distinguished 
from the Law, is “the most powerful preach- 
ing of repentance." (Frank 2, 327.) "Taking 
his eue from Luther, Melanchthon, in his Loci 


172 


of 1521 as well as in later writings, clearly 
distinguished between Law and Gospel. (C. KR. 
21, 139; 23, 49; 12, 576.) True, he had taught, 
also in the Apology, that, in the wider sense, 
the Gospel is both a preaching of repentance 
and forgiveness of sin. But this, as the For- 
mula of Concord explains, was perfectly cor- 
rect and in keeping with the Scriptures. How- 
ever, in repeating the statement that the Gos- 
pel embraces both the preaching of repentance 
and forgiveness of sins, Melanchthon was not 
always sufficiently careful to preclude mis- 
apprehension and misunderstanding. Indeed, 
some of the statements he made after Lu- 
ther’s death are misleading, and did not es- 
cape the challenge of loyal Lutherans. 

During a disputation in 1548, at which Me- 
lanchthon presided, Flacius criticized the un- 
qualified assertion that the Gospel was a 
preaching of repentance, but was satisfied 
when Melanchthon explained that the term 
Gospel was here used in the wider sense, as 
comprising the entire doctrine of Christ. 
However, when Melanchthon, during another 
disputation, 1556, declared: The ministry of 
the Gospel “rebukes the other sins which the 
Law shows, as well as the saddest of sins 
which is revealed by the Gospel (hoc tristis- 
simum peccatum, quod in Evangelio ostendi- 
tur), viz., that the world ignores and despises 
the Son of God,” Flacius considered it his 
plain duty to register a public protest. It 
was a teaching which was, at least in part, 
the same error that Luther, and formerly also 
Melanchthon himself, had denounced when 
espoused by Agricola, viz., that genuine con- 
trition is wrought, not by the Law, but by 
the Gospel; by the preaching, not of the vio- 
lation of the Law, but of the violation of the 
Son. (C. R. 12, 634. 640.) 

These misleading statements of Melanch- 
thon were religiously cultivated and zealously 
defended by the Wittenberg Philippists. With 
a good deal of animosity they emphasized 
that the Gospel in its most proper sense is 
also a preaching of repentance (praedicatio 
poemtentiae, Busspredigt), inasmuch as it re- 
vealed the baseness of sin and the greatness 


of its offense against God, and, in particular, | 


inasmuch as the Gospel alone uncovered, re- 
buked, and condemned the hidden sin (arca- 
num peccatum) and the chief. sin of all, the 
sin of unbelief (incredulitas et neglectio 


Historical Introductions to the Symbolical Books. 


Fili), which alone condemns a man. These 
views, which evidently involved a commingling 
of the Law and the Gospel, were set forth by . 
Paul Crell in his Disputation against John 
Wigand, 1571, and were defended in the 
Propositions Concerning the Chief Controver- 
sies of These Times (also of 1571), by Pezel 
and other Wittenberg theologians. (Frank 2, 
277. 323.) 

As a consequence, the Philippists, too, were 
charged with antinomianism, and were stren- 
uously opposed by such theologians as Fla- 
cius, Amsdorf, and Wigand. Wigand attacked 
the Wittenberg Propositions in his book of 
1571, Concerning Antinomianism, Old and 
New. Pezel answered in his Apology of the 
True Doctrine on the Definition of the Gospel, 
1571; and Paul Crell, in Spongia, or 150 
Propositions Concerning the Definition of the 
Gospel, Opposed to the Stupid Accusation of 
John Wigand, 1571. The teaching of the 
Philippists was formulated by Paul Crell as 
follows: ‘Since this greatest and chief sin 
[unbelief] is revealed, rebuked, and con- 
demned by the Gospel alone, therefore also 
the Gospel alone is expressly and particularly, 
truly and properly, a preaching and a voice 
of repentance or conversion in its true and 
proper sense. A solo evangelio, cum pecca- 
tum hoc summum et praecipuum monstretur, 
arguatur et damnetur, expresse ac nominatim 
solum etiam evangelium vere ac proprie prae- 
dicatio ac vox est poenitentiae sive conversio- 
nis vere et proprie ita dictae.” (277. 327.) 

This doctrine of the Philippists, according 
to which the Gospel in the narrow and proper 
sense, and as distinguished from the Law, is 
a preaching of repentance, was rejected by 
Article V of the Formula of Concord as fol- 
lows: “But if the Law and the Gospel, like- 
wise also Moses himself as a teacher of the 
Law and Christ as a preacher of the Gospel, 
are contrasted with one another, we believe, 
teach, and confess that the Gospel is not a 
preaching of repentance or reproof, but prop- 
erly nothing else than a preaching of conso- 
lation, and a joyful message which does not 
reprove or terrify, but comforts consciences 
against the terrors of the Law, points alone : 
to the merit of Christ, and raises them up 
again by the lovely preaching of the grace 
and favor of God, obtained through Christ’s 
merit.” (803, 7.) 


XVIII. The Crypto-Calvinistic Controversy. 


196. Contents and Purpose of Articles VII 
and VIII. 


In all of its articles the Formula of Con- 
cord is but a reaffirmation of the doctrines 
taught and defended by Luther. The fire of 
prolonged and hot controversies through 
which these doctrines passed after his death 
had but strengthened the Lutherans in their 
conviction that in every point Luther’s teach- 
ing was indeed nothing but the pure Word of 
God itself. It had increased the conscious- 
ness that, in believing and teaching as they 
did, they were not following mere human 


authorities, such as Luther and the Lutheran 
Confessions, but the Holy Scriptures, by which 
alone their consciences were bound. Articles 
VII and VIII of the Formula of Concord, too, 
reassert Luther's doctrines on the Lord's Sup- 

per and the person of Christ as being in every 
partieular the clear and unmistakable teach- 
ing.of the divine Word, — two doctrines, by 
the way, which perhaps more than any other 
serve as the acid test whether the fundamental 
attitude of.a church or a theologian is truly 
Seriptural and fully free from every rational- 
istic and enthusiastic infection. iud 


XVIII. The Crypto-Calvinistic Controversy. 


The Seventh Article teaches the real and 
substantial presence of the true body and 
blood of Christ; their sacramental union in, 
with, and under the elements of bread and 
wine; the oral manducation, or eating and 
drinking of both substances by unbelieving as 
well as believing communicants. It main- 
tains that this presence of the body and blood 
of Christ, though real, is neither an impana- 
tion nor a companation, neither a local inclu- 
sion nor a mixture of the two substances, but 
illocal and transcendent. It holds that the 
eating of the body and the drinking of the 
blood of Christ, though truly done with the 
mouth of the body, is not Capernaitic, or 
natural, but supernatural. It affirms that 
this real presence is effected, not by any 
human power, but by the omnipotent power 
of Christ in accordance with the words of the 
institution of the Sacrament. 

The Eighth Article treats of the person of 
Christ, of the personal union of His two na- 
tures, of the communication of these natures 
as well as of their attributes, and, in par- 
ticular, of the impartation of the truly divine 
majesty to His human nature and the termi- 
nology resulting therefrom. One particular 
object of Article VIII is also to show that the 
doctrine of the real presence of the body and 
blood of Christ in the Holy Supper, as taught 
by the Lutheran Church, does not, as was con- 
tended by her Zwinglian and Calvinistic ad- 
versaries, conflict in any way with what the 
Scriptures teach concerning the person of 
Christ, His human nature, His ascension, and 
His sitting at the right hand of God the 
Father Almighty. The so-called Appendix, or 
Catalogus, a collection of passages from the 


' Bible and from the fathers of the ancient 


Church, prepared by Andreae and Chemnitz, 
was added to the Formula of Concord (though 
not as an authoritative part of it) in further 
support of the Lutheran doctrine particularly 
concerning the divine majesty of the human 
nature of Christ. 

Both articles, the seventh as well as the 
eighth, were incorporated in the Formula of 
Concord in order thoroughly to purify the Lu- 
theran Church from Reformed errors concern- 
ing the Lord’s Supper and the person of 
Christ, which after Luther’s death had 
wormed their way into some of her schools 
and churches, especially those of Electoral 
Saxony, and to make her forever immune 
against the infection of Calvinism (Crypto- 
Calvinism) — a term which, during the con- 
troversies preceding the Formula of.Concord, 
did not, as is generally the case to-day, refer 
to Calvin’s absolute decree of election and 
reprobation, but to his doctrine concerning 
the Lord’s Supper, as formulated by himself 
in the Consensus Tigurinus (Zurich Consen- 
sus), issued 1549. The subtitle of this con- 
fession reads: “Consensio Mutua in Re Sa- 
cramentaria Ministrorum Tigurinae Ecclesiae, 
et D. Iohannis Calvini Ministri Genevensis 
Ecclesiae, iam nunc ab ipsis autoribus edita." 
In this confession, therefore, Calvin declares 
his agreement with the teaching of Zwingli 
as represented by his followers in Zurich, 


173 


notably Bullinger. Strenuous efforts were 
made by the Calvinists and Reformed every- 
where to make the Consensus Tigurinus the 
basis of a pan-Protestant union, and at the 
same time the banner under which to conquer 
all Protestant countries, Lutheran. Germany 
included, for what must be regarded as being 
essentially Zwinglianism. The Consensus was 
adopted in Switzerland, England, France, and 
Holland. In Lutheran territories, too, its 
teaching was rapidly gaining friends, notably 
in Southern Germany, where Bucer had pre- 
pared the way for it, and in Electoral Saxony, 
where the Philippists offered no resistance. 
Garnished as it was with glittering and seem- 
ingly orthodox phrases, the Consensus Tiguri- 
nus lent itself admirably for such Reformed 
propaganda. “The consequence was,” says the 
Formula of Concord, “that many great men 
were deceived by these fine, plausible words 
— splendidis et magnificis verbis.” (973, 6.) 
To counteract this deception, to establish Lu- 
ther’s doctrine of the real presence of the 
body and blood of Christ, and to defend it 
against the sophistries of the Sacramenta- 
rians: Zwinglians, Calvinists, and Crypto- 
Calvinists — such was the object of Articles 
VII and VIII of the Formula of Concord. 


197. John Calvin. 


Calvin was born July 10, 1509, in Noyon, 
France. He began his studies in Paris, 1523, 
preparing for theology. In 1529 his father 
induced him to take up law in Orleans and 
Bourges. In 1531 he returned to his theo- 
logieal studies in Paris. Here he experienced 
what he himself describes as a “sudden con- 
version." He joined the Reformed congrega- 
tion, and before long was its acknowledged 
leader. In 1533 he was compelled to leave 
France because of his anti-Roman testimony. 
In Basel, 1535, he wrote the first draft of his 
Institutio Religionis Christianae. 1n Geneva, 
where he was constrained to remain by Wil- 
liam Farel [born 1489; active as a fiery 
Protestant preacher in Meaux, Strassburg, 
Zurich, Bern, Basel, Moempelgard, Geneva, 
Metz, etc.; died 1565], Calvin developed and 
endeavored to put into practise his legalistic 
ideal of a theocratic and rigorous puritanical 
government. As a result he was banished, 
1538. He removed to Strassburg, where he 
was held and engaged by Bucer. He attended 
the conventions in Frankfort, 1539; Hagenau, 
1540; Worms, 1540; and Regensburg, 1541. 
Here he got acquainted with the Lutherans, 
notably Melanchthon. September 13, 1541, he 
returned to Geneva, where, woefully mixing 
State and Church, he continued his reforma- 
tory and puritanical efforts. One of the vic- 
tims of his theocratic government was the 
anti-Trinitarian Michael Servetus, who, at 
the instance of Calvin, was burned at the 
stake, October 27, 1553. In 1559 Calvin estab- 
lished the Geneva School, which exercised a 
far-reaching theological influence. He died 
May 27, 1564. 

Calvin repeatedly expressed his unbounded 
admiration for Luther as a “preeminent ser- 
vant of Christ — praeclarus Christi servus.” 


174 


(C. R. 37,54.) In his Answer of 1543 against 
the Romanist Pighius he said: “Concerning 
Luther we testify without dissimulation now 
as heretofore that we esteem him as a dis- 
tinguished apostle of Christ, by whose labor 
and service, above all, the purity of the Gos- 
pel has been restored at this time. De Lu- 
thero nunc quoque sicut hactenus non dissimu- 
lanter testamur, eum nos habere pro insigni 
Christi apostolo, cutus maxime opera et mini- 
sterio restituta hoc tempore fuerit. Evangelii 
puritas." (Gieseler 3, 2, 169.) Even after 
Luther had published his Brief Confession, in 
which he unsparingly denounces the Sacra- 
mentarians (deniers of the real presence of 
Christ's body and blood in the Lord's Sup- 
per), and severs all connection with them, 
Calvin admonished Bullinger in a letter dated 
November 25, 1544, to bear in mind what a 
great and wonderfully gifted man Luther was, 
and with what fortitude, ability, and power- 
ful teaching he had shattered the kingdom of 
Antichrist and propagated the salutary doc- 
trine. “I am frequently accustomed to say,” 
he declared, “that, even if he should call me 
a devil, I would accord him the honor of 
acknowledging him to be an eminent servant 
of God.” In the original the remarkable 
words of Calvin read as follows: “Sed haec 
cupio vobis in mentem venire, primum quan- 
tus sit vir Lutherus, et quantis dotibus em- 
cellat, quanta animi fortitudine et constantia, 
quanta dexteritate, quanta doctrinae efficacia 
hactenus ad profligandum Antichristi regnum 
et simul propagandam salutis doctrinam in- 
cubuerit. Saepe dicere solitus sum, etiamsi 
me diabolum vocaret, me tamen hoc illi hono- 
vis habiturum, ut insignem Dei servum agno- 
scam, qui tamen, ut pollet eximiis virtutibus, 
ita magnis vitiis laboret." (Gieseler 3, 2, 169; 
C. R. 39 [Calvini Opp. 11], 774.) 

However, though he admired the personality 
of Luther, Calvin, like Zwingli and Oecolam- 
padius at Marburg 1529, revealed a theolog- 
ical spirit which was altogether different from 
Luther’s. In particular, he was violently op- 
posed to Luther’s doctrines of the real pres- 
ence in the Lord’s Supper and of the majesty 
of the human nature of Christ. Revealing his 
animus, Calvin branded the staunch and ear- 
nest defenders of these doctrines as the “apes” 
of Luther. In his Second Defense against 
Westphal, 1556, he exclaimed: “O Luther, 
how few imitators of your excellences, but 
how many apes of your pious ostentation have 
you left behind! O Luthere, quam paucos 
tuae praestantiae imitatores, quam multas 
vero sanctae tuae iactantiae simias reliqui- 
stil” (Gieseler 3, 2, 209.) 

True, when in Strassburg, Calvin signed the 
Augsburg Oonfession (1539 or 1540), and was 
generally considered a Lutheran. However, in 
his Last Admonition to Westphal, of 1557, 
and in a letter of the same year to Martin 
Schalling, Calvin wrote: “Nor do I repudiate 
the Augsburg Confession, to which I have 
previously subscribed, in the sense in which 
the author himself [Melanchthon in the 
Variata of 1540] has interpreted it. Nec vero 
Augustanam Oonfessionem repudio, cui pridem 


Historical Introduetions to the Symbolical Books. 


volens ac libens subscripsi, sicut eam auctor 
ipse interpretatus est.” (C. R. 37, 148.) Ae- 
cording to his own confession, therefore, Cal- 
vin’s subscription to the Augustana, at least 
as far as the article of the Lord’s Supper is 
concerned, was insincere and nugatory. In 
fact, Calvin must be regarded as the real 
originator of the second controversy on the 
Lord’s Supper between the Lutherans and the 
Reformed, even as the first conflict on this 
question was begun, not by Luther, but by his 
opponents, Carlstadt, Zwingli, and. Oecolam- 
padius. For the adoption of the Consensus 
Tigurinus in 1549, referred to above, cannot 
but be viewed as an overt act by which the 
Wittenberg Concord, signed 1536 by represen- 


188. Calvin’s Zwinglianism. 


The doctrine of Calvin and his adherents 5 
concerning the Lord's Supper is frequently 
characterized as a materially modified Zwing- m 
lianism. Schaff maintains that “Calvin’s 
theory took a middle course, retaining, on the 
basis of Zwingli’s exegesis, the religious sub- 3 
stance of Luther’s faith, and giving ita more — . 
intellectual and spiritual form, triumphed in  . 
Switzerland, gained much favor in Germany, 
and opened a fair prospect for union.” (Creeds 
1,280.) As a matter of fact, however, a fact 
admitted also by such Calvinists as Hodge 
and Shedd, Calvin's doctrine was a denial 
im toto of the real presence as taught by Lu- 
ther. (Pieper, Dogm. 3, 354.) Calvin held that 
after His ascension Christ, according to His 
human nature, was locally enclosed in heaven, 
far away from the earth. Hence he denied 
also the real presence of Christ's body and 
blood in the Holy Supper. In fact, Calvin's 
doctrine was nothing but a polished form of 
Zwingli's crude teaching, couched in phrases 
approaching the Lutheran terminology as 
closely as possible. Even where he paraded 
as Luther, Calvin was but Zwingli disguised 
(and poorly at that) in a seemingly orthodox 
garb and promenading with several imitation 
Lutheran feathers in his hat. 

In the Formula of Concord we read: “Al- 
though some Sacramentarians strive to em- 
ploy words that come as elose as possible to 
the Augsburg Confession and the form and 
mode of speech in its churches, and confess 
that in the Holy Supper the body of Christ 
is truly received by believers, still, when we 
insist that they state their meaning properly, 
sincerely, and clearly, they all declare them- 
selves unanimously thus: that the true essen- 
tial body and blood of Christ is absent from 
the consecrated bread and wine in the Holy 
Supper as far as the highest heaven is from 
the earth.... Therefore they understand this 
presence of the body of Christ not as a pres- 
ence here upon earth, but only respectu fidei 


tative Lutheran and Reformed theologians, 5 
was publicly repudiated and abandoned by Cal- 3 
vin and his adherents, and whereby an anti- 
Lutheran propaganda on an essentially Zwing- 1 
lian basis was inaugurated. Calvin eonfirmed — - 
the schism between the Lutherans and the Re- : 
formed which Carlstadt, Zwingli, and Oeco- 3 
lampadius had originated. E 


{with respect to faith), that is, that our 
faith, reminded and excited by the visible 


signs, just as by the Word preached, elevates 


itself and ascends above all heavens, and re- 
ceives and enjoys the body of Christ, which 
is there in heaven present, yea, Christ Him- 
self, together with all His benefits, in a man- 
ner true and essential, but nevertheless spir- 
itual only; .. . consequently nothing else is 
received by the mouth in the Holy Supper 


. than bread and wine.” (971,2f.) This is, and 


was intended to be, a presentation of Calvin- 
ism as being nothing but Zwinglianism clothed 
in seemingly orthodox phrases. 

That this picture drawn by the Formula of 
Concord is not a caricature or in any point 
a misrepresentation of Calvinism appears 
from the Consensus Tigurinus itself, where 
we read: “In as far as Christ is a man, He 
is to be sought nowhere else than in heaven 
and in no other manner than with the mind 
and the understanding of faith. Therefore it 
is a perverse and impious superstition to in- 
clude Him under elements of this world. 
Christus, quatenus homo est, non alibi quam 
in coelo nec aliter quam mente et fidei intelli- 
gentia quaerendus est. Quare perversa et 
impia superstitio est, ipsum sub elementis 
hwius mundi includere. Again: “We repu- 
diate those [who urge the literal interpreta- 
tion of the words of institution] as preposter- 
ous interpreters.” “For beyond controversy, 
they are to be taken figuratively, . . . as when 
by metonymy the name of the symbolized 
thing is transferred to the sign — ut per me- 
tonymiam ad sigmum transferatur vei figura- 
tae nomen.” Again: “Nor do we regard it as 
less absurd to place Christ under, and to 
unite Him with, the bread than to change the 


_ bread into His body. Neque enim minus ab- 


"surdum iudicamus, Christum sub pane locare 


vel cum pane copulare, quam panem trans- 
substantiare in corpus eius." Again: “When 
we say that Christ is to be sought in heaven, 
this mode of speech expresses a distance of 
place, . . . because the body of Christ, . . . 
being finite and contained in heaven, as in 
a place, must of necessity be removed from 
us by as great a distance as the heaven is 
removed from the earth — necesse est, a nobis 
tanto locorum intervallo distare, quanto cae- 
lum abest a terra.” (Niemeyer, Collectio Con- 
fessionum, 196.) Such was the teaching cun- 


. mingly advocated by Calvin and his adherents, 


number of theologians 


the Crypto-Calvinists in Germany included, 
but boldly and firmly opposed by the loyal 
Lutherans, and finally disposed of by Articles 


— VII and VIII of the Formula of Concord. 


199. Melanchthon’s Public Attitude. 


As stated, Calvin’s doctrine of the Lord’s 
Supper was received with increasing favor 
also in Lutheran territories, notably in South- 
ern Germany and Electoral Saxony, where the 
and laymen who 
secretly adopted and began to spread it was 
rapidly increasing. They were called Crypto- 


Calvinists (secret or masked Calvinists) be- 


cause, while they subscribed to the Augsburg 


. Confession, claimed to be loyal Lutherans, and 


XVIII. The Crypto-Calvinistie Controversy. 


175 


occupied most important positions in the Lu- 
theran Church, they in reality were propa- 
gandists of Calvinism, zealously endeavoring 
to suppress Luther’s books and doctrines, and 
to substitute for them the views of Calvin. 
Indeed, Calvin claimed both privately and 
publicly that Melanchthon himself was his 
ally. And, entirely apart from what the lat- 
ter may privately have confided to him, there 
can be little doubt that Calvin’s assertions 
were not altogether without foundation. In 
fact, theologically as well as ethically, Me- 
lanchthon must be regarded as the spiritual 
father also of the Crypto-Calvinists. 

True, originally Melanchthon fully shared 
Luther’s views on the Lord’s Supper. At Mar- 
burg, 1529, he was still violently opposed to 
the Zwinglians and their “profane” teaching. 
In an Opinion on Carlstadt’s doctrine, of Octo- 
ber 9, 1525, he affirms that Christ, both as 
God and man, i.e. with His body and blood, 
is present in the Supper. (C. R. 1, 760.) In 
September of the following year he wrote to 
Philip Eberbach: “Know that Luther’s teach- 
ing [concerning the Lord’s Supper] is very 
old in the Church. Hoe scito, Lutheri senten- 
tiam perveterem in ecclesia esse.” (823.) 
This he repeats in a letter of November 11, 
also to Eberbach. In an Opinion of May 15, 
1529: “I am satisfied that I shall not agree 
with the Strassburgers all my life, and I know 
that Zwingli and his compeers write falsely 
concerning the Sacrament.” (1067.) June 20, 
1529, to Jerome Baumgaertner: “I would 
rather die than see our people become con- 
taminated by the society of the Zwinglian 
cause. Nam mori malim, quam societate 
Cinglianae causae nostros contaminari. My 
dear Jerome, it is a great cause, but few con- 
sider it. I shall be lashed to death on account 
of this matter." (C. R. 1, 1077; 2, 18.) No- 
vember 2, 1529, to John Fesel: “I admonish 
you most earnestly to avoid the Zwinglian 
dogmas. Your Judimagister [Eberbach], 
I fear, loves these profane disputations too 
much. I know that the teaching of Zwingli 
can be upheld neither with the Scriptures nor 
with the authority of the ancients. Concern- 
ing the Lord’s Supper, therefore, teach as Lu- 
ther does.” (1,1109.) In February, 1530, he 
wrote: “The testimonies of ancient writers 
concerning the Lord’s Supper which I have 
compiled are now being printed.” (2,18.) In 
this publication Melanchthon endeavored to 
show by quotations from Cyril, Chrysostom, 
Vulgarius, Hilary, Cyprian, Irenaeus, and 
Augustine that Zwingli’s interpretation of 
the words of institution does not agree with 
that of the ancient Church. (23, 732.) Ac- 
cording to his own statement, Melanchthon 
embodied Luther’s doctrine in the Augsburg 
Confession and rejected that of the Zwing- 
lians. (2, 142. 212.) 

At Augsburg, Melanchthon was much pro- 
voked also when he heard that Bucer claimed 
to be in doctrinal agreement with the Lu- 
therans. In his Opinion Concerning the Doc- 
trine of the Sacramentarians, written in 
August, 1530, we read: “1. The Zwinglians 
believe that the body of the Lord can be 


176 


present in but one place. 2. Likewise that 
the body of Christ cannot be anywhere except 
locally only. They vehemently contend that 
it is contrary to the nature of a body to be 
anywhere in a manner not local; also, that 
it is inconsistent with the nature of a body 
to be in different places at the same time. 
3. For this reason they conclude that the body 
of Christ is circumscribed in heaven in a cer- 
tain place, so that it can in no way be else- 
where at the same time, and that in truth 
and reality it is far away from the bread, and 
not in the bread and with the bread. 4. Bucer 
is therefore manifestly wrong in contending 
that they [the Zwinglians] are in agreement 
with us. For we say that it is not necessary 
for the body of Christ to be in but one place. 
We say that it can be in different places, 
whether this occurs locally or in some other 
secret way by which different places are as 
one point present at the same time to the 
person of Christ. We, therefore, affirm a true 
and real presence of the body of Christ with 
the bread. 5. If Bucer wishes to accept the 
opinion of Zwingli and Oecolampadius, he will 
never dare to say that the body of Christ is 
really with the bread without geometric dis- 
tance. 9. Here they [the Zwinglians] wish 
the word ‘presence’ to be understood only con- 
cerning efficacy and the Holy Spirit. 10. We, 
however, require not only the presence of 
power, but of the body. This Bucer purposely 
disguises. 11. They simply hold that the body 
of Christ is in heaven, and that in reality 
it is neither with the bread nor in the bread. 
12. Nevertheless they say that the body of 
Christ is truly present, but by contemplation 
of faith, 4. e., by imagination. 13. Such is 
simply their opinion. They deceive men by 
saying that the body is truly present, yet add- 
ing afterwards, ‘by contemplation of faith,’ 
4. €, by imagination. 14. We teach that 
Christ's body is truly and really present with 
the bread or in the bread. 15.... Although 
we say that the body of Christ is really 
present, Luther does not say that it is present 
locally, namely, in some mass, by circumscrip- 
tion; but.in the manner by which Christ's 
person or the entire Christ is present to all 
creatures. ... We deny transubstantiation, 
and that the body is locally in the bread,” etc. 
(2, 222. 311. 315.) 

Such were the views of Melanchthon in and 
before 1530. And publicly and formally he 
continued to adhere to Luther’s teaching. In 
an Opinion written 1534, prior to. his conven- 
tion with Bucer at Cassel, he said: “If Christ 
were a mere creature and not God, He would 
not be with us essentially, even if He had the 
government; but since He is God, He gives 
His body as a testimony that He is essentially 
with us always. This sense of the Sacrament 
is both simple and comforting. . . . There- 
fore I conclude that Christ’s body and blood 
are truly with the bread and wine, that is to 
say, Christ essentially, not figuratively. But 
here we must cast aside the thoughts proffered 
by reason, viz., how Christ ascends and de- 
scends, hides Himself in the bread, and is no- 
where else.” (2, 801.) In 1536 Melanchthon 


Historical Introductions to the Symbolical Books. 


signed the Wittenberg Concord, which plainly 
taught that the body and blood of Christ are 
received also by unworthy guests. (Conc. 
TricL. 977, 12 ff.) In 1537 he subscribed to 
the Smalcald Articles, in which Luther 
brought out his doctrine of the real presence 
in most unequivocal terms, declaring that 
“bread and wine in the Supper are the true 
body and blood of Christ, and are given and 
received not only by the godly, but also by 
wicked Christians.” (Conc. Trig, 493, 1.) In 
his letter to Flacius of September 5, 1556, 
Melanchthon solemnly declared: “I have never 
changed the doctrine of the Confession.” 
(C. R. 8, 841.) September 6, 1557, he wrote: 
“We all embrace and retain the Confession 
together with the Apology and the confession 
of Luther written-previous to the Synod at 
Mantua.” (9, 260.) Again, in November of 
the same year: “Regarding the Lord's Sup: 
per, we retain the Augsburg Comfession and 
Apology.” (9,371.) In an Opinion of March 
4, 1558, Melanchthon declared that in the 
Holy Supper the Son of God is truly and sub- 
stantially present in such a manner that when 
we use it, He gives us with the bread and wine 
His body," ete. and that Zwingli was wrong 
when he declared “that it is a mere outward 
sign, and that Christ is not essentially present 
in it, and that it is a mere sign by which 
Christians know each other." (9,472 f.) Sev- 
eral months before his death, in his preface 
to the Corpus Philippicum, Melanchthon de- 
clared that in the Holy Supper “Christ is 
truly and substantially present and truly ad- 
ministered to those who take the body and 
blood of Christ," and that in it “He gives His 
body and blood to him who eats and drinks." 
(Richard, 389.) les 


200. Melanchthon’s Private Views. _ 
While Melanchthon, in a publie and formal 


way, continued, in the manner indicated, to 


maintain orthodox appearances till his death, 
he had inwardly and in reality since 1530 
come to be more and more of a stranger to 
Luther's firmness of convietion, also with re- 
spect to the doctrine of the Lord's Supper. 
Influenced, by an undue respect for the 
authority of the ancient fathers and misled 
by his reason or, as Luther put it, by his 
philosophy, he gradually lost his firm hold on 
the clear words of the institution of the Holy 
Supper. As a result he became a wavering 
reed, driven to and fro with the wind, now 


verging toward Luther, now toward Calvin. 


Always oscillating between truth and error, 
he was unable to rise to the certainty of firm 
doctrinal conviction, and the immovable stand 
whieh characterized Luther. In a letter dated 
May 24, 1538, in which he revealed the tor- 
ments of his distracted and doubting soul, he 
wrote to Veit Dietrich: “Know that for ten 


years neither a night nor a day has passed in 


whieh I did not reflect on this matter," the 
Lord's Supper. (C..R. 3, 537.) And his doubts 
led to à departure from his own former posi- 


tion, — a fact for which also sufficient evi- 
* Already in 
1531,” says Seeberg, Melanchthon secretly, 


dences are not wholly lacking. 


3 
4 
Ld 


WR; AU po NA Y we A 


XVIII. The Crypto-Calvinistic Controversy. 


expressed his opinion plainly enough to the 
effect that it was sufficient to acknowledge 
a presence of the divinity of Christ in the 
Lord’s Supper, but not a union of the body 
and the bread.-Hp., p. 85.” (Dogg. 4, 2, 447.) 

That Melanchthon’s later public statements 
and protestations concerning his faithful ad- 
herence to the doctrine of the Augsburg Con- 
fession must be more or less discounted, ap- 
pears, apart from other considerations, from 
his own admission that he was wont to dis- 
simulate in these and other matters; from 
his private letters, in which he favorably re- 
fers to the symbolical interpretation of the 
words of institution; from his communication 
to Philip of Hesse with regard to Luther’s 
article on the Lord’s Supper at Smalcald, re- 
ferred to in a previous chapter; from the 


changes which he made 1540 in Article X of 
-the Augsburg Confession; from his later in- 


definite statements concerning the real pres- 
ence in the Holy Supper; from his intimate 
relations and his cordial correspondence with 
Calvin; from his publie indifference and neu- 
trality during the eucharistic controversy 
with the Calvinists; and from his unfriendly 
attitude toward the champions of Luther in 
this conflict. 


201. Misled by Oecolampadius and Bucer. 


That Melanchthon permitted himself to be 
guided by human authorities rather than by 
the clear Word of God alone, appears from 
the fact that Oecolampadius’s Dialogus of 
1530 — which endeavored to show that the 
symbolical interpretation of the words of in- 
stitution is found also in the writings of the 
Church Fathers, notably in those of St. Augus- 
tine, and which Melanchthon, in a letter to 


- Luther (C. KR. 2,217), says, was written “with 


greater exactness (accuratius) than he is 
otherwise wont to write” — made such a pro- 
found impression on him that ever since, as 
is shown by some of his private letters, to 
which we shall presently refer, he looked with 
increasing favor on the figurative interpre- 
tation. 

As a result, Melanchthon’s attitude toward 
the Southern Germans and the Zwinglians 
also underwent a marked change. When he 
left to attend the conference with Bucer at 
Cassel, in December, 1534, Luther in strong 
terms enjoined him to defend the sacramental 
union and the oral eating and drinking; 
namely, that in and with the bread the body 
of Christ is truly present, distributed, and 
eaten. Luther’s Opinion in this matter, dated 
December 17, 1534, concludes as follows: 
“Und ist Summa das unsere Meinung, dass 
wahrhaftig in und mit dem Brot der Leib 
Christi gegessen wird, also dass alles, was das 
Brot wirkt und leidet, der Leib Christi wirke 
und leide, dass er ausgeteilt [ge]gessen und 
mit den Zaehnen zerbissen werde.” (St. L. 17, 
2052.) Self-evidently, when writing thus, 
Luther had no Capernaitic eating and drink- 
ing in mind, his object merely being, as stated, 
to emphasize the reality of the sacramental 
union. January 10, 1535, however, the day 
Concordia Triglotta. 


ERG 


after his return from Cassel, Melanchthon 
wrote to his intimate friend Camerarius that 
at Cassel he had been the messenger, not of 
his own, but of a foreign opinion. (C. R. 2, 
822.) 

As a matter of fact, Melanchthon returned 
to Wittenberg a convert to the compromise 
formula of Bucer, according to which Christ’s 
body and blood are truly and substantially 
received in the Sacrament, but are not really 
connected with the bread and wine, the signs 
or signa exhibitiva,.as Bucer called them. 
Stating the difference between Luther and 
Bucer, as he now saw it, Melanchthon said: 
The only remaining question therefore is the 
one concerning the physical union of the bread 
and body, — and of what need is this ques- 
tion? Tantum igitur reliqua est quaestio de 
physica coniunctione panis et corporis, qua 

uaestione quid opus est?” (C. R. 2, 827. 842; 
St. L. 17, 2057.) To Erhard Schnepf he had 
written: “He [Bucer] confesses that, when 
these things, bread and wine, are given, Christ 
is truly and substantially present. As for me, 
I would not demand anything further." (C. R. 
2, 787.) In February he wrote to Brenz: 
“I plainly judge that they [Bucer, etc.] are 
not far from the view of our men; indeed, 
in the matter itself they agree with us (reipsa 
convenire); nor do I condemn them." (2,843; 
St. L. 17, 2065.) This, however, was not Lu- 
ther’s view. In a following letter Melanch- 
thon said: “Although Luther does not openly 
condemn it [the formula of Bucer], yet he did 
not wish to give his opinion upon it as yet. 
Lutherus, etsı non plane damnat, tamen non- 
dum voluit pronuntiare. (C.R. 2,843; St. L. 
17, 2062.) A letter of February 1, 1535, to 
Philip of Hesse and another of February 3, to 
Bucer, also both reveal, on the one hand, Me- 
lanchthon's desire for a union on Bucer's plat- 
form and, on the other, Luther's attitude of 
aloofness and distrust. (C. R.2,836.841.) 


202. Secret Letters and the Variata 
of 1540. 


In the letter to Camerarius of January 10, 
1535, referred to in the preceding paragraph, 
Melanchthon plainly indicates that his views 
of the Holy Supper no longer agreed with 
Luther’s. “Do not ask for my opinion now,” 
says he, “for I was the messenger of an 
opinion foreign to me, although, forsooth, 
I will not hide what I think when I shall 
have heard what our men answer. But con- 
cerning this entire matter either personally, 
or when I shall have more reliable messengers. 
Meam, sententiam noli nunc requirere; fur 
enim muntius alienae, etsi profecto non dis- 
simulabo, quid. sentiam, ubi audiero, quid. re- 
spondeant mostri. Ac de hac re tota aut 
coram, aut cum habebo certiores tabellarios.” 
(2, 822.) Two days later, January 12, 1535, 
Melanchthon wrote a letter to Brenz (partly 
in Greek, which language he employed when 
he imparted thoughts which he regarded as 
dangerous, as, e. g., in his defamatory letter to 
Camerarius, July 24, 1525, on Luther's mar- 
riage; C. R. 1, 754), in which he lifted the 

1 


178 


veil still more and gave a clear glimpse of his 
own true inwardness. From this letter it 
plainly appears that Melanchthon was no 
longer sure of the correctness of the literal 
interpretation of the words of institution, the 
very foundation of Luther’s entire doctrine 
concerning the Holy Supper. 

The letter reads, in part, as follows: “You 
have written several times concerning the 
Sacramentarians, and you disadvise the Con- 
cord, even though they should incline towards 
Luther’s opinion. My dear Brenz, if there are 
any who differ from us regarding the Trinity 
or other articles, I will have no alliance with 
them, but regard them as such who are to be 
execrated.... Concerning the Concord, how- 
ever, no action whatever has as yet been 
taken. I have only brought Bucer’s opinions 
here [to Wittenberg]. But I wish that I could 
talk to you personally concerning the contro- 
versy. I do not constitute myself a judge, and 
readily yield to you, who govern the Church, 
and I affirm the real presence of Christ in the 
Supper. I do not desire to be the author or 
defender of a new dogma in the Church, but 
I see that there are many testimonies of the 
ancient writers who without any ambiguity 
explain the mystery typically and tropically 
[sol rÓzov xai toomix@s |, while the oppos- 
ing testimonies are either more modern or 
spurious. You, too, will have to investigate 
whether you defend the ancient opinion. But 
I do wish earnestly that the pious Church 
would decide this case without sophistry and 
tyranny. In France and at other places many 
are killed on account of this opinion. And 
many applaud such judgments without any 
good reason, and strengthen the fury of the 
tyrants. To tell the truth, this matter pains 
me not a little. Therefore my only request is 
that you do not pass on this matter rashly, 
but consult also the ancient Church. I most 
fervently desire that a concord be effected 
without any sophistry. But I desire also that 
good men may be able to confer on this great 
matter in a friendly manner. Thus a con- 
cord might be established without sophistry. 
For I do not doubt that the adversaries would 


gladly abandon the entire dogma if they be- 


lieved that it was new. You know that 
among them are many very good men. 
they incline toward Luther, being moved by 
a few testimonies of ecclesiastical writers. 
What, then, do you think, ought to be done? 
Will you forbid also that we-confer together? 
As for me, I desire that we may be able fre- 
quently to confer together on this matter as 
well as on many others. You see that in other 
articles they as well as we now explain many 
things more skilfully (dexterius) since they 
have begun to be agitated among us more dili- 
gently. However, I conclude and ask you to 
put the best construction on this letter, and, 
after reading it, to tear it up immediately, 
and to show it to nobody." (C. R. 2, 823 f.; 
Luther, St. L. 17, 2060.) 

In a letter to Veit Dietrich, dated April 23, 
1538, Melanchthon declares: “In order not to 
deviate too far from the ancients, I have main- 
tained a sacramental presence in the use, and 


Now - 


Historical Introductions to the Symbolical Books. 


said that, when these things are given, Christ 


is truly present and efficacious. That is cer- 
tainly enough. I have not added an inclusion 
or a connection by which the body is affixed 
to, concatenated or mixed with, the bread. 
Sacraments are covenants [assuring us] that 
something else is present when the things are 
received. Nec addidi inclusionem aut con- 
iunctionem talem, qua affigeretur và doro to 
o@ua, aut ferruminaretur, aut misceretur. 
Sacramenta pacta sunt, ut rebus sumptis ad- 
sit aliud. ... What more do you desire? And 
this wil have to be resorted to lest you de- 
fend what some even now are saying, vi2., 
that the body and blood are tendered sepa- 
rately — separatim. tradi corpus et sanguinem. 
This, too, is new and will not even please the 
Papists. Error is fruitful, as the saying goes. 
That physical connection (illa physica con- 
iunctio) breeds many questions: Whether the 
parts are separate; whether included; when 
[in what moment] they are present; whether 
[they are present] apart from the use. Of 
this nothing is read among the ancients. Nor 
do I, my dear Veit, carry these disputations 
into the Church; and in the Loci I have 
spoken so sparingly on this matter in order 
to lead the youth away from these questions. 
Such is in brief and categorically what 
I think. But I wish that the two most cruel 
tyrants, animosity and sophistry, would be re- 
moved for a while, and a just deliberation 
held concerning the entire matter. If I have 
not satisfied you by this simple answer, I shall 
expect of you a longer discussion. I judge 
that in this manner I am speaking piously, 
carefully, and modestly concerning the sym- 
bols, and approach as closely as possible to 
the opinion of the ancients.” (OC. R. 3,514 f.) 
A month later, May 24, Melanchthon again 
added: “I have simply written you what 
I think, nor do I detract anything from the 
words. For I know that Christ is truly and 
substantially present and efficacious when we 
use the symbols. You also admit a synecdoche. 
But to add a division and separation of the 
body and blood, that is something altogether 
new and unheard of in the universal ancient 
Church.” (3, 536; 7, 882.) 
Evidently, then, Melanchthon’s 
toward the Reformed and his views concern- 
ing the Lord’s Supper had undergone remark- 
able changes since 1530. And in order to 
clear the track for his own changed senti- 
ments and to enable the Reformed, in the 
interest of an ultimate union, to subscribe the 
Augsburg Confession, Melanchthon, in 1540, 
altered its Tenth Article in the manner set 
forth in a previous chapter. 
Calvin’s view of the Lord’s Supper “was in 
various ways officially recognized in the Augs- 
burg Confession of 1540.” (1, 280.) Such at 
any rate was the construction the Reformed 
everywhere put on the alteration. It was gen- 
erally regarded by them to be an essential con- 
cession to Calvinism. Melanchthon, too, was 
well aware of this; but he did absolutely 
nothing to obviate this interpretation — no 
doubt, because it certainly was not very far 
from the truth. 


attitude 


Schaff remarks: | 


XVIII. The Crypto-Calvinistie Controversy. 


203. Not in Sympathy with Lutheran 
Champions. 


When Westphal, in 1552, pointed out the 
Calvinistic menace and sounded the tocsin, 
loyal Lutherans everywhere enlisted in the 
eontroversy to defend Luther’s doctrine con- 
cerning the real presence and the divine 
majesty of Christ’s human nature. But Me- 
lanchthon again utterly failed the Lutheran 
Church both as a leader and a private. For 
although Lutheranism in this controversy was 
fighting for its very existence, Master Philip 
remained silent, non-committal, neutral. 
Viewed in the light of the conditions then 
prevailing, it was impossible to construe this 
attitude as pro-Lutheran. Moreover, when- 


. ever and wherever Melanchthon, in his letters 


and opinions written during this controversy, 
did show his colors to some extent, it was but 
too apparent that his mind and heart was 
with the enemies rather than with the cham- 
pions of Lutheranism. For while his letters 
abound with flings and thrusts against the 
men who defended the doctrines of the sacra- 
mental union and the omnipresence of the 
human nature of Christ, he led Calvin and his 
adherents to believe that he was in sympathy 
with them and their cause. 

Melanchthon’s animosity ran high not only 
against such extremists as Saliger (Beatus) 
and Fredeland (both were deposed in Lue- 
beck 1568, and Saliger again in Rostock 1569), 
who taught that in virtue of the consecration 
before the use (ante usum) bread and wine 
are the body and blood of Christ, denouncing 
al who denied this as Sacramentarians 
(Gieseler 3, 2, 257), but also against all those 
who faithfully adhered to, and defended, Lu- 
ther's phraseology concerning the Lord's Sup- 


. per. He rejected the teaching of Westphal and 


the Hamburg ministers, according to which, 
in the Lord's Supper, the bread is properly 
ealled the body of Christ and the wine the 
blood of Christ, and stigmatized their doc- 
trine as “bread-worship, aoroAarosía." (C. ER. 
8, 362. 660. 791; 9, 470. 962.) 

In a similar manner Melanchthon ridiculed 
the old Lutheran teaching of the omnipresence 
of Christ according to His human nature as 
a new and foolish doctrine. Concerning the 
Confession and Report of the Wuerttemberg 
Theologians, framed by Brenz and adopted 
1559, which emphatically asserted the real 
presence, as well as the omnipresence of 


‘Christ also according to His human nature, 


Melanchthon remarked contemptuously in a 
letter to Jacob Runge, dated February 1, 1560, 


- and in a letter to G. Cracow, dated Febru- 


ary 3, 1560, that he could not characterize 
“the decree of the Wuerttemberg Fathers 
(Abbates Wirtebergenses) more aptly than as 
Hechinger Latin (Hechingense Latinum, He- 
chinger Latein),” i.e., as absurd and insipid 
teaching. (9, 1035 f.; 7, 780. 884.) 


204. Melanchthon Claimed by Calvin. 


In 1554 Nicholas Gallus of Regensburg re- 
published, with a preface of his own, Philip 
Melanchthon’s Opinions of Some Ancient 


179 


Writers Concerning the Lord’s Supper. The 
timely reappearance of this book, which Me- 
lanchthon, in 1530, had directed against the 
Zwinglians, was most embarrassing to him as 
well as to his friend Calvin. The latter, there- 
fore, now urged him to break his silence and 
come out openly against his public assailants. 
But Melanchthon did not consider it expedient 
to comply with this request. Privately, how- 
ever, he answered, October 14, 1554: “As re- 
gards your admonition in your last letter that 
I repress the ignorant clamors of those who 
renew the strife concerning the bread-worship, 
know that some of them carry on this dispu- 
tation out of hatred toward me in order to 
have a plausible reason for oppressing me. 
Quod me hortaris, ut reprimam ineruditos 
clamores illorum, qui renovant certamen zeoi 
aotolatosias, scito, quosdam praecipue odio 
mei eam disputationem movere, ut habeant 
plausibilem causam ad me opprimendum." 
(8, 362.) 

Fully persuaded that he was in complete 
doctrinal agreement with his Wittenberg 
friend on the controverted questions, Calvin 
finally, in his Last Admonition (Ultima, Ad- 
monitio) to Westphal, 1557, publicly claimed 
Melanchthon as his ally, and implored him to 
give publie testimony “that they [the Cal- 
vinists and Zwinglians] teach nothing foreign 
to the Augsburg Confession, nihil alienum nos 
tradere a Confessione Augustana." “I con- 
firm," Calvin here declared, “that in this cause 
[concerning the Lord's Supper] Philip can no 
more be torn from me than from his own 
bowels. Confirmo, non magis a me Philippum 
quam a propriis visceribus in hac causa posse 
divelli.” (C. R. 37 [Calvini Opp. 9], 148. 149. 
193. 466; Gieseler 3, 2, 219; Tschackert, 536.) 
Melanchthon, however, continued to preserve 
his sphinxlike silence, which indeed declared 
as loud as words could have done that he 
favored the Calvinists, and was opposed to 
those who defended Luther's doctrine. To 
Mordeisen he wrote, November 15, 1557: “If 
you will permit me to live at a different place, 
I shall reply, both truthfully and earnestly, 
to these unlearned sycophants, and say things 
that are useful to the Church.” (C. R. 9, 374.) 

After the death of Melanchthon, Calvin 
wrote in his Dilucida Explicatio against Hess- 
husius, 1561: “O Philip Melanchthon! For 
it is to you that I appeal, who art living with 
Christ in the presence of God and there wait- 
ing for us until we shall be assembled with 
you into blessed rest. A hundred times you 
have said, when, fatigued with labor and over- 
whelmed with cares, you, as an intimate 
friend, familiarly laid your head upon my 
breast: Would to God I might die on this 
bosom! But afterwards I have wished a thou- 
sand times that we might be granted to be to- 
gether. You would certainly have been more 
courageous to engage in battle and stronger to 
despise envy, and disregard false aceusations. 
In this way, too, the wickedness of many 
would have been restrained whose audacity to 
revile grew from your pliability, as they 
called it. O Philippe Melanchthon! Te enim 
appello, qui apud. Deum cum Christo vivis, 


180 


nosque illic exspectas, donec tecum in beatam 
quietem colligamur. Disisti centies, quum 
fessus laboribus et molestiis oppressus caput 
familiariter in sinum meum deponeres: Uti- 
nam, utinam moriar in hoc sinu! Ego vero 
millies postea optavi nobis contingere, ut 
simul essemus. Certe animosior fuisses ad 
obeunda certamina et ad spernendam invidiam 
falsasque criminationes pro nihilo ducendas 
fortior. Hoc quoque. modo cohibita fuisset 
multorum improbitas, quibus ex tua mollitie, 
quam vocabant, crevit insultandi audacia." 
(C. R. 37 [Calvini Opp. 9], 461 f.) It was not 
Melanchthon, but Westphal, who disputed Cal- 
vin's claim by publishing (1557) extracts 
from Melanchthon’s former writings under 
the title: Clarissimi Viri Ph. Melanchthonis 
Sententia de Coena, Domini, ex scriptis eius 
collecta. But, alas, the voice of the later Me- 
lanehthon was not that of the former! 


205. Advising the Crypto-Calvinists. 


In various other ways Melanchthon showed 
his impatience with the defenders of Luther's 
doctrine and his sympathy with their Cal- 
vinistie opponents. When Timann of Bremen, 
who sided with Westphal, opposed Harden- 
berg, a secret, but decided Calvinist, Melanch- 
thon admonished the latter not to rush into 
a confliet with his colleagues, but to dissimu- 
late. He says in a letter of April 23, 1556: 
“Te autem oro, ne properes ad certamen cum 
collegis. Oro etiam, ut muita dissimules.” 
(C. R.8,736.) Another letter (May 9, 1557), 
in whieh he advises Hardenberg how to pro- 
ceed against his opponents, begins as follows: 
“Reverend Sir and Dear Brother. As you see, 
not only the controversy, but also the mad- 
ness (rabies) of the writers who establish the 
bread-worship is growing." (9, 154. He 
meant theologians who, like Timann and 
Westphal, defended Luther's doctrine that in 
the Lord's Supper the bread is truly the body 
of Christ and the wine truly the blood of 
Christ, and that Christ is truly present also 
according to His human nature. Again, when 
at Heidelberg, in 1559, Hesshusius refused to 
acknowledge the Calvinist Klebitz (who had 
publiely defended the Reformed doctrine) as 
his assistant in the distribution of the Lord's 
Supper, and Elector Frederick III, the patron 
of the Crypto-Calvinists, who soon after 
joined the Reformed Church, demanded that 
Hesshusius come to an agreement with Kle- 
bitz, and finally deposed the former and dis- 
missed the latter, Melanchthon approved of 
the unionistie methods of the Elector, and 
prepared ambiguous formulas to satisfy both 
parties. 

. In the Opinion requested by the Elector, 
dated November 1, 1559, Melanchthon said: 
“To answer is not diffieult, but dangerous.... 
Therefore I approve of the measure of the 
illustrious Elector, commanding silence to the 
disputants on both sides [Hesshusius and the 
Calvinist Klebitz], lest dissension occur in 
the weak church... The contentious men 
having been removed, it will be profitable that 
the rest agree on'one form of words. It would 
be best in this controversy to retain the words 


Historical Introductions to the Symbolical Books. 


of Paul: ‘The bread which we break is the 
communion (xoiwcvía) of Christ? Much 
ought to be said concerning the fruit of the 


Supper to invite men to love this pledge and. 
And the word 'com- 


to use it frequently. 
munion’ must be explained: Paul does. not 
say that the nature of the bread is changed, 
as the Papists say; He does not say, as those 
of Bremen do, that the bread is the substan- 
tial body of Christ; 
bread is the true body of Christ, as Hess- 
husius does; but that it is the communion, 
i.€., that by which the union occurs (con- 
sociatio fit) with the body of Christ, which 
occurs in the use, and certainly not without 
thinking, as when mice gnaw the bread. 

The Son of God is present in the ministry of 
the Gospel, and there He is certainly effica- 
cious in the believers, and He is present not 
on account of the bread, but on account of 
man, as He says, ‘Abide in Me and I in you.’ 
Again: ‘I am in My Father, and you in Me, 
and I in you. And in these true consolations 
He makes us members of His, and testifies 
that He will raise our bodies. Thus the 
ancients explain the Lord's Supper.” (C. R.9, 
961.) No doubt, Calvin, too, would readily 
have subscribed to these ambiguous and in- 
definite statements. C.P. Krauth pertinently 
remarks: “Whatever may be the meaning of 
Melanchthon's words in the disputed cases, 
this much is certain, that they practically 
operated as if the worse sense were. the real 


one, and their mischievousness was not dimin-. 


ished, but aggravated, by their obscurity and 
double meaning. They did the work of avowed 
error, and yet could not be reached as candid 
error might." (Cons. Ref., 291.) 


206. Historians on Melanchthon’s 
Doctrinal Departures. 


Modern historians are generally agreed that 


also with respect to the Lord's Supper the 
later Melanchthon was not identical with the 
earlier. Tschackert: “Melanchthon had long 
ago [before the outbreak of the second contro- 
versy on the Lord's Supper] receded from the 
peculiarities of the Lutheran doctrine of the 
Lord's Supper; he was satisfied with main- 


taining the personal presence of Christ dur- 


ing the Supper, leaving the mode of His pres- 
ence and efficacy in doubt." (532.) 


1531 departed from Luther’s teaching con- 
cerning the Lord's Supper, declares: “Me- 
lanchthon merely does not want to admit that 
the body of Christ is really eaten in the Sup- 
per, and that it is omnipresent as such." (4, 2, 
449.) Theo. Kolde: “It should never have 


been denied that these alterations in Article X. 


of the Augustana involved real changes... . 
In view of his gradually changed conception 
of the Lord's Supper, there can be no doubt 
that he sought to leave open for himself and 
others the possibility of associating also with 
the Swiss.” (25.) Schafl: “Melanchthon’s 
later view of the Lord's Supper agreed essen- 
tially with that of Calvin." (1, 280.) 


Such, then, being the attitude of Melanch-: 
thon as to the doctrine of the Lord's Supper,. 


he does not say that the 


Seeberg,. 
who maintains that Melanchthon as early as 


z 
i 
i 

V 
7 
p. 
5. 


KU Res eee 


of the Sacramentarians,” 


XVIII. The Crypto-Calvinistic Controversy. 


it was but natural and consistent that his 
pupils, who looked up to Master Philip with 
unbounded admiration, should become decided 
Calvinists. Melanchthon, chiefly, must be 
held responsible for the Calvinistic menace 
which threatened the Lutheran Church after 
the death of Luther. In the interest of fra- 
ternal relations with the Swiss, he was ready 
to compromise and modify the Lutheran truth. 
Had he had his way, and had not the tendency 
which he inaugurated been checked, the Lu- 
theran Church would have lost its character 
and been transformed into a Reformed or, at 
least, a unionistic body. In a degree, this 
guilt was shared also by his older Wittenberg 
colleagues: Caspar Cruciger, Sr. Paul Eber, 
John Foerster, and others, who evidently in- 
elined toward Melanchthon’s view and atti- 
tude also in the matter concerning the Lord’s 
Supper. Caspar Cruciger, for example, as ap- 
pears from his letter to Veit Dietrich, dated 
April 18, 1538, taught the bodily presence of 
Christ in the use of the Lord’s Supper, but 
not “the division or separation of the body 
and blood." (C. &.3,510.) Shortly before his 
death, as related in a previous chapter, Lu- 
ther had charged these men with culpable 
silence with regard to the truth, declaring: 
“If you believe as you speak in my presence, 
then speak the same way in church, in public 
lectures, in sermons, and in private discus- 
sions, and strengthen your brethren, and lead 
the erring back to the right way, and contra- 
dict the wilful spirits; otherwise your con- 
fession is a mere sham and will be of no value 
whatever.” (Walther, 40.) Refusal to confess 
the truth will ultimately always result in re- 
jection of the truth. Silence here is the first 
step to open denial. 


207. Westphal First to Sound Tocsin. 


Foremost among the men who saw through 
Calvin’s plan of propagating the Reformed 
doctrine of the Lord’s Supper under phrases 
coming as close as possible to the Lutheran 
terminology, and who boldly, determinedly, 
and ably opposed the Calvinistic propaganda, 
was Joachim Westphal of Hamburg [born 
1510; 1527 in Wittenberg; since 1541 pastor 
in Hamburg; died January 16, 1574]. Fully 
realizing the danger which threatened the en- 
tire Lutheran Church, he regarded it as his 
sacred duty to raise his voice and warn the 
Lutherans against the Calvinistic menace. 
He did so in a publication entitled: “Farrago 
Confusanearum et inter se Dissidentium Opi- 
nionum de Coena Domini — Medley of Con- 
fused and Mutually Dissenting Opinions on 
the Lord’s Supper, compiled from the books 
1552. In it he 
proved that in reality Calvin and his ad- 
herents, despite their seemingly orthodox 
phrases, denied the real presence of the body 
and blood of Christ in the Lord’s Supper just 
‘as emphatically and decidedly as Zwingli had 
one. At the same time he refuted in strong 
terms the Reformed doctrine in the manner 
indicated by the title, and maintained the 
Lutheran doctrine of the real presence, the 
‚oral eating and drinking (manducatio oralis) , 


181 


also of unbelievers. Finally he appealed to 
the Lutheran theologians and magistrates 
everywhere to guard their churches against 
the Calvinistic peril. “The Farrago,” says 
Kruske, “signified the beginning of the end 
of Calvin’s domination in Germany." Schaff: 
“The controversy of Westphal against Calvin 
and the subsequent overthrow of Melanch- 
thonianism completed and consolidated the 
separation of the two Confessions,” Lutheran 
and Reformed. (Oreeds 1, 280.) 

Thus Westphal stands preeminent among 
the men who saved the Lutheran Church from 
the Calvinistic peril. To add fuel to the anti- 
Calvinistic movement, Westphal, in the year 
following, published a second book: ‘Correct 
Faith. (Recta Fides) Concerning the Lord’s 
Supper, demonstrated and confirmed from the 
words of the Apostle Paul and the Evan- 
gelists,” 1553. Here he again called upon all 
true disciples of Luther to save his doctrine 
from the onslaughts of the Calvinists, who, 
he declared, stooped to every method in order 
to conquer Germany for Zwinglianism. 

Westphal’s fiery appeals for Lutheran 
loyalty received a special emphasis and wide 
publicity when the Pole, John of Lasco 
(Laski), who in 1553, together with 175 mem- 
bers of his London congregation, had been 
driven from England by Bloody Mary, reached 
the Continent. The liberty which Lasco, who 
in 1552 had publicly adopted the Consensus 
Tigurinus, requested in Lutheran territories 
for himself and his Reformed congregation, 
was refused in Denmark, Wismar, Luebeck, 
and Hamburg, but finally granted in Frank- 
fort-on-the-Main. Soon after, in 1554, the 
Calvinistic preacher Micronius, who also 
sought refuge in Hamburg, was forbidden to 
make that city the seat of Reformed activity 
and propaganda. As a result, Calvin decided 
to enter the arena against Westphal. In 1555 
he published his Defensio Sanae et Orthodoxae 
Doctrinae de Sacramentis, “Defense of the 
Sound and Orthodox Doctrine Concerning the 
Saeraments and Their Nature, Power, Pur- 
pose, Use, and Fruit, which the pastors and 
ministers of the churches in Zurich and 
Geneva before this have comprised into a 
brief formula of the mutual Agreement" ( Con- 
sensus Tigurinus). In it he attacked West- 
phal in such an insulting and overbearing 
manner (comparing him, e.g., with “a mad 
dog") that from the very beginning the con- 
troversy was bound to assume a personal and 
acrimonious character. 


208. Controversial Publications. 


After Calvin had entered the controversy, 
Westphal was joined by such Lutherans as 
John Timann, Paul v. Eitzen, Erhard Schnepf, 
Alber, Gallus, Flacius, Judex, Brenz, Andreae, 
and others. Calvin, on the other hand, was 
supported by Lasco, Bullinger, Ochino, Vale- 
randus Polanus, Beza (the most seurrillous of 
all the opponents of Lutheranism), and Bibli- 
ander. In 1555 Westphal published three ad- 
ditional books:  Collectiom (Collectanea) of 
Opinions of Aurelius Augustine Concerning 
the Lord's Supper, and Faith (Fides) of Cyril, 


182 


Bishop of Alexandria, Concerning the Pres- 
ence of the Body and Blood of Christ, and 
Adversus cuiusdam | Sacramentari Falsam 
Criminationem Iusta Defensio, “Just Defense 
against the False Accusation of a Certain 
Sacramentarian.” The last publication was 
a personal defense against the insults and in- 
vectives of Calvin and a further proof of the 
claim that the Calvinists were united only in 
their denial of the real presence of Christ in 
the Lord’s Supper. Coming to the support of 
Westphal, John Timann, Pastor in Bremen, 
published in 1555: “Medley (Farrago) of 
Opinions Agreeing in the True and Catholic 
Doctrine Concermng the Lord’s Supper, which 
the churches of the Augsburg Confession have 
embraced with firm assent and in one spirit 
according to the divine Word.” 

In the following year Calvin wrote his 
Secunda Defensio . . . contra J. Westphali 
Calumnias, “Second Defense of the Pious and 
Orthodox Faith, against the Calumnies of 
J. Westphal" a vitriolie book, dedicated to 
the Crypto-Calvinists, viz., “to all ministers 
of Christ who cultivate and follow the pure 
doctrine of the Gospel in the churches of 
Saxony and Lower Germany." In it Calvin 
declared: *I teach that Christ, though absent 
according to His body, is nevertheless not only 
present with us according to His divine power, 
but also makes His flesh vivifying for us." 
(O.R, 37 [Calvimi Opp. 9], 79.) Lasco also 
wrote two books against Westphal and Ti- 
mann, defending his congregation at Frank- 
fort, and endeavoring to show the agreement 
between the Calvinian doctrine of the Lord's 
Supper and the Augsburg Confession. In 
1556 Henry Bullinger appeared on the battle- 
field with his Apologetical Exposition, Apolo- 
getica Expositio, in which he endeavored to 
show that the ministers of the churches in 
Zurich do not follow any heretical dogma in 
the doctrine concerning the Lord’s Supper. 

In the same year, 1556, Westphal published 
Epistola, qua Breviter Respondet ad Convicia 
I. Caloini — *Letter in which He [Westphal] 
Answers Briefly to the Invectives of J. Cal- 
vin," and “Answer (Responsum) to the Writ- 
ing of John of Lasco, in which he transforms 
the Augsburg Confession into Zwinglianism." 
In the same year Westphal published “Confes- 
sion of Faith (Confessio Fidei) Concerning 
the Sacrament of the Eucharist, in which the 
ministers of the churches of Saxony maintain 
the presence of the body and blood of our 
Lord Jesus Christ in the Holy Supper, and 
answer regarding the book of Calvin dedicated 
-to them.” This publication contained opinions 
which Westphal had secured from the minis- 
teriums of Magdeburg (including Wigand and 
Flacius), of Mansfeld, Bremen, Hildesheim, 
Hamburg, Luebeck, Lueneburg, Brunswick 
(Moerlin and Chemnitz), Hannover, Wismar, 
Schwerin, etc. All of these ministeriums de- 
clared themselves unanimously and definitely 
in favor of Luther’s doctrine, appealing to 
the words of institution as they read. In 1557 
Erhard Schnepf [born 1595; active in Nas- 
sau, Marburg, Speier, Augsburg; attended 
convents in Smalcald 1537; in Regensburg 


Historical Introductions to the Symbolical Books. 


1546; in Worms 1557; died 1558], then in 
Jena, published his Confession Concerning the 
Supper. In the same year Paul von Eitzen 
[born 1522; died 1598; refused to sign For- 
mula of Concord] published his Defense of the 
True Doctrine Concerning the Supper of Our 
Lord Jesus. Christ. Westphal also made a 
second attack on Lasco in his “Just Defense 
against the Manifest Falsehoods of J. A. Lasco 
which he spread in his letter to the King of 
Poland against the Saxon Churches,” 1557. 
In it he denounces Lasco and his congregation 
of foreigners, and calls upon the magistrates 
to institute proceedings against them. 

Calvin now published his Ultima Admonitio, 
“Last Admonition of John Calvin to J. West- 
phal, who, if he does not obey (obtemperet), 
must thenceforth be held in the manner as 
Paul commands us to hold obstinate heretics; 
in this writing the vain censures of the Mag- 
deburgians and others, by which they endeav- 
ored to wreck heaven and earth, are also 
refuted,” 1557. Here Calvin plainly reveals 
his Zwinglianism and says: “This is the sum- 
mary of our doctrine, that the flesh of Christ 
is a vivifying bread because it truly nourishes 
and feeds our souls when by faith. we coalesce 
with it. This, we teach, occurs. spiritually 
only, because the bond of this sacred unity is 
the secret and incomprehensible power of the 
Holy Spirit.” (C. R. 37 [Calvim Opp. 9], 162.) 
In this book Calvin also, as stated above, ap- 
peals to Melanchthon to add his testimony 
that “we [the Calvinists] teach nothing that 
conflicts with the Augsburg Confession.” 

Though Calvin had withdrawn from the 
arena, Westphal continued to give public testi- 
mony to the truth. In 1558 he wrote several 
books against the Calvinists. One of them 
bears the title: “Apologetical Writings (Apo- 
logetica Scripta) of J. W., in which he both 
defends the sound doctrine concerning the 
Eucharist and refutes the vile slanders of the 
Sacramentarians,” ete. Another is entitled: 
Apology of the Confession Concerning the 
Lord's Supper against the Corruptions and 
Calumnies of John Calvin. In 1559 Theodore 
Beza donned the armor of Calvin and entered 
the controversy with his “Treatise (Tractatio) 
Concerning the Lord’s Supper, in which the 
calumnies of J. Westphal are refuted.” Lasco’s 
Reply to the Virulent Letter of That Furious 
Man J. Westphal, of 1560, appeared post- 
humously, he having died shortly before in 
Poland. 


209. Brenz and Chemnitz. 


Foremost among the influential theologians 
who, besides Westphal, took a decided stand 
against the Calvinists and their secret abet- 
tors in Lutheran territories were John Brenz 
in Wuerttemberg and Martin Chemnitz in 
Brunswick. John Brenz [born 1499, perse- 
cuted during the Interim, since 1553 Provost 
at Stuttgart, died 1570], the most influential 
theologian in Wuerttemberg, was unanimously 
supported in his anti-Calvinistie attitude by 
the whole ministerium of the Duchy. He is 
the author of the Confession and Report (Be- 
kenntnis und Bericht) of the Theologians in 


Bi 
+ 


RS 


XVIII. The Crypto-Calvinistie Controversy. 


Wuerttemberg Concerning the True Presence 


of the Body and Blood of Christ in the Holy 


641.) 


à 
La 
& 
P 
E 


Supper, adopted at the behest of Duke Chris- 
topher by the synod assembled in Stuttgart, 
1559. The occasion for drafting and adopting 
this Confession had been furnished by Bar- 
tholomew Hagen, a Calvinist. At the synod 
in Stuttgart he was required to dispute on 
the doctrine of the Lord's Supper with Jacob 
Andreae, with the result that Hagen admitted 
that he was now convinced of his error, and 
promised to return to the Lutheran teaching. 

The Confession thereupon adopted teaches 
in plain and unmistakable terms that the 
body and blood of Christ are orally received 
by all who partake of the Sacrament, and that 
Christ, by reason of the personal union, is 
omnipresent also according to His human na- 
ture, and hence well able to fulfil the promise 
He gave at the institution of the Holy Supper. 
It teaches the real presence (praesentia rea- 
lis), the sacramental union (unio sacramen- 
talis), the oral eating and drinking (mandu- 
catio oralis), also of the wicked (manducatio 
impiorum). It holds “that in the Lord’s Sup- 
per the true body and the true blood of our 
Lord Jesus Christ are, through the power of 
the word [of institution], truly and essen- 
tially tendered and given with the bread and 
wine to all men who partake of the Supper 
of Christ; and that, even as they are tendered 
by the hand of the minister, they are at the 
same time also received with the mouth of 
him who eats and drinks it.” Furthermore, 
“that even as the substance and the essence 
of the bread and wine are present in the 
Lord’s Supper, so also the substance and the 
essence of the body and blood of Christ are 
present and truly tendered and received with 
the signs of bread and wine.” (Tschackert, 
It protests: “We do not assert any 
mixture of His body and blood with the bread 
and wine, nor any local inclusion in the 
bread.” Again: “We do not imagine any dif- 
fusion of the human nature or expansion of 
the members of Christ (ullam humanae na- 
turae diffusionem aut membrorum Christi dis- 
tractionem), but we explain the majesty of 
the man Christ by which He, being placed at 
the right hand of God, fills all things not only 
by His divinity, but also as the man Christ, 
in a celestial manner and in a way that to 
human reason is past finding out, by virtue 
of which majesty His presence in the Supper 
is not abolished, but confirmed.” (Gieseler 3, 
2,239 f.) Thus, without employing the term 
“ubiquity,” this Confession prepared by Brenz 
restored, in substance, the doctrine concerning 
the Lord's Supper and the person of Christ 
whieh Luther had maintained over against 
Zwingli, Carlstadt, and the Sacramentarians 
generally. | 

As stated above, Melanchthon ridiculed this 
Confession as “Hechinger Latin.” In 1561 
Brenz was attacked by Bullinger in his Trea- 
tise (Tractatio) on the Words of St. John 14. 
In the same year Brenz replied to this attack 
in two writings: Opinion (Sententia) om the 
Book of Bullinger and On the Personal Union 
(De Personali Unione) of the Two Natures in 


183 


Christ and on the Ascension of Christ into 
Heaven and His Sitting at the Right Hand 
of the Father, ete. This called forth renewed 
assaults by Bullinger, Peter Martyr, and Beza. 
Bullinger wrote: “Answer (Responsio), by 
which is shown that the meaning concerning 
‘heaven’ and the ‘right hand of God’ still 
stands firm,” 1562. Peter Martyr: Dialogs 
(Dialogi) Concerning the Humanity of Christ, 
the Property of the Natures, and Ubiquity, 
1562. Beza: Answers (Responsiones) to the 
Arguments of Brenz, 1564. Brenz answered 
in two of his greatest writings, Concerning 
the Divine Majesty of Christ (De Divina Ma- 
iestate Christi), 1562, and Recognition (Re- 
cognitio) of the Doctrine Concerning the True 
Majesty of Christ, 1564. In the Dresden Con- 
sensus (Consensus Dresdensis) of 1571 the 
Philippists of Electoral Saxony also rejected 
the omnipresence (which they termed ubiq- 
uity) of the human nature of Christ. 

In order to reclaim the Palatinate (which, 
as will be explained later, had turned Re- 
formed) for Lutheranism, the Duke of Wuert- 
temberg, in April, 1564, arranged for the 
Religious Discussion at Maulbronn between 
the theologians of Wuerttemberg and the 
Palatinate. But the only result was a further 
exchange of polemical publications. In 1564 
Brenz published Epitome of the Maulbronn 
Colloquium ... Concerning the Lord's Supper 
and the Majesty of Christ. And in the follow- 
ing year the Wuerttemberg theologians pub- 
lished Declaration and Confession (Declaratio 
et Confessio) of the Tuebingen Theologians | 
Concerning the Majesty of the Man Christ. 
Both of these writings were answered by the 
theologians of the Palatinate. After the death 
of Brenz, Jacob Andreae was the chief cham- 
pion in Wuerttemberg of the doctrines set 
forth by Brenz. 

In his various publications against the 
Calvinists, Brenz, appealing to Luther, taught 
concerning the majesty of Christ that by 
reason of the personal union the humanity of 
Christ is not only omnipotent and omniscient, 
but also omnipresent, and that the human 
nature of Christ received these as well as 
other divine attributes from the first moment 
of the incarnation of the Logos. Following 
are some of his statements: “Although the 
divine substance [in Christ] is not changed 
into the human, and each has its own proper- 
ties, nevertheless these two substances are 
united in one person in Christ in such a man- 
ner that the one is never in reality separated 
from the other." “Wherever the deity is, there 
is also the humanity of Christ.” “We do not 
ascribe to Christ many and various bodies, 
nor do we ascribe to His body local extension 
or diffusion; but we exalt Him beyond this 
corporeal world, outside of every creature and 
place, and place Him in accordance with the 
condition of the hypostatie union in celestial 
majesty, which He never lacked, though at 
the time of His flesh in this world He hid it 
or, as Paul says, He humbled Himself (quam 
etsi tempore carnis suae in hoc saeculo dis- 
simulavit, sew ea sese, ut Paulus loquitur, 
exinanivit, tamen numquam ea caruit).” Ac- 


184 


cording to Brenz the man Christ was om- 
nipotent, almighty, omniscient while He lay 
in the manger. In His majesty He darkened 
the sun, and kept alive all the living while 
in His humiliation He was dying on the cross. 
When dead in the grave, He at the same time 
was filling and ruling heaven and earth with 
His power. (Gieseler 3, 2, 240 f.) 

In Brunswick, Martin Chemnitz (born 1522; 
died 1586), the Second Martin (alter Marti- 
mus) of the Lutheran Church, entered the con- 
troversy against the Calvinists in 1560 with 
his Repetition (Repetitio) of the Sound Doc- 
trine Concerning the True Presence of the 
Body and Blood of Christ in the Supper, in 
which he based his arguments for the real 
presence on the words of institution. Ten 
years later he published his famous book, 
Concerning the Two Natures in Christ (De 
Duabus Naturis in Christo), ete., — preemi- 
nently the Lutheran classie on the subject it 
treats. Appealing also to Luther, he teaches 
that Christ, aecording to His human nature, 
was anointed with all divine gifts; that, in 
consequence of the personal union, the human 
nature of Christ can be and is present where, 
when, and in whatever way Christ will; that 
therefore, in accordance with His promise, He 
is in reality present in His Church and in His 
Supper. Chemnitz says: “This presence of 
the assumed nature in Christ of which we now 
treat is not natural or essential [flowing from 
the nature and essence of Christ's humanity], 
but voluntary and most free, depending on the 
will and power of the Son of God (non est vel 
naturalis vel essentialis, sed voluntaria | et 
liberrima, dependens. a voluntate et potentia 
FA Dei); that is to say, when by a definite 
word He has told, promised, and asseverated 
that He would be present with His human 
nature, .. . let us retain this, which is most 
certainly true, that Christ ean be with His 
body wherever, whenever, and in whatever 
manner He wills (Christum suo corpore esse 
posse, ubicungue, quandocunque et quomodo- 
cunque vult). But we must judge of His will 
from a definite, revealed word.” (Tschackert, 
544; Gieseler 3, 2, 259.) 

The Formula of Concord plainly teaches, 
both that, in virtue of the personal union by 
His inearnation, Christ according to His 
human nature possesses also the divine attri- 
bute of omnipresence, and that He can be and 
is present wherever He will. In the Epitome 
we read: "This majesty Christ always had ae- 
cording to the personal union, and yet He ab- 
stained from it in the state of His humilia- 
tion until His resurrection, “so that now not 
only as God, but also as man He knows all 
things, can do all things, 4s present with all 
creatures, and has under His feet and in His 
hand everything that is in heaven and on 
earth and under the earth. . .. And this His 
power He, being present, can exercise every- 
where, and to Him everything is possible and 
everything is known." (821,16.27.30.) The 
Thorough Declaration declares that Christ 
*truly fills all things, and, being present 
everywhere, not only as God, but also as man, 
rules from sea to sea and to the ends of the 


Historical Introductions to the Symbolical Books. 


earth.” (1025, 27 ff.) Again: “We hold... 


nature and with the same He [Christ] can be, 


that also according to His assumed human — 


a 


and also is, present where He will, and es- - 
pecially that in His Church and congregation — 
on earth He is present as Mediator, Head, ~ 


King, and High Priest, not in part, or one- 
half of Him only, but the entire person of 


Christ, to which both natures, the divine and 
the human, belong, is present not only accord- 
ing to His divinity, but also according to, and _ 


with, His assumed human nature, accordin 
to which He is our Brother, and we are fies 
of His flesh and bone of His bone.” (1043, 
78f.) In virtue of the personal union Christ 


is present everywhere also according to His 
human nature; while the peculiarly gracious : 
manner of His presence in the Gospel, in the © 


Church, and in the Lord’s Supper depends 
upon His will and is based upon His definite 
promises. 


210. Bremen and the Palatinate Lost for 
Lutheranism. 


The indignation of the Lutherans against : 


the Calvinistie propaganda, roused by West- 
phal and his comrades in their confliet with 
Calvin and his followers, was materially in- 
creased by the success of the crafty Calvinists 
in Bremen and in the Palatinate. In 1547 
Hardenberg [Albert Rizaeus from Hardenberg, 


Holland, born 1510] was appointed Dome- i. 


preacher in Bremen. 


He was a former priest — 


whom Lasco had won for the Reformation. — 


Regarding the doctrine of the Lord’s Supper 
he inclined towards Zwingli. 


Self-evidently, 


when his views became known, the situation 
in Bremen became intolerable for his Lutheran 


colleagues. How could they associate with, 
and fellowship, a Calvinist! To acknowledge 
him would have been nothing short of sur- 
rendering their own views and the charaeter 
of the Lutheran Church. The result was that 
John Timann [pastor in Bremen; 


wrote à 


tract against the Interim; died February 17, . 


1557], in order to compel Hardenberg to un- 
mask and reveal his true inwardness, de- 
manded that all the ministers of Bremen sub- 
scribe to the Farrago Sententiarum  Consen- 


tientium in Vera, Doctrina. et Coena, Domini, — 
which he had published in 1555 against the 
Calvinists. Hardenberg and two other minis- — 


ters refused to comply with the demand. In 


particular, Hardenberg objected to the omni- 


presence of the human nature of Christ | 


taught in Timann’s Farrago. 
trinal Summary (Summaria Doctrina) Har- 
denberg taught: 


In his Doc- — 


"St. Augustine and many 


other fathers write that the body of Christ - 


is circumscribed by a certain space in heaven, 


and I regard this as the true doctrine of the ; 


Church." (Tschackert, 191.) 


Hardenberg also | 


published the fable hatched at Heidelberg — 


(Heidelberger Landluege, indirectly referred — 


to also in the Formula of Concord, 981, 28), 


but immediately refuted by Joachim Moerlin, — 
according to which Luther is said, toward the - 


end of his life, to have confessed to Melanch- 
thon that he had gone too far and overdone ~ 
the matter in his controversy against the — 


. preacher at Emden, 1574). 


— born 1527; 
at Heidelberg; 


XVIII. The Crypto-Calvinistie Controversy. 


Sacramentarians; that he, however, did not 
want to retract his doctrine concerning the 
"Lord's Supper himself, because that would 
cast suspicion on his whole teaching; that 
therefore after his death the younger theo- 
logians might make amends for it and settle 
this matter. . In 1556 Timann began to 

reach against Hardenberg, but died the fol- 
lowing year. The Lower Saxon Diet, how- 
ever, decided February 8, 1561, that Harden- 
berg be dismissed within fourteen days, yet 
“without infamy or condemnation, citra in- 
famiam et condemnationem.” Hardenberg 
submitted under protest and left Bremen 
February 18, 1561 (he died as a Reformed 
Simon Musaeus, 
who had just been expelled from Jena, was 
called as Superintendent to purge Bremen of 
Calvinism. Before long, however, the burgo- 
master of the city, Daniel von Bueren, whom 
Hardenberg had secretly won for the Reformed 


doctrine, succeeded in expelling the Lutheran 


ministers from the city and in filling their 
places with Philippists, who before long 
joined the Reformed Church. Thus ever since 
1562 Bremen has been a Reformed city. 

A much severer blow was dealt Lutheranism 
when the Palatinate, the home of Melanch- 
thon, where the Philippists were largely 
represented, was Calvinized by Elector Fred- 
erick III. Tileman Hesshusius [Hesshusen, 
1553 superintendent at Goslar; 
1556 professor and pastor at Rostock; 1557 
1560 pastor at Magdeburg; 
1562 court-preacher at Neuburg; 1569 pro- 
fessor at Jena; 1573 bishop of Samland, at 
Koenigsberg; 1577 professor at Helmstedt, 
where he died 1588] was called in 1557 by 


Elector Otto Henry to Heidelberg both as pro- 


fessor and pastor and as superintendent of 
the Palatinate. Here the Calvinists and 
Crypto-Calvinists had already done much to 
undermine Lutheranism; and after the death 
of Otto Henry, February 12, 1559, Hesshusius, 
who endeavored to stem the Crypto-Calvinistic 
tide, was no longer able to hold his own. 
Under Elector Frederick III, who succeeded 


Otto Henry, the Calvinists came out into the 


open. This led to scandalous clashes, of which 
the Klebitz affair was a typical and conse- 
_ quential instance. 
gree of Bachelor of Divinity, William Klebitz, 
the deacon of Hesshusius, published, in 1560, 
a number of Calvinistie theses. As a result, 
Hesshusius most emphatically forbade him 
henceforth to assist at the distribution of the 
Holy Supper. When Klebitz nevertheless ap- 
peared at the altar, Hesshusius endeavored 
to wrest the cup from his hands. Elector 


— Frederick ordered both Hesshusius and Kle- 


_bitz to settle their trouble in accordance with 
the Augustana (Variata). Failing to comply 
with this unionistic demand, Hesshusius was 
deposed, September 16, 1559, and Klebitz, too, 
was dismissed. In a theological opinion, re- 
ferred to above, Melanchthon approved of the 
Action. Hereupon Hesshusius entered the pub- 
lie eontroversy against Calvinism. In 1560 he 
published Concerning the Presence (De Prae- 
sentia) of the Body of Christ in the Lord's 


In order to obtain the de-: 


185 


Supper and his Answer (Responsio) to the 
Prejudicial Judgment (Praeiudicium ) of Philip 
Melanchthon on the Controversy. Concerning 
ihe Lord's Supper [with Klebitz]. 

After the dismissal of Hesshusius, Elector 
Frederiek III, who had shortly before played 
a conspieuous róle in endeavoring to win the 
day for Melanchthonianism at the Lutheran 
Assembly of Naumburg, immediately began to 
Calvinize his territory. In reading the con- 
troversial books published on the Lord's Sup- 
per, he suffered himself to be guided by the 
renowned physician Thomas Erastus [died 
1583], who was a Calvinist and had himself 
published Calvinistie books concerning the 
Lord's Supper and the person and natures of 
Christ. As a result the Elector, having be- 
come a decided Reformedist, determined to 
de-Lutheranize the Palatinate in every par- 
ticular, regarding practise and divine service 
as well as with respect to confessional books, 
doctrines, and teachers. The large number of 
Philippists, who had been secret Calvinists be- 
fore, was increased by such Reformed theo- 
logians as Caspar Olevianus (1560), Zacha- 
rias Ursinus (1561), and Tremellius (1561). 
Images, baptismal fonts, and altars were re- 
moved from the churches; wafers were 
replaced by bread, which was broken; the 
organs were closed; the festivals of Mary, 
the apostles, and saints were abolished. Min- 
isters refusing to submit to the new order of 
things were deposed and their charges filled 
with Reformed men from the Netherlands. 
The Calvinistie Heidelberg Catechism, com- 
posed by Olevianus and Ursinus and published 
1563 in German and Latin, took the place of 
Luther's Catechism. This process of Calvini- 
zation was completed by the introduction of 
the new Church Order of November 15, 1563. 
At the behest of Frederick III the Swiss Con- 
fession (Confessio Helvetica) was published in 
1566, in order to prove by this out-and-out 
Zwinglian document, framed by Bullinger, 
“that he [the Elector of the Palatinate] enter- 
tained no separate doctrine, but the very same 
that was preached also in many other and 
populous churches, and that the charge was 
untrue that the Reformed disagreed among 
themselves and were divided into sects.” Thus 
the Palatinate was lost to the Lutheran Con- 
fession, for though Ludwig VI (1576—1583), 
the successor of Frederick III, temporarily re- 
stored Lutheranism, Frederick IV (1583 to 
1610) returned to Calvinism. 


211. Saxony in the Grip of Crypto- 
Calvinists. 


It was a severe blow to the Lutheran 
Church when Bremen and the Palatinate fell 
a prey to Calvinism. And the fears were not 
unfounded that before long the Electorate of 
Saxony would follow in their wake, and Wit- 
tenberg, the citadel of the Lutheran Reforma- 
tion, be captured by Calvin. That this mis- 
fortune, which, no doubt, would have dealt 
a final and fatal blow to Lutheranism, was 
warded off, must be regarded as a special 
providence of God. For the men (Melanch- 
thon, Major, etc.) whom Luther had accused 


186 


of eulpable silence regarding the true doctrine 
of the Lord's Supper, were, naturally enough, 
succeeded by theologians who, while claiming 
to be true Lutherans adhering to the Augs- 
burg Confession and, in a shameful manner, 
deceiving and misleading Elector August, zeal- 
ously championed and developed the Melanch- 
thonian aberrations, in particular with respect 
to the doctrines concerning the Lord's Supper 
and the person of Christ, and sedulously 
propagated the views of Calvin, at first 
secretly and guardedly, but finally with bold- 
ness and abandon. Gieseler says of these 
Philippists in Wittenberg: “Inwardly they 
were out-and-out Calvinists, although they 
endeavored to appear as genuine Lutherans 
before their master,” Elector August. (3, 2, 
250.) 

The most prominent and influential of these 
so-called Philippists or Crypto-Calvinists were 
Dr. Caspar Cruciger, Jr., Dr. Christopher Pe- 
zel, Dr. Frederick Widebram, and Dr. Henry 
Moeller. The schemes of these men were 
aided and abetted by a number of non- 
theological professors: Wolfgang Crell, pro- 
fessor of ethics; Esrom Ruedinger, professor 
of philosophy; George Cracow, professor of 
jurisprudence and, later, privy councilor of 
Elector August; .Melanchthon’s son-in-law, 
Caspar Peucer, professor of medicine and phy- 
sician in ordinary of the Elector, who natu- 
rally had a great influence on August and the 
ecclesiastical affairs of the Electorate. He 
held that Luther’s doctrine of the real pres- 
ence had no more foundation in the Bible 
than did the Roman transubstantiation. To 
these must be added John Stoessel, confessor 
to the Elector and superintendent at Pirna; 
Christian Schuetze, court-preacher at Dres- 
den; Andrew Freyhub and Wolfgang Harder, 
professors in Leipzig; and others. The real 
leaders of these Philippists were Peucer and 
Cracow. Their scheme was to prepossess the 
Elector against the loyal adherents of Luther, 
especially Flacius, gradually to win him over 
to their liberal views, and, at the proper mo- 
ment, to surrender and deliver Electoral 
Saxony to the Calvinists. In prosecuting this 
sinister plan, they were unscrupulous also in 
the choice of their means. Thus Wittenberg, 
during Luther’s days the fountainhead of the 
pure Gospel and the stronghold of uncompro- 
mising fidelity to the truth, had become a 
veritable nest of fanatical Crypto-Calvinistic 
schemers and dishonest anti-Lutheran plotters, 
who also controlled the situation in the en- 
tire Electorate. 

The first public step to accomplish their 
purpose was the publication of the Corpus 
Doctrinae Christianae, or Corpus Doctrinae 
Misnicum, cr Philippicum, as it was also 
called. This collection of symbolical books 
was published 1560 at Leipzig by Caspar 
Peucer, Melanchthon’s son-in-law, with a pref- 
ace to both the German and Latin editions 
written by Melanchthon and dated Septem- 
ber 29, 1559, and February 16, 1560, respec- 
tively, —an act by which, perhaps without 
sufficiently realizing it, Melanchthon immod- 
estly assumed for himself and his views the 


Historical Introductions to the Symbolical Books. 


place within the Lutheran Church which be- 
longed not to him, but to Luther. The title, 
which reveals the insincerity and the purpose 
of this publication, runs as follows: “Corpus 
Doetrinae, i. e., the entire sum of the true and 
Christian doctrine . . . as a testimony of the 
steadfast and unanimous confession of the 
pure and true religion in which the schools 
and churches of these Electoral Saxon and 
Meissen territories have remained and perse- 
vered in all points according to the Augsburg 
Confession for now almost thirty years 
against the unfounded false charges and ac- 
cusations of all lying spirits, 1560.” As a 
matter of fact, however, this Corpus con- 
tained, besides the Ecumenical Symbols, only 
writings of Melanchthon, notably the altered 
Augsburg Confession and the altered Apology 
of 1542, the Saxon Confession of 1551, the 
changed Loci, the Examen Ordinandorum of 
1554, and the Responsiones ad Impios Articu- 
los Inquisitionis Bavaricae. 

Evidently this Corpus Philippicum, which 
was introduced also in churches outside of 
Electoral Saxony, particularly where the 
princes or leading theologians were Melanch- 
thonians, was intended to alienate the Elec- 
torate from the old teaching of Luther, to 
sanction and further the Melanchthonian tend- 
ency, and thus to pave the way for Cal- 
vinism. It was foisted upon, and rigorously 
enforced in, all the churches of Electoral 
Saxony. All professors, ministers, and teach- 
ers were pledged by an oath to teach accord- 
ing to it. Such as refused to subscribe were 
deposed, imprisoned, or banished. Among the 
persecuted pastors we find the following 
names: Tettelbach, superintendent in Chem- 
nitz; George Herbst, deacon in Chemnitz and 
later superintendent in Eisleben; Graf, super- 
intendent in Sangerhausen; Schade, Heine, 
and Schuetz, pastors in Freiberg. When min- 
isters who refused their signatures appealed 
to Luther’s writings, they were told that Lu- 
ther’s books must be understood and explained 
according to Melanchthon’s Corpus. At Wit- 
tenberg the opposition to Luther and his 
teaching bordered on fanaticism. When, for 
example, in 1568 Conrad Schluesselburg and 
Albert Schirmer, two Wittenberg students, 
entered a complaint against Professors Pezel 
and Peucer because of their deviations from 
Luther in the doctrine of the Lord’s Supper, 
and refused to admit that Peucer and his col- 
leagues represented the pure doctrine in this 
matters they were expelled from the univer- 
sity, anathematized, and driven from the city. 
(Schluesselburg 13, 609. 730; Gieseler 3, 2, 
250.) 

Immediately after its appearance, the Cor- 
pus Philippicum was denounced by loyal Lu- 
therans, notably those of Reuss, Schoenfeld, 
and Jena. When the charges of false teach- 
ing against the Wittenberg theologians in- 
creased in number and force, Elector August 
arranged a colloquy between the theologians 
of Jena and Wittenberg. It was held at Alten- 
burg and lasted from October, 1568, to March, 
1569, because the Wittenbergers, evidently 
afraid of compromising themselves, insisted on 


XVIII. The Crypto-Calvinistic Controversy. 


its being conducted in writing only. The re- 
sult of this colloquy was a public declaration 
on the part of Wigand, Coelestinus, Kirchner, 
Rosinus, and others to the effect that the Wit- 
tenberg and Leipzig theologians had unmis- 
takably revealed themselves as false teachers. 
At the colloquy the Jena theologians objected 
in particular also to the Corpus Misnicum be- 
cause it contained the altered Augustana, con- 
cerning which they declared: Melanchthon 
“has changed the said Augsburg Confession 
so often that finally he has opened a window 
through which the Sacramentarians and Cal- 

- vinists can sneak into it. One must watch 
earefully, lest in course of time the Papists 

- also find such a loophole to twist themselves 
into it." (Gieseler 3, 2, 252.) 

The Philippists of Leipzig and Wittenberg, 
in turn, denounced the Jena theologians as 
Flacian fighting cocks (Flacianische Hader- 
katzen). They also succeeded in persuading 
Eleetor August to adopt more rigorous meas- 
ures against the malcontents in his territories. 
For in addition to the adoption of the Corpus 
Philippicum the ministers were now required 
to subscribe to a declaration which was tanta- 

. mount to an endorsement of all of the false 
doctrines entertained by the Wittenbergers. 
The declaration read: “I do not adhere to 
the dangerous Flacian Illyrian errors, conten- 
tions, poisonous backbitings, and fanaticism 
(zaenkischem Geschmeiss, giftigem | Gebeiss 
und Schwaermerei) with which the schools 
and churches of this country are burdened 
[by Flacius] concerning the imagined adi- 
aphorism, synergism, and Majorism and other 
false accusations, nor have I any pleasure in 
it [the quarreling], and in the future I in- 
tend, by the help of God, to abstain from it 
altogether, to damn, flee, and avoid it, and, 
as much as I am able, to prevent it." (Giese- 
ler 3, 2, 253; Walther, 49.) 


2129. Bold Strides Forward. 


Feeling themselves firm and safe in the 
saddle, the Wittenberg Philippists now de- 
cided on further publie steps in the direction 
of Calvinism. In 1570 they published Propo- 
sitions (Propositiones) Concerning the Chief 
Controversies of This Time, in which the Lu- 
theran doctrine regarding the majesty of the 
human nature of Christ was repudiated. In 
the following year they added a new Cate- 
chism, entitled: ‘“Catechesis continens expli- 
cationem simplicem et brevem decalogi, Sym- 
- boli Apostolici, orationis dominicae, doctrinae 
Christianae, quod amplectuntur ae tuentur Ec- 
elesiae regionum Saxonicarum et Misnicarum, 
quae sunt subiectae ditioni Ducis Electoris 
Saxoniae, edita in Academia Witebergensi et 
accommodata ad usum scholarum puerilium. 
1571." 
| This Catechism, written, according to Wi- 
 gand, by Pezel, appeared anonymously. Its 
. preface, signed by the Wittenberg theological 
faculty, explains that the new Catechism was 
an epitome of the Corpus Doctrinae Misnicum 
and merely intended as a supplement of Lu- 
ther’s Catechism for progressed scholars who 
were in need of additional instruction. As a 


as 4c 


li 


187 


matter of fact, however, its doctrine concern- 
ing the person of Christ and the Lord's Sup- 
per was in substantial agreement with the 
teaching of Calvin. Under the odious name of 
“ubiquity” it rejected the omnipresence of 
Christ aecording to His human nature, and 
sanctioned Calvin's teaching concerning the 
local inelusion of Christ in heaven. Acts 3, 21 
was rendered in Beza’s translation: “Quem 
oportet coelo capi. Who must be received by 
the heaven.” 

The Catechism declares: “The ascension 
was visible and corporeal; the entire An- 
tiquity has always written that Christ’s body 
is restricted to a certain place, wherever He 
wishes it to be; and a bodily ascension was 
made upwards. Ascensio fuit visibilis et cor- 
poralis, et semper ita scripsit tota antiquitas, 
Christum corporali locatione in aliquo loco 
esse, ubicumque vult, et ascensio corporalis 
facta est sursum.” Concerning the real pres- 
ence, the Catechism merely states: “The 
Lord’s Supper is the communication of the 
body and blood of our Lord Jesus Christ as 
it is instituted in the words of the Gospel; 
in which eating (sumptione) the Son of God 
is truly and substantially present, and testi- 
fies that He applies His benefits to the be- 
lievers. He also testifies that He has assumed 
the human nature for the purpose of making 
us, who are ingrafted into Him by faith, His 
members. He finally testifies that He wishes 
to be in the believers, to teach, quicken and 
govern them.” (Gieseler 3, 2, 263.) The sacra- 
mental union, oral eating and drinking, and 
the eating and drinking of the wicked are not 
mentioned. Tschackert remarks that every 
Calvinist would readily have subscribed to 
the teaching of this Catechism. (545.) 

When the Wittenberg Catechism was warned 
against and designated as Calvinistie by Chem- 
nitz, Moerlin, and other theologians of Bruns- 
wick, Lueneburg, Mansfeld, Jena, and Halle, 
the Wittenbergers answered and endeavored 
to defend their position in the so-called 
Grundfeste, Firm Foundation, of 1571. It 
was a coarse and slanderous publication, as 
even the title indieates, which reads: “Firm 
Foundation of the True Christian Church Con- 
cerning the Person and Incarnation of Our 
Lord Jesus Christ against the Modern Mar- 
cionites, Samosatenes, Sabellians, Arians, Nes- 
torians, Eutychians, and Monothelites among 
the Flacian Rabble Published by the Theo- 
logians in Wittenberg.” In this Grundfeste 
the Wittenbergers present the matter as 
though the real issue were not the Lord’s Sup- 
per, but Christology. They enumerate as her- 
etics also the “Ubiquitists,” including Brenz, 
Andreae, and Chemnitz. With respect to their 
own agreement with Calvin, they remark that 
their teaching is the doctrine of the early 
Church, in which point, they said, also Calvin 
agreed. (Tschackert, 546.) 

This daring Calvinistic publication again 
resulted in numerous protests against the 
Wittenbergers on the part of alarmed Lu- 
therans everywhere outside of Electoral Sax- 
ony, which induced Elector August to require 
his theologians to deliver at Dresden, Octo- 


188 


ber 10, 1571, a definite statement of their 
faith. The confession which they presented 
was entitled: Brief Christian and Simple 
Repetition of the Confession of the Churches 
of God in the Territories of the Elector of 
Saxony Concerning the Holy Supper,” etc. 
The Consensus Dresdensis, as the document 
was called, satisfied the Elector at least tem- 
porarily, and was published also in Latin and 
Low German. Essentially, however, the in- 
definite and dubious language of the Cate- 
chism was here but repeated. Concerning the 
majesty of Christ the Dresden Comsensus de- 
clares that after the resurrection and ascen- 
sion the human nature of Christ “was adorned 
with higher gifts than all angels and men.” 
In His ascension, the Consensus continues, 
Christ “passed through the visible heavens 
and occupied the heavenly dwelling, where He 
in glory and splendor retains the essence, 
property, form, and shape of His true body, 
and from there He, at the last day, will come 
again unto Judgment in great splendor, 
visibly." 

In a similar vague, ambiguous, and mis- 
leading manner Christ's sitting at the right 
hand of God is spoken of. Omitting the oral 
eating and drinking and the eating and drink- 
ing of the wicked, the Consensus states con- 
cerning the Lord's Supper that “in this Sacra- 
ment Christ gives us with the bread and wine 
His true body sacrificed for us on the cross, 
and His true blood shed for us, and thereby 
testifies that He receives us, makes us mem- 
bers of His body, washes us with His blood, 
presents forgiveness of sins, and wishes truly 
to dwell and to be efficacious in us." (Tschack- 


'ert, 546.) The opponents of the Wittenbergers 


are branded as unruly men, who, seeking 
neither truth nor peace, excite offensive dis- 
putations concerning the real presence in the 
Lord's Supper as well as with regard to other 
articles. Their doctrine of the real communi- 
cation (“realis seu physica communicatio" ) 
is characterized as a corruption of the article 
of the two natures in Christ and as a revamp- 
ing of the heresies of the Marcionites, Valen- 
tinians, Manicheans, Samosatenes, Sabellians, 
Arians, Nestorians, Eutychians, and Monoth- 
elites. (Gieseler 3, 2, 264 f.) 


213. Apparently Victorious. 


All the Crypto-Calvinistic publications of 
the Wittenberg and Leipzig Philippists were 
duly unmasked by the Lutherans outside of 
Electoral Saxony, especially in Northern Ger- 
many. Their various opinions were published 
at Jena, 1572, under the title: “Unanimous 
Confession (Hinhelliges Bekenntnis) of Many 
Highly Learned Theologians and Prominent 
Churches 1. concerning the New Catechism of 
the New Wittenbergers, and 2. concerning 
their New Foundation (Grundfeste), also 
3. concerning their New Confession (Consen- 
sus Dresdensis), thereupon adopted.” How- 
ever, all this and the repeated warnings that 
came from every quarter outside of his own 
territories, from Lutheran princes as well as 
theologians, do. not seem to have made the 
least impression on Elector August. Yet he 


Historical Introductions to the Symbolical Books. 


evidently was, and always intended to be, # 
a sincere, devoted, true-hearted, and single- 3 
minded Lutheran. When, for example, in - 
1572 Beza, at the instance of the Wittenberg — 
Philippists, dedicated his book against Sel- 
neccer to Elector August, the latter advised 
him not to trouble him any further with such 
writings, as he would never allow any other 
doctrine in his territory than that of the E 
Augsburg Confession. F 
However, blind and credulous as he was, 
and filled with prejudice and suspicion against  — 
Flacius and the Jena theologians generally, - 
whom he, being the brother of the usurper 
Maurice, instinctively feared as possibly also 
political enemies, Elector August was easily 
duped and completely hypnotized, as it were, 
by the men surrounding him, who led him to _ 
believe that they, too, were in entire agree- 
ment with Luther and merely opposed the  - 
trouble-breeding Flacians, whom they never 
tired of denouncing as zealots, fanatics, big- 
ots, wranglers, barkers, alarmists, ete. While — 
in reality they rejected the doctrine that the - 
true body and blood of Christ is truly and — 
essentially present in the Holy Supper, these 
Crypto-Calvinists pretended (and Elector — 
August believed them) that they merely ob- 
jected to a local presence and to a Caper- - 
naitié eating and drinking of the body and 
blood of Christ in the Holy Supper. And 
while in reality they clearly repudiated Lu- 
ther's teaching, according to which the divine 
attributes (omnipotence, omnipresence, ete.) 
are communicated to the human nature of — 
Christ, they caused the Elector to believe that 
they merely opposed a delusion of the *Ubiq- 
uitists,” who, they said, taught that the body 
of Christ was locally extended over the entire —— 
universe. This crass localism, they main- 
tained, was the teaching of their opponents, 
while they themselves faithfully adhered to — 
the teachings of Luther and Philip, and, in 
general, were opposed only to the exaggera- 
tions and excrescences advocated by the big- 
oted Flacians. (Walther, 43.) : 
Such was the manner in which the Elector — 
allowed himself to be duped by the Philip- — 
pists who surrounded him,—men who grad- 
ually developed the art of dissimulation to — 
premeditated deceit, falsehood, and perjury. 
Even the Reformed theologian Simon Stenius, 
a student at Wittenberg during the Crypto- — 
Calvinistie period, charges the Wittenbergers 
with dishonesty and systematic dissimulation. — 
The same accusation was raised 1561 by the 
jurist Justus Jonas in his letters to Duke - 
Albrecht of Prussia. (Gieseler 3, 2, 249.) And 
evidently believing that Elector August could 
be fooled all the time, they became increas- 
ingly bold in their theological publications, | 
and in their intrigues as well. E 
To all practical purposes the University of 
Wittenberg was already Calvinized.  Calvin- 
istic books appeared and were popular. Even 
the work of a Jesuit against the book of 
Jacob Andreae on the Majesty of the Person. 
of Christ was published at Wittenberg. The 
same was done with a ireatise of Beza, al- 
though, in order to deceive the publie, the — 


:] 


XVIII. The Crypto-Calvinistie Controversy. 


title-page gave Geneva as the place of publi- 
eation. Hans Lufft, the Wittenberg printer, 
later declared that during this time he did 
not know how to dispose of the books of Lu- 
ther which he still had in stock, but that, if 
he had printed twenty or thirty times as many 
Calvinistie books, he would have sold all of 
them very rapidly. 

Even Providence seemed to bless and favor 
the plans of the plotters. For when on 
March 3, 1573, Duke John William, the pa- 
tron and protector of the faithful Lutherans, 
died, Elector August became the guardian of 
his two sons. And fanaticized by his ad- 

— visers, the Elector, immediately upon taking 
- hold of the government in Ducal Saxony, ban- 
ished Wigand, Hesshusius, Caspar Melissander 
— [born 1540; 1571 professor of theology in 
Jena; 1578 superintendent in Altenburg; 
died 1591], Rosinus [born 1520; 1559 super- 
intendent in Weimar; 1574 superintendent in 
Regensburg; died 1586], Gernhard, court- 
preacher in Weimar, and more than 100 
preachers and teachers of Ducal Saxony. The 
reason for this cruel procedure was their re- 
. fusal to adopt the Corpus Philippicum, and 
- because they declined to promise silence with 
respect to the Philippists. 


214. “Exegesis Perspicua." 


In 1573, the Calvinization of Electoral and 
Dueal Saxony was, apparently, an accom- 
plished fact. But the very next year marked 

— the ignominious downfall and the unmasking 
- of the dishonest Philippists. For in this year 
appeared the infamous Exegesis, which finally 
opened the eyes of Elector August. Its com- 
plete title ran: “Exegesis Perspicua et ferme 
Integra Controversiae de Sacra Coena — Per- 
spicuous and Almost Complete Explanation of 
the Controversy Concerning the Holy Supper.” 
The contents and make-up of the book as well 
as the secret methods adopted for its circula- 
tion clearly revealed that its purpose was to 
deal a final blow to Lutheranism in order to 
banish it forever from Saxony. Neither the 
author, nor the publisher, nor the place and 
date of publication were anywhere indicated 
in the book. The paper bore Geneva mark 
‘and the lettering was French. The prima 
facie impression was that it came from 
abroad. 
Before long, however, it was established 
that the Hwegesis had been published in Leip- 
zig by the printer Voegelin, who at first also 
elaimed its authorship. But when the im- 
possibility of this was shown, Voegelin, in a 
publie hearing, stated that Joachim Curaeus 
_ Of Silesia, a physician who had left Saxony 
and died 1573, was the author of the book. 
- Valentin Loescher, however, relates (Historia 
Motuum 3,195) that probably Pezel and the 
son-in-law of Melanchthon, Peucer, had a hand 
in it; that the Crypto-Calvinist Esram Rue- 
_ dinger [born 1523, son-in-law of Camerarius, 
_ professor of physics in Wittenberg, died 1591] 
— was its real author; that it was printed at 
Leipzig in order to keep the real originators 
of it hidden; and that, for the same purpose, 
_ the Silesian Candidate of Medicine Curaeus 


189 


had taken the responsibility of its authorship 
upon himself. (Tschackert, 547.) 

Self-evidently, the Wittenberg theologians 
disclaimed any knowledge of, or any connec- 
tion with, the origin of the Ezegesis. How- 
ever, they were everywhere believed to share 
its radical teachings, and known to have 
spread it among the students of the univer- 
sity, and suspected also of having before this 
resorted to tactics similar to those employed 
in the Ezegesis. As early as 1561, for ex- 
ample, rhymes had secretly been circulated in 
Wittenberg, the burden of which was that 
faith alone effects the presence of Christ in 
the Lord’s Supper, and that the mouth re- 
ceives nothing but natural bread. One of 
these ran as follows: “Allein der Glaub’ an 
Jesum Christ Schafft, dass er gegenwaertig 
ist, Und speist uns mit sei’m Fleisch und Blut 
Und sich mit uns einigen tut. Der Mund 
empfaeht natuerlich Brot, Die Seel’ aber 
speist selber Gott.” (Walther, 46.) Of course, 
the purpose of such dodgers was to prepare 
the way for Calvinism. And on the very face 
of it, the Exegesis Perspicua was intended to 
serve similar secret propaganda. 

The chief difference between the preceding 
publications of the Philippists and the Zxe- 
gesis was that here they came out in clear 
and unmistakable language. The.sacramental 
union, the oral eating and drinking (mandu- 
catio oralis), and the eating and drinking of 
the wicked, which before were passed by in 
silence, are dealt with extensively and repu- 
diated. The Exegesis teaches: The body of 
Christ is inclosed in heaven; in the Holy 
Supper it is present only according to its 
efficacy; there is no union of the body of 
Christ with the bread and wine; hence, there 
neither is nor can be such a thing as oral 
eating and drinking or eating and drinking of 
unbelievers. The “ubiquity,” as the Exegesis 
terms the omnipresence of Christ’s human na- 
ture, is condemned as Eutychian heresy. The 
Haegesis declared: “In the use of the bread 
and wine the believers by faith become true 
and living members of the body of Christ, 
who is present and efficacious through these 
symbols, as through a ministry inflaming and 
renewing our hearts by His Holy Spirit. The 
unbelieving, however, do not become partakefs, 
or xo.vwvol, but because of their contempt are 
guilty of the body of Christ.” (Seeherg, Grund- 
riss 146.) 

After fulsome praise of the Reformed, whose 
doctrine, the Exegesis says, is in agreement 
with the symbols of the ancient Church, and 
who as to martyrdom surpass the Lutherans, 
and after a corresponding depreeiation of Lu- 
ther, who in the heat of the controversy was 
said frequently to have gone too far, the Exe- 
gesis recommends that the wisest thing would 
be to follow the men whom God had placed at 
the side of Luther, and who had spoken more 
correctly than Luther. Following Melanch- 
thon, all might unite in the neutral formula, 
“The bread is the communion of the body of 
Christ,” avoiding all further definition regard- 
ing the ubiquity [the omnipresence of Christ’s 
human nature] and the eating of the true 


190 


body of Christ, until a synod had definitely 
decided these matters. (Tschackert, 547.) 

All purified churches (all churches in Ger- 
many, Switzerland, ete., purified from Roman 
errors), the Haegesis urges, “ought to be in 
accord with one another; and this pious con- 
cord should not be disturbed ‘on account of 
this difference [regarding the Holy Supper]. 
Let us be united in Christ and discontinue 
those dangerous teachings concerning the 
ubiquity, the eating of the true body on the 
part of the wicked, and similar things. The 
teachers should agree on a formula which 
could not create offense. They should employ 
the modes of speech found in the writings of 
Melanchthon. It is best to suppress public 
disputations, and when contentious men cre- 
ate strife and disquiet among the people, the 
proper thing to do, as Philip advised [in his 
opinion to the Elector of the Palatinate], is 
to depose such persons of either party, and to 
fill their places with more modest men. The 
teachers must promote unity, and recommend 
the churches and teachers of the opposite 
party." (Walther, 51.) Such was the teaching 
and the theological attitude of the Exegesis. 
It advocated a union of the Lutherans and 
the Reformed based on indifferentism, and a 
surrender in all important doctrinal points to 
Calvinism, the Lutherans merely retaining 
their name. This unionistie attitude of the 
Exegesis has been generally, also in America, 
termed Melanchthonianism. 


215. Plotters Unmasked. 


The plain and unmistakable language of 
the Exegesis cleared the atmosphere, and 
everywhere dispelled all doubts as to the real 
nature of the theological trend at Wittenberg 
and Leipzig. Now it was plain to everybody 
beyond the shadow of a doubt that Electoral 
Saxony was indeed infested with decided Cal- 
vinists. And before long also the web of de- 
ceit and falsehood which they had spun 
around the Elector was torn into shreds. The 
appearance of the Ezxegesis resulted in a cry 
of indignation throughout Lutheran Germany 
against the Wittenberg and Leipzig Philip- 
pists. Yet, in 1574, only few books appeared 
against the document, which, indeed, was not 
in need of a special refutation. Wigand pub- 
lished Analysis of the New Exegesis, and 
Hesshusius: Assertion (Assertio) of the True 
Doctrine Concerning the Supper, against the 
Oalvinian Exegesis. At thé same time Elector 
August was again urged by Lutheran princes, 
notably the King of Denmark and Duke Lud- 
wig of Wuerttemberg, also by private per- 
sons, to proceed against the Calvinists in his 
country and not to spare them any longer. 
(Gieseler 3, 2,267.) The aged Count of Henne- 
berg made it a point to see the Elector per- 
sonally in this matter. But there was little 
need for further admonitions, for the Exegesis 
had opened the Elector’s eyes. And soon after 
its publication discoveries were made which 
filled August with deep humiliation and burn- 
ing indignation at the base deception prac- 
tised on him by the very men whom he had 
trusted implieitly and placed in most im- 


Historical Introductions to the Symbolical Books. 


DM 


portant positions. By lying and deceit the 
Philippists had for a long period succeeded in 
holding the confidence of Elector August; but 
now the time for their complete and ingloriou 
unmasking had arrived. iw - 
Shortly after the Exegesis had appeared, 
Peucer wrote a letter to the Crypto-Calvinist 
Christian Schuetze, then court-preacher in 
Dresden [who studied at Leipzig; became 
superintendent at Chemnitz in 1550; court- 
preacher of Elector August in 1554; when he 
was buried, boys threw a black hen over his 
coffin, crying, ‘Here flies the Calvinistie devil’; 
Joecher, Lexicon 4, 372], which he had ad- 
dressed to the wife of-the court-preacher in 
order to avoid suspicion. By mistake the 
letter was delivered to the wife of the court- 
preacher Lysthenius [born 1532; studied in 
Wittenberg; became court-preacher of Elector — 
August in 1572 and later on his confessor; 
opposed Crypto-Calvinism; was dismissed 
1590 by Chancellor Crell; 1591 restored to 
his position in Dresden; died 1596]. After 
opening the letter and finding it to be written 
in Latin, she gave it to her husband, who, in . 
turn, delivered it to the Elector. In it Peucer 
requested Schuetze dexterously to slip into 
the hands of Anna, the wife of the Elector, 
a Calvinistie prayer-book which he had sent 
with the letter. Peucer added: “If first we 
have Mother Anna on our side, there will be 
no difficulty in winning His Lordship [her 
husband] too.” i "pd 
Additional implieating material was dis- 
covered when Augustus now confiscated the — 
correspondence of Peucer, Schuetze, Stoessel  . 
and Cracow. The letters found revealed the 
consummate perfidy, dishonesty, cunning, and 
treachery of the men who had been the trusted _ 
advisers of.the Elector, who had enjoyed his 
implicit confidence, and who by their false 
hoods had caused him to persecute hundreds 
of innocent and faithful Lutheran ministers. 
The fact was clearly established that these 
Philippists had been systematically plotting  — 
to Calvinize Saxony. The very arguments 
with which Luther’s doctrine of the Lord's - 
Supper and the Person of Christ might best 
be refuted were enumerated in these letters. 
However, when asked by the Elector whether 
they were Calvinists, these self-convieted de- 
ceivers are said to have answered that “they 
would not see the face of God in eternity if — 
in any point they were addicted to the dee 
trines of the Sacramentarians or deviated in 
the least from Dr. Luther's teaching.” (Wal 
ther, 56.) The leaders of the conspiracy were —— 
incarcerated. Cracow died in prison, 1575; - 
Stoessel, 1576. It was as late as 1586 that , 
Peucer regained his liberty, Schuetze in 1589. 


216. Lutheranism Restored. ; ^ 1 


In all the churches of Saxony thanksgiving —— 
services were held to prhise God for the final 
triumph of genuine Lutheranism. A memorial E 
coin celebrating the victory over the Crypto- 4 
Calvinists, bearing the date 1574, was struck © 
at Torgau. The obverse exhibits Elector ul 
August handing a book to Elector John George — 
of Brandenburg. The inscription above reads: —— 


EEE ER 
pura we 


XVIII. The Crypto-Calvinistic Controversy. 


“Oonserva Apud Nos Verbum Tuum, Domine. 
Preserve Thy Word among Us, O Lord.” Be- 
low, the inscription runs: “Augustus, Dei 
Gratia Dux Saxomae et Elector. Augustus, 
by the Grace of God Duke of Saxony and 
Elector.” The reverse represents Torgau and 
its surroundings, with Wittenberg in the dis- 
tance. The Elector, clad in his armor, is 
standing on a rock bearing the inscription: 
“Schloss Hartenfels” (castle at Torgau). In 
his right hand he is holding a sword, in his 
left a balance, whose falling scale, in which 
the Child Jesus is sitting, bears the inscrip- 
tion: “Die Allmacht, Omnipotence.” The 
lighter and rising pan, in which four Wit- 


- tenberg Crypto-Calvinists are vainly exerting 


Li 


themselves to the utmost in pulling on the 
chains of their pan in order to increase its 
weight, and on the beam of which also the 
devil is sitting, is inscribed: “Die Vernunft, 
Reason.” Above, God appears, saying to the 
Elector, “Joshua 1, 5. 6: Confide, Non Dere- 
linguam Te. Trust, I will not forsake thee." 
Below we read: * Apud Deum Non Est Impos- 
sibile Verbum Ullum, Lucae 1. | Conserva 
Apud. Nos Verbum Tuum, Domine. 1574. 


- Nothing is impossible with God, Luke 1. 


Preserve Thy Word among us, Lord. 1574." 
The obverse of à smaller medal, also of 


- 1574, shows the bust of Elector August with 


. the inscription: 


“Augustus, Dei Gratia Duo 
Saxoniae Et Elector." The reverse exhibits 
a ship in troubled waters with the crucified 
Christ in her expanded sails, and the Elector, 
in his armor and with the sword on his 
Shoulder, standing at the foot of the mast. 


In the roaring ocean are enemies, shooting 


with arrows and striking with swords, mak- 


— ing an assault upon the ship. The fearless- 


ness of the Elector is expressed in the inscrip- 
tion: “Te Gubernatore, Thou [Christ] being 


the pilot.” Among the jubilee medals of 1617 


there is one which evidently, too, celebrates 
the vietory over Zwinglianism and Calvinism. 
Its obverse exhibits Frederick in his electoral 


garb pointing with two fingers of his right 


hand to the name Jehovah at the head of the 
medal. At his left Luther is standing with 
& burning light in his right hand and point- 


Ang with the forefinger of his left hand to a 


book lying on a table and bearing the title: 
* Biblia Sacra: V[erbum] D[ei] M[anet] IIn] 
Ae[termum]." The reverse represents the 
Elector standing on a rock inscribed: “Schloss 
Hartenfels, Castle Hartenfels." In his right 
hand he is holding the sword and in his left 


à balance. Under the falling scale, containing 


the Child Jesus, we read: 


*Die Allmacht, 


— Omnipotence,”. and under the rising pan, in 


Joshua 1: 


N 


which the serpent is lying: “Die Vernunft, 
Reason.” The marginal inscription runs: 
“Iosua 1: Confide. Non Derelinquam Te. 
Trust. I will not forsake thee.” 
(Ch. Junker, Ehrengedaechtnis Dr. M. Lu- 


thers, 353. 383.) 


_ Self-evidently, Elector August immediately 


took measures also to reestablish in his terri- 
tories Luther’s doctrine of the Lord’s Supper. 
"The beginning was made by introducing a 


confession prepared by reliable superintend- 


191 


ents, and discussed, adopted, and subscribed 
at the Diet of Torgau, September, 1574, and 
published simultaneously in German and 
Latin. Its German title ran: “Brief Con- 
fession (Kurz Bekenntnis) and Articles Con- 
cerning the Holy Supper of the Body and 
Blood of Christ, from which may clearly be 
seen what heretofore has been publicly taught, 
believed, and confessed concerning it in both 
universities of Leipzig and Wittenberg, and 
elsewhere in all churches and schools of the 
Elector of Saxony; also what has been re- 
buked and is still rebuked as Sacramentarian 
error and enthusiasm.” The Torgau Confes- 
sion, therefore, does not reject the Corpus 
Doctrinae Misnicum of 1560 nor even the Con- 
sensus Dresdensis of 1571, and pretends that 
Melanchthon was in doctrinal agreement with 
Luther, and that only a few Crypto-Calvin- 
ists had of late been discovered in the Elect- 
orate. This pretense was the chief reason why 
the Confession did not escape criticism. In 
1575 Wigand published: “Whether the New 
Wittenbergers had hitherto always taught 
harmoniously and agreeably with the Old, and 
whether Luther’s and Philip’s writings were 
throughout in entire harmony and agree- 
ment.” 

As for its doctrine, however, the Torgau 
Confession plainly upholds the Lutheran 
teaching. Article VII contends that in the 
distribution of the Lord’s Supper the body 
and blood of Christ “are truly received also 
by the unworthy.” Article VIII maintains 
the “oral eating and drinking, oris mandu- 
catio." Calvin, Beza, Bullinger, Peter Martyr, 
and the Heidelberg theologians are rejected, 
and their names expressly mentioned. On the 
other hand, the “ubiquity [local extension] of 
the flesh of Christ” is disavowed and a dis- 
cussion of the mode and possibility of the 
presence of the body and blood of Christ is 
declined as something inscrutable. The Latin 
passage reads: “Ac ne carnis quidem ubiqui- 
tatem, aut quidquam, quod vel veritatem cor- 
poris Christi tollat, vel ulli fidei articulo re- 
pugnet, propter praesentiam in Coena fingimus 
aut probamus. Denique de modo et possibili- 
tate praesentiae corporis et sanguinis Domini 
plane nihil disputamus. Nam omnia haec im- 
perscrutabilia statuimus." (Gieseler 3, 2, 268.) 

Caspar Cruciger, Jr., Henry Moeller, Chris- 
topher Pezel, and Frederick Widebram, who 
refused to subscribe the Brief Confession, were 
first arrested, then, after subscribing with a 
qualification, released, but finally (1574) ban- 
ished. Widebram and Pezel removed to Nas- 
sau, Moeller to Hamburg, and Cruciger to 
Hesse. At Leipzig, Andrew Freyhub, who, 
appealing to the Consensus Dresdensis, taught 
that Christ was exalted according to both na- 
tures, that divine properties were not com- 
munieated to His humanity, and that His 
body was inclosed in a certain place in heaven, 
was deposed in 1576. 

Thus ended the Crypto-Calvinistie drama in 
Electoral Saxony. Henceforth such men as 
Andreae, Chemnitz, and Selneccer were the 
trusted advisers of August, who now became 
the enthusiastic, devoted, and self-sacrificing 


192 


leader of the larger movement for settling all 
of the controversies distracting the Lutheran 
Church, which finally resulted in the adoption 
of the Formula of Concord. 


217. Visitation Articles. 


Elector August, the stanch defender of gen- 
uine Lutheranism, died 1586. Under his suc- 
cessor, Christian I, and Chancellor Nicholas 
Crell, Crypto-Calvinism once more raised its 
head in Electoral Saxony. But it was for a 
short period only, for Christian I died Sep- 
tember 25, 1591, and during the regency of 
Duke Frederick William, who acted as guard- 
ian of Christian II, Lutheranism was reestab- 
lished. In order effectually and permanently 
to suppress the Crypto-Calvinistie intrigues, 
the Duke, in February of 1592, ordered a gen- 
eral visitation of all the churches in the en- 
tire Electorate. For this purpose Aegidius 
Hunnius [born 1550; 1576 professor in Mar- 
burg and later superintendent and professor 
in Wittenberg; attended colloquy at Regens- 
burg 1601; wrote numerous books, particu- 
larly against Papists and Calvinists; died 
1603], Martin Mirus [born 1532, died 1593], 
George Mylius [born 1544; 1584 expelled 
from Augsburg because he was opposed to the 
Gregorian almanac; since 1585 professor in 
Wittenberg and Jena; died 1607], Wolfgang 
Mamphrasius [born 1557; superintendent in 


Historical Introductions to the Symbolical Books. 


Wurtzen; 
to conduct the visitation, composed the so- 
ealled Visitation Articles, which were printed 
in 1593. The complete title of these articles 
runs: 


to be Signed by Both Parties." 
As a result of the visitation, the Asa 


Calvinistic professors in Wittenberg and Leip- _ 
zig were exiled. John Salmuth [born 1575; — 


court-preacher in Dresden since 1584; died 
1592] and Prierius, also a minister in Dres- 
den, were imprisoned. As a bloody finale of 


the Crypto-Calvinistie drama enacted in Elect- 


oral Saxony, Chancellor Crell was beheaded, 


October 9, 1601, after an imprisonment of ten 


years. Crell was punished, according to his 
epitaph, as “an enemy of peace and a dis- 


died 1616], and others, who were 


“Visitation Articles in the Entire — 
Electorate of Saxony, together with the Nega- 
tive and Contrary Doctrines of the Calvinists, 
and the Form of Subscription, as Presented 


turber of the publie quiet — hostis pacis et — 


quietis publicae turbator,” or, as Hutter re- 
marks in his Concordia Concors, “not on ae- 


count of his religion, but on account of his 


manifold perfidy — non ob religionem, sed ob 
perfidiam, multiplicem." (448. 1258.) For a 
long period (till 1836) all teachers and minis- 
ters in Electoral Saxony were required to sub- 
scribe also to the Visitation Articles as a 
doctrinal norm. Self-evidently they are not 
an integral part of the Book of Concord. 


XIX. Controversy on Christ's Descent into Hell. 


218. Luther's Doctrine. 


While according to medieval theologians 
the descent into hell was regarded as an act 
by whieh Christ, with His soul only, entered 
the abode of the dead; and while ‘according 
to Calvin and the Reformed generally the 
descent into hell is but a figurative expression 
for the sufferings of Christ, particularly of 
His soul, on the cross, Luther, especially in 
a sermon delivered 1533 at Torgau, taught in 
accordance with the Scriptures that Christ, 
the God-man, body and soul, descended into 
hell as Victor over Satan and his host. With 
special reference to Ps. 16, 10 and Acts 2, 
24. 27, Luther explained: After His burial 
the whole person of Christ, the God-man, de- 
scended into hell, conquered the devil, and 
destroyed the power of hell and Satan. The 
mode and manner, however, in which this was 
done can no more be comprehended by human 
reason than His sitting at the right hand of 
the Father, and must therefore not be investi- 
gated, but believed and accepted in simple 
faith. It is sufficient if we retain the conso- 
lation that neither hell nor devil are any 
longer able to harm us. Accordingly, Luther 
did not regard the descent into hell as an act 
belonging "to the state of humiliation, by 
which He paid the penalty for our sins, but 
as an act of exaltation, in which Christ, as it 
were, plucked for us the fruits of His suf- 
ferings which were finished when He died 
upon the cross. 

Luther’s sermon at Torgau graphically de- 
scribes the descent as a triumphant march of 


our victorious Savior into the stronghold of 
the dismayed infernal hosts. 


quote the following: “Before Christ arose 


and ascended into heaven, and while yet lying 


in the grave, He also descended into hell in 
order to deliver also us from it, who were to 
be held in it as prisoners. . . However, 
I shall not discuss this article in a profound 


and subtle manner, as to how it was done or  . 


what it means to ‘descend into hell,’ but ad- 
here to the simplest meaning conveyed by 
these words, as we must represent it to chil- 
dren and uneducaten people.” “Therefore, 
whoever ‚would not go wrong or stumble had 


From it we 


best adhere to the words and understand them d 


in a simple way as well as he can. 


Accord- | 


ingly, it is customary to represent Christ in - 


paintings on walls, as He descends, appears 


before hell, clad in a priestly robe and with — 


a banner in His hand, with which He beats 


the devil and puts him to flight, takes hell — 


by storm, and rescues those that are His. 


Thus it was also acted the night before Easter 


as a play for children. And Iam wellpleased —— 
with the fact that it is painted, played, sung, - 


and said in this manner for the benefit of 
simple people. We, too, should let it go at 


that, and not trouble ourselves with profound . 


and subtle thoughts as to how it may have 


happened, since it surely did not occur bodily, eo 
inasmuch as He remained in the grave three - 


days.” 
Luther continues: 


“However, since we can- — 
not but conceive thoughts and images of what — 
is presented to us in words, and are unable to | 


XIX. Controversy on Christ’s Descent into Hell. 


think of or understand anything without such 
images, it is appropriate and right that we 
view it literally, just as it is painted, that 
He descends with the banner, shattering and 
destroying the gates of hell; and we should 
put aside thoughts that are too deep and in- 
comprehensible for us.” “But we ought... 
simply to fix and fasten our hearts and 
thoughts on the words of the Creed, which 
says: ‘I believe in the Lord Jesus Christ, the 
Son of God, dead, buried, and descended into 
hell, that is, in the entire person, God and 
man, with body and soul, undivided, ‘born of 
the Virgin, suffered, died, and buried’; in like 
manner I must not divide it here either, but 
believe and say that the same Christ, God 
and man in one person, descended into hell, 
but did not remain in it; as Ps. 16, 10 says 
of Him: “Thou wilt not leave My soul in hell, 
mor suffer Thine Holy One to see corruption.’ 
By the word ‘soul,’ He, in accordance with the 
— language of the Scripture, does not mean, as 

we do, a being separated from the body, but 
_ the entire man, the Holy One of God, as He 
here calls Himself. But how it may have oc- 
eurred that the man lies there in the grave, 
and yet descends into hell— that, indeed, we 
shall and’ must leave unexplained and uncom- 
prehended ; for it certainly did not take place 
in a bodily and tangible manner, although 
we can only paint and conceive it in a coarse 
and bodily way and speak of it in pietures.” 
“Such, therefore is the plainest manner to 
speak of this article, that we may adhere to 
the words and cling to this main point, that 
for us, through Christ, hell has been torn to 
pieces and the devil’s kingdom and power 
utterly destroyed, for which purpose He died, 
was buried, and descended, — so that it should 
no longer harm or overwhelm us, as He Him- 
self says, Matt. 16, 18. . . ." (Conc. TRIGL., 
. 1050.) 


219. Aepinus in Hamburg. 


The two outstanding features of Luther's 
sermon are that Christ descended into hell, 
body and soul, and that He descended as a 
triumphant Victor, and not in order to com- 
plete His suffering and the work of atone- 
ment. The denial of these two points, in 
particular, caused a new controversy, which, 
— however, was of brief duration only, and 

Ey confined to the city of Hamburg, 

ence also called the Hamburg Church Con- 
troversy, der Hamburger Kirchenstreit. Its 
author was John Aepinus [Huck or Hoeck; 
born 1499; studied under Luther; persecuted 
in Brandenburg and banished; rector in 
Stralsund; 1532 pastor and later superintend- 
ent in Hamburg; wrote 1547 against the In- 
terim; sided with Flacius against the Philip- 
pists; published books in Latin and Low 
German; dealt with Christ's descent to hell 
especially in his Commentary on Psalm 16, 
of 1544, and in his Explanation of Psalm 68, 
of 1553; died May 13, 1553]. 

_ Aepinus taught that Christ's descent is a 
p of His suffering and atonement. While 


the body was lying in the grave, His soul 


| We Concordia Triglotta. 


193 


descended into hell in order to suffer the 
qualms and pangs required to satisfy the 
wrath of God, complete the work of redemp- 
tion, and render a plenary satisfaction, satis- 
factio plenaria. 'The descent is the last stage 
of Christ's humiliation and suffering, His 
triumph first beginning with the resurrection. 
Though we know His sufferings in hell to 
have been most sad and bitter, yet we are un- 
able to say and define what they were in par- 
ticular, or to describe them concretely, because 
Seripture is silent on this question. 

But while Aepinus originally held that the 
soul of Christ suffered in hell the punishment 
of eternal death, he later on distinguished be- 
tween the first and the second death (eternal 
damnation), asserting the suffering Christ en- 
dured in hell to have been a part of the pun- 
ishment of the first death, and that He did 
not suffer the cruciatus AETERNI tartarei ignis. 
— Such were the views advocated, developed, 
and variously modified by Aepinus in his theo- 
logical lectures and publications. From the 
Latin “Consummatum est, It is finished," the 
teaching that Christ finished His suffering 
and the work of atonement by His death on 
the cross was stigmatized by Aepinus as 
“error consummaticus,” and its advocates as 
“Consummatists,” while these, in turn, dubbed 
Aepinus and his adherents “Infernalists.” 
(Frank 3, 440.) 

Among the statements of Aepinus are the 
following: “I believe that hell is a place pre- 
pared by divine justice to punish the devils 
and wicked men according to the quality of 
their sins.” (437.) “On account of our re- 
demption Christ descended to hell, just as He 
suffered and died for us.” (437.) “Theo- 
logians who either deny that the soul of 
Christ descended into hell, or say that Christ 
was present in hell only in effect and power, 
and not by His presence, deprive the Church 
of faith in the sufficient, complete, and per- 
fect satisfaction and redemption of Christ, 
and leave to Satan the right over pious souls 
after their separation from the body. For by 
denying that Christ sustained and bore those 
punishments of death and hell which the souls 
were obliged to bear after their separation 
from the body, they assert that complete satis- 
faction has not been made for them.” (439.) 
“T believe that the descent of the soul of 
Christ to hell is a part of the Passion of 
Christ, i. e., of the struggles, dangers, anguish, 
pains, and punishments which He took upon 
Himself and bore in our behalf; for, in the 
Scriptures, to descend to hell signifies to be 
involved in the highest struggles, pain, and 
distress. I believe that the descent of Christ 
to hell is a part of His obedience foretold by 
the prophets and imposed on Him because of 
our sins.” (440.) “I believe that the descent 
of Christ pertains to His humiliation, not to 
His glorification and triumph.” (441.) “The 
descent to hell was by God’s judgment laid 
upon Christ as the last degree of His humilia- 
tion and exinanition and as the extreme part 
of His obedience and satisfaction.” (441.) 
“Peter clearly teaches, Acts 2, that the soul of 


m 


194 


Christ felt the pangs of hell and death while 
His body was resting in the sepulcher.” (441.) 
“What Christ experienced when He descended 
into hell is known to Himself, not to us; may 
we acknowledge and accept with grateful 
minds that He descended into hell for us. But 
let us not inquire what it was that He ex- 
perienced for us in His descent, for we may 
piously remain ignorant of matters which God 
did not reveal to His Church, and which He 
does not demand that she know.” (444.) 


220. Opposed by His Colleagues. 


The views of Aepinus, first presented in lec- 
tures delivered 1544 before the ministers of 
Hamburg, called forth dissent and opposition 
on the part of his colleagues. Before long, 
however (1549), the controversy began to as- 
sume a virulent character. While the con- 
duct of Aepinus was always marked by dig- 
nity, moderation, and mildness, his opponents, 
Tileman Epping, John Gartz, and Caspar 
Hackrott, ventilated and assailed his teaching 
in their pulpits. 

The chief argument against Aepinus was 
that his doctrine conflicted with, and invali- 
dated, the words of Christ, “It is finished,” 
“To-day shalt thou be with Me in Paradise.” 
Aepinus rejoined that the word “to-day” is 
an ambiguous term, denoting both the im- 
mediate presence and the indefinite near 
future (pro praesenti et imminente tempore 
indefinito). (414.) However, it was not in 
every respect Luther’s position which was 
occupied by some of the opponents of Aepinus. 
Gratz is reported to have taught that the 
article concerning the descent of Christ was 
not necessary to salvation; that descendere 
(descend) was identical with sepeliri (to be 
buried); that the descent to hell referred to 
the anguish and temptation of Christ during 
His life; that Christ immediately after His 
death entered paradise together with the male- 
factor; that the work of atonement and satis- 
faction was completed with His death. (446.) 

In 1550 the city council of Hamburg asked 
Melanchthon for his opinion. But Melanch- 
thon’s answer of September, 1550, signed also 
by Bugenhagen, was rather indefinite, vague, 
and evasive. He said, in substance: Although 
we have frequently heard the Reverend Doctor 
Luther speak on this matter and read his 
writings, yet, since a controversy has now 
been raised, we have written also to others 
for their views, in order to present a unani- 
mous opinion, and thus avoid dissensions 
later on. In his Commentary on Genesis and 
in his Torgau sermon, Luther referred Descent 
only to the victory of the Son of God, indicat- 
ing that the rest must not be searched out. 
The Son of God did indeed overcome the tor- 
ments of hell; but the Psalms show that the 
pains of hell are not to be restricted only to 
the time after the separation of the soul 
(dolores inferorum non restringendos esse tan- 
tum ad tempus post animae separationem). 
Luther, said Melanchthon, expressed it as his 
opinion “that, this article concerning the 
Descent must be retained even when referred 


Historical Introductions to the Symbolical Books. 


only to the victory of Christ, confessing that 
the tyranny of the devil and hell is destroyed, - 


i.e., that all who believe in Christ are liber- 


ated from the power of the devil and hell, — 
according to the word: a 
My sheep out of My hands.” And in a certain — 
way the Son of God manifested this victory — 
to the devils, and, no doubt, the devils felt ~ 
that their power was broken by this Victor, - 
and that the head of the serpent was truly 


bruised by the Seed of the Woman, by Christ, 


God and man. And among the signs of His 


victory was the resurrection of many dead.” 
With respect to the controverted point, con- — 


cerning the sufferings of the soul of Christ . 
after its separation from the body, Melanch- 
thon advised that the council of Hamburg — 
“enjoin both parties to await the opinions of 


others also, and in the mean time to avoid 


mentioning this question in sermons, schools, — 
or other publie meetings." Not the article 
concerning the Descent itself, but “only the 
investigation of this particular point, concern- — 
ing the suffering of His departed soul in hell, 
is to be omitted, an inquiry which also | 
Dr. Luther did not consider necessary.” (C.H. — 
7, 667.) | 

Before this Melanchthon had written in a 
similar vein of compromise to Aepinus and his 
colleague, John Gartz. “I wish,” said he in | 
a letter of April 4, 1550, “that there would 
be an amnesty between you -in this entire 
strife” about the descent of Christ. “Let us 
cultivate peace with one another, and cover up 
certain wounds of ours, lest sadder disputa- 
tions originate.” (7,569; compare 6,116.) In 
the following year the Hamburg Council, act- — 
ing on the advice of Melanchthon, deposed and 
expelled the leaders of the opposition to Aepi- 
nus, which, however, was not intended as a 
decision in favor of the doctrine of Aepinus, 
but merely as a measure to restore peace and 
silence in the city. 


221. Other Participants in This — 
Controversy. 


Though the controversy was suppressed in - 
Hamburg, aad Aepinus died May 13, 1553, the 
theological questions involved were not settled, 
nor had all of the advocates of the views set 
forth by Aepinus disappeared from the scene. 
Even such theologians as Westphal, Flacius, 
Gallus, and Osiander were partly agreed with — 
him. Osiander says in an opinion: “I am 
asked whether the descent of Christ pertains | 
to the satisfaction made for us or only to His 
triumph over the enemies. I answer briefly — 
that the descent of Christ into hell pertained 
to the satisfaction He merited for us as well | 
as to the triumph over the enemies, just as 
His death on the cross does not belong to the 
one only, but to both. ... Thus by descending 
into hell He rendered satisfaction for us who | 
merited hell, according to Ps. 16.” On the 


other hand, a synod held July 11, 1554, at 


Greifswald made it a point expressly to deny | 
that the descent of Christ involved any suf- 
fering of His soul, or that it was of an ex- 
piatory nature, or that this article referred | 

to the anguish of His. soul before His. death, | 4 


‘No one shall pluck ~ 


2D 
t4 


XX. The Eleventh Article of the Formula of Concord: On Predestination. 


or that it was identical with His burial. They 
affirmed the teaching of Luther, viz., that the 


entire Christ, God and man, body and soul, 
- descended into hell after His burial and be- 


fore His resurrection, etc. (Frank, 446f.; 416.) 

Furthermore, in a letter to John Parsimo- 
nius, court-preacher in Stuttgart, dated Feb- 
ruary 1, 1565, John Matsperger of Augsburg 
taught that, in the article of the descent of 
Christ, the word “hell” must not be taken 
figuratively for torments, death, burial, etc., 
but literally, as the kingdom of Satan and 
the place of the damned spirits and souls, 
wherever that might be; that the entire 
Christ descended into this place according to 
both divinity and humanity, with His body 
and soul, and not only with the latter, while 


the former remained in the grave; that this 
occurred immediately after His vivification or 
the reunion of body and soul in the grave and 


before His resurrection; that the Descent was 
accomplished in an instant, viz., in the mo- 
ment after His vivifieation and before His 
resurrection; and that Christ descended, not 
to suffer, but, as a triumphant Victor, to de- 
stroy the portals of hell for all believers. 
Parsimonius, too, maintained that Christ did 
not in any way suffer after His death, but 
denied emphatically that “hell” was a definite 
physical locality or place in space, and that 
the descent involved a local motion of the 


195 


body. Brenz assented to the views of Parsi- 
monius, and the preachers of Augsburg also 
assented to them. In order to check his zeal 
against his opponents, Matsperger was de- 
posed and imprisoned. (Frank, 450 f.) 

Such being the situation within the Lu- 
theran Church concerning the questions in- 
volved in the Hamburg Controversy, which, 
by the way, had been mentioned also in the 
Imperial Instruction for the Diet at Augs- 
burg, 1555, the Formula of Concord consid- 
ered it advisable to pass also on this matter. 
It did so, in Article IX, by simply repro- 
dueing what Luther had taught in the sermon 
referred to above. Here we read: “We simply 
believe that the entire person, God and man, 
after the burial, descended into hell, con- 
quered the devil, destroyed the power of hell, 
and took from the devil all his might.” 
(1051,3.) “But how this occurred we should 
[not curiously investigate, but] reserve until 
the other world, where not only this point 
[this mystery], but also still others will be 
revealed, which we here simply believe, and 
cannot comprehend with our blind reason.” 
(827, 4.) Tschackert remarks: “Ever since 
[the adoption of the Ninth Article of the 
Formula of Concord] Lutheran theology has 
regarded the Descent of Christ as the begin- 
ning of the state of exaltation of the human 
nature of the God-man.” (559.) 


XX. The Eleventh Article of the Formula of Concord: 
On Predestination. 


222. Why Article XI was Embodied in 
the Formula. 


The reason why Article XI was embodied in 
the Formula of Concord is stated in the open- 
ing paragraph of this article: “Although 
among the theologians of the Augsburg Con- 
fession there has not occurred as yet any pub- 
lic dissension whatever concerning the eternal 
election of the children of God that has caused 
offense, and has become wide-spread, yet since 


this article has been brought into very pain- 


ful controversy in other places, and even 
among our theologians there has been some 
agitation concerning it; moreover, since the 
Same expressions were not always employed 
concerning it by the theologians: therefore, 
in order, by the aid of divine grace, to pre- 
vent disagreement and separation on its ac- 
count in the future among our successors, we, 


as much as in us lies, have desired also to 


present an explanation of the same here, so 
that every one may know what is our unani- 
mous doctrine, faith, and confession also con- 
cerning this article.” (1063, 1.) 

_ The statements contained in these intro- 


 duetory remarks are in agreement with the 


historical facts. For, while serious dissen- 
slons pertaining to election did occur in Re- 
formed countries, the Lutheran Church, ever 
Since the great conflict with Erasmus on free 
will, in 1525, had not been disturbed by any 
Eu publie, and offensive controversy on 
Mis question, neither ad intra among them- 


selves, nor ad extra with the Calvinists. 
Hence the chief purpose for embodying Ar- 
ticle XI in the Formula was not to settle past 
or present disputes, but rather, as stated in 
the paragraph quoted, to be of service in 
avoiding future differences and conflicts. 

This earnest concern for the future peace 
of our Church, as well as for the maintenance 
of its doctrinal purity, was partly due to 
apprehensions, which, indeed, were not with- 
out foundation. As a matter of fact, long be- 
fore the Formula was drafted, the theological 
atmosphere was surcharged with polemical 
possibilities and probabilities regarding pre- 
destination, a doctrine which is simple 
enough as long as faith adheres to the plain 
Word of God, without making rationalistic 
and sophistical inferences, but which in pub- 
lie controversies has always proved to be a 
most intricate, crucial, and dangerous ques- 
tion. 

Calvin and his adherents boldly rejected the 
universality of God's grace, of Christ's re- 
demption, and of the Spirits efficacious opera- 
tion through the means of grace, and taught 
that, in the last analysis, also the eternal 
doom of the damned was solely due to an ab- 
solute decree of divine reprobation (in their 
estimation the logical complement of elec- 
tion), and this at the very time when they 
pretended adherenee to the Augsburg Confes- 
sion and were making heavy inroads into Lu- 
theran territory with their doctrine concern- 


Historical Introductions 


196 


ing the Lord's Supper and the person of 
Christ, — which in itself was sufficient reason 
for a publie diseussion and determined resent- 
ment of their absolute predestinarianism. The 
Synergists, on the other hand, had long ago 
been busy explaining that the only way to es- 
cape the Stoic dogma of Calvinism, and to ac- 
count for the difference why some are accepted 
and elected, while the rest are rejected, was 
to assume a different conduct in man — aliqua 
actio dissimilis in homine. And as for their 
Lutheran opponents, it cannot be denied that 
some of their statements were not always suf- 
fieiently guarded to preclude all misapprehen- 
sions and false inferences. 


Thus controversial material had been every- 
where heaped up in considerable quantities. 
Considering these factors, which for decades 
had been making for a theological storm, one 
may feel rather surprised that a controversy 
on predestination had not arisen long ago. 
Tschackert says: “They [the Lutheran theo- 
logians] evidently feared an endless debate if 
the intricate question concerning predestina- 
tion were made a subject of discussion.” 
(559.) Sooner or later, however, the conflict 
was bound to come with dire results for the 
Church, unless provisions were made to es- 
cape it, or to meet.it in the proper way. Well 
aware of this entire critical situation and the 
imminent dangers lurking therein, the framers 
of the Formula of Concord wisely resolved to 
embody in it also an article on election in 
order. to. clear the theological atmosphere, 
maintain the divine truth, ward off a future 
controversy, and insure the peace of our 
Church. 


223. Unguarded Statements of Anti- 
Synergists. : 


That the occasional dissimilar and inade- 
quate references to eternal election and re- 
lated. subjects made by some opponents of 
the Synergists were a matter of grave con- 
cern to the authors of the Formula of Con- 
cord appears from the passage quoted from 
Article XI, enumerating, among the reasons 
why the article on predestination was em- 
bodied in the Formula, also the fact that “the 
same expressions were not always employed 
concerning it [eternal election] by the theo- 
logians.” These theologians had stanchly de- 
fended the sola gratia doctrine, but not always 
without some stumbling -in their language. 
In their expositions they had occasionally em- 
ployed phrases which, especially when torn 
from their context, admitted a synergistie or 
Calvinistie interpretation. The framers of 
the Formula probably had in mind such in- 
adequate and unguarded statements of Bucer, 
Amsdorf, and others as the following. 

Bucer had written: “The Scriptures do not 
hesitate to say that God delivers some men 
into a reprobate mind and drives them to per- 
dition. Why, then, is it improper to say that 
God has afore-determined to deliver these into 
a reprobate mind and to drive them to per- 
dition? Scriptura non veretur dicere, Deum 
tradere quosdam homines in sensum reprobum 


to the Symbolical Books. 


et agere in perniciem. Quid igitur indignum 
Deo, dicere, etiam statuisse antea, ut illos im 
sensum reprobum traderet et ageret in per- 
niciem?" (Frank 4, 264.) 
Concord, however, is careful to explain: 
“Moreover, it is to be diligently considered 
that when God punishes sin with sins, that 
is, when He afterwards punishes with ob- 
duracy and blindness those who had been con- 
verted, because of their subsequent security, 
impenitence, and wilful sins, this should not 
be interpreted to mean that it never had been 
God’s good pleasure that such persons should 
come to the knowledge of the truth and be 
saved.” (1001, 83.) B 

Brenz had said: *To the one of the entire 
mass of the human race God gives faith in 
Christ, whereby he is justified and saved, while 
He leaves the other in his ineredulity that he 
may perish. Deus ex universa generis humani 
massa. alteri quidem donat fidem in Christum, 
qua tustificetur et salvetur, alterum autem 
relinquit in sua incredulitate, wt pereat." 
(Frank 4,256.) Again: It was God's will to 
elect Jacob and to leave Esau in his sin. 
What is said of these two must be understood 
of the election and rejection of all men in 
general. “Potuisset Deus optimo iwre ambos 
abicere ; 
visum est Deo, sic erat voluntas Dei, sic erat 
bene placitum Dei, ut Iacobum eligeret, Esau 
autem in peccato suo relinqueret; quod de 


his duobus dictum est, hoc intelligendum erit — 


generaliter de omnium. hominum electione et 
abiectione.” (256.) Hesshusius: “In this re 


The Formula of j 


A er GNE: 


.. sed sic proposuerat Deus, sio 


speet God does not will that all be saved, for a 


He has not elected all, 
non vult, ut omnes salventur; non emim 
omnes elegit." (Schluesselburg 5, 320. 548.) 


Such statements, when torn from their con- . 


text, gave color to the inference that God’s 
grace was not universal. The Formula of 
Concord, therefore, carefully urges that God 


earnestly endeavors to save all men, also those 
who are finally lost, and that man alone is the . 


cause of his damnation. 


In his Sententia de Declaratione Victorini | 


of 1562 Nicholas Amsdorf said: *God has but 
one mode of working in all creatures. . . . 


Therefore God works in the same way in man 


who has a will and intelleet as in all other 


creatures, rocks and blocks included, vie, 


through His willing and saying alone. . .. 


As rocks and blocks are in the power of God, . 
so and in the same manner man's will and in- | 
telleet are in the will of God, so that man can . 
will and choose absolutely nothing else than - 


what God wills and says, be it from grace or 


Hoc respectu Deus — 


from wrath. Non est nisi unus modus agendi — 


Dei cum omnibus creaturis. ... Quare eodem — 
modo cum homine volente et intelligente agit — 
Deus, quemadmodum cum omnibus creaturis — 
reliquis, lapide et trunco, per solum swum velle — 
Sicut lapides et trunci sunt m — 
potestate Dei, ita et eodem. modo voluntas et — 


et dicere. .. 


intellectus hominis sunt in voluntate Dei, ut 


homo nihil prorsus velle et eligere possit nist — 


id, quod vult et dicit Deus, sive ex gratia, sive — 
ex ira, derelinquems ewm in manu consilü — 
eius." (Schlb. 5, 547; Gieseler 3,2, 230; Frank | 


- 


"Y 


XX. The Eleventh Article of the Formula of Concord: On Predestination. 


4, 259.) This, too, was not embodied in the 


—. Formula of Concord, which teaches that, al- 


of a synergistie predestination. 


though man before his conversion has no mode 
of working anything good in spiritual things, 
God nevertheless has a different way of work- 
ing in rational ereatures than in irrational, 
and that man is not coerced, neither in his 
sinning nor in his conversion. (905, 60 ff.) 


224. Synergistic Predestination. 


The connection between the doctrines of con- 
version and election is most intimate. A cor- 
rect presentation of the former naturally leads 
to a correct presentation of the latter, and 
vice versa. Hence Melanchthon, the father of 
synergism in conversion, was also the author 
In his first 


period he speaks of predestination as Luther 


did, but, as Frank puts it, “with less of 
mysticism, conformably to reason, following 
the same line of thought as Zwingli (mit we- 


niger Mystik, auf verstandesmaessige, Zwing- 


lis Ausfuehrungen aehnliche Weise.” (1, 125; 
€. R. 21, 88. 93.) In reality he probably had 
never fully grasped the truly religious and 
evangelical view of Luther, which, indeed, 
would account for his later synergistic devia- 
tions as well as for the charges of Stoicism 
he preferred against Luther. After abandon- 


— ing his former doctrine, he, as a rule, was non- 


committal as to his exact views on election. 
But whenever he ventured an opinion, it sa- 
vored of synergism. September 30, 1531, he 
wrote to Brenz: “But in the entire Apology 
I have avoided that long and inexplicable dis- 
putation concerning predestination. Every- 
where I speak as though predestination fol- 
lows our faith and works. And this I do 
intentionally; for I do not wish to perturb 


“consciences with these inexplicable labyrinths. 


M 
| L| 


2 


i 


E 


E 


= 


Sed ego in tota Apologia fugi illam longam 
et inexplicabilem disputationem de praedesti- 
natione. Ubique sic loquor, quasi praedesti- 
natio sequatur nostram fidem et opera. Ac 
facio hoc certö consilio; non enim volo con- 
scientias perturbare illis inexplicabilibus laby- 
rinthis. (C. R. 2, 547.) 

_ In the third, revised edition of his Explana- 
tion of the Epistle to the Romans, 1532, he 
suggests "that divine compassion is truly the 
eause of election, but that there is some cause 
also in him who accepts, namely, in as far as 
he does not repudiate the grace offered. Vere- 
cundius est, quod aliquamdiu placuit Augu- 
stino, misericordiam Dei vere causam. electio- 


nis esse, sed tamen. eatenus aliquam causam 
in accipiente esse, quatenus promissionem. ob- 
latam non repudiat, quia malum ex nobis est.” 

(Gieseler 3, 2, 192; Seeberg 4, 2, 442.) In an 


addition to his Loci in 1533, Melanchthon 
pun speaks of à cause of justification and 
eleetion residing in man, in order to harmo- 
nize the statements that the promise of the 
Gospel is both gratis and universal. (C. R. 21, 
332.) In the Loci edition of 1543 we read: 
“God elected because He had deereed to call 


. us to the knowledge of His Son, and desires 


lis wil and benefits to be known to the 
He. therefore approves and 


197 


elected those who obey the call. Elegit Deus, 
quia vocare nos ad Fili agnitionem. decrevit 
ei vult generi humano suam voluntatem et 
sua beneficia innotescere. Approbat igitur ac 
elegit obtemperantes vocation.” (21,917.) 
The bold synergistic views concerning con- 
version later on developed by Melanchthon 
plainly involve the doctrine that there must 
be in man a cause of diserimination why some 
are elected while others are rejected. In his 
Loci of 1548 he had written: “Since the 
promise is universal, and since there are no 
contradietory wills in God, some cause of dis- 
erimination must be in us why Saul is re- 
jected and David accepted (cur Saul abiicia- 
tur, David recipiatur), that is, there must 
be some dissimilar action in these two." 
(21,659.) Self-evidently Melanchthon would 
not have hesitated to replace the phrase, “why 
Saul was rejected and David accepted,” with, 
"why Saul was rejected and David elected." 
Melanchthon held that the sole alternative 
of, and hence the only escape from, the doc- 
trine of absolute necessity (Stoica avayxn) 
and from the absolute decree, which makes 
God responsible also for sin and eternal dam- 
nation, was the synergistic assumption of 
man's “ability to apply himself to grace — 
facultas applicandi se ad. gratiam." <Accord- 
ingly, as he dubbed those who opposed his 
Calvinizing views on the Lord's Supper as 
“bread-worshipers,” so he stigmatized as 
Stoics all Lutherans who opposed his syner- 
gistic tendencies. (C. R. 8, 782. 783. 916; 
9, 100. 565. 733; 23, 392.)  Seeberg sum- 
marizes Melanchthon’s doctrine as follows: 
“Grace alone saves, but it saves by imparting 
to man the freedom to decide for himself. 
This synergistic element reappears in his doc- 
trine of election.” (4, 2,446.) “God elects all 
men who desire to believe.” (Grundriss, 144.) 
Naturally the Synergists of Wittenberg and 
other places followed Master Philip also in the 
doctrine of election. In 1555, John Pfeffinger 
declared in his Quaestiones Quinque (exten- 
sively quoted from in the chapter on the 
Synergistic Controversy), thesis 17: “If the 
will were idle or purely passive [in conver- 
sion], there would be no distinction between 
the pious and the impious, or the elect and 
the damned, as between Saul and David, be- 
tween Judas and Peter. God would become a 
respecter of persons and the author. of con- 
tumacy in the wicked and damned. Moreover, 
contradictory wills would be ascribed to God, 
which conflicts with the entire Scripture. 
Hence it follows that there is in us some 
cause why some assent while others do not 
assent.” Thesis 23: “For we are elected and 
received because we believe in the Son. (/deo 
enim electi sumus et recepti, quia credimus in 
Filium.) But our apprehension must concur. 
For since the promise of grace is universal, 
and we must obey the promise, it follows that 
between the elect and the rejected some dif- 
ference must be inferred from our will, viz., 
that those are rejected who resist the promise, 
while contrariwise those are accepted who em- 
brace the promise.” . ‘ 
The Synergists argued: If in every respect 


198 


grace alone is the cause of our salvation, con- 
version, and election, grace cannot be uni- 
versal. Or, since man’s contempt of God’s 
Word is the cause of his reprobation, man’s 
acceptance of God’s grace must be regarded as 
a cause of his election. Joachim Ernest of 
Anhalt, for instance, in a letter to Landgrave 
William of Hesse, dated April 20, 1577, criti- 
cized the Formula of Concord for not allow- 
ing and admitting this argument. (Frank 4, 
135. 267.) 


225. Calvinistic Predestination. 


While the Synergists, in answering the ques- 
tion why only some are saved, denied the sola 
gratia and taught a conversion and predesti- 
nation conditioned by the conduct of man, 
John Calvin and his adherents, on the other 
hand, made rapid progress in the opposite 
direction, developing with increasing clearness 
and boldness an absolute, bifurcated predesti- 
nation, i.e., a capricious election to eternal 
damnation as well as to salvation, and in ac- 
cordance therewith denied the universality of 
God’s grace, of Christ’s redemption, and of 
the efficacious operation of the Holy Spirit 
through the means of grace. In his “Insti- 
tutio Religionis Christianae, Instruction in 
the Christian Religion,” of which the first 
edition appeared 1535, the second in 1539, and 
the third in 1559, Calvin taught that God cre- 
ated and foreordained some to eternal life, 
others to eternal damnation. Man’s election 
means that he has been created for eternal 
life; man's reprobation, that he has been 
created for eternal damnation. We read 
(Lib. 3, cap. 21, 5): “Praedestinationem voca- 
mus aetermum Dei decretum, quo apud. se con- 
stitutum habuit, quid de unoquoque homine 
fieri vellet. Non enim pari conditione crean- 
tur omnes; sed alis vita aeterna, als 
damnatio aeterna pracordinatur. Itaque prout 
in alterutrum finem quisque conditus est, ita 
vel ad vitam, vel ad mortem praedestinatum 
dicimus." ('Tholuck, Calvini Institutio 2, 133.) 
In the edition of 1559 Calvin says that eter- 
nal election illustrates the grace of God by 
showing “that He does not adopt all pro- 
miscuously unto the hope of salvation, but be- 
stows on some what He denies to others — 
quod non omnes promiscue adoptat in spem 
salutis, sed dat aliis, quod aliis negat.” (Gie- 
seler 3, 2, 172.) Again: “I certainly admit 
that all the sons of Adam have fallen by the 
will of God into the miserable condition of 
bondage, in which they are now fettered; for, 
as I said in the beginning, one must always 
finally go back to the decision of the divine 
will alone, whose cause is hidden in itself. 
Fateor sane, im hanc qua munc illigati sunt 
conditionis miseriam Dei voluntate cecidisse 
universos filios Adam; atque id est, quod prin- 
cipio dicebam, redeundum tandem semper esse 
ad solum divinae voluntatis arbitrium, cuius 
causa sit in ipso. abscondita." (173.) Cal- 
vin’s successor in Geneva, Theodore Beza, was 
also a strict supralapsarian. At the colloquy 
of Moempelgard (Montbeliard), 1586, in dis- 
puting with Andreae, he defended the propo- 
sition “that Adam had indeed of his own 


Historical Introductions to the Symbolical Books. 


accord fallen into these calamities, yet, never- 


theless, not only according to the prescience, 
but also according to the ordination and de- 
cree of God — sponte quidem, sed tamen non 
modo praesciente, sed etiam iuste ordinante et 
decernente Deo.” (186.) “There never has 
been, nor is, nor will be a time,” said he, 
“when God has wished, wishes, or will wish 
to have compassion on every individual per- 
son. Nullum tempus fuit vel est vel erit, quo 
voluerit, velit aut voliturus sit Deus singu- 
lorum misereri.” (Pieper, Dogm. 2, 25. 50.) 


In foisting his doctrine of election on the 
Reformed churches, Calvin met with at least 
some opposition. The words in the paragraph 
of the Formula of Concord quoted above: 
“Yet, since this article [of predestination] has 
been brought into very painful controversy in 
other places,’ probably refer to the conflicts 
in Geneva and Switzerland. October 16, 1551, 
Jerome Bolsec [a Garmelite in Paris; secretly 
spread Pelagianism in Geneva; sided with the 


Protestants in Paris and Orleans after his 


banishment from Geneva; reembraced Roman- 
ism when persecution set in; wrote against 
Calvin and Beza; died 1584] was imprisoned 
in Geneva because of his opposition to Cal- 
vin’s doctrine of predestination. Melanch- 
thon remarks in a letter of February 1, 1552: 
“Laelius [Socinus] wrote me that in Geneva 
the struggle concerning the Stoic necessity is 
so great that a certain one who dissented from 
Zeno [Calvin] was incarcerated. What a mis- 
erable affair! The doctrine of salvation is ob- 


secured by disputations foreign to it." (C... 


7, 932.) Although the German cantons (Zu- 
rich, Bern, Basel) advised moderation, Bolsee 
was banished from Geneva, with the result, 
however, that he continued his agitation 
against Calvin in other parts of Switzerland. 
In Bern all discussions on predestination were 
prohibited by the city council. Calvin com- 
plained in a letter of September 18, 1554: 
“The preachers of Bern publicly declare that 
I am a heretic worse than all the Papists.” 
(Gieseler 3, 2, 178.) January 26, 1555, the 
council of Bern renewed its decree against 
publie doctrinal discussions, notably those on 
predestination — “principalement touchant la 
matiére de la divine prédestination, qui nous 
semble non étre nécessaire," ete. (179.) Later 
on the doctrine of Calvin was opposed by the 
Arminians from Semi-Pelagian principles. 


226. Calvinistie Confessions. 


LEE ST SEE Ant ORI LEE KENN eC Reh Sa 
" Eu ui ste "n NL r + , T (EE er 


The essential features of Calvin's doctrine -. 


of predestination were embodied in most of 
the Reformed confessions. The Consensus 
Genevensis of January 1, 1552, written by Cal- 
vin against Albert Pighius [a fanatical de- 
fender of Popery against Luther, Bucer, Cal- 
vin; died December 26, 1542] and adopted by 
the pastors of Geneva, is entitled: “Concern- 
ing God’s Eternal Predestination, by which 
He has elected some to salvation and left the 
others to their perdition — qua in salutem 


alios ex hominibus elegit, alios suo ewitio re- — — 


liquit." (Niemeyer, Collectio Confessionum, 
218.221.) The Confessio Belgica, of 1559, and 


- declarat." (Niemeyer, 332; 


XX. The Eleventh Article of the Formula of Concord: On Predestination. 


the Confessio Gallicana, of 1561, teach the 
same absolute predestinarianism. In Article 
XVI of the Belgic Confession we read: In 
predestination God proved Himself to be what 
He is in reality, viz., merciful and just. “Mer- 
ciful by liberating and saving from damnation 
and perdition those whom . . . He elected; 
just, by leaving the others in their fall and 
in the perdition into which they precipitated 
themselves. Justum vero, alios in illo suo 
lapsu et perditione relinquendo, in quam sese 
ipsi praecipites dederunt." (Niemeyer, 370.) 
The Gallic Confession [prepared by Calvin and 
his pupil, De Chandieu; approved by a synod 
at Paris 1559; delivered by Beza to Charles 
IX, 1561; translated into German, 1562, and 
— into Latin, 1566; adopted 1571 by the Synod 
of La Rochelle] maintains that God elected 
some, but left the others in their corruption 
and damnation. In Article XII we read: “We 
believe that from this corruption and general 
damnation in which all men are plunged, God, 
aecording to His eternal and immutable coun- 
sel, calls those whom He has chosen by His 
goodness and mercy alone in our Lord Jesus 
— Christ, without consideration of their works, 
to display in them the riches of His mercy, 
leaving the rest in this same corruption and 
eondemnation to show in them His justice. 
Oredimus ex hac corruptione et dammatione 
universali, in qua omnes homines natura sunt 
submersi, Deum alios quidem eripere, quos 
videlicet aeterno et immutabili suo consilio 
sola sua bonitate et misericordia, nulloque 
operum ipsorum respectu in Iesu Christo ele- 
git; alios vero in ea corruptione et damna- 
tione relinquere, in quibus mimirum iuste suo 
tempore damnandis iustitiam suam demon- 
stret, sicut in aliis divitias misericordiae suae 
Schaff 3, 366.) 

The Formula Consensus Helveticae of 1675 
says, canon 13: “As from eternity Christ was 
elected Head, Leader, and Heir of all those 
who in time are saved by His grace, thus also 
in the time of the New Covenant He has been 
the Bondsman for those only who by eternal 

election were given to Him to be His peculiar 
people, seed, and heredity. Sicut Christus ab 

- aeterno electus est ut Caput, Princeps et 
— Haeres omnium eorum, qui in tempore per 
gratiam eius salvantur, ita etiam in tempore 
- Novi Foederis Sponsor factus est pro iis solis, 
qui per aeternam electionem dati ipsi sunt ut 
populus peculii, semen et haereditas eius," etc. 
(Niemeyer, 733.) 

"The same Calvinistie doctrines were sub- 
sequently embodied in the Canons of the 
Synod of Dort, promulgated May 6, 1619, and 
in the Westminster Confession of Faith, pub- 
lished 1647. In the former we read: “That 
some receive the gift of faith from God, and 
others do not receive it, proceeds from God's 
eternal election. . . . According to His just 
. judgment He leaves the non-elect to their own 
- wickedness and obduracy.” (Schaff 3, 582.) 
“The elect, in due time, though in various de- 
— grees and in different measures, attain the 
. assurance of this eternal and unchangeable 
— election, not by inquisitively prying into the 
secret and deep things of God, but by observ- 


199 


ing in themselves, with a spiritual joy and 
holy pleasure, the infallible fruits of election 
pointed out in the Word of God, such as a 
true faith in Christ, filial fear, à godly sor- 
row for sin, a hungering and thirsting after 
righteousness, ete." (583.) *Not all, but some 
only, are elected, while others are passed by 
in the eternal decree; whom God, out of His 
sovereign, most just, irreprehensible, and un- 
changeable good pleasure, hath decreed to 
leave in the common misery into which they 
have wilfully plunged themselves, and not to 
bestow upon them saving faith and the grace 
of conversion.” ... (584.) “For this was the 
sovereign counsel and most gracious will and 
purpose of God the Father, that the quicken- 
ing and saving efficacy of the most precious 
death of His Son should extend to all the 
elect, for bestowing wpon them alone the gift 
of justifying faith, thereby to bring them in- 
fallibly to salvation; that is, it was the will 
of God that Christ by the blood of the cross, 
whereby He confirmed the New Covenant, 
should effectually redeem out of every people, 
tribe, nation, and language all those, and 
those only, who were from eternity chosen to 
salvation, and given to Him by the Father.” 
(587.) “But God, who is rich in mercy, ac- 
cording to His unchangeable purpose of elec- 
tion, does not wholly withdraw the Holy 
Spirit from His own people, even in their 
melancholy falls, nor suffer them to proceed 
so far as to lose the grace of adoption and 
forfeit the state of justification," ete. (Schaff 
3, 593; Niemeyer, 716.) 

The Westminster Confession declares: “By 
the decree of God, for the manifestation of His 
glory, some men and angels are predestinated 
unto everlasting life, and others foreordained 
to everlasting death.” (Schaff 3, 608.) “As 
God hath appointed the elect unto glory, so 
hath He, by the eternal and most free pur- 
pose of His will, foreordained all the means 
thereunto. Wherefore they who are elected, 
being fallen in Adam, are redeemed by Christ, 
are effectually called unto faith in Christ by 
His Spirit working in due season; are justi- 
fied, adopted, sanctified, and kept by His 
power through faith unto salvation. - Neither 
are any other redeemed by Christ, effectually 
called, justified, adopted, sanctified, and saved 
but the elect only." (609.) “The rest of man- 
kind God was pleased, according to the un- 
searchable counsel of His own will, whereby 
He extends or withholds mercy as He pleases, 
for the glory of His sovereign power over His 
creatures, to pass by, and to ordain them to 
dishonor and wrath for their sin, to the praise 
of His glorious justice.” (610; Niemeyer, Ap- 
pendix 6. 7.) 


227. Marbach and Zanchi in Strassburg. 


In view of the situation portrayed in the 
preceding paragraphs, it is certainly remark- 
able that a general public controversy, par- 
ticularly with the Calvinists and Synergists, 
had not been inaugurated long before the For- 
mula of Concord was able to write that such 
a conflict had not yet occurred. Surely the 


200 


powder required for a predestinarian confla- 
gration was everywhere stored up in consider- 
able quantities, within as well as without the 
Lutheran Church. .Nor was a local skirmish 
lacking which might have served as the spark 
and been welcomed as a signal for a general 
attack. It was the conflict between Marbach 
and Zanchi, probably referred to by the words 
quoted above from Article XI: “Something of 
it [of a discussion concerning eternal election] 
has been mooted also among our theologians." 
This controversy took place from 1561 to 1563, 
at Strassburg, where Lutheranism and Cal- 
vinism came into immediate contact. In 1536 
Strassburg had adopted the Wittenberg Con- 
cord and with it the Augsburg Confession, 
which since took the place of the Tetrapoli- 
tana delivered to Emperor Charles at the Diet 
of Augsburg, 1530. The efficient and zealous 
leader in Lutheranizing the city was John 
Marbach, a graduate of Wittenberg and, to- 
gether with Mathesius, a former guest at Lu- 
ther's table. He was born in 1521 and.labored 
in Strassburg from 1545 to -1581, the year of 
his death. He had Bucer's Catechism replaced 
by Luther's, and entered the publie contro- 
versy against the Calvinists with a publiea- 
tion entitled, Concerning the Lord's Supper, 
. ageinst ihe Sacramentarians, which defends 
the omnipresence of Christ also according to 
His human nature. 

In his efforts to Lutheranize the city, Mar- 
bach was opposed by the Crypto-Calvinist 
Jerome Zanchi (born 1516, died 1590), a con- 
verted Italian and a pupil of Peter Martyr 
[born September 8, 1500; won for Protes- 
tantism by reading books of Bucer, Zwingli, 
and others; professor, first in Strassburg, 
1547 in Oxford; 
Continent (Strassburg and Zurich) by Bloody 
Mary; died November 12, 1562, when just 
about to write a book against Brenz]. From 
1553 to 1563 Zanchi was professor of Old 
Testament exegesis in Strassburg. Though he 
had signed the Augsburg Confession, he was 
and remained a rigid Calvinist, both with re- 
spect to the doctrine of predestination and 
that of the Lord's Supper, but withheld his 
publie dissent until about 1561. It was the 
Calvinistie doctrine of the perseverance of the 
saints, according to which grace once received 
cannot be lost, upon which Zanchi now laid 
especial emphasis. According to  Loescher 
(Historia Motuum 3, 30) he taught: *1. To 
the elect in this world faith is given by God 
only once. 2. The elect who have once been 
endowed with true faith . . . can never again 
lose faith altogether. 3. The elect never sin 
with their whole mind or their entire will. 
4. When Peter denied Christ, he, indeed, lacked 
the confession of the mouth, but not the faith 
of the heart. 1. Electis in hoc saeculo semel 
tantum vera fides a Deo datur. 2. Electi 
semel vera fide donati Christoque per Spiri- 
tum Sanctum insiti fidem prorsus amittere... 
mon possunt. 3. In electis regeneratis duo 
sunt homines, interior et exterior. It, quum 
peccant, secundum tantum hominem esterio- 
rem, 1.€., ea tantum parte, qua non sunt re- 
geniti, peccant; secundum vero interiorem 


Historical Introductions to the Symbolical Books. 


compelled to return to the 


hominem nolunt peccatum et condelectantur 
legi Dei; quare non toto animo aut plena  . 
voluntate peccant. 4. Petrum, quum negavit 
Christum, defecit quidem fidei. confessio in 
ore, sed non defecit fides in corde.” (Tschack- 
ert, 560; Frank 4, 261.) MET 
This tenet, that believers can neither lose 
their faith nor be eternally lost, had been 
plainly rejected by Luther. In the Smaleald 
Articles we read: “On the other hand, if cer- 
tain sectarists would arise, some of whom are 
perhaps already extant, and in the time of the 
insurrection [of the peasants, 1525] came to _ 
my own view, holding that all those who had 
once received the Spirit or the forgiveness of ^ 
sins, or had become believers, even though * 
they should afterwards sin, would still remain __ 
in the faith, and such sin would not harm 
them, and hence crying thus: ‘Do whatever - 
you please; if you believe, it all amounts to 
nothing: faith blots out all sins,’ ete.— they 
say, besides, that if any one sins after he has __ 
received faith and the Spirit, he never truly 
had the Spirit and faith: I have had before 
me many such insane men, and I fear that in 
some such a devil is still remaining [hiding 
and dwelling]. It is, accordingly, necessary 
to know and to teach that when holy men, 
still having and feeling original sin, also daily — 
repenting of and striving with it, happen to  . 
fall into manifest sins, as David into adultery, 
murder, and blasphemy, that then faith and 
the Holy Ghost has departed from them. For 
the Holy Ghost does not permit sin to have 
dominion, to gain the upper hand, so as to be 
accomplished, but represses and restrains it, 
so that it must not do what it wishes. But 
if it does what it wishes, the Holy Ghost and 
faith are not present. For St. John says, 
1 Ep. 3, 9: ‘Whosoever is born of God doth 
not commit sin, .. . and he cannot sin. And 
yet it is also the truth when the same St. John 
says, 1 Ep. 1, 8: ‘If we say that we have no 
sin, we deceive ourselves and the truth is not 
in us.’” (491, 42 f.) PEE 
In an opinion of March 9, 1559, Melaneh- 
thon remarks that about. 1529 some Anti- 
nomians maintained and argued “that, since 
in this life sin remains in saints, they remain 
holy and retain the Holy Spirit and salvation 
even when they commit adultery and other 
sins against their conscience. . There nre 7 — 
many at many places who are imbued with 
this error [that righteousness, Holy Spirit, 
and sins against the conscience can remain in 
a man at the same time], regard themselves — 
holy although they live and persevere in sins —— 
against their consciences.” (0.R.9,764.405. . 
413; 8,411.) roi D 5 
The perseverance of saints as taught by 
Zanchi was the point to which Marbach im- - 
mediately took exception. A long discussion | 
followed, which was finally settled by the — | 
Strassburg Formula of Concord of 1563, out- | 
side theologians participating and acting as | 
arbiters. This Formula, which was probably | 
prepared by Jacob Andreae, treated in its first | 
article the Lord's Supper; in its second, pre- 
destination. | It. rejected the doctrine that, - 
once received, faith cannot be lost, and pre- - 


PIA 


Y 


D. 


— 


scribed the Wittenberg Concord of 1536 as the 
doctrinal rule regarding the Holy Supper. 
The document was signed by both parties, 
Zanchi stating over his signature: “Hanc 
doctrinae formam ut piam agnosco, ita eam 
recipio. Evidently his mental reservation 
was that he be permitted to withdraw from it 
in as far as he did not regard it as pious. 
Later Zanchi declared openly that he had sub- 
scribed the Formula only conditionally. Soon 
after his subscription he left Strassburg, serv- 
ing till 1568 as preacher of a Reformed Italian 
congregation in Chiavenna, till 1576 as pro- 
fessor in the Reformed University of Heidel- 
berg, and till 1582 as professor in Neustadt. 
He died at Heidelberg as professor emeritus, 
November 19, 1590. Marbach continued his 
work at Strassburg, and was active also in 
promoting the cause of the Formula of Con- 
cord. His controversy with Zanchi, though 

- of a local character, may be regarded as the 

. immediate cause for adding Article XI. The 
thorough Lutheranizing of the city was com- 
pleted by Pappus, a pupil of Marbach. In 

„ 1597 Strassburg adopted the Formula of Con- 
cord. 


228. The Strassburg Formula. 


The Strassburg Formula of Concord sets 

. forth the Scriptural and peculiarly Lutheran 

. point of view in the doctrine of election, ac- 
cording to which a Christian, in order to at- 
tain to a truly divine assurance of his election 
and final salvation, is to consider predestina- 
tion not a priori, but a posteriori. That is to 
say, he is not to speculate on the act of eter- 
nal election as such, but to consider it as 

. manifested to him in Christ and the Gospel 
of Christ. Judging from his own false con- 
ception of predestination, Calvin remarked 
that the Strassburg Formula did not deny, 
but rather veiled, the doctrine of election, — 
a stricture frequently made also on Article XI 

of the Formula of Concord, whose truly Scrip- 
tural and evangelical view of election the Re- 
formed have never fully grasped and realized. 

- The Strassburg Formula taught that, in ac- 

_ cordance with Rom, 15, 4, the doctrine of pre- 
destination must be presented so as not to 
bring it into conflict with the doctrines of 
repentance and justification nor to deprive 
_ alarmed consciences of the consolation of the 

: Gospel, nor in any way to violate the truth 
that the only cause of our salvation is the 
grace of God alone; that the consolation 
afforded by election, especially in tribulations 
(that no one shall pluck us out of the hands 
of Christ), remains firm and solid only as 
| long as the’universality of God's promises is 
— kept inviolate; that Christ died and earned 
salvation for all, and earnestly invites all to 
partake of it by faith, which is the gift of 
grace, and which alone receives the salvation 

. proffered to all; that the reason why the gift 
of faith is not bestowed upon all men, though 

— Christ seriously invites all to come to Him, 
| is a mystery known to God alone, which 
human reason cannot fathom; that the will 
of God proposed in Christ and revealed in 
_ the Bible, to which all men are directed, and 


XX. The Eleventh Article of the Formula of Concord: On Predestination. 


201 


in which it is most safe to acquiesce, is not 
contradietory of the hidden will of God. 
(Loescher, Hist Mot. 2, 229; Frank 4, 126. 
262; Tschackert, 560.)  . 

Particularly with respect to the “mystery,” 
the Strassburg Formula says: “The fact that 
this grace or this gift of faith is not given by 
God to all when He calls all to Himself, and, 
according to His infinite goodness, certainly 
calls earnestly: ‘Come unto the marriage, for 
all things are now ready,’ is a sealed mystery, 
known to God alone, past finding out for 
human réason; a secret that must be contem- 
plated with fear and be adored, as it is writ- 
ten: 'O the depth of the riches both of the 
wisdom and knowledge of God! How un- 
searchable are His judgments, and His ways 
past finding out! Rom. 11,33. And Christ 
gives thanks to the Father because He has hid 
these things from the wise and prudent, and 
revealed them unto babes. Matt. 11, 25. 
Troubled consciences, however, must not take 
offense at this hidden way of the divine will, 
but look upon the will of God revealed in 
Christ, who calls all sinners to Himself.” 
This was also the teaching of the contempo- 
rary theologians. Moerlin wrote: “God has 
revealed to us that He will save only those 
who believe in Christ, and that unbelief is 
chargeable to us. Hidden, however, are God's 
judgments — why He converts Paul, but does 
not convert Caiaphas; why He receives fallen 
Peter again and abandons Judas to despair." 
Chemnitz: ^Why, then, is it that God does 
not put such faith into the heart of Judas, 
so that he, too, might have believed and been 
saved through Christ? Here we must leave 
off questioning and say, Rom. 11: ‘O the 
depth!’... We cannot and must not search 
this nor meditate too deeply upon such ques- 
tions.” Kirchner: “Since, therefore, faith in 
Christ is a special gift of God, why does He 
not bestow it upon all? Answer: We must 
defer the discussion of this question unto 
eternal life, and in the mean time be con- 
tent to know that God does not want us to 
search His secret judgments, Rom. 11: ‘O the 
depth,’ ete.". In a similar way Chemnitz, Sel- 
neecer, and Kirchner expressed themselves in 
their Apology of the Book of Concord, of 1582, 
declaring that, when asked why God does not 
convert all men, we must answer with the 
apostle: ‘How unsearchable are His judg- 
ments and His ways past finding out!’ but 
not ascribe to God the Lord the willing and 
real cause of the reprobation or damnation of 
the impenitent.” (Pieper, Dogm. 2, 585 f.) 


229. Predestination according to 
Article XI of Formula of Concord. 


In keeping with her fundamental teaching 
of sola gratia and gratia universalis, accord- 
ing to which God’s grace is the only cause of 
man’s salvation, and man’s evil will the sole 
cause of his damnation, the Lutheran Church 
holds that eternal election is an election of 
grace, 4. e., a predestination to salvation only. 
God’s eternal election, says the Formula of 
Concord, “does not extend at once over the 


202 


godly and the wicked, but only over the chil- 
dren of God, who were elected and ordained 
to eternal life before the foundation of the 
world was laid, as Paul says, Eph. 1,4.5: ‘He 
hath chosen us in Him, having predestinated 
us unto the adoption of children by Jesus 
Christ)" (1065, 5.) This election, the For- 
mula continues, “not only foresees and fore- 
knows the salvation of the elect, but is also, 
from the gracious will and pleasure of God in 
Christ Jesus, a cause which procures, works, 
helps, and promotes our salvation, and what 
pertains thereto; and upon this [divine pre- 
destination] our salvation is so founded that 
the gates of hell cannot prevail against it, 
Matt. 16,18, as is written John 10,28: ‘Nei- 
ther shall any man pluck My sheep out of My 
hand.’ And again, Acts 13,48: ‘And as many 
as were ordained to eternal life believed.’ ” 
(1065, 8; 1833, 5.) While thus election is a 
cause of faith and salvation, there is no cause 
of election in man. The teaching “that not 
only the mercy of God and the most holy 
merit of Christ, but also in us there is a cause 
of God’s election on account of which God 
has elected us to everlasting life,” is rejected 
by the Formula of Concord as one of the “blas- 
phemous and dreadful erroneous doctrines 
whereby all the comfort which they have in 
the holy Gospel and the use of the holy Sacra- 
ments is taken from Christians.” (837, 20 f.) 

Concerning the way of considering eternal 
election, the Formula writes: “If we wish to 
think or speak correctly and profitably con- 
cerning eternal election, or the predestination 
and ordination of the children of God to eter- 
nal life, we should accustom ourselves not to 
speculate concerning the bare, secret, con- 
cealed, inscrutable foreknowledge of God, but 
how the counsel, purpose, and ordination of 
God in Christ Jesus, who is the true Book of 
Life, is revealed to us through the Word, 
namely, that the entire doctrine concerning 
the purpose, counsel, will, and ordination of 
God pertaining to our redemption, call, justi- 
fication, and salvation should be taken to- 
gether; as Paul treats and has explained 
this article Rom. 8, 29f.; Eph. 1, 4f., as 
also Christ in the parable, Matt. 22, 1 ff.” 
(1067, 13.) 

While according to the Lutheran Church 
election is the cause of faith and salvation, 
there is no such a thing as an election of 
wrath or a predestination to sin and damna- 
tion, of both of which God is not the cause and 
author. According to the Formula the vessels 
of mercy are prepared by God alone, but the 
vessels of dishonor are prepared for damna- 
tion, not by God, but by themselves. More- 
over, God earnestly desires that all men turn 
from their wicked ways and live. We read: 
“For all preparation for condemnation is by 
the devil and man, through sin, and in no re- 
spect by God, who does not wish that any man 
be damned; how, then, should He Himself 
prepare any man for condemnation? For as 
God is not a cause of sins, so, too, He is no 
cause of punishment, of damnation; but the 
only cause of damnation is sin; for the wages 
of sin is death, Rom. 6,23. And as God does 


Historical Introductions to the Symbolical Books. 


not will sin, and has no pleasure in sin, so 
He does not wish the death of the sinner 
either, Ezek. 33, 11, nor has He pleasure in his 
condemnation. For He is not willing that any 
one should perish, but that all should come to 
repentance, 2 Pet. 3, 9. So, too, it is written 
in Ezek. 18,23; 33,11: ‘As I live, saith the 
Lord God, I have no pleasure in the death of 
the wicked, but that the wicked turn from his 
way and live. And St. Paul testifies in clear 
words that from vessels of dishonor vessels of 
honor may be made by God’s power and work- 
ing, when he writes 2 Tim. 2, 21: ‘If a man, 
therefore, purge himself from these, he shall 
be a vessel unto honor, sanctified and meet 
for the Master’s use, and prepared unto every 
good work.’ For he who is to purge himself 
must first have been unclean, and hence a ves- 
sel of dishonor. 
of mercy he says clearly that the Lord Him- 
self has prepared them for glory, which he 
does not say concerning the damned, who 
themselves, and not God, have prepared them- 
selves as vessels of damnation.” (1089, 81 f.) 
“Hence the apostle distinguishes with especial 
care the work of God, who alone makes ves- 
sels of honor, and the work of the devil and 
of man, who by the instigation of the devil, 
and not of God, has made himself a vessel of 
dishonor. For thus it is written, Rom. 9, 22f.: 
‘God endured with much long-suffering the 
vessels of wrath fitted to destruction, that He 
might make known the riches of His glory on 
the vessels of mercy, which He had afore pre- 
pared unto glory.’ Here, then, the apostle 
clearly says that God endured with much long- 
suffering the vessels of wrath, but does not say 
that He made them vessels of wrath; for if 
this had been His will, He would not have re- 
quired any great long-suffering for it. The 
fault, however, that they are fitted for de- 
struction belongs to the devil and to men 
themselves, and not to God." (1089, 79 f.) 

It is man's own fault when he is not con- 
verted by the Word or afterwards falls away 
again. We read: “But the reason why mot 
all who hear it [the Word of God] believe and 
are therefore condemned the more deeply, is 
not because God had begrudged them their 
salvation; but it is their own fault, as they 
have heard the Word in such a manner as not 
to learn, but only to despise, blaspheme, and 
disgrace it, and have resisted the Holy Ghost, 
who through the Word wished to work in 
them, as was the case at the time of Christ 
with the Pharisees and their adherents.” 
(1089, 78.) “For few receive the Word and 
follow it; the greatest number despise the 
Word, and will not come to the wedding, 
Matt. 22, 3 ff. The cause of this contempt for 
the Word is not God’s foreknowledge [or pre- 
destination], but the perverse will of man, 
which rejects or perverts the means and in- 
strument of the Holy Ghost, which God offers 
him through the call, and resists the Holy 
Ghost, who wishes to be efficacious, and works. 
through the Word, as Christ says: ‘How often 


But concerning the vessels 


would I have gathered you together, and ye | 


would not!’ Matt. 23,37. Thus many receive 
the Word with joy, but afterwards fall away 


mula of Concord declares: 


XX. The Eleventh Article of the Formula of Concord: On Predestination. 


again, Luke 8, 13. But the cause is not as 


though God were unwilling to grant grace - 


for perseverance to those in whom He has be- 

n the good work, for that is contrary to 
St. Paul, Phil. 1,6; but the cause is that they 
wilfully turn away again from the holy com- 
mandment, grieve and embitter the Holy 
Ghost, implicate themselves again in the filth 
of the world, and garnish again the habita- 
tion of the heart for the devil. With them 
the last state is worse than the first.” (1077, 
41 f.; 835, 12.) 

It is not because of any deficiency in God 
that men are lost; for His grace is universal 
as well as serious and efficacious. The For- 
“However, that 
many are called and few chosen is not owing 


to the fact that the call of God, which is made 


through the Word, had the meaning as though 
God said: Outwardly, through the Word, I in- 
deed call to My kingdom all of you to whom 


- I give My Word; however, in My heart I do 


not mean this with respect to all, but only 
with respect to a few; for it is My will that 


. the greatest part of those whom I call through 


the Word shall not be enlightened nor con- 
verted, but be and remain damned, although 
through the Word, in the call, I declare My- 
self to them otherwise. Hoc enim esset Deo 
contradictorias voluntates affingere. For this 


- would be to assign contradictory wills to God. 


That is, in this way it would be taught that 
God, who surely is Eternal Truth, would be 
eontrary to Himself [or say one thing, but 
revolve another in His heart], while, on the 
eontrary, God [rebukes and] punishes also in 


. men this wickedness, when a person declares 


himself to one purpose, and thinks and 
means another in the heart, Ps. 5,9; 12,29 f." 


(1075, 36.) 


It is a punishment of their previous sins 
and not a result of God's predestination when 
sinners are hardened; nor does such harden- 
ing signify that it never was God's good 
pleasure to save them. “Moreover,” says the 
Formula, “it is to be diligently considered 
that when God punishes sin with sins, that is, 


"when He afterwards punishes with obduracy 
and blindness those who had been converted, 


because of their subsequent security, impeni- 
tence, and wilful sins, this should not be inter- 
preted to mean that it never had been God's 
good pleasure that such persons should come 
to the knowledge of the truth and be saved. 
For both these facts are God's revealed will: 
first, that God will receive into grace all who 
repent and believe in Christ; secondly, that 
He also will punish those who wilfully turn 


away from the holy commandment, and again 


entangle themselves in the filth of the world, 
2 Pet. 2, 20, and garnish their hearts for Sa- 
tan, Luke 11, 25 f., and do despite unto the 


- Spirit of God, Heb. 10, 29, and that they shall 
_ be hardened, blinded, and eternally condemned 


“But that God . . 


if they persist therein." (1091, 83.) 
. hardened Pharaoh's 


heart, namely, that Pharaoh always sinned 
again and again, and became the more ob- 


durate, the more he was admonished, that was 


. & punishment of his antecedent sin and hor- 


208 


rible tyranny, which in many and manifold 
ways he practised inhumanly and against the 
accusations of his heart towards the children 
of Israel. And since God caused His Word to 
be preached and His will to be proclaimed to 
him, and Pharaoh nevertheless wilfully reared 
up straightway against all admonitions and 
warnings, God withdrew His hand from him, 
and thus his heart became hardened and ob- 
durate, and God executed His judgment upon 
him; for he was guilty of nothing else than 
hell-fire. Accordingly, the holy apostle also 
introduces the example of Pharaoh for no 
other reason than to prove by it the justice 
of God which He exercises towards the im- 
penitent and despisers of His Word; by no 
means, however, has he intended or under- 
stood it to mean that God begrudged salvation 
to him or any person, but had so ordained him 
to eternal damnation in His secret counsel 
that he should not be able, or that it should 
not be possible for him, to be saved." (1091, 
85 f.) 


230. Agreement of Articles XI and II. 


In the Formula of Concord, Article XI is 
closely related to most of the other articles, 
partieularly to Article I, Of Original Sin, and 
Article II, Of Free Will and Conversion. Elec- 
tion is to conversion what the concave side of 
& lens is to the convex. Both correspond to 
each other in every particular. What God 
does for and in man when He converts, justi- 
fies, sanctifies, preserves, and finally glorifies 
him, He has in eternity resolved to do, — that 
is one way in which eternal election may be 
defined. Synergists and Calvinists, however, 
have always maintained that the Second 
Article is in a hopeless conflict with the 
Eleventh. But the truth is, the Second fully 
eonfirms and corroborates the Eleventh, and 
vice versa; for both maintain the sola gratia 
as well as the universalis gratia. 

Both articles teach that in every respect 
grace alone is the cause of our conversion and 
salvation, and that this grace is not confined 
to some men only, but is a grace for all. 
Both teach that man, though contributing 
absolutely nothing to his conversion and sal- 
vation, is nevertheless the sole cause of his 
own damnation. Both disavow Calvinism, 
which denies the universality of grace. Both 
reject. synergism, which corrupts grace by 
teaching a cooperation of man towards his 
own conversion and salvation. Teaching, 
therefore, as they do, the same truths, both 
articles will and must ever stand and fall to- 
gether. It was, no doubt, chiefly due to this 
complete harmony between the Second and the 
Eleventh Article that, after the former (which 
received its present shape only after repeated 
changes and additions) had been decided upon, 
the revision of the latter (the Eleventh) caused 
but little delay. (Frank 4, V. 133.) 

Concerning the alleged conflict between 
Articles II and XI, we read in Schaff’s Creeds 
of Christendom: “There is an obvious and 
irreconcilable antagonism between Article II 
and Article XI. They contain not simply op- 


204 


posite truths to be reconciled by theological 
science, but contradictory assertions, which 
ought never to be put into a creed. The For- 
mula adopts one part of Luther’s book De 
Servo Arbitrio, 1525, and rejects the other, 
which follows with logical necessity. It is 
Augustinian, yea, hyper- Augustinian and 
hyper-Calvinistic in the doctrine of human 
depravity, and anti-Augustinian in the doc- 
trine of divine predestination. . It endorses 
the anthropological premise, and denies the 
theological conclusion. If man is by nature 
like a stone and block, and unable even to ac- 
cept the grace of God, as Article II teaches, 
he can only be converted by an act of al- 
mighty power and irresistible grace, which 
Article XI denies. If some men are saved 
without any cooperation on their part, while 
others, with the same inability and the same 
opportunities, are lost, the difference points 
to a particular predestination and the in- 
serutable decree of God. On the other hand, 
if God sincerely wills the salvation of all men, 
as Article XI teaches, and yet only a part are 
actually saved, there must be some difference 
in the attitude of the saved and the lost 
towards converting grace, which is denied in 
Article II. The Lutheran system, then, to be 
consistent, must rectify itself, and develop 
either from Article II in the direction of 
Augustinianism and Calvinism, or from Ar- 
ticle XI in the direction of synergism and 
Arminianism. The former would be simply 
returning to Luther’s original doctrine [7], 
which he never recalled, though he may have 
modified it a little; the latter is the path 
pointed out by Melanchthon, and adopted 
more or less by some of the ablest modern 
Lutherans.” (1, 314. 330.) Prior to Schaff, 
similar charges had been raised by Planck, 
Schweizer, Heppe, and others, who maintained 
that Article XI suffers from a “theological 
confusion otherwise not found in the For- 
mula.” 

Apart from other unwarranted assertions 
in the passage quoted from Schaff, the chief 
charges there raised against the Formula of 
Concord are: 1. that Articles XI and II are 
contradictory to each other; 2. that the Lu- 
theran Church has failed to harmonize the 
doctrines of sola gratia and gratia universalis. 
However, the first of these strictures is based 
on gross ignorance of the facts, resulting from 
a superficial investigation of the articles in- 
volved; for the,alleged disagreement is purely 
imaginary. As a matter of fact, no one can 
read the two articles attentively without being 
everywhere impressed with their complete har- 
mony. In every possible way Article XI ex- 
cludes synergism, and corroborates the sola 
gratia doetrine of Article II. And Article II, 
in turn, nowhere denies, rather everywhere, 
direetly or indirectly, confirms, the universal 
grace partieularly emphasized in Article XI. 

The framers of the Formula were well 
aware of the fact that the least error in the 
doctrine of free will and conversion was bound 
to manifest itself also in the doctrine of elec- 
tion, and that perhaps in a form much more 


Historical Introductions to the Symbolical Books. 


difficult to detect. Hence Article XI was not 
only intended to be a bulwark against the 3 
assaults on the doctrine of grace coming from __ 
Calvinistic quarters, but also an additional 
reenforcement of the article of Free Will - 
against the Synergists, in order to prevent à 
future recrudescence of their errors in the 
sphere of predestination. Its objeet is clearly 
to maintain the doctrine of the Bible, accord- 
ing to which it is grace alone that saves, 
a grace which, at the same time, is a grace for 
all, and thus to stear clear of synergism as 
well as of Calvinism, and forever to elose the 
doors of the Lutheran Church to every form 
of these two errors. 

According to the Second Article, Christians 
cannot be assured of their election if the doe- 
trine of conversion [by grace alone] is not 
properly presented. (900,47.57.) And Article 
XI most emphatically supports Article II in 
its efforts to weed out every kind of syner- 
gistie or Romanistie corruption. For here we 
read: “Thus far the mystery of predestina- 
tion is revealed to us in God's Word; and if 
we abide thereby and cleave thereto, it is à 
very useful, salutary, consolatory doctrine; 
for it establishes very effectually the article 
that we are justified and saved without all 
works and merits of ours, purely out of grace 
alone, for Christ's sake. For before the time 
of the world, before we existed, yea, before the 
foundation of the world was laid, when, of 
course, we could do nothing good, we were ac- 
cording to God’s purpose chosen by grace in 
Christ to salvation, Rom. 9, 11; 2 Tim. 1,9. 
Moreover, all opinions and erroneous doctrines 
concerning the powers of our natural will are 
thereby overthrown, because God in His eoun-  - 
sel, before the time of the world, decided and 
ordained that He Himself, by the power of — 
His Holy Ghost, would produce and work in 
us, through the Word, everything that per- 
tains to our conversion.” (1077, 43f.; 837, 20.) 

Again: “By this doctrine and explanation 
of the eternal and saving choice of the elect 
children of God, His own glory is entirely and 
fully given to God, that in Christ He saves 
us out of pure [and free] mercy, without any 
merits of good works of ours, according to the 
purpose of His will, as it is written Eph.l, 
5f.: ‘Having predestinated us.’ Theres 7. 
fore it is false and wrong when it is taught 
that not alone the mercy of God and the most 
holy merit of Christ, but that also in us there 
is a cause of God's predestination on account 
of which God has chosen us to eternal life." 
Indeed, one of the most exclusive formulations 
against every possible kind of subtile syner- 
gism is found in Article XI when it teaches 
that the reason why some are converted and 
saved while others are lost, must not be 
sought in man, 4. e., in any minor guilt or less 
faulty conduct toward grace shown by those 
who are saved, as compared with the guilt and 
conduct of those who are lost. (1081, 57 f.) 

If, therefore, the argument of the Calvinists  . 
and Synergists that the sola gratia doctrine — 
involves a denial of universal grace were cor- 
rect, the charge of Calvinism would have to — 


be raised against Article XI as well as against 
. Article II. 

In a similar manner the Second Article con- 
firms the Eleventh by corroborating its anti- 
Calvinistic teaching of universal grace and re- 
demption; of man’s responsibility for his own 
damnation; of man’s conversion, not by com- 
pulsion or coercion, etc. The Second Article 
most emphatically teaches the sola gratia, but 
without in any way limiting, violating, or en- 
eroaching upon, universal grace. It is not 
merely opposed to Pelagian, Semi-Pelagian, 
and synergistic errors, but to Stoic and Cal- 
vinistic aberrations as well. While it is not 
the special object of the Second Article to set 
_ forth the universality of God's grace, its anti- 
— QOalvinistie attitude is nevertheless everywhere 
|. apparent. 

Article II plainly teaches that “it is not 
God's wil that any one should be damned, 
but that all men should be converted to Him 
and be saved eternally. Ezek. 33, 11: ‘As 
I live.” (901, 49.) It teaches that “Christ, 
in whom we are chosen, offers to all men His 
grace in the Word and holy Sacraments, and 
 — wishes earnestly that it be heard, and has 
. promised that where two or three are gath- 
— ered together in His name and are occupied 
- with His holy Word, He will be in their 
- midst." (903,57.) It maintains that through 
. the Gospel the Holy Ghost offers man grace 
. and salvation, effects conversion through the 
- preaching and hearing of God's Word, and is 
_ present with this Word in order to convert 
— men. (787,4ff.; 889,18.) It holds that “all 

who wish to be saved ought to hear this 
_ preaching, because the preaching and hearing 
of God's Word are the instruments of the 

- Holy Ghost, by, with, and through which He 
_ desires to work efficaciously, and to convert 
- men to God, and to work in them both to will 
and to do." (901,521f.) It admonishes that 
no one should doubt that the power and effi- 
 eaey of the Holy Ghost is present with, and 
efficacious in, the Word when it is preached 
— purely and listened to attentively, and that 
we should base our certainty concerning the 
— presence, operation, and gifts of the Holy 
— Ghost not on our feeling, but on the promise 
that the Word of God preached and heard is 
truly an office and work of the Holy Ghost, 
by which He is certainly efficacious and works 
in our hearts, 2 Cor. 2, 14 ff. ; 3, 5ff.” (903, 56.) 
It asserts that men who refuse to hear the 
— Word of God are not converted because they 
_ despised the instrument of the Holy Spirit 
and would not hear (903,58); that God does 
- not force men to become godly; that those 
— who always resist the Holy Ghost and per- 
 Sistently oppose the known truth are not con- 
_ verted (905,60). If, therefore, the inference 
were correct that the doctrine of universal 
. grace involved a denial of the sola gratia, 
_ then the charge of synergism would have to 
— be raised against Article II as well as against 
7 EU XI. Both articles will always stand 
and fall together; for both teach that the 
grace of God is the only cause of our conver- 
lon and salvation, and that this grace is 
iruly universal. | 


afecto 


XX. The Eleventh Article of the Formula of Concord: On Predestination. 


205 


231. Mystery in Doctrine of Grace. 


The second charge raised by Calvinists and 
Synergists against the Formula of Concord is 
its failure to harmonize “logically” what they 
term “contradictory doctrines": sola gratia 
and. universalis gratia, — a stricture which 
must be characterized as flowing from ration- 
alistic premises, mistaking a divine mystery 
for a real contradiction, and in reality 
directed against the clear Word of God itself. 
Says Schaff, who also in this point voices the 
views of Calvinists as well as Synergists: 
“The Formula of Concord sanctioned a com- 
promise between Augustinianism and univer- 
salism, or between the original Luther and 
the later Melanchthon, by teaching both the 
absolute inability of man and the universality 
of divine grace, without an attempt to solve 
these contradictory positions." (304.) “Thus 
the particularism of election and the univer- 
salism of vocation, the absolute inability of 
fallen man, and the guilt of the unbeliever for 
rejecting what he cannot accept, are illogic- 
ally combined.” (1, 330.) The real charge here 
raised against the Formula of Concord is, that 
it fails to modify the doctrines of sola gratia 
or universalis gratia in a manner satisfactory 
to the demands of human reason; for Syner- 
gists and Calvinists are agreed that, in the 
interest of rational harmony, one or the other 
must be abandoned, either universalis gratia 
seria et efficax, or sola gratia. 

In judging of the charge in question, it 
should not be overlooked that, according to 
the Formula of Concord, all Christians, theo- 
logians included, are bound to derive their en- 
tire doctrine from the Bible alone; that mat- 
ters of faith must be decided exclusively by 
clear passages of Holy Scripture; that human 
reason ought not in any point to criticize and 
lord it over the infallible Word of God; that 
reason must be subjected to the obedience of 
Christ, and dare not hinder faith in believing 
the divine testimonies even when they seem- 
ingly contradict each other. We are not com- 
manded to harmonize, says the Formula, but 
to believe, confess, defend, and faithfully to 
adhere to the teachings of the Bible. (1078, 
52 ff.) In the doctrine of conversion and sal- 
vation, therefore, Lutherans confess both the 
sola gratia and the wniversalis gratia, be- 
cause they are convinced that both are clearly 
taught in the Bible, and that to reject or 
modify either of them would amount to a 
criticism of the Word of God, and hence of 
God Himself. Synergists differ from Lu- 
therans, not in maintaining universal grace 
(which in reality they deny as to intention 
as well as extension, for they corrupt the 
Scriptural content of grace by making it de- 
pendent on man’s conduct, and thereby limit 
its extension to such only as comply with its 
conditions), but in denying the sola gratia, 
and teaching that the will of man enters con- 
version as a factor alongside of grace. And 
Calvinists differ from Lutherans not in main- 
taining the sola gratia, but in denying uni- 
versal grace. e 

But while, in accordance with the clear 


206 


Word of God, faithfully adhering to both the 
sola gratia and universalis gratia, and firmly 
maintaining that whoever is saved is saved 
by grace alone, and whoever is lost is lost 
through his own fault alone, the Formula of 
Concord at the same time fully acknowledges 
the difficulty presenting itself to human reason 
when we hold fast to this teaching. In par- 
ticular, it admits that the question, not 
answered in the Bible, viz., why some are 
saved while others are lost, embraces a mys- 
tery which we lack the means and ahility of 
solving, as well as the data. Accordingly, the 
Formula also makes no efforts whatever to 
harmonize them, but rather discountenances 
and warns against all attempts to cater to 
human reason in this respect, and insists that 
both doctrines be maintained intact and 
taught conjointly. Lutherans are fully satis- 
fied that here every effort at rational harmo- 
nization cannot but lead either to Calvinistic 
corruption of universal grace or to synergistic 
modification of sola gratia. 


Thus the Lutheran Church not only admits, 
but zealously guards, the mystery contained 
in the doctrine of grace and election. It dis- 
tinguishes between God in as far as He is 
known and not known; in as far as He has 
revealed Himself, and in as far as He is still 
hidden to us, but as we shall learn to know 
Him hereafter. The truths which may be 
known concerning God are contained in the 
Gospel, revealed in the Bible. The things still 
hidden from us include the unsearchable judg- 
ments of God, His wonderful ways with men, 
and, in particular, the question why some are 
saved while others are lost. God has not seen 
fit to reveal these mysteries. And since rea- 
son cannot search or fathom God, man’s quest 
for an answer is both presumptuous and vain. 
That is to say, we are utterly unable to un- 
cover the divine counsels, which would show 
that the mysterious judgments and ways pro- 
ceeding from them are in complete harmony 
with the universal grace proclaimed by the 
Gospel. 


Yet Lutherans believe that the hidden God 
is not in real conflict with God as revealed in 


the Bible, and that the secret will of God does . 


not in the least invalidate the gracious will 
of the Gospel. According to the Formula of 
Concord there are no real contradictions in 
God; in Him everything is yea and amen; 
His very being is pure reality and truth. 
Hence, when relying on God as revealed in 
Christ, that is to say, relying on grace which 
is pure grace only and at the same time grace 
for all, Christians may be assured that there 
is absolutely nothing in the unknown God, 
4. €., in as far as He has not revealed Himself 
to them, which might subvert their simple 
faith in His gracious promises. The face of 
God depicted in the Gospel is the true face 
of God. Whoever has seen Christ has seen the 
Father as He is in reality. 

Indeed, also the hidden God, together with 
His secret counsels, unsearchable judgments, 
and ways past finding out, even the majestic 
God, in whom we live and move and have our 


Historical Introductions to the Symbolical Books. 


being, the God who has all things well in 


hand, and without whom nothing can be or m 


occur, must, in the light of the Seriptures, be 
viewed as an additional guarantee that, in 
spite of all contingencies, the merciful divine 
promises of the Gospel shall stand firm and 
immovable. Upon eternal election, says the 
Formula of Concord, “our salvation is so 
[firmly] founded ‘that the gates of hell ean- - 
not prevail against it.’” (1065,8.) As for us, 
therefore, it remains our joyous privilege not 
to investigate what God has withheld from us, 
or to climb into the adyton of God’s trans- 
cendent majesty, but merely to rely on, and - 
securely trust in, the blessed Gospel, which 
proclaims grace for all and salvation by grace 
alone, and teaches that whoever is saved must 
praise God alone for it, while whoever is 
damned must blame only himself. 


Regarding the mystery involved in predesti- 
nation, the Formula of Concord explains: 
“A distinction must be observed with especial 
care between that which is expressly revealed 
concerning it [predestination] in God’s Word 
and what is not revealed. For in addition to 
what has been revealed in Christ concerning 
this, of which we have hitherto spoken, God 
has still kept secret and concealed much con- 
cerning this mystery, and reserved it for His 
wisdom and knowledge alone, which we should 
not investigate, nor should we indulge our 
thoughts in this matter, nor draw conclusions, 
nor inquire curiously, but should adhere to 
the revealed Word. This admonition is most 
urgently needed. For our curiosity has always 
much more pleasure in concerning itself with 
these matters [investigating things abstruse | 
and hidden] than with what God has revealed 
to us concerning this in His Word, because 
we cannot harmonize it [cannot by the acu- 
men of our natural ability harmonize the in- 
tricate and involved things occurring in this 
mystery], which, moreover, we have not been 
commanded to do.” 


The Formula enumerates as such inserutable 
mysteries: Why God gives His Word at one 
place, but not at another; why He removes it 
from one place, and allows it to remain at an- 
other; why one is hardened, while another, — 
who is in the same guilt, is converted again. 
Such and similar questions, says the Formula, 
we cannot answer and must not endeavor to 
solve. 
flinchingly to both truths, viz., that those who 


are converted are saved, not because they are —— 


better than others, but by pure grace alone; 
and that those who are not converted and not 


saved cannot accuse God of any neglect or in- ^ — 


justice, but are lost by their own fault. The 
Formula concludes its paragraphs on the mys- 
teries in predestination by saying: “When we 
proceed thus far in this article [maintaining 
that God alone is the cause of man's salva- 
tion and man alone is the cause of his damna- 
tion, and refusing to solve the problems in- 
volved], we remain on the right [safe and 
royal] way, as it is written Hos. 13, 9: 


‘O Israel, thou hast destroyed thyself; but in - 


Me is thy help.” However, as regards these d 


On the contrary, we are to adhere un- — — 


XX. The Eleventh Article of the Formula of Concord: On Predestination. 


things in this disputation which would soar 
too high and beyond these limits, we should, 
with Paul, place the finger upon our lips, re- 
member and say, Rom. 9, 20: ‘O man, who art 
thou that repliest against God?’ " (1078, 52 ff.) 


232. Predestination a Comforting Article. 


Christian doctrines, or doctrines of the 
Church, are such only as are in exact har- 
mony with the Scriptures. They alone, too, 
are able to serve the purpose for which the 
Seriptures are given, vit., to convert and save 
sinners, and to comfort troubled Christians. 
Scriptural doctrines are always profitable, and 
detrimental doctrines are never Scriptural. 
This is true also of the article of eternal elec- 
tion. It is a truly edifying doctrine as also 
the Formula of Concord is solicitous to ex- 
plain. (1092, 89 ff.) However, it is comforting 
only when taught in its purity, i. e., when pre- 
sented and preserved in strict adherence to 
the Bible; that is to say, when both the sola 
gratia and gratia universalis are kept invio- 
late. Whenever the doctrine of predestination 
causes despair or carnal security, it has been 
either misrepresented or misunderstood. 

In the introductory paragraphs of Article 
XI we read: “For the doctrine concerning 
this article, if taught from, and according to, 
the pattern of the divine Word, neither can 
nor should be regarded as useless or unneces- 
sary, much less as offensive or injurious, be- 
cause the Holy Scriptures not only in but one 
place and incidentally, but in many places, 
thoroughly treat and urge the same. More- 
over, we should not neglect or reject the doc- 
trine of the divine Word on account of abuse 
or misunderstanding, but precisely on that ac- 
count, in order to avert all abuse and mis- 
understanding, the true meaning should and 


must be explained from the foundation of the 


Seriptures." (1063, 2; 1067, 13.) 

“If it is treated properly," says also the 
Epitome, the doctrine of predestination “is 
a consolatory article" (830, 1); that is to 
Say, if predestination is viewed in the light 
of the Gospel, and particularly, if sola gratia 
as well as gratia universalis are kept invio- 
late. Outside of God's revelation in the Gos- 
pel there is no true and wholesome knowledge 
whatever concerning election, but mere nox- 
ious human dreams. And when the univer- 
sality of grace is denied, it is impossible for 
any one to know whether he is elected, and 
whether the grace spoken of in the Gospel is 
intended for or belongs to him. “Therefore,” 
says the Formula of Concord, “if we wish to 
consider our eternal election to salvation with 
profit, we must in every way hold sturdily 
and firmly to this, that, as the preaching of 
repentance, so also the promise of the Gospel 
is universalis (universal), that is, it pertains 


to all men, Luke 24, 47," ete. (1071,28.) By 


= 


Pw 


denying that universal grace is meant seri- 


. ously and discounting the universal promises 


of the Gospel, “the necessary consolatory foun- 
dation is rendered altogether uncertain and 
void, as we are daily reminded and admon- 
ished that only from God’s Word, through 
which He treats with us and calls us, we are 


207 


to learn and conclude what His will toward 
us is, and that we should believe and not 
doubt what it affirms to us and promises.” 
(1075, 36.) If God cannot be trusted in His 
universal promises, absolutely nothing in the 
Bible can be relied upon. A doctrine of elec- 
tion from which universal grace is eliminated, 
necessarily leads to despair or to contuma- 
ciousness and carnal security. Calvin was 
right when he designated his predestination 
theory, which denies universal grace, a “hor- 
rible decree.” It left him without any ob- 
jective foundation whatever upon which to 
rest his faith and hope. 

In like manner, when the doctrine of elec- 
tion and grace is modified synergistically, no 
one can know for certain whether he has 
really been pardoned and will be saved finally, 
beeause here salvation is not exclusively based 
on the sure and immovable grace and promises 
of God, but, at least in part, on man’s own 
doubtful conduct —a rotten plank which can 
serve neither foot for safely crossing the great 
abyss of sin and death. Only when presented 
and taught in strict adherence to the Bible is 
the doctrine of election and grace fully quali- 
fied to engender divine certainty of our 
present adoption and final salvation as well, 
since it assures us that God sincerely desires 
to save all men (us included), that He alone 
does, and has promised to do, everything per- 
taining thereto, and that nothing is able to 
thwart His promises, since He who made them 
and confirmed them with an oath is none 
other than the majestic God Himself. 

Accordingly, when Calvinists and Syner- 
gists criticize the Formula of Concord for not 
harmonizing (modifying in the interest of 
rational harmony) the clear doctrines of the 
Bible, which they brand as contradictions, 
they merely display their own conflicting, 
untenable position. For while professing to 
follow the Scriptures, they at the same time 
demand that its doctrines be corrected accord- 
ing to the dictate of reason, thus plainly re- 
vealing that their theology is not founded on 
the Bible, but orientated in rationalism, the 
true ultimate principle of Calvinism as well 
as synergism. 

In the last analysis, therefore, the charge of 
inconsistency against the Formula of Concord 
is tantamount to an indirect admission that 
the Lutheran Church is both a consistently 
Scriptural and a truly evangelical Church. 
Consistently Scriptural, because it receives In 
simple faith and with implicit obedience every 
clear Word of God, all counter-arguments to 
the contrary notwithstanding. ‘Truly evan- 
gelical, because in adhering with unswerving 
loyalty to the seemingly contradictory, but 
truly Scriptural doctrine of grace, it serves 
the purpose of the Scriptures, which — praise 
the Lord —is none other than to save, edify, 
and comfort poor disconsolate sinners. 


233. Statements of Article XI on Conso- 
lation Offered by Predestination. 


The purpose of the entire Scripture, says 
the Formula of Concord, is to comfort peni- 
tent sinners. If we therefore abide by, and 


208 


cleave to, predestination as it is revealed to 
us in God’s Word, “it is a very useful, salu- 
tary, consolatory doctrine.” Every presenta- 
tion of eternal election, however, which pro- 
duces carnal security or despair, is false. We 
read: “If any one presents the doctrine con- 
cerning the gracious election of God in such 
a manner that troubled Christians cannot de- 
rive comfort from it, but are thereby incited 
to despair, or that the impenitent are con- 
firmed in their wantonness, it is undoubtedly 
sure and true that such a doctrine is taught, 
not according to the Word and will of God, 
but according to [the blind judgment of 
human] reason and the instigation of the 
devil. For, as the apostle testifies, Rom. 15, 4: 
"Whatsoever things were written aforetime 
were written for our learning, that we through 
patience and comfort of the Scriptures might 
have hope.” But when this consolation and 
hope are weakened or entirely removed by 
Seripture, it is certain that it is understood 
and explained contrary to the will and mean- 
ing of the Holy Ghost.” (1093, 91 f.; 837, 16; 
1077, 43.) 

Predestination is comforting when Chris- 
tians are taught to seek their election in 
Christ. We read: “Moreover, this doctrine 
gives no one a cause either for despondency or 
for a shameless, dissolute life, namely, when 
men are taught that they must seck eternal 
election in Christ and His holy Gospel, as in 
the Book of Life, which excludes no penitent 
sinner, but beckons and calls all the poor, 
heavy-laden, and troubled sinners who are dis- 
turbed by the sense of God’s wrath, to re- 
pentance and the knowledge of their sins and 
to faith in Christ, and promises the Holy 
Ghost for purification and renewal, and thus 
gives the most enduring consolation to all 
troubled, afflicted men, that they know that 
their salvation is not placed in their own 
hands (for otherwise they would lose it much 
more easily than was the case with Adam and 
Eve in Paradise, yea, every hour and mo- 
ment), but in the gracious election of God, 
which He has revealed to us in Christ, out 
of whose hand no man shall pluck us, John 
10, 28; 2 Tim. 2, 19.” (1093, 89.) 


In order to manifest its consolatory power, 


predestination must be presented in proper re- 
lation to the revealed order of salvation. We 
read: “With this revealed will of God [His 
universal gracious promises in the Gospel] we 
should concern ourselves, follow and be dili- 
gently engaged upon it, because through the 
Word, whereby He calls us, the Holy Ghost 
bestows grace, power, and ability to this end 
[to begin and complete our salvation], and 
should not [attempt to] sound the abyss of 
God’s hidden predestination, as it is written 
in Luke 13, 24, where one asks: Lord, are 
there few that be saved?’ and Christ answers: 
‘Strive to enter in at the strait gate.’ Accord- 
ingly, Luther says [in his Preface to the 
Epistle to the Romans]: ‘Follow the Epistle 
to the Romans in its order, concern yourself 
first with Christ and His Gospel, that you 
may recognize your sins and His grace; next, 
that you contend with sin, as Paul teaches 


Historical Introductions to the Symbolical Books. 


from the first to the eighth chapter; 
when in the eighth chapter you will come 
into [will have been exercised by] tempta- 
tion under the cross and afflictions, — this 
will teach you in the ninth, tenth, and 


eleventh chapters how consolatory predestina- 


tion is,’ ete.” (1073, 33.) 
Predestination, properly taught, affords the 
glorious comfort that no one shall pluck us 
out of the almighty hands of Christ. The 
Formula says: “Thus this doctrine affords 
also the excellent, glerious consolation that 


God was so greatly concerned about the con- | 


version, righteousness, and salvation of every 
Christian, and so faithfully purposed it [pro- 


vided therefor] that before the foundation of 


the world was laid, He deliberated concern- 
ing it, and in His [secret] purpose ordained 
how He would bring me thereto [call and lead 
me to salvation], and preserve me therein. 
Also, that He wished to secure my salvation 
so well and certainly that, since through the 
weakness and wickedness of our flesh it could 
easily be lost from our hands, or through craft 
and might of the devil and the world be 
snatched and taken from us, He ordained it 
in His eternal purpose, which cannot fail or 
be overthrown, and placed it for preservation 
in the almighty hand of our Savior Jesus 
Christ, from which no one can pluck us, John 
10,28. Hence Paul also says, Rom. 8, 28. 39: 
‘Because we have been called according to the 
purpose of God, who will separate us from the 
love of God in Christ?’ 
tainty of our blessedness upon the foundation 
of the divine purpose, when, from our being 
called according to the purpose of God, he 
infers that no one can separate us, ete.]” 
(1079,45.) “This article also affords a glori- 
ous testimony that the Church of God will ex- 
ist and abide in opposition to all the gates of 
hell, and likewise teaches which is the true 
Church of God, lest. we be offended by the 
great authority [and majestic appearance] of 
the false Church, Rom. 9, 24. 25.” (1079, 50.) 

Especially in temptations and tribulations 
the doctrine of eternal election reveals its 
comforting power. We read: “Moreover, this 


doctrine affords glorious consolation under the 


cross and amid temptations, namely, that God 


in His counsel, before the time of the world, 
determined and decreed that He would assist ——. 


us in all distresses [anxieties and perplexi- 
ties], grant patience, give consolation, exeite 
[nourish and encourage] hope, and produce 
such an outcome as would contribute to our 
salvation. Also, as Paul in a very consolatory 
way treats this, Rom. 8, 28. 29. 35. 38. 39, that 
God in His purpose has ordained before the 
time of the world by what erosses and suffer- 
ings He would conform every one of His elect 
to the image of His Son, and that to every 


one his cross shall and must work together ^ 
for good, because they are called according to — 


the purpose, whence Paul has concluded that 
it is certain and indubitable that neither 
tribulation nor distress, nor death, nor 
life, etc., shall be able to separate us from 


then, 


[Paul builds the cer- 


2 


N 


the love of God which is in Christ Jesus, our Uu 


Lord." (1079, 48.) en 


XXI. Luther and Article XI of the Formula of Concord. 209 


— 


XXI. Luther and Article XI of the Formula of Concord. 


234. Luther Falsely Charged with 
Calvinism. 


Calvinists and Synergists have always con- 
tended that Luther's original doctrine of pre- 
destination was essentially identical with that 
of John Calvin. Melanchthon was among the 
first who raised a charge to this effect. In 
his Opinion to Elector August, dated March 9, 
1559, we read: “During Luther's life and 
afterwards I rejected these Stoic and Mani- 
chean deliria, when Luther and others wrote: 
All works, good and bad, in all men, good 
and bad, must occur as they do. Now it is 
apparent that such speech contradicts the 
Word of God, is detrimental to all discipline, 


and blasphemes God. Therefore I have sedu- 


lously made a distinetion, showing to what 
extent man has a free will to observe out- 
ward discipline, also before regeneration,” ete. 
(C. R. 9, 766.) Instead of referring to his own 
early statements, which were liable to mis- 
interpretation more than anything that Lu- 
ther had written, Melanchthon disingenuously 
mentions Luther, whose real meaning he mis- 
represents and probably had never fully 
grasped. The true reason why Melanchthon 
eharged Luther and his loyal adherents with 
Stoicism was his own synergistie departure 
from the Lutheran doctrine of original sin 
and of salvation by grace alone. Following 
Melanchthon, rationalizing Synergists every- 
where have always held that without abandon- 
ing Luther's doctrine of original sin and of 
the gratia sola there is no escape from Cal- 
vinism. 

In this point Reformed theologians agree 

with the Synergists, and have therefore always 
. elaimed Luther as their ally. I. Mueller de- 
clared in Lutheri de Praedestinatione et Li- 
bero Arbitrio Doctrina of 1832: “As to the 
chief point (quod ad caput rei attinet), 
Zwingli’s view of predestination is in har- 
mony with Luther's De Servo Arbitrio." In 
his Zentraldogmen of 1854 Alexander Schwei- 
zer endeavored to prove that the identical doc- 
trine of predestination was originally the cen- 
tral dogma of the Lutheran as well as of the 
Zwinglian reformation. “It is not so much 
the dogma [of predestination] itself," said he 
(1, 445), “as its position which is in dispute" 
among Lutherans and Calvinists. Schweizer 
(1,483) based his assertion on the false as- 
sumption “that the doctrines of the captive 
will and of absolute predestination [denial of 
universal grace] are two halves of the same 
ring." (Frank 1, 12. 118. 128; 4, 262.) Simi- 
lar eontentions were made in Ameriea by 
Schaff, Hodge, Shedd, and other Reformed 
theologians. | 

As a matter of fact, however, also in the 
doctrine of predestination Zwingli and Cal- 
_ vin were just as far and as fundamentally 
apart from Luther as their entire rationalistic 
theology differed from the simple and implicit 
. Scripturalism of Luther. Frank truly says 
. that the agreement between Luther’s doc- 
_ trine and that of Zwingli and Calvin is “only 


Concordia Triglotta. 


specious, nur scheinbar.” (1,118.) Tschackert 
remarks: “Whoever [among the theologians 
before the Formula of Concord] was ac- 
quainted with the facts could not but see that 
in this doctrine [of predestination] there was 
a far-reaching difference between the Lutheran 
and the Calvinistie theology." (559.) F.Pie- 
per declares that Luther and Calvin agree 
only in certain expressions, but differ entirely 
as to substance. (Dogm. 3, 554.) 

The Visitation Articles, adopted 1592 as a 
norm of doctrine for Electoral Saxony, enu- 
merate the following propositions on “Pre- 
destination and the Eternal Providence of 
God" whieh must be upheld over against the 
Calvinists as “the pure and true doctrine of 
our [Lutheran] churches”: “1. That Christ 
has died for all men, and as the Lamb of God 
has borne the sins of the whole world. 2. That 
God created no one for condemnation, but will 
have all men to be saved, and to come to the 
knowledge of the truth. He commands all to 
hear His Son Christ in the Gospel, and prom- 
ises by it the power and working of the Holy 
Ghost for conversion and salvation. 3. That 
many men are condemned by their own guilt, 
who are either unwilling to hear the Gospel 
of Christ, or again fall from grace, by error 
against the foundation or by sins against con- 
science. 4. That all sinners who repent are 
received into grace, and no one is excluded, 
even though his sins were as scarlet, since 
God's mercy is much greater than the sins of 
all the world, and God has compassion on all 
His works.” (Conc. Trieu., 1153.) Not one of 
these propositions, which have always been 
regarded as a summary of the Lutheran teach- 
ing in contradistinetion from Calvinism, was 
ever denied by Luther. 


235. Summary of Luther's Views. 


Luther distinguished between the hidden 
and the revealed or “proclaimed” God; the 
secret and revealed will of God; the majestie 
God in whom we live and move and have our 
being, and God manifest in Christ; God's un- 
searchable judgments and ways past finding 
out, and His merciful promises in the Gospel. 
Being truly God and not an idol, God, ac- 
cording to Luther, is both actually omnipo- 
tent and omniscient. Nothing can exist or 
oecur without His power, and everything 
surely will occur as He has foreseen it. This 
is true of the thoughts, volitions, and acts of 
all His creatures. He would not be God if 
there were any power not derived from, or 
supplied by Him, or if the actual course of 
events could annul His decrees and stultify 
His knowledge. Also the devils and the 
wicked are not beyond His control. 

As for evil, though God does not will or 
eause it, — for, on the contrary, He prohibits 
sin and truly deplores the death of a sinner, 
— yet sin and death could never have entered 
the world without His permission. Also the 
will of fallen man receives its power to will 

n 


210 


from God, and its every resolve and conse- 
quent act proceeds just as God has foreseen, 
ordained, or permitted it. The evil quality 
of all such acts, however, does not emanate 
from God, but from the corrupt will of man. 
Hence free will, when defined as the power of 
man to nullify and subvert what God’s maj- 
esty has foreseen and decreed, is a nonent, 
a mere empty title. This, however, does not 
involve that the human will is coerced or com- 
pelled to do evil, nor does it exclude in fallen 
man the ability to choose in matters tem- 
poral and subject to reason. 

But while holding that we must not deny 
the majesty and the mysteries of God, Luther 
did not regard these, but Christ crucified and 
justification by faith in the promises of the 
Gospel, as the true objects of our concern. 
Nor does he, as did Calvin, employ predestina- 
tion as a corrective and regulative norm for 
interpreting, limiting, invalidating, annulling, 
or casting doubt upon, any of the blessed 
truths of the Gospel. Luther does not modify 
the revealed will of God in order to harmonize 
it with God’s sovereignty. He does not place 
the hidden God in opposition to the revealed 
God, nor does he reject the one in order to 
maintain the other. He denies neither the re- 
vealed universality of God’s grace, of Christ’s 
redemption, and of the efficaciousness of the 
Holy Spirit in the means of grace, nor the 
unsearchable judgments and ways of God’s 
majesty. Even the Reformed theologian 
A. Schweizer admits as much when he says in 
his Zentraldogmen (1,445): “In the Zwing- 
lio-Calvinian type of doctrine, predestination 
is a dogma important as such and regulating 
the other doctrines, yea, as Martyr, Beza, and 
others say, the chief part of Christian doc- 
trine; while in the Lutheran type of doctrine 
it is merely a dogma supporting other, more 
important central doctrines.” (Frank 4, 264.) 

Moreover, Luther most earnestly warns 
against all speculations concerning the hidden 
God as futile, foolish, presumptuous, and 
wicked. The secret counsels, judgments, and 
ways of God cannot and must not be investi- 
gated. God’s majesty is unfathomable, His 
judgments are unsearchable, His ways past 
finding out. Hence, there is not, and there 
cannot be, any human knowledge, understand- 
ing, or faith whatever concerning God in so 
far as He has not revealed Himself. For 
while the fact that there.are indeed such 
things as mysteries, unsearchable judgments, 
and incomprehensible ways in God is plainly 
. taught in the Bible, their nature, their how, 
why, and wherefore, has not been revealed to 
us, and no amount of human ingenuity is 
able to supply the deficiency. Hence, in as 
far as God is still hidden and veiled, He can- 
not serve as a norm by which we are able to 
regulate our faith and life. Particularly 
when considering the question how God is dis- 
posed toward us individually, we must not 
take.refuge in the secret counsels of God, 
which reason cannot spy and pry into. Ac- 
eording to Luther, all human speculations con- 
eerning the hidden God are mere diabolical 
inspirations, bound to lead away from the 


Historical Introductions to the Symbolical Books. — 


saving truth of the Gospel into despair and 
destruction. 

What God, therefore, would have men be- 
lieve about His attitude toward them, must, 
according to Luther, be learned from the Gos- 
pel alone. The Bible tells us how God is dis- 
posed toward poor sinners, and how He wants 
to deal with them. Not His hidden majesty, 
but His only-begotten Son, born in Bethlehem, 
is the divinely appointed object of human in- 
vestigation. Christ crucified is God manifest 
and visible to men. Whoever has seen Christ 
has seen God. The Gospel is God’s only reve- 
lation to sinful human beings. The Bible, 
the ministry of the Word, Baptism, the Lord’s 
Supper, and absolution are the only means of 
knowing how God is disposed toward us. To 
these alone God has directed us. With these 
alone men should occupy and concern them- 
selves. 

And the Gospel being the Word of God, the 
knowledge furnished therein is most reliable. 
Alarmed sinners may trust in its comforting 
promises with firm assurance and unwavering 
confidence. In De Servo Arbitrio Luther ear- 
nestly warns men not to investigate the hid- 
den God, but to look to revelation for an 
answer to the question how God is minded 
toward them, and how He intends to deal 
with them. In his Commentary on Genesis 
he refers to this admonition and repeats it, 
protesting that he is innocent if any one is 
misled to take a different course. .“I have 
added” [to the statements in De Servo Arbi- 
trio concerning necessity and the hidden God], 
Luther here declares, “that we must look upon 
the revealed God. Addidi, quod aspiciendus 
sit Deus revelatus.” (Conc. TRIGL. 898.) 

This Bible-revelation, however, 
alone Luther would have men guided in judg- 


ing God, plainly teaches both, that grace is — 


universal, and that salvation is by grace 
alone. Luther always taught the universality 
of God’s love and mercy, as well as of Christ’s 


redemption, and the operation of the Holy | 


Spirit in the means of grace. Also according 


to De Servo Arbitrio, God wants all men to — 
be saved, and does not wish the death of sin- 


ners, but ‘deplores and endeavors to remove it. 
Luther fairly revels in such texts as Ezek. 18, 
23 and 31,11: 
I have no pleasure in the death of the wicked, 
but that the wicked turn from his way and 
live. Turn ye from your evil ways; for why 
will ye die, O house of Israel?” He calls the 


above a “glorious passage" and “that sweetest 


Gospel voice — illam. vocem. dulcissimi Hvan- 
gel.” (E. v.a. 7, 218.) 
Thus Luther rejoiced in universal grace, be- 


cause it alone was able to convince him that — 
the Gospel promises embraced and included . 


also him. In like manner he considered the 
doctrine that salvation is by grace alone to be 


most necessary and most comforting. With- | 
out this truth divine assurance of salvation ^ 
is impossible; with it, all doubts about the | 


final vietory of faith are removed. Luther 
was convinced that, if he were required to con- 


by which 


* As I live, saith the Lord God, : 


tribute anything to his own conversion, preser> —— | 
vation, and salvation, he gould, never attain B 


* 


- Jesus. 


| serves both repentance and faith. 


XXI. Luther and Article XI of the Formula of Concord. 


these blessings. Nothing can save but the 
grace which is grace alone. In De Servo Arbi- 
irio everything is pressed into service to dis- 
prove and explode the assertion of Erasmus 
that the human will is able to and does “work 
something in matters pertaining to salvation," 
and to establish the monergism or sole ac- 
tivity of grace in man's conversion. (St. L. 18, 
1686, 1688.) 

At the same time Luther maintained that 
man alone is at fault when he is lost. In 
De Servo Arbitrio he argues: Since it is God's 
will that all men should be saved, it must be 
attributed to man's will if any one perishes. 
The cause of damnation is unbelief, which 
thwarts the gracious will of God so clearly 
revealed in the Gospel. The question, how- 
ever, why some are lost while others are saved, 
though their guilt is equal, or why God does 
not save all men, since. it is grace alone that 
saves, and since grace is universal, Luther 
declines to answer. Moreover, he demands 
that we both acknowledge and adore the un- 
searchable judgments of God, and at the same 
time firmly adhere to the Gospel as revealed 
in the Bible. All efforts to solve this mystery 
or to harmonize the hidden and the revealed 
God, Luther denounces as folly and presump- 
tion. 

Yet Luther maintains that the conflict is 
seeming rather than real. Whatever may be 
true of the majestic God, it certainly cannot 
annul or invalidate what He has made known 
of Himself in the Gospel. There are and can 
be no contradictory wills in God. Despite ap- 
pearances to the contrary, therefore, Chris- 
tians are firmly to believe that, in His deal- 
ings with men, God, who saves so few and 
damns so many, is nevertheless both truly 
merciful and just. And what we now believe 
we shall see hereafter. When the veil will 
have been lifted and we shall know God even 
as we are known by Him, then we shall see 
with our eyes no other face of God than the 
most lovable one which our faith beheld in 
The light of glory will not correct, 
but confirm, the truths of the Bible, and re- 


- veal the fact that in all His ways God was 


always in perfect harmony with Himself. 
Indeed, according to Luther, the truth con- 


cerning the majestic God, in whom we live 


and move and have our being, and without 
whom nothing can be or occur, in a way 
It serves 


repentance and the Law inasmuch as it 


| humbles man, causing him to despair of him- 


self and of the powers of his own unregenerate 
will. It serves faith inasmuch as it guaran- 
tees God’s merciful promises in the Gospel. 
For if God is supreme, as He truly is, then 
there can be nothing more reliable than the 


covenant of grace to which He has pledged 
- Himself by an oath.. And if God, as He truly 


does, eontrols all contingencies, then there re- 


mains no room for any fear whether He will 
be able to fulfil His glorious promises, also 
the promise that nothing shall pluck us out 
of the hands of Christ. — Such, essentially, 


was the teaching set forth by Luther in De 


| Servo Arbitrio and in his other publications. 


211 


236. Object of Luther’s “De Servo 
Arbitrio.”’ 


The true scope of De Servo Arbitrio is to 
prove that man is saved, not by any ability 
or efforts of his own, but solely by grace. 
Luther says: “We are not arguing the ques- 
tion what we can do when God works [moves 
us], but what we can do ourselves, viz., 
whether, after being created out of nothing, 
we can do or endeavor [to do] anything 
through that general movement of omnipo- 
tence toward preparing ourselves for being a 
new creation of His Spirit. This question 
should have been answered, instead of turn- 
ing aside to another.” Luther continues: “We 
go on to say: Man, before he is renewed to 
become a new creature of the kingdom of 
the Spirit, does nothing, endeavors nothing, 
toward preparing himself for renewal and 
the kingdom; and afterwards, when he has 
been created anew, he does nothing, endeavors 
nothing, toward preserving himself in that 
kingdom; but the Spirit alone does each of 
these things in us, both creating us anew 
without our cooperation and preserving us 
when recreated, — even as Jas. l, 18 says: 
‘Of His own will begat He us by the Word 
of Truth that we should be a kind of first- 
fruits of His creatures.’ He is speaking here 
of the renewed creature.” (E. v. a. 7, 317; 
St. L. 18, 1909; compare here and in the fol- 
lowing quotations Vaughan's Martin Luther 
on the Bondage of the Will, London, 1823.) 

Man lacks also the ability to do what is 
good before God. Luther: “I reply: The 
words of the Prophet [Ps. 14,2: “The Lord 
looketh down from heaven upon the children 
of men to see if there were any that did 
understand and seek God. They are all gone 
aside,” etc.] include both act and power; and 
it is the same thing to say, ‘Man does not 
seek after God,’ as it would be to say, ‘Man 
cannot seek after God." (E. 330; St. L. 
1923.) Again: “Since, therefore, men are 
flesh, as God Himself testifies, they cannot 
but be carnally minded (nihil sapere possunt 
nisi carnem) ; hence free will has power only 
to sin. And since they grow worse even when 
the Spirit of God calls and teaches them, what 
would they do if left to themselves, without 
the Spirit of God?” (E. 290; St. L. 1876.) 
“In brief, you will observe in Scripture that, 
wherever flesh is treated in opposition, to the 
Spirit, you may understand by flesh about 
everything that is contrary to the Spirit, as 
in the passage [John 6, 63]: “The flesh prof- 
iteth nothing." (E.291; St. L. 1877.) “Thus 
also Holy Scripture, by way of emphasis (per 
epitasin), calls man ‘flesh,’ as though he were 
carnality itself, because his mind is occupied 
with nothing but carnal things. Quod nimio 
ac nihil aliud sapit quam ea, quae carnis 
sunt.” (KH. 302; St. L. 1890.) 

According to Luther there is no such thing 
as a neutral willing in man. He says: “It 
is a mere logical fiction to say that there is 
in man a neutral and pure volition (medium 
et purum velle) ; nor can those prove it who 
assert it. It was born of ignorance of things 
and servile regard to words, as if something 


212 


must straightway be such in substance as we 
state it to be in words, which sort of figments 
are numberless among the Sophists [Scholas- 
tie theologians]. The truth of the matter is 
stated by Christ when He says [Luke 11, 23]: 
‘He that is not with Me is against Me.’ He 
does not say, ‘He that is neither with Me nor 
against Me, but in the middle.’ For if God 
be in us, Satan is absent, and only the will 
for good is present with us. If God be ab- 
sent, Satan is present, and there is no will in 
us but towards evil. Neither God nor Satan 
allows a mere and pure volition in us; but, 
as you have rightly said, having lost our lib- 
erty, we are compelled to serve sin; that is, 
sin and wickedness we will, sin and wicked- 
ness we speak, sin and wickedness we act.” 
(E..199; St. L. 1768.) 


In support of his denial of man's ability 
in spiritual matters Luther quotes numerous 
Bible-passages, and thoroughly refutes as fal- 
lacies a debito ad posse, etc., the arguments 
drawn by Erasmus from mandatory and con- 
ditional passages of Seripture. His own argu- 
ments he summarizes as follows: “For if we 
believe it to be true that God foreknows and 
preordains everything, also, that He can 
neither be deceived nor hindered in His fore- 
knowledge and predestination; furthermore, 
that nothing occurs without His will (a truth 
which reason itself is compelled to concede), 
then, according to the testimony of the self- 
same reason, there can be no free will in man 
or angel or any creature. Likewise, if we be- 
lieve Satan to be the prince of the world, who 
is perpetually plotting and fighting against 
the kingdom of Christ with all his might, so 
that he does not release captive men unless he 
be driven out by the divine power of the 
Spirit, it is again manifest that there can be 
no such thing as free will. Again, if we be- 
lieve original sin to have so ruined us that, 
by striving against what is good, it makes 
most troublesome work even for those who are 
led by the Spirit, then it is clear that in man 
devoid of the Spirit nothing is left which can 
turn itself to good, but only [what turns it- 
self] to evil. Again, if the Jews, following 
after righteousness with all their might, 
rushed forth into unrighteousness, and the 
Gentiles, who were following after unright- 
eousness, have freely and unexpectingly at- 
tained to righteousness, it is likewise mani- 
fest, even by very deed and experience, that 
man without grace can will nothing but evil. 
In brief, if we believe Christ to have redeemed 
. man by His blood, then we are compelled to 
confess that the whole man was lost; else we 
shall make Christ either superfluous, or the 
Redeemer only of thé vilest part [of man], 
which is blasphemous and sacrilegious.” 
(E. 366; St. L. 1969.) 


237. Relation of Man’s Will toward God’s 
Majesty. 


According to Luther man has power over 
things beneath himself, but not over God in 
His majesty. We read: “We know that man 
is constituted lord of the things beneath him, 


Historieal Introductions to the Symbolical Books. 


over which he has power and free will, that 


they may obey him and do what he wills and EB 


thinks. But the point of our inquiry is 
whether he has a free will toward God, so 
that God obeys and does what man wills; or, 


whether it is not rather God who has a free 


will over man, so that the latter wills and 
does what God wills, and can do nothing but 
what God has willed and does. Here the Bap- 
tist says that man can receive nothing except 
it be given him from heaven: wherefore free 
will is nothing." (H. 359; St. L. 1957.) 

God as revealed in the Word may, accord- 
ing to Luther, be opposed and resisted by 
man, but not God in His majesty. We read: 
“Lest any one should suppose this to be my 
own distinction, [let him know that] I follow 
Paul, who writes to the Thessalonians con- 
cerning Antichrist (2 Thess. 2,4) that he will 
exalt himself above every God that is pro- 
claimed and worshiped, plainly indicating that 
one may be exalted above God, so far as He 
is proclaimed and worshiped, that is, above 
the Word and worship by which God is known 
to us, and maintains intercourse with us. 
Nothing, however, can be exalted above God 
as He is in His nature and majesty (as not 
worshiped and proclaimed) ; 
thing is under His powerful hand.” (EH. 221; 
St. L. 1794.) 

God in His majesty is supreme and man 
cannot resist His omnipotence, nor thwart 
His decrees, nor foil His plans, nor render His 
omniscience fallible. Luther: “For all men 
find this opinion written in their hearts, and, 


when hearing this matter discussed, they, E 


though against their will, acknowledge and 
assent to it, first, that God is omnipotent, not 
only as regards His power, but also, as stated, 
His action; else He would be a ridiculous 
God; secondly, that He knows and foreknows 
all things, and can neither err nor be de- 
ceived. These two things, however, being con- 


ceded by the hearts and senses of all men, 3 
they are presently, by an inevitable conse- 
quence, compelled to admit that, even as we 


are not made by our own will, but by neces- 
sity, so likewise we do nothing according to 


the right of free will, but just as God has 


foreknown and acts by a counsel and an 


energy which is infallible and immutable. - 
So, then, we find it written in all hearts alike 


that free will [defined as a power independent 


of God's power] is nothing, although this — 


writing [in the hearts of men] be obscured 


through so many contrary disputations and — 


the great authority of so many persons who 
during so many ages have been teaching 
ferently.” (EH. 268; St. L. 1851.) 

The very idea of God and omnipotence in- 


volves that free will is not, and cannot be, — 
a power independent of God. Luther: “How- — 
ever, even natural reason is obliged to confess 
that the living and true God must be such 
a one who by His freedom imposes necessity —— 
upon us; for, evidently, He would be a ridicu- 


lous God or, more properly, an idol, who 


rather, every- 


at | 


Und A - {= x E a 


would either foresee future events in an un 
certain way, or be deceived by the events, a$ | 


the Gentiles have asserted an inescapable fate — 


| 


a 


XXI. Luther and Article XI of the Formula of Concord. 


also for their gods. God would be equally 


. ridiculous if He could not do or did not do all 


things, or if anything occurred without Him. 
Now, if foreknowledge and omnipotence are 
conceded, it naturally follows as an irrefut- 
able consequence that we have not been made 
by ourselves, nor that we live or do anything 
by ourselves, but through His omnipotence. 
Since, therefore, He foreknew that we should 
be such [as we actually are], and even now 
makes, moves, and governs us as such, pray, 
what can be imagined that is free in us so as 
to occur differently than He has foreknown 
or now works? God's foreknowledge and 
omnipotence, therefore, confliet directly with 
our free will [when defined as a power in- 
dependent of God]. For either God will be 
mistaken in foreknowing, err also in acting 
(which is impossible), or we shall act, and be 
acted upon, according to His foreknowledge 
and action. By the omnipotence of God, how- 
ever, I do not mean that power by which He 
can do many things which He does not do, 
but that active omnipotence by means of 
which He powerfully works all things in 
all, in which manner Scripture calls Him 
omnipotent. This omnipotence and prescience 
of God, I say, entirely abolish the dogma of 
free will. Nor can the obscurity of Seripture 
or the difficulty of the matter be made a pre- 
text here. The words are most clear, known 
even to children; the subject-matter is plain 
and easy, judged to be so even by the natural 
reason common to all, so that ever so long 
a series of ages, times, and persons writing 
and teaching otherwise will avail nothing.” 
(E. 267; St. L. 1849.) 

According to Luther, therefore, nothing can 
or does occur independently of God, or dif- 
ferently from what His omniscience has fore- 
seen. Luther: “Hence it follows irrefutably 
that all things which we do, and all things 
which happen, although to us they seem to 
happen changeably and contingently, do in 
reality happen necessarily and immutably, if 
one views the will of God. For the will of 
God is efficacious and cannot be thwarted, 
since it is God’s natural power itself. It is 
also wise, so that it cannot be deceived. And 
since His will is not thwarted, the work itself 


- cannot be prevented, but must occur in the 


very place, time, manner, and degree which 
He Himself both foresees and wills.” (E. 134; 
St. L. 1692.) 


238. God Not the Cause of Sin. 


Regarding God’s relation to the sinful ac- 
tions of men, Luther held that God is not the 
cause of sin. True, His omnipotence impels 
also the ungodly; but the resulting acts are 
evil because of man’s evil nature. He writes: 
“Since, therefore, God moves and works all 


in all, He necessarily moves and acts also in 


Satan and in the wicked. But He acts in 


them precisely according to what they are, 
. and what He finds them to be (agit in illis 


taliter, quales illi sunt, et quales invenit). 


That is to say, since they are turned away 


[from Him] and wicked, and [as such] are 


» 


213 


impelled to action by divine omnipotence, they 
do only such things as are averse [to God] 
and wicked, just as a horseman driving a 
horse which has only three or two [sound] 
feet (equum tripedem vel bipedem) will drive 
him in a manner corresponding to the con- 
dition of the horse (agit quidem taliter, qualis 
equus est), 1. e., the horse goes at a sorry gait. 
But what can the horseman do? He drives 
such a horse together with sound horses, so 
that it sadly limps along, while the others 
take a good gait. He cannot do otherwise, 
unless the horse is cured. Here you see that, 
when God works in the wicked and through 
the wicked, the result indeed is evil (mala 
quidem fieri), but that nevertheless God can- 
not act wickedly, although He works that 
which is evil through the wicked; for He, 
being good, cannot Himself act wickedly, al- 
though He uses evil instruments, which can- 
not eseape the impulse and motion of His 
power. The fault, therefore, is in the instru- 
ments, which God does not suffer to remain 
idle, so that evil occurs, God Himself im- 
pelling them, but in no other manner than 
a carpenter who, using an ax that is notched 
and toothed, would do poor work with it. 
Hence it is that a wicked man cannot but 
err and sin continually, because, being im- 
pelled by divine power, he is not allowed 
to remain idle, but wills, desires, and acts, 
according to what he is (velit, cupiat, faciat 
taliter, qualis ipse est) ." (E.255; St. L. 1834.) 
“For although God does not make sin, still 
He ceases not to form and to multiply a na- 
ture which, the Spirit having been withdrawn, 
is corrupted by sin, just as when a carpenter 
makes statues of rotten wood. Thus men be- 
come what their nature is, God creating and 
forming them of such nature." (E.254; St. L. 
1833.) 

Though God works all things in all things, 
the wickedness of an action flows from the 
sinful nature of the creature. Luther: “Who- 
ever would have any understanding of such 
matters, let him consider that God works evil 
in us, 4. €., through us, not by any fault of 
His, but through our own fault. For since 
we are by nature evil, while God is good, and 
since He impels us to action aecording to the 
nature of His omnipotence, He, who Himself 
is good, eannot do otherwise than do evil with 
an evil instrument, although, according to 
His wisdom, He causes this evil to turn out 
unto His own glory and to our salvation." 
(E.257; St.L.1837.) *For this is what we 
assert and contend, that, when God. works 
without the grace of His Spirit [in His 
majesty, outside of Word and Sacrament], He 
works all in all, even in the wicked; for He 
alone moves all things, which He alone has 
ereated, and drives and impels all things by 
virtue of His omnipotence, which they [the 
ereated things] cannot escape or change, but 
necessarily follow and obey, according to the 
power which God has given to each of them, 
— such is the manner in which all, even 
wicked, things cooperate with Him. Further- 
more, when He acts by the Spirit of Grace in 
those whom He has made righteous, 7. e., in 


214 


His own kingdom, He in like manner impels 
and moves them; and, being new creatures, 
they follow. and cooperate with Him; or 
rather, as Paul says, they are led by Him.” 
(E. 317; St. L. 1908.) “For we say that, with- 
out the grace of God, man still remains under 
the general omnipotence of God, who does, 
moves, impels all things, so that they take 
their course necessarily and without fail, but 
that what man, so impelled, does, is nothing, 
i. e., avails nothing before God, and is ac- 
counted nothing but sin." (E. 315; St. L. 
1906.) 

Though everything occurs as God has fore- 
seen, this, according to Luther, does not at 
all involve that man is coerced in his actions. 
Luther: “But pray, are we disputing now 
concerning coercion and force? Have we not 
in so many books testified that we speak of 
the necessity of immutability? We know... 
that Judas of his own volition betrayed 
Christ. But we affirm that, if God foreknew 
it, this volition would certainly and without 
fail occur in this very Judas. ... We are not 
discussing the point whether Judas became 
a traitor unwillingly or willingly, but whether 
at the time foreappointed by God it infal- 
libly had to happen that Judas of his own vo- 
lition betrayed Christ." (E.270; St. L. 1853.) 
Again: “What is it to me that free will is 
not coerced, but does what it does willingly? 
It is enough for me to have you concede that 
it must necessarily happen, that he [Judas] 
does what he does of his own volition, and 
that he cannot conduct himself otherwise if 
God has so foreknown it. If God foreknows 
that Judas will betray, or that he will change 
his mind about it,— whichever of the two 
He shall have foreknown will necessarily come 
to pass; else God would be mistaken in fore- 
knowing and foretelling, — which is impos- 
sible. Necessity of consequence effects this: 
if God foreknows an event, it necessarily hap- 
pens. In other words, free will is nothing" 
[it is not a power independent of God or able 
to nullify God's prescience]. (E. 272; St. L. 
1855.) 

To wish that God would abstain from im- 
pelling the wicked is, according to Luther, 
tantamount to wishing that He cease to be 
God. Luther: “There is still this question 
which some one may ask, “Why does God not 
cease to impel by His omnipotence, in conse- 
quence of which the will of the wicked is 
moved to continue being wicked and even 
growing worse? The answer is: This is 
equivalent to desiring that God cease to be 
God for the sake of the wicked, since one 
wishes His power and action to cease, i.e., 
that He cease to be good, lest they become 
worse!” (E.259; St. L. 1839.) 


239. Free Will a Mere Empty Title. 


Luther considers free will (when defined as 
an ability in spiritual matters or as a power 
independent of God) a mere word without any- 
thing corresponding to it in reality (figmen- 
tum in rebus, seu titulus sine re, E.v.a.5, 
230), because natural will has powers only 


Historical Introductions to the Symbolical Books. — 


in matters temporal and subject to reason, 


but none in spiritual things, and because of 


itself and independently of God’s omnipotence 
it has no power whatever. We read: “Now 
it follows that free will is a title altogether 
divine and cannot belong to any other being, 
save only divine majesty, for He, as the 
Psalmist sings [Ps. 115, 3], can do and does 
all that He wills in heaven and in earth. 
Now, when this title is ascribed to men, it is 
so ascribed with no more right than if also 
divinity itself were ascribed to them, — a sac- 
rilege than which there is none greater. Ac- 
cordingly it was the duty of theologians to 
abstain from this word when they intended to 
speak of human power, and to reserve it ex- 
clusively for God, thereupon also to remove 
it from the mouth and discourse of men, 
claiming it as a sacred and venerable title 
for their God. And if they would at all as- 
scribe some power to man, they should have 
taught that it be called by some other name 
than ‘free will,’ especially since we all know 
and see that the common people are miserably 
deceived and led astray by this term; for by 
it they hear and conceive something very far 
different from what theologians mean and 
discuss. ‘Free will’ is too magnificent, ex- 
tensive, and comprehensive a term; by it com- 
mon people understand (as also the import 
and nature of the word require) a power 
which can freely turn to either side, and 
neither yields nor is subject to any one.” 
(E. 158; St. L. 1720.) : ; Ee 

If the term “free will” be retained, it 
Should, according to Luther, be conceived of 
as a power, not in divine things, but only in 
matters subject to human reason. We read: 
“So, then, according to Erasmus, free will is 
the power.of the will which is able of itself 
to. will and not to will the Word and work 
of God, whereby it is led to things which ex- 
ceed both its comprehension and perception. 
For if it is able to will and not to will, it is 
able also to love and to hate. If it is able 
to love and to hate, it is able also, in some 
small degree, to keep the Law and to believe 
the Gospel. For if you will, or do not will, 
a certain thing, it is impossible that by that 
will you should not be able to do something 
of the work, even though, when hindered by 
another, you cannot complete it.” (E. 191; 
St. L. 1759.) “If, then, we are not willing to 
abandon this term altogether, which would 
be the safest and most pious course to fol- 
low, let us at least teach men to use it in 
good faith (bona fide) only in the sense that 
free will be conceded to man, with respect to 
such matters only as are not superior, but in- 
ferior to himself; i.e., man is to know that, 
with regard to his means and possessions, he 
has the right of using, of doing, and of for- 
bearing to do according to his free will; al- 


though also even this is directed by the free 
will of God alone whithersoever it pleases - 
Him. But with respect to God, or in things - 
pertaining to salvation or damnation, he has 
no free will, but is the captive, subject, and - 
servant, either of the will of God or of the © 
will of Satan." (E.160; St.L. 1722.) *Per- 


XXI. Luther and Article XI of the Formula of Concord. 


haps you might properly attribute some will 
(aliquod arbitrium) to man; but to attribute 
free will to him in divine things is too much, 
since in the judgment of all who hear it the 
term ‘free will’ is properly applied to that 
which can do and does with respect to God 
whatsoever it pleases, without being hindered 
by any law or authority. You would not call 
a slave free who acts under the authority of 
his master.. With how much less propriety 
do we call men or angels truly free, who, to 
say nothing of sin and death, live under the 
most complete authority of God, unable to 
subsist for a moment by their own power.” 
ELE: 189; St. L.'1756.) 

Lost liberty, says Luther, is no liberty, just 
as lost health is no health. We read: “When 
it has been conceded and settled that free 
will, having lost its freedom, is compelled to 
serve sin, and has no power to will anything 
good, I can conceive nothing else from these 
expressions than that free will is an empty 
word, with the substance lost. My grammar 
calls a lost liberty no liberty. But to at- 
tribute the title of liberty to that which has 
no liberty is to attribute an empty name. If 
here I go astray, let who can correct me; if 
my words are obscure and ambiguous, let 
who can make them plain and definite. 
I cannot call health that is lost health. If 
I should ascribe it to a sick man, I believe 
to have ascribed to him nothing but an empty 
name. But away with monstrous words! For 
who can tolerate that abuse of speech by 
which we affirm that man has free will, and 
in the same breath assert that he, having lost 
his liberty, is compelled to serve sin, and can 
will nothing good? It conflicts with common 
sense, and utterly destroys the use of speech. 
The Diatribe is rather to be accused of blurt- 

ing out its words as if it were asleep, and 
giving no heed to those of others. It does not 
consider, I say, what it means, and what it 
all includes, if I declare: Man has lost his 
liberty, is compelled to serve sin, and has no 
power to will anything good.” (E.200; St. L. 
1769.) 
Satan causes his captives to believe them- 
selves free and happy. Luther: “The Scrip- 
tures set before us a man who is not only 
bound, wretched, captive, sick, dead, but who 
(through the operation of Satan, his prince) 
adds this plague of blindness to his other 
— plagues, that he believes himself to be free, 
happy, unfettered, strong, healthy, alive. For 
Satan knows that, if man were to realize his 
- own misery, he would not be able to retain 
_ any one in his kingdom, because God could not 
— but at once pity and help him who recognizes 
his misery and cries for relief. For through- 
out all Scripture He is extolled and greatly 
praised for being nigh unto the contrite in 
- heart, as also Christ testifies, Isaiah 61, 1. 2, 
that He has been sent to preach the Gospel 
to the poor and to heal the broken-hearted. 
Accordingly, it is Satan's business to keep his 


— grip on men, lest they recognize their misery, . 


— but rather take it for granted that they are 
able to do everything that is said." (E. 213; 
- St. L. 1785.) 


E 


215 


240. The Gospel to be Our Only Guide. 


Aecording to De Servo Arbitrio God's maj- 
esty and His mysterious judgments and ways 
must not be searched, nor should speculations 
concerning them be made the guide of our 
faith and life. Luther says: “Of God or of 
the will of God proclaimed and revealed, and 
offered to us, and which we meditate upon, 
we must treat in a different way than of God 
in so far as He is not proclaimed, not re- 
vealed, and not offered to us, and is not the 
object of our meditations. For in so far as 
God hides Himself, and desires not to be 
known of us, we have nothing to do with Him. 
Here the saying truly applies, ‘What is above 
us does not concern us. " (E.221; St. L.1794.) 
"We say, as we have done before, that one 
must not discuss the secret will of [divine] 
majesty, and that man’s temerity, which, due 
to continual perverseness, disregards neces- 
sary matters and always attacks and en- 
counters this [secret will], should be called 
away and withdrawn from occupying itself 
with scrutinizing those secrets of divine maj- 
esty which it is impossible to approach; for 
it dwells ‘in the light which no man can ap- 
proach unto,’ as Paul testifies, 1 Tim. 6, 16.” 
(E. 227; St. L. 1801.) This statement, that 
God’s majesty must not be investigated, says 
Luther, “is not our invention, but an in- 
junction confirmed by Holy Scripture. For 
Paul says Rom. 9, 19—21: ‘Why doth God 
yet find fault? For who hath resisted His 
will? Nay but, O man, who art thou that 
repliest against God?... Hath not the pot- 
ter power,’ ete.? And before him Isaiah, chap- 
ter 58, 2: ‘Yet they seek Me daily, and de- 
light to know My ways, as a nation that did 
righteousness, and forsook not the ordinance 
of their God. They ask of Me the ordinances 
of justice; they take delight in approaching 
to God.’ These words, I take it, show abun- 
dantly that it is unlawful for men to scruti- 
nize the will of majesty.” (E.228; St. L. 
1803.) 

Instead of searching the Scriptures, as they 
are commanded to do, men unlawfully crave 
to investigate the hidden judgments of God. 
We read: “But we are nowhere more irrev- 
erent and rash than when we invade and 
argue these very mysteries and judgments 
which are unsearchable. Meanwhile we imag- 
ine that we are exercising incredible rever- 
ence in searching the Holy Scriptures, which 
God has commanded us to search. Here we 
do not search, but where He has forbidden us 
to search, there we do nothing but search with 
perpetual temerity, not to say blasphemy. Or 
is it not such a search when we rashly en- 
deavor to make that wholly free foreknowl- 
edge of God accord with our liberty, and are 
ready to detract from the prescience of God, 
if it does not allow us liberty, or if it induces 
necessity, to say with the murmurers and blas- 
phemers, ‘Why doth He find fault? Who shall 
resist His will? What is become of the most 
merciful God? What of Him who wills not 
the death of the sinner? Has He made men 
that’He might delight Himself with their tor- 
ments?’ and the like, which will be howled out 


216 


forever among the devils and the damned.” 
(E. 266; St. L. 1848.) 

God’s unknowable will is not and cannot be 
our guide. Luther: “The Diatribe beguiles 
herself through her ignorance, making no dis- 
tinction between the proclaimed and the hid- 
den God, that is, between the Word of God 
and God Himself. God does many things 
which He has not shown us in His Word. He 
also wills many things concerning which He 
has not shown us in His Word that He wills 
them. For instance, He does not will the 
death of a sinner, namely, according to His 
Word, but He wills it according to His in- 
serutable will. Now, our business is to look 
at His Word, disregarding the inscrutable 
will; -for we must be directed by the Word, 
not by that inscrutable will (nobis spectan- 
dum est Verbum relinquendaque illa voluntas 
imperscrutabilis; Verbo enim nos dirigi, non 
voluntate illa inscrutabili oportet). Indeed, 
who could direct himself by that inscrutable 
and unknowable will? It is enough merely to 
know that there is such an inscrutable will 
in God; but what, why, and how far it wills, 
that is altogether unlawful for us to inquire 
into, to wish [to know], and to trouble or oc- 
cupy ourselves with; on the contrary, we 
should fear and adore it.” (HE. 222; St. L. 
1795.) . 

Instead of investigating the mysteries of 
divine majesty, men ought to concern them- 
selves with God’s revelation in the Gospel. 
Luther: “But let her [human temerity] oc- 
cupy herself with the incarnate God or, as 
Paul says, with Jesus Crucified, in, whom are 
hidden all the treasures of wisdom and knowl- 
edge. For through Him she has abundantly 
what she ought to know and not to know. It 
is the incarnate God, then, who speaks here 
[Matt. 23]: ‘I would, and thou wouldest not.’ 
The incarnate God, I say, was sent for this 
purpose, that He might will, speak, do, suffer, 
and offer to all men all things which are 
necessary to salvation, although He offends 
very many who, being either abandoned or 
hardened by that secret will of His majesty, 
do not receive Him who wills, speaks, works, 
offers, even as John says: ‘The light shineth 
in darkness, and the darkness eomprehendeth 
it not’; and again: ‘He came unto His own, 
and His own received Him not." (E. 227 f.; 
St. L. 1802.) 


241. God’s Grace Is Universal and 
Serious. 

All men are in need of the saving Gospel, 
and it should be preached to all. We read in 
De Servo Arbitrio: “Paul had said just be- 
fore: “The Gospel is the power of God unto 
salvation to every one that believeth; to the 
Jew first and also to the Greek.’ These words 
are not obscure or ambiguous: “To the Jews 
and to the Greeks,’ that is, to all men, the 
Gospel of the power of God is necessary, in 
order that, believing, they may be saved from 
the revealed wrath.” (E. 322; St. L. 1915.) 
‘He [God] knows what, when, how, and to 
whom we ought to speak. Now, His injunc- 
tion is that His Gospel, which is necessary 
for all, should be limited by neither place nor 


Historical Introductions to the Symbolical Books. 


time, but be preached to all, at all times, and 
in all places.” (E. 149; St. L. 1709.) 


The universal promises of the Gospel offer 
firm and sweet consolation to poor sinners. 
Luther: “It is the voice of the Gospel and the 
sweetest consolation to poor miserable sinners 
when Ezekiel says [18, 23. 32]: ‘I have no 
pleasure in the death of a sinner, but rather 
that he be converted and live. Just so also 
the thirtieth Psalm [v.5]: ‘For His anger en- 
dureth but a moment; in His favor is life 
[His wil rather is life].” And the sixty- 
ninth [v. 16]: ‘For Thy loving-kindness is 


good [How sweet is Thy mercy, Lord!]’ Also: . 


‘Because I am merciful.’ And that saying of 
Christ, Matt.11,28: ‘Come unto Me, all ye 
that labor and are heavy laden, and I will re- 
fresh you. Also that of Exodus [20, 6], 


‘I show mercy unto thousands of them that 


love Me.’ Indeed, almost more than half of 
Holy Scripture, — what is it but genuine 
promises of grace, by which mercy, life, peace, 
and salvation are offered by God to men? 
And what else do the words of promise sound 
forth than this: ‘I have no pleasure in the 
death of a sinner’? Is it not the same thing 
to say, ‘I am merciful,’ as to say, ‘I am not 
angry, ‘I do not wish to punish,’ ‘I do not 
wish you to die,’ ‘I desire to pardon,’ ‘I de- 
sire to spare’? Now, if these divine promises 
did not stand [firm], so as to raise up afflicted 
consciences terrified by the sense of sin and 
the fear of death and judgment, what place 
would there be for pardon or for hope? What 
sinner would not despair?" (E. 218; St. L. 
1/91) 


God, who would have all men to be saved, 
deplores and endeavors to remove death, so 
that man must blame himself if he is lost. 
Luther: “God in His majesty and nature 
therefore must be left untouched [unsearched], 
for in this respect we have nothing to do with 
Him; nor did He want us to deal with Him 


in this respect; but we deal with Him in so © 


far as He has clothed Himself and come forth 
in His Word, by which He has offered Him- 
self to us. This [Word] is His glory and 
beauty with which the Psalmist, 21, 6, cele- 
brates Him as being clothed." Emphasizing 


the seriousness of universal grace, Luther con _ 
“Therefore we affirm that the holy . 
God does not deplore the death of the people — 


tinues: 


which He works in them, but deplores the 


death which He finds in the people, and en- . 


deavors to remove (sed. deplorat mortem, quam 
invenit in populo, et amovere studet). For 


this is the work of the proclaimed God to take © 


away sin and death, that we may be saved. 
For He has sent His Word and healed them." 
(E.222; St. L. 1795.) “Hence it is rightly 
said, If God wills not death, it must be 
charged to our own will that we perish. 


‘Rightly,’ I say, if you speak of the proclaimed | 


God. For He would have all men to be saved, 


‘coming, as He does, with His Word of salva- — 
tion to all men; and the fault is in the will, 


which does not admit Him; as He says, Matt. 
239; -9 7t 
thy children together, and ye would not 
(E. 222; St. L. 1795.) 


‘How often would I have gathered 


3.300 
HE 


XXI. Luther and Article XI of the Formula of Concord. 


242. Sola Gratia Doctrine Engenders 
Assurance. 

Luther rejoices in the doctrine of sola gra- 
tia because it alone is able to engender assur- 
ance of salvation. He writes: “As for my- 
self, I certainly confess that, if such a thing 
could somehow be, I should be unwilling to 
have free will given me, or anything left in 
my own hand, which might enable me to make 
an effort at salvation; not only because in 
the midst of so many dangers and adversities 
and also of so many assaulting devils I should 
not be strong enough to remain standing and 
keep my hold of it (for one devil is mightier 
than all men put together, and not a single 

man would be saved), but because, even if 
_ there were no dangers and no adversities and 
no devils, I should still be compelled to toil 
forever uncertainly, and to beat the air in my 
struggle. For though I should live and work 
to eternity, my own conscience would never 
be sure and at ease as to how much it ought 
to do in order to satisfy God. No matter 
how perfect a work might be, there would be 
- left a doubt whether it pleased God, or 
whether He required anything more; as is 
proved by the experience of all who endeavor 
to be saved by the Law (iustitiariorum), and 
as I, to my own great misery, have learned 
abundantly during so many years. But now, 
since God has taken my salvation out of the 
- hands of my will, and placed it into those of 
His own and has promised to save me, not by 
my own work or running, but by His grace 
and mercy, I feel perfectly secure, because 
He is faithful and will not lie to me; more- 
over, He is powerful and great, so that neither 
devils nor adversities can crush Him, or pluck 
me out of His hand. No one, says He, shall 
pluck them out of My hand; for My Father, 
who gave them unto Me, is greater than all. 
Thus it comes to pass that, though not all 
are saved, at least some, nay, many are, 
whereas by the power of free will absolutely 
mone would be saved, but every one of us 
would be lost. We are also certain and sure 
that we please God, not by the merit of our 
own work, but by the favor of His mercy 
which He has promised us; and that, if we 
have done less than we ought, or have done 
anything amiss, He does not impute it to us, 


— but, as a father, forgives and amends it. 


Such is the boast of every saint in his God.” 
(E. 362; St. L. 1961 f.) 

In the Apology of the Augsburg Confession 
this thought of Luther's is repeated as fol- 
lows: “If the matter [our salvation] were to 
depend upon our merits, the promise would be 
uncertain and useless, because we never could 
- determine when we would have sufficient 
merit. And this experienced consciences can 
easily understand [and would not, for a thou- 
sand worlds, have our salvation depend upon 
ourselves]." (Conc. TRIGL. 145, 84; compare 
1079, 45 f.) 


243. Truth of God's Majesty Serves God's 
i | Gracious Will. 

- Luther regarded the teaching that every- 
thing is subject to God's majesty as being of 
‚service to His gracious will. We read: “Two 


217 


things require the preaching of these truths 
[eoncerning the infallibility of God's fore- 
knowledge, ete.]; the first is, the humbling 
of our pride and the knowledge of the grace 
of God; the second, Christian faith itself. 
First, God has certainly promised His grace 
to the humbled, 1. e, to those who deplore 
their sins and despair [of themselves]. But 
man cannot be thoroughly humbled until he 
knows that his salvation is altogether beyond 
his own powers, counsels, efforts, will, and 
works, and depends altogether upon the de- 
cision, counsel, will, and work of another, i. e., 
of God only. For as long as he is persuaded 
that he can do anything toward gaining sal- 
vation, though it be ever so little, he continues 
in self-confidence, and does not wholly despair 
of himself; accordingly he is not humbled be- 
fore God, but anticipates, or hopes for, or at 
least wishes for, a place, a time, and some 
work by which he may finally obtain salva- 
tion.” (EH. 153. 133; St. L. 1715. 1691.) “More 
than once,” says Luther, “I myself have been 
offended at it [the teaching concerning God’s 
majesty] to such an extent that I was at the 
brink of despair, so that I even wished I had 
never been created a man, — until I learned 
how salutary that despair was and how close 
to grace.” (EK. 268; St. L. 1850.) 

Of the manner in which, according to Lu- 
ther, the truth concerning God’s majesty 
serves the Gospel, we read: “Moreover, I do 
not only wish to speak of how true these 
things are, . . . but also how becoming to a 
Christian, how pious, and how necessary it is 
to know them. For if these things are not 
known, it is impossible for either faith or any 
worship of God to be maintained. That would 
be ignorance of God indeed; and if we do not 
know Him, we cannot obtain salvation, as is 
well known. For if you doubt that God fore- 
knows and wills all things, not contingently, 
but necessarily and immutably, or if you scorn 
sueh knowledge, how will you be able to be- 
lieve His promises, and with full assurance 
trust and rely upon them? When He prom- 
ises, you ought to be sure that He knows 
what He is promising, and is able and willing 
to accomplish it, else you will account Him 
neither true nor faithful. That, however, is 
unbelief, extreme impiety, and a denial of the 
most high God. But how will you be confi- 
dent and sure if you do not know that He 
certainly, infallibly, unchangeably, and neces- 
sarily knows, and wills, and will perform what 
He promises? Nor should we merely be cer- 
tain that God necessarily and immutably wills 
and will perform [what He has promised], but 
we should even glory in this very thing, as 
Paul does, Rom. 3, 4: ‘Let God be true, but 
every man a liar.’ And again, Rom. 9, 6; 
4,91; 1 Sam. 3, 19: ‘Not that the Word of 
God hath taken none effect.’ And in another 
place, 2 Tim. 2, 19: “The foundation of God 
standeth sure, having this seal, The Lord 
knoweth them that are His.’ And in Titus 
1,2: ‘Which God, that cannot lie, hath prom- 
ised before the world began.’ And in Heb. 
11, 6: ‘He that cometh to God must believe 
that God is, and that He is a rewarder of 
them that hope in Him.’ So, then, Christian 


218 


faith is altogether extinguished, the promises 
of God and the entire Gospel fall absolutely 
to the ground, if we are taught and believe 
that we have no need of knowing the fore- 
knowledge of God to be necessary and the 
necessity of all things that must be done. For 
this is the only and highest possible conso- 
lation of Christians in all adversities to know 
that God does not lie, but does all things im- 
mutably, and that His will can neither be re- 
sisted, nor altered, nor hindered.” (E. 137. 
264; St. L. 1695. 1845.) 


244. There Are No Real Contradictions 
in God. 


Among the mysteries which we are unable 
to solve Luther enumerates the questions: 
Why did God permit the fall of Adam? Why 
did He suffer us to be infected with original 
sin? Why does God not change the evil will? 
Why is it that some are converted while 
others are lost? We read: “But why does 
He not at the same time change the evil will 
which He moves? This pertains to the secrets 
of His majesty, where His judgments are in- 
eomprehensible. Nor is it our business to in- 
vestigate, but to adore these mysteries. If, 
therefore, flesh and blood here take offense and 
murmur, let them murmur; but they will 
effect nothing, God will not be changed on that 
account. And if the ungodly are scandalized 
and leave in ever so great numbers, the elect 
will nevertheless remain. The same answer 
should be given to those who ask, “Why did 
He allow Adam to fall and why does He 
create all of us infected with the same sin 
when He could: have preserved him [Adam], 
and created us from something else, or after 
first having purged the seed?’ He is God, for 
whose will there is no cause or reason which 
might be prescribed for it as a standard and 
rule of action; for it has no equal or superior, 
but is itself the rule for everything. If it had 
any rule or standard, cause or reason, it could 
no longer be the will of God. For what He 
wills is right, not because He is or was in 
duty bound so to will, but, on the contrary, 
because He wills so, therefore what occurs 
must be right. Cause and reason are pre- 
scribed to a creature’s will, but not to the 
will of the Creator, unless you would set an- 
other Creator over Him.” (EH. 259; St. L. 
1840.) 

Regarding the question why some are con- 
verted while others are not, we read: “But 
why this majesty does not remove this fault 
of our will, or change it in all men (seeing 
that it is not in the power of man to do so), 
or why He imputes this [fault of the will] to 
man when he cannot be without it, it is not 
lawful to search, and although you search 
much, you will never discover it, as Paul says, 
Rom. 9, 20: ‘O man, who art thou that re- 
pliest against God?’” (E. 223; St. L. 1796.) 
“But as to why some are touched by. the Law 
and others are not, so that the former receive, 
and the latter despise, the grace offered, this 
is another question, and one not treated by 
Ezekiel in this place, who speaks of the 
preached and offered mercy of God, not of the 


Historical Introductions to the Symbolical Books. 


secret and to-be-feared will of God, who by 
His counsel ordains what and what kind of 
persons He wills to be capable and partakers 
of His preached and offered mercy. This will 
of God must not be searched, but reverently 
adored, as being by far the most profound 
and sacred secret of divine majesty, reserved 
for Himself alone, and prohibited to us much 
more religiously than countless multitudes of 
Corycian Caves.” (E. 221; St. L. 1794.) 
Christians firmly believe that in His deal- 
ings with men God is always wise and just 
and good. Luther: “According to the judg- 
ment of reason it remains absurd that this 
just and good God should demand things that 
are impossible of fulfilment by free will, and, 


although it cannot will that which is good, 


but necessarily serves sin, should nevertheless 
charge this to free will; and that, when He 
does not confer the Spirit, He should not act 
a whit more kindly or more mercifully than 
when He hardens or permits men to harden 
themselves. Reason will declare that these 
are not the acts of a kind and merciful God. 
These things exceed her understanding too 
far, nor can she take herself into captivity 
to believe God to be good, who acts and judges 
thus; but setting faith aside, she wants to 
feel and see and comprehend how He is just 
and not cruel. She would indeed comprehend 
if it were said of God: ‘He hardens nobody, 


He damns nobody, rather pities everybody, — 


saves everybody,’ so that, hell being destroyed 
and the fear of death removed, no future pun- 
ishment need be dreaded. This is the reason 
why she is so hot in striving to excuse and 


defend God as just and good. But faith and . 
the spirit judge differently, believing God to - 


be good though He were to destroy all men.” 
(E. 252; St. L. 1832.) “The reason why of the 
divine will must not be investigated, but 


simply adored, and we must give the glory to : 


God that, being alone just and wise, He does 
wrong to none, nor can He do anything fool- 


ish or rash, though it may appear far other- — 


wise to us. Godly men are content with this 
answer.” (E. 153; St. L. 1714.) 

Aecording to Luther, divine justice must be 
just as, incomprehensible to human reason as 
God’s entire essence. We read: “But when 


we feel ill at ease for the reason that it is . 
difficult to vindicate the mercy and equity of — 
God because He damns the undeserving, 1.e, — 
such ungodly men as are born in ungodliness, - 


and hence cannot in any way prevent being 
and remaining ungodly and damned, and are 
compelled by their nature to sin and perish, 
as Paul says [Eph. 2, 3]: ‘We were all the 
sons of wrath even as others,’ they being cre- 
ated such by God Himself out of the seed 


which was corrupted through the sin of the 
- one Adam, — then the most merciful God is to 


be honored and revered in [His dealings with] 
those whom He justifies and saves, although 


.they are most unworthy, and at least a little 
something ought to be credited to His divine - 
wisdom by believing Him to be just where to 


us He seems unjust. For if His justice were 


such as could be declared just by human 
understanding, it would clearly not be divine, 


XXI. Luther and Article XI of the Formula of Concord. 


differing nothing from human justice. But 
since He is the one true God, and entirely in- 
comprehensible and inaccessible to human 
reason, it is proper, nay, necessary, that His 
justice also be incomprehensible, even as Paul 
also exclaims, Rom. 11, 33, saying: ‘O the 
depth of the riches both of the wisdom and 
knowledge of God! How unsearchable are 
His judgments, and His ways past finding 
out!’ Now, they would not be incompre- 
hensible if we were able, in everything He 
does, to comprehend why they are just. What 
is man compared with God? How much is 
our power capable of as compared with His? 
What is our strength compared with His 
powers? What is our knowledge compared 
with His wisdom? What is our substance 
compared with His substance? In short, what 
is everything that is ours as compared with 
everything that is His?” (E. 363; St. L. 1962.) 

Christians embrace the opportunity offered 
by the mysterious ways of God to exercise 
their faith. Luther: “This is the highest de- 
gree of faith, to believe that He is merciful, 
who saves so few and condemns so many; to 
believe Him just, who by His will [creating us 


out of sinful seed] necessarily makes us dam- 


nable, thus, according to Erasmus, seeming 
to be delighted with the torments of the 
wretched, and worthy of hatred rather than 
of love. If, then, I could in any way compre- 


hend how this God is merciful and just who 


shows such great wrath and [seeming] in- 
justice, there would be no need of faith. But 
now, since this cannot be comprehended there 
is to be an opportunity for the exercise of 
faith when these things are preached and pub- 
lished, even as when God kills, our faith in 
life is exercised in death.” (E. 154; St. L. 
1716.) 


245. Seeming Contradictions Solved in 


Light of Glory. 


Christians are fully satisfied that hereafter 
they will see and understand what they here 
believed, viz., that in His dealings with men 
God truly is and always was absolutely just. 
Luther: “If you are pleased with God for 
crowning the unworthy, you ought not to be 
displeased with Him for condemning the un- 
deserving [who were not worse or more guilty 
than those who are crowned]. If He is just 


. in the former case, why not in the latter? In 


the former case He scatters favor and mercy 
upon the unworthy; in the latter He scatters 
wrath and severity upon the undeserving [who 
are guilty in no higher degree than those who 
are saved]. In both cases He is excessive and 
unrighteous before [in the judgment of] men, 
but just and true in His own mind. For how 
it is just that He crowns the unworthy is 
incomprehensible to us now; but we shall 
understand it when we have come to that 
place where we shall no longer believe, but 
behold with our face unveiled. So, too, how 
it is just that He condemns the undeserving 
"we cannot comprehend now; yet we believe 
it until the Son of Man shall be revealed." 
(E.284; St. L. 1870.) “Of course, in all other 
things we concede divine majesty to God; 
: , 


219 


only in His judgment we are ready to deny 
it, and cannot even for a little while believe 
that He is just, since He has promised us 
that, when He will reveal His glory, we all 
Shall then both see and feel that He has been, 
and is, just." (E.364; St. L. 1964.) 

Again: “Do you not think that since the 
light of grace has so readily solved a question 
which could not be solved by the light of 
nature, the light of glory will be able to solve 
with the greatest ease the question which in 
the light of the Word or of grace is unsolv- 
able? In accordance with the common and 
good distinction let it be conceded that there 
are three lights — the light of nature, the 
light of grace, and the light of glory. In the 
light of nature it is unsolvable that it should 
be just that the good are afflieted while the 
wicked prosper. The light of grace, however, 
solves this [mystery]. In the light of grace 
it is unsolvable how God may condemn him 
who eannot by any power of his own do other- 
wise than sin and be guilty. There the light 
of nature as well as the light of grace declares 
that the fault is not in wretched man, but in 
the unjust God. For they cannot judge other- 
wise of God, who crowns a wicked man gra- 
tuitously without any merits, and does not 
crown another, but condemns him, who per- 
haps is less, or at least not more wicked 
[than the one who is crowned]. But the 
light of glory pronounces a different verdict, 
and when it arrives, it will show God, whose 
judgment is now that of incomprehensible 
justice, to be a Being of most just and mani- 
fest justice, which meanwhile we are to be- 
lieve, admonished and confirmed by the ex- 
ample of the light of grace, which accom- 
plishes a like miracle with respect to the light 
of nature.” (E.365; St. L. 1965.) 


246. Statements Made by Luther before 
Publication of “De Servo Arbitrio." 


Wherever Luther touches on predestination, 
both before and after 1525, essentially the 
same thoughts are found, though not devel- 
oped as extensively as in De Servo Arbitrio. 
He consistently maintains that God's majesty 
must be neither denied nor searched, and that 
Christians ‚should be admonished to look and 
rely solely upon the revealed universal prom- 
ises of the Gospel. In his Church Postil of 
1521 we read: “The third class of men who 
also approve this [the words of Paul, Rom. 
11,34.35: 'For who hath known the mind of 
the Lord? Or who hath been His counselor? 
Or who hath first given to Him, and it shall 
be recompensed unto Him again?'] are those 
who indeed hear the Word of Revelation. For 
I am not now speaking of such as deliberately 
perseeute the Word (they belong to the first 
class, who do not at all inquire about God), 
but of those who disregard the revelation and, 
led by the devil, go beyond and beside it, seek- 
ing to grasp the ways and judgments of God 
which He has not revealed. Now, if they were 
Christians, they would be satisfied and thank 
God for giving His Word, in which He shows 
what is pleasing to Him, and how we are to 
be saved. But they suffer the devil to lead 


220 
them, insist on seeking other revelations, 
ponder what God may be in His invisible 
majesty, how He secretly governs the world, 
and what He has in particular decreed for 
each one in the future For nature and 
human reason cannot desist; they will meddle 
in His judgment with their wisdom, sit in 
His most secret couneil, instruct Him and 
master Him. This is the pride of the foul 
fiend, who was cast into the abyss of hell for 
trying to meddle in [matters of] divine maj- 
esty, and who in the same way eagerly seeks 
to bring man to fall, and to cast him down 
with himself, as he did in Paradise in the 
beginning, tempting also the saints and even 
Christ with the same thing, when he set Him 
on the pinnacle of the Temple, etc. Against 
such in particular St. Paul here introduces 
these words [Rom. 11, 34.35] to the inquisi- 
tive questions of wise reason: Why did God 
thus punish and reject the Jews while He per- 
mitted the condemned heathen to come to the 
Gospel? Again, Why does He govern on this 
wise, that wicked and evil men are exalted 
while the pious are allowed to undergo mis- 
fortune and be suppressed? Why does He 
call Judas to be an apostle and later on re- 
ject him while He accepts the murderer and 
malefactor? By them [his words, Rom. 11] 
Paul would order such to cease climbing up 
to the secret Majesty, and to adhere to the 
revelation which God has given us. For such 
searching and climbing is not only in vain, 
but also harmful. Though you search in all 
eternity, you will never attain anything, but 
only break your neck.” 

“But if you desire to proceed in the right 
way, you can do no better than busying your- 
self with His Word and works, in which He 
has revealed Himself and permits Himself to 
be heard and apprehended, to wit, how. He 
sets before you His Son Christ upon the cross. 
That is the work of your redemption. There 
you can certainly apprehend God, and see that 
He does not wish to condemn you on account 
of your sins if you believe, but to give you 
eternal life, as Christ says: ‘God so loved the 
world that He gave His only-begotten Son, 
that whosoever believeth in Him should not 
perish, but have everlasting life.’ (John 3, 16.) 
In this Christ, says Paul, are hid all the treas- 
ures of wisdom and knowledge. (Col. 2, 3.) 
And that will be more than enough for you 
to learn, study, and consider. This lofty reve- 
lation of God will also make you marvel and 
will engender a desire and love for God. It 
is a work which in this life you will never 
finish studying; a work of which, as Peter 
says, even the angels cannot see enough, but 
which they contemplate unceasingly with joy 
and delight. (1-Pet. 1, 12.)” 

“This I say that we may know how to in- 
struct and direct those (if such we should 
meet with) who are being afflicted and tor- 
mented by such thoughts of the devil to tempt 
God, when he entices them to search the devi- 
ous ways of God outside of revelation, and 
to grope about trying to fathom what God 
plans for them — whereby they are led into 
such doubt and despair that they know not 


Historical Introductions to the Symbolical Books. 


 haengt) it to:happen, and such permission cer- 


how they will survive. Such people must be 
reminded of these words [Rom. 11], and be r« 
buked with them (as St. Paul rebukes his Jews 
and wiseacres) for seeking to apprehend God 
with their wisdom and to school Him, as His 
advisers and masters, and for dealing with 
Him by themselves without means, and for — 
giving Him so much that He must requite — 
them again. For nothing will come of it; 
He has carefully built so high that you will 
not thus scale Him by your climbing. His 
wisdom, counsel, and riches are so great that | 
you will never be able to fathom or to ex- 
haust them. Therefore be glad that He per-  - 
mits you to know and receive these things 
somewhat by revelation." (E.9,15sqq.; St.L.  - 
12, 641 sqq.) go 
In a sermon on 2 Pet. 1, 10, delivered in 
1523 and published in 1524, Luther said:  . 
“Here a limit [beyond which we may not go] 
has been set for us how to treat of predestina- 
tion. Many frivolous spirits, who have not 
felt much of faith, tumble in, strike at the 
top, concerning themselves first of all with — . 
this matter, and seek to determine by means - 
of their reason whether they are elected in 
order to be certain of their standing. From 
this you must desist; it is not the hilt of the — 
matter. If you would be certain, you must 
attain to this goal by taking the way which 
Peter here proposes. Take another, and you. 
have already gone astray; your own experi- ; 
ence must teach you. If faith is well exer- — — 
cised and stressed, you will finally become sure — — 
of the matter, so that you will not fail” ~— 
(E. 52, 224; St. L. 9, 1353.) A cT 
After a discussion at Wittenberg with a 
fanatic from Antwerp, in 1525, Luther wrote 
a letter of warning to the Christians of Ant- 
werp, in which he speaks of God's will with 
respect to sin in an illuminating manner as - 
follows: “Most of all he [the fanatic] fiercely 
contended that God's command was good, and — . 
that God did not desire sin, which is true — 
without a doubt; and the fact that we also 
confessed this did not do us any good. But 
he would not admit that, although God does 
not desire sin, He nevertheless permits (ver- 


tainly does not come to pass without His will. 
For who compels Him to permit it? Aye,how  . 
could He permit it if it was not His will to 
permit it? Here he exalted his reason, and 

sought to comprehend how God could not de — 
sire sin, and still, by permitting sin, will it, —— 

imagining that he could exhaust the abyss of | 
divine majesty: how these two wills may ex- — 
ist side by side. ... Nor do I doubt that he — . 
will quote me to you as saying that God de- 
sires sin. To this I would herewith reply that __ 
he wrongs me, and as he is otherwise full of — — 
lies, so also he does not speak the truth in — 
this matter. I say that God has forbidden  — 
sin, and does not desire it. This will has 
been: revealed to us, and it is necessary for 
us to know it. But in what manner God per- .— 

mits or wills sin, this we are not to know; 
for He has not revealed it. St. Paul himself 
would not and could not know it, saying,  — 
Rom. 9, 20: ‘O man, who art thou that re 


XXI. Luther and Article XI of the Formula of Concord. 


pliest against God?’ Therefore I beseech you, 
in case this spirit should trouble you much 
with the lofty question regarding the secret 
will of God, to depart from him and to speak 
thus: ‘Is it too little that God instructs us 
in His public [proclaimed] will, which He has 
revealed to us? Why, then, do you gull us, 
seeking to lead us into that which we are 
forbidden to know, are unable to know, and 
which you do not know yourself? Let the 
manner in which that comes to pass be com- 
mended to God; it suffices us to know that 
He desires no sin. In what way, however, 
He permits or wills sin, this we shall leave 
unanswered (sollen wir gehen lassen). The 
servant is not to know his master’s secrets, 
but what his master enjoins upon him; much 
less is a poor creature to explore and desire 
to know the secrets of the majesty of its God.’ 
— Behold, my dear friends, here you may per- 
ceive that the devil always makes a practise 
of presenting unnecessary, vain, and impos- 
sible things in order thereby to tempt the 
frivolous to forsake the right path. There- 
fore take heed that you abide by that which 
is needful, and which God has commanded us 
to know, as the wise man says: ‘Do not in- 
quire for that which is too high for you, but 
always remain with that which God has com- 
manded you.’ We all have work enough to 
learn all our lifetime God’s command and His 
Son Christ.” (E. 53, 345; St. L. 10, 1531; 
Weimar 18, 549 f.) 


247. Statements Made by Luther in 1528. 


In a letter of comfort written July 20, 1528, 
Luther says: “A few days ago my dear 
brother Caspar Cruciger, Doctor of Divinity, 
informed me with grief that on his various 


‚visitations he learned from your friends that 


you are afflicted with abnormal and strange 
thoughts pertaining to God's predestination, 
and are completely confused by them; also, 
that you grow dull and distracted on account 
of them; and that finally it must be feared 
that you might commit suicide, — from which 
Almighty God may preserve you! ... Your 
proposition and complaints are: God AI- 
mighty knows from eternity who are to be 
and who will be saved, be they dead, living, 
or still to live in days to come, — which is 
true, and shall and must be conceded; for He 
knows all things, and there is nothing hidden 
from Him, since He has counted and knows 
exactly the drops in the sea, the stars in the 
heavens, the roots, branches, twigs, leaves of 
all trees, also all the hair of men. From this 
you finally conclude that, do what you will, 
good or evil, God still knows whether you 
shall be saved or not (which is indeed true); 
yet, at the same time, you think more of 
damnation than of salvation and on that ac- 
count you are faint-hearted, nor do you know 
how God is minded toward you; hence you 
grow dispirited and altogether doubtful." 
“Against this I, as a servant of my dear 
Lord Jesus Christ, give you this advice and 
comfort, that you may know how God AI- 
mighty is disposed toward you, whether you 


221 


are elected unto salvation or damnation. Al- 
though God Almighty knows all things, and 
all works and thoughts in all creatures must 
come to pass according to His will (iuxta de- 
eretum voluntatis suae), it is nevertheless His 
earnest will and purpose, aye, His command, 
decreed from eternity, to save all men and 
make them partakers of eternal joy, as is 
clearly stated Ezek. 18, 23, where He says: 
God does not desire the death of the wicked, 
but that the wicked turn and live. Now, if 
He desires to save and to have saved the sin- 
ners who live and move under the wide and 
high heaven, then you must not separate your- 
self from the grace of God by your foolish 
thoughts, inspired by the devil. For God's 
grace extends and stretches from east to west, 
from south to north, overshadowing all who 
turn, truly repent, and make themselves par- 
takers of His mercy and desire help. For He 
is ‘rich unto all that call upon Him', Rom. 
10,12. This, however, requires true and gen- 
uine faith, which expels such faint-heartedness 
and despair and is our righteousness, as it is 
written Rom. 3, 22: 'the righteousness of God 
through faith in Jesus Christ unto all and 
upon all Mark these words, in omnes, super 
omnes (unto all, upon all), whether you also 
belong to them, and are one of those who lie 
and grovel under the banner of the sinners." 
“Think also as constantly and earnestly of 
salvation as you [now] do of damnation, and 
comfort yourself with God's Word, which is 
true and everlasting, then such ill winds will 
cease and pass entirely." 

“Thus we are to comfort our hearts and con- 
sciences, silence and resist the evil thoughts 
by and with the divine Seriptures. For one 
must not speculate about God's Word, but be 
still, drop reason and, holding the Word to be 
true, believe it, and not cast it to the winds, 
nor give the Evil Spirit so much power as to 
suffer ourselves to be overcome, and thus to 
sink and perish. For the Word, by which all 
things and creatures in all the wide world, 
no matter what they are called, have been 
ereated and made, and by which all that lives 
and moves is still richly preserved, is true 
and eternal; and it must be accounted and 
held to be greater and more important, 
mightier and more powerful than the flutter- 
ing, empty, and vain thoughts which the devil 
inspires in men. For the Word is true, but 
the thoughts of men are useless and vain. 
One must also think thus: God Almighty has 
not created, predestinated, and elected us to 
perdition, but to salvation, as Paul asserts, 
Eph. 1, 4; nor should we begin to dispute 
about God's predestination from the Law or 
reason, but from the grace of God and the 
Gospel, which is proclaimed to all men." 
“Hence these and similar thoughts about 
God's predestination must be judged and de- 
cided from the Word of God's grace and 
mercy. When this is done, there remains no 
room or occasion for a man thus to pester 
and torment himself, — which neither avails 
anything, even if he should draw the marrow 
out of his bones, leaving only skin and hair." 
(E. 54, 21 ff.) 


222 


248. Statements Made by Luther in 1531 
and 1533. 


In a letter of comfort, dated April 30, 1531, 
Luther refers to the fact that he, too, had 
passed through temptation concerning pre- 
destination. “For,” says he, “I am well ac- 
quainted with this malady, having lain in this 
hospital sick unto eternal death. Now, in ad- 
dition to my prayer I would gladly advise and 
comfort you, though writing is weak in such 
an affair. However, I shall not omit what Iam 
able to do (perhaps God will bless it), and 
show you how God helped me out of this afflic- 
tion, and by what art I still daily maintain 
myself against it. In the first place, you 
must be firmly assured in your heart that 
such thoughts are without doubt the inspira- 
tion and the fiery darts of the foul fiend... . 
Hence it is certain that they do not proceed 
from God, but from the devil, who therewith 
plagues a heart that man may become an 
enemy of God and despair, —all of which 
God has strietly forbidden in the First Com- 
mandment, bidding men to trust, love, and 
praise Him — whereby we live. Secondly: 
When such thoughts come to you, you must 
learn to ask yourself, ‘Friend, in what com- 
mandment is it written that I must think or 
treat of this? . . . Fourthly: The chief of 
all the commandments of God is that we pic- 
ture before our eyes His dear Son, our Lord 
Jesus Christ. He is to be the daily and the 
chief mirror of our heart, in which we see 
how dear we are to God, and how much He 
has cared for us as a good God, so that He 
even gave His dear Son for us.” 

“Here, here, I say, and nowhere else, a man 
can learn the true art of predestination. Then 
it will come to pass that you believe on 
Christ. And if you believe, then you are 
called; if you are called, then you are also 
surely predestinated. Do not suffer this mir- 
ror and throne of grace to be plucked from 
the eyes of your heart. On the contrary, 
when such thoughts come and bite like fiery 
serpents, then under no circumstances look at 
the thoughts or the fiery serpents, but turn 
your eyes away from them and look upon the 
brazen serpent, i.e., Christ delivered for us. 
Then, by the grace of God, matters will mend." 
(St.L. 10, 1744 sq.; E. 54, 228.) 

In Luther's House Postil of 1533 we read: 
“From the last passage: ‘Many are called, 
but few are chosen, wiseacres draw various 
false and ungodly conclusions. They argue: 
He whom God has.elected is saved without 
means; but as for him who is not. elected, 
may he do what he will, be as pious and be- 
lieving as he will, it is nevertheless ordained 
that he must fall and cannot be saved; hence 
I will let matters take what course they will. 
If I am to be saved, it is accomplished with- 
out my assistance; if not, all I may do and 
undertake is nevertheless in vain. Now every 
one may readily see for himself what sort of 
wicked, secure people develop from such 
thoughts. However, in treating of the pas- 
sage from the Prophet Micah on the day of 
Epiphany, we have sufficiently shown that one 
must guard against such thoughts as against 


Historical Introductions to the Symbolical Books. 


the devil, undertake another manner of study- 
ing and thinking of God’s will, and let God 
in His majesty and with respect to election 
untouched [unsearched ] ; 
comprehensible. Nor is it possible that a man 
should not be offended by such thoughts, and 
either fall into despair or become altogether 
wicked and reckless.” 

“But whoever would know God and His will 
aright must walk the right way. Then he will 
not be offended, but be made better. The right 
way, however, is the Lord Jesus Christ, as He 
says: ‘No one cometh unto the Father but 
by Me” Whoever knows the Father aright 
and would come unto Him must first come to 


for there He is in- . 


aia ele eee ta Po ee ee IT. 


Christ and learn to know Him, viz. as fol 


lows: Christ is God's Son, and is almighty, 
eternal God. What does the Son of God 
now do? He becomes man for our sakes, is 
made under the Law to redeem us from the 
Law, and was Himself crucified in order to 
pay for our sins. He rises again from the 
dead, in order by His resurrection to pave the 
way to eternal life for us, and to aid us 
against eternal death. He sits at the right 
hand of God in order to represent us, to give 
us the Holy Spirit, to govern and lead us by 
Him, and to protect His believers against all 
tribulations and insinuations of Satan. That 
means knowing Christ rightly." 

"Now when this knowledge has been clearly 
and firmly established in your heart, then be- 
gin to ascend into heaven and make this con- 
clusion: Since the Son of God has done this 
for the sake of men, how, then, must God’s 


heart be disposed to us, seeing that His Son 


did it by the Father’s will and command? 
Is it not true that your own reason will com- 
pel you to say: Since God has thus delivered 
His only-begotten Son for us, and has not 
spared Him for our sakes, He surely cannot 
harbor evil intentions against us? Evidently 
He does not desire our. death, for He seeks 


and employs the very best means toward as- 


sisting us to obtain eternal life. In this man- 
ner one comes to God in the right way, as 
Christ Himself declares, John 3,16: ‘God so 
loved the world that He gave His only-begot- 
ten Son, that whosoever believeth in Him 
should not perish, but have everlasting life.’ 


Now contrast these thoughts with those that * 


grow out of the former opinion, and they will - 


be found to be the thoughts of the foul fiend, 


which must offend a man, causing him either 
to despair, or to become reckless and ungodly, 
since he can expect nothing good from God." 

*Some conceive other thoughts, explaining 
the words thus: ‘Many are called,’ 4. e,, God 
offers His grace to many, ‘but few are chosen,’ 


i. e., He imparts such grace to only a few; for —— 


only a few are saved. This is an altogether 
wicked explanation. 
for one who holds and believes nothing else 
of God not to be an enemy of God, whose will 


alone must be blamed for the fact that not all - 


of us are saved? Contrast this opinion with 
the one that is formed when a man first 


learns to know the Lord Christ, and it will a 
be found to be nothing but devilish blasphemy. - 
Hence the sense of this passage, “Many are | 


For how is it possible - 


people. 
.4. €., conducting oneself so that God has no 
_ pleasure in one, 


called,’ etc., is far different. For the preach- 
ing of the Gospel is general and public, so 


that whoever will may hear and accept it. 


Furthermore, God has it preached so gener- 
ally and publicly that every one should hear, 
believe, and accept it, and be saved. But what 
happens? As the Gospel states: ‘Few are 
chosen,’ i.e., few conduct themselves toward 
the Gospel in such a manner that God has 
pleasure in them. For some do not hear and 


- heed it; others hear it, but do not cling to it, 


being loath either to risk or suffer anything 
for it; still others hear it, but are more con- 
cerned about money and goods, or the pleas- 
ures of the world. This, however, is dis- 
pleasing to God, who has no pleasure in such 
This Christ calls ‘not to be chosen,’ 


Those men are chosen of 
God and well-pleasing to Him who diligently 


hear the Gospel, believe in Christ, prove their 


faith by good fruits, and suffer on that ac- 
count what they are called to suffer.” 
“This is the true sense, which can offend 


- no one, but makes men better, so that they 


— think: Very well, if I am to please God and 


be elected, I cannot afford to live so as to 
have an evil conscience, sin against God's 
commandments, and be unwilling to resist 


sin; but I must go to church, and pray God 
— for His Holy Spirit; nor must I permit the 


Word to be taken out of my heart, but resist 


_ the devil and his suggestions, and pray for 


[ 


| 


— live like brutes, thinking: 
been ordained whether I am to be saved or 
— not; why, then, should I stint myself any- 


i. 


protection, patience, and help. This makes 


— good Christians, whereas those who think that 


God begrudges salvation to any one either be- 
come reckless or secure, wicked people, who 
It has already 


thing? To think thus is wrong; for you are 


commanded to hear God's Word and to be- 


lieve Christ to be your Savior, who has paid 


for your sin. Remember this command and 
. obey 


it. If you notice that you are lacking 
faith, or that your faith is weak, pray God to 
grant you His Holy Ghost, and do not doubt 


- that Christ is your Savior, and that if you 
believe in Him, i.e., if you take comfort in 
- Him, you shall by Him be saved. Dear Lord 


Jesus Christ, grant this unto us all! Amen." 


ZEE. 1, 204; St. L. 13, 199.) 


249. Statements Made by Luther in 1538 


Hn and 1545. .— 
- In his remarks of 1538 on Matt. 11, 25. 26, 
Luther says: “Christ speaks especially 


against those who would be wise and judge 


| in religious matters, because they have on 


their side the Law and human reason, which 


| is overwise, exalting itself against the true 


religion both by teaching and by judging. 
Hence Christ here praises God as doing right 
‘when He conceals His secrets from the wise 


and prudent, because they want to be over 


and not under God. Not as though He hid 


|. it in fact or desired to hide it (for He com- 


mands it to be preached publicly under the 


mure heaven and in all lands), but that He 
8 chosen that kind of preaching which the 


XXI. Luther and Article XI of the Formula of Concord. 


223 


wise and prudent abhor by nature, and which 
is hidden from them through their own fault, 
since they do not want to have it — as is 
written Is. 6, 9: ‘See ye indeed, but perceive 
not.’ Lo, they see, i.e., they have the doc- 
trine which is preached both plainly and pub- 
liely. Still they do not perceive, for they 
turn away from it and refuse to have it. 
Thus they hide the truth from themselves by 
their own blindness. And so, on the other 
hand, He reveals it to the babes; for the 


-babes receive it when it is revealed to them. 


To them the truth is revealed since they wish 
and desire it.” (W. 7, 133.) 

In a letter giving comfort concerning pre- 
destination, dated August 8, 1545, Luther 
wrote: “My dear master and friend N. has 
informed me that you are at times in tribu- 
lation about God’s eternal predestination, and 
requested me to write you this short letter 
on that matter. Now to be sure, this is a sore 
tribulation. But to overcome it one must 
know that we are forbidden to understand 
this or to speculate about it. For what God 
wants to conceal we should be glad not to 
know. This is the apple the eating of which 
brought death upon Adam and Eve and upon 
all their children, when they wanted to know 
what they were not to know. For as it is sin 
to commit murder, to steal, or to curse, so it 
is also sin to busy oneself searching such 
things. As an antidote to this God has given 
us His Son, Jesus Christ. Of Him we must 
daily think; in Him we must consider our- 
selves (uns in ihm spiegeln). Then predesti- 
nation will appear lovely. For outside of 
Christ everything is only danger, death, and 
the devil; in Him, however, there is nothing 
but peace and joy. For if one forever tor- 
ments himself with predestination, all one 
gains is anguish of soul: Hence flee and avoid : 
such thoughts as the affliction of the serpent 
of Paradise, and, instead, look upon Christ. 
God preserve you!” (E. 56, 140; St. L. 10, 
1748.) 


250. Statements Made by Luther in His 
Commentary on Genesis. 


Luther's caeterum. censeo, that we are nei- 
ther to deny nor to search the hidden God 
(who cannot be apprehended in His bare maj- 
esty — qui in muda sua maiestate non potest 
apprehendi, E., Op. Lat. 2,171), but to adhere 
to the revelation He has given us in the Gos- 
pel, is repeated again and again also in his 
Commentary on Genesis, which was begun In 
1536 and completed in 1545. In the explana- 
tion of chap. 26, 9 we read, in part: “I gladly 
take occasion from this passage to discuss the 
question. concerning doubt, concerning God 
and God's wil. For I hear that everywhere 
among the nobles and magnates profane say- 
ings are spread concerning predestination or 
divine preseience. For they say: 'If I am pre- 
destinated, I shall be saved, whether I have 
done good or evil. If I am not predestinated, 
I shall be damned, without any regard what- 
ever to my works. Against these ungodly 
sayings I would gladly argue at length if my 
ill health would permit. For if these sayings 


224 


are true, as they believe them to be, then the 
incarnation of the Son of God, His suffering 
and resurrection, and whatever He did for the 
salvation of the world, is entirely abolished. 
What would the prophets and the entire Holy 
Scriptures profit us? what the Sacraments? 
Let us therefore abandon and crush all this,” 
all these ungodly sayings. 

Luther proceeds: “These thoughts must be 
opposed by the true and firm knowledge of 
Christ, even as I frequently admonish that 


above all it is useful and necessary that our. 


knowledge of God be absolutely certain, and, 
being apprehended by firm assent of the mind, 
cleave in us, as otherwise our faith will be in 
vain.. For if God does not stand by His 
promises, then our salvation is done for, while 
on the contrary this is to be our consolation, 
that, although we change, we may neverthe- 
less flee to Him who is unchangeable. For 
this is what He affirms of Himself, Mal. 3, 6: 
‘I am the Lord, I change not,’ and Rom.11, 29: 
‘For the gifts and calling of God are without 
repentance.’ Accordingly, in the book De 
Servo Arbitrio and elsewhere I have taught 
that we must distinguish when we treat of 
the knowledge of God or, rather, of His es- 
sence. For one must argue either concerning 
the hidden or the revealed God. Concerning 
God, in so far as He has not been revealed to 
us, there is no faith, no knowledge, no cog- 
nition whatever. Here one must apply the 
saying: What is above us does not concern us 
(Quae supra nos, nihil ad nos). For such 
thoughts as search for something higher, be- 
yond or without the revelation of God, are 
altogether diabolical; and by them nothing 
else is achieved than that we plunge ourselves 
into perdition, because they are occupied with 
an unsearchable object, i.e., the unrevealed 
God. Indeed, rather let God keep His decrees 
and mysteries concealed from us; for there is 
no reason why we should labor so much that 
they be disclosed to us. Moses, too, asked God 
to show His face, or glory, to him. But the 
Lord answered, Ex. 33, 23: “Thou shalt see My 
back parts; but My face shall not be seen. 
Posteriora mea iibi ostendam, faciem autem 
meam videre non poteris, For this curiosity 
is original sin itself, by which we are impelled 
to seek for a way to God by natural specula- 
tion. But it is an enormous sin and a use- 
less and vain endeavor. For Christ says, John 
6,65; 14,6: “No man cometh unto the Father 
but by Me.’ Hence, when we approach the 
non-revealed God, there is no faith, no word, 
nor any knowledge, because He is an invisible 
God whom you will not make visible.” 

With special reference to his book De Servo 
Arbitrio Luther continues: “It was my de- 
sire to urge and set forth these things, be- 
cause after my death many will quote my 
books and by them try to prove and confirm 
all manner of errors and follies of their own. 
Now, among others I have written that all 
things are absolute and necessary; but at 
the same time (and very often at other times) 
I added that we must look upon the revealed 
God, as we sing in the Psalm: ‘Hr heisst 
Jesus Christ, der Herr Zebaoth, und ist kein 


Historical Introductions to the Symbolical Books. 


andrer Gott, ‘Jesus Christ it is, of Sabaoth 
Lord, and there's none other God.’ But they 
will pass by all these passages, and pick out 
those only concerning the hidden God. You, 
therefore, who are now hearing me, remember 
that I have taught that we must not inquire 
concerning the predestination of the hidden 
God, but acquiesce in that which is revealed 
by the call and the ministry of the Word. 
For there you can be certain regarding your 
faith and salvation and say: I believe in the 
Son of God who said: ‘He that believeth on 
the Son hath everlasting life,’ John 3,36. In 
Him therefore is no damnation or wrath, but 
the good will of God the Father. But these 
very things I have set forth also elsewhere in | 
my books, and now I transmit them orally, 
too, viva voce; hence I am excused — ideo sum 
excusatus.” (E., Op. Exeg. 6, 200. 292. S005; 
Conc. TRIGL., 897 f.) 


251. Luther Never Retracted His Doc- 
trine of Grace. 


It has frequently been asserted that Lu- 
ther in his later years recalled his book 
De Servo Arbitrio, and retracted, changed,— 
and essentially modified his original doctrine 
of grace, or, at least silently, abandoned it 
and relegated it to oblivion. Philippi says in 
his Glaubenslehre (4, 1, 37): “In the begin- 
ning of the Reformation [before 1525] the 
doctrine of predestination fell completely into . 
the background. But when Erasmus, in his 
endeavors to restore Semi-Pelagianism, in- 
jected into the issue also the question of pre- 
destination, Luther, in his De Servo Arbitrio, . 
with an overbold defiance, did not shrink from 
drawing also the inferences from his position. 
He, however, not only never afterwards re- 
peated this doctrine, but in reality taught the 
very opposite in his unequivocal proclamation 
of the universality of divine grace, of the all- 
sufficiency of the merits of Christ, and of the . 
universal operation of the means of grace; 
and he even opposed that doctrine [of De - 
Servo Arbitrio] expressly as erroneous, and — 
by his corrections took back his earlier utter- 
ances on that subject." Endorsing Philippi's 
view as “according well with the facts in the 
case," J. W. Richard, who, too, charges the 
early Luther with “absolute predestinarian- 
ism," remarks: “But this is certain: the 
older Luther became, the more did he drop his 
earlier predestinarianism into the background, 
and the more did he lay stress on the grace of 
God and on the means of grace, which offer 
salvation to all men (in omnes, super omnes) 
without partiality, and convey salvation to all 
who believe.” (Conf. Hist., 336.) | 

Time and again similar assertions have been 
repeated, particularly by synergistic theolo- 
gians. But they are not supported by the 
facts. Luther, as his books abundantly show, 
was never a preacher of predestinarianism 
(limited grace, limited redemption, ete.), but 
always a messenger of God’s universal grace 
in Christ, offered in the means of grace to all 
poor and penitent sinners. In his public 
preaching and teaching predestination never 


vá, -- i 
4 zd = : 


] 


truly evangelical and Scriptural. 


P 


"(Frank 1, 129. 135. 125.) 


XXI. Luther and Artiele XI of the Formula of Coneord. 


predominated. Christ Crucified and His 
merits offered in the Gospel always stood in 


: the foreground. In De Servo Arbitrio Luther 


truly says: “We, too, teach nothing else than 
Christ Crucified." (St. L. 18, 1723; E. v. a. 7, 
160.) Luther's sermons and books preached 
and published before as well as after 1525 
refute the idea that he ever made predestina- 
tion, let alone predestinarianism, the center 
of his teaching and preaching. It is a fiction 
that only very gradually Luther became a 
preacher of universal grace and of the means 
of grace. In fact, he himself as well as his 
entire reformation were products of the 
preaching, not of predestinarianism, but of 
God's grace and pardon offered to all in abso- 
lution and in the means of grace. The bent 
of Luther's mind was not speculative, but 
Nor is it 
probable that he would ever have entered 
upon the question of predestination to such 
an extent as he did in De Servo Arbitrio, if 
the provocation had not come from without. 
It was the rationalistie, Semi-Pelagian at- 
tack of Erasmus on the fundamental Christian 
truths concerning man's inability in spiritual 
matters and his salvation by grace alone, 
which, in Luther’s opinion, called for just 
such an answer as he gave in De Servo Arbi- 
trio. Wherever the occasion demanded it, 
Luther was ready to defend also the truth 
eoncerning God's majesty and supremacy, but 
he always was and remained a preacher of 
the universal mercy of God as revealed in 
Christ Crucified. 


Nor is there any solid foundation whatever 
for the assertion that Luther later on re- 
tracted his book against Erasmus or aban- 
doned its doctrine, — à fact at present gener- 
ally admitted also by disinterested historians. 
In his criticism of 
the Book of Confutation, dated March 7, 1559, 
Landgrave Philip of Hesse declared: “As to 
free will, we a long time ago have read the 
writings of Luther and Erasmus of Rotter- 
dam as well as their respective replies; and, 
although in the beginning they were far apart, 
Luther some years later saw the disposition 
of the common people and gave a better ex- 
planation (und sich besser erklaeret); and 
we believe, if a synod were held and one would 
hear the other, they would come to a broth- 
erly agreement in this article." (C. R. 9, 760.) 
But Flacius immediately declared that this 
assertion was false, as appeared from Luther's 
Commentary on Genesis and his letter to the 


Elector concerning the Regensburg Interim. 


(Preger 2, 82.) Schaff writes: “The Philip- 
pist [Christopher] Lasius first asserted, 1568, 
that Luther had recalled his book De Servo 
Arbitrio; but this was indignantly charac- 
terized by Flacius and Westphal as a wretched 


lie and an insult to the evangelical church. 


ther says: 
wstum librum nisi forte ‘De Servo Arbitrio 
et ‘Catechismum, ? thus endorsing De Servo 


The fact is that Luther emphatically re- 
affirmed this book, in a letter to Capito 
[July 9], 1537, as one of his very best.” 
(Oreeds 1, 303.) In his letter to Capito, Lu- 
“Nullum enim agnosco meum 


Concordia Triglotta, 


225 


Arbitrio in the same manner as his Catechism. 
(Enders 11, 247.) Before this Luther had said 
at his table: “Erasmus has written against 
me in his booklet Hyperaspistes, in which he 
endeavors to defend his book On Free Will, 
against which I wrote my book On the En- 
slaved Will, which as yet he has not refuted, 
and will never in eternity be able to refute. 
This I know for certain, and I defy and chal- 
lenge the devil together with all his minions 
to refute it. For I am certain that it is the 
immutable truth of God.” (St. L. 20, 1081.) 
Despite numerous endeavors, down‘ to the 
present day, not a shred of convincing evi- 
dence has been produced showing that Luther 
ever wavered in this position, or changed his 
doctrine of grace. 

Luther’s extensive reference to De Servo 
Arbitrio in his Commentary on Genesis, from 
which we freely quoted above, has frequently 
been interpreted as a quasi-retraction. But 
according to the Formula of Concord these 
expositions of Luther’s merely “repeat and ex- 
plain” his former position. They certainly do 
not offer any corrections of his former funda- 
mental views. Luther does not speak of any 
errors of his own, but of errors of others 
which they would endeavor to corroborate by 
quoting from his books — “post meam mortem 
multi meos libros proferrent in medium et 
inde omnis generis errores et deliria sua con- 
firmabunt.” Moreover, he declares that he is 
innocent if some should misuse his statements 
concerning necessity and the hidden God, be- 
cause he had expressly added that we must 
not search the hidden majesty of God, but look 
upon the revealed God to judge of His dispo- 
sition toward us — “addidi, quod aspiciendus 
sit Deus revelatus. . . . Ideo sum excusatus.” 
(Conc. TrıieL., 898.) Luther's entire theolog- 
ical activity, before as well as after 1525, was 
an application of the principle stressed also 
in De Servo Arbitrio, viz., that we must 
neither deny nor investigate or be concerned 
about the hidden God, but study God as He 
has revealed Himself in the Gospel and firmly 
rely on His gracious promises in the means of 
grace. 


252. Luther's Doctrine Approved by 
Formula of Concord. 


Flacius, who himself did not deny the uni- 
versality of grace, declared at the colloquy in 
Weimar, 1560, that, when taken in their con- 
text, Luther's statements in De Servo Arbi- 
trio contained no inapt expressions (mihil in- 
commodi). He added: “I do not want to be 
the reformer of Luther, but let us leave the 
judgment and discussion concerning this book 
to the Church of sound doctrine. Nolo refor- 
mator esse Lutheri, sed àudicium et discussio- 
nem istius libri permittamus sanae ecclesiae." 
(Planck 4, 704; Frank 4, 255.) In Article II 
of the Formula of Concord the Church passed 
on Luther's book on the bondage of the will 
together with his declarations in his Commen- 
tary on Genesis. In referring to this matter, 
the Formula gives utterance to the following 
thoughts: 1. that in De Servo Arbitrio Luther 
“elucidated and supported this position [on 

D 


226 


free will, occupied also by the Formula of 
Concord] well and thoroughly, egregie et so- 
lide"; 2. that “afterwards he repeated and ex- 
plained it in his glorious exposition of the 
Book of Genesis, especially of chapter 26”; 
3. that in this exposition also “his meaning 
and understanding of some other peculiar dis- 
putations, introduced incidentally by Eras- 
mus, as of absolute necessity, etc., have been 
secured by him in the best and most careful 
way against all misunderstanding and per- 
version”; 4. that the Formula of Concord 
“appeals# and refers others" to these deliver- 
ances of Luther. (Conc. TRiGr. 896, 44.) 

The Formula of Concord, therefore, en- 
dorsed Luther’s De Servo Arbitrio without 
expressing any strictures or reservations 
whatever, and, particularly in Articles I, II, 
and XI, also embodied its essential thoughts, 
though not all of its phrases, statements, and 
arguments. The said articles contain a 
guarded reproduction and affirmation of Lu- 
ther’s doctrine of grace, according to which 
God alone is the cause of man’s salvation, 
while man alone is the cause of his damnation. 
In particular they reaffirm Luther’s teaching 
concerning man’s depravity and the inability 
of his will to cooperate in conversion; the 
divine monergism in man’s salvation; the 
universality of grace and of the efficaciousness 
of the means of grace; man’s responsibility 
for the rejection of grace and for his damna- 
tion; God's unsearchable judgments and mys- 
terious ways; the mystery why some are lost 
while others are saved, though all are equally 
guilty and equally loved by God; the solu- 
tion of this problem in the light of glory, 
where it will be made apparent that there 
never were contradictory wills in God. In its 
doctrine of predestination as well as of free 
will, therefore, the Formula of Concord is not 
a compromise between synergism and moner- 
gism, but signifies a victory of Luther over 
the later Melanchthon. 


253. Attitude of Apology of the Book of 
Concord. 


The attitude of the Formula of Concord 
with respect to Luther’s De Servo Arbitrio 
was shared by contemporary Lutheran theo- 
logians. They expressed objections neither to 
the book itself nor to its public endorsement 
by the Formula of Concord. In 1569 the theo- 
logians of Ducal Saxony publicly declared 


their adherence to the doctrine “set forth most 


luminously and skilfully (summa luce et de«- 
teritate traditum)" in De Servo Arbitrio, the 
Commentary on Genesis, and other books of 
Luther. (Sehluesselburg 5, 133.) That the 
authors of the Formula. of Concord were fully 
conscious of their agreement with Luther’s 
De Servo Arbitrio and his Commentary om 
Genesis appears also from the Apology of the 
Book of Concord, composed 1582 by Kirchner, 
Selneccer, and Chemnitz. Instead of charging 
Luther with errors, these theologians, who 
were prominent. in the drafting of the For- 
mula of Concord, endorse and defend his posi- 
tion, viz., that we must neither deny nor in- 
vestigate the hidden God, but search the 


Historical Introductions to the Symbolical Books. 


Gospel for an ‘answer to the question how 
God is disposed toward us. 

In this Apology the opening paragraph of 
the section defending Article XI of the For- 


mula of Concord against the Neustadt theo- 
“In their antilog —— 
[antilogia-attack on Article XI of the Por 


logians reads as follows: 


mula of Concord] regarding God’s eternal 


election and predestination they merely en- — 


deavor to persuade the people that in this 


article the doctrine of the Christian Book of 
Concord [Formula of Concord] conflicts with 


the teaching of Doctor Luther and his book 
De Servo Arbitrio, while otherwise we our- 


selves are accustomed to appeal to Luther’s 
They accordingly charge the Book 


writings. 
of Concord with condemning Luther, who in 


the book called Servum Arbitrium maintained 
the proposition that it was not superfluous, 


but highly necessary and useful for a Chris- 


tian to know whether God's foreknowledge 


(Versehung). is certain or uncertain, change- 
able, etc. Now, praise the Lord, these words 


of Dr. Luther are not unknown to us, but, be — 


sides, 


we also well know how Dr. Luther in a 


his last explanation of the 26th chapter of 


the First Book of Moses explains and guards 
these words of his.” (Fol. 204a.) After quot- 
ing the passages from Luther’s Genesis, which 
we cited above (p. 223 f.), the Apology con- 
tinues: 
let the matter rest. 


“With this explanation of Luther we ~ 
If our opponents [the — 


Neustadt theologians] wish to brood over it © 
any further and in their investigating and 
disputing dive into the abyss or unfathomable — 
depth of this mystery, they may do so for — 
themselves [at their own risk] and suffer the ~ 
consequences of such an attempt. As for us, — 


we are content to adhere to God in so far as 


He has revealed Himself in His Word, and 
lead and direct Christianity thereto, reserving — 


the rest for the life to come." (405a.) . © 


254. Agreement of Apology with For- 
mula of Concord and Luther, 


Doctrinally also, the Apology of the Book 3 
of Concord is in agreement with both Luther 
and the Formula of Concord. This appears — 


from the following excerpts: 
Christian Book of Concord [Formula of Con- 


cord] deny that there is a reprobation in God, 


*Nor does the 


CR 


or that God rejects some; hence also it does — 
not oppose Luther's statement when he writes | 
in De Servo Arbitrio against Erasmus that it 

is the highest degree of faith to believe that — 
God, who saves so few, is nevertheless most — 


merciful ; 


but it does not intend to ascribe | 


to God the efficient cause of such reprobation — 


or damnation as the doctrine of our opponents — 
that, when this | 
question is discussed, all men should put 


teaches; it rather’ holds 


their finger on their lips and first say with | 


the Apostle Paul, Rom. 11, 20: 


‘Propter in- | 


credulitatem defracti sunt — Because of un- | 


place: 


belief they were broken off, and Rom. 6,93: 
‘For the wages of sin is death.’ 
When the question is asked why God 


In the second 


the Lord does not through His Holy Spirit | | 
convert, and bestow faith upon, all men, ete. | 
(which He is certainly able to do—das or 


doch wohl koennte), that we furthermore say 

with the Apostle [Rom. 11, 33]: ‘Quam in- 
.. eomprehensibilia sunt iudicia eius et imper- 
e vestigabiles viae eius — How unsearchable are 
—— His judgments and His ways past finding out,’ 
but not in any way ascribe to the Lord God 

— Himself the willing and efficient cause of the 

reprobation and damnation of the impenitent.” 

“But when they, pressing us, declare, ‘Since 
- you admit the election of the elect, you must 
— also admit the other thing, viz., that in God 
- Himself there is from eternity a cause of 
reprobation, also apart from sin, ete., then 
we declare that we are not at all minded to 

— make God the author [Ursacher] of reproba- 

_ tion (the cause of which properly lies not in 
—— God, but in sin), nor to ascribe to Him the 
efficient cause of the damnation of the un- 
— — godly, but intend to adhere to the word of the 
—— Prophet Hosea, chapter 13, where God Him- 
self says: ‘O Israel, thou hast destroyed thy- 
self; but in Me is thy help, Nor do we in- 
tend to search our dear God in so far as He 
is hidden and has not revealed Himself. For 

- it is too high for us anyway, and we cannot 

comprehend it. And the more we occupy our- 
. selves with this matter, the farther we depart 

- from our-dear God, and the more we doubt His 

- gracious will toward us." (206.) 

The Apology continues: *Likewise the Book 

of Concord [Formula of Concord] does not 
deny that God does not work in all men in the 

— same manner. For at all times there are 
many whom He has not called through the 

_ publie ministry. However, our opponents 
shall nevermore persuade us to infer with 
them that God is an efficient [wirkliche] cause 
of the reprobation of such people, and that 
- He decreed absolutely from His mere counsel 
— [fuer sich aus blossem Rat] to reject and cast 
them away eternally, even irrespective of their 
sin [auch ausserhalb der Suende]. For when 
_ we arrive at this abyss of the mysteries of 
God, it is sufficient to say with the Apostle, 
 Rom.11: ‘His judgments are unsearchable'; 
and 1 Cor. 15, 57: ‘But thanks be to God, 

— which giveth us the victory through our Lord 
Jesus Christ.” Whatever goes beyond this our 
Savior Christ Himself will reveal to us in 
eternal life." 

. Nor is there any cause for the cry that 
‚the Book of Concord did not distinguish be- 
tween malum culpae, i. e, sin which God 
neither wills, nor approves, nor works, and 

| malum poenae, or the punishments which He 

wills and works. For there [in Article XI] 

the purpose was not to diseuss all questions 
Which occur and might be treated in this mat- 
fer concerning God's eternal election, but 

. merely to give a summary statement of the 

| chief points of this article; and elsewhere 
this distinction is clearly explained by our 
theologians. Nor is there any one among us 


as $5 


a " 


ie 


‘Who approves of this blasphemy, that God 
| Wills sin, is pleased with it, and works it; 
moreover, we reject such speech as a blas- 
| phemy against God Himself. Besides, it is 
| plainly stated, p. 318 [edition of 1580; Cowc. 
Igıcr. 1065, 6], that God does not will evil 
. acts and works, from which it is apparent 
EM 


XXI. Luther and Article XI of the Formula of Concord. 


227 


that the Book [Formula] of Concord does not 
at all teach that God is the author of malum 
culpae or of sins in the same manner as He 
executes and works the punishments of sins.” 
(206 b.) 


255. Apology on Universalis Gratia Seria 
et Efficax. 


Emphasizing the universality and serious- 
ness of God’s grace and the possibility of con- 
version and salvation even for those who are 
finally damned, the Apology proceeds: “And 
why should we not also reject [the propo- 
sition]: “The reprobate cannot be converted 
and saved,’ since it is undoubtedly true that, 
with respect to those who are finally rejected 
and damned, we are unable to judge with cer- 
tainty who they are, and there is hope for the 
conversion of all men as long as they are still 
alive? For the malefactor, Luke 23, was con- 
verted to God at his last end; concerning 
whom, according to the judgment of reason, 
everybody might have said that he was one 
of the reprobates. The passage John 12, 39: 
‘Therefore they could not believe,’ ete., does 
not properly treat of eternal reprobation, nor 
does it ‘say with so many words that no repro- 
bate can be converted and saved. ... It is 
therefore the meaning neither of the prophet 
[Is. 6, 9. 10] nor of the evangelist [John 
12, 39] that God, irrespective of the sins and 
wickedness of such people, solely from His 
mere counsel, purpose, and will, ordains them 
to damnation so that they cannot be saved. 
Moreover, the meaning and correct under- 
standing of this passage is, that in the ob- 
stinate and impenitent God punishes sin with 
sins, and day by day permits them to become 
more blind, but not that He has pleasure in 
their sin and wickedness, effectually works in 
them blindness and obstinacy, or that He, 
solely from His purpose and mere counsel, 
irrespective also of sins, has foreordained 
them to damnation so that they cannot con- 
vert themselves and be saved. In all such and 
similar passages, therefore, we shall and must 
be sedulously on our guard, lest we spin there- 
from this blasphemy, that out of His free pur- 
pose and counsel, irrespective also of sin, God 
has decreed to reject eternally these or 
others. . . 7?" (207; ) 

With respect to the seriousness of universal 
grace we furthermore read: “They [the Neu- 
stadt theologians] say that in His Word God 
declares what He approves in, and earnestly 
demands of, all men, but not what He wishes 
to work and effect in all of them. For, they 
say, He reveals His secret counsel in no other 
way than by working in man, viz., through 
conversion or final hardening of those who are 
either converted or hardened and damned... . 
With regard to this we give the following 
correct answer, viz.: that we are not minded 
in the least to carry on a dispute or discussion 
with our opponents concerning God and His 
secret counsel, purpose, or will in so far as 
He has not in His Word revealed Himself and 
His counsel. The reason is the one quoted 
above from the words of Luther himself, viz., 
that concerning God, so far as He has not been 


228 


revealed [to us], or has not made Himself 
known in His Word, there is neither faith nor 
knowledge, and one cannot know anything of 
Him, ete., which also in itself is true. Why, 
then, should we, together with our opponents, 
dive into the abyss of the incomprehensible 
judgments of God and presumptuously assert 
with them that from His mere counsel, pur- 
pose, and will, irrespective also of sin, God 
has ordained some to damnation who cannot 
be converted, moreover, whom He, according 
to His secret purpose, does not want to be 
converted, despite the fact that through the 
office of the ministry He declares Himself 
friendly towards them and offers them His 
grace and mercy? My dear friend, where is 
it written in the Word of God that it is not 
the will of God that all should be saved, but 
that, irrespective of their sin, He has ordained 
some to damnation only from His mere coun- 
sel, purpose, and will, so that they cannot be 
saved? Never in all eternity, try as they may, 
will they prove this proposition from God’s 
revealed Word. For nowhere do the Holy 
Scriptures speak thus. Yet from sheer fool- 
hardiness they dare employ, contrary to Scrip- 
ture, such blasphemous doctrine and speech, 
and spread it in all Christendom.” (108 b.) 


256. Apology on God's Mysterious Judg- 
ments and Ways. 


Concerning the mysterious judgments and 
ways of God the Apology says: “At the same 
time we do not deny that God does not work 
alike in all men, enlightening all, — for 
neither does He give His Word to all, — and 
that nevertheless He is and remains both just 
and merciful, and that nobody ean justly ac- 
cuse Him of any unfaithfulness, envy, or 
tyranny, although He does not, as said, give 
His Word to all and enlighten them. But we 
add that, when arriving at this mystery, one 
should put his finger on his lips and not dis- 
pute or brood over it [gruebelm — from the 
facts conceded infer doctrines subversive of 
God's universal serious grace], but say with 
the apostle: ‘How unsearchable are His judg- 
ments, and His ways past finding out!’ Much 
less should one rashly say, as our opponents 
do, that of His free will, and irrespective of 
sin, God has ordained that some should be 
damned. For as to what God holds and has 
decreed in His secret, hidden counsel, nothing 
certain can be said. Nor should one discuss 
this deeply hidden mystery, but reserve it for 
yonder life, and meanwhile adhere to the re- 
vealed Word of God by which we are called to 


Historical Introductions to the Symbolical Books. 


repentance, and by which salvation is faith- 
fully offered us. And this Word, or revealed 
will, of God concerning the giving rest to all 
those that labor and are heavy laden, is cer- 
tain, infallible, unwavering, and not at all 
opposed to the secret counsel of God, with 
which alone our opponents are occupied. Ac- 
cordingly, nothing that conflicts with the will 
revealed in the Word of God should be in- 
ferred from it, even as God Himself in His 
Word has not directed us to it. Because of 
the fact, therefore, that not all accept this 
call, we must not declare that from His free 
purpose and will, without regard to sin, God, 
in His secret counsel, has ordained those who 
do not repent to damnation, so that they can- 


Be eA eT AS ee 


not be converted and saved (for this has not = 


been revealed to us in the Word), but adhere 
to this, that God’s judgments in these cases 
are unsearchable and incomprehensible.” 

“It is impossible that the doctrine of the 
opponents concerning this article should not 
produce in the hearers either despair or Epi- 
curean security, when in this doctrine it is 


taught that God, from His mere counsel and - 
purpose and irrespective of sin, has ordained — 


some to damnation so that they cannot be con- 


verted. For as soon as a heart hears this, it — 


cannot but despair of its salvation, or fall 
into ‘these Epicurean thoughts: 


purpose and without regard to sin, God has 
ordained to damnation, then you cannot be 
saved, do what you will. 
among those who shall be saved, then you can- 


not fail; do what you will, you must never- — 
We do not in the least — 


theless be saved, ete. 
intend to join our opponents in giving occa- 
sion for such things. 
us from it.” (209.) 
Again: “They [the opponents] also say that 
we stress the universal promises of grace, but 
fail to add that these belong and pertain to 
believers. But herein they wrong us. For we 
urge both, viz., that the promises of grace are 


universal, and that, nevertheless, only be 


lievers, who labor and are heavy laden, 
Matt. 11, become partakers of them. But their — 
[our opponents’] object is to have us join 


them in saying that some are ordained to 
damnation from the free purpose of God, also . 


without regard to sin, whom He does not 
want to be saved, even though He calls them - 
through the Word and offers His grace and 
salvation to them, — which, however, we shall 
never do. 
against such a Stoie and Manichean doctrine." 
(209 b.) - 


XXII. Article XII of the Formula of Concord: 
Of Other Heretics and Sects. 


257. Purpose of Article XII. 


The purpose of the first eleven articles of 
the Formula of Concord. was not only to estab- 
lish peace within the Lutheran Church and 
to ward off future controversies, but also to 
meet the ridieule and obloquy of the Papists, 
and to brand before the whole world as slan- 


der, pure and simple, their assertions that 


"the Lutherans were hopelessly disagreed and | 
. had abandoned the Augsburg Confession, and 


that the Reformation was bound to end in. 
utter confusion and dissolution. The Formula. 
of Concord was to leave no doubt regarding 
the fact that the Lutheran Church offers & 


united front in every direction: against the = 


na 
E 


God also shall protect 


For our heart is filled with horror | 


If you are 
among the reprobate whom, from His free 


But if you are 


Romanists, the Calvinists, the errorists that 
had arisen in their own midst, and self- 


evidently also against the sects and fanatics, 


old and modern, with whom the Romanists 
slanderously identified them. 

Summarizing the errors which Lutherans 
repudiate, the Formula of Concord declares: 
“First, we reject and condemn all heresies 
and errors which were rejected and condemned 


in the primitive, ancient, orthodox Church, 


upon the true, firm ground of the holy divine 
Seriptures. Secondly, we reject and condemn 
all sects and heresies which are rejected in 
the writings, just mentioned, of the compre- 


— hensive summary of the confession of our 


churches [the Lutheran symbols, preceding the 
Formula of Concord]. Thirdly, we reject also 
all those errors which caused dissension within 


the Lutheran Church, and which are dealt 
with and refuted in the first eleven articles 


of the Formula of Concord." (857, 17 ff.) 
Among the errors rejected in the Augsburg 
Confession and the subsequent Lutheran sym- 
bols were those also of the Anabaptists, Anti- 
-trinitarians, and others. (Conc. TRIGL. 42, 6; 
44, 4; 46, 3; 48, 7; 50, 3. 4; 138, 66; 244, 52; 
310, 13; 356, 43; 436, 40; 744, 55; 746, 58.) 
And this is the class of errorists which Ar- 
ticle XII of the Formula of Concord makes 


it a special point to characterize summarily 


and reject by name. Before this the Book of 
Confutation, composed 1559 by the theologians 
of Duke John Frederick, had enumerated and 
rejected the doctrines of such errorists as Ser- 
vetus, Schwenckfeld, and the Anabaptists. 
From the very beginning of the Reforma- 
tion, and especially at Augsburg, 1530, Eck 
and other Romanists had either identified the 
Lutherans with the Anabaptists and other 
‘sects, or had, at least, held them responsible 


for their origin and growth. Both charges 


are denied by the Formula of Concord. For 
here we read: ‘However, lest there be silently 
ascribed to us the condemned errors of the 
above enumerated factions and sects (which, 
as is the nature of such spirits, for the most 
part, secretly stole in at localities, and es- 
pecially at a time when no place or room was 
given to the pure word of the holy Gospel, 


but all its sincere teachers and confessors 


were persecuted, and the deep darkness of the 
Papacy still prevailed and poor simple men 
who could not help but feel the manifest 
idolatry and false faith of the Papacy, in 
their simplicity, alas! embraced whatever was 
called Gospel, and was not papistic), we could 
not forbear testifying also against them pub- 


liely, before all Christendom, that we have 


neither part nor fellowship with their errors, 
be they many or few, but reject and condemn 
them, one and all, as wrong and heretical, and 
contrary to the Scriptures of the prophets 


and apostles, and to our Christian Augsburg 


Confession, well grounded in God’s Word.” 
por, 7 f.) 
2 | 258. The Anabaptists. 


— The Anabaptistie movement originated in 
Zurich. Their leaders were Conrad Grebel, 
Felix Manz, and the monk George of Chur 


XXII. Article XII of the Formula of Concord: Of Other Hereties and Sects. 


229 


(also called Blaurock, Bluecoat), who was the 
first to introduce anabaptism. In rapid suc- 
cession Anabaptistic congregations sprang up 
in Swabia, Tyrol, Austria, Moravia, etc. Be- 
cause of their attitude toward the civil gov- 
ernment the Anabaptists were regarded as 
rebels and treated accordingly. As early as 
January, 1527, some of them were executed in 
Zurich. Persecution increased after the coun- 
cil held by Anabaptists in the autumn of 1527 
at Augsburg, which then harbored a congrega- 
tion of more than 1,100 “Apostolic Brethren,” 
as the Anabaptists there called themselves. 
In Germany the imperial mandate of Septem- 
ber 23, 1529, authorized the governments to 
punish Anabaptists, men and women of every 
age, by fire or sword “without previous inqui- 
sition by spiritual judges.” They suffered 
most in Catholic territories. By 1531 about 
1,000 (according to Sebastian Franck 2,000) 
had been executed in Tyrol and Goerz. 

The most prominent of the early Anabap- 
tistic leaders and protagonists were Hub- 
maier, Denk, Dachser, and Hans Hutt. Be- 
sides these we mention: Ludwig Haetzer, 
published a translation of the prophets from 
the Hebrew, 1527, for which he was praised 
by Luther, was executed as adulterer Feb- 
ruary 4, 1529, at Constance; Eitelhans Lan- 
genmantel, a former soldier and son of the 
Augsburg burgomaster, expelled from the 
city October 14, 1527, impassionate in his 
writings against the “old and new Papists,” 
i. €., Luther and others who adhered to the 
real presence of Christ in the Lord’s Supper, 
decapitated May 12, 1528, at Weissenburg; 
Christian Entfelder, 1527 leader of the Breth- 
ren at Eisenschuetz, Moravia, and later on 
counselor of Duke Albrecht of Prussia; Hans 
Schlaffer, a former priest, active as Anabap- 
tistic preacher and author, executed 1528; 
Joerg Haug, pastor in Bibra; Wolfgang 
Vogel, pastor near Nuernberg, executed 1527; 
Siegmund Salminger, imprisoned 1527 in 
Augsburg; Leonard Schiemer, former Fran- 
ciscan, bishop of the Brethren in Austria, an 
Antitrinitarian, executed 1528; Ulrich Hug- 
wald, professor in Basel; Melchior Rinck, 
pastor in Hesse; Pilgram Marbeck; Jacob 
Buenderlin; Jacob Kautz, preacher and 
author in Worms; Clemens Ziegler; Peter 
Riedemann, an Anabaptistic author and 
preacher, who was frequently imprisoned and 
died 1556; Melchior Hofmann, an Anabap- 
tistic lay-preacher and prolific author, who 
died in prison at Strassburg, 1543. (Tschack- 
ert, 148 ff.; Schlottenloher, Philipp Ulhart, 
ein Augsburger Winkeldrucker und Helfers- 
helfer der “Schwaermer” und *Wiedertaeufer," 
1523—1529, p. 59 ff.) 

The various errors of the Anabaptists are 
enumerated in the Twelfth Article of the For- 
mula of Concord. The Epitome remarks: 
“The Anabaptists are divided among them- 
selves into many factions, as one contends 
for more, another for »less errprs; however, 
they all in common propound such doctrine 
as is to be tolerated or allowed neither in the 
chureh, nor in the commonwealth and secular 
government, nor in domestic life.” (839, 2.) 


230 


Urbanus Regius said in his book Against the 
New Baptistic Order: “Not all [of the Ana- 
baptists] know of all of these errors [enumer- 
ated in his book]; it is therefore not our in- 
tention to do an injustice to any one; we 
mean such public deceivers in the Baptistic 
Order as John Denk and Balthasar Fried- 
berger,” Hubmaier. (Schlottenloher, 80.) 

While some of the Anabaptists, as Hub- 
maier, were more conservative, others (Denk, 
Schiemer) went so far as to deny even the 
doctrine of the Trinity. They all were agreed, 
however, in their opposition to infant bap- 
tism, and to the Lutheran doctrines of justi- 
fication, of the means of grace, of the Sacra- 
ments, ete. What their preachers stressed 
was not faith in the atonement made by 
Christ, but medieval mysticism, sensation- 
faith (Gefuehlsglaube), and the law of love 
as exemplified by Christ. Tschackert quotes 
from one of their sermons: “Whoever fol- 
lows the voice which constantly speaks in his 
heart always finds in himself the true testi- 
mony to sin no more, and an admonition to 
resist the evil.” (153.) In his introduction 
to a publication of hymns of Breuning, Sal- 
minger said: “Whoever speaks in truth to 
what his own heart testifies will be received 
by God.” Schlottenloher remarks: “It was 
medieval mysticism from which they [the 
Anabaptists] derived their consuming desire 
for the complete union of the soul with God 
and the Spirit.” (83.) 


259. Balthasar Hubmaier. 


Hubmaier (Hubmoer, Friedberger, Pacimon- 
tanus) was born at Friedberg, near Augsburg, 
and studied under Eck. In 1512 he became 
Doctor and professor of theology at Ingol- 
stadt; 1516 preacher in Regensburg; 1522 
pastor in Waldshut on the Rhine. Before he 
came to Waldshut, he had read the books of 
Luther. He joined Zwingli in his opposition 
to Romanism. In January, 1525, however, he 
wrote to Oecolampadius that now “he pro- 
claimed publicly what before he had kept to 
himself,” referring in particular to his views 
on infant baptism. On Easter Day of the 
same year he was rebaptized together with 
60 other persons, after which he continued to 
baptize more than 300. In July of 1525 he 
published his book Concerning Christian Bap- 
tism of Believers, which was directed against 
Zwingli, whose name, however, was not men- 
tioned. At Zurich, whither he had fled from 
Waldshut after the defeat of the peasants in 
their rebellion of 1525, he was compelled to 
hold a public disputation with Zwingli on 
infant baptism. This led to his imprisonment, 
from which he was released only after a pub- 
lic recantation, 1526. He escaped to Nicols- 
burg, Moravia, where, under the protection of 
a powerful nobleman, he developed a feverish 
activity and rebaptized about 12,000 persons. 
When the persecutions of the Anabaptists be- 
gan, Hubmaier was arrested, and after sul- 
phur and powder had been well rubbed into 
his long beard, he was burned at the stake, 
in Vienna, March 10, 1528. Three days after, 


Historical Introductions to the Symbolical Books. 


his wife, with a stone about her neck, was 
thrust from the bridge into the Danube.  - 

Hubmaier denounced infant baptism as “an 
abominable idolatry.” He taught: Children 
are incapable of making the public confession 
required by Baptism; there is no Scriptural .— 
reason for infant baptism; it robs us of the 
true baptism, since people believe that chil-  . 
dren are baptized while in reality they are 
nothing less than baptized. He says: “Since 
the alleged infant baptism is no baptism, those 
who now receive water-baptism according to 
the institution of Christ cannot be charged 
with anabaptism.” 

Concerning the Lord’s Supper, Hubmaier 
taught: “Here it is apparent that the bread 
is not the body of Christ, but only a reminder 
of it. Likewise the wine is not the blood of 
Christ, but also a mere memorial that He has 
shed and given His blood to wash all be- 
lievers from their sins." “In the Lord's Sup- 
per the body and blood of Christ are received 
spiritually and by faith only." In the Supper 
of Christ “bread is bread and wine is wine, 
and not Christ. For He has ascended to’ 
heaven and sits at the right hand of God, 
His Father." 

Hubmaier did not regard the Word as a 
means of grace nor Baptism and the Lord's 
Supper as gracious acts of God, but as mere 
works of man. “In believers," he says, “God 
works both to will and to do, by the inward 
anointing of His Holy Spirit." Concerning 
church discipline he taught: Where the Chris- 
tian ban is not established and used accord- 
ing to the command of Christ, there sim, 
shame, and vice control everything. A per- 
son who is expelled must be denied all com- 
munion until he repents. In connection with 
his deliveranees on the ban, Hubmaier, after 
the fashion of the Papists, made the Gospel 
of Christian liberty as preached by Luther 
responsible for the carnal way in which many 
abused it. The socialistic trend of Anabap- 
tism, however, was not developed by Hub- 
maier. (Tschackert 132. 172. 234.) 


‚260. Dachser and Hutt. 


Jacob Dachser was one of the most zealous 
members and leaders of the large Anabaptis- 
tie congregation in Augsburg, where he was 
also imprisoned, 1527. He, not Langenman- 
tel, is the author of the “Offenbarung von den 
wahrhaftigen Wiedertaeufern. Revelation of 
the True Anabaptists,” secretly published by 
the Anabaptistic printer Philip Ulhart in 
Augsburg and accepted as a sort of confession 
by the council held by the Anabaptists in the 
fall of 1527 at Augsburg. The book of Urban . 
Regius: “Wider den neuen Tauforden not- — 
wendige Warnung an alle Christenglaeubigen 
— Against the new Baptistie Order, a Neces- 
sary Warning to All Christians,” was directed 
against Dachser’s Revelation. In 1529 Dach- 
ser published his Form and Order of Spiritual 
Songs, the first hymn-book of the Anabaptists, 
containing hymns of Luther, Speratus, Muen- 
zer, Hutt, Pollio, and Dachser. : 

In his Revelation Dachser said: “The en- 


. know any more where the truth is. 


XXII. Article XII of the Formula of Concord: Of Other Hereties and Sects. 


we don't 
While 
all are convinced that the Pope has erred and 
deceived us, the new preachers, by reviling 
and maligning each other, betray that they, 
too, are not sent by God.” “In their pulpits 
the false teachers [Lutherans, etc.] themselves 
confess that the longer they preach, the less 
good is done. But since they do not forsake 
a place where they see no fruits of their doc- 
trine, they thereby reveal that they are not 
sent by God." “God draws us to Himself 
through the power which is in us, and warns 
us against wickedness and through the 
Teacher Christ, who in His Word has taught 
us the will of God.” “Christ sent His dis- 
ciples to preach the Gospel to all creatures 
and to baptize such as believe. And such as 
obey this command are called ‘Anabaptists’!” 
“By our evil will original purity has been de- 
filed; from this uncleanness we must purge 
our heart. Who does not find this unclean- 
ness in himself, neither without nor within, 
is a true child of God, obedient to the Word 
of God. Who, in accordance with the com- 
mand of Christ, preaches and baptizes such 
as believe, is not an Anabaptist, but a co- 
baptist [Mittaeufer] of Christ and the Apos- 
tles.” “All such as preach, teach, and bap- 
tize otherwise than Christ commanded, are the 
real Anabaptists [opponents of Baptism], act- 
ing contrary to the Son of God, by first bap- 
tizing, instead of first teaching and awaiting 
faith, as Christ commanded.” “We need but 
strive with Christ to do the will of the Father, 
then we receive from God through the Holy 
Ghost the power to fulfil the divine com- 
mand." (Schlottenloher, 72 ff.) 

Hans Hutt (Hut), a restless bookbinder in 
Franconia, attended the Anabaptistie council 


tire world is against each other; 


_ in Augsburg, where he was opposed by Regius 


and incarcerated. He died 1527 in an attempt 
to escape from prison. As a punishment his 
body was burned. Hutt must not be con- 
founded with Jacob Huter or Hueter, an Ana- 
baptist in Tyrol. The followers of Hans Hutt 
in the eity of Steyr developed the socialistie 
tendencies of Anabaptism. They taught: Pri- 
vate ownership is sinful; all things are to be 
held in common; Judgment Day is imminent; 
then the Anabaptists will reign with Christ 
on earth. Some also taught that finally the 
devil and all the damned would be saved; 
others held that there is neither a devil nor 
a hell, because Christ had destroyed them. 
(Tschackert 134 ff. 141. 153.) Article XVII 
of the Augsburg Confession condemns “the 
Anabaptists, who think that there will be an 
end to the punishments of condemned men 
and devils . . .; also others, who are now 
spreading certain Jewish opinions, that be- 
fore the resurrection of the dead the godly 
shall take possession of the kingdom of the 
world, the ungodly being everywhere sup- 
pressed.” (Conc. TRIGL., 51.) 


261. John Denk. 


Denk, who was called the “Archbaptist,” 
the “Bishop,” “Pope,” and “Apollo” of the 
. Anabaptists, was born in Bavaria and trained 


231 


in Basel. In 1523 he became Rector of 
St. Sebald in Nuernberg, where he was op- 
posed by Osiander. Banished in the follow- 
ing year, he escaped to St. Gallen. Expelled 
again, he fled to Augsburg. Here he was re- 
baptized by immersion and became an active 
member of the Anabaptistie “Apostolic Breth- 
ren," who at that time numbered about 1,100 
persons. Denk was the leader of the council 
held by the Anabaptists in 1527 in Augsburg. 
Expelled from the city, Denk died during his 
flight, 1527, at Basel. His “Retraction, Wider- 
ruf" (a title probably chosen by the printer), 
published 1527 after his death, does not con- 
tain a retraction, but a summary of his 
teaching. (Schlottenloher, 84.) The mystic 
mind of Denk runs a good deal in the chan- 
nels of the author of the “German Theology, 
Deutsche Theologie,” and of his pantheistic 
contemporary, Sebastian Franck. 

Denk taught: God is one, and the source 
of unity. To return from all divisions to this 
unity must be our constant aim. The only 
way is entire surrender to God and submission 
in tranquillity. He says: “Nothing is neces- 
sary for this salvation [reunion with God] 
but to obey Him who is in us, and to be tran- 
quil and wait for Him in the true real Sab- 
bath and tranquillity, losing ourselves and all 
that is ours, so that God may both work and 
suffer in us. He who is in us is ready every 
hour and moment to follow, if we are but 
willing. His hour is always, but ours is not. 
He calls and stretches forth His arms the 
entire day, always ready; nohody answers 
Him, nobody admits Him or suffers Him to 
enter. Do but seek the Lord, then you will 
find Him; yea, He is already seeking you; 
only suffer yourselves to be found. Indeed, 
He has already found you, and even now is 
knocking. Do but open unto Him and let 
Him in. Apprehend and know the Lord, even 
as you are apprehended and known of Him." 

Denk held that the source of religious and 
moral knowledge is not the Scriptures, but 
the voice of God in the heart of man, or 
Christ Himself, who speaks and writes the 
divine Law into the hearts of those who are 
His. [Before Denk, Thomas Muenzer had 
said: “Was Bibel! Bibel, Bubel, Babel!"] 
Whoever has this divine Law in his heart 
lacks nothing that is needed to fulfil the will 
of God. According to Denk a man may be 
saved without the preaching of the Word, 
without the Scriptures, and without any 
knowledge of the historical Christ and His 
work. Nor can the Scriptures be understood 
without heeding the revelation of God in our 
own bosom. The Scriptures must indeed be 
regarded as higher than “all human treasures, 
but not as high as God’s Word” [in our own 
bosom]. Baptism is a mere outward sign that 
one has joined the number of believers; hence 
it can be administered to such only as are 
conscious of their faith. Ceremonies in them- 
selves are not sin, says Denk; “but whoever 
imagines to obtain grace through them, either 
by Baptism or by the Breaking of Bread, is 
given to superstition.” (Tschackert, 143; Meu- 
sel, Handl. 2, 142.) 


232 


262. The Schwenckfeldians. 


Caspar Schwenckfeldt, of Ossig in Liegnitz, 
a descendent of a noble family in Silesia, was 
born 1490 and studied in Cologne. In 1524 
‘he helped to introduce the Reformation in 
Liegnitz. He was twice in Wittenberg; 1522, 
when he met Carlstadt and Thomas Muenzer, 
and 1525, when he visited Luther. He en- 
deavored to interest Luther in the formation 
of conventicles, and particularly in his mys- 
tical theory concerning the Lord’s Supper, 
which he considered the correct middle ground 
on which Lutherans and Zwinglians might 
compromise. But Luther had no confidence in 
the enthusiast, whom he characterized as a 
“mad fool" “possessed by the devil.” He 
said: “In Silesia Schwenckfeldt has kindled 
a fire which as yet has not been quenched and 
will burn on him eternally.” 

Because of the troubles and dissensions cre- 
ated in Liegnitz, Schwenckfeldt, in 1529, was 
compelled to leave. Having removed to Strass- 
burg, he was zealous in propagating his en- 
thusiasm in Southern Germany by establish- 
ing conventicles of “Lovers of the Glory of 
Christ,” as the adherents of Schwenckfeldt 
called themselves. At a colloquy in Tuebin- 
gen, 1535, he promised not to disquiet the 
Church. In 1539 he published his Summary 
of Several Arguments that Christ according 
to His Humanity Is To-day No Creature, but 
Entirely Our God and Lord. He called it the 
doctrine of the “Deification of the Flesh of 
Christ.” When this teaching was rejected 
as Eutychianism, Schwenckfeldt published his 
Large Confession, 1540. At the convention of 
Smaleald, also 1540, his views were con- 
demned, and his books prohibited and burned. 
Compelled to leave Strassburg, he spent the 
remainder of his life in Augsburg, in Speier, 
and in Ulm (where he died, December 10, 
1561). Schwenckfeldt exchanged controver- 
sial writings with many contemporary theo- 
logians, whom he kept in constant excitement. 
In Liegnitz he was supported by the ministers 
Valentin Krautwald, Fabian Eckel, Sigismund 
Werner, and Valerius Rosenheyn. His ad- 
herents were called ‘Neutrals,’ because they 
declined to affiliate with any of the existing 
churches. 


263. Schwenckfeldt’s Doctrine. 


In 1526 Schwenckfeldt wrote to Paul Spe- 
ratus: Since by the preaching of the Gospel 
as set forth by Luther so few people amended 
their lives, the thought had occurred to him 
that “something must still be lacking, what- 
ever that may be.” Endeavoring to supply 


this defect, Schwenckfeldt taught: Grace can- 


not be imparted by any creature, bodily word, 
writing, or. sacrament, but only by the om- 
nipotent, eternal Word proceeding from the 
mouth of God. Whatever is external is a 
mere symbol and image of God, able neither 
to bring God into the soul nor to produce 
faith or an inward experience of divine life. 
“Mark well,” says he, “God is not in need of 
external things and means for His internal 
grace and spiritual action. For even Christ, 
according to the flesh, was a hindrance to 


Historical Introductions to the Symbolical Books. 


Church. 


grace and [the Spirit] of God, and had to be 
translated into the heavenly mode of being 
that the grace of the Holy Spirit might come 
to us. ... Whoever endeavors to come from 
without and through external means into the 
inner [the heart] does not understand the 
course of grace. God works without all means 
and pictures.... Man must forget and drop 
everything, and be free and tranquil for the 
inbreathing, [Hinsprechen, inspiration], and 
be drawn away from all creatures, giving him- 
self up to God altogether.” 

Schwenckfeldt continues: The Holy Spirit 
enters the quiet soul only through the eter- 
nal Word, which “proceeds from the mouth 
of God without means and not at all through 
Scripture, external Word, Sacrament, or any 
creature in heaven or on earth. God wants 
to have this honor reserved solely to Himself; 
through Himself [without any means] He 
wants to pardon man, teach him, impart the 
Holy Spirit to him, and save him. He does 
not want to grant His grace, and effect illu- 
mination and salvation through any creature; 
for even the flesh of Christ was not°a suf- 
ficient instrument for this purpose before He 
was glorified, translated into the heavenly . 
places, and removed from our eyes.” “Serip- 
ture is for the external man; the Holy Spirit 
teaches everything to the elect inwardly and 
is not in need of Scripture to give faith to 
them and to save them.” Schwenckfeldt, who 
employed the term “revelation” for this im- 
mediate operation of God, was inconsistent in 
not rejecting Scripture, preaching, ete., alto- 
gether. But when admitting, these, he adds 
that he distinguishes “God’s own inner work 
from the external service.” 

Self-evidently, these views concerning the 
means of grace. had a corrupting influence 
also on other doctrines. Saving faith, accord- 
ing to Schwenckfeldt, is not trust in God’s 
promise of pardon for Christ’s sake, but an 
immediate mystical relation ‘of the soul to 
God. Justification, says he, “is not only for- 
giveness and non-imputation of sin, but also 
renewal of the heart.” “We must seek our 
justification and righteousness not in Christ 
according to His first state [of humiliation], 
in a manner historical,” but according to His 
state of glorification, in which He governs the 
In order to enhance the “glory of 
Christ” and have it shine and radiate in a 
new light, Schwenckfeldt taught the “deifica- 
tion of the flesh of Christ,” thus corrupting 
the doctrine of the exaltation and of the per- 
son of Christ in the direction of Mono- 
physitism. And the more his views were 
opposed, the more he was enamored of, and 
engrossed by, them, calling himself the “con- 
fessor and lover of the glory of Christ.” 

Concerning the Lord's Supper, Schwenck- | 
feldt taught that the deified humanity of 
Christ is really imparted and appropriated, 
not indeed through bread and wine, but im- 
mediately (without the intervention of any 
medium), internally, spiritually. The words 
of institution mean: My body, which is given 
for you, is what bread is, a food, i.e, a food - 
for souls; and the new testament in My blood - 


is a chalice, i.e., a drink for the elect to 

drink in the kingdom of God. Baptism, says 
— Sehwenekfeldt, is the “baptizing of the heav- 
enly High Priest Jesus Christ, which occurs 

in the believing soul by the Holy Ghost and 

by fire. Infant baptism is a human ordinance, 

not merely useless, but detrimental to the bap- 
- tism of Christ." (Tschackert, 159 ff.) 


264. The Antitrinitarians. 


The first article of the Augsburg Confession 
makes a special point of rejecting not only 
the ancient, but also the “modern Samosa- 
tenes," i.e. the Antitrinitarians, who in the 
beginning of the Reformation began their ac- 
tivity in Italy, Spain, Switzerland, and Ger- 
many. Most of these “modern Arians and 

— Antitrinitarians,” as they are called in the 
"Twelfth Article of the Formula of Concord, 
came from the skeptical circles of Humanists 
in Italy. Concerning these rationalists and 
Epicureans the Apology remarks: “Many [in 
Italy and elsewhere] even publicly ridicule all 
religions, or, if they approve anything, they 
approve such things only as are in harmony 
with human reason, and regard the rest as 
fabulous and like the tragedies of the poets." 
(Conc. Trick. 235, 28; C. R. 9, 763.) . Pope 
Leo X was generally regarded as being one 
of those who spoke of the profitable “fahles 

J eoneerning Christ." 

| According to a letter of warning to the 

- Christians in Antwerp, 1525, a fanatic (Rum- 
pelgeist) there taught: “Every man has the 
Holy Spirit. The Holy Spirit is our reason 
and understanding (ingenium et ratio natu- 
ralis). Every man believes. There is neither 
hell nor damnation. Every one will obtain 
eternal life. Nature teaches that I should do 
unto my neighbor as I would have him do 

_ unto me — to desire which is faith. The Law 
is not violated by evil lust as long as I do not 
consent to lust. Who has not the Holy Ghost 
has no sin, for he has no reason." (E. 53,344; 
St. L. 21a, 730; Enders 5, 147.) 

In his report on the Marburg -Colloquy, 

- October 5, 1529, Melanchthon remarks: “We 

— have heard that some of them [the Strassbur- 

— gers] speak of the Deity as the Jews do, as 
though Christ were not God by nature. (C. R. 

1,1099.) At Marburg, Zwingli remarked that 
some had spoken incorrectly concerning the 
Trinity, and that Haetzer had written a book 
against the divinity of Christ, which he, 
Zwingli, had not permitted to be published. 

. (1103.) 

— Ina letter of Luther to Bugenhagen, 1532, 

we read: “Your undertaking [of publishing 

a writing of Athanasius concerning the Trin- 

ity] is Christian and wholesome in this our 
most corrupt time, in which all articles of 

. faith in general are attacked by the servants 

_ of Satan, and the one concerning the Trinity 

is in particular beginning to be derided con- 
 fidently by some skepties and Epicureans. 

These are ably assisted not only by those 

Italian grammarians [Humanists] and ora- 

tors, which they flatter themselves to be, but 

Iso by some Italico-German vipers and others, 

T, as you are accustomed to call them, viper- 


XXII. Article XII of the Formula of Concord: Of Other Heretics and Sects. 


233 


aspides, who sow their seed here and there in 
their discourses and writings, and, as Paul 
says [2 Tim. 2,17], eat as doth a canker (gar 
sehr wm sich fressen) and promote godless- 
ness, about which they, when among them- 
selves, laugh so complacently and are so happy 
that one can hardly believe it.” (St. L. 14, 326; 
Enders 9, 252.) 

Some Antitrinitarians who affiliated with 
the Anabaptists have already been referred to. 
Denk, Haetzer, and others rejected the Apos- 
tles’ Creed because of their opposition to the 
doctrine of the Trinity. Haetzer, as stated, 
wrote a book against the deity of Christ in 
which he denied the tripersonality of God and 
the preexistence of the Logos, and blasphe- 
mously designated the belief in the deity of 
Christ as “superstition” and the trust in His 
satisfaction as “drinking on the score of 
Christ (ein Zechen auf die Kreide Christi) .”’ 
According to Denk, Christ is merely an ex- 
ample showing us how to redeem ourselves, 
which we are all able to do because there is 
still within us a seed of the divine Word and 
light. (Tschackert, 143,461.) It was of Denk 
that Capito wrote, 1526: “At Nuernberg the 
schoolteacher at St. Sebald denied that the 
Holy Ghost and the Son are equal to the 
Father, and for this reason he was expelled.” 
(Plitt, Augustana 1, 153.) 

At Strassburg the Anabaptists were pub- 
licly charged, in 1526, with denying the 
Trinity; in 1529, with denying the deity of 
Christ. In 1527 Urban Regius spoke of the 
Anabaptists in Augsburg as maintaining that 
Christ was merely a teacher of a Christian 
life. In the same year Althamer of Nuern- 
berg published his book Against the New Jews 
and Arians under the Christian Name Who 
Deny the Deity of Christ. In 1529 Osiander 
wrote concerning Anabaptists in Nuernberg: 
"It is well known, and may be proved by their 
own writings, that they deny and contradiet 
the sublime article of our faith concerning the 
Holy Trinity, from which it follows immedi- 
ately that they also deny the deity of Christ.” 
“Christ is not the natural, true Son of God,” 
such was also the accusation made by Justus 
Menius in his book concerning the Doctrines 
and Secrets of the Anabaptists. In his Ser- 
mons on the Life of Luther, Mathesius said: 
“Now the Anabaptists speak most contemp- 
tuously of the deity of Jesus Christ. . 
This was their chief article that they de- 
spised the written Word, the Holy Bible, and 
believed nothing or very little of Jesus Christ, 
the eternal Son of God.” 


265. Franck, Campanus, Ochino, Ser- 
vetus, Blandrata, etc. 


Sebastian Franck and John Campanus must 
also be numbered among the Antitrinitarians. 
Franck was a pantheist, who had been pastor 
in the vieinity of Nuernberg till 1528, when 
he resigned and engaged in soap manufactur- 
ing, writing, and printing. Campanus ap- 
peared in Wittenberg, 1527. At the Colloquy 
of Marburg he endeavored to unite Luther and 
Zwingli by explaining the words: “This is 
My body" to mean: This is a body created 
by Me. In 1530 he published a book: 


234 


“Against the Entire World after the Apostles 
—Oontra Totum post Apostolos Mundum,” in 
which he taught that the Son is inferior to 
the Father, and denied the personality of the 
Holy Spirit. “He argues,” says Melanchthon, 
who in his letters frequently refers to the 
“hlasphemies of Campanus," “that Christ is 
not God; that the Holy Spirit is not God; 
that original sin is an empty word. Finally 
there is nothing which he does not transform 
into philosophy." (C. R. 2, 33. 34. 93. 29. 513; 
9, 163; 10,132.) When Campanus endeavored 
to spread his doctrines, he was banished from 
Saxony, 1531. He returned to Juelich, where 
he preached on the imminence of Judgment 
Day, with the result that the peasants sold 
their property and declined to work any 
longer. Campanus was imprisoned for twenty 
years and died 1575. 

Prominent among the numerous Antitrini- 
tarians who came from Italy were Ochino, 
Servetus, Gribaldo, Gentile, Blandrata, and 
Alciati. Bernardino Ochino, born 1487, was 
Vicar-General of the Capuchins and a re- 
nowned pulpit orator in Siena. In 1542 he 
was compelled to leave Italy in order to es- 
cape the Inquisition. He served the Italian 
congregation in Zurich from 1555 to 1564, 
when he was banished because he had de- 
fended polygamy. He died in Austerlitz, 
1565. In his Thirty Dialogs, published 1563, 
he rejects the doctrines of the Trinity, of the 
deity of Christ, and of the atonement. (Her- 
zog R. 14,256.) — Michael Servetus was born 
in 1511 and educated at Saragossa and Tou- 
louse. In 1531, at Hagenau, Alsace, he pub- 
lished De Trinitatis Erroribus Libri VII. He 
was opposed by Zwingli and Oecolampadius. 
In 1540 he wrote his Christianismi Resti- 
tutio, a voluminous book, which he published 
in 1553. In it he opposes the Trinity as an 
unbiblical and satanic doctrine, and at the 
same time rejects original sin and infant bap- 
tism. The result was that, while passing 


through Geneva, on his way to Italy, he was: 


arrested at the instance of Calvin, tried, con- 
demned, and burned at the stake, October 27, 
1553 — an act which was approved also by 
Melanchthon. (C. R. 8, 362; 9, 763.) — Matteo 
Gribaldo, in 1554, uttered tritheistic views 
concerning the Trinity in the Italian congre- 
gation at Geneva. Arrested in Bern, he re- 
tracted his doctrine. “He died 1564. — John 
Valentine Gentile also belonged to the Italian 
fugitives in Geneva. In-1558 he signed an 
orthodox confession concerning the Trinity. 
Before long, however, he relapsed into his 
Antitrinitarian errors. He was finally be- 
headed at Bern. (Herzog R. 6, 518.) 

George Blandrata, born 1515, was influ- 
enced by Gribaldo. Fearing for his liberty, 
he left Geneva and went to Poland and thence 
to Transylvania. Here he published his Con- 
fessio Antitrinitaria, and was instrumental in 
introducing Unitarianism into Transylvania. 
He died after 1585. In 1558 Gianpaolo Al- 
ciati of Piedmont accompanied Blandrata to 
Poland. He taught that Christ was inferior 
to the Father, and denied that there were two 
natures in Christ. 


Historical Introductions to the Symbolical Books. 


266. Davidis and Socinus. 


Francis Davidis in Transylvania was an - 
Antitrinitarian of the most radical stripe. — 
He had studied in Wittenberg 1545 and 1548. - 


In 1552 he joined the Lutherans, in 1559 the ~ 


Calvinists. Secretly after 1560 and publiely 
since 1566 he cooperated with Blandrata to 
introduce Unitarianism in Transylvania. 
numerous disputations he attacked the doe- 
trine of the Trinity as unscriptural and con- 
tradietory. In 1567 he published his views in 


In 


De Falso et Vera Unius Dei Pairis, Filii et 


Spiritus Sancti Cognitione Libri Duo. 
contended that the doctrine of the Trinity 
was the source of all idolatry in the Church; 
that Christ, though born of Mary in a super- 
natural way, was preexistent only in the de- 
cree of God, and that the Holy Spirit was. 


He in 


merely a power emanating from God for our - 


sanctification. He also rejected infant bap- 
tism and the Lord's Supper. After the prince 
and the greater part of the nobility had been 
won for Unitarianism, Davidis, in 1568, was. 
made Superintendent of the Unitarian Church 
in Transylvania. 
was proclaimed, and Unitarians, Catholics, 
Lutherans, and  Calvinists were. tolerated 
equally. Before long, however, a reaction 
set in. 
suceeeded to the throne, removed the Uni- 
tarians from his court and surrounded himself 
with Jesuits. On March 29, 1579, Davidis de- 


In 1571 religious liberty . 


The Catholic Stephan Bathory, who 


livered a sermon against the adoration of ~ 


Christ, declaring it to be the same idolatry as 
the invocation of Mary and the saints. Three 


days after he was deposed and imprisoned. — 
In the proceedings instituted against him he . 


was convicted as a blasphemer and sentenced 
to imprisonment. for life. 
November 15, 1579, prophesying the final 
downfall of all “false dogmas," meaning, of 
course, the doctrines which he had combated. 

In Poland, especially since 1548, the human- 


He died in prison, 


istie and liberal-minded nobility opposed the — 
Catholic clergy and protected Protestants and — 


later on also fugitive Antitrinitarians. Among: 
these were the Italians Francis Lismanio, 
Gregory Pauli, and Peter Statorius.  These- 
Unitarians, however, lacked unity and har- 


mony. They disagreed on infant baptism, the . 
preexistence and adoration of Christ, ete. 


These dissensions continued until Faustus So- 


einus (born at Siena 1539, died 1604 in Po- — 


land) arrived. He was the nephew of the 


skeptical and liberal-minded Laelius Socinus- 


(Lelio Sozzini) who left Italy in 1542, when — 
the Inquisition was established there, and 


died in Zurich, 1562. 


Faustus Socinus claimed that he had received | 


his ideas from his uncle Laelius. 


In 1562 he-. 


published anonymously an explanation of the 
first chapter of the Gospel of St. John, which. - 
contained the entire program of Unitarianism. - 
In 1578 he followed an invitation of Blan- 
drata to oppose non-adorantism (the doctrine - 


that Christ must not be adored) as taught by 
Davidis. 


oe 


In the following year Faustus re — 


moved to Poland, where he endeavored to- 
unite the various Unitarian parties: the Ana- - 
baptists, Non-adorantes, the believers in the 


preexistence of Christ, ete., and their oppo- 
nents. The growth of Unitarianism in Poland 
was rapid. A school flourished in Rakow, 
numbering in its palmy days about 1,000 
scholars. However, here, too, a Jesuitie re- 
action set in. In 1638 the school at Rakow 
was destroyed, the printery closed, and the 
teachers and ministers expelled. In 1658 the 
Unitarians generally were banished as trai- 
. tors, and in 1661 the rigorous laws against 
— Unitarianism were confirmed. 

The chief source of the Antitrinitarian and 
Socinian doctrine is the Racovian Catechism, 
published 1605 in the Polish and 1609 in the 
Latin language under the title: “Catechism 
of the Churches in the Kingdom of Poland 
which affirm that no one besides the Father 
of our Lord Jesus Christ is that One God of 

Israel.” It teaches: There is but one divine 
person; Christ is a mere man; the doctrine 
concerning the deity of Christ is false; as 
a reward for His sinless life, God has given 
Christ all power in heaven and on earth; as 
such, as God's representative (homo Deus 
factus, the man made God), He may be 
adored; there is no original sin; with the 
help of God, that is to say, with the com- 
mandments and promises of God revealed by 


XXIII. Origin, Subscription, Character, etc., of Formula of Concord. 


285 


Christ, man may acquire salvation; he is 
able to keep these commandments, though not 
perfectly; man's shortcomings are pardoned 
by God on account of his good intention; an 
atonement by Christ is not required for this 
purpose; moreover, the doctrine of atonement 
must be opposed as false and pernicious; by 
His death Christ merely sealed His doctrine; 
all who obey His commandments are ad- 
herents of Christ; these will participate in 
His dominion; the wicked and the devils will 
be annihilated; there is no such thing as 
eternal punishment; whatever in the Bible 
comports with human reason and serves moral 
ends is inspired; the Old Testament is super- 
fluous for Christians, because all matters per- 
taining to religion are contained better and 
clearer in the New Testament. (Tschackert, 
473.) 

Evidently, in every detail, Antitrinitarian- 
ism and Socinianism are absolutely incom- 
patible with, and destructive of, the very 
essence of Christianity. The Apology declares 
that the deniers of the doctrine of the Holy 
Trinity “are outside of the Church of Christ, 
and are idolaters, and insult God.” (103, 1.) 
This verdiet is confirmed by Article XII of 
the Formula of Concord. (843, 30; 1103, 39.) 


XXIII. Origin, Subscription, Character, etc., of Formula of 
Concord. 


267. Lutherans Yearning for a Godly 
Peace. 


A holy zeal for the purity and unity of 
doctrine is not at all incompatible, rather 
always and of necessity connected with an 
earnest desire for peace; not, indeed, a peace 
at any price, but a truly Christian and godly 
peace, a peace consistent with the divine 
truth. Also in the loyal Lutherans, who dur- 
ing the controversies after Luther’s death 
faithfully adhered to their Confessions, the 
fervent desire for such a godly peace grew in 
proportion as the dissensions increased. While 
Calvinists and Crypto-Calvinists were the ad- 

_vocates of a unionistic compromise, true Lu- 
therans everywhere stood for a union based 
on the truth as taught by Luther and con- 

tained in the Lutheran Confessions. Though 
yearning for peace and praying that the con- 
troversies might cease, they were determined 

that the Lutheran Church should never be con- 
taminated with indifferentism or unionism, 
nor with any teaching deviating in the least 
from the divine truth. 

— As a result, earnest and repeated efforts to 
restore unity and peace were made everywhere 
by Lutheran princes as well as by theologians, 

especially the theologians who had not par- 
ticipated in the controversies, but for all that 

— were ho less concerned about the maintenance 

. of pure Lutheranism and no less opposed to 

.& peace at the expense of the divine truth 
than the others. As early as 1553 Flacius 

and Gallus published their Provokation oder 

 Erbieten der adiaphorischen Sachen halben, 
auf Erkenntnis und Urteil der Kirchen. In 

c Appeal they urged that ten or twenty 

” 


competent men who hitherto had not partici- 
pated in the publie controversy be appointed 
to decide the chief differences between them- 
selves and the Interimists. In the two fol- 
lowing years Flacius and Gallus continued 
their endeavors to interest influential men in 
Saxony and other places for their plan. Me- 
lanchthon and his Wittenberg colleagues, how- 
ever, maintained silence in the matter. 

At the behest of the dukes of Thuringia, 
Amsdorf, Stolz, Aurifaber, Schnepf, and Stri- 
gel met at Weimar in the early part of 1556 
to discuss the conditions of peace. Opposed 
as they were to a peace by agreeing to dis- 
agree or by ignoring the differences and past 
contentions, they demanded that synergism, 
Majorism, adiaphorism, as also the doctrines 
of Zwingli, Osiander, and Schwenckfeldt, be 
publicly rejected by the Wittenbergers. (Pre- 
ger 2, 4.7.) 


268. Pacific Overtures of Flacius. 


Soon after the convention in Weimar, Gott- 
schalk Praetorius, rector of the school in 
Magdeburg, and Hubertus Languet from Bur- 
gundy (an intimate friend of Melanchthon 
and a guest at his table, who later on ma- 
liciously slandered Flacius) had an interview 
with Flacius, in which the latter submitted 
the conditions on which peace might be estab- 
lished. However, a letter written in this mat- 
ter by Praetorius, in April, 1556, was not 
answered by Melanchthon, who, moreover, in- 
sinuated that Flacius’s object merely was to 
kindle hatred. (C. R. 8, 794.) 

In May, 1556, Flacius, continuing his peace 
efforts, forwarded to Paul Eber his “Mild Pro- 


236 


posals, Linde Vorschlaege, dadurch man gott- 
selige und notwendige friedliche Vergleichung 
machen koennte zwischen den Wittenbergi- 
schen und Leipzigischen Theologen in causa 
Adiaphoristica und den andern, so wider sie 
geschrieben haben.” According to these Pro- 
posals, Flacius demanded that, in a publica- 
tion signed by the theologians of both parties, 
the Pope be denounced as the true Antichrist, 
the Augsburg Interim be rejected, the propo- 
sition: “Good works are necessary to salva- 
tion,” be condemned, also the errors of Zwingli 
and Osiander. “The good Lord knows,” said 
Flacius, “that every day and hour I consider 
and plan earnestly how the affair of the Adi- 
aphorists might be settled in a Christian man- 
ner.” But he added that he could not be satis- 
fied until, by repentance, they wipe out their 
sin, denial, apostasy, and persecution, instead 
of increasing them by their excuses.” But 
Flacius received an answer neither from Eber 
nor from Melanchthon. Instead, the Witten- 
bergers, with the silent consent of Melanch- 
thon, circulated a caricature in which Flacius 
was accorded the role of à braying ass being 
crowned by other asses with a soiled crown. 
(Preger 2, 11.13.) 

Another offer of Flacius to meet Melanch- 
thon in Wittenberg and discuss the matter 
personally was also declined. July 15, 1556, 
Melanchthon wrote: “I enjoyed a sweet 
friendship and familiarity with Illyricus, and 
I would gladly confer with him on the entire 
doctrine. But before this he has spread 
things which I had neither said nor thought, 
wherefore now, too, I fear treachery (insidias 
metuo).” Timid as he was, Melanchthon 
really feared for his life at the contemplated 
colloquy, because the statement of Chytraeus: 
*As long as Flacius and Melanchthon are 
alive, unity will not be restored," had been re- 
ported to him in the form: unless Philip 
were put out of the way, unity would not be 
possible. “None of my friends," he wrote, 
is willing to attend the colloquy, and they be- 
lieve that it is not safe for me to confer with 
(C. £5,:8,. 798.) 


him [Flacius] alone." Con- 


sidering Melanchthon's answer as insincere, 


and sophistieal, Flacius declared that, after 
having earnestly sought peace in a private 
way, he would now appeal to the Church. 
He did so by publishing “Von der Einigkeit, 
Concerning Unity," a book which he had writ- 
ten before he made his pacifie overtures to 
Melanchthon. (Preger 2, 17. 22.) 

However, induced by a letter of Fabricius 
of Meissen (August 24, 1556), Flacius made 
a further effort, addressing Melanchthon in a 
letter of September 1, 1556, in which he im- 
plored him to make his peace with God and 
the Church by an unequivocal disavowal of 
Adiaphorism. As a result, Melanchthon wrote 
his famous letter of September 5, 1556, re- 
ferred to in our chapter on the Adiaphoristie 
Controversy, in which he admitted in a quali- 
fied way that he had sinned in the matter. 
In his reply of September 16, 1556, Flacius 
again declared that his object was not any 
triumph or glory for himself, but “only the 
maintenance of truth and the rooting out of 


Historical Introductions to the Symbolical Books. 


error, 


spondence and continued to nurse his ani- 
mosity against Flacius. (Preger 2, 29 f.) 


269. Lower Saxons Endeavoring to Me- — 


diate between Melanchthon and Flacius. 
Despite his experiences with Melanchthon, 


" and that nothing was able to remove | 
the offense given by Melanchthon and the © 
Adiaphorists but a clear confession of the © 
truth and an unequivoeal rejection of error. 
Melanchthon, however, broke off the corre- 


Flacius did not allow himself to be dis- - 


couraged in his efforts to bring about unity 
and peace. 


Embracing an opportunity which i 


a correspondence with the clergy of Lower — 
Saxony concerning Schwenckfeldt offered him, - 


he requested the Lower Saxons to mediate 
between himself and Melanchthon, submitting 
for this purpose articles, differing from the 


Mild Proposals only in expressly mentioning - 
also the Leipzig Interim. The request was 


granted, and four superintendents, accompa- 
nied by four ministers, were delegated for the 
purpose to Wittenberg. The delegates were: 
from Luebeck: Valentin Curtius and Diony- 
sius Schunemann; from Hamburg: Paul von 
Eitzen and Westphal; from Lueneburg: F. 
Henning and Antonius Wippermann; 
Brunswick: Moerlin and Chemnitz. 


from . ; 
After = 


agreeing, at Brunswick, January 14, 1557, on - 


theses based on those of Flacius, and after 
conferring with Flacius in Magdeburg, Jan- 
uary 17, 1557, they unexpectedly, January 19, 


arrived in Wittenber g, offering their services - 


as mediators. 


Melanchthon received them in a friendly 


manner ; 
Moerlin read the articles of agreement, he 


denounced Flacius and Gallus as having slan- . 


dered him, and declined to treat with the 
Lower Saxons on the basis of the “Flacian 
theses.” On January 21 the delegation sub- 
mitted eight new articles. 
read: 


but when, on the following day, — 


Of these the third — 
“All corruptions which militate against — 


the pure apostolic doctrine and that of the 1 


Augsburg Confession shall be eliminated from 


the article of justification, in particular the 


corruption concerning the necessity of good 
works to salvation." 


Article VII requested 


Melanchthon to make a publie statement con- . 


cerning the adiaphora and the necessity of 


good w vorks, declaring his agreement with the 

confession of our Church. (Preger 2,90, | 1 
The presentation of these articles had a 

most unfavorable effect on Melanchthon. 


Tha 3 


Saxon mediators report that he was excited - 
to such an extent that they feared he would 


be taken seriously ill. 


In a most violent man- — 


ner Melanchthon charged the delegation with - 
treacherously conspiring with Flacius to en- - 
snare him. However, appeased by Paul Eber, | 
he finally consented to reply in writing on the . 


morrow, January 22. 


In his answer Melaneh- | 


thon declared: For thirty years he had borne - 
the heavy burdens of the Church and encoun- . 


tered most insidious conflicts; 


they therefore — | 


ought now to have had compassion with him |. 


instead of assaulting him alone; 


it was being a 


fulfilled what Sturm had once told him on 3 


leaving: We shall meet again to erueify you. 


4i 
Li 
: 


Sparing Flacius, they had presented articles 
with the sole purpose of forcing him and 
others to eut their own throats. As to the 


] artieles themselves, Melanchthon objected to 


the third, because, he said, it falsely charged 


"him and others with having taught and de- 


fended errors regarding justification. He de- 
clined Article VII because the publication 
there required was unnecessary, since it might 
easily be learned from his many writings what 
he had taught in the matter there referred to. 
(Preger 2, 38. 40.) 

Fearing that the Lower Saxon mediators 
might yield and make concessions detrimental 
to the truth, Flacius and his adherents (Wi- 


- gand, Baumgartner, Judex, Albert Christiani, 


P. Arbiter, H. Brenz, Antonius Otto) assem- 
bled in Coswig, a place not very far from Wit- 


| tenberg. In a letter, dated January 21, 1557, 


they admonished the Saxon mediators not to 
yield anything contrary to the divine truth, 


— but firmly to insist on the elimination of the 


ise 2, 42.) 


errors connected with the Interim (ut id iugu- 
lum recte iuguletis). Flacius also requested 
Count of Ungnad first to meet them-in Cos- 
wig, and then go to Wittenberg in order to 
assist in winning Melanchthon for his peace 
proposals: In the letter to the Count, Flacius 
remarked: he feared that the mediators were 
administering to Melanchthon “sweet rather 
than wholesome and strong medicine." (Pre- 
In a similar manner Pastor 
Michael Stiefel was urged to go to Witten- 
berg to influence Melanchthon. At the same 


time Judex was sent to implore the Saxon 


delegates not to discontinue their efforts, and 
adopt no resolution before submitting it also 
to them [the Magdeburgers] for consideration. 
No news having arrived by Saturday, Jan- 
uary 23, an additional letter was dispatched 
to Wittenberg, written in the same spirit of 
anxiety, and urging the mediators to stand 
firm, not to yield, and to continue their efforts 
until successful, since failure, they said, 
would not only expose them to ridicule, but 
greatly damage the Church. (2, 42 f.) 

On the evening of the same day Moerlin, 
Hennig, and Westphal arrived in Coswig. 
Moerlin reported on their discussions, and 
submitted the articles presented to Melanch- 
thon together with the latter's answer. At 
the same time he requested the Flacians to 
overlook the harsh language of Philip, tell- 
ing also of the animosity and general oppo- 


sition they had met with in Wittenberg, 


where the students, he said, had even threat- 
ened to stone them. Having heard the report, 
the Flacians withdrew for a brief consulta- 
tion. Their impression was (which they nei- 
ther made any efforts to hide) that in defer- 
ence to Melanchthon the Saxons had not been 
sufficiently careful in seeking only the honor 
of God; the welfare of the Church, and the 
true conversion of sinners. In a meeting held 
on Sunday, January 24, Wigand and Flacius 
declared their dissatisfaction with the pro- 
ceedings in Wittenberg. Referring particu- 
larly to the shocking stubbornness of Melanch- 
thon, the former urged the Saxon delegates 
to regard God higher than men, and earnestly 


XXIII. Origin, Subscription, Character, etc., of Formula of Concord. 


237 


and openly to call the Wittenbergers to re- 
pentance. He thereupon handed the delegates, 
besides a list of Adiaphoristie errors and of 
offensive statements culled from Major’s homi- 
lies, two sealed letters, which contained their 
strictures on the eight articles presented to 
Melanchthon, their answer to Melanchthon’s 
charges, etc. Flacius said in the meeting: 
This matter troubled him day and night; 
hope for the conversion of the Adiaphorists, 
who had despised the admonition, not of men, 
but of the Holy Spirit, was constantly de- 
creasing; having already yielded more than 
he should have done, he now must insist that, 
in a publication signed by both parties, the 
Leipzig Interim be condemned by name, and 
that also in the future the people be warned 
against such sins and be called to repentance. 
Flacius furthermore declared that his theses 
should have been either retained or refuted. 
In this he was supported by Otto of Nord- 
hausen. Moerlin answered, irritated: They 
had presented other articles because Melanch- 
thon had declined the first; if any one was 
able to frame better theses, he was at liberty 
to do so. Discouraged and ill-humored, the 
delegation returned to Wittenberg, where, too, 
animosity had reached its climax. For in his 
sermon, delivered Sunday in Bugenhagen’s 
pulpit, and in the presence of Melanchthon 
and the other professors, John Curio had 
spoken of Flacius as “the rascal and knave 

(Schalk und Bube),” and even referred to the 
Lower Saxon delegates in unfriendly terms. 
Also a filthy and insulting pasquil, perhaps 
composed by Paul Crell, in which Flacius and 
the Saxon delegates were reviled, was circu- 
lated in Wittenberg and even sent to Coswig. 
(Preger 2,49.) The first lines of the pasquil 
ran thus: “Qui huc venistis legati Illyrici 
permerdati, Ab illo concacati, Polypragmones 
inflati, Ilhus natibus nati, Quae communio 
veritati, Mendacio et vanitati?" (C. R.9,50. 
235.) 

Having read the sealed letters and con- 
vinced themselves that Melanchthon could 
never be induced to accede to the demands 
of the Magdeburgers, the delegation (with the 
exception of Chemnitz) immediately returned 
to Coswig, January 25. Here they declared: 
They had not delivered the list of errors to 
Melanchthon; if they had done so, delibera- 
tions would have been broken off immediately; 
only the charges with respect to justification 
had been transmitted; they therefore re- 
quested the Magdeburgers to declare their 
agreement with the articles already submitted 
to Melanchthon. Seeing no other course, the 
Magdeburgers finally yielded, though reluc- 
tantly, and not without protests and some 
changes in the articles. Flacius, too, con- 
sented, but “only with a wounded conscience,” 
as he declared. Having returned to Witten- 
berg, the delegates transmitted the modified 
articles together with the additions of the 
Magdeburgers to Melanchthon. 

‘In his answer of January 27 to the Lower 
Saxon pastors, Melanchthon said in part: 
“You know that in the last thirty years a 
great confusion of opinions obtained in which 


238 


it was difficult not to stumble somewhere. 
And many hypocrites have been, and still are, 
hostile in particular to me. I was also drawn 
into the insidious deliberations of the princes. 
If, therefore, I have either stumbled anywhere 
or been too lukewarm in any matter, I ask 
God and the churches to forgive me and shall 
submit to the verdict of the Church.... As 
to the Flacian quarrels, however, concerning 
which you are now treating with me so 
eagerly, and into which Flacius has injected 
many foreign matters, you yourselves know 
that this affair pertains also to many others, 
and that, without offending them, I cannot 
decide and settle anything (me aliquid sta- 
tuere posse). . . . This now I desire to be 
my last answer (hanc volo nunc meam postre- 
mam responsionem esse); if it does not sat- 
isfy you, I appeal to the verdict of the Church, 
in which you, too, will be judges. May the 
Son of God govern all of us, and grant that 
we be one in Him!" As to the articles sub- 
mitted by the delegates, Melanchthon rejected 
all the changes and additions suggested by 
the.Magdeburgers. He declared that he was 
not willing to enter into a discussion of the 
adiaphora, nor in any way to censure the 
honorable men "who had participated in the 
deliberations concerning the Leipzig Interim. 
(€. E. 9, 62.) 

Toward evening Flacius received Melanch- 
thon's answer, together with the information 
that the Saxon delegates would depart on the 
morrow, and that now the Magdeburgers 
might do what seemed best to them. Early 
next morning they dispatched another letter 
written by Flacius, in which they modified 
their demands, and urged the Saxon delegates 
to continue their efforts to induce the Wit- 
tenbergers to reject the Adiaphoristie errors. 
“We call upon God as our witness," they said, 
"that we most earnestly desire a godly peace, 
and that, if it is not brought about, the fault 
lies not with us, but with them, who expressly 
say and confess concerning themselves that 
they absolutely refuse to condemn the Adi- 
aphoristic errors — the real issue of the entire 
controversy.” (C. R. 9, 67.) But the messenger 
arrived too late; he met the delegation when 
they were about to leave the gates of Witten- 
berg. Increased animosity on both sides was 
the only result of the mediation-efforts of the 
Lower Saxon theologians. 


270. Futile Efforts of Duke John 
Albrecht. 


Four weeks later Duke John Albrecht of 
Mecklenburg sent messengers to Wittenberg 
for the same purpose, viz., of mediating be- 
tween Melanchthon and Flacius, Melanchthon 
in particular having previously requested him 
to frame articles which might serve as a basis 
of peace. The articles, composed by the theo- 
logians and counselors of the Duke, were more 
severe than those of the Lower Saxons. 
George Venetus, professor at Rostock, and 
Counselor Andrew Mylius were commissioned 
to present them, first at Wittenberg, then at 
Magdeburg. When the articles were submit- 
ted to Melanchthon, he again fell into a state 


Historical Introductions to the Symbolical Books. 


( 


of violent agitation. The report says: 
criticized, and that he was requested to re- 
ject it, even if only in a mild form, he in- 
stantly sprang up with great impatience and 


would not permit them [the delegates] to 
finish their speech (although they most ear- — 


hee 
soon as he noticed that Adiaphorism was 


nestly, in the name of their prince, requested 


to be heard), but burst forth into invectives - 
and denunciations of Illyrieus and others, and | 


finally also declaimed against the prince him- — 


self and his delegates, vociferating that Illy- 
secretly entertained many repulsive © 
On February 27, Melanchthon — 
When . 
these urged him to give a more favorable - 


ricus 
errors, ete." 
delivered his answer to the delegates. 


reply, he again interrupted them, exelaiming: 
“Oppress me, if you so desire; such is the lot 
of the peaceful. . . . I commend myself to 
God." After Melanchthon had left, Peucer, 


who had accompanied him, harshly told the : 
“Don’t trouble my father-in-law 


delegates: 


any more with such matters. Ihr sollt fort- 


hin meinen Schwaeher zufrieden lassen mit — 


solchen Haendeln." (9, 106£.) 


Regarding the last (8) of the articles sub- _ 


mitted by the delegates of Duke Albrecht which 


dealt with the Adiaphora, Melanchthon de 


clared in his answer of February 27: *I should . 


not be astonished to have these two conditions | 
[to confess the Adiaphoristic errors, ete.] im- © 
posed on me if I had been an enemy. The’ 
action of the Saxon pastors was milder. 


I may have been lukewarm in some trans- 


actions, but I certainly have never been an 


enemy. .. . Therefore I.clearly state that 


I do not assent to these presentations [of - 
Duke Albrecht], which are cunningly framed, - 
so that, if I accept them, I myself may cut . 


my throat (ut me, si eas recepero, ipse iugu- — 


lem).” (C. R. 9, 104.) | 


The Magdeburgers refused to participate in 


these efforts of Count Albrecht, chiefly be- 


cause, as they said, there was no hope for 
peace as long as Melanchthon remained under — 
the influence of his Wittenberg friends. But 


even now Flacius did not entirely abandon 
his attempts to bring about a godly peace © 
In 1557,he asked Paul Vergerius, who passed 


Jena on his way to Wittenberg, to treat with — 
Melanchthon on the Adiaphoristie question. — 
Melanchthon, however, is reported to have — 
let us. treat of other 
Flacius also wrote to King Chris- 
tian III of Denmark to influence Elector - 


said: “Omit that; 


things." 


August to abolish the Adiaphoristie errors, 4 


but apparently without any result. 


271. Clash at Colloquy in Worms, 1557. 


held at Worms to bring about an agreement 


between the Lutheran and Roman parties of 
= 
-Joquy, a convention was held by the Lutherans — 


the Empire. In order to prepare for the col- 


in June, 1557, at Frankfort-on-the- Main. 


June 30 a resolution was adopted to the effect 


that all controversies among the Lutherans be 


prospective colloquy that the Lutherans were. 


en 
en 


suspended, and the Romanists be told at the : 


; 3 


The Diet at Regensburg, which adjourned — 
in March of 1557, resolved that a colloquy be - 


e 
EY 
Pa 


E 


N 
“4 
"M 


a4 
fi 


all agreed in the chief points of doctrine. 
Against this resolution Nicholas Gallus and 
several others entered their protest.  Self- 
evidently, also Flacius and his adherents, who 
had always held that the controverted issues 
involved essential points of doctrine, could not 
assent to the resolution without violating 
- their conscience, and denying their convictions 
— 4nd the truth as they saw it. Such being the 
’ situation, the wise thing for the Lutherans 
to do would have been to decline the colloquy. 
4 For, since also Ducal Saxony with its stanch 
i Lutherans was held to attend it, a public 
humiliating clash of the Lutherans was un- 
avoidable. 
_ Before the formal opening of the colloquy, 
. the Thuringian delegates at Worms received 
_ a letter from Flacius, dated August 9, 1557, 
— 4n which he admonished them to make a de- 
_ termined confession, and to induce the other 
- Lutheran theologians to reject the Interim, 
_ Adiaphorism, Majorism, Osiandrism, and 
— Zwinglianism. This_was necessary, said Fla- 
— eius, because the Romanists would, no doubt, 
_ exploit the concessions made in the Leipzig 
_ Interim and the dissensions existing among 
— the Lutherans. (C. R. 9, 199 ff.) Flacius ex- 
_ pressed the same views in an opinion to the 
. dukes of Saxony, who, in turn, gave cor- 
— responding instructions to their delegates in 
— Worms. In a letter dated August 20, 1557, 
- Duke John Frederick said it was impossible 
D that, in defending the Augsburg Confession 
against the Romanists, the Lutherans could 
stand as one man and speak as with one 
— mouth (fuer einen Mann und also ex uno 
— ore), if they had not previously come to an 
agreement among themselves and condemned 
_ the errors. For otherwise the Papists would 
be able to defeat the Lutherans with their 
— own sword, 4. e., their own polemical publica- 
— tions. (231.) On the same day, August 20, 
— 1557, Flacius repeated his sentiments and ad- 
— monitions in letters to Schnepf, Moerlin, and 
 farcerius. (232 ff.) 
2 In a meeting of the Lutheran theologians 
at Worms, held September 5, Dr. Basilius 
 -Monner, professor of jurisprudence at Jena, 
made a motion in keeping with his instruc- 
— tions and the admonitions of Flacius, where- 
— upon Erhard Schnepf, professor in Jena, read 
a list of the errors that ought to be rejected. 
. But the majority, led by Melanchthon, op- 
_ posed the motion. A breach seemed unavoid- 
able. For Duke John Frederick had decided 
- that his theologians could not participate in 
— the colloquy with Lutherans who refused to 
 —rejeet errors conflicting with the Augsburg 
Confession, nor recognize them as pure, faith- 
ful, loyal, and true members and adherents 
of the Augsburg Confession, the Apology, and 
the Smalcald Articles. (Preger 2, 67.) The 
imminent clash was temporarily warded off 
by the concession on the part of the Melanch- 
_thonians that the. Thuringian theologians 
Should be allowed freely to express their 
pinion on any article discussed at the col- 
loquy. At the session held September 11, 
1557, however, Bishop Michael Helding de- 
anded to know whether the Lutherans ex- 


XXIII. Origin, Subscription, Character, etc., of Formula of Concord. 


239 


cluded the Zwinglians, Calvinists, Osiandrists, 
and Flacians (in the doctrine de servo arbi- 
trio) from the Augsburg Confession. The 
Jesuit Canisius plied the Lutherans with 
similar questions: Whether they considered 
Osiander, Major, and others adherents of the 
Augustana. Melanchthon declared evasively 
that all evangelical delegates and pastors 
present were agreed in the Augsburg Confes- 
sion. As a result the Thuringians decided to 
enter their protest. In a special meeting of 
the Lutherans the majority threatened to ex- 
clude the Thuringians from all following ses- 
sions if they dared to express their protest 
[containing the list of errors which they re- 
jected] before the Papists. The consequence 
was that the Thuringians presented their 
protest in writing to the President, Julius 
Pflug, and departed from Worms. The Ro- 
manists, who from the beginning had been 
opposed to the colloquy, refused to treat with 
the remaining Lutheran theologians, because, 
they said, it was impossible to know who the 
true adherents of the Augsburg Confession 
were with whom, according to the Regensburg 
Resolution, they were to deal. 


272. Efforts of Princes to Restore Unity: 
Frankfort Recess. 


The Colloquy of Worms had increased the 
enmity and animosity among the Lutherans. 
it had brought their quarrels to a climax, and 
given official publicity to the dissensions ex- 
isting among them, — a situation which was 
unserupulously exploited by the Romanists, 
also politically, their sinister object being to 
rob the Lutherans of the privileges guaranteed 
by the Augsburg Peace, and to compel them 
to return to the Roman fold. In particular 
the Jesuits stressed the point that the dis- 
sensions among the Lutherans proved conclu- 
sively that they had abandoned the Augsburg 
Confession, to the adherents of which alone 
the provisions of the Augsburg Peace of 1555 
applied. At the same time they embraced the 
opportunity to spread false reports concerning 
all manner of heresies that were tolerated in 
the Lutheran churches. This roused the Lu- 
theran princes, who according to the Augs- 
burg Peace Treaty were responsible to the 
Empire for the religious conditions within 
their territories, to bend all their energies 
toward healing the breach and restoring re- 
ligious unity within their churches. Efforts 
to this effect were made especially at Frank- 
fort-on-the-Main, 1558, and at Naumburg, 
1561. But instead of promoting peace among 
the Lutherans also these conventions of the 
princes merely poured oil into the flames by 
adding new subjects of dissension, increasing 
the general distrust, and confirming the con- 
viction that Luther’s doctrine of the Lord’s 
Supper was in danger indeed. For, instead of 
insisting on a clear confession of the truth 
and an unequivocal rejection of error, the 
princes endeavored to establish peace by ig- 
noring, veiling, and compromising the dii- 
ferences. 

At Frankfort, Otto Henry of the Palatinate, 
Augustus of Saxony, Joachim of Brandenburg, 


240 


Wolfgang of Zweibruecken, Christopher of 
Wuerttemberg, and Philip of Hesse discussed 
the religious situation and, on March 18, 1558, 
signed the so-called Frankfort Recess (Agree- 
ment), in which they again solemnly pledged 
their adherence to the Holy Scriptures, the 
Ecumenical Symbols, the Augsburg Confession 
of 1530, and its Apology. (C.R.9,494.) In 
the Recess the princes stated that the existing 
dissensions encouraged the Romanists to pro- 
ceed against the Lutherans, who, the princes 
declared, were not disagreed in their confes- 
sion. In four articles the controverted ques- 
tions concerning justification, good works, the 
Lord’s Supper, and the adiaphora were dealt 
with, but in vague and ambiguous terms, the 
articles being based on Melanchthon’s anti- 
Flacian opinion of March 4, 1558. (499 ff.; 
462 ff.) 

When the Frankfort Recess was rein binittiasd 
for subscription to the estates who had not 
been present at Frankfort, it failed to receive 
the expected approval. It was criticized by 
‘the theologians of Anhalt, Henneberg, Meck- 
lenburg, Pomerania; the Lower Saxon cities, 
and Regensburg. The strongest opposition, 
however, came from Ducal Saxony, where Fla- 
cius attacked the Recess in two books. The 
first was entitled: “Refutatio Samaritani In- 
terim, in quo vera religio cum sectis et cor- 
ruptelis scelerate et perniciose confunditur — 
Refutation of the Samaritan Interim, in 
which the true religion is criminally and 
perniciously confounded with the sects.” The 
other: “Grund und Ursach’, warum das 
Frankfurtisch Interim in keinem Wege anzu- 
nehmen sei — Reason and Cause why the 
Frankfort Interim must Not be Adopted.” 
The chief objections of Flacius were: 1. The 
Smalcald Articles should have been included 
in the confessions subscribed to. 2. The dif- 
ferences within the Lutheran Church should 
not have been treated as questions of minor 
import. 3. Major’s statement should have 
been rejected as simply false, and not merely 
when falsely interpreted. 4. The statements 
concerning the Lord’s Supper are “dark, gen- 
eral, and ambiguous,” hence Crypto- Calvin- 
istic. 5. The article on the adiaphora is am- 
biguous and altogether unsatisfactory. 6. The 
measures adopted to suppress theological dis- 
cussions and controversies would lead to sup- 
pression of the truth (“binding the mouth of 
the Holy Ghost”) and tyrannizing of the 
churches by the princes. (Preger 2, 74.) 


In his attitude Flacius was supported by 
his colleagues in Jena and by Duke John 
Frederick. When a delegation appeared re- 
questing him to sign the Recess, he declined 
and ordered his theologians to set forth his 
objection in a special book. Elector August, 
in turn, charged Melanchthon to write an 
apology of the Recess against the ducal theo- 
logians; which, again, was answered by Fla- 
cius. In order to unite the opponents of the 
Recess, John Frederick invited the Lower 
Saxons to attend a convention in Magdeburg. 
When this failed, Flacius induced the Duke 
to publish a book treating particularly the 
doctrinal differences within the Lutheran 


Historical Introductions to the Symbolical Books. 


Church. In the drafting and revision of this 
Book of Confutation, as it was called, the 
following theologians participated: Strigel, 
Schnepf, Andrew Huegel, John Stoessel, Simon 
Musaeus, Joachim Moerlin, Sarcerius, Auri- 
faber, and Flacius. November 28, 1558, it re- 
ceived the sanction of the dukes. 
Melanchthonians the Book of Confutation, 
which had made it a special point to refute 
and reject the errors of the Wittenberg Phil- 
ippists, caused consternation and bitter re- 
sentment. For evidently its theological atti- 
tude was incompatible with the Recess, and 
hence the breach now seemed incurable and 
permanent. By order of Elector August, Me- 
lanchthon, in the name of the Wittenberg 
faculty, wrote an opinion of the Book of Con- 
futation. (C. R. 9,763.) But contents as well 
as form of this opinion merely served to con- 
firm the ducal theologians in their position. 
The Philippists also fortified themselves by 
publishing the Corpus Doctrinae (Corpus Phi- 
lippicum or Misnicum), which contained 
writings only of Melanchthon. The Frank- 
fort Recess, therefore, instead of bringing re- 
lief to the Lutherans, only increased their 
mutual enmity and distrust. In order to 
reconcile John Frederick, the Duke of Wuert- 
temberg suggested a convention of princes at 


Fulda, on January 20, 1559. But when Elee- — 


tor August heard that besides the Duke of 
Saxony also other opponents of the Frankfort 
Recess were invited, he foiled the plan by de- 
clining to attend. 


273. General Lutheran Council Advocated 
by Flacianists. 


To heal the breach and end the publie scan- 
dal, Flacius and his adherents fervently ad- 
vocated the convocation of a General Lutheran 
Synod. In 1559 they published “Supplicatio 
Quorundam Theologorum ... pro Libera Chri- 
stiana et Legitima Synodo, Supplication of 
Some Theologians . . . for a Free, Christian, 


and Lawful Synod.” The document was signed 


by 51 superintendents, professors, and pas- 
tors, “who after Luther's death," as they em- 
phasized, “had eontended orally and in writ- 
ing against the corruptions and seets." The 
signatures represented theologians from Dueal 


Saxony, Hamburg, Bremen, Luebeck, Rostock, 
Wismar, Brunswick, Magdeburg, Halberstadt, 


Koethen, Nordhausen, Schweinfurt, Regens- 
burg, Lindau, Upper Palatinate, Hesse, Bran- 
denburg, Electoral Saxony, Nuernberg, Augs- 
burg, Baden, etc. Some of the first were: 
Amsdorf, Musaeus, Joachim Moerlin, Hesshu- 
sius, Max Moerlin, Gallus, Wigand, Judex, 
Westphal, John Freder of Wismar, Anton Otto 
of Nordhausen, Flacius. The Swpplication 
showed why a General Synod was necessary 
and how it was to be conducted. Its chief 
object, the Supplication said, would be to pass 
on adiaphorism, Majorism, and synergism, all 
participants in the Synod having previously 
been pledged on the Augsburg Confession, the 
Apologı y, and the Smalcald Articles, accord- 


Among the. 


ing to which all questions were to be decided. - ; 


(Preger 2, 86 f.) 
The most violent opponent of this plan was 


XXIII. Origin, Subscription, Character, ete., of Formula of Concord. 


Melanchthon. Fearing that the Flacianists 
might get control of the prospective general 


. council, he, in advance, denounced and branded 


it as a “Robber Synod (Raeubersynode), ad- 
vocated by the ignorant Flacian rabble.” 
Three weeks before his death, March 28, 1560, 


he wrote: “Since they [the Flacians] cannot. 


kil me, the object of these hypocrites is to 
expel me. For long ago they have said that 
they would not leave a foot of ground for me 
in Germany. Hoc agunt isti hypocritae, ut 
me pellant, cum sanguinem meum haurire non 
possint; et quidem oratio istorum vetus est, 
qua dixerunt, se mihi non relicturos esse in 
Germania vestigium pedis." (C. R. 9, 1079.) 
Philip of Hesse consented to attend the gen- 
eral synod with the proviso that the power of 
the Jena theologians be curbed and also the 
Swiss be admitted. (Preger 2,93.) That the 
plan of the Flacianists failed was chiefly due 
to Elector August, who declined to attend the 
synod. 


274. Futile Efforts of Princes at 
Naumburg. 


In lieu of the General Lutheran Council 
advoeated by the Flacians, Christopher of 
Wuerttemberg, in March, 1559, recommended 
as the best means to heal the breach a con- 
vention of all the Lutheran princes and 
estates to be held at Naumburg, deliberations 
to begin January 20, 1561. The object of this 
assembly, he said, was neither to discuss the 
differences among the Lutherans, nor to for- 
mulate any condemnations, but only to renew 
the subscription to the Augsburg Confession, 
and to consider how the Lutherans might pre- 
sent a united front and a unanimous confes- 
sion at the next diet and at the prospective 
papal council. All finally consented to at- 


— tend, including Duke John Frederick, Elector 


TE yo 


NT. 
i 
i 
= 


August (who, instigated by Melanchthon, first 
had declined participation), and the Crypto- 
Calvinist, Elector Frederick of the Palatinate. 
Expecting no results favorable to genuine Lu- 
theranism from this assembly, the Jena theo- 
logians renewed their request for a general 
synod and sent their Supplication to Naum- 
burg with an additional writing, dated Jan- 
uary 23, 1561, in which they admonished the 
princes not to enter into an ungodly and 
unionistic agreement, rather to eliminate the 
errors of Major, Osiander, etc. But the 
princes, whose object was to settle matters 
without the theologians, declined to consider 
their petition, and, on February 8, the last 
day of the convention, returned the documents 
to their authors in Jena. 

After comparing the various editions of the 
Augsburg Confession, the Naumburg Assembly 
decided to subscribe to the Confession as de- 
livered 1530 in Augsburg and published 1531 
in German and Latin at Wittenberg. But 
when, in the interest of Calvinism, whither 
he at that time already was openly tending, 
Elector Frederick, supported by Elector 
August, demanded that the edition of 1540 
be recognized as the correct explanation of 
the original Augustana, the majority of the 
princes yielded, and, as a result, the Variata 
Concordia Triglotta. 


241 


of 1540 alone was mentioned in the Preface 
(Praefatio), in which the princes stated the 
reasons for renewing their subscription to 
the Augsburg Confession at Naumburg. This 
Preface, prepared by Elector Frederick and 
the Wittenberg Crypto-Calvinist Cracow, also 
asserted that hitherto no doctrinal corruptions 
or deviations from the Augsburg Confession 
had been tolerated among the Lutherans. It 
mentioned neither the controversies within 
the Lutheran Church nor the Smalcald 
Articles. 

Evidently, to subscribe to this Preface was 
impossible for genuine Lutherans. Duke John 
Frederick was told by his theologians Moer- 
lin and Stoessel that, if he signed it, they 
would resign and leave. The duke replied 
that he, too, would mount his horse and de- 
part rather than put his signature to a docu- 
ment in which the errors introduced by the 
Philippists, ete., were not rejected. Ulrich of 
Mecklenburg took the same stand. And fail- 
ing in his efforts to have the Preface changed 
in accordance with his convictions, the Duke 
entered his protest and left Naumburg with- 
out any further conference with the princes. 
When hereupon the latter sent messengers to 
Weimar, John Frederick remained firm. As 
conditions of his subscription the Duke de- 


manded that in the Preface the apostasy dur- 


ing the Interim be confessed, the distinctive 
features of the Lutheran doctrine concerning 
the Lord’s Supper be brought out clearly, the 
recognition of the Variata of 1540 as a doc- 
trinal norm be eliminated, and the Smalcald 
Articles be recognized with the rest of the 
Lutheran symbols. Unwilling to accede to 
these demands, the princes closed the discus- 
sions at Naumburg without the Duke, — hence 
also without having attained their goal: peace 
among the Lutherans. 

The Preface containing the objectionable 


-features was signed by the Electors of the 


Palatinate, Saxony, and Brandenburg, by 
Christopher of Wuerttemberg, Philip of Hesse, 
Carl of Baden, and quite a number of other 
princes and cities. However, Duke John 
Frederick did not by any means stand alone 
in his opposition to the ambiguous, unionistie 
Naumburg document. He was supported by 
Ulrich of Mecklenburg (who also left Naum- 
burg before the close of the convention), 
Ernest and Philip of Brunswick, Albrecht of 
Mecklenburg, Adolf of Holsteins Francis of 
Saxon-Lauenburg, the counts of Sehwartzburg. 
Mansfeld, Stolberg, Barby, and a number of 
other princes and cities, among the latter 
Regensburg, Augsburg, Strassburg, Nuernberg, 
and Windsheim. Besides, the loyal Lutherans 
were represented also in the territories of 
almost all the princes who had signed the 
Preface. Margrave John of Brandenburg em- 
phatically declared his dissatisfaction with 
the subscription of his delegate at Naumburg. 
Before long also August of Saxony, Wolfgang 
of the Palatinate, Christopher of Wuerttem- 
berg, and Joachim of Brandenburg signified 
their willingness to alter the Preface in ac- 
cordance with the views and wishes of John 
Frederick, especially regarding the doctrine of 
p 


242 


the Lord’s Supper. Indeed, the princes de- 
clared that from the beginning they had 
understood the Preface in the strict Lutheran 
sense. In the Preface of the Book of Concord 
signed by the Lutheran princes, we read: 
“Now, our conferences and those of our illus- 
trious predecessors, which were undertaken 
with a godly and sincere intention, first at 
Frankfort-on-the-Main and afterwards at 
Naumburg, and were recorded in writing, not 
only did not accomplish that end and peaceful 
settlement which was desired, but from them 
even a defense for errors and false doctrines 
was sought by some, while it had never 
entered our mind, by this. writing of ours, 
either to introduce, furnish a cover for, and 
establish any false doctrine, or in the least 
even to recede from the Confession presented 
in the year 1530 at Augsburg, but rather, as 
many of us as participated in the transactions 
at Naumburg, wholly reserved it to ourselves, 
and promised besides that if, in the course of 
time, anything would be desired with respect 
to the Augsburg Confession, or as often as 
necessity would seem to demand it, we would 
further declare all things thoroughly and at 
length.” (Conc. Trier. 15.) Even Philip of 
Hesse finally consented to the changes de- 
manded by Duke John Frederick. Elector 
Frederick of the Palatinate, however, who had 
misled and, as it were, hypnotized the Lu- 
theran princes at Naumburg, openly embraced 
the Reformed confession and expelled all con- 
sistent Lutherans. For the cause of Luther- 
anism the loss of the Palatinate proved a 
great gain internally, and helped to pave the 
way for true unity and the formulation and 
adoption of the Formula of Concord. And 
more than any other individual it was Fla- 
eius who had helped to bring about this re- 
sult. (Preger 2, 102.) 


275. Andreae and Chemnitz. 


The theologians who were first in adopting | 


effective methods and measures to satisfy the 
general yearning for a real peace in the divine 
truth were Jacob Andreae and Martin Chem- 
nitz. Andreae was born 1528 in Weiblingen, 
Wuerttemberg. He studied at Stuttgart and 
Tuebingen. In 1546 he became pastor in 
Stuttgart, where, two years later, he was de- 
posed because of his refusal to consent to the 
Interim. In 1549 he became pastor and later 
on superinterdent in Tuebingen. Since 1562 
he was also professor and chancellor of the 
university. He died 1590. Andreae has been 
called “the spiritual heir of John Brenz.” 
Hoping against hope, he incessantly labored 
for the unity and peace of the Lutheran 
Church. Being a man of great energy and 
diplomatic skill, he served her at numerous 
occasions and. in various capacities. In his 
pacification efforts he made more than 120 
journeys, visiting nearly all evangelical 
courts, cities, and universities in Northern 
and Southern Germany. With the consent of 
the Duke of Wuerttemberg, Andreae entered 
the service of Elector August, April 9, 1567, 
and lived with his family in Saxony till his 
dismissal in December, 1580. Here he was 


Historical Introductions to the Symbolieal Books. 


engaged in directing. the affairs of the 
churches and universities, and in promoting 
the work of Lutheran pacification and concord 
at large. During his efforts to unite the Lu- 
therans he was maligned by the Philippists, 
and severely criticized also by the strict Lu- 
therans. The latter was largely due to the — 
fact that in his first attempts at pacifieation — 
he allowed himself to be duped by the Witten- 
berg Philippists, being even blind enough to 
defend them against the charges of Calvinism 
in the doctrine of the Lord's Supper made by 
their opponents in Jena and in Lower Saxony. 
While thus Andreae was the able and en- 
thusiastic promoter of the pacification which 


culminated in the adoption of the Formula of . 


Concord, he lacked the theological insight, 
acumen, and consistency which characterized 
Martin Chemnitz. 

Martin Chemnitz was born November 9, 
1522, at Treuenbritzen in Brandenburg. As 
a boy he attended, for a brief period, the 
school in Wittenberg, where he “rejoiced to 
see the renowned men of whom he had heard 
so much at home, and to hear Luther preach.” - 
From 1539 to 1542 he attended the Gymna- — 
sium at Magdeburg; from 1543 to 1545 he 
studied in Frankfort-on-the-Oder; in 1545 
he went to Wittenberg, where Melanchthon 
directed his studies. In 1548 he became rector 
of the school in Koenigsberg, and 1550 libra- 
rian of Duke Albrecht, with a good salary. 
Owing to his participation in the Osiandrian 
controversy, Chemnitz lost the favor of Al- 
brecht, and in 1553 he removed to Witten- 
berg. On June 9, 1554, he began his lectures 
on Melanchthon’s Loci Communes before a 
large and enthusiastic audience, Melanchthon 
himself being one of his hearers. In Novem- 
ber, 1554, he accepted a position as pastor, 
and in 1567 as superintendent, in the city of 
Brunswick. He died April 8, 1586. Chem- — 
nitz was the prince of the Lutheran divines ~ 


of his age and, next to Luther, the greatest 


theologian of our Church. Referring to Lu- — 
ther and Chemnitz, the Romanists said: 
“You Lutherans have two Martins; if the 
second had not appeared, the first would have 
disappeared (si posterior non fuisset, prior 
non stetisset).” Besides the two Lutheran ~ 
classics: Hxamen Concilii Tridentini, pub- 
lished 1565—1573, and De Duabus Naturis n — 
Christo, 1570, Chemnitz wrote, among other — 
books: Harmonia Evangelica, continued and 
published 1593 by Leyser and completed by 
John Gerhard, and Foundations (Die Funda- 
mente). of the Sound Doctrine concerning the — 
Substantial Presence, Tendering, and Hating 
and Drinking of the Body and Blood of the 
Lord in the Supper, 1569. i dead 
Andreae and Chemnitz became acquainted | 
with each other in 1568, when Duke Julius 
invited the former to conduct the visitation 
in Brunswick together with Chemnitz. They 
jointly also composed the Brunswick Chureh | 
Order of 1569, which was preceded by the — 
Corpus Doctrinae Iuliwm, compiled by Chem- 
nitz and containing the Augsburg Confession, | 
the Apology, the Smalcald Articles, the Cate- — 
chisms of Luther, and a “short [rather long], 


‘simple, and necessary treatise on the preva- 
lent corruptions.” Andreae and Chemnitz are 
the theologians to whom more than any other 
two men our Church owes the Formula of 
Concord and the unification of our Church in 
the one true Christian faith as taught by 
Luther. However, it is Chemnitz who, more 
than Andreae or any other theologian, must 
be credited with the theological clarity and 
correctness which characterizes the Formula. 


276. First Peace Efforts of Andreae Fail. 


In his first attempts to unify the Lutheran 
Church, Andreae endeavored to reconcile all 
parties, including the Wittenberg Philippists, 
who then were contemplating an agreement 
with the Calvinists. In 1567, at the instance 


— of Landgrave William of Hesse-Cassel and 


Duke Christopher of Wuerttemberg, Andreae 
composed his “Confession and Brief Explana- 
tion of Several Controverted Articles, accord- 
ing to which a Christian unity might be 
effected in the churches adhering to the Augs- 
burg Confession, and the offensive and weari- 
some dissension might be settled.” In five 
articles he treated: 1. Justification, 2. Good 
Works, 3. Free Will, 4. The Adiaphora, 
5. The Lord’s Supper. The second article 
maintains that we are neither justified nor 
saved by good works, since Christ has earned 
for us both salvation and righteousness by 
His innocent obedience, suffering, and death 
alone, which is imputed as righteousness to 
all believers solely by faith. It rejects all 
those who teach otherwise, but not directly 
and expressly the statement: Good works are 
necessary to salvation. The third article 
maintains that, also after the Fall, man is 
not a block, but a rational creature having 
a free, though weak, will in external things; 
but that in divine and spiritual matters his 
intellect is utterly blind and his will is dead; 
and that hence, unless God creates a new 
volition in him, man is unable of himself, of 
his own powers, to accept the grace of God 
offered in Christ. It rejects all who teach 
otherwise. The fourth article states that cere- 
monies are no longer free, but must be aban- 
doned, when their adoption is connected with 
a denial of the Christian religion, doctrine, 
and confession. It rejects all those who teach 
otherwise. The fifth article emphasizes that 
also the wicked, when they partake of the 
Lord’s Supper, receive the body of Christ, but 
to their damnation. It furthermore declares: 
Since it is objected that the body and blood 
cannot be present in the Holy Supper because 
Christ ascended to heaven with His body, it 
is necessary “to explain the article of the in- 
carnation of the Son of God, and to indicate, 
in as simple a way as possible, the manner 
in which both natures, divine and human, are 
united in Christ, wherefrom it appears to 
what height the human nature in Christ has 
‚been exalted by the personal union." (Hutter, 
Concordia Concors, 110 ff.) 

— In 1568, at the Brunswick Visitation, re- 
ferred to above, Andreae submitted his five 
articles to Duke Julius, and succeeded in win- 
‘ning him for his plan. In the same interest 


XXIII. Origin, Subscription, Character, etc., of Formula of Concord. 


243 


he came to Wittenberg, January 9, 1569. 
Furnished with letters of commendation from 
Duke Julius and Landgrave William of Hesse, 
he obtained an interview also with Elector 
August, who referred him to his theologians. 
On August 18, 1569, Andreae held a confer- 
ence with the Wittenbergers. They insisted 
that the basis of the contemplated agreement 
must be the Corpus Misnicum (Philippicum). 
When Andreae, unsophistieated as he still was 
with respect to the real character of Phil- 
ippism, publicly declared that the Witten- 
bergers were orthodox teachers, and that the 
Corpus Misnicum contained no false doctrine, 
he was supplied with a testimonial in which 
the Wittenbergers refer to their Corpus, but 
not to Andreae's articles, to which also they 
had not fully consented. The result was that 
the Jena theologians, in particular Tilemann 
Hesshusius, denounced Andreae’s efforts as a 
unionistie scheme and a betrayal of true Lu- 
theranism in the interest of Crypto-Calvinism. 
They rejected Andreae's articles because they 
were incomplete, and contained no specific re- 
jeetion of the errors of the Philippists. 

At the instance of Andreae, May 7, 1570, 
a conference met at Zerbst in Anhalt, at which 
twenty theologians represented Electoral Sax- 
ony, Brunswick, Hesse, Brandenburg, Anhalt, 
and Lower Saxony (the Ducal Saxon theolo- 
gians declining to participate). The confer- 
ence decided that a new confession was not 
needed, and unanimously recognized the Augs- 
burg Confession, its Apology, the Smalcald 
Articles, and the Catechisms: of Luther. An- 
dreae was elated. In his “Report” to the Em- 
peror and the princes he gloried in “the Chris- 
tian unity" attained at Zerbst. But also this 
apparent victory for peace and true Lutheran- 
ism was illusory rather than real, for the 
Wittenberg theologians qualified their sub- 
scription by formally declaring that they 
interpreted and received the confessions enu- 
merated only in as far as they agreed with 
the Corpus Philippicum. And before long the 
Crypto-Calvinistie publications, referred to in 
the chapter on the Crypto-Calvinistie Contro- 
versy, began to make their appearance. The 
only result of these first peace efforts of An- 
dreae, which lacked in single-minded devotion 
to the truth, and did not sufficiently exclude 
every form of indifferentism and unionism, 
was that he himself was regarded with in- 
creasing suspicion by the opponents of the 
Philippists. As for Andreae, however, the 
dealings which he had with the dishonest Wit- 
tenbergers opened his eyes and convinced him 
that it was. impossible to win Electoral Sax- 
ony for a truly Lutheran union as long as the 
Crypto-Calvinists were firmly seated in the 
saddle. 


277. Andreae’s Sermons and the 
Swabian Concordia. 


Abandoning his original scheme, which had 
merely served to increase the animosity among 
the Lutherans and to discredit himself, An- 
dreae resolved henceforth to confine his peace 
efforts to true Lutherans, especially those of 
Swabia and Lower Saxony, and to unite them 


244 


in opposition to the Zwinglians, Calvinists, 
and Philippists, who, outside of Electoral 
Saxony, were by this time generally regarded 
as traitors to the cause of Lutheranism. In 
1573 he made his first move to carry out this 
new plan of his by publishing sermons which 
he had delivered 1572 on the doctrines con- 
troverted within the Lutheran Church. The 
title ran: “Sia Christian Sermons concerning 
the dissensions which-from the year 1548 to 
this 1573d year have gradually arisen among 
the theologians of the Augsburg Confession, 
as to what attitude a plain pastor and a com- 
mon Christian layman who may have been 
offended thereby should assume toward them 
according to his Catechism.” These sermons 
treat of justification, good works, original sin, 
free will, the adiaphora, Law and Gospel, and 
the person of Christ. As the title indicates, 
Andreae appealed not so much to the theolo- 
gians as to the pastors and the people of the 
Lutheran Church, concerning whom he was 
convinced that, adhering as they did, to Lu- 
ther’s Catechism, they in reality, at least in 
their hearts, were even then, and always had 
been, agreed. Andreae sent these sermons to 
Chemnitz, Chytraeus, Hesshusius, Wigand, 
and other theologians with the request that 
they be accepted as a basis of agreement. In 
the preface, dated February 17, 1573, he dedi- 
cated them to Duke Julius of Brunswick, 
whose good will and consent in the matter he 
had won in 1568, when he assisted in intro- 
ducing the Reformation in his territories. Be- 
fore this Nicholas Selneccer, then superintend- 
ent of Wolfenbuettel, in order to cultivate the 
friendly relations between Swabia and Lower 
Saxony, had dedicated his Instruction in the 
Christian Religion (Institutio Religionis Chri- 
stianae) to the Duke of Wuerttemberg, prais- 
ing the writings of Brenz, and lauding the 
services rendered by Andreae to the duchy of 
Brunswick. 

The sermons of Andreae were welcomed by 
Chemnitz, Westphal in Hamburg, David Chy- 
traeus in Rostock, and others. They also 
endeavored to obtain recognition for them 
from various ecclesiastical ministries of Lower 
Saxony. But having convinced themselves 
that the sermonic form was not adapted for 
a confession, they, led by Chemnitz, advised 
that their contents be reduced to articles in 
“thesis and antithesis,” and that this be done 
“with the assistance of other theologians.” 
Andreae immediately acted on this suggestion, 
and the result was what is known as the 
Swabian Concordia (Schwaebische Konkordie) , 
— the first draft of the Formula of Concord. 
This document, also called the Tuebingen 
Book, was submitted to, and approved by, the 
theologians of Tuebingen and by the Stutt- 
gart Consistory. In substance it was an elabo- 
ration of the Six Sermons with the addition 
of the last two articles. It contains eleven 
articles, treating 1. Original Sin; 2. Free 
Will; 3. The Righteousness of Faith before 
God; 4. Good Works; 5. Law and Gospel; 
6. The Third Use of the Law; 7. The Church 
Usages Called Adiaphora; 8. The Lord’s Sup- 
per; 9. The Person of Christ; 10. Eternal 


Historical Introductions to the Symbolical Books. 


: its doctrinal contents. 


Election; 11. Other Factions and Sects. In 
the introduction Andreae also emphasizes the 
necessity of. adopting those symbols which 
were afterwards received into the Book of 
Concord. 


278. The Swabian-Saxon Coudordih 


On March 22, 1574, Andreae sent the Swa- 
bian Concordia to Duke Julius and Chemnitz 
with the request to examine it and to have it 
discussed in the churches of Lower Saxony. 
On the twelfth of May the Duke ordered 
Chemnitz to prepare an opinion on the book 
and to present it to the clergy for their ex- 
amination and approval. Under the leader- 
ship of Chemnitz numerous conferences were 
held, and the various criticisms offered led 
to a revision of the document. This work 
was begun in April, 1575, by the theological 
faeulty of Rostock. Apart from numerous 
changes and additions everywhere, the articles 
on Free Will and on the Lord's Supper were 
completely remodeled by Chytraeus and Chem- 
nitz. 

The new confession, known as the Swabian- 
[Lower] Saxon Concordia, was subscribed by 
the theologians and pastors of the duchies of 
Brunswick, Mecklenburg, Mansfeld, Hoya, and 
Oldenburg. It acknowledges as its doetrinal 
basis the Holy Seriptures, the three Ecumen- 
ical Creeds, the Augsburg Confession, its 
Apology, the Smalcald Articles, and Luther's 
two Catechisms. It discusses the following 
articles in the following order: 1. Of Original 
Sin; 2. Of the Person of Christ; 3. Of the 
Righteousness of Faith before God; 4. Of 
Good Works; 5. Of the Law and the Gospel; 
6. Of the Third Use of the Law of God; 7. Of 
the Holy Supper; 8. Of God's Eternal Provi- 
dence and Election; 9. Of Church Usages 
which are Called Adiaphora or Things Indif- 
ferent; 10. Of Free Will or Human Powers; 
11. Of Other Factions and Seets which have 
Never Acknowledged the Augsburg Confession. 

While this new Concordia was adopted in 
Lower Saxony, the Swabians, to whom it was 
forwarded, September 5, 1575, were not quite 
satisfied with its form, but did not object to 
They criticized the un- 
evenness of its style, its frequent use of Latin 
technieal terms, its quotations (now approved, 
now rejected) from Melanchthon, ete. Par- 
tieularly regarding the last mentioned point, 
they feared that the references to Melanchthon 
might lead to new dissensions; hence they 
preferred that citations be taken from Lu- 
ther's writings only, which was done in the 
Formula of Concord. as finally adopted. 


279. The Maulbronn Formula. 


The movement for a general unity within 
the Lutheran Church received à powerful im- 
petus by the sudden and ignominious eollapse 
of Crypto-Calvinism in: Electoral Saxony, 
1574. By unmasking the Philippists, God had 
removed the chief obstacle of a godly and gen- 
eral peace among the Lutherans. Now the 
clouds of dissension began to disappear rap- 
idly. As long as the eyes of Elector August 


XXIII. Origin, Subscription, Character, ete., of Formula of Concord. 245 


were closed to the dishonesty of his theolo- 
gians, there was no hope for a peace embrac- 
ing the entire Lutheran Church in Germany. 
Even before the public exposure of the Philip- 
pists, August had been told as much by Count 
Henneberg and other princes, viz., that the 
Wittenberg theologians were universally sus- 
pected, and that peace could not be established 
until their Calvinistie errors had been con- 
demned. For in the doctrines of the Lord’s 
Supper and of the person of Christ, as has 
been shown in the chapter on the Crypto- 
Calvinistic Controversy, the Philippists of 
Electoral Saxony and of other sections of Ger- 
many were Calvinists rather than Lutherans. 
It was the appearance of the Calvinistic Exe- 
gesis Perspicua of 1574 which left no doubt in 
the mind of the Elector that for years he had 
been surrounded by a clique of dishonest theo- 
logians and unscrupulous schemers, who, 
though claiming to be Lutherans, were secret 
adherents of Calvinism. And after the Elec- 
tor, as Chemnitz remarks, had discovered the 
deception of his theologians in the article on 
the Lord’s.Supper, he began to doubt their 
entire contention. (Richard, 426.) 

Among Lutherans generally the humiliating 
events in Saxony increased the feeling of 
shame at the conditions prevailing within 
their Church as well as the earnest desire for 
a genuine and lasting peace in the old Lu- 
theran truths. And now Elector August, who, 
despite his continued animosity against Fla- 
cius, always wished to be a true Lutheran, but 
up to 1574 had not realized that the Philip- 
pistic type of doctrine dominant in his country 
departed from Luther’s teaching, was deter- 
mined to satisfy this universal longing for 
unity and peace. Immediately after the. un- 
masking of the Philippists he took measures 
to secure the restoration of orthodox Luther- 
anism in his own lands. At the same time 
he placed himself at the head of the larger 
movement for the establishment of religious 
peace among the Lutherans generally by the 
elaboration and adoption of a doctrinal for- 
mula settling the pending controversies. To 
restore unity and peace to the Lutheran 
Church, which his own theologians had done 
so much to disturb, was now his uppermost 
desire. He prosecuted the plan of pacification 
with great zeal and perseverance. He also 


paid the heavy expenses (80,000 gulden), in- 


curred by the numerous conventions, ete. And 
when, in the interest of such peace and unity, 
the theologians were engaged in conferences, 
the pious Elector and his wife were on their 
knees, asking God that He would crown their 
labor with success. 

The specific plan of the Elector was, as ap- 
pears from his reseript of November 21, 1575, 


. to his counselors, that pacific theologians, ap- 


pointed by the various Lutheran princes, 
“meet in order to deliberate how, by the grace 
of God, all [the existing various corpora 
doctrinae] might be reduced to one corpus, 
which we all could adopt, and that this book 
or corpus doctrinae be printed anew and the 
ministers in the lands of each ruler be re- 
quired. to be guided thereby." Before this 


Elector August had requested Count George 
Ernest of Henneberg to take the initiative in 
the matter. Accordingly, in November, 1575, 
Henneberg, Duke Ludwig of Wuerttemberg, 
and Margrave Carl of Baden agreed to ask 
a number of theologians to give their opinion 
concerning the question as to how a document 
might be prepared which would serve as a be- . 
ginning to bring about true Christian concord 
among the churches of the Augsburg Confes- 
sion. The theologians appointed were the 
Wuerttemberg court-preacher Lucas Osiander 
(born 1534; died 1604), the Stuttgart provost 
Balthasar Bidembach (born 1533; died 1578), 
and several theologians of Henneberg and 
Baden. Their opinion, delivered November 14, 
1575, was approved by the princes, and Osian- 
der and Bidembach were ordered to prepare 
a formula of agreement in accordance with it. 
The doeument which they submitted was dis- 
eussed with theologians from Henneberg and 
Baden at Cloister Maulbronn, Wuerttemberg, 
and subseribed January 19, 1576. 

The Maulbronn Formula, as the document 
was called, differs from the Swabian-Saxon 
Concordia in being much briefer (about half 
as voluminous), in avoiding technical Latin 
terms, in making no reference whatever to 
Melanchthon, in quoting from Luther’s works 
only, and in omitting such doctrinal points 
(Anabaptism, Schwenckfeldianism, Antitrini- 
tarianism, ete.) as had not been controverted 
among the Lutherans. Following the order of 
the Augustana, this Formula treats the fol- 
lowing articles: 1. Of Original Sin; 2. Of the 
Person of Christ; 3. Of Justification of Faith; 
4, Of the Law and Gospel; 5. Of Good Works; 
6. Of the Holy Supper of Our Lord Christ; 
7. Of Church Usages, Called Adiaphora or 
Things Indifferent; 8. Of Free Will; 9. Of 
the Third Use of God’s Law. 


280. The Torgau Book. 


On February 9, 1576, the Maulbronn For- 
mula, approved by Count Ludwig of Wuert- 
temberg, Margrave Carl of Baden, and Count 
George Ernest of Henneberg, was transmitted 
to Elector August, who had already received 
a copy of the Swabian-Saxon Concordia from 
Duke Julius of Brunswick. The Elector sub- 
mitted both to Andreae for au opinion, whom 
formal reasons induced to decide in favor of 
the Maulbronn Formula. At the same time 
Andreae advised the Elector to arrange a gen- 
eral conference of prominent theologians to 
act and decide in this matter, suggesting as 
two of its members Chemnitz and Chytraeus 
of Rostock. This being in agreement with his 
own plans, the Elector, at the convention at 
Lichtenberg, February 15, 1576, submitted the 
suggestions of Andreae to twelve of his own 
theologians, headed by Nicholas Selneccer, 
then professor in Leipzig. [Selneccer was born 
December 6, 1530. In 1550 he took up his 
studies in Wittenberg, where he was much 
impressed and influenced by Melanchthon. In 
1557 he was appointed court-preacher in 
Dresden. Beginning with 1565, after the ban- 
ishment of Flacius and his colleagues, he was 
professor in Jena. He returned to Leipzig in 


246 Historical Introduetions to the Symbolical Books. 


1568. In 1570 he accepted a call from Duke 
Julius as court-preacher and superintendent 
in Brunswick, but returned to Leipzig in 1574. 
Before the unmasking of the Crypto-Calvinists 
his theologieal attitude lacked clearness and 
determination. Ever after, however, he was 
the leader of the Lutheran forces in Electoral 
Saxony. At the Lichtenberg Convention, con- 
voked February 16, 1576, by Elector August, 
Selneecer successfully advocated the removal 
of the Wittenberg Catechism, the Consensus 
Dresdensis, and the Corpus Philippicum. In 
their place he recommended the adoption of 
a new corpus doctrinae containing the three 
Ecumenical ‘Creeds, the Unaltered Augsburg 
Confession, the Apology, the Smalcald Ar- 
ticles, the Catechisms of Luther, and, if de- 
sired, Luther’s Commentary on Galatians. 
Finally he advised that the electors and 
princes arrange a convention of such repre- 
sentative theologians as, e.g., Chytraeus, 
Chemnitz, Andreae, and Marbach, to discuss 
the doctrinal differences.  Selneccer's recom- 
mendations were adopted by the convention 
and transmitted to Elector August. Though 
contributing little to the contents of the For- 
mula of Concord, Selneccer heartily cooperated 
in its preparation, revision, and adoption. In 
1580, .of his own accord, he published the 
Latin Book of Concord, which was followed 
in 1584 by an edition authorized by the 
princes. Selneccer also participated in pre- 
paring: the Apology of the Book of Concord, 
first published 1582 in Magdeburg. In May, 
1589, after the Crypto-Calvinistie reaction 
under Christian I, Selneccer, whom the Cal- 
vinists hated more than others of the theolo- 
gians who had participated in the: promulga- 
tion of the Formula of Concord, was deposed, 
harassed, and reduced to poverty because of 
his testimony against Chancellor Crell and his 
earnest and continued warnings against the 
Calvinists. After the death of Christian I, 
Selneccer was recalled to Leipzig, where he 
arrived May 19, 1592, five days before his 
death, May 24, 1592.] 

Having through the influence of Selneccer, 
at Lichtenberg, obtained the consent of his 


clergy to his plans of unification, and, also . 


in accordance with their desire, called An- 
dreae to Saxony, Elector August immediately 
made arrangements for the contemplated gen- 
eral convention of theologians. It was held 
at Torgau, from May 28 to June 7, 1576, and 
attended by Selneccer, the Saxon ministers 
who had participated in the Lichtenberg con- 
vention, Andreae, Chemnitz, Andrew Musculus 
[General Superintendent of Brandenburg], 
Christopher Cornerus [professor in Frankfurt- 
on-the-Oder; born 1518; died 1549], and Da- 
vid Chytraeus [born February 26, 1530, in 
Wuerttemberg; awarded degree of magister in 
Tuebingen when only fourteen years old; be- 
gan his studies 1544 in Wittenberg, where he 
also heard Luther; was professor in Rostock 
from 1551 till his death, June 25, 1600]. The 
result of the Torgau deliberations, in which 
much time was spent on the articles of Origi- 
nal Sin and Free Will, was the so-called Tor- 
gau Book. On the seventh of June the theo- 


logians informed the Elector that, on the basis 
of the Swabian-Saxon and the Maulbronn 
documents, they, as desired by him, had agreed 
on a corpus doctrinae. 

The Torgau Book was essentially the Swa- 
bian-Saxon Concordia, recast and revised, as 
urged by Andreae, with special reference to 
the desirable features (enumerated above) of 
the Maulbronn Formula. The majority de- 
cided, says Chemnitz, that the Saxon Con- 
cordia should be retained, but in such a man- 
ner as to incorporate also the quotations from 
Luther, and whatever else might be regarded 
as useful in the Maulbronn Formula. The 
Torgau Book contained the twelve articles of 
the later Formula of Concord and in the same 
sequence; Article IX, “Of the Descent of 
Christ into Hell,” had been added at Torgau. 
The Book was entitled: “Opinion as to how 
the dissensions prevailing among the theolo- 
gians of the Augsburg Confession may, ac- 
cording to the Word of God, be agreed upon 
and settled in a Christian manner.” It was 
signed as “their faith, doctrine, and confes- 
sion” by the six men who were: chiefly re- 
sponsible for its form and contents: Jacob 
Andreae, Martin Chemnitz, Nicholas - Selnec- 
cer, David Chytraeus, Andrew Musculus, and 
Christopher Cornerus. The convention was 
elosed with a service of thanksgiving to 
Almighty God for the blessed results of their 
labors and the happy termination and favor- 
able issue of their discussions, Selneccer de- 
livering the sermon. Similar services were 
held at other places, notably in Mecklenburg 
and Lower Saxony. 

In a letter to Hesshusius, Chemnitz says 
concerning the Torgau Convention: “Every- 
thing in this entire transaction occurred aside 
from, beyond, above, and contrary to the hope, 
expectation, and thought of all. I was utterly 
astounded, and could scarcely believe that 
these things were done when they were done. 
It seemed like a dream to me. Certainly a 
good happy and desired beginning has been 
made toward the restoration of purity of doc- 
trine, toward the elimination of corruptions, 
toward the establishment of a godly confes- 
sion.” In a letter of July 24, 1576, to Hess- 
husius and Wigand, Andreae wrote in a simi- 


lar vein, saying: “Often were they [Chemnitz - 


and Chytraeus] almost overwhelmed with re- 
joicing and wonder that we were there [at 
Torgau] brought to such deliberation. Truly, 
this is the change of the right hand of the 
Most High, which ought also to remind us 
that since the truth no longer suffers, we 
should do everything that may contribute to 
the restoration of good feeling.” (Richard, 
428. 430.) 


281. The Bergic Book or the Formula of | 


Concord. 


In accordance with the recommendation of 
the ‘Torgau convention the Elector of Saxony 
examined the Torgau Book himself and had 
copies of it sent to the various Lutheran 
princes and estates in Germany with the re- 
quest to have it tested by their theologians, 
and to return their opinions and censures to 


y 
SEA eee CIA Fa 
Gy Uu Te emm 


WV. oum LN 


XXIII. Origin, Subscription, Character, etc., of Formula of Concord. 


Dresden. Of these (about 25) the majority 
were favorable. The churches in Pomerania 
and Holstein desired that Melanchthon’s 
authority be recognized alongside of Luther’s. 
On the other hand, Hesshusius and Wigand 
demanded that Flacius, Osiander, Major, Me- 
lanchthon, and other “originators and patrons 
of corruptions” be referred to by name and 
condemned as errorists. Quite a number of 
theologians objeeted to the Torgau Book be- 
cause it was too bulky. To meet this objec- 
tion the Epitome, a summary of the contents 
of the Torgau Book, was prepared by Andreae, 
with the consent of the Elector. Originally 
its title read: “Brief Summary of the articles 
which, controverted among the theologians of 
the Augsburg Confession for many years, were 
settled in a Christian manner at Torgau in 
the month of June, 1576, by the theologians 
which there met and subscribed.” 

After most of the censures had arrived, the 
“triumvirate” of the Formula of Concord (as 
Chytraeus called them 1581), Andreae, Sel- 
neccer, and Chemnitz, by order of the Elector, 
met on March 1, 1577, at Cloister Bergen, near 
Magdeburg, for the consideration of the criti- 
cisms and final editing of the new confession. 
They finished their work on March 14. Later, 
when other criticisms arrived and a further 
revision took place (also at Bergen, in May, 
1577), Musculus, Cornerus, and Chytraeus 
were added to their number. Though numer- 
ous changes, additions, and omissions were 
made at Bergen, and in Article IX the present 
form was substituted for the sermon of Lu- 
ther, the doctrinal substance of the Torgau 
Book remained unchanged. The chief object 
of the revisers was to eliminate misunder- 
standings and to replace ambiguous and dark 
terms with clear ones. At the last meeting 
of the six revisers (at Bergen, in May) the 
Solid Declaration was quickly and finally 
agreed upon, only a few changes of a purely 
verbal and formal nature being made. On 
May 28, 1577, the revised form of the Torgau 
Book was submitted to Elector August. It is 
known as the Bergic Book, or the Solid Decla- 
ration, or the Formula of Concord, also as the 
Book of Concord (a title which was after- 
wards reserved for the collection of all the 
Lutheran symbols). Of course, the Epitome, 
prepared by Andreae, was also examined and 
approved by the revisers at Cloister Bergen. 

In order to remove a number of misunder- 
standings appearing after the completion of 
the Bergic Book, a “Preface” (Introduction to 
the Book of Concord) was prepared by the 
theologians and signed by the princes. The 
Catalog of Testimonies, added first with the 
caption “Appendix” and later without the 
same, or omitted entirely, is a private work 
of Andreae and Chemnitz, and not a part of 
the confession. Its special purpose is to prove 
that the Lutheran doctrine concerning the 
person of Christ and the majesty of His 
human nature as set forth in Article VII of 
the Formula of Concord, is clearly taught by 
the Scriptures as well as by the Fathers of 
the ancient Church. The Formula of Concord 
(German) was first published at Dresden, 


247 


1580, as a part of the Book of Concord. The 
first authentic Latin edition appeared in Leip- 
zig, 1584. (Compare chapter on “The Book of 
Concord.” ) 


282. Subscription to the Formula of 
Concord. 


Originally Elector August planned to sub- 
mit the Bergic Book to a general convention 
of the evangelical estates for approval. But, 
fearing that this might lead to new discus- 
sions and dissensions, the six theologians, in 
their report (May 28, 1577) on the final re- 
vision of the Bergic Book, submitted and 
recommended a plan of immediate subscription 
instead of an adoption at a general conven- 
tion. Consenting to their views, the Electors 
of Saxony and Brandenburg forthwith sent 
copies of the Bergic Book to such princes and 
estates as were expected to consent. These 
were requested to multiply the copies, and 
everywhere to circulate and submit them for 
discussion and subscription. As a result the 
Formula of Concord was signed by the elec- 
tors of Saxony, of Brandenburg, and of the 
Palatinate; furthermore by 20 dukes and 
princes, 24 counts, 4 barons, 35 imperial 
cities, and about 8,000 pastors and teachers, 
embracing about two-thirds of the Lutheran 
territories of Germany. 

The first signatures were those of Andreae, 
Selneccer, Musculus, Cornerus, Chytraeus, and 
Chemnitz, who on May 29, 1577, signed both 
the Epitome and the Thorough Declaration, 
the latter with the following solemn protes- 
tation: “Since now, in the sight of God and 
of all Christendom, we wish to testify to those 
now living and those who shall come after us 
that this declaration herewith presented con- 
cerning all the controverted articles afore- 
mentioned and explained, and no other, is our 
faith, doctrine, and confession, in which we 
are also willing, by God’s grace, to appear 
with intrepid hearts before the judgment-seat 
of Jesus Christ, and give an account of it; 
and that we will neither privately nor pub- 
licly speak or write anything contrary to it, 
but, by the help of God’s grace, intend to abide 
thereby: therefore, after mature deliberation, 
we have, in God’s fear and with the invocation 
of His name, attached our signatures with our 
own hands.” (Conc. TRIGr. 1103, 40; 842, 31.) 

Kolde remarks: “Wherever the civil author- 
ities were in favor of the Bergic Book, the 
pastors and teachers also were won for its- 
subscription. That the wish of the ruler con- 


& tributed to this result cannot be denied and is 


confirmed by the Crypto-Calvinistie troubles 
reappearing later on in Saxony. But that the 
influence of the rulers must not be overesti- 
mated, appears, apart from other things, 
from the frequent additions to the signatures: 
*With mouth and heart (cum ore et corde) ^" 
Self-evidently the Crypto-Calvinists as well as 
other errorists had to face the alternative of 
either subscribing or being suspended from the 
ministry. The very object of the Formula of 
Concord was to purge the Lutheran Church 
from Calvinists and others who were not in 
sympathy and agreement with the Lutheran 


248 


Confessions and constituted a foreign and dis- 
turbing element in the Lutheran Church. 

As to the manner in which the Formula 
was submitted for subscription, it was cer- 
tainly not indifferentistic, but most solemn 
and serious, and perhaps, in some instances, 
even severe. Coercion, however, was nowhere 
employed for obtaining the signatures. At 
any rate, no instance is recorded in which 
compulsion was used to secure its adoption. 
Moreover, the campaign of public subscription, 
for which about two years were allowed, was 
everywhere conducted on the principle that 
such only were to be admitted to subscription 
as had read the Formula and were in complete 
agreement with its doctrinal contents. Yet 
it was probably true that some, as Hutter 
assumes, signed with a bad conscience [Hut- 
ter: “Deinde esto: subscripserunt aliqu mala 
conscientia Formulae Concordiae’; Mueller, 
Einleitung, 115]; for among those who af- 


Historical Introductions to the Symbolical Books. 


fixed their names are quite a few of former: 


Crypto-Calvinists —- men who had always 
found a way of escaping martyrdom, and, 
also in this instance, may have preferred the 
retaining of their livings to following their 
conviction. The fact is that no other confes- 
sion can be mentioned in the elaboration of 
which so much time, labor, and care was ex- 
pended to bring out clearly the divine truth, 
to convince every one of its complete har- 
mony with the Bible and the Lutheran sym- 
bols, and to hear and meet all objections, as 
was the case with respect to the Formula of 
Concord. 

“In reply to the criticism [of the Calvinists 
in the Neustadt Admonition, etc.] that it was 
unjust for only six theologians to write a Con- 
fession for the whole Church, and that a Gen- 
eral Synod should have been held before the 
signing of the Confession, the Convention of 
Quedlinburg, in 1583, declared it untrue that 
the Formula of Concord had been composed by 
only six theologians, and reminded the critics 
how, on the contrary, the articles had first 
been sent, a number of times, to all the Lu- 
theran churches in Germany; how, in order to 
consider them, synods and conferences had 
been held on every side, and the articles had 
been thoroughly tested; how criticisms had 
been made upon them; and how the criticisms 
had been conscientiously taken in hand by a 
special commission. The Quedlinburg Con- 
vention therefore declared in its minutes that, 
indeed, ‘such a frequent revision and testing 
of the Christian Book of Concord, many times 
repeated, is a much greater work than if a 
General Synod had-been assembled. respect- 
ing it, to which every .province would have 
commissioned two or three theologians, who 
in the name of all the rest would have helped 
to. test and approve the book. For in that 
way only one synod would have been held for 
the comparing and testing of this work, but, 
as it was, many synods were held; and it was 
sent to many provinces, which had it tested 
by the weighty and mature judgment of their 
theologians, in such manner as has never oc- 
curred in the case of any book or any matter 
of religion since the beginning of Christian- 


4 


ity, as is evident from the history of the 
Church. ... We are solemnly told [by An- 
dreae, Selneccer, etc.] that no one was forced 
by threats to sign the Formula of Concord, 
and that no one was tempted to do so by 
promises. We know that no one was taken 
suddenly by surprise. Every one was given 
time to think. As the work of composition 
extended through years,.so several years were 
given for the work of signing. We very much 
doubt whether the Lutheran Church to-day 
could secure any demoeratie subscription so 
clean, so conscientious, so united, or so large 
as that which was given to the Book of Con- 
cord." (Schmauk, 663 f.) 


283. Subscription in Electoral Saxony, 
Brandenburg, etc. 


In Electoral Saxony, where Crypto-Calvin- 
ism had reigned supreme for many years, pre- 
vailing conditions naturally called for a striet 
procedure. For Calvinists could certainly not 
be tolerated as preachers in Lutheran churches 
or as teachers in Lutheran schools. Such was 
also the settled conviction and determination 
of Elector August. When he learned that the 
Wittenberg professors were trying to evade an 
unqualified subscription, he declared: By the 
help of God I am determined, as long as I live, 
to keep my churches and schools pure and in 
agreement with the Formula of Concord. 


Whoever does not want to cooperate with me . 


may go; I have no desire for him. God pro- 
tect me, and those belonging to me, from Pa- 
pists and Calvinists — I have experienced it. 
(Richard, 529.) ! 
The Elector demanded that every pastor 
affix his own signature to the Formula. Ac- 
cordingly, in every place, beginning with Wit- 
tenberg, the commissioners addressed the min- 
isters and sehoolteachers, who had been sum- 
moned from the smaller towns and villages, 
read the Formula to them, exhorted them to 
examine it and to express their doubts or 
scruples, if they had any, and finally. de- 
manded subscription of all those who could 
not bring any charge of false doctrine 
against it. According to Planck only one 
pastor, one superintendent (Kolditz, who later 
on subscribed), and one schoolteacher refused 
to subseribe. (6, 560.) 
Leipzig and Wittenberg who declined to ac- 
knowledge the Formula were dismissed. 
However, as stated, also in Electoral Saxony 
coercion was not employed. | Moreover, ob- 
jections were listened to with patience, and 
time was allowed for consideration. Indeed, 
in the name of the Elector every one was ad- 
monished not to subscribe against his con- 
science. I. F. Mueller says in his. Historico- 
Theological | Introduction to the Lutheran 
Symbols: “At the Herzberg Convention, 1578, 
Andreae felt justified in stating: ‘I can truth- 


fully say that no one was coerced to subseribe . 


or banished on that.account. If this is not 
true, the Son of God has not redeemed me 
with His blood; for otherwise I do not want 
to become a partaker of the blood of Christ.’ 


Pursuant to this declaration the opponents 


Several professors in — 


ra 


were publicly challenged to mention a single 
person who had subscribed by compulsion, but 
they were unable to do so. Moreover, even 
the Nuernbergers, who did not adopt the For- 
mula of Concord, acknowledged that the sig- 
— matures had been affixed without employment 
; of force." (115.) True, October 8, 1578, An- 
" 


dreae wrote to Chemnitz: “We treated the 
|. pastors with such severity that a certain truly 
good man and sincere minister of the church 
— afterwards said to us in the lodging that, 
— when the matter was proposed so severely, his 
mind was seized with a great consternation, 
which caused him to think that he, being near 
—— Mount Sinai, was hearing the promulgation 
— . of the Mosaic Law (se animo adeo consternato 
|». fuisse, cum negotium tam severiter proponere- 
tur, ut existimaret, se monti Sinai proximum 
legis Mosaicae promulgationem audire). . . . 
I do not believe that anywhere a similar 
severity has been employed." (116.) But the 
term “severity” here employed does not mean 
force or compulsion, but merely signifies re- 
ligious seriousness and moral determination 
to eliminate Crypto-Calvinism from the Lu- 
theran Church in Electoral Saxony. The 
spirit in which also Andreae desired this mat- 
ter to be conducted appears from his letter of 
November 20, 1579, to Count Wolfgang, in 
which he says: Although as yet some minis- 
ters in his country had not subscribed to the 
Formula, he should not make too much of 
that, much less press or persuade them; for 
whoever did not subscribe spontaneously and 
with a good conscience should abstain from 
subscribing altogether much rather than 
pledge himself with word and hand when his 
heart did not concur — denn wer es nicht mit 
seinem Geist und gutem Gewissen tue, bleibe 
 "wiel besser davon, als dass er sich mit Worten 
und mit der Hand dazu bekenne und das Herz 
wicht daran waere. (115.) 
} Also Selneccer testifies to the general will- 
— ingness with which the ministers in Saxony 
affixed their signatures. With respect to the 
universities of Wittenberg and Leipzig, how- 
ever, he remarks that there some were found 
_ who, while willing to acknowledge the first 
part of the Book of Concord, begged to be ex- 
— cused from signing the Formula, but that they 
— had been told by the Elector: If they agreed 
with the first part, there was no reason why 
‘they should refuse to sign the second, since it 
was based on the first. (Carpzov, Isagoge 20.) 
While thus in Electoral Saxony subscription 
— to the Formula was indeed demanded of all 
_ professors and ministers, there is not a single 
gy ‚case on record in which compulsion was em- 
ployed to obtain it. 
P In Brandenburg the clergy subscribed un- 
— -eonditionally, spontaneously, and with thank- 
fulness toward. God and to their “faithful, 
pious ruler for his fatherly care of the 
Church.” Nor was any opposition met with 
in Wuerttemberg, where the subscription was 
completed in October, 1577. In Mecklenburg 
the ministers were kindly invited to subscribe. 
Such as refused were suspended and given 
time for deliberation, with the proviso that 
"they abstain from criticizing the Formula be- 


XXIII. Origin, Subscription, Character, etc., of Formula of Concord. 


249 


fore the people. When the superintendent of 
Wismar and several pastors declined finally to 
adopt the Formula, they were deposed. 

Accordingly, it was in keeping with the 
facts when the Lutheran electors and princes 
declared in the Preface to the Formula of Con- 
cord “that their theologians, ministers, and 
schoolteachers” “did with glad heart and 
heartfelt thanks to God the Almighty volun- 
tarily and with well-considered courage adopt, 
approve, and subscribe this Book of Concord 
[Formula of Concord] as the true and Chris- 
tian sense of the Augsburg Confession, and 
did publicly testify thereto with heart, mouth, 
and hand... Wherefore also this Christian 
Agreement is not the confession of some few 
of our theologians only, but is called, and is, 
in general, the unanimous confession of each 
and every one of the ministers and school- 
teachers of our lands and provinces." (Conc. 
T RIGLa Ts.) 


284. Where and Why Formula of Con- 
cord was Rejected. 


Apart from the territories which were really 
Calvinistic (Anhalt, Lower Hesse, the Palati- 
nate, etc.), comparatively few of the German 
princes and estates considered adherents of 
the Augsburg Confession declined to accept 
the Formula of Concord because of any doc- 
trinal disagreement. Some refused to append 
their names for political reasons; others, be- 
cause they were opposed on principle to a new 
symbol. With still others, notably some of 
the imperial cities, it was a case of religious 
particularism, which would not brook any dis- 
turbance of its own mode of church-life. 
Also injured pride, for not having been con- 
sulted in the matter, nor called upon to par- 
ticipate in the preparation and revision of the 
Formula, was not altogether lacking as a 
motive for withholding one's signature. In 
some instances personal spite figured as a 
reason. Because Andreae had given offense 
to Paul von Eitzen, Holstein rejected the For- 
mula, stating that all the articles it treated 
were clearly set forth in the existing symbols. 
Duke Julius of Brunswick, though at first 
most zealous in promoting the work of paci- 
fication and the adoption of the Book of Con- 
cord, withdrew in 1583, because Chemnitz had 
rebuked him for allowing his son to be conse- 
crated Bishop: of Halberstadt. (Kolde, 73 f.) 
However, despite the unfriendly attitude of 
Duke Julius, some of the Brunswick theolo- 
gians openly declared their agreement with 
the Formula as well as their determination, 
by the help of God, to adhere to its doctrine. 
No doubt but that much more pressure was 
exercised in hindering than in urging Lu- 
therans to subscribe to the Formula. 

For the reasons enumerated the Formula of 
Concord was not adopted in Brunswick, Wol- 
fenbuettel, Holstein, Hesse, Pomerania (where, 
however, the Formula was received later), An- 
halt, the Palatinate (which, after a short Lu- 
theran interregnum, readopted the Heidelberg 
Catechism under John Casimir, 1583), Zwei- 
bruecken, Nassau, Bentheim, Tecklenburg, 
Solms, Ortenburg, Liegnitz, Brieg, Wohlau, 


250 
Bremen, Danzig, Magdeburg, Nuernberg, 
Weissenburg, Windsheim, Frankfort-on-the- 


Main, Worms, Speyer, Strassburg. 

In Sweden and Denmark, Frederick II 
issued an edict, July 24, 1580, forbidding (for 
political reasons) the importation and publi- 
cation of the Formula of Concord on pen- 
alty of execution and confiscation of property. 
He is said to have cast the two elegantly 
bound copies of the Formula sent him by his 
sister, the wife of Elector August of Saxony, 
into the fireplace. Later on, however, the 
Formula came to be esteemed also in the 
Danish Church and to be regarded as a sym- 
bol, at least in fact, if not in form. 

While some of the original signatories sub- 
sequently withdrew from the Formula of Con- 
cord, a larger number acceded to it. Among 
the latter were Holstein, Pomerania, Krain, 
Kaernthen, Steiermark, etc. In Sweden the 
Formula was adopted 1593 by the Council of 
Upsala; in Hungary, in 1597. With few ex- 
ceptions the Lutheran synods in America and 
Australia all subscribed also to the Formula 
of Concord. 


285. Formula Not a New Confession 
Doctrinally. 


The Formula of Concord purified the Lu- 
theran Church from Romanism, Calvinism, 
indifferentism, unionism, synergism, and other 
errors and unsound tendencies. It did so, not 
by proclaiming new exclusive laws and doc- 
trines,. but by showing that these corruptions 
were already excluded by the spirit and letter 
of the existing Lutheran symbols. Doctrinally 
the Formula of Concord is not a new confes- 
sion, but merely a repetition and explanation 
of the old Lutheran confessions. It does not 
set forth or formulate a new faith or tenets 
hitherto unknown to the Lutheran Church. 
Nor does it correct, change, or in any way 
modify any of her doctrines. On the contrary, 
its very object was to defend and maintain the 
teaching of her old symbols against all man- 
ner of attacks coming from without as well 
as from within the Lutheran Church. The 
Formula merely presents, repeats, reaffirms, 


explains, defends, clearly defines, and consist- — 


ently applies the truths directly or indirectly, 
explicitly or implicitly confessed and taught 
in the antecedent Lutheran confessions. The 
Augsburg Confession concludes its last para- 
graph: “If there is anything that any one 
might desire in this Confession, we are ready, 
God willing, to present ampler information 
(latiorem informationem) according to the 
Scriptures.” (94,7.) Close scrutiny will re- 
veal the fact that in every detail the Formula 


must be regarded as just such an “ampler in- 


formation, according to the Scriptures.” The 
Lutheran Church, therefore, has always held 
that whoever eandidly adopts the Augsburg 
Confession cannot and will not reject the For- 
mula of Concord either. 

As for the Formula itself, it most emphatic- 
ally disclaims to be anything really new. In 
their Preface to the Book of Concord the Lu- 
theran princes declared: “We indeed (to re- 


Historical Introductions to the Symbolical Books. 


peat in conclusion what we have mentioned 
several times above) have wished, in this 
work of concord, in no way to devise anything 
new, or to depart from the truth ef the heay- 
enly doctrine, which our ancesters (renowned 
for their piety) as well as we ourselves have 
acknowledged and professed. We mean that 
doctrine, which, having been derived from the 
prophetic and apostolic Scriptures, is con- 
tained in the three ancient Creeds, in the 
Augsburg Confession, presented in the year 
1530 to Emperor Charles V, of excellent. 
memory, then in the Apology, which was 
added to this, in the Smalcald Articles, and 
lastly in both the Catechisms of that excellent. 
man, Dr. Luther. Therefore we also have de- 
termined not to depart even a finger’s breadth. 
either from the subjects themselves, or from 
the phrases which are found in them, but, the 
Spirit of the Lord aiding us, to persevere con- 
stantly, with the greatest harmony, in this 
godly agreement, and we intend to examine 
all controversies according to this true norm 
and declaration of the pure doctrine.” (Conc. 
TRrGr., 23.) In the Comprehensive Summary 
we read: “We [the framers and signers of the 
Formula of Concord] have declared to one an- 
other with heart and mouth that we will not 
make or receive a separate or new confession 
of our faith, but confess the public common 
writings which always and) everywhere were 
held and used as such symbols or common con- 
fessions in all the churches of the Augsburg 
Confession before the dissensions arose among 
those who accept the Augsburg Oonfession, 
and as long as in all articles there was on all 
sides a unanimous adherence to the pure doc- 
trine of the divine Word, as the sainted 
Dr. Luther explained it.” (851, 2.9.) The For- 
mula of Ooncord therefore did not wish to 
offer anything that was new doctrinally. It 
merely expressed the consensus of all loyal 
Lutherans, and applied the truths contained 
in the existing symbols to the questions raised 
in the various controversies. 


286. Formula a Reaffirmation of Genuine 
‘Lutheranism. 


To restore Luther’s doctrine, such was the 
declared purpose of the promoters and. authors. 
of the Formula of Concord. And in deciding 
the controverted questions, they certainly did! 
most faithfully adhere to Luther's teaching. 
The Formula is an exact, clear, consistent, and 
guarded statement of original Lutheranism, 
purified of all foreign elements later on in- 
jeeted into it by the Philippists and other 
errorists. It embodies the old Lutheran doe- 
trine, as distinguished not merely from Ro- 
manism and Calvinism, but also from Me- 
lanchthonianism and other innovations after 
the death of Luther. Surely Luther would 
not have hesitated to endorse each and all of 
its articles or doctrinal statements. Even: 
Planck, who poured contempt and sarcasm on: 
the loyal Lutherans, admits: “It was almost 
beyond controversy that the Formula, in every 
controverted article, established and author- 
ized precisely the view which was most clearly 


XXIII. Origin, Subscription, Character, etc., of Formula of Concord. 


sanctioned by the Unaltered Augsburg Oonfes- 
sion, by its Apology according to the edition 
of the year 1531, by the Smalcald Articles, 
and by the Catechisms of Luther.” (6, 697.) 
This complete agreement with Luther also ac- 
counts for the fact that the Formula was 
immediately acknowledged by two-thirds of 
the Protestants in Germany. 

As for Luther, the Formula of Concord re- 
gards him as the God-given Reformer and 
teacher of the Church. We read: “By the 
special grace and mercy of the Almighty the 
doctrine concerning the chief articles of our 
Christian religion (which under the Papacy 
had been horribly obscured by human teach- 
ings and ordinances) were explained and puri- 
fied again from God’s Word by Dr. Luther, of 
blessed and holy memory.” (847,1.) Again: 
“In these last times God, out of special grace, 
has brought the truth of His Word to light 
again from the darkness of the Papacy 
through the faithful service of the precious 
man of God, Dr. Luther.” (851,5.) Luther is 
spoken of as “this highly illumined man,” 
“the hero illumined with unparalleled and 
most excellent gifts of the Holy Ghost,” “the 


. leading teacher of the Augsburg Confession.” 


(980, 28; 983, 34.) “Dr. Luther," says the 
Formula, “is to be regarded as the most dis- 
tinguished (vornehmste, praecipuus) teacher 
of the Churches which confess the Augsburg 
Confession, whose entire doctrine as to sum 
and substanee is comprised in the articles of 
the Augsburg Confession." (985,41.) Again: 
*Dr. Luther, who, above others, certainly 
understood the true and proper meaning of 
the Augsburg Confession, and who constantly 
remained steadfast thereto till his end, and 
defended it, shortly before his death repeated 
his faith concerning this article [of the Lord's 
Supper] with great zeal in his last Confes- 
sion." (983,33.) Accordingly, only from Lu- 
ther's writings quotations are introduced by 
the Formula to prove the truly Lutheran char- 
aeter of a doctrine. In this respect Luther 
was considered the highest authority, out- 
weighing by far that of Melanchthon or any 
other Lutheran divine. Everywhere Luther's 
books are referred and appealed to, e.g., his 
“beautiful and glorious exposition of the 
Epistle of St. Paul to the Galatians," his book 
concerning Councils, his Large Confession, his 
De Servo Arbitrio, his Commentary on Gene- 
sis, his sermon of 1533 at Torgau, etc. 
(925, 28; 937, 67; 823,21; 897,43; 827,2; 
1051, 1; cf. 1213 ff.) 

Luther's doctrine, according to the Formula 
of Concord, is embodied in the old Lutheran 
symbols, and was “collected into the articles 
and chapters of the Augsburg Confession.” 
(851,5.) The Augsburg Confession, the Apol- 
ogy, the Smalcald Articles, and the Small and 
the Large Catechism, says the Formula, “have 
always been regarded as the norm and model 
of the doctrine which Dr. Luther, of blessed 
memory, has admirably deduced from God's 
Word, and firmly established against the 
Papacy and other sects; and to his full ex- 
planations in his doctrinal and polemical 
writings we wish to appeal, in the manner 


251 


and as far as Dr. Luther himself in the Latin 
preface to his published works has given neces- 
sary and Christian admonition concerning his 
writings.” (853, 9.) According to the For- 
mula there were no dissensions among the 
Lutherans “as long as in all articles there 
was on all sides a unanimous adherence to 
the pure doctrine of the divine Word as the 
sainted Dr. Luther explained it.” (851, 2.) 
Melanchthon, Agricola, Osiander, Major, and 
the Philippists, departing from Luther, struck 
out on paths of their own, and thus gave rise 
to the controversies finally settled by the For- 
mula of Concord. 

As for the Formula of Concord itself, the 
distinct object also of its promoters and 
authors was to restore, reaffirm; and vindicate 
the doctrine of Luther. In a letter of July 24, 
1576, to Hesshusius and Wigand, Andreae, 
giving an account of the results of the Tor- 
gau Convention, remarks: “For this I dare 
affirm and promise sacredly that the illus- 
trious Elector of Saxony is bent on this alone, 
that the doctrine of Luther, which has been 
partly obscured, partly corrupted, partly con- 
demned openly or secretly, shall again be re- 
stored pure and unadulterated in the schools 
and churches, and accordingly Luther shall 
live, 1. e., Christ, whose faithful servant Lu- 
ther was — adeoque Lutherus, hoc est, Chri- 
stus, cuius fidelis minister Lutherus fuit, 
vivat. What more do you desire? Here [in 
the Torgau Book] nothing is colored, nothing 
is dressed up, nothing is concealed, but every- 
thing is in keeping with the spirit of Luther, 
which is Christ’s. Nihil hie fucatum, nihil 
palliatum, nihil tectum est, sed iuxta spiri- 
tum Lutheri, qui Christi est.” (Schaff 1, 339.) 
Also the Formula of Concord, therefore, con- 
tains Luther’s theology. 

It has been asserted that the Formula of 
Concord is a compromise between Luther and 
Melanchthon, a “synthesis or combination of 
the two antagonistic forces of the Reforma- 
tion, a balance of mutually destructive prin- 
ciples,” ete. The Formula, says also Seeberg, 
represents a “Melanchthonian Lutheranism.” 
But the plain truth is that the Formula is 
a complete victory of Luther over the later 
Melanchthon as well as the other errorists 
who had raised their heads within the Lu- 
theran Church. It gave the floor, not to 
Philip, but to Martin. True, it was the 
avowed object of the Formula to restore peace 


to the Lutheran Church, but not by compro- 


mising in any shape or form the doctrine of 
Luther, which, its authors were convinced, is 
nothing but divine truth itself. In thesis and 
antithesis, moreover, the Formula takes a 
clearly defined stand against all the errorists 
of those days: Anabaptists, Schwenckfeldians, 
Antitrinitarians, Romanists, Zwinglians, Cal- 
vinists, Crypto-Calvinists, Adiaphorists, Anti- 
nomians, Synergists, Majorists, the later Fla- 
cianists, ete. It did not acknowledge, or leave 
room for, any doctrines or doctrinal tenden- 
cies deviating in the least from original gen- 
uine Scriptural Lutheranism. At every poiut 
it occupied the old Lutheran ground. Every- 
where it observed a correct balance between 


252 


two errors (e. g., Romanism and Zwinglianism, 
Calvinism and synergism, Majorism and anti- 
nomianism) ; it steered clear of Scylla as well 
as Charybdis, avoiding errors to the right as 
well as pitfalls to the left. The golden high- 
way. of truth on which it travels was not 
Melanchthon nor a middle ground between 
Luther and Melanchthon, but simply Luther 
and the truths which he had brought to light 
again. 

Melanchthonianism may be defined as an 
effort to inoculate Lutheranism with a union- 
istie and Calvinistic virus. The distinct ob- 
ject of the Formula, however, was not merely 
to reduce, but to purge the Lutheran Church 
entirely from, this as well as other leaven. 
The Formula’s theology is not Lutheranism 
modified by, but thoroughly cleansed from, 
antinomianism, Osiandrianism, and particu- 
larly from Philippism. Accordingly, while in 
the Formula Luther is celebrated and quoted 
as the true and reliable exponent of Lutheran- 
ism, Melanchthon is nowhere appealed to as 
an authority in this respect. It is only in the 
Preface of the Book of Concord that his writ- 
ings are referred to as not to be “rejected and 
condemned”; but the proviso is added, “in 
as far as (quatenus) they agree throughout 
with the norm laid. down in the Book of Con- 
cord,” (16.) 


287. Scripture Sole Standard and Rule. 


From the high estimation in which Luther 
was held by the Formula of Concord it has 
falsely been inferred that this Confession 
accords Luther the “highest authority," as 
Hase says, or considers him “the regulative 
and almost infallible expounder" of the Bible, 
as Schaff asserts. (Oreeds 1,313.) But accord- 
ing to the Formula the supreme arbiter and 
only final rule in all matters of religion is 
the inspired Word of God; and absolutely all 
human teachers and. books, including Luther 
and the Lutheran symbols, are subject to its 
verdict. When, after Luther’s death, God per- 
mitted doctrinal controversies to distract the 
Church, His purpose, no doubt, being also to 
have her fully realize not only that Luther’s 
doctrine is in complete harmony with Scrip- 
ture, but, in addition, that in matters of faith 
and doctrine not Luther, not the Church, not 
the symbols, nor any other human authority, 
but His Word alone is the sole rule and norm. 
The Formula certainly learned this lesson 
well.: In its opening paragraph we read: 
“We believe, teach, and confess that the sole 
rule and standard according to which both all 
doctrines and all teachers should be estimated 
and judged are the prophetic and apostolie 
Scriptures of the Old and the New Testament 
alone. .... Other writings, however, of ancient 
or modern teachers, whatever name they bear, 
must not be regarded as equal to the Holy 
Scriptures, but.all of them together be sub- 
jected to them." (777,1.) And in this, too, 
the Formula was conscious of being in agree- 
ment with Luther. Luther himself, it de- 
clares, “has expressly drawn this distinction, 
namely, that the Word of God alone should 


Historieal Introductions to the Symbolical Books. 


be and remain the only standard and rule of 
doctrine, to which the writings of no man 
should be regarded as equal, but to which 
everything should be subjected." (853, 9.) 
Scripture is, and always must remain, the 
only norma normans, the standard that rules 
everything, — such was the attitude of the 
Formula of Concord. 
Accordingly, the proof proper for the truth 
of any doctrinal statement is taken by the 
Formula neither from the Lutheran symbols 
nor the writings of Luther, but from the Word 
of God. And the only reason why the pro- 
moters and framers of the Formula were 
determined to restore the unadulterated teach- 
ing of Luther was because, in the controversies 
following his death, they had thoroughly con- 
vinced themselves that, on the one hand, the 
doctrines proclaimed by Luther were nothing 
but the purest gold mined from the shafts of 
God's Word, and that, on the other hand, the 
various deviations from Luther’s teaching, 
which had caused the dissensions, were aber- 
rations not only from the original Lutheran 
Confessions, but also from Holy Seripture. 
The thirty years of theological diseussion had 


pm 


satisfied the Lutherans that to adhere to the 


Bible was tantamount to adhering to the 
teaching of Luther, and vice versa. Accord- 
ingly, the Formula also declared it as its ob- 
ject to prove that the doctrines it presented 
were in harmony with the Bible, as well as 
with the teaching of Luther and the Augs- 
burg Confession. (856,19.) This agreement 
with the Word of God and the preceding Lu- 
theran symbols constitutes the Formula a 
Lutheran confession, which no one who is 
a true Lutheran can reject or, for doctrinal 
reasons, refuse to accept. 


288. Formula Benefited Lutheran Church. 


It has frequently been asserted that the 
Formula of. Concord greatly damaged Lu- 
theranism, causing bitter controversies, and 
driving many Lutherans into the fold of Cal- 
vinism, e. g., in the Palatinate (1583), in An- 
halt, in Hesse, and in Brandenburg. (1613). 
Richard: says: “The Formula of Concord was 
the cause of the most bitter controversies, dis- 
sensions, and alienations. The position taken 
by the adherents of the Formula of Concord 
that this document is the true historical and 
logical explanation of the older confessions, 
and is therefore the test and touchstone of 
Lutheranism, had the effect, as one extreme 
generates a counter-extreme, of driving many 
individual Lutherans and many Lutheran 
churches into the Calvinistic fold, as that 
fold was represented in Germany by. the Hei- 
delberg Catechism as the chief confession of 
faith." (516.) | 

But this entire view is founded on indiffer- 
entism and unionism flowing from the false 
principle, that quality must be sacrificed to 
quantity, eternal truth to temporal peace, and 
unity to external progress and temporary suc- 
cess. | Viewed in the light of God's Word, 
error is the centrifugal force and the real 
cause of dissension and. separations. among 


We 


Tm 


MAL EN 


: 
| 
1 
| 
| 


. deneies, and false doctrines. 


" ruptions. 


XXIII. Origin, Subscription, Character, ete., of Formula of Concord. 


Christians, while divine truth always acts as 
a centripetal or a truly unifying power. The 
Formula therefore, standing clearly as it 
does for divine truth only, cannot be charged 
with causing dissension and breeding trouble 
among Christians. It settled many contro- 
versies and healed dissensions, but produced 
none. True, the Formula was condemned by 
many, but with no greater justice and for no 
other reasons than those for which the truths 
of God’s Word have always been assailed by 
their enemies. 

Nor is the statement correct that the For- 
mula of Concord drove loyal Lutherans out of 
their own churches into Calvinistic folds. It 
clearly stated what, according to God’s Word 
and their old confessions, Lutherans always 
will believe, teach, and confess, as also what 
they always must reject as false and detri- 
mental to the cause of the Church of Christ; 
however, in so doing, it did not drive Lu- 
therans into the ranks of the Calvinists, but 
drove masked Calvinists out of the ranks of 


loyal Lutherans into those folds to which they © 


really belonged. Indeed, the Formula failed 
to make true Lutherans of all the errorists; 
but neither did the Augsburg Confession suc- 
ceed in making friends and Lutherans of all 
Papists, nor the Bible, in making Christians 
of all unbelievers. However, by clearly stat- 
ing its position in thesis and antithesis, the 
Formula did succeed in bringing about a 
wholesome separation, ridding the Lutheran 
Church of antagonistic spirits, unsound ten- 
In fact, it saved 
the Church from slow, but sure poisoning at 
the hands of the Crypto-Calvinists; it re- 
stored purity, unity, morale, courage, and 
hope when she was demoralized, distracted, 
and disfigured by many dissensions and cor- 
Whatever, by adopting the For- 
mula of Concord, the Lutheran Church there- 
fore may have lost in extension, it won in 
intention; what it lost in numbers, it won in 
unity, solidity, and firmness in the truth. 
True, the Formula of Concord completely 
foiled Melanchthon’s plan of a union between 
the Lutheran and Reformed churches on the 
basis of the Variata of 1540,— a fact which 
more than anything else roused the ire of 
Philippists and Calvinists. But that was an 


ungodly union, contrary to the Word of God; 


a union involving a denial of essential Chris- 
tian truths; a union incompatible with the 
spirit of Lutheranism, which cannot survive 
where faith is gagged and open confession of 


_ the truth is smothered; a union in which Cal- 


vinism, engrafted on Lutheranism, would have 
reduced the latter to a mere feeder of a for- 
eign life. However, though it shattered the 
ungodly plans of the Philippists and Calvin- 
ists, the Formula did not in the least destroy 
the hope of, or block the way for, a truly 
Christian agreement. On the contrary, it for- 


mulated the only true basis for such a union, 


which it also realized among the Lutherans. 


And if the Lutheran and Reformed churches 
_ will ever unite in a true and godly manner, 
. it must be done on the basis of the truths set 


forth by the Formula. 


253 


289. Necessity of Formula of Concord. 


Several Lutheran states, as related above, 
declined to accept the Formula of Concord, 
giving as their reason for such action that 
there was no need of a new confession. The 
fact, however, that the Formula was adopted 
by the great majority of Lutheran princes, 
professors, preachers, and congregations proves 
conclusively that they were of a different 
opinion. A new confession was necessary, not 
indeed because new truths had been discovered 
which called for confessional coining or formu- 
lation, but because the old doctrines, assailed 
by errorists, were in need of vindication, and, 
the Lutheran Church, distracted by prolonged 
theological warfare, was sorely in need of 
being restored to unity, peace, and stability. 
The question-marks suspended everywhere in 
Germany after Luther’s death were: Is Lu- 
theranism to die or live? Are its old stand- 
ards and doctrines to be scrapped or vindi- 
cated? Is the Church of Luther to remain, 
or to be transformed into a unionistie or 
Reformed body? Is it to retain its unity, or 
will it become a house divided against itself 
and infested with all manner of sects? 

Evidently, then, if the Lutheran Church was 
not to go down ingloriously, a new confession 
was needed which would not only clear the 
religious and theological atmosphere, but re- 
store confidence, hope, and normaley. A con- 
fession was needed which would bring out 
clearly the truths for which Lutherans must 
firmly stand if they would be true to God, 
true to His Word, true to their Church, true 
to themselves, and true to their traditions. 
A confession was needed which would draw 
exactly, clearly, and unmistakably the lines 
which separate Lutherans, not only from 
Romanists, but also from Zwinglians, Cal- 
vinists, Crypto-Calvinists, unionists, and the 
advocates of other errors and unsound tenden- 
cies. Being essentially the Church of the pure 
Word and Sacrament, the only way for the 
Lutheran Church to maintain her identity and 
independence was to settle her controversies, 
not by evading or compromising the doctrinal 
issues involved, but by honestly facing and 
definitely deciding them in accordance with 
her principles: the Word of God and the old 
confessions. Particularly with respect to the 
doctrine of the Lord’s Supper, Melanchthon, 
by constantly altering the Augsburg Confes- 
sion, had muddied the water to such an ex- 
tent that the adoption of the Augustana was 
no longer a clear test of Lutheran orthodoxy 
and loyalty. Even Calvin, and the German 
Reformed generally, subscribed to it; “in the 
sense,” they said, “in which Melanchthon has 
explained it.” The result was a corruption 
of Lutheranism and a pernicious Calvinistic 
propaganda in Lutheran territories. A new 
confession was the only means of ending the 
confusion and checking the invasion. 


290. Formula Fully Met Requirements... 


The Formula of Concord was just such a 
confession as the situation called for. The 
Preface to the Apology of the Book of Con- 


254 


cord, signed by Kirchner, Selneccer, and Chem- 
nitz, remarks that the purpose of the Formula 
was “to establish and propagate unity in the 
Lutheran churches and schools, and to check 
the Sacramentarian leaven and other corrup- 
tions and sects.” This purpose was fully at- 
tained by the Formula. It maintained and 
vindicated the old Lutheran symbols. It 
cleared our Church from all manner of for- 
eign spirits which threatened to transform its 
very character. It settled the controversies by 
rendering a clear and correct decision on all 
doctrinal questions involved. It unified our 
Church when she was threatened with hope- 
less division, anarchy, and utter ruin. It sur- 
rounded her with a wall of fire against all her 
enemies. It made her a most uncomfortable 
place for such opponents of Lutheranism as 
Crypto-Calvinists, unionists, etc. It infused 
her with confidence, self-consciousness, con- 
viction, a clear knowledge of her own position 
over against the errors of other churches and 
sects, and last, but not least, with a most re- 
markable vitality. 

Wherever and whenever, in the course of 
time, the Formula of Concord was ignored, 
despised, or rejected, the Lutheran Church fell 
an easy prey to unionism and sectarianism; 
but wherever and whenever the Formula was 
held in high esteem, Lutheranism flourished, 
and its enemies were confounded. Says 
Schaff: “Outside of Germany the Lutheran 
Church is stunted in its normal growth, or 
undergoes, with the change of language and 
nationality, an ecclesiastical transformation. 
This is the case with the great majority of 
Anglicized and Americanized Lutherans, who 
adopt Reformed views on the Sacraments, the 
observance of Sunday, church discipline, and 
other points.” But the fact is that, since 
Schaff wrote the above, the Lutheran Church 
developed and flourished nowhere as in 
America, owing chiefly to the return of 
American Lutherans to their confessions, in- 
cluding the Formula of Concord. The For- 
mula of Concord fully supplied the dire need 
created by the controversies after Luther’s 
death; and, despite many subsequent contro- 
versies, also in America, down to the present 
day, no further confessional deliverances have 
been necessary, and most likely such will not 
be needed in the future either. 

The Formula: of Concord, therefore, must 
ever be regarded as a great blessing of God. 
“But for the Formula of Concord,’ says 
Krauth, “it may be questioned whether Prot- 
estantism could have been saved to the world. 
It staunched the wounds at which Lutheran- 
ism was bleeding to death; and crises were 
at hand in history in which Lutheranism was 
essential to the salvation of the Reformatory 
interest in Europe. The Thirty Years’ War, 
the war of martyrs, which saved our modern 
world, lay indeed in the future of another 
century, yet it was fought and settled in the 
Cloister of Bergen. But for the pen of the 
peaceful triumvirate, the sword of Gustavus 
had not been drawn. Intestine treachery and 
division in the ‚Church of the Reformation 
would have done what the arts and arms of 


Historical Introductions to the Symbolieal Books. 


o. 
EU 


Rome failed to do. But the miracle of resto- 
ration was wrought. From being the most 
distracted Church on earth, the Lutheran 
Church had become the most stable. The 
blossom put forth at Augsburg, despite the 
storm, the mildew, and the worm, had rip- 
ened into the full round fruit of the amplest 
and clearest Confession in which the Chris- 
tian Church has ever embodied her faith.” 
(Schmauk, 830.) 


291. Formula Attacked and Defended. 


Drawing accurately and deeply, as it did, 
the lines of demarcation between Lutheran- 
ism, on the one hand, and Calvinism, Philip- 
pism, ete., on the other, and thus also. putting 
an end to the Calvinistie propaganda suecess- 
fully earried on for decades within the Lu- 
theran Church, the Formula of Concord was 
bound to become a rock of offense and to meet 
with opposition on the part of all enemies of 
genuine Lutheranism within as well as with- 
out the Lutheran Church. Both Romanists 
and Calvinists had long ago aceustomed them- 
selves to viewing the Lutheran Church as 
moribund and merely to be preyed upon by 
others. Accordingly, when, contrary to all ex- 
pectations, our Church, united by the For- 
mula, rose once more to her pristine power — 
and glory, it roused the envy and inflamed 
the ire and rage of her enemies. Numerous 
protests against the Formula, emanating 
chiefly from Reformed and Crypto-Calvinistie 
sources, were lodged with Elector August and 
other Lutheran princes. Even Queen Eliza- 
beth of England sent a deputation urging the 
Elector not to allow the promulgation of the 
new confession. John Casimir of the Palati- 
nate, also at the instigation of the English 
queen, endeavored to organize the Reformed 
in order to prevent its adoption. Also later 
on the Calvinists insisted that a general coun- 
cil (of course, participated in by Calvinists 
and Crypto-Calvinists) should have been held 
to decide on its formal and final adoption! 

Numerous attacks on the Formula of Oon- 
cord were published 1578, 1579, 1581, and 
later, some of them anonymously. They were 
directed chiefly against its doctrine of the 
real presence in the Lord’s Supper, the maj- 
esty of the human nature of Christ, and eter- 
nal election, particularly its refusal to solve, 
either in a synergistic or in a Calvinistic 
manner, the mystery presented to human rea- 
son in the teaching of the Bible that God 
alone is the cause of man’s salvation, while 
man alone is the cause of his damnation. In 
a letter to Beza, Ursinus, the chief author of 
the Heidelberg Catechism, shrewdly advised 
the Reformed to continue accepting the Augs- 
burg Confession, but to agitate against the 
Formula. He himself led the Reformed at- 
tacks by publishing, 1581, “Admonitio Chri- 
stiana de Libro Concordiae, Christian Admo- 
nition Concerning the Book of Concord,” also 
called “Admonitio Neostadiensis, Neustadt 
Admonition.” Its charges were refuted in the 
“Apology or Defense of the Christian Book of 
Concord — Apologia oder Verantwortung des 
christlichen Konkordienbuchs, in welcher die 


XXIII. Origin, Subscription, Character, ete., of Formula of Concord. 


wahre christliche Lehre, so im Konkordien- 
buch verfasst, mit gutem Grunde heiliger, 
goettlicher Schrift verteidiget, die Verkehrung 
aber und Kalumnien, so von unruhigen Leuten 
wider gedachtes christliche Buch ausgespren- 
get, widerlegt worden,” 1583 (1582). Having 
been prepared by command of the Lutheran 
electors, and composed by Kirchner, Selneccer, 
and Chemnitz, and before its publication also 
submitted to other theologians for their ap- 
proval, this guardedly written Apology, also 
called the Erfurt Book, gained considerable 
authority and influence. 

The Preface of this Erfurt Book enumerates, 
besides the Christian Admonition of Ursinus 
and the Neustadt theologians, the following 
writings published against the Formula of 
Concord: 1. Opinion and Apology (Bedencken 
und Apologie) of Some Anhalt Theologians; 
2. Defense (Verantwortung) of the Bremen 
Preachers; Christian Irenaeus on Original 
Sin; Nova Novorum (“ein famos Libell’’) ; 
other libelli, satyrae et pasquilli; Calumniae 
et Scurrilia Convitia of Brother Nass (Bruder 

Nass); and the history of the Augsburg Con- 
_ fession by, Ambrosius Wolf, in which the 
author asserts that from the beginning the 
doctrine of Zwingli and Calvin predominated 
in all Protestant churches. The theologians 
of Neustadt, Bremen, and Anhalt replied to 
the Erfurt Apology; which, in turn, called 
forth counter-replies from the Lutherans. 
Beza wrote: Refutation of the Dogma Con- 
cerning the Fictitious Omnipresence of the 
Flesh of Christ. In 1607 Hospinian published 
his Concordia Discors,” to which Hutter re- 
plied in his Concordia Concors. The papal 
detractors of the Formula were led by the 
Jesuit Cardinal Bellarmin, who in 1589 pub- 
lished his Judgment of the Book of Concord. 


292. Modern Strictures on Formula of 
Concord. 


Down to the present day the Formula of 
Concord has been assailed particularly by 
unionistic and Reformed opponents of true 
Lutheranism. Schaff criticizes: “Religion 
was confounded with theology, piety with 
orthodoxy, and orthodoxy with an exclusive 
confessionalism.” (1, 259.) However, the sub- 
jects treated in the Formula are the most 
vital doctrines of the Christian religion: con- 
cerning sin and grace, the person and work of 
Christ, justification and faith, the means of 
grace, — truths without which neither Chris- 
tian theology nor Christian religion can re- 
- main. “Here, then," says Schmauk, “is the 
—— one symbol of the ages which treats almost 
exclusively of Christ — of His work, His pres- 
ence, His person. Here is the Christ-symbol 
- of the Lutheran Church. One might almost 
say that the Formula of Concord is a devel- 
_ oped witness of Luther's explanation of the 
Second and Third Articles of the Apostles’ 
_ Creed, meeting the modern errors of Protes- 
. tantism, those cropping up from the sixteenth 
— to the twentieth century, in a really modern 
way.” (751.) Tschackert also designates the 
assertion that the authors of the Formula of 


ee eC eee R8 


255 


Concord “abandoned Luther’s idea of faith 
and established a dead scholasticism” as an 
unjust charge. (478.) Indeed, it may be ques-~ 
tioned whether the doctrine of grace, the real 
heart of Christianity, would have been saved 
to the Church without the Formula. 

R. Seeberg speaks of the “ossification of 
Lutheran theology” caused by the Formula 
of Concord, and Tschackert charges it with 
transforming the Gospel into a “doctrine.” 
(571.) But what else is the Gospel of Christ 
than the divine doctrine or statement and 
proclamation of the truth that we are saved, 
not by our own works, but by grace and faith 
alone, for the sake of Christ and His merits? 
The Formula of Concord truly says: “The 
Gospel is properly a doctrine which teaches 
what man should believe, that he may obtain 
forgiveness of sins with God, namely, that 
the Son of God, our Lord Christ, has taken 
upon Himself and borne the curse of the Law, 
has expiated and paid for all our sins, through 
whom alone we again enter into favor with 
God, obtain forgiveness of sins by faith, are 
delivered from death and all the punishments 
of sins, and eternally saved.” (959, 20.) Says 
Schmauk: “The Formula of Concord was. . 
the very substance of the Gospel and of the 
Augsburg Confession, kneaded through the ex- 
perience of the first generation of Protes- 
tantism, by incessant and agonizing conflict, 
and coming forth from that experience as a 
true and tried teaching, a standard recognized 
by many.” (821.) The Formula of Concord 
is truly Scriptural, not only because all its 
doctrines are derived from the Bible, but also 
because the burden of the Scriptures, the doc- 
trine of justification, is the burden also of all 
its expositions, the living breath, as it were, 
pervading all its articles. 

Another modern objection to the Formula 
is that it binds the future generations to the 
Book of Concord. This charge is correct, for 
the Formula expressly states that its decisions 
are to be “a public, definite testimony, not 
only for those now living, but also for our 
posterity, what is and should remain (sei und 
bleiben solle — esseque perpetuo debeat) the 
unanimous understanding and judgment of 
our churches in reference to the articles in 
controversy.” (857,16.) However, the criti- 
cism implied in the charge is unwarranted. 
For the Lutheran Confessions, as promoters, 
authors, and signers of the Formula were 
fully persuaded, are in perfect agreement with 
the eternal and unchangeable Word of God. 
As to their contents, therefore, they must 
always remain the confession of every Church 
which really is and would remain loyal to the 
Word of God. 


293. Formula Unrefuted. 


From the day of its birth down to the 
present time the Formula of Concord has 
always been in the limelight of theological 
discussion. But what its framers said in 
praise of the Augsburg Confession, viz., that, 
in spite of numerous enemies, it had remained 
unrefuted, may be applied also to the For- 


256 


mula: it stood the test of centuries and 
emerged unscathed from the fire of every con- 
troversy. It is true to-day what Thomasius 
wrote 1848 with special reference to the For- 
mula: “Numerous as they may be who at 
present revile our Confession, not one has ever 
appeared who has refuted its chief proposi- 
tions from the Bible.” (Bekenntnis der ev.- 
luth. Kirche, 227.) 

Nor can the Formula ever be refuted, for 
its doctrinal contents are unadulterated 
truths of the infallible Word of God. It con- 
fesses the doctrine which Christians every- 
where will finally admit as true and divine, 
indeed, which they all in their hearts believe 
even now, if not explicitly and consciously, 
at least implicitly and in principle. The doc- 
trines of the Formula are the ecumenical 
truths of Christendom; for true Lutheranism 
is nothing but consistent Christianity. The 
Formula, says Krauth, is “the completest and 
clearest confession in which the Christian 
Church has ever embodied her faith." Such 
being the case, the Formula of Concord must 
be regarded also as the key to a godly peace 
and true unity of entire Christendom. 

The authors of the Formula solemnly de- 
elare: “We entertain heartfelt pleasure and 
love for, and are on our part sincerely in- 
clined and anxious to advance with our ut- 


Historical Introductions to the Symbolieal Books. 


most power that unity [and peace] by which 
His glory remains to God uninjured, nothing 
of the divine truth of the Holy Gospel is 
surrendered, no room is given to the least 
error, poor sinners are brought to true, gen- 
uine repentance, raised up by faith, confirmed 
in new obedience, and thus justified and eter- 
nally saved alone through the sole merit of 
Christ." (1095,96.) Such was the godly peace 
and true Christian unity restored by the For- 
mule of Concord to the Lutheran Church. 
And what it did for her it is able also to do 
for the Chureh at large. Being in complete 
agreement with Seripture, it is well qualified 
to become the regeneration center of the en- 
tire present-day corrupted, disrupted, and de- 
moralized Christendom. 

Accordingly Lutherans, the natural advo- 
cates of a truly wholesome and God-pleasing 
union based on unity in divine truth, will not 
only themselves hold fast what they possess 
in their glorious Confession, but strive to im- 
part its blessings also to others, all the while 
praying incessantly, fervently, and trustingly 
with the pious framers of the Formula: 
“May Almighty God and the Father of our 
Lord Jesus grant the grace. of His Holy Ghost 
that we all may be one in Him, and con- 
stantly abide in this Christian unity, which 
is well pleasing to Him! Amen.” (837, 23.) 


SOLI DEO GLORIA! 


INDEX TO HISTORICAL INTRODUCTIONS. 


Accident, 146. 

Accountability, man’s, 140. 

Adiaphoristic Controversy, 7. 103. 107 f. 

Admonitio Christiana de Libro Concordiae, 
254. 

Aegidius on A.C., 19. 

Aepinus, John, 7. 103; his doctrine on Christ’s 
descent into hell, 193 f. 

Agricola, catechist at Wittenberg, 75; in- 
structed to write catechism, 77; co-author 
of Augsburg Interim, 95 ff.; praises In- 
terim, 98; author of Antinomistie Contro- 
versy, 103. 161 ff.; on necessity of good 
works, 123. 

Ajax, in Homer, 112. 

Alber, 181. 

Albert of Mayence, 46. 

Albrecht, O., defines catechism, 63. 79. 80. 92. 

Albrecht of Prussia, 153 f. 

Altenburg Colloquy, 186. 

Altered Augsburg Confession, 23 fl. 

Althamer, 63. 74. 233. 

Alziati, 234, 

Amsdorf, 102. 113. 115. 122. 124. 132. 135. 154. 
196. 235. 240. - 

Anabaptists, 9. 229 ff. 

Andreae, 3. 103. 130. 181. 191.. 200. 242-—249. 

Ann, St., prayer to, 67. 

Antinomian Controversy, 103. 161 ff. 

Antisynergists, 142. 196. 

Antitrinitarians, 229. 233. 

Antwerp Fanatic, 220. 

Apology 2 Augsburg Confession, 26. 37 ff. 

41. 


E of Book (Formula) of Concord, 201. 
225 f. 253. 246. 254. 

Apostles’ Creed, 2. 10. 

Apostolic Brethren in Augsburg, 229. 231. 

Appendice of Formula of Concord, 5. 173. 247. 

Aptitude, passive — active in conversion, 152. 

Aquila, encourages Melanchthon to come out 

against the Interim, 98. 

Aquinas, Thomas, a godless sophist, 132. 

Arbiter, 237. 

Arius, 13. 

Athanasian Creed, 3. 13. 

Athanasius, 13. 

Augsburg Confession, 15 ff. 32 ff. 56. 97; 
changed by Melanchthon, 23. 26. 187; at 
Naumburg, 241. 

Augsburg, delegates of, at Smalcald, 55. 

Augsburg, Diet at, 15. 39 ff. 

Augsburg Interim, 95. 153; 

Augsburg peace treaty, 239. 

Augustana; see Augsburg Confession. 

Augustine, 3. 132. 

August, Elector, 240 f. 245. 248. 

Aurifaber, 88. 94. 235. 240. — 

Ansbach-Nuernberg Sermons on Catechism, 6. 

. Ave Maria, in medieval books, 67. 

Concordia Triglotta. 


see Interim. 


Ban, Christian, 230. 

Bang, on Second Article, 92. 

Baptism, infant, 230; according to Schwenck- 
feld, 233. 

Basil, statements of, 129. 

Baumgaertner, 40. 175. 237. 

Beatus, 151. 

Bellarmine, 255. 

Bergen, cloister at, 247. 

Bergie Book, 246 f. 

Bern, eity of, opposes Calvinism, 198. 

Bertram, vindicates Melanchthon’s author ship 
of Tract, 61. 

Beza, 181 ff. 255; his absolute predestination, 
198. 

Bible-stories illustrate Catechism, 73. 

Bidembach, 245. 

Bindseil, 129. 

Blandrata, 233. 

Blaurer, his attitude at Smalcald, 55; on 
Lord’s Supper, 56 f. 

Bohemian Brethren, their catechism, 89; their 
error regarding Lord's Supper, TT 

Bolsec, opposed Calvin’s Predestinarianism, 
198. 

Block or stone in conversion, 140. 

Booklet for Laymen and Children, 76. 

Book of Concord, 3. 5. 

Book of Confutation, 1. 131. 134. 142. 229. 

Books, medieval, 66. 

Bread-worship, 179. 

Bremen, lost to Lutheranism, 184. 

Brenz, John, 8. 20. 33. 88. 96. 103. 112. 154. 
237. 242. 244; his catechism, 63; admon- 
ishes Melanchthon, 101; his attitude 
toward Osiander, 157; his confession, 179; 
on Christ’s majesty and omnipresence, 
181 ff.; on Christ’s descent into hell, 195; 
on predestination, 196. 

Brethren, false, 166. 

Bridget-prayers, 67. 

Briessman, 153. 

Brisius, 8. 

Brueck, Chancellor, 18. 33. 38. 41. 

Bucer, 9. 42: 96. 177. 200; his attitude 1537 
at Smalcald, 55; on Lord’s Supper, 56 f.; 

opposed by Melanchthon, 175; on predes- 
tination, 196. 

Buchwald, G., 62. 76. 78. 79. 

Buenderlin, Jacob, 229. 

Bueren, Daniel von, 185. 

Bugenhagen, 9. 15. 75; his influence on Smal- 
cald Articles, 55; defines catechism, 62; 
his Booklet for Laymen and Children, 76. 

Bullinger, 181 f. 

Burer, Albert, 75. 


Caesarius of Arles, 12. 
Caliatus, 106. 
Calvin warns Melanchthon regarding adiaph- 


q 


958 Index to Historical Introductions. 


orism, 101; agrees with Zwingli, 173 f. 
182; praises Luther, 173; reviles loyal 
Lutherans, 174; signs Augsburg Confes- 
sion, 174; claims Melanchthon as ally, 
179; opposes Westphal, 181 ff.; his double 
predestination, 198; his Institutio Religio- 


nis Christianae, 198; opposed i in Bern, ete., 


198. 

Calvinistic confessions, 198 ff. 

Calvinists, deny universality of God’s grace, 
195 f. 198 f. 

Camerarius, 40. 102. 

Campanus, 9. 233. 

Campegius on Augsburg Confession, 19. 

Canisius at Worms, 239. 

Canons of Synod of Dort, 199. 

Capito, Wolfgang, 9. 91; Luther's letter con- 
cerning De Servo Arbitrio to, 225. 

Carlstadt, 162. eer 

Carpzov, Isagoge, 12; on Melanchthon’s sub- 
scription to Smalcald Articles, 54. 59. . 

Casimir, John, opposed :to Formula of Con- 
cord, 254. 

Cassel Colloquy between Melanchthon and Bu- 
cer, 177. 

Catalogs, medieval, of virtues and sins, 66. : 

Catalogus of Formula of Concord, 5; see “Ap- 
pendix of F. of C.” ; 

Catechesis, Wittenberg, 187. 

Catechetical instruction. restored by Luther, 
62 ff.; in the Middle Ages, 65. 

Catechetical publications of Luther, 15. 

Catechism, meaning of the term, 62; its chief 
parts; 63; inherited from ancient Church, 
64; its study fallen into decay, 64; cate- 
chisms before Luther, 74; forerunners of 
Luther’s, 76;. read from pulpit in’ Witten- 
berg, 76; Luther’s catechisms, 5. 77 ff.; 
sample of Luther’s Catechism Sermons of 
1528, 76 f.; similarity and dissimilarity of 
Luther’s Small and Large Catechism, 80; 
their purpose, 80; Fifth Chief Part of,.88; 
symbolical | authority of, 90; enemies. and 
friends of, ‚90; praise of, 91; literary 
merit of Small ‘Catechism, 92. 

Catechism. of Bohemian Brethren, An 

Catechism of Wittenberg Crypto: Calvinists, 
ABCs leit 

Catechism, Racovian, 235. 

Catholic — Christian, 12. 

Causa sine qua non, Melanchthon’ s definition 
of, 113. 

Causes, three concurring, 129. 


Ceremonies, Romish, reintroduced by Interim, 


107. 60314 

Chandieu, 199. 

Charles V, 15.19. 31. 33. 35..37 f. 95 f.; 
ored by Luther and Melanchthon, 45. 


hon- 


Chemnitz. 3. 5. 7. 108. 116.149.,152. 191. 226: 


236. 247. 255; his life, 242 ff.; on Variata, 


27; on Torgau Convention, 246; on 


Christ's majesty and omnipresence, 184; 
on mystery in predestination, 201; rebukes 
Duke Julius, 249. 

Children, to be instructed by parents, 70.: 

Christ, His person and work, 14; righteous: 
ness of His divine nature, 156; in Him we 
may know our predestination, 222;. His 
humanity deified according to Schwenck- 
feld, 232. 


Christian Questions, 88. 

Christiani, Albert, 237. 

Chrysostom, 131 f. 

Church, ancient, Lutherans true to, 64. 
Chytraeus, 61. 103. 244—247. 

Clavis Scripturae of Flacius (1567), 146. 


' Clement VII, Pope, 15. 47. 


Cloister Bergen, 247. 


--Cochlaeus, slanders Luther and Melanchthon, 


16. 28. 31—36. 

Coelestinus, 151. 187. 

Coercion in sinning and in conversion? 137. 
140. 214; not employed in obtaining sub- 
scriptions to Formula of Concord, 247 f. 

Cohrs, F., 62. 79. 

Coler, Jacob, 148. 

Colet, his Catechyzon, 63. 66. 

Colli, slandered Luther, 32. - 

Colloquy at Herzberg, 130; Castle Manafaldj 
151; at Langenau, 148; at Marburg, 233; 
at Altenburg, 186; at Montbeliard, 198; 
at Worms, 1557, 238.. if 

Comfort of predestination, 207 ff. 

Commentary, Luther’s, on Genesis, 225. - 

Communicants to be examined, 76... 

Concord, Wittenberg ; see Wittenberg Concord. 

Concordia, 3; see Book of Concord. 

Concurring causes, three, in conversion, 129. ' 

Confession of the truth, 109. 

Confession, private, at "Wittenberg, served in- 
struction, 75; 
Ages, 63. 65. 89. 

Confessions, Calvinistie, 198 ff. 

Confession, Torgau, of 1574, 191. 

Confessional oath, opposed by Osiander, 9i 

Confessio Wittenbergica, 185: : 

Confutation, Book of; see Book of Confuta- 
tion. 

PORE pontifical, of the A. C., 28. 34.. 

„42. 


een pontifical, ° 32 i; 
Melanchthon, 45. 

Consensus Dresdensis, 188. 

Consensus Genevensis, 198. 

Consensus. Tigurinus, 113; 
and person of Christ, 17 5. 

Constance, city of, 96. 

Constantine, Emperor, 13. 

Oonsummatists, emer of. Aepinus, 193. 

Contradictions, seeming, in God, 211; 
, Solved hereafter, 211. 218 f. 

Controversies after Luther's death, 102 ff. 

Conversion, 103; involves no physical change, 
148; its relation to predestination, 204. | 


dcnanheen by 


Copernicus, his book published by Osiander, 


153. 
Cordatus, opposed ) Melanchthon, 113. 
Cornerus, Chr., 103. 246 f. 


Corpus Christi Festival, restored Wy ei 


Interim, 99. 107. 
Corpus Doctrinae, 31506; » Bhiliptidud 186 £. 


189. 240. 243. 246; Pruthenicum, 154; du38 


lium, 242. 
Corvinus, 9; grieving over Melanchthon’ S 
i vacillation, 101} = 
Coswig, assembly of theologians at, 59. 237. 
Council, General, 13; demanded by Lutherans, 

47; not needed by them, .48;. superior to 

Pope, 50; counter-council, 51; 

theran council advocated: by Flacians, 2401. . 


t 
: 


confession books of Mie s 


on. Lord's Supper ; 


will be | 


general Lu-. 


Index to Historical Introductions. 


Counter-Council disadvised by Lutheran theo- 
logians, 51. 

Oracow, George, 102. 186. 190. 

Cranmer, 6. 

Creeds, General, 3. 10. 

Crell, Nicholas, beheaded, 192. 246. 

Crell, Paul, 102. 132. 172. 

Crentzheim, 148. 

Oruciger, Caspar, Sr., his error regarding good 
works, 113. 181. 221. 

Oruciger, Caspar, Jr., 102. 186. 191. 

Orypto-Calvinists, 27. 102 f. 172 ff. 175. 185. 
186. 188. 190. 192. 243. 245. 

Curaeus, 189. 

Curio, John, 237. 

Cyprian, 3. 11; first employed term “sym- 
bol,” 3; on Apostles’ Creed, 11 f. 

Cyrill, his catechizations, 62. 


Dachser, 229. 230. 

Damnation man’s own fault, 211. 216. 226. 

David, why accepted, 130. 132. 

Davidis, Francis, 234. 

Deification of flesh of Christ according to 
Schwenckfeld, 232. 

Denk, John, 229. 231; denied deity of Christ, 
233. 

Descent, Christ’s, into hell, 192. 

De Servo Arbitrio, Luther’s, 126. 204. 211 ff. 
224; never retracted, 225; approved by 
Formula of Concord, 127. 225; defended 
by Lutheran theologians, 226; on univer- 
sal grace, 211. 

Deutsche Messe = German Worship, 71. 

Diatribe of Erasmus, 215. 

Diet of Augsburg, 15. 39. 40. 41. 


Dietenberger, John, exploiting Luther’s Cate- 


chism, 92. 
Metrich, Veit, 38. 62. 113. 
Disputation at Weimar, 134; 
; 148. 
Dissensions, doctrinal, foretold by Luther, 93. 
Doctrine, unity in pure, 103 f. 
Dort, Synod of, 199. 
Dresden Consensus, 188. 
Du Cange, defines catechism, 62. 


at Langenau, 


Eber, Paul, 102. 132. 181. 

Eberbach, Philip, 175. 

Eck, John, slanders Luther, etc., 16. 19. 21. 25. 
28. 31 f. 34. 36. 229. 

. Eck, Leonard von, 33. 

Eckel, Fabian, 232. 

Ecumenical Symbols, 9 ff. 

Eisenach propositions, seven, 117. 

Eitzen, Paul von, 181 f. 236. 249. 

Election, eternal, 195 ff.; a sore tribulation, 
223. | 

Elizabeth, Queen, protests against F. of C., 

106954. 


English translations of Lutheran symbols, 6. 
Entfelder, 229. . 
Enthusiasts, 63. 
Epitome of Formula of Concord, 247. 
Epping, Tileman, 194. 
_ Equivocations, 145. 
Erasmus, 66; his Diatribe against Luther, 
126; his Semi-Pelagianism, 127; definition 
| of free will, 129. 
Erastus, Thomas, 185. 


259 


Erfurt Book, 255; see Apology of Book of 
Concord. 

Errors rejected by Formula of Concord, 229; 
error a centrifugal force, 252. 

Eucharist ; see Lord's Supper. 

Eusebius of Caesarea, 13. 

Evil, difference of moral and physical, 111. 

Examination at Wittenberg to prepare for 
Lord’s Supper, 76. 

Exegesis Perspicua, 189. 245. 


Faber, 28. 31. 32. 33. 35. 

Fabricius, Andrew, 89. 151. 

Fagius, 96. 

Faith, general and justifying, 163; exercised 
by God's mysterious ways, 219; highest 
degree of, 226; saving faith according to 
Schwenckfeld, 232. 

Fallacy: a debito at posse, 212. 

False Brethren, 166. 

Fanatic from Antwerp, 220. 

Farel, William, 173. 

Feuerlinus, 4. 

Figenbotz, 8. 

Filioque, 13. 

Flacius, his life, 144; on Variata, 25; leader 
of Gnesio-Lutherans, 102; on adiaphora, 
and conversion, 103. 144; his publications 
against Adiaphorists, 108; opposed Major, 
116. 119 f.; on causa sine qua non, 118; 
opposed Pfeffinger, 132; slandered by Wit- 
tenbergers, 121. 132; demanded complete 
victory of truth, 121; falsely charged with 
Amsdorf’s error on good works, 123; de- 
fended  Luther's monergism, 127;  de- 
nounced by Strigel, 134; expelled from 
Jena, 135; protested against rationalism, 
136; on Strigel’s Semi-Pelagianism, 138; 
his antisynergism, 139; charged with 
teaching coercion in conversion, 141; his 
propositions for Weimar disputation, 142; 
inadequate statements, 144; error on origi- 
nal sin, 144; formal and material sub- 
stance, 146; opposed to Manicheism, 
147; denies inborn idea of God, 148; his 
tract on original sin, 149; opposed Osian- 
der, 154; opposed Antinomians, 170; sup- 
ported Westphal, 181; on Christ’s descent 
into hell, 194; denied that Luther re- 
tracted his De Servo Arbitrio, 225; de- 
fends it, 225; his peace efforts, 235 ff.; at 
Coswig, 237; insisted that adiaphorism, 
Majorism, Osiandrism, and Zwinglianism 
must be rejected at Colloquy of Worms, 
239; opposed Frankfort Recess, 240; urges 
drafting of Book of Confutation, 240. 

Flacian Controversy, 103. 144 ff. 

Flacianists, 150; denounced by Philippists, 
187; advocate General Lutheran Council, 
240. 

Flacius, Matthias, Jr., 151. 

“Flesh,” 145. 

Foerster, 113. 181. 

Formula of Concord, Strassburg; see Strass- 
burg F. of C. 

Formula of Concord on Augsburg Confession, 
23; on Strigel’s Semi-Pelagianism, 138; 
on free will and conversion, 142 f.; on sub- 
stance and accident, 146; on Flacianism, 
151; on Osiander and Stancarus, 160; op- 


260 


poses Antinomianism in the interest of the 
Gospel, 161; its definition of Law and 
Gospel, 17 2; contents and purpose of Ar- 
ticles VII and VIII, 172 ff.; on Calvinists, 
174; on the majesty of Christ’s human 
nature, 184; why it embodied Article XI, 
195 ff.; on ‘predestination, 201 ff.; agree: 
ment of Articles XI and II, 203 f. both 
articles teach sola gratia and universalis 
gratia, 204 f.; its Scripturalism, 205; on 


mystery in predestination, 206; on com- 
fort of predestination, 207 ff.; approves 
Luther’s De Servo Arbitrio, 225; why it 


embodied Article XII, 228; its origin, 
246 f.; its subscription, 247; where and 
why rejected, 249 f.; not a new confession 
doctrinally, 28. 250; restored genuine Lu- 
theranism, 250; not a compromise between 
Luther and Melanchthon, 251; benefited 
Lutheran Church, 252; shattered Melanch- 
thon's plan of union, 253; its necessity, 
253; restored purity and unity to Lu- 
theran Church, 254; imparted vitality, 
254; attacked and defended, 254; modern 
strictures on, 255; truly Scriptural, 255; 
binds future generations, 255; unrefuted, 
255; its desire for a godly peace, 255; its 
prayer for true unity, 256. 

Formula Consensus H elvetici, 199. 

Franck, Sebastian, 233. 

Frank, 209. 129. 131. 132. 138. 171. 

Frankfort Recess, 112. 115. 124. 239. 240. 

Fredeland, 151. 179. 

Freder, 240. 

Frederick II of Denmark rejects Formula of 
Concord, 250. 

Frederick III, Elector of the Palatinate, 59. 
180. 185, 

Free will, 126. 130. 145. 212. 214. 

Freyhub, Andrew, 186. 191. 

Froeschel, Seb., 79 

Funck, John, 154. 


Gallus, 102. 110. 116. 135. 154. 181. 194. 235. 
239. 240. 

Gartz, John, 194. 

Gefuehlsglaube, 230. 

Geiler, his sermons, 66. 

General Lutheran Council, advocated by Fla- 
cianists, 240 f. 

Gentile, 234. 

Geneva Consensus, 198. 

George, Duke of Saxony, vilified Luther, 45 f.; 
banished Lutherans, 47. - 

George of Chur, 229. 

German services advocated by Luther, 71. 

. Gernhardt, 189. 

Gerson, on training of the young, 66. 89. 

Gillhoff, J., on Small Catechism, 92. 

Glory of Christ, according to Schwenckfeld, 
232. 

Gnesio-Lutherans, 102. 

Gnostic heresies, 12. 

God, inborn idea of, 148; three personal prop- 
erties of, 160; hidden and revealed, 206; 
His majesty, 210; may be resisted in His 
Word, but not in His majesty, 212; His 
unknowable will,216; His universal grace, 
216; no real contradictions in Him, 218; 


Index to Historical Introductions. 


can be 
not cause of 


always wise, just, and good, 218; 
known only in Christ, 222; 
sin and damnation, 213. 227. 

Good works; see “Works, good.” 

Gospel and Law, in the Apology, 44; distine- 
tion of, 161; reveals God, 210; our only 
guide, 215; object of our search, 220; is 
a doctrine, 255. 

Grace and gift of grace, 118; irresistible 
grace, 204; gratia universalis and sola 
gratia, 204 ff. 216. 222 ff. 227; assurance 
of grace, 217. 

Graf, 186. 

Granvella, 34. 97. 

Grebel, Conrad, 229. 

Greek Church, 13. 

Gregory, St., prayer to, 67. 

Gribaldo, 234. 

Grickel (Agricola), 168 f 

Grimm’s Lexicon, 89. 

Grundfeste, Wittenberg, 187. 

Guenther, 151. 

Guettel, Caspar, 166 f. 

Gurlitt, L., eriticizes Catechism, 90. 

Gyrick’s Catechism, 89. 


Hackrott, Caspar, 194. 

Haetzer, Ludwig, 229; his blasphemy, 233. 

Hamburg ministers, on indwelling of God in 
believers, 161. 

Hardenberg, 180. 184. 

Harder, Wolfgang, 186. 

Harms, Claus, 88. 

Harnack, A., on Apostles’ Creed, 12. 13. 

Hase, 6; on Smalcald Articles, 58. 

Haug, Joerg, 229. 

Hausmann, Nicholas, 76. 

Haustafel, 88. 

Hechinger Latin, 179. 

Hegemon, 153. 

Heidelberg Catechism, 185. 

Heidelberg Theses, Luther’s, 126. 

Heidelberger Landluege, 184. 

Heine, 186. 

Heldelin, Caspar, 151. 

Helding, Michael, 95. 239. 

Henkel, John, Charles, Socrates: David: Am- 
brose, John, 6. 34. 

Henneberg, Count of, 190. 245. 

Henning, F., 236. 

Herbst, George, 186. 

Herzberg Colloquy, 130. 248. 

Hesshusius, his life, 185; opposed Klebitz, 
180; 135. 142. 149. 150. 1895196: 240: 
247. 

Hofmann, Melchior, 229. E 

Holy Spirit is our own reason according toa — 
fanatie in Antwerp, 233. 

Homoousians, 13. 

Horatius Flaccus, 101. 

Hortulus Animae, 66. 

Hospinian, 255. 

Hubmaier, 229. 230. 

Huegel, 133. 240. 

Hugwald, Ulrich, 229. 

Humamists, 233. 

Hunnius, Aegidius, 192. 

Huter, Jacob, 231. 

Hutt, Hans, 229. 231. 

Hutter, 192. 248. 


a 


Index to Historical Introductions. 


Idea, inborn, of God, 148. 

Ignatius, 11. 

_ Ignorance, spiritual, before Luther, 65 f. 68. 

Image of God, Osiander’s view of, 153. 158. 

Indifferentism among Luther’s colleagues in 
Wittenberg, 94. 106. 

Indulgences, 67. 

Infant Baptism, 230. 

Infernalists, adherents of Aepinus, 193. 

Instruction, Christian, neglected before the 
days of Luther, 67; catechetical; see 
“Catechetical instruction.” 

Interims, Augsburg and Leipzig, 93 ff. 96. 98. 7. 

Irenaeus, ll. - 

Irenaeus, Christopher, 151. 

Isinder, 153. 

Iustitia aliena Christi, 155; inhabitans, 155. 

Jacobs, H. E., Book of Concord, 6. 

Jena University, 102. 

Jesuits, 93. 239. 

Jews, rejecting Trinity, 15. 

Jonas, Justus, 15. 25. 34; his translation of 
Apology, 43; instructed to prepare cate- 
chism, 77; his praise of Luther’s Cate- 
chism, 91. i 

John Albrecht, Duke, his futile efforts to 
establish peace, 238. 

John Frederick, Elector, 15. 16; praised by 
Luther, 20; his bold confession, 23; op- 
posed to alterations of Augsburg Confes- 
sion, 25; opposed to attending papal coun- 
cil, 48; imbued with Luther’s spirit, 49; 
endorsed Smaleald Articles, 53. 58; criti- 
cized Melanchthon’s subscription to Smal- 
cald Articles, 54; on dissensions among 
Lutherans, 58; his attitude toward In- 
terim, 97.95. ° 

John Frederick, Duke, 135. 241 ff. 

_ Judas and Peter, difference between them, 132. 

Judex, Matthias, 102. 135. 181. 237. 240. 

_ Judgments, God's mysterious, 215. 228. 

Julius, Bishop of Rome, 12. 

Julius, Duke, 7. 242. 249. 

Julius, Pope, 13. 

Justice, divine, incomprehensible, 218. 

Justification, in Apology, 42 ff.; in Augsburg 
Interim, 96; in Leipzig Interim, 107; cor- 
rupted by Osiander and Stancarus, 152. 
155; identified with regeneration, 157; ac- 
cording to Schwenckfeld, 232. 

Justin Martyr, 10. 


Kautz, Jacob, 229. 

Kauzmann, Daniel, 89. 

_ Kirchner, 187. 226. 255; 
destination, 201. 

Klebitz, 180. 185. 

_ Koellner, on John Frederick and Melanchthon, 
61. 78. 

Kolde, Th., 4; on changes in Augsburg Con- 
fession, 26; his criticisms of Smalcald Ar- 
ticles, 61 f.; on Melanchthon, 180; on sub- 
scription of Formula of Concord, 247. 

. Kolditz, refused to subscribe Formula of Con- 
cord, 248. 

Konfutationsbuch, 134; see Book of Confuta- 
tion. 

Krauth, C. P., 6; on Melanchthon, 105. 180; 
on Formula of Concord, 254. 


on mystery of pre- 


261 


Krautwald, Valentin, 232. 
Kuestrin, Margrave Hans of, 96. 
Kurtius, Valentin, 236. 


Landgrave; see Philip of Hesse. 
Lang, John, 88. 
Langenmantel, 929. 
Languet, Hubert, 235. 
Large Catechism, 79; 
Lasco, John, 181 f. 
Lasius, Christopher, 149. 225. 

Lateran Council of 1215, 65. 

Latin, Hechinger, 179. 

Latin Service, 11. 

Law and Gospel, 44. 161; third use of Law, 170. 

Legend. Books, 66. 

Lehmann, W. F., 6. 

Leipzig theologians on Melanchthon’s changes 
of Augustana and Apology, 26. 

Leipzig Interim, 98. 99. 104. 107; 
terim." 

Leutinger, 96. 

Leyser, Polycarp, 89; praises Luther's Cate- 
chism, 91. 

Liberty, Christian, 230. 

Liberty, lost, 215; man, through deceit of 
Satan, believes himself to be free, 215. 

Lichtenberg Convention, 246. 

Light of glory, grace, and nature, 219. 

Lismanio, Francis, 234. 

Liturgy, 42. 

Loci Communes, Melanchthon's, 129. 

Loehe, praises Luther's Catechism, 91. 

Loescher, Valentin, 189. 200. 

Lombard, Peter, 159. 

Lord's Supper, in Apology, 42. 46; in Witten- 
berg Concord and Smalcald Articles, 55; 
in diseussions at Smalcald, 56; in Crypto- 
Calvinistie controversies, 172 ff.; views of 
Bohemian Brethren, 77; views of Osiander, 
159; of Hubmaier, 230; of Schwenckfeld, 
232; catechisms to prepare for its use, 80. 

Lower Saxon theologians, endeavoring to me- 
diate between Melanchthon and Flacius, 
236. 

Ludwig, H., 6. 

Lueneburg Convention, 59. 

Lufft, Hans, 189. 

Luther, “the faithful man of God,” 7f.; intro- 
duced doctrinal pledges in Wittenberg, 9; 
identifies catholie and Christian, 12; on 
Ecumenical Creeds, 14; resisted Sacramen- 
tarians and Anabaptists, 16; his relation 
to Augsburg Confession, 17; his criticism 
and praise of A.C., 18—20; his attitude 
toward Variata, 25; on success at Augs- 
burg, 29; on Papal Confutation, 36; his 
letters to confessors in Augsburg, 37; on 
Romanist's boast of having refuted the 
Augustana, 41; on Sabbath, 42; on im- 
perial edict, 43; preparing a German Apol- 
ogy, 43; on Apology, 43; defends Em- 
peror, 45; reviled by Duke George, 45 f.; 
approves Apology, 47; desired general 
council, 47. 48; his defiance of Pope at 
Smalcald, 49; favors attending council, 
50f.; ready to assist in opposing Roman 
tyranny also with his fist, 52; framed 
Smalcald Articles, 52; burdens no one 
with his Articles, 53; did not change his 


see “Catechism.” 


see “In- 


262 


doctrine, 53; his Articles sidetracked at 
Smalcald, 54; opposed to false union, 55; 
his illness at Smaleald, 56; his Articles 
praised by Osiander, 57; subscribed en- 
thusiastically, 57; endorsed by princes, 
58; his efforts at restoring catechetical in- 
struction, 62; defines Catechism, 62; en- 
larged Catechism, 63; maintained ancient 
catechism, 64; on chief parts of Catechism, 
64; on blessings derived from Papacy, 64; 
his service rendered Catechism, 64; bless- 
ings of “our Gospel,” 65; on medieval 
prayer-books, 66; his Prayer-Booklet, 66; 
complains Christian instruction is neg- 
lected, 67; participated in church visita- 
tion, 67; deplores condition in churches, 
68; cause of advancement in instruction 
among Romanists, 68; devised measures 
to restore catechism, 68; admonishes pas- 
tors and parents to do their duty by the 
young, 69; enlists aid of parents to co- 
operate in training their children, 69; his 
Deutsche Messe, 71; illustrates catechet- 
ical method, 71; urges memorizing Cate- 
chism, 72, and its understanding, 73; his 
catechetical publications, 75; his influence 
on other catechisms, 75; begins work on 
his Catechisms, 77; his connection with 
Bohemian Brethren, 77; completion of his 
Catechisms delayed, 79; origin of his 
Haustafel, 89; was bulwark of peace, 93; 
foretold coming distress, 93; his colleagues 
in Wittenberg, 94; his authority would 
have warded off dissensions, 98; contended 
for pure doctrine, 104; stood on the Bible, 
105; praised Melanchthon, 106; some of 
his letters published by Flacius, 108; his 
toleration of the weak, 111; warns Cru- 
ciger, 113; encourages Cordatus, 114; op- 
posed doctrine that good works are neces- 
sary to salvation, 114; discussed matter 
with Melanchthon, 114; speaks guardedly 
on good works, 122; slandered by Roman- 
ists as an enemy of good works, 123; on 
truly good works, 124: his monergism, 
125; his theological rule, 136; De Servo 
Arbitrio, 126; on absolute necessity, 127; 
on coercion, 137; on necessity of sinning, 
141; on man’s aptitude in conversion, 152; 
his forebodings as to doctrine of justifica- 
tion, 152; settles conflict between Agricola 
and Melanchthon on Law and Gospel, 163; 
his disputations against Antinomians, 
163 ff.; writes Agricola’s retraction, 166; 
praised by Calvin, 173;-on oral eating and 
drinking in Lord's Supper, 177; discred- 
ited by Crypto-Calvinists, 189; on Christ’s 
descent into hell, 192; his conflict with 
Erasmus, 195; on perseverance of the 
saints, 200; falsely charged with Calvin- 
ism, 209; on the hidden and revealed God, 
209; differing from Calvin, 210; rejoiced 
in universal grace, 210; and in sola gratia, 
217; his statements on predestination, 
209 ff. 219 ff.; on his own temptation con- 
cerning predestination, 222; his Commen- 
tary on Genesis, 223; never retracted his 
doctrine of grace, 224; never preached pre- 
destinarianism, 224; never retracted De 
Servo Arbitrio, 225; on Schwenckfeld, 


Index to Historical Introductions. 


232; on Antitrinitarians of his day, 233; 
his letter to the Christians in Antwerp, 
233; praised by Formula of Concord, 251; 
his doctrine embodied in Lutheran Con- 
fessions, 251. 

Lutherans, their Confessions, 7. 8; birthday 
of their Church, 22; disown Variata, 27; 
at Augsburg, 35; clash of, at Colloquy in 
Worms, 238 f.; three theological parties of, 
102; unguarded statements of some, 196; 
vitality of their Church, 254; true to an- 
cient Church, 64. 

Lutheranism restored in Saxony, 190 ff. 

Lysthenius, 190. 


MeGiffert, praises Luther’s Catechism, 92. 

Macedonius, 13. 

Magdeburg, 96. 102. 

Magdeburgius, 151. ^ 

Mainz Manuscript, 4.7. 21. 

Majesty, God’s, 210 ff.; 
grace, 211 f.; must not be investigated; 
215. 220; serves God's gracious will, 217: 

Majesty of Christ? s human nature, 189. 191. 

Major, George, 94. 102. 115. 116; never ad- 
mitted his error, 120; his Testament, 1205 
supports Pfeffinger, 132. 239. 

Majorism, 7. 161; its relation to synergism, 
124. 


serves doctrine of 


Majoristic Controversy, 103. 112 ff. 

Mamphrasius, Wolfram, 192. 

Man, his inability in spiritual matters, 211; 
his will as related to God’s majesty, 212; 
must blame himself if lost, 216. 

Manducatio oralis, 189; of the wicked, 189. 

Manicheism, 144. 145. 147. 

Mansfeld, 151; counts of,. 96; its ministers 
on synergism, 142; support Flacius, 150. 

Manuals for children in Middle Ages, 65. 

Marbach, John, 103. 199 ff. . 

Marbeck, Pilgram, 229. 

Marburg Articles, 17. 

Marburg Colloquy, 233. 

Marcellus, bishop of Ancyra, 12. 

Margaret, St., prayer to, 67. 

Martin, A., translated Large Catechism into 
English, 6. 

Martyr, Peter, 183. 200. 

Mary, medieval prayers to, 66; 
the Sun, 67. 

Mass, meaning of term, 71. 

Mathesius, 42; on Luther’s “Lord’s Prayer,” 
75; praises Luther’s Catechism, 91; on 
Anabaptists, 233. 

Matsperger, John, on Christ’s descent into 
hell, 195. 

Maulbronn, religious discussion at, 183; Maul- 
bronn Formula, 244 f. 

Maurice, Elector, “Judas of Meissen,” 101. 

Mane, Felix, 229. 


our Lady in 


Mayer, J. Fr. , praises Luthenfs Catechism, 91. 


Mayer, J. T., on Melanchthon’s Loci of 1548, 
130. 

Means of grace rejected by Hubmaier, 
also by Sehwenckfeld, 232. 

Medals; see “Memorial Coin," 190 f. | 

Melanchthon, 5. 6. 7. 9. 15. 33. 34. 38; on 
Augustana, 16;  Luther's spokesman at 
Augsburg, 17; 


2305 


his alterations of Augus- — 


Index to Historical Introductions. 


- tana, 19. 23. 26. 27; both benefited and 
: damaged Church, 25; his cunning, 30; on 
Confutation, 42; shared in translating 
Apology, 43; . castigates Romanists in 
Apology, 45; his moderation in Apology, 
46; signs his name to Apology, 46; his 
subscription to Smalcald Articles, 53. 54; 
opposed official adoption of Luther’s Ar- 
ticles, 55; his attitude at Smalcald, 60; 
author of tract On Power of Pope, 60; his 
instruction for visitors, 76; on Luther’s 
death, 93; his attitude towards Interim, 
97; fear induced him to yield during In- 


terim, 98; admonished by Corvinus, Brenz, 


and Calvin, 101 ff.; 
troversies, 104. 107; 


prime mover of con- 
his humanistic and 


unionistie tendencies, 105; praised by Lu- - 


ther, 106; his “shameful servitude," 106; 
his letter to Carlowitz, 106; his ill will 
toward Luther, 106; admits to have sinned 
> regarding Interim, 112; originator of Ma- 

.. joristie error, 112. 114; rejects statement 
that good works are necessary to salvation, 

© ;114; opposes Amsdorf, 122; refuses to 

-‘ condemn Luther’s monergism, 12%. 128; 

father of synergism; 128; his three-con- 

curring-causes doctrine, 128; his Loci, 

129; . his synergistic statements, 129; 

criticized Luther, 129; dissimulated, 129; 

‘his Enarratio Symboli Nicaeni, 130; his 

Examen Ordinandorum, 131; his Opinion 

on Weimar Book of Confutation, 131; . ap- 

' pealed to by: Pfeffinger, 133; real target of 
Anti-Synergists, 133; his definitions of 
substance and accident, 146; his attitude 
toward Osiander, 154. 157; on: God's 
dwelling in believers, 161; opposed by 
Agricola, 163; confounded Law and Gos- 
pel, 171f.; his attitude toward Zwingli, 
Bucer, Calvin, 177 f.; misled by Oecolam- 

.  padius and Bucer in doctrine of Lord's 

. Supper, 177; his secret letters on Lord's 
Supper, 177 f.; his Variata, 178; was out 

‘ of sympathy with champions of Luther, 
179; in sympathy with Calvin, 179; his 
silence, 179; his relation to Crypto-Calvin- 
ists, 180; responsible for Calvinistic men- 
ace, 181; his opinion on the controversy 
in Hamburg, 194; on predestination, 197; 
on Calvin’s Stoicism, 198; on perseverance 
of saints, 200; charges. Luther with Stoi- 
cism, 197. 209; refuses to retract adiaph- 
oristic errors, 237 f.; ignores pacific over- 
tures of Flacius, 235 ff.; his irritation and 
violence, 236. 238; opposed General Lu- 
theran Council, 240 f.; -his:plan of union 
shattered by Formula of Concord, 253. 

Melanchthonianism, its nature, 252. 

Melanchthonians, 102. 

. Melissander, Caspar, 189. 

Memorial Coins of victory of Lutheranism 
over Calvinism, 190 f. 
Memorizing, its value, 12 E 

' Middle Ages, 74. 

Menius, Justus, 3; sides with Major, 117; 
confounds justification and sanctification, 
118; on Osiandrism, 159. 

Menzel, 150. 

Method, catechetical, 71f. - 

M etzsch, Hans and Levin, 79. 


LJ 


I: 


mechanical in 


“u 


AA 
T " ; 


263 


Micronius, 181. 

Middle Ages, catechetical instruction in, 65. 

Mirus, Martin, 192. 

Modus agendi, man’s, in conversion, 137. 

Moeller, Henry, 191. 186. 

Moelln, Synod of, 59. ~ 

Moenckeberg, 92. 

Moerlin, 7. 103. 135. 149. 153 f. 170. 184. 201. 
236. 240. 241. 

Monergism, Luther’s, 125. 

Monner, Basilius, 239. 

Morris, J. G., 6. 

Moser, J. R., 6. 

Muehlberg, battle at, 95. | 

Mueller, I., on Luther’s predestination, 209. 

Mueller, J. T., 5. 6. 23. 248. l 

Muenster, Sebastian, praises Luther’s Ten 
Commandments, 75. 

Muenzer, Thomas, 231. 

Mulier taceat in ecclesia, 136. : 

Musaeus, Simon, 102. 135. 142. 144. 148. 185. 
240. 

Musculus, Andrew, 
247. 

Mylius, Andrew, 238. 

Mylius, George, 192. | 

Mystery in doctrine of grace aiid predestina- 
tion, 201. 205 ff. 211; of conversion, 218; 
must not be investigated, 216. 226; God’s 
mysterious judgments and pee 228, 

Mysticism, 230. 231. 


7. 96. 97. 124. 170 f. 246. 


Naumburg Assembly of princes, 241 f. 

Nausea, on neglect of catechism before Lu- 
ther, 68. 

Neander, 106. 171. HE 

Necessary to — meaning of phrase, 322 

Necessity, 127. 140 f. 197. 213 f. 221. 

Neustadt Admonition, 248. 226. ° 

Neutral will, 211. 

Neutrals (Schwenckfeldians), 232. 

Newmarket Book of Concord, 6. 

Nicene Creed, 3. 13. . 

Niceno-Constantinopolitan Creed, 13. 

Nicholas of Cusa, 65. 

Nitzsch, E. T., on Melanchthon and Luther, 18. 

Norma normans, 252. 

Nuernberg delegates at Augsburg, 18. 20. 40. 


Oath of confession, 9. 

Ochino, 181. 234. 

Oecolampadius, praises Luther’s explanation 
of Ten Commandments, 75. 177. 

Office of the Keys, 88. 

Olevianus, Caspar, 185. 

Omnipotence, God’s, 212. 

Omnipresence of Christ’s human nature, 189. 
191. 

Omniscience, infallible, 212. 221. 

Opitz, Joshua, 151. 

Ordination, oath of, 8 f. 

Original sin, 43. 144 ff. 

Osiander, Andrew, 9. 56 f. 61 f. 88. 103. 152 ff. 
239.245; his refutation of Confutation, 40; 
on Melanchthon’s subscription to Smalcald 
Articles, 54; his views on image of God, 
158; on Christ's descent into hell, I94; 
on Anabaptists, 233; opposed Denk, 231. 

Osiandrian Controversy, 7. 103. 152 ff. 

Otto, 103. 169 ff. 237. 240. 


264 


Palatinate Calvinized, 93. 185. 
Pantheism, Osiander charged with, 159. 
Papacy, blessings derived from, 64. 

Papal Party at Augsburg, 28 ff. 

Papists, their ignorance of Christian religion, 
65; slander Lutherans, 228; see “Roman- 
ists.” 

Pappus, 201. 

Paradisus Animae, 66. 

Parents, their duty by their children, 69. 

Parsimonius, on active obedience of Christ, 
160; on descent into hell, 195. 

Passau, treaty of, 102. 

Passional books, 66. 

Pastors must labor for the young, 69. 

Patenhauptstuecke, 65. 

Paul III, Pope, 47. 

Pauli, Gregory, 234. 

Peace treaties of Passau and Augsburg, 93. 
»102. 239; political, desired by Luther, 29; 
Lutherans yearning for godly peace, 235. 

Permission, God’s, of sin, 220. 

Persecution of Lutherans, advocated by Ro- 
manists, 30. 

Perseverance of saints, 200. 

Peter and Judas, difference between, 132. 

Peucer, Caspar, 102. 186. 190. 

Pezel, 102. 186. 189. 191. 

Pfeffinger, 102; champions synergism, 131; 
his synergistic statements, 132; his syn- 
ergistic predestination, 197. 

Pflug, Julius, 95. 239. 

Pflugmacher, Veit, 9. 

Philip II destroyed Latin Ms. of A. C., 21. 

Philip of Hesse signs Augsburg Confession, 
22; endeavors to maintain peace at Augs- 
burg, 37; his attitude toward Smalcald 
Articles, 55; surrenders to Emperor 
Charles, 95; his attitude toward Interim, 
97; asserted Luther had modified his doc- 
trine of De Servo: Arbitrio, 225. 

Philippi, on Luther's De Servo Arbitrio, 224. 

Philippists, 102. 245; their synergism, 131; 
dismissed from Jena, 135; confound Law 
and Gospel, 172. 

Philosophy, 136. 

Pictures serve understanding of Catechism, 74. 

Pieper, F., on Luther’s predestination doc- 
trine, 209. . 

Pighius, Albert, 198. 

Planck, 132 f. 135 f. 250; 
antinomian disputations, 168; errs regard- 
ing Otto, 171; criticism of Formula of 
Concord, 204. 

Pledging of Ministers to Confessions, 7. 9. 

Poach, 103. 169 ff. 

Polanus, 181. 

Polemical invectives, 104. 

Polish books, 106. 

Polycarp, 11. 

Pope, his authority not recognized by Luther- 
ans, 49; hatred of, 49; subject to coun- 
eil, 50; treatise on power and primacy of, 
56; Antichrist, 99. 109. 

Praetorius, Gottschalk, 235. 

Prayer-Booklet, Luther’s, 66. 74. 75. 

Prayer-books of Middle Ages, 63. 65. 

Prazxeas, 11. 

Predestination, 195 ff.; 
relation to conversion, 204; 


synergistic, 197; its 
mystery of, 


praises Luther's. 


Index to Historical Introductions. 


205 ff.; special comfort of, 206 ff.; not ob- 
ject of speculation, 221; must be consid- 
ered in Christ, 223. : 

Preface to Book of Concord, 247. 

Preger, W., on Melanchthon’s synergism, 131; 
on Pfeffinger, 133. 

Pro and con ability of free will, 145. 

Promises, universal, of the Gospel, 216. 

Pure doctrine, evaluation of, 8. 


Quedlinburg Convention concerning Formula 
of Concord, 248. 

Questions, Christian, 88. 

Quicunque, symbolum, 13. 


Racovian Catechism, 235. 

Ranke praises Luther’s Catechism, 91. 

Reason vs. God’s Word, 136. 191. 

Recess, Frankfort, 112. 115. 124. 239. 

Rechenberg, Adam, 6. 

Reformation, peaceable, in Saxony, 16; 
achievements of, 65; conditions prior to, 
68; secret of Luther’s, 74. 

Reformed, their attitude toward Augsburg 
Confession, 24 f.; claimed Luther as their 
ally on predestination, 209. 

Regius, 7; on Anabaptists, 230. 233. 

Regulating Principle, 210. 

Reinecker, 151. 

Revelation, immediate, according to Schwenck- 
feld, 232. 

Reynolds, W. M., 6. 

Rhenanus, Beatus, praises Luther’ s “Lord’s 
Prayer,” 75. 

Rhode, 151. 

Richard, charges Luther with predestinarian- 
ism, 224. 

Riedemann, Peter, 229. 

Rinck, 229. 

Roerer, 76. 78. 79. 80. 

Roman Symbol, old (Apostles’ Creed), 12. 

Romanists, slandering Lutherans, 24. 25. 45 f. 
50; their duplicity and perfidy, 39; their 
boast of having refuted Augustana, 41. 44; 
caused division, 44; implacable opponents 
of Lutherans, 45; see “Papists.” 

Rosenheim, 232. 

Rosinus, 187. 189. 

Roth, Stephan, 78. 


 Ruedinger, 186. 189. 


Rule of faith, 3. 10. 12. 
Rupp, Tobias, 151. 


Sabbath, Luther on, 42. 

Saint-worship, medieval, 66 f. 

Salig, History of Augsburg Confession, 41. 

Saliger, 151.179. 

Salminger, 229. 

Salmuth, John, 192. 

Salve Regina, in medieval books for Latin 
schools, 67. i 

Sarcerius, 240. 

Sartorius on Augsburg Confession, 23. 

Sauermanws Latin translation of Luther's 
Small Catechism, 88. 

Saul expelled the Spirit, 129; 
130. 132. 

Saxony, in grip of Crypto- Calvinists, 185. 

Saxony, Lutheranism restored in, 190 ff. 

Schade, 186. 


why rejected, 


Index to Historical Introductions. 


Schaeffer, C. F., 6. 

Schaff on Melanchthon, 180; his criticism of 
Formula of Concord, 203. 255; on Lu- 
theran Church, 254. 

Schiemer, Leonard, 229. 

Schirmer, Albert, 186. 

Schlaffer, Hans, 229. 

Schluesselburg, 117. 129. 133. 136. 186. 

Schmauk, 10. 92. 131. 248. 255. 

Schmucker, S. S., 106. 

Schneider, 151. 

Schnepf, Erhard, 96. 116. 181. 182. 235. 239. 
240. 

Schoenewald, church order of, 78. 

School, Wittenberg; see “Wittenberg” and 
“University, Wittenberg.” 

Schools in Middle Ages, 65. 

Schoppe, Andrew, 150. 

Schuetz, 186. , 

Schuetze, Christian, 186. 190. 

Schunemann, Dionysius, 236. 

Schurf, Aug., 94. 

Schwabach Articles, 17. 

Schweiss, Alex., 35. 

Schweitzer, his criticism on Formula of Con- 
cord, 204. 209. 210. 

Schwenckfeld, 9. 229. 232. 

Scotus, 132. 

Scripture, its authority, 7; superior to Em- 
peror, 29; and to reason, 191; only rule 
and principle, 136. 205; our only guide, 
215; ignored by Denk, Muenzer, etc., 231; 
sole standard of faith, 252. 

Secret will of God, 221. 

Seckendorf, praises Apology, 44; on Luther's 
prophecy of dissension in Wittenberg, 94; 
admires Elector and Melanchthon, 61. 

Seeberg, on Melanchthon's synergism, 131. 180. 
197; on Strigel, 137; criticizes Formula 
of Concord, 255. 

Selneccer, 5. 10. 103. 191. 226. 244. 245 f. 247. 
255; testifies to willingness of pastors in 
affixing their signatures to F. of C., 249. 

Sensation-faith, 230. 

Servetus, 7. 9. 173. 229. 234. 

Service, Latin and German, in Wittenberg, 71. 

Severity in obtaining subscription to Formula 
of Concord, 249. 

Sin, not God, but man cause of, 209. 213. 220; 

|. permitted by God, 220. 

Smalcald Articles, 9 f. 47 ff. 52. 53. 240. 241. 
246. 

Smalcald League, condition of membership, 
9. 95. 

Smalcald War, unfortunate issue of, 93 ff. 

Small Catechism, published before Large, 18; 
see “Catechism.” 

Socinus, Faustus and Laelius, 234. 


Sola fides iustificat, 125; omitted in Leipzig . 


Interim, 99. 

Spalatin, 33. 34; on Augustana, 23; on Smal- 
cald Articles, 53. 

Spangenberg, 148. 150. 

Speculations concerning hidden God futile, 
210; 221, 

Spener, 106. 

Spirit, un-Lutheran, 104. 

Stadion, Bishop, on Augustana, 19. 

Stancarus, 103; his error regarding justifica- 
tion, 159. 


265 


Statorius, Peter, 234. 

Stiefel, Michael, 113. 237. 

Stoessel, John, 102. 135. 186. 190. 140. 141. 

Stoicism, 197. 209. 

Stolz, John, opposes Pfeffinger, 132. 235. 

Stony heart, 145. 

Strassburg, Lutheranism in, 200; ministerium 
of, 148. 150. 

Strassburg Formula of Concord (1563), 200f.; 
on predestination, 201; on mystery in pre- 
destination, 201. 

Strigel, Victorin, 102. 130. 132. 133. 235. 240; 
his rationalistie principle, 135: his theory, 
136; his Semi-Pelagianism, 138; his co- 
operation in conversion, 138; his sophistry, 
140; misinterprets Bible-passages, 141. 

Sturm, Jacob, 55. 96. 236. 

Subscription to Confessions, 7. 248; 
spontaneous, 249. 

Substance, formal and material, 146; substan- 
tial terms of sin, 145. 

Sunday, Luther on, 42. 

Superdeclaration regarding Strigel, 135. 

Superstition in prayers to saints, 67. 

Swabian Concordia, 243 f. 

Swabian-[Lower]Saxon Concordia, 244. 

Symbolical Books, Introductions to, 3 ff. 

Symbols, general and particular, 3; adoption 
of, 7f.; universal symbols, 9 ff. 

Synergism, controversy on, 103. 124 ff.; its 
relation to Majorism, 124. 161; import of 
controversy on, 128; modern theories of, 
131. 

Synergists revamped error of Erasmus, 128; 
on predestination, 196. 197. 


must be 


Table of Christian Life, 74; of duties, Lu- 
ther’s and of Bohemian Brethren, 77. 88; 
of Small Catechism, 78. 

Tavener, translated Augsburg Confession, 6. 

Teachers needed to do work of parents, 70. 

Te Deum of Ambrose published by Luther, 9. 

Temptation and tribulation reveal comforting 
power of doctrine of election, 20$. 

Tertullian on Apostles’ Creed, 11. 12. 


Tetrapolitana, confession of South-German 
cities, 22. 

Tettelbach, 186. 

Theodosius, convened. Second Ecumenical 


Council, 13. 

Thomas Aquinas, a godless sophist, 132. 

Timann, 180. 181. 182. 184. 

Torgau Articles, 15. 17. 

Torgau Book, 245 f. 

Torgau Sermon of Luther, 192. 

Tract concerning Power and Primacy of Pope, 
47. 60. 

Translating, difficulty of, 77. 

Translations, English, of Lutheran Symbols, 6. 

Treaties of Passau and of Augsburg, 102. 

Tremellius, 185. 

Tridentinum on conversion, 131. 

Trinity, mystery of, 15; denied by some Ana- 
baptists and others, 230. 

Trinitarian formula of Baptism, 10. 

Tritonius, Peter, 66. 

Triumvirate of Formula of Concord ( Andreas, 
Selneecer, Chemnitz), 247. 

Truth, divine, centripetal force, 253. 


266 


Tschackert, on Melanchthon’s changes of A. C., 
24; his criticism of Smalcald Articles, 61; 
on Pfeffinger, 133; on Strigel, 137; on 
Melanchthon, 180; on Article IX of For- 
mula of Concord, 195; on predestination, 
196; on difference between Lutherans and 
Calvinists in predestination, 209; his criti- 
cism of Formula of Concord, 255. 

Tucher; Stephanus; 94. 

Tuebingen Book, 244. 

Twelve Articles — Apostles’ Creed; 10. 


Ubiquity of Christ’s human nature, .189. 191. 

Ulm, delegates of, at Smalcald, 55. 

Ulrich of Mecklenburg, 241. 

Understanding of Catechism urged by Luther, 
73. 74. 

Ungnad, Count of, 237. 

Unguarded statements of some Lutherans, 196. 

Union of Lutherans and Reformed advocated 
by Exegesis, 190. 

Unionism, spirit of Melanchthon, 106. 

Unity, doctrinal, demanded by Elector, 52. 

Universality of God’ s grace and love, 210. 227. 

University, Wittenberg, 94. 98 f. Lil. 

Ursinus, Zacharias, 185; opposes F. of C., 254. 


Valdés and Confutation, 34. 
Variata, Augustana, 23 ff. 59; 
241. 
Venetus, George, 238. 
Venusberg and papal Confutation, 36. 
Vergerius, Peter Paul, 47. 238. 
Vilmar on Augsburg Confession, 23. 
Virgins, eleven thousand, prayer to, 67. 
Visitation Articles, 192. 209. 
Visitation of Saxon churches, 67. 
Voegelin, 189. 
Vogel, Matthew, on Osiander, 154. 
Vogel, Wolfgang, Anabaptist, 229. 
Vollrath, Count, 150. 


at Naumburg, 


Waldensians ; see Bohemian Brethren, 89. 
Walther, Chr., Wittenberg proof-reader, 88. 
Walther, C. F. W., 94. 95. 144, 

Ways, God’s mysterious, 228. 


Index to Historical Introductions. 


Weimar Book of Confutation; see “Book of 
Confutation.” V ; 

Weimar Disputation, 134 ff. 

Werner, Sigismund, 232. 

Wesenbecius, 135. 

Westminster Confession, 199. ' 

Westphal, 102. 170. 180. ‚181 ff 194. 236. 240. 2 
244. E 

Wetzel, H., 6. UR VA! did d 

Widebram, Frederick, 188049 .2 codex 2 

Wigand, 9. 102. 135. 144. 148, 189. a an. 
187. 190. 237. 240. 247. 

Will, neutral, 211; secret, 22]. 

William of Bavaria, TB. 

Wimpheling, John, 66. 

Wimpina, 32. 

Winckel, H., 8. 

Wippermann, Antonius, 236. 

Wiseacres, 223. 

Wittenberg Concord, 8. 26. 47. 55. 60. 

Wittenberg, regulations for instruction in 
Catechism at, 69. 75; diseord of Univer- 
sity at, 94; during Interim, 98 f. 111; 
sophistries of its Dn RE 110; who 
also prevented peace, 237. ER 

Wittenberg Confession, 135. 

Wolf, John, 66. 151. 

Wolfart, his attitude at Broodenid on | Lord's 
Supper, 56 f. 

Works, good, are they necessary to Baitién? 
107. 113. 117; detrimental to salvation? 
122; necessary or free? 123: 124: 

Worms Colloquy (1557), 130. 


Young people, future welfare of the ‚Church 
depends on their training, 68 f. 


Zahn, Theo., on Apostles’ Creed, 10 ff. 

Zanchi, 103. 199 R.- 

Zerbst, conference at, 243. 

Zezschwite, 62; on Luther’ E Catechism, 91. 

Ziegler, Clemens, 229. 

Zinzendorf, 106. 

Zurich Consensus, 173. 115. 

Zwingli identifies Law and Gospel, 161; on 
predestination, 209. 

Zwinglianism, Calvin's, 174. 


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Chriftlidjyes wiederholtes cinmiitiges Bekenntnis 
nachbenannter Rurfiirfien, Firfen und Stände | 
Augsburgifiher Konfellion und derfelben zu Ende des Juiufe 


unterfihriebener Theologen 


Lehre und Glaubens. 


THU angeheftefer, in Goftes Wort ale der einigen Richkfchmur 
wohlgegrindeter Erklärung etlidjer Artikel, 


bet meldjen nary D. Partin Luthers Teligem Abfferben 
DPispulation und Streit vorgefallen. 


Ausjeinhelligee Bergleichung unb Befehl obgedarhler Kurfürken, Fürften und 
Stände derfelben Landen, Kicıhen, Sıhulen und Wachkommen 


zum Unterricht ud Warnung 


in Druck verferfigt. 


Mit Rurf. G.[naden] zu Sachlen Befreiung. Dresden MDLXXX. 


CONCORDIA. 


Pia et unanimi consensu 


repetita 


CONFESSIO FIDEI ET DOCTRINAE 


Electorum, Principum et Ordinum Imperii atque eorundem 


Theologorum, qui Augustanam Confessionem amplectuntur. 


Cui ex Sacra Scriptura, 


unica illa veritatis norma et regula, 


QUORUNDAM ARTICULORUM, 


qui post Doctoris Martini Lutheri felicem ex hac vita 


exitum in controversiam venerunt, 


SOLIDA 


accessit 


DECLARATIO. 


Communi consilio et mandato eorundem Electorum, Principum ac 
Ordinum Imperii et erudiendis et monendis Subditis, 
Ecclesiis et Scholis suis, 


AD MEMORIAM POSTERITATIS 


denuo typis vulgata. 


Lipsiae, Anno MDLXXXIIII. Cum gratia et privilegio Elect. Sax. 


CONCORDIA. 


The Pious Confession of Faith and Doctrine, 


Reiterated by Unanimous Consent of the Electors, Princes, 
and Estates of the Empire, and of Their Theologians, 


who Embrace the Augsburg Confession. 


Whereunto there has been added from Holy Scripture, 
that Only Norm and Rule of Doctrine, 


A Thorough Explanation of Certain Articles, 


which after Dr. Martin Luther’s happy departure from 


this life were being controverted. 


Published by the joint resolution and order of the said Electors, Princes, 
and Estates of the Empire for the Instruction and Admonition 


of their Subjects, Churches, and Schools, 


as a 


MEMORIAL TO POSTERITY. 


Issued for the second time at Leipzig, 1584. With the gracious privilege 
of the Elector of Saxony. 


Keen 


Porrede 


zu dem 


Chriftliben KRonkordienbug,. 


PRAEFATIO 


Electorum, Principum et Ordinum 
Imperii 


Augustanae Confessioni Addictorum. 


PREFACE 


to the 


Christian Book of Concord. 


Allen und jeden, denen diefes unjer Schreiben 
zu lejen vorkommt, entbieten wir, bie hernad- 
benannten der Augsburgifhen Konfeffion zus 
getanen Rurfiirften, Fürften und Stände im 
heiligen Neich deutfcher Nation, nad) Erforderung 
eines jeden Standes und Würden, unfere ge- 
bührlichen Dienfte, Freund{dhaft, gnübigen Grup 
und geneigten Willen, aud) untertünig]te, unter: 
tänige und willige Dienfte und hiemit 
zu willen: 


Nachdem Gott der Allmächtige zu diejen lebten 
Seiten ber vergänglichen Welt aus unermeplider 
Liebe, Gnade und Barmherzigkeit dem menjch- 
lichen Gefchledht das Licht feines heiligen Evans 


gelit und alleinfeligmadenden Wortes aus bet 


abergläubifchen päpftifehen Finfternis Ddeutfcher 
Nation, unjerm geliebten Vaterland, rein, lauter 
und unverfälfeht erfcheinen und vorleuchten laffen 
und darauf aus göttlicher, prophetifcher, apojto= 
liiher Schrift ein furz Befenntnis zujammen- 


gefaßt, fo auf dem Reichstag zu Augsburg Anno ~ 


1530 meifanb Kaifer Garolo bem Fiinften, hod)- 
löblichiter Gedächtnis, bon unjern gottjeligen unb 
chriftlichen Vorfahren in deutfcher und lateinifcher 
Sprache übergeben, bor allen Ständen. des Reichs 
dargetan und öffentlich Durd) bie ganze Chriften- 
heit in der weiten Welt ausgebreitet worden und 
er[d)oflen ijt: 


Als [fo] haben fid) folgends zu folchem 3Befennt- 
nis viele Kirchen und Schulen al3 Diefer Zeit 
zum Symbolo ihres Glaubens in den vornehmiten 
ftreitigen Xrtifeln wider das Papfttum und aller: 
lei Rotten befannt und darauf in riftlichem, 
einmütigem Verftand und ohne einigen Streit 
und Biweifel fid) gezogen, berufen unb bie darin 
begriffene und in göttlicher Schrift wobhlgegriin- 


. bete, auch in den bewährten alten Symbola furz - 


verfaßte Lehre für den einigen alten und bon 
der allgemeinen rechtlehrenden Kirche Chrifti gez 
glaubten, wider viele RKegkereten und Yrrtiimer 
erftrittenen und wiederholten Konfjens erfannt, 
fejt und beftändig gehalten. 


Was aber bald auf den chriftliden Abfchied des 
hocherleuchteten und gottjeligen Mannes D. Mar: 
tin Suthers in unferm geliebten Vaterland deut: 
{der Nation für ganz gefährliche Läufte und be= 
. fehwerliche Unruhen erfolgt, und wie bei folchem 
forgliden Zuftand und Berriittung des mohl: 


aefapten Regiments der Feind des menschlichen 


Gefdhlehts fid) bemüht, feinen Samen, falfche 
Lehre und Uneinigkeit, auszufprengen, in Sir: 
den und Schulen fchädliche und ärgerliche Spal- 
tung zu erregen, damit bie reine Lehre Gottes 
Worts zu verfälfchen, das Band der chriftlichen 
Liebe und (inmitigfeit zu trennen und den Lauf 
des heiligen Evangelii Dieburd) merklich zu ver- 
hindern und aufzuhalten, und welcher Geftalt da- 
her bie Widerfacher der göttlihen Wahrheit Ur- 
face genommen, uns und unfere Schulen und 
Kirchen übel auszurufen, ihre Jretiimer zu be: 


Omnibus et singulis has nostras lecturis nos, 
qui iisdem nomina nostra subscripsimus, 
Augustanae  Confessioni addicti Electores, 
Principes et Sacri Romani Imperii in Ger- 
mania Ordines pro dignitate et gradu cu- 
iusque nostra studia, amicitiam ae salutem 
cum officio coniunctam deferimus et 
nuntiamus: 


Ingens Dei Opt. Max. beneficium est, quod 
postremis temporibus et in hae mundi senecta 
pro ineffabili amore, clementia ac misericor- 
dia sua humano generi lucem evangelii et 
verbi sui (per quod solum veram salutem 
accipimus), post tenebras illas papisticarum 
superstitionum in Germania, carissima patria 
nostra, puram et sinceram exoriri et prae- 
lucere voluit. Et eam sane ob causam brevis 
et succincta confessio ex verbo Dei et sacro- 
sanctis prophetarum et apostolorum scriptis 
collecta est, quae etiam in Comitiis Augu- 
stanis anno 1530 Imperatori Carolo Quinto, 
excellentis memoriae, a pientissimis “maio- 
ribus nostris Germanico et Latino idiomate 
oblata et Ordinibus Imperii proposita, deni- 
que publice ad omnes homines christianam 
doctrinam profitentes adeoque in totum ter- 
rarum orbem sparsa ubique pererebuit, et in 
ore et sermone omnium esse coepit. 

Hane deinceps confessionem multae eccle- 
siae et academiae ut symbolum quoddam 
horum temporum in praecipuis fidei articulis 
praesertim controversis illis contra Romanen- 
ses et varias corruptelas doctrinae coelestis 
complexae sunt et defenderunt, et perpetuo 
consensu ad eam absque omni controversia et 
dubitatione provocaverunt. Doctrinam etiam 


in illa comprehensam, quam scirent et solidis 


Seripturae testimoniis suffultam et a veteri- 
bus receptisque symbolis approbatam, unicum 


et perpetuum illum vere sentientis ecclesiae _ 


ac contra multiplices haereses et errores olim 


defensum, nunc autem repetitum consensum ~ 
| esse, eonstanter iudicaverunt. 


At vero ignotum nemini esse potest, statim 
posteaquam summa pietate praeditus et prae- 
stantissimus heros D. Martinus Lutherus re- 
bus eximeretur humanis, dulcem patriam no- 
stram Germaniam periculosissima tempora et 
rerum perturbationes gravissimas excepisse. 
In quibus sane diffieultatibus et reipublicae 
ante florentis optimeque constitutae misera 
distractione hostis ille mortalium astute labo- 
ravit, ut semina falsae doctrinae et dissen- 
siones in ecclesiis et scholis spargeret, dissi- 
dia cum offendiculo coniuncta excitaret, atque 
his suis artibus puritatem doctrinae coelestis 
corrumperet, vinculum caritatis christianae 
et pium consensum solveret, sacrosancti evan- 
gelii eursum maiorem in modum impediret et 
retardaret. Notum etiam universis est, qua 
ratione hostes veritatis coelestis inde occasio- 


To the Readers, one and all, of these Writ- 
ings of ours, we, the Electors, Princes, and 
Deputies of the Holy Roman Empire in Ger- 
many, adherents of the Augsburg Confession, 
who have subscribed our names to the same, 
announce and declare, according to the dig- 
nity and rank of each one, our devotion, 
friendship, and greeting, combined with 
willing service. 


It is a remarkable favor of Almighty God 
that in these last times and in this old age 
of the world He has willed, according to His 
unspeakable love, forbearance, and mercy, 
that after the darkness of papistical super- 
stitions the light of His Gospel and Word, 
through which alone we receive true salva- 
tion, should arise and shine clearly and purely 
in Germany, our most beloved fatherland. 
And on this account, indeed, a brief and suc- 


cinct confession was prepared from the Word 


of God, and the most holy writings of the 
Prophets and Apostles, and at the Diet of 
Augsburg, in the year 1530, was offered, by 
our most godly ancestors, in the German and 
Latin languages, to the Emperor Charles V, 
of excellent memory, and laid before [all] 
the deputies of the Empire, and finally, being 
circulated publicly among all men professing 
Christian doctrine, and thus in the entire 
world, was diffused everywhere, and began to 
be current in the mouths and speech of all. 
Afterwards many churches and schools em- 
braced and defended this Confession as a sym- 
bol of the present time in regard to the chief 
articles of faith, especially those involved in 
controversy with the Romanists and various 
corruptions of the heavenly doctrine [sects], 
and with perpetual agreement have appealed 
to it without any controversy and doubt. The 
doctrine comprised in it, which they knew 
both to be supported by firm testimonies of 
Scripture, and to be approved by the ancient 
and accepted symbols, they have also con- 
stantly judged to be the only and perpetual 
eonsensus of the truly believing Church, 
which was formerly defended against mani- 
fold heresies and errors, and is now repeated. 
' But it ean be unknown to no one that, im- 
mediately after Dr. Martin Luther, that most 
distinguished hero, endowed with most emi- 
nent piety, was removed from human affairs, 
Germany, our dear fatherland, experienced 
most perilous times and most severe agita- 
tions. In these diffieulties, and in the sad 
distraetion of a government before flourish- 
ing and well regulated, the enemy of mortals 
eunningly labored to scatter in the churches 
and schools the seeds of false doctrine and 
dissensions, to excite divisions combined with 
offense, and by these arts of his to corrupt 
the purity of the heavenly doctrine, to sever 
the bond of Christian love and godly agree- 
ment, and to hinder and' retard to a greater 


degree the course of the most holy Gospel. 
It is also known to all in what manner the 
enemies of the heavenly doctrine seized this 
opportunity to disparage our churches and 


8 M. 57. 


mänteln und bie armen verirrten Getviffen bon 
der Erfenntnis der reinen evangelifchen Lehre ab- 
zumenden und befto williger unter Dem päpitifchen 
Sod und Zwang, wie aud) unter andern wider 
Gottes Wort ftreitigen Irrtümern zu halten: 
folches ijt zwar männiglich bewußt, offenbar und 
underborgen. 


Wiewohl wir nun nichts Lieberes gefehen und 
bon dem Allmächtigen gewünfjcht und. gebeten, 
denn bab unfere Kirchen und Schulen in der 
Lehre Gottes Worts, auch Tieblicher, chriftlicher 
Ginigfeit erhalten und wie bei Lebzeiten D. Luz 
ther8 nad) Anleitung Gottes Worts drijtfid) und 
wohl angeftellt unb fortgepflanzt werden möchten: 
fo ijf bod) gleicher Geftalt wie nod) bei ber hei- 
ligen Apoftel Leben in den Kirchen, darinnen fie 
das reine, lautere Wort Gottes felbjt gepflanzt, 
durch fafjdje Qebrer berfebrte Lehre eingefchoben 
worden, aljo auch über unjere Kirchen um unferer 
und der unbanfbaren Welt linbupfertigfeit und 
Sünde willen verhängt worden. 


Derwegen wir denn uns unfer8 von Gott be- 
fohlenen und tragenden Amts erinnert und nicht 
unterlaffen haben, unfern Fleiß dahin anzumen= 
den, damit in unfern Vanden und Gebieten benz 
felben darin eingeführten und je länger, je mehr 
einfchleichenden falfchen, verführerifchen Lehren 
gefteuert, und unjere Untertanen auf rechter 
Bahn der einmal erfannten und befannten gbtt- 
lichen Wahrheit erhalten und nicht davon abge- 
führt werden möchten. JBnmagen denn unjere 
löhlichen Vorfahren und zum Teil wir aud) der: 
wegen un3 zu dem Ende miteinander zu Frank: 
furt am Main des 1558. Jahres bei ber damals 
porgeftandenen Gelegenheit des gehaltenen Kur: 
fürftentages eines Abfchieds und dahin verglichen, 
daß mir in einer gemeinen Verfammlung zuhauf 
gefommen und bon etlichen Sachen, die bon un: 
fern Widerwärtigen ung und unfern Kirchen und 
Schulen zum argften gedeutet worden, notdürftig 
und freundlid un8 unterreden wollten. 


Darauf dann folgends unfere feligen Vor- 


fahren und zum Teil wir un8 gegen der Naums 


burg in Thüringen zufammengetan, mehrgedadhte 
Augsburgifhe Konfeffion, fo Kaifer Karl dem 
Fünften in ber großen Reichsverfammlung zu 
Augsburg Anno 1530 überantwortet, an bie 
Hand genommen und fold) chriftlid) Befenntnis, 
fo auf das Zeugnis ber unwandelbaren Wahrheit 
göttlicheg Worts gegründet, damit fünftiglid) 
aud) unfere Nahlommen bor unreiner, faljcher 
und dem Wort Gottes widertwartiger Lehre, jo- 
piel an ung, zu warnen und zu verwahren, aber- 
mals einbelliglid unter[d)rieben und folchergeftalt 
gegen ber rom. faij. Majeftät, unjerm aller- 
gnädigften Herrn, und fonft männiglich bezeugt 
unb dargetan, daß unfer Gemüt und Meinung 
gar nicht wäre, einige andere oder neue Lehre an= 
zunehmen, zu verteidigen oder auszubreiten, jon 
dern bei der zu Augsburg Anno 1530 einmal er: 
fannten und befannten Wahrheit vermittelt 
göttlicher Verleihung beftindig zu verharren und 
zu bleiben, der Quberficht und Hoffnung, es follten 
nicht allein dadurch die Widerfacher der reinen 


Praefatio Electorum etc. Aug. Conf. Addietorum. 


x 


3$. 1. 2. 


nem arripuerint, ut ecclesiis et academiis no- 
stris detraherent, suis erroribus integumenta 
invenirent, pavidas 'errantesque conscientias 
a puritate doctrinae evangelicae abstraherent, 
ut illis in ferendo et tolerando iugo servitutis 
pontifieiae et amplectendis reliquis etiam cor- 
ruptelis cum verbo Dei pugnantibus obsequen- 
tioribus uterentur. 

Nobis profecto nihil vel gratius accidere 
poterat, vel quod maiore animorum conten- 
tione et precibus a Deo Opt. Max. petendum 
iudicaremus, quam ut nostrae et ecclesiae et 
scholae in sincera doctrina verbi Dei ae ex- 
optata illa et pia animorum consensione per- 
severassent et, quod Luthero adhue superstite 
fiebat, pie et praeclare secundum regulam 
verbi Dei institutae et propagatae ad poste- 
ritatem fuissent. ~Animadvertimus autem, 
quemadmodum temporibus Apostolorum in 
eas ecclesias, in quibus ipsi evangelium Chri- 
sti plantäverant, per falsos fratres corrupte- 
lae introductae fuerunt, ita propter mostra 


peccata et horum temporum dissolutionem 


tale quid irato Deo contra nostras quoque 
ecclesias permissum. 

Quare nostri officii, quod divinitus nobis 
iniunctum esse novimus, memores in eam 
curam diligenter nobis incumbendum existi- 
mamus, ut in provinciis et ditionibus nostris 
falsis dogmatibus, quae ibi sparsa sunt et 
subinde magis magisque sese quasi in consue- 
tudinem et familiaritatem hominum insinu- 
ant, oecurratur et imperio nostro subiecti 
in recta pietatis via et agnita et hactenus 
constanter retenta defensaque veritate' do- 
etrinae coelestis perseverent, nec ab ea se 
abduci patiantur. 


elaborare studuimus, quum anno Christi 1558 
Franeofurti ad Moenum oblata comitiorum, 


quae tum: ab Electoribus habebantur, occa- 


sione communibus votis in eam sententiam 
itum est, peculiarem et communem. eonven- 
tum habendum esse, in quo de iis rebus, quae 
ab adversariis ecclesiis et academiis nostris 
odiose per calumniam obiicerentur, solide et 
familiariter tamen inter nos ageretur. 

Et quidem post deliberationes illas ante- 
cessores nostri, piae excellentisque memoriae, 


et partim etiam nos Numburgi in Thuringia 


congressi sumus. Et tum Augustanam Con- 
fessionem, cuius iam aliquoties meminimus, 
Imperatori Carolo Quinto in frequentioribus 
ilis imperii comitiis Augustae anno 1530 
habitis oblatam in manus sumsimus, et piae 
ili confessioni, quae solidis testimoniis im- 
motae ac in verbo Dei expressae veritatis 
superstructa est, tum una mente omnes sub- 
scripsimus. Videlicet ut ea ratione posteri- 
tati consuleremus et, quantum quidem in no- 
bis erat, auctores et monitores essemus ad 
vitanda falsa dogmata, quae cum verbo Dei 
pugnarent. Idque eo consilio fecimus, ut et 
apud Caesaream Maiestatem, Dominum no- 
strum clementissimum, deinde in universum 
apud omnes testificatio sempiterna exstaret, 
nunquam in animum nos induxisse, novum 
aliquod et peregrinum dogma vel defendere 
vel spargere velle, sed cupere, eam veritatem, 
quam Augustae anno 1530 professi sumus, 


Qua sane in re partim 
antecessores nostri laudatissimi, partim nos 


an 


I eel 


Preface to the Christian Book of Concord. 9 


schools, to find covering for their errors, to 
draw alarmed and erring consciences away 
from the purity of the Gospel-doctrine, in 
order to render them more compliant in bear- 
ing and tolerating the yoke of the papal 
slavery, and in embracing also other corrup- 
tions conflieting with God’s Word. 

To us, indeed, nothing could happen, either 
more agreeable, or which, we would judge, 
should be sought for more earnestly and 
prayerfully from Almighty God, than that 
both our churches and our schools should 
have persevered in the pure doctrine of God’s 
Word and in that longed-for and godly una- 
nimity of mind, and, as was the case while 
Luther was still alive, that they should have 
been regulated according to the rule of the 
divine Word, and handed down to posterity 
in a godly and excellent way. We notice, 
however, that, just as in the times of the 
Apostles, into those churches in which they 
themselves had planted the Gospel of Christ 
corruptions were introduced by false brethren, 
so, on account of our sins and the looseness 
of these times, this has been allowed by an 
angry God against our churches also. 

Wherefore, mindful of our duty, which, we 
know, has been divinely enjoined upon us, 
we think that we ought diligently to apply 
ourselves to the labor of attacking in our 
provinces and realms the false teachings 
which have been disseminated there, and are 
gradually insinuating themselves, as it were, 
into the intimate acquaintance and famili- 
arity of men, and that we should see to it 
that the subjects in our government may per- 
severe in the straight way of godliness and 
in the truth of the heavenly doctrine, ac- 
knowledged and thus far retained and de- 
fended, and not be suffered to be led away 
from it. In this matter, indeed, partly our 
most worthy predecessors, partly we ourselves, 
were eagerly at work, when, in the year of 
Christ 1558, on the occasion of the Diet which 
was then being held by the Electors at Frank- 
fort on the Main, the resolution was adopted 
by a unanimous vote that a special, general 
assembly should be held, where in a thorough, 
but nevertheless amicable manner there might 
be a conference among us concerning such 
matters as are maliciously charged, by our 
adversaries, against [us and] our churches 
and schools. 

And, indeed, after these deliberations our 
predecessors, of godly and excellent memory, 
together with some of us, assembled at Naum- 
burg in Thuringia. On that occasion we took 
in hand the Augsburg Confession, offered to 
the Emperor Charles V in the great assembly 
of the Empire at Augsburg in the year 1530, 
and mentioned by us several times previously, 
and to that godly confession, built upon solid 
testimonies of the truth, which cannot be 
shaken, and is expressed in the Word of God, 
we all subscribed with one mind. In this 
way, of course, we meant to provide for the 
interests of posterity, and to enable and urge 
them, as far as we could, to avoid false doc- 
trines conflicting with God’s Word. This we 
did also with the design that, both with his 


Imperial Majesty, our most clement lord, and 
also universally among all, there might be 
a permanent testimony that it has never been 
our intention to wish to defend or spread any 
new and strange dogma, but that we desired, 
God aiding us, to constantly support and re- 
tain the truth which we professed at Augs- 


10 3n. 79. 


evangelifchen Lehre bon ihrem erdichteten Läftern 
und Berunglimpfung wider uns abgeftanden und 
andere gutherzige Leute Durch folches unjer mie- 
derholtes und repetiertes Befenntnis erinnert und 
angereizt worden fein, mit Ddefto mehr Ernit 
der Wahrheit des alleinfeligmacjenden göttlichen 
Worts nachzuforfchen, beizupflichten und zu ihrer 
Seelen Heil und ewigen Wohlfahrt dabei ohne 
einige fernere Disputation und Gezänt Ba 
zu bleiben und zu verharten. 


Wir haben aber, deffen allen ungeachtet, nicht 
ohne Vefdhwerung erfahren müffen, dak dieje un: 
fere Erflarung und Wiederholung unjer$ vorigen 
hriftlichen Belenntnifjes bei den Widerjachern 
wenig geachtet, nod) hierdurd) wir oder unfere 
Kirchen ber ausgejprengten bejchwerlichen 9tad- 
reden erledigt, fondern bon den andern, unjern 
und unferer hriftlichen Religion widerwartigen 
und irrigen OpinionSvertwandten, aud) [olde 
wohlmeinende Handlung nachmal3 dahin beritan- 
Den und gedeutet worden, als jofften wir unjers 
Glaubens und Religionsbefenntniffes jo ungewif 
fein und DaSfelbe fo viel und oft verändert haben, 
Dak weder wir noch unfere Theologen willen 
mögen, welches die rechte und einmal übergebene 
Augsburgifhe Konfeffion fei; durch weld) une 
gegründet Vorgeben viel fromme Herzen von un: 
fern Kirchen und Schulen, Lehre, Glauben und 
Belenntni3 abgeichredt und abgehalten worden. 
Dazu auch diefer Unrat gefommen, daß unter bem 
Namen vielgedahter Augsburgifcher Konfeffion 
Die widerwärtige Lehre bom heiligen Saframent 
be8 Leibes und Blutes Chrifti und andere itrige 
Opinionen hin und wieder in Kirchen und Schu: 
len eingejd)oben worden. 

Wann denn foldjes etliche gottesfürchtige, fried- 
[iebenbe und gelehrte Theologen vermerft und 
wohl gefehen, daß diefen faljchen Verleumdungen 
und den täglich weiter einreiBenben Neligions- 
ftreiten beffer nicht zu begegnen, denn fo bie ein- 
gefallenen Spaltungen von allen ftreitigen Wr- 
tifeln gründlich und eigentlih aus Gottes Wort 
erklärt, entfchieden und falfche Lehre auSgefjebt 
und verworfen, die göttlihe Wahrheit aber lauter 


befannt, dadurch den Widerfachern mit beftändi- - 


gem Grunde der Mund geftopft und den einfäl- 
tigen frommen Herzen richtige Erflärung und 
Anleitung vorgejtelt würde, mie fie fid) in fol- 
chen Zwiefpalt (dien und fünftiglid) burd) Got- 
te8 Gnade vor [faíjder Lehre. bewahrt werden 
möchten: 

So haben obgedachte Theologen fid) anfänglich 
burd) ausführlihe Schriften aus Gottes Wort 
gegeneinander deutlich und richtig erflärt, mel- 
chergeftalt mehrgedachte ärgerlihe Spaltungen 
ohne Verriidung der göttlichen Wahrheit bei- 
gelegt und aufgehoben und baburd) den Wider: 
jachern aller gejuchte Schein und Urfache zu 
lajtern abgeftridt und benommen werden fünnte, 
endlich auch bie ftreitigen Wrtifel vor bie Hand 
genommen, in Gottesfurcht betrachtet, ertwogen, 
erflärt unb, tie bie eingefallenen Spaltungen 
chriftlich zu entjcheiden, in eine Schrift verfaßt. 


Praefatio Electorum ete. Aug. Conf. Addictorum. 


YW. 2. 3. 


Deo nos iuvante, constanter tueri ae retinere. 
Fuimus etiam in spem non dubiam adducti, 
fore, ut ea ratione non solum ii, qui puriori 
doctrinae evangelicae adversantur, a confi- 
ctis criminationibus et accusationibus absti- 
nerent, sed alii etiam boni et cordati homines 
hac nostra iterata et repetita confessione in- 
vitarentur, ut maiori studio et cura verita- 
tem coelestis doctrinae (quae sola nobis ad 
salutem ductrix est) quaererent et investi- 
garent, et in ea, saluti animae ac aeternae 
felicitati suae consulturi, repudiatis in poste- 
rum omnibus controversiis et disceptationibus 
acquiescerent. 

Sed non absque animi perturbatione cer- 
tiores facti sumus, hane nostram declaratio- 
nem ac repetitionem illam piae confessionis 
apud adversarios parum admodum ponderis 
habuisse, nee nos et ecclesias nostras calu- 
mniis praeiudiciorum, quae contra nos illi in 
vulgus sane gravissima sparserant, liberatas. 
Esse etiam ab adversariis verae religionis ea, 
quae nos optimo animo et consilio fecimus, in 
eam partem accepta, perinde ac si ita incerti 
de religione nostra essemus eamque toties in 
alias atque alias formulas transfuderimus, 

ut nec nobis nec theologis nostris constaret, 
quae illa olim Augustae Imperatori oblata 
confessio esset. Haec adversariorum com- 
menta multos bonos ab ecclesiis, scholis, do- 
etrina, fide et confessione nostra absterrue- 
runt et abalienaverunt. Ad haec incommoda 
id etiam accessit, quod sub praetextu Augu- 
stanae Confessionis dogma illud pugnans cum 
institutione sacrae coenae corporis et sangui- 
nis Christi, et aliae etiam corruptelae passim 
et in ecclesias et in scholas introducerentur 


Quae omnia quum nonnulli pii, pacis et 
concordiae amantes, praeterea etiam docti 
theologi animadvertissent, iudicarunt, calu- 
mniis illis et subinde magis magisque crescen- 
tibus dissidiis in religione rectius oecurri non 
posse, quam si controversi articuli ex verbo 
Dei solide accurateque declararentur et expli- 
carentur, falsa dogmata reiicerentur et dam- 
narentur, contra autem divinitus tradita veri- 
tas diserte ét lueulenter proponeretur; ut qui 
sibi persuaderent, hae ratione et adversariis 
silentium imponi, et simplicioribus et piis 
viam ac rationem certam demonstrari posse, 
quomodo porro in his se dissidiis gerere et in 
posterum etiam, divina adiuti gratia, cor- 
ruptelas doctrinae vitare possent. 

Principio igitur theologi scripta quacdut 
hae de re, eaque satis prolixa et ex verbo Dei 
desumta inter se communicarunt, quibus di- 
serte et dextre ostenderunt, quomodo contro- 
versiae illae eum offensione ecclesiarum con- 
iunctae absque ulla veritatis evangelicae 
iactura sopiri et tolli e medio possent; ita 
enim futurum, ut adversariis occasiones et 
praetextus ad calumniam quaesiti praecide- 
rentur et eriperentur. Postremo articulos 
controversos, in manus sumtos, accurate et 
religiose perpenderunt et declararunt, adeoque 
scripto quodam peculiari complexi sunt, qua 
via ae ratione dissidia illa exorta recte et 
pie eomponi possent. 


Preface to the Christian Book of Concord. 11 


burg in the year 1530. We were also led to 
entertain a not uncertain hope that in this 
way not only those who oppose the pure 
evangelical doctrine would abstain from 
fabricated charges and accusations, but also 
other good and well-disposed men would be 
attracted by this renewed and repeated con- 
fession of ours, and, with greater zeal and 
care, would seek and investigate the truth 
of the heavenly doctrine, which alone is our 
guide to salvation, and, out of regard for 
the salvation of the soul and their eternal 
happiness, would assent to it, all further 
controversies and disputations being rejected. 

But, not without agitation of mind, we 
were informed that this declaration of ours 
and that repetition of a godly confession had 
too little weight with our adversaries, and 
that neither we nor our churches were de- 
livered from the most grievous slanders, 
arising from prejudice, which they had cir- 
culated against us among the people; also, 
that those things which we have done, with 
the best intention and purpose, have been re- 
ceived by the adversaries of the true religion 
in such a way as though we were so un- 
certain concerning our [confession of faith 
and] religion, and so often had transfused it 
from one formula to another that it was no 
longer clear to us or our theologians what 
is the Confession once offered to the Emperor 
at Augsburg. These fictions of the adver- 
saries have deterred and alienated many good 
men from our churches, schools, doctrine, 
faith, and confession. To these disadvantages 
there is also added that, under the pretext 
of the Augsburg Confession, the teaching con- 
flicting with the institution of the Holy Sup- 
per of the body and blood of Christ and also 
other corruptions were introduced here and 
there into the churches and schools. 

When some godly men, lovers of peace and 
harmony, besides also learned theologians, 
had noticed all these things, they judged that 
these slanders and the dissensions in religion 
which were constantly increasing more and 
more, could not be better met than if the 
controverted articles. would be thoroughly 
and accurately set forth and explained from 
the Word of God, the false teachings would 
be rejected and condemned, and, on the other 
hand, the truth divinely delivered be clearly 
and: lucidly presented; because they were 
convinced that by this method both silence 
could be imposed upon the adversaries, and 
the more simple and godly be shown a sure 
way and plan as to how they should act in 
these dissensions, and, aided by divine grace, 
could also in the future avoid corruptions of 
doctrine. 

In the beginning, therefore, the theologians 
communicated to one another certain writ- 
ings concerning this subject, sufficiently com- 
prehensive, and derived from the Word of 
God, in which they showed clearly and skil- 
fully how these controversies, which were 
not without offense to the churches, could 
be put to rest and removed from sight with- 
out any loss to the truth of the Gospel; for 
the result would be that the opportunities 


and pretexts sought for slander would be cut 
off and removed from the adversaries. Fi- 
nally they took up and accurately and in the 
fear of God pondered and explained the con- 
troverted articles, and accordingly in a special 
writing stated comprehensively in what way 
and by what method the dissensions which 
had arisen could be settled in a right and 
godly manner. 


| 12 M. 9—11. 


Und aí8 uns zum Teil von joldem chrijftlicden 
Wert Bericht eingefommen, haben wir darob nicht 
alfein ein gutes Gefallen gehabt, jondern daS: 
felbe auch mit chriftlidem Ernit und Eifer zu be- 
fördern uns bon wegen unjer$ tragenden und 
pon Gott befohlenen Amtes fchuldig geachtet. 

Und demnah Wir, der Kurfiirft gu Gadfen 
ufw., mit Rat und Zutun etlicher unferer reli- 
gionsverwandten Kur= und Fürften zu Beförde: 
rung der djrijtfiden Lehrer Einigkeit etliche bor- 
nehme, unverdächtige, wohlerfahrene und gelehrte 
Theologen gen Torgau der wenigern Zahl im 
fechSundfieb3igften Jahr zufammenberufen, welche 
fid miteinander bon den ftreitigen Artikeln und 
der jet angezogenen, Derhalben gefabten jdrift- 
lihen Bergleichung riftlich unterredet und mit 
Anrufung Gottes des Allmächtigen zu feinem 
Rob und Ehre enbíid mit gutem Bedacht und 
forgfältigem Fleiß Durch bejonbere Gnade des 
Heiligen Geiftes alles, jo hierzu gehörig und not= 
wendig, in gute Ordnung zufammengefaßt und 
in ein Buch gebracht haben, welches hernach et- 
lichen vielen ber Augsburgifchen Konfejfion ver- 
wandten Kurfiirften und Ständen zugejandt und 
begehrt worden, daß ihre Liebden unb fie da8= 
felbe durch ihre vornehmiten Theologen mit be- 
fonderem Crnft und riftlichem Eifer durdhlefen, 
bin und ber erwägen, darauf ihre Erflärungen 
und censuras in Schriften verfaflen lafjen und 
uns darüber allenthalben ihr ratjames Bedenten 
ohne Scheu zu erfennen geben twollten. 


Nadhdem nun jolde erholte iudicia und Bes 
benfen eingebradjt und in Denjelben allerhand 
chriftliche, notwendige und niblide Erinnerungen 
gefchehen, melchergeftalt die in ber überfchidten 
Erklärung begriffene chriftliche Lehre wider aller- 
lei gefährlichen Mibverjtand mit Gottes Wort 
verwahrt werden fonnte, damit unter Detjelben 
fünftiglich nicht unreine Lehre verftekt, fondern 
eine lautere Erflärung der Wahrheit aud auf 
unjere Nachlommen gebracht werden möchte: al8 
[10] iff daraus legtlich obberührtes Buch der 
hriftlichen Kontordie, mie hernach folgt, verfer- 
tigt worden. 


Darauf unter uns etliche, dieweil e8 bei uns 
allen aus jonderbaren verhinderlichen Urfachen 
wie auch bei etlichen andern mehr Ständen nod) 
zurzeit nicht [hat] vorgenommen werden mögen, 
dasjelbe ferner allen und jeden unferer Lande 
und Gebiete Theologen, Kirchen und Schuldie- 
nern bon Artikel zu Wrtifel vorlefen unb fie zu 
fleißiger und ernitlicher Betrachtung ber darinnen 
iret Lehre [haben] erinnern und ermahnen 
allen. 

Und nadjem fie die Erklärung der eingefalle- 
nen Swiefpaltungen zubörderit dem Worte Got- 
te$ unb dann auch der Wugsburgijchen Konfeffion 
gemäß und gleidjfórmig befunden, al3 [fo] haben 
fie, denen e$ obgehörtermaßen vorgelegt worden, 
mit erfreutem Gemüt und herzlicher Santfjagung 
gegen Gott ben Allmächtigen dies fonforbienbud) 
für ben rechten chriftlihen Berjtand ber Wugs- 
burgijden Konfeffion freiwillig und mit wohl: 
bedachtem Mut angenommen, approbiert, unter: 
jchrieben und folches mit Herzen, Mund und Hand 


Praefatio Electorum ete. Aug. Conf. Addictorum. 


YW. 3. 4. 


Nos autem de hoe pio theologorum propo- 
sito facti certiores, non modo id probavimus, 
sed magno etiam studio ac zelo pro ratione 
muneris et officii divinitus nobis commissi 
promovendum nobis esse iudicavimus. 


Ac proinde nos Dei gratia, Dux Saxoniae, 
Elector etc. de consilio quorundam etiam 
aliorum Electorum et Principum in religione 
nobiseum consentientium, ad provehendum 
pium illud inter doctores ecclesiae concordiae 
institutum, eximios quosdam minimeque su- 
spectos, exercitatos etiam et singulari erudi- 
tioge praeditos theologos Torgam anno sep- 
tuagesimo sexto evocavimus. Hi cum fuissent 
congressi, de articulis controversis et scripto 
pacificationis (cuius paulo ante meminimus) 
religiose inter se contulerunt. Et quidem pri- 
mum precibus piis ad Deum Opt. Max. eius- 
que laudem et gloriam susceptis, cura deinde 


et diligentia singulari (iuvante eos Domini 


Spiritu gratia sua) omnia ea, quae ad hane 
deliberationem pertinere et requiri vide- 
bantur, optimo convenientissimoque ordine 
scripto quodam complexi sunt. Is postea 
liber praecipuis nonnullis Augustanam Con- 
fessionem profitentibus Electoribus et Prin- 
cipibus ac Ordinibus transmissus est, et peti- 
tum, ut ipsi, adhibitis praestantissimis et 
doctissimis theologis, sollicita cura et pio 
zelo eum legerent, diligenter examinarent et 
suam de eo sententiam et censuram scriptis 
comprehenderent, et postremo de omnibus et 
singulis iudicium suum eiusque rationes no- 
bis liberrime exponerent. 


Has ergo censuras cum accepissemus, stud 


tas in iis pias et utiles commonefactiones 
invenimus, quomodo transmissa illa decla- 
ratio sincerae doctrinae Christianae contra 
corruptelas ac depravationes sacrarum litera- 
rum testimoniis muniri et confirmari posset, 
ne forte progressu temporis sub eius prae- 


textu impia dogmata occultarentur, sed sin- 


cerae veritatis minime fucata declaratio ad 
posteritatem transmitteretur. Ex his ergo, 


quae optime meditata ad.nos pervenerant, 


liber iste piae concordiae, de quo diximus, 
compositus et ea forma, qua subiicietur, ab- 


: solutus est. 


Deinceps ex nostro ordine quidam . (neque 
enim nos omnes, ut et alii nonnulli, hoe tem- 
pore certas ob causas, quae obstabant, id 
facere poteramus) librum hune omnibus et 
singulis nostrarum regionum et ditionum 
theologis, ecclesiae et scholarum ministris 
articulatim et distincte recitari, et ipsos ad 
diligentem | aceuratamque considerationem 
earum doctrinae partium, quae in illo conti- 
nentur, excitari curavimus. 

Cum ergo illi declarationem controversorum 
articulorum congruere imprimis quidem cum 
verbo Dei, deinde Augustana Confessione ani- 
madverterent, promtissimo animo et testifi- 
catione suae erga Deum gratitudinis hune 
Concordiae librum, ut piam et genuinam sen- 
tentiam Augustanae Confessionis exprimen- 
tem, ultro et quidem accurate meditatum et 
consideratum receperunt, approbarunt eique 
subscripserunt, et de eo corde, ore et manu 


palam testati sunt. Quare pia illa pacificatio 


Preface to the Christian Book of Concord. 13 


Having been informed of this godly pur- 
pose of the theologians, we have not only 
approved it, but have also judged that it 
ought to be promoted by us with great 
earnestness and zeal, in view of the office 
and duty divinely committed to us. 

And accordingly, upon the counsel of some 
other Electors and Princes agreeing with us 
in religion, we, by the grace of God, Duke of 
Saxony, Elector, etc. summoned certain emi- 
nent and least suspected theologians, who 
were also experienced and endowed with pre- 
eminent learning, to Torgau in the year 1576, 
for the purpose of promoting the godly de- 
sign of harmony among the teachers of the 
Church. When they had assembled, they con- 
ferred devoutly with one another concerning 
the controverted articles and the peace docu- 
ment which we have just mentioned. And 
indeed, after prayers had first been offered to 
Almighty God, and His praise and glory, 
they comprised, with extraordinary care and 
diligence, — the Spirit of the Lord aiding 
them by His grace,—all those things which 
seemed to pertain to, and to be required for, 
this deliberation in a very good and suitable 
document. Afterwards this book was trans- 
mitted to some chief adherents of the Augs- 
burg Confession, Electors, Princes, and Depu- 
ties, with the request that they themselves, 
calling to their aid the most eminent and 
most learned theologians, should read it with 
anxious care and godly zeal, should diligently 
examine it, and commit their opinion and 
criticism upon it to writing, and, finally, 
express their judgment and the reasons there- 
fore concerning the whole and each part. 

Therefore, when we had received these 
criticisms, we found in them many godly and 
useful suggestions how the transmitted dec- 
laration of the pure Christian doctrine could 
be fortified and strengthened against corrup- 
tions and perversions by the testimonies of 
Holy Scripture, in order that in the course 
of time, under its guise, godless doctrines 
might not be concealed, but an altogether un- 
varnished declaration of the pure truth might 
be transmitted to posterity. Therefore, out 
of those things which had been considered 
best when they came to us, that book of godly 
concord of which we spoke was composed, and 
completed in the form in which it will be sub- 
mitted. 

Then some of our rank (for at that time 
not all of us, nor some others as well, were 
able to do this, on account of certain causes 
which were in the way), have caused this 
book to be recited article by article and dis- 
_tinctly to the theologians, and the ministers 
of the church and of the schools collectively 
and individually, and have caused them to be 
urged to a diligent and accurate: considera- 
tion of those parts of the doctrine which are 
contained in it. 

Accordingly, when they perceived that the 
explanation of the controverted articles, in- 
deed, agreed especially with the Word of God, 
and then with the Augsburg Confession, they 
received this Book of Concord with a very 
ready mind and an expression of their grati- 


tude towards God, as expressing the godly 
and genuine meaning of the Augsburg Con- 
fession, having voluntarily, and indeed ac- 
curately, pondered and considered it, and 
they approved it and subscribed to it, and 
publicly bore witness concerning it with 
heart, mouth,- and hand. Wherefore that 


14 M. 11-18. 


öffentlich bezeugt. Dermwegen denn auch diejelbe 
chriftliche Vergleichung nicht allein etlicher wenig 
unjerer Theologen, jondern in8gemein aller und 
jeder unjerer Kirchen und Schuldiener in unferen 
Landen und Gebieten einmütiges und einhelliges 
Belenntnis heißt und ijt. 

Dieweil denn nun die vorgemeldeten unferer 
löblichen Vorfahren und unjere zu Frankfurt am 
Main und Naumburg aufgerichteten und wobhl- 
gemeinten Wbfchiede nicht allein das begehrte 
Ende der chriftlichen Einigkeit nicht erreicht, fon- 
dern diefelben auch bon etlichen zur Betätigung 
ihrer irrigen Lehre haben wollen angezogen wer- 
den, ba bod) in unfer Gemüt und Herz nicht ge- 
fommen, daß wir durch Diefefbigen einige neue, 
faljche ober irrige Lehre einführen, beichönen, be- 
fätigen oder bon der Anno 1530 übergebenen 
Augsburgifhen Konfeffion im geringften  ab- 
weichen wollten, und mir, jobief unjet bet ob- 
erwähnter Naumburgifher Handlung getwefen, 
un$ damal3 vorbehalten und erboten haben, 
wenn unjer Befenntnis bon jemand fünftig an- 
gefochten, oder zu welcher Beit e$ die Notdurft 
erfordern würde, Dak wir dermwegen fernere Aus: 
führung tun mollten: jo haben wir ung zu end= 
liher Erklärung unfers Gemüt3 nunmehr ge: 
dachten Buches ber fonfotbie und Wisderholung 
unjer$ chriftlihen Glaubens und Befenntniffes 
chriftlich vereinigt und. verglichen. Und damit 
fid) Durd) unjferer Widerfacher ungegründete Ver- 
leumbung, als follten wir felbft nicht wiffen, mwel- 
ches bie rechte Augsburgifche Konfeffion wire, 
niemand dürfte irremachen laffen, fondern bie, fo 
jebt leben, fowobh! als unfere lieben Nachkommen 
eigentlich und gründlich möchten berichtet werden 
und enbfide Gewißheit haben, welches Diefelbe 
chriftliche Konfeffion, dazu fi) bi8 ander wir und 
die Kirchen und Schulen unferer Lande jederzeit 
befannt und berufen, fei: haben wir in bem- 
jelden nadj bem reinen, unfehlbaren und uns 
wandelbaren Wort Gottes uns einig und allein 
zu bet Augsburgifchen Konfeffion, fo Kaifer Ga- 
tolo dem Fünften Anno 1530 in ber großen 
Neichsverfammlung zu Augsburg übergeben, wie 
die in unferer feligen Vorfahren, welche diefelbige 
faijer Garofo dem Fiinften auf jebtgemelfbetem 
Neichstage felbft überantwortet, Archiven vor: 
handen gewefen und Dernad) mit dem rechten, 


dem faijer übergebenen Original, fo in des heis - 


ligen Reichs Berwahrung geblieben, durch mobl- 
beglaubigte Leute mit großem Fleiß follationiert 
unb bernad) beide das Lateinische und beut[dje 
Exemplar allenthalben gleicher Meinung befun- 
den, und zu feiner andern befennen wollen, auch 
der Urjache foldhe damals übergebene Konfeffion 
diefer nachfolgenden unferer Erklärung und Kon: 
fordienbuch einverleiben laffen, auf dak mümnnig- 
fid) fehen möge, daß wir in unfern Landen, Kir: 
chen und Schulen feine andere Qefre zu gedulden 
gemeint, Denn twie diefelbe zu Augsburg Anno 
1530 durch mehrgedachte Kurfürften, Fürften und 
Stände einmal befannt worden, dabei wir aud) 


vermitteljt ber Gnade Gottes bis an unfer feliges 


Ende gedenken zu verharren und bor dem Richter: 
ftuhl unfers HErrn JEfu Chriftt mit fröhlichen, 
unerfchrodenem Herzen und Getwiffen zu erfchei- 
nen. Und verhoffen demnach, e8 werden hinfür 
unfere Widerfacher unfer, auch unferer Kirchen 
und derfelben Diener mit den befchwerlichen Auf: 
lagen verjchonen, ba fie vorgeben, al3 ob mir 


Praefatio Electorum etc. Aug. Conf. Addictorum. 


W, 4. 5. 


non solum paucorum quorundam nostrorum 
theologorum, sed in universum omnium et 
singulorum ecclesiae ministrorum et ludimo- 
deratorum in nostris provinciis et ditionibus 


consentiens et concors confessio et vocatur et 


perpetuo erit. 

Quia vero nostrae et praeclari nominis 
antecessorum nostrorum primum Francofurti 
ad Moenum, deinde Numburgi pio et sincero 
animo susceptae et scriptis comprehensae con- 
ventiones non modo eum, qui expetebatur, 
finem et pacifieationem non sunt assecutae, 
sed ex iis etiam a quibusdam patrocinium 
erroribus et falsis dogmatibus quaesitum est: 
eum tamen nobis ne in mentem quidem un- 
quam venerit, hoc nostro scripto vel novum 
aliquod et falsum doctrinae genus introdu- 
cere, integumentis commendare, confirmare, 
vel in minimis etiam a Confessione illa anno 
1530 Augustae exhibita discedere, quin potius, 
quotquot nostrum actionibus Numburgieis 
ilis interfuimus, tum etiam, id integrum no- 
bis reservavimus et promisimus insuper, ut 
si quid successu temporis in nostra Confes- 
sione desideraretur, aut quoties id necessitas 
postulare videretur, nos porro omnia solide 
et prolixe declaraturos esse. Ideoque hane 
ipsam ob causam in hoc Libro Concordiae ad 
declarationem constantis et perpetuae volun- 
tatis nostrae ,et repetitionem Christianae 
fidei et confessionis nostrae magno et pio 
consensu elaboravimus. Ideo ne adversario- 
rum nostrorum calumniis de ingenio suo 
confictis, quibus iactant ne nobis quidem 
constare, quae sit vera et genuina illa Augu- 
stana Confessio, aliqui se turbari sinant, sed 
et ii, qui nune in vivis sunt, et posteritas 
etiam diserte et firmiter doceatur ae certior 
reddatur, quaenam illa pia confessio sit, quam 
et nos et ecclesiae ac scholae nostrarum ditio- 
num omnibus temporibus professae et am- 
plexae fuerint: post sinceram et immotam 
verbi Dei veritatem solam primam illam 
Augustanam Confessionem Imperatori Ca- 
rolo V. anno 1530 in celebribus illis Comitiis 
Augustanis exhibitam, solam (dicimus) nec 
ullam aliam, amplecti nos velle luculenter 
testamur, euius exempla in archivis Anteces- 
sorum nostrorum excellentis memoriae, qui 
ipsi Carolo V. in Comitiis illis eam exhibue- 
runt, reposita, per fide dignos homines, ne 
quid ad aceuratissimas rationes diligentiae 
in nobis desideraretur, cum eo, quod Impera- 
tori ipsi exhibitum est et in Sacri Rom. Imp. 
archivo asservatur, conferri voluimus, et certi 
sumus nostra et Latina et Germanica exempla 
per omnia sibi conformi sententia invicem re- 
spondere. Qua etiam de causa confessionem 
ilam tum exhibitam nostrae, quae his sub- 
lieietur, declarationi sive Libro Concordiae 
inserere voluimus, ut omnes intelligant, quod 
in nostris. ditionibus, ecclesiis et scholis nul- 
lam aliam doctrinam ferre constituerimus, 
quam quae Augustae anno 1530 a commemo- 
ratis supra Electoribus, Principibus et Im- 
perii Ordinibus solenni confessióne approbata 
fuit. Hane confessionem etiam, Deo nos bene 
iuvante, usque ad ultimos spiritus, pie ex hae 
vita ad coelestem patriam migraturi, tenebi- 
mus, excelso et intrepido animo puraque con- 


Preface to the Christian Book of Concord. 15 


godly agreement is called, and forever will 
be, not only the harmonious and concordant 
confession of some few of our theologians, 
but, in general, of the ministers of our 
churches and rectors of schools, jointly and 
severally, in our provinces and realms. 

Now, our conferences and those of our 
illustrious predecessors which were under- 
taken with a godly and sincere intention, 
first at Frankfort on the Main, and after- 
ward at Naumburg, and were recorded in 
writing, not only did not accomplish that end 
and peaceful settlement which was desired, 
but from them even a defense for errors and 
false doctrines was sought by some, while it 
had never entered our mind, by this writing 
of ours, either to introduce, furnish a cover 
for, and establish any false doctrine, or in 
the least even to recede from the Confession 
presented in the year 1530 at Augsburg, but 
rather, as many of us as participated in the 
transactions at Naumburg wholly reserved it 
to ourselves, and promised besides that if, in 
the course of time, anything would be desired 
with respect to the Augsburg Confession, or 
as often as necessity would seem to demand 
it, we would further declare all things 
thoroughly and at length. And that is the 
reason why we have elaborated in this Book 
of Concord with great and godly agreement 
a declaration of our constant and perpetual 
wish, and a repetition of our Christian faith 
and confession. Accordingly, in order that 
no persons may permit themselves to be dis- 
turbed by the charges of our adversaries spun 
out of their own mind, by which they boast 
that not even we are certain which is the 
true and genuine Augsburg Confession, but 
that both those who are now among the liv- 
ing and posterity also may be clearly and 
firmly taught and informed what that godly 
Confession is which both we and the churches 
and schools of our realms at all times pro- 
fessed and embraced, we emphatically testify 
that after the pure and immutable truth of 
God’s Word we wish to embrace the first 
Augsburg Confession alone which was pre- 
sented to the Emperor Charles V, in the year 
1530, at the famous Diet of Augsburg (this 
alone we say), and no other; copies of which, 
deposited in the archives of our predecessors, 
of excellent memory, who presented it in the 
Diet to Charles V himself, we caused to be 
compared by men worthy of confidence (lest 
we should be found wanting in most accu- 
rate regard for diligence) with the copy 
which was presented to the Emperor him- 
self, and is preserved in the archives of the 
Holy Roman Empire, and we are sure that 
our copies, both the Latin and the German, 
in all things correspond to it, with like 
meaning. For this reason also we wished to 
insert the confession then presented in our 
explanation, which will be submitted here- 
with or in the Book of Concord, in order that 
all may understand that we have.resolved to 
tolerate in our realms, churches, and schools 
no other doctrine than that which, in the 
year 1530, was approved at Augsburg in a 
solemn confession, by the above-mentioned 


Electors, Princes, and Deputies of the Em- 
pire. This Confession also, by the help of 
God, we will retain to our last breath, when 
we shall go forth from this life to the heav- 
enly fatherland, to appear with joyful and 
undaunted mind and with a pure conscience 
before the tribunal of our Lord Jesus Christ. 


We hope, therefore, that our adversaries will 


16 M. 13—15. 


unfers Glaubens ungewif feien und deswegen 
faft alle Jahr oder Monat eine neue Konfeffion 
machen follten. 


Praefatio Electorum etc. Aug. Conf. Addictorum. 


36. 5. 6. 


scientia comparituri coram tribunali Domini 
nostri lesu Christi. Speramus itaque adver- 
sarios nostros posthac et nobis et ecclesiarum 
nostrarum ministris parsuros esse, nec con- 


suetis illis et gravissimis eriminationibus usuros, nos de fide nostra nihil certi apud nos ipsos 
posse constituere, eamque ob causam fere singulis annis imo vero mensibus novas confes- 


siones cudere. 


Was bann bie andere Edition der Augsburgi- 
jhen Sonfeffion anlangt, deren auch in der 
Naumburgifhen Handlung Meldung gefchehen, 
weil wir befunden und münniglid) offenbar und 
unberborgen ijt, daß fid) etliche unterftanden, Die 
Sertümer bom heiligen Abendmahl und andere 
unreine Lehren unter den Worten derfelben andern 
Edition zu verfteden und zu verbergen und jol- 
ches in öffentlichen Schriften und ausgegangenem 
Druc den einfültigen Leuten einzubilden, unge- 
achtet, daß folche itrige Xehre in der zu Augsburg 
übergebenen Konfejfion mit ausdrüdlihen YWor- 
ten verworfen, und viel ein anderes zu ermweifen 
it: jo haben wir Diemit aud) öffentlich bezeugen 
und dartun wollen, daß damals, wie auch nod, 
unjer Wille und Meinung feine8wegs gewejen, 
falfche unb unreine Lehre, jo darunter verborgen 
werden möchte, bapurd) zu bejchönen, zu bemän- 
teln oder al3 der. evangelifchen Lehre gemäß zu 
bejtütigen; inmaßen wit denn die andere Edition 
Det erjten übergebenen Wugsburgijden &onfejfion 
zumider niemals veritanden nod) aufgenommen 
oder andere mehr nifi Schriften Herrn Phi- 
lippt Melanchthonis, wie aud) Brentii, Urbani 
Negii, Pomerani ufw., mofern fie mit der Norm, 
ber Konfordie einberfeibt, übeteinjtimmen, nicht 
verworfen oder verdammt haben tollen. 


Desgleichen, obwohl etliche Theologi wie aud) 
Vutherus felbjt bom heiligen Abendmahl in die 
Disputation bon der perfönlihen Vereinigung 
beider Naturen in Chrifto (bod) wider ihren 
Willen) von den Widerfachern gezogen, jo et- 
Hären fid) unjere Theologen Anhalts des Konfor- 
bienbudj$ und der darin begriffenen Norma lau- 
ter, Dak unferer und des Buchs beftändiger Mei- 
nung nad) die Chrijten im Handel bon des HErrn 
Abendmahl auf feinen andern, fondern auf bie- 
fen einigen Grund und Fundament, nämlich auf 


Die Worte der Stiftung des Teftaments Chrifti, . 


gemiejen werden follen, welcher allmadtig und 
wahrhaftig und demnach zu verjchaffen vermag, 
was er verordnet und in feinem Wort verheifen 
hat, und da fie bet biejem Grund unangefochten 
bleiben, bon andern Gründen nicht disputieren, 
fondern mit einfältigem Glauben bei den einfäl- 
tigen Worten Chrifti verharren, welches am ficher: 
fen unb bei dem gemeinen Laien aud) erbaulich, 
der bieje Disputation nicht ergreifen fann. Wenn 
aber bie Widerfacher folchen unfern einfältigen 
Glauben und Verjtand der Worte be8 Teftaments 
Gbrijti anfehten und al8 einen Unglauben fchel: 
ten und un3 vorwerfen, als fet unfer einfältiger 
Verftand und Glaube wider die Artikel unfers 
chriftlichen Glaubens, befonders bon ber Menfch: 
werdung des Sohnes Gottes, bon feiner Him- 
melfahrt und Ciben zur Rechten der allmächtigen 
Kraft und Majeftat Gottes, und demnach falfd) 
und unredt: fo fol burd) wahrhaftige Erklärung 
der Artikel unfers Hriftlichen Glaubens angezeigt 
und eriwiejen werden, daß obgemeldeter unfer ein- 


Porro quod ad alteram Augustanae Confes- 
sionis editionem, cuius etiam in Numburgi- 
cis actis fit mentio, attinet, animadvertimus 
(quod et notum universis est) quosdam sub 
praetextu verborum posterioris illius editio- 
nis corruptelas in negotio coenae et alios erro- 
res contegere et occultare voluisse, et scriptis 
publice excusis imperitae plebeculae obtrudere 
conatos, nec motos esse Augustanae Confes- 
sionis (quae prima exhibita est) disertis ver- 
bis, quibus errores illi palam reiiciuntur, ex 
quibus etiam longe alia, quam ipsi volunt, 
sententia evinci potest. Visum igitur est no- 
bis, hisce literis publice testari et certiores 
facere universos, quod nee tum ac ne nune 
quidem ullo modo voluerimus, falsa et impia 
dogmata et opiniones (quae sub integumen- 
tis aliquibus verborum latere possent) defen- 
dere, exeusare aut veluti cum doctrina evan- 
geliea consentientes approbare. Nos sane 
nunquam posteriorem editionem in ea sen- 
tentia accepimus, quae a priori illa, quae ex- 
hibita fuit, ulla ex parte dissideret. Nee 
etiam alia scripta utilia D. Philippi Melan- 
chthonis neque Brentii, Urbani Regii, Pome- 
rani et similium repudianda ac damnanda 
esse iudicamus, quatenus cum ea norma, quae 
Concordiae libro expressa est, per omnia con- 
sentiunt. 


Quamquam autem nonnulli theologi et in 
his ipse Lutherus, cum de coena dominica 
agerent, inviti etiam ab adversariis ad dis- 
putationes de personali unione duarum in 
Christo naturarum pertracti sint, tamen 
theologi nostri in Concordiae libro et ea, quae 
in illo est, sanioris doctrinae norma diserte 
testantur et nostram et huius libri sententiam 
constantem et perpetuam esse, pios homines 
in negotio coenae dominicae ad nulla alia fun- 
damenta quam verborum institutionis testa- 
menti Domini nostri Iesu Christi deducendos 
esse. Nam.eum ille et omnipotens et verax 
sit, expeditum ei esse ea, quae et instituit et 
verbo suo pollicitus est, praestare. Et sane 
cum hoe fundamentum ab adversariis impu- 
gnatum non fuerit, de aliis probandi rationi- 
bus in hoc argumenti genere non contendent, 


sed in vera fidei simplicitate verbis apertissi- 


mis Christi firmiter insistent, quae ratio tu- 
tissima et erudiendis imperitis hominibus ac- 
commodatissima est; neque enim illi ea, quae 
de his rebus accuratius disputata sunt, in- 
telligunt. At vero cum illa assertio nostra 
et simplex verborum testamenti Christi sen- 
sus ab adversariis impugnatur, et velut im- 
pius et rationibus verae fidei repugnans re- 
iicitur, denique articulis Symboli Apostolici 
(praesertim de Fili Dei incarnatione, ascen- 
sione in coelum et sessione ad dexteram 
omnipotentis virtutis et maiestatis Dei) con- 
trarius et proinde etiam falsus esse contendi- 
tur, vera solidaque articulorum illorum inter- 


- 


Preface to the Christian Book of Concord. 


hereafter spare both us and the ministers of 
our churches, and not employ these custo- 
mary and most grievous accusations, that we 
cannot decide among ourselves upon anything 
as certain concerning our faith, and that, on 
this account, we are forging new confessions 
almost every year, yea, even every month. 

Moreover, as to the second edition of the 
Augsburg Confession, of which mention is 
made also in the transactions at Naumburg, 
we notice, what is also known to all, that, 
under the pretext of the words of this latter 
edition, some have wanted to cover and con- 
ceal corruptions with respect to the Lord’s 
Supper and other errors, and by means of 
published writings have attempted to obtrude 
them upon an ignorant populace; nor have 
they been moved by the distinct words of the 
Augsburg Confession, (which was first pre- 
sented,) by which these errors are openly re- 
jected, and from which a far different mean- 
ing than they wish can be shown. Therefore 
we have decided in this writing to testify 
publicly, and to inform all, that we wished 
neither then nor now in any way to defend, 
or excuse, or to approve, as though agreeing 
with the Gospel-doctrine, false and godless 
doctrines and opinions which may lie con- 
cealed under certain coverings of words. We, 
indeed, never received the latter edition in 
a sense differing in any part from the former 
which was presented. Neither do we judge 
that other useful writings of Dr. Philip Me- 
lanchthon, or of Brenz, Urban Rhegius, Pome- 
ranus, etc., should be rejected and condemned, 
so far as, in all things, they agree with the 
norm which has been set forth in the Book 
of Concord. 

Now, although some theologians, and 
among them Luther himself, when they 
treated of the Lord's Supper, were drawn, 
against their will, by their adversaries to 
disputations concerning the personal union 
of the two natures in Christ, nevertheless our 
theologians in the Book of Concord, and by 
the norm of sound doctrine which is in 
it, testify that both our constant and per- 
petual opinion and that of this book is that 
with regard to the Lord's Supper godly men 
should be led to no other foundations than 
to those of the words of institution of the 
testament of our Lord Jesus Christ. For 
since He is both almighty and true, it is easy 
for Him to do those things which He has both 
instituted and promised in His Word. And 
indeed, when this foundation will not be as- 
sailed by their adversaries, they will not con- 
tend in. this kind of argument concerning 
other methods of proof, but, in true sim- 
plieity of faith, will firmly insist upon the 
very plain words of Christ, which method is 
the safest, and is best suited to the instruc- 
tion of uneducated men; for those things 
which have been discussed with greater ex- 
actness they do not understand. But indeed, 
since this our assertion and the simple mean- 
ing of the words of Christs testament are 
assailed by the adversaries, and rejected as 
godless and conflicting with the nature of 


Concordia Triglotta. 


17 


true faith, and finally are claimed to be con- 
trary to the Apostles’ Creed (especially to 
the statements concerning the incarnation of 
the Son of God, His ascension into heaven, 
and His sitting at the right hand of the al- 
mighty power and majesty of God) and there- 
fore to be false, it must be shown by a true 


18 3n. 15—17. 


fältiger Verftand ber Worte Chrifti denfelben 
Artikeln nicht zuwider j ei. 


Die phrases und modos loquendi, das ift, bie 
Art und Weife zu reden, welche im Buch der Konz 
fordie gebraucht von ber Majeftit der menfch: 
lichen Natur in der Perjon Chrijti, darein fie 
zur Rechten Gottes gejekt und erhöht, betreffend, 
damit auc) deshalben aller Mibverftand und 
Mrgernis aufgehoben, dieweil das Wort abstra- 
etum nicht in einerlei Verftand von ben Schul- 
und Kirchenlehrern gebraucht, erflären fid) unfere 
Theologi mit lautern, flaren Worten, dak etmel- 
Dete göttlihe Majeftät ber menjdfiden Natur 
Ehrifti nicht außerhalb der perjünlichen 3ereini- 
gung zugeschrieben, oder daß fie biejefbe an und 
für fid) fefbjt auch in ber perfönlichen Bereini- 
gung (essentialiter, formaliter, habitualiter, 
subiective, wie die Schullehrer reden), habe, ber- 
geftalt dann, und da alfo gelehrt würde, Die 
göttlihe und menjchlihe Natur famt derjelben 
Gigenjdjafter miteinander vermifcht, und bie 
menjchlihe Natur der göttlihen Natur mad) 
ihrem Wefen und Gigenjdaften eräquiert und 
alfo verleugnet würde, jondern, wie die alten 
Kirdhenlehrer geredet, ratione et dispensatione 
hypostaticae unionis, das ijt, bon twegen der 
perjönlichen Bereinigung, melde eim unerforjch- 
lich Geheimnis ijt. 


Was dann bie condemnationes, Wusfegungen 
und Bermwerfungen fafjder und unreiner Lehre, 
befonder3 im Artifel bon des HErrn Abendmahl, 
betrifft, jo in diejer Grflürung und gründlichen 
Hinlegung der ftreitigen Artikel ausdrücklich und 
unterfchiedlich gejebt werden müfjen, damit fid 
männiglich) vor denfelben mwühte zu hüten, und 
aus vielen andern Urfachen feineswegs umgangen 
werden fann, ijt gleichergeftalt unjer Wille und 
Meinung nidi, dak hiemit bie Perfonen, fo aus 
Einfalt irren und die Wahrheit des göttlichen 
Wortes nicht Tätern, viel weniger aber ganze 
Kirchen in= oder außerhalb des heiligen Reichs 
deutjcher Nation gemeint, fondern daß allein ba- 
mit bie falfchen unb verführerifchen Lehren und 
berjelben halsftarrige Lehrer und Lafterer, bie wir 


in unjern Landen, Kirchen und Schulen feines=' 


wegsS zu gedulden gedenken, eigentlich verworfen 
werden, Dieweil diefelben bem ausgebrüdten Wort 
Gottes zuwider unb neben joldm nicht beftehen 
fonnen, auf daß fromme Herzen bor denjelben 
gewarnt werden möchten, fintemal wir un8 ganz 
und gar feinen Zweifel machen, daß viel fromme, 
unjdulbige Leute, aud) in ben Kirchen, bie fid) 
‚bisher mit uns nicht allerdings verglichen, zu 
finden find, welche in ber Cinfalt ihres Herzens 
wandeln, Die Sache nicht recht verftehen und an 
ben Läfterungen wider das heilige Abendmahl, 
wie jolches in unjern Kirchen nad der Stiftung 
Chrifti gehalten und vermöge der Worte feines 
Teftaments davon einfelfigfid) gelehrt wird, gar 
feinen Gefallen tragen und fid) verhoffentlich, 
wenn fie in der Lehre recht unterrichtet werden, 
durch) Anleitung des Heiligen Geijte8 zu ber uns 
fehlbaren Wahrheit des göttlihen Wort3 mit 
uns und unjern Kirden und Schulen begeben 
und wenden werden; wie denn den Theologen 
und Kirchendienern obliegen will, daß fie aus 


Praefatio Electorum ete. Aug. Conf. Addietorum. 


2.87, 


pretatione demonstrandum est, nostram illam 
sententiam nec a verbis Christi neque ab arti- 
culis illis: dissidere. Ur T 

Quod vero ad phrases et loquendi modos 
attinet, qui in hoc Concordiae libro, quando 
de maiestate humanae maturae in persona 
Christi ad dexteram Dei collocatae et evectae 
agitur, usurpantur, ut omnes sinistrae su- 
spiciones et offendicula, quae ex varia signi- 
ficatione vocabuli abstracti (quemadmodum 
hoe nomine et scholae et patres hactenus usi 
sunt) existere possent, e medio tollantur, 
theologi nostri disertis et expressis verbis 
testatum volunt, maiestatem illam humanae 
Christi naturae extra unionem personalem 
nequaquam adscribendam esse, nec etiam con- 
cedendum, quod humana natura eam maie- 
statem, vel propriam, vel per se (etiam in 
unione personali), essentialiter, formaliter, 
habitualiter, subiective (haee enim, quamvis 
non satis Latine, vocabula scholis placent) 
possideat. Nam si eam et dicendi et docendi 
rationem teneremus, divina et humana natu- 
rae una cum proprietatibus suis confunde- 
rentur, humana etiam divinae ratione essen- 
tiae et proprietatum exaequaretur, imo vero 
tota negaretur. Sentiendum ergo esse theo- 
logi iudicant, id ratione et dispensatione hypo- 
staticae unionis fieri; quemadmodum docta 
antiquitas ea de re caute locuta est, quod 
mysterium tantum habet, ut omnes ingenii 
nostri intelligentiaeque vires superet. 

Ad condemnationes, reprobationes et re- 
iectiones impiorum dogmatum et eius prae- 
sertim, quod de sacra coena exstitit, quod at- 
tinet, hae sane in hae nostra declaratione et 
controversorum articulorum solida explica- 
tione et decisione expresse et distincte non 
solum eam ob causam, ut universi sibi ab his 
damnatis dogmatibus caverent, omnino pro- 
ponendae fuerunt, sed ob alias etiam quasdam 
rationes nullo modo praetermitti potuerunt. 
Sie ut nequaquam consilium et institutum no- 
strum sit eos homines, qui ex quadam animi 
simplicitate errant, nec tamen blasphemi in 
veritatem doctrinae coelestis sunt, multo vero 
minus totas ecclesias, quae vel sub Romano 
Imperio Nationis Germanieae vel alibi sunt, 
damnare; quin potius mens atque animus 
noster fuerit, hac ratione fanaticas opiniones 
et earundem pervicaces doctores et blasphe- 
mos duntaxat (quos in ditionibus, ecclesiis et 
Scholis nostris nequaquam tolerandos iudiea- 
mus) palam reprehendere et damnare, quod 
ili errores expresso verbo Dei repugnent, et 
quidem ita, ut cum eo conciliari nequeant. 
Deinde etiam eam ob causam hoc suscepimus; 
ut pii omnes de his diligenter vitandis mone- 
rentur. Nequaquam enim dubitamus multos 
pios et minime malos homines in iis etiam 
ecclesiis, quae .haetenus non per omnia no- 
biseum senserunt, reperiri, qui simplicitatem 
quandam suam sequantur et negotium quidem 
ipsum non probe intelligant, sed blasphemias, 
quae eontra sacram coenam (quemadmodum 
ea in ecclesiis nostris seeundum institutionem 
Christi dispensatur et iuxta verba testamenti 
ipsius magna. bonorum omnium consensione 
docetur). - evomuntur, nullo modo :probant; 
Magna etiam in spe sumus, illos, si recte de 


Er 


Preface to the Christian Book of Concord. 


-and ‘thorough interpretation of these articles 
-that our opinion differs neither from the 
‚words of Christ nor from these articles. 

. As to the phrases and forms of expression 
-which are employed in this Book of Concord, 
when we treat of the majesty of the human 
nature in the person of Christ, elevated and 


placed at the right hand of God, in order to 


‚remove all subtle suspicions and causes of 
offense which might arise from the different 
significations of the word abstract, (as both 
the schools and the fathers have hitherto em- 
ployed this term,) our theologians in distinct 
and express words wish to testify that this 
majesty is in no way to be ascribed to the 
human nature of Christ outside of the per- 
sonal union, neither are we to grant that the 
human nature possesses this majesty as its 
own or by itself (even in the personal union) 
essentially, formally, habitually, subjectively. 
(The schools like these terms, although they 
are not good Latin.) For if we would adopt 
this method both of speaking and teaching, 


the divine and human natures with their . 


properties would be confounded, and the 
human, with "respect to its essence and prop- 
erties, would be made equal to the divine, 
yea, indeed, would be altogether denied. 
Therefore the theologians judge that we 
ought to believe that this occurs according 
to the method and economy of the hypostatic 
union, as learned antiquity has spoken cau- 
tiously concerning this subject, that it is a 
mystery so great as to exceed all the powers 
of our natural ability and understanding. 
As to the condemnations, censures, and re- 
jections of godless doctrines, and especially 
of that which has arisen concerning the 
Lord’s Supper, these indeed had to be ex- 
pressly set forth in this our declaration and 
thorough explanation and decision of contro- 
verted articles, not only that all should guard 
against these condemned doctrines, but also 
for certain other reasons could in no way 


. have been passed by. Thus, as it is in no 


way our design and purpose to condemn those 
men who err from a certain simplicity of 
mind, but are not blasphemers against the 
truth of the heavenly doctrine, much less, 
indeed, entire churches, which are either 
under the Roman Empire of the German na- 
tion or elsewhere; nay, rather has it been 
our intention and disposition in this manner 
openly to censure and condemn only the fa- 
natical opinions and their obstinate and 
blasphemous teachers, (which, we judge, 
‘should in no way be tolerated in our do- 
Minions, churches, and schools,) because 
these errors conflict with the express Word 
of God, and that, too, in such a way that 
‘they cannot be reconciled with it. We have 
undertaken this also for this reason, viz., 
that all godly persons might be warned dili- 
‘gently to avoid them. For we have no doubt 
"whatever that even in those churches which 
have hitherto not agreed with us in all 
‚things many godly and by no means wicked 
men are found who follow their own sim- 
_plicity, and do not understand aright the 
matter itself, but in no way approve the blas- 


à 
U Y 


u 
P 
4 


19 


phemies which are cast: forth against the 


Holy Supper as it is administered in our 
churches, according to Christ's institution, 


‚and, with the unanimous approval of all good 


men, is taught in accordance with the words 
of the testament itself, We are also in great 
hope that, if they would be taught aright 
eoncerning all these things, the Spirit of the 
Lord aiding them, they would agree with us, 
and with our churches and schools, to the 
infallible truth of God's Word. And as- 
suredly, the duty is especially incumbent 
upon all the theologians and ministers of 
the Church, that with such moderation as 
is becoming they teach from the Word of 


20 M. 17—19. 


Gottes Wort aud) diejenigen, fo aus Einfalt und 
unmiffend irren, ihrer Seelen Gefahr gebührlich 
erinnern und davor verwarnen, damit fid) nicht 
ein Blinder durd den andern verleiten Iaffe. 
Dermwegen wir denn auch hiemit bor Gottes des 
Almächtigen Angeficht und [bor] der ganzen Chri- 
ftenheit bezeugen, bab unjer Gemüt und Meinung 
gar nicht ijt, durch dieje chriftliche Vergleihung 
zu einiger Befchwerung und Berfolgung der 
armen, bedrängten Chriften Urjache zu geben. 
Denn wie wir mit denfelben aus chriftlicher Liebe 
ein bejonderes Mitleid tragen, alfo haben wir an 
der Verfolger Wüten einen Abjcheu und herz- 
fides Mibfallen, wollen uns auch diefes Bluts 
ganz und gar nicht teilhaftig machen, twelches 
fonder Zweifel bon der Verfolger Händen an dem 
großen Tag des Herrn bor dem ernten und ge- 
ftrengen Richterjtuhl Gottes wird gefordert, fie 
aud) dafür eine jchiwere Rechenschaft geben werden 
nien. 


animo detestamur. 


Praefatio Electorum ete. Aug. Conf. Addietorum. 


WW. 7, 8. 


his omnibus doceantur, iuvante eosdem Do- 
mini Spiritu, immotae veritati verbi Dei no- 
biscum et cum ecclesiis ac scholis nostris 
consensuros esse. Et profecto theologis omni- 
busque eeclesiae ministris imprimis hoc nego- 
tii incumbit, ut ex verbo Dei etiam eos, qui 
ex quadam vel simplicitate vel inscitia a veri- 
tate aberrarunt, de periculo salutis suae ea, 
qua decet, moderatione doceant et contra 
corruptelas muniant, ne forte, dum coeei 
coecorum sunt duces, universi periclitentur. 
Quamobrem hoc nostro scripto in conspectu 
omnipotentis Dei et coram tota ecelesia testa- 
mur nobis propositum nunquam fuisse, hac 
pia conciliationis formula molestiam aut peri- 
culum creare piis, qui persecutionem hodie 
patiuntur. Quemadmodum enim christiana 
caritate moti in societatem doloris cum eis 
dudum venimus, ita a persecutione et gra- 
vissima tyrannide, quae in miseros illos 
maxima exercetur, abhorremus eamque ex 


Nullo etiam modo in profusionem innocentis illius sanguinis consentimus, 


qui haud dubie in tremendo illo Domini iudicio ac coram tribunali Christi a persecutoribus 
illis magna severitate repetetur, et hi sane tum tyrannidis suae gravissimas rationes reddituri 


ac poenas horrendas subituri sunt. 


Und dieweil unfer Gemüt und Meinung, wie 
oben gemeldet, allezeit dahin gerichtet gewejen, 
bab in unfern Landen, Gebieten, Schulen und 
Kirchen feine andere Lehre denn allein die, fo in 
der heiligen göttlichen Schrift gegründet und der 
Augsburgifhen Ronfeffion und Apologia in 
ihrem rechten VBerftande einverleibet, geführt und 
getrieben, und dabei nichts, fo berjefben zuent- 
gegen, einreiken möchte, berjtattet würde, dahin 
denn Diefe jebige Vergleichung auch geftellt, gemeint 
und ins Werk gerichtet: jo wollen wir hiemit 
abermals öffentlich bor Gott und allermänniglich 
bezeugt haben, daß wir mit vielgedachter jefiget 
Erklärung der ftreitigen Wrtifel feine neue oder 
andere Konfeffion denn Die, jo einmal SKaifer 
Carolo bem Fünften hriftlicher Gedächtnis zu 
Augsburg Anno 1530 übergeben worden ijt, ge- 
macht, fondern unjere Kirchen und Schulen zu= 
pörderft auf die Heilige Schrift und Symbola, 
dann auch auf erftermeldete Augsburgifche Kon= 
fejfion gewiefen und hiemit ernjtlic) bermafnt 
haben wollen, daß bejonders bie Jugend, fo zum 
Kicchendienft und heiligen Minifterio auferzogen, 
in folder mit Treue und Fleiß unterrichtet erde, 
damit auch bei unjern Yachfommen die reine 
Lehre und Belenntnis des Glaubens bis auf die 
herrliche Sufunjt unjer8 einigen Erlöfers und 
Seligmaders SEfu Sheifti durd) Hilfe und Bei- 
ftand des Heiligen Geiftes erhalten und fort: 
gepflanzt werden möge. 

Wann [weil] denn bem alfo und wir unfers 
chriftlihen Belenntniffes und Glaubens aus gbtt- 
lider, prophetifcher und apoftolifcher Schrift ge- 
wip, und defien Durd die Gnade be8 Heiligen 
Geiftes in unfern Herzen und chriftlichen Gewiffen 
genugjam verfichert find, und [e$] denn die höchite 
unb Äußerjte Notdurft erfordert, daß bei fo vielen 
eingeriffenen rrtümern, erregten Ürgernifien, 
Streiten und langwierigen Spaltungen eine chrift- 
lide Erflärung und BBergleichung aller einge- 
fallenen Disputationen gejchehe, bie in Gottes 
Wort wohl gegründet, nad) welcher die reine 
Lehre bon der verfälfchten erfannt und unter: 
[dieben werde, und den unrubigen, zanfgierigen 


‚mus, 


Nostrum equidem in his (ut supra memini- 
mus) id semper propositum fuit, ut in terris, 
ditionibus, scholis et ecclesiis nostris non alia 
doctrina, quam quae verbo Dei fundata et 
Augustana Confessione, tum Apologia (et ea 
quidem dextre in genuino suo sensu intel- 
lecta) continetur, sonaret et accurate propo- 
neretur, nec pugnantes cum his opiniones 
admitterentur, quo sane consilio haee pacifi- 


eationis formula instituta et absoluta fuit. 
Quare denuo etiam coram Deo et omnibus 


mortalibus profitemur et testamur, nos decla- 
ratione articulorum controversorum, quorum 
iam aliquoties mentio facta est, non novam 
confessionem, aut ab ea, quae Imperatori 
Carolo V. felicis recordationis anno 1530 ex- 
hibita fuit, alienam afferre, sed ecclesias ét 
scholas nostras imprimis quidem ad fontes 
sacrarum literarum et Symbola, tum ad Con- 
fessionem Augustanam, cuius ante memini- 
deducere. voluisse. Hortamur etiam 
severissime, ut imprimis iuventus, quae ad 
sacrum ecclesiarum et scholarum ministerium 


.educatur, in hoc fideliter et diligenter insti- 
tuatur, ut ad posteritatem etiam nostram sin- 


cera doctrina professioque fidei usque ad glo- 
riosum illum adventum unici Redemptoris 


et Servatoris nostri Iesu Ohristi (largiente 


hoe Sancto PP conservetur et propa- 
getur. 

‚Cum ergo haec sie habeant, et nos de do- 
etrina et confessione nostra propheticis et 
apostolicis scriptis eruditi certi simus, gra- 


‚tiaque Sancti Spiritus mentes et conscientiae 


nostrae maiorem in modum confirmatae. sint, 


librum hune Concordiae in lucem edendum 


putavimus. Videbatur enim id apprime esse 


‚necessarium, ut inter tot nostris temporibus 
.exortos errores, tum offendicula, certamina et 


diuturnas distractiones illas pia explicatio et 


‚conciliatio harum omnium controversiarum 


e verbo Dei exstrueta exstaret, ut secundum 
rationes.eius sincera doctrina a falsa inter- 
nosceretur et secerneretur. Praeterea ea res 


Preface to the Christian Book of Concord. | 91 


God also those who either from a certain 
simplicity or ignorance have erred from the 
truth, concerning the peril of their salvation, 
and that they fortify them against corrup- 
tions, lest perhaps, while the blind are leaders 
of the blind, all may perish. Wherefore, by 
this writing of ours, we testify in the sight 
of Almighty God and before the entire Church 
that it has never been our purpose, by means 
of this godly formula for union to create 
trouble or danger to the godly who to-day 
are suffering persecution. For, as we have 
already entered into the fellowship of grief 
with them, moved by Christian love, so we are 
shocked at the persecution and most grievous 
tyranny which with such severity is exer- 
eised against these poor men, and sincerely 
detest it. For in no way do we consent to 
the shedding of that innocent blood, which 
undoubtedly will be required with great se- 
verity from the persecutors at the awful judg- 
ment of the Lord and before the tribunal of 
Christ, and they will then certainly render 
a most strict account, and suffer fearful 
punishment. 

In regard to these matters (as we have 
mentioned above) it has always been our 
purpose that in our lands, dominions, schools, 
and churches no other doctrine be proclaimed 
and accurately set forth than that which is 
founded upon the Word of God, and con- 
tained in the Augsburg Confession and the 
Apology, (and that, too, when understood 
properly in its genuine sense,) and that 
opinions conflicting: with these be not ad- 
mitted; and indeed, with this design, this 
formula of agreement was begun and com- 
pleted. "Therefore before God and all mortals 
we once more declare and testify that in the 
declaration of the controverted articles, of 
which mention has already been made sev- 
eral times, we are not introducing a new con- 
fession, or one different from that which was 
presented in the year 1530 to Charles V, of 
happy memory, but that we wished indeed 
to lead our churches and schools, first of all, 
to the fountains of Holy Scripture, and to 
the Creeds, and then to the Augsburg Con- 
fession, of which we have before made men- 
tion. We most earnestly exhort that es- 
peeially the young men who are being edu- 
eated for the holy ministry of the churches 
and schools be instructed in this faithfully 
and diligently, in order that the pure doc- 
trine and profession of our faith may, by the 
help of the Holy Ghost, be preserved and 
propagated also to our posterity, until the 
glorious advent of Jesus Christ, our only 
Redeemer and Savior. 

Since, therefore, such is the case, and being 
instructed from the Prophetic and Apostolic 
Scriptures, we are sure concerning our doc- 
trine-and confession, and by the grace of the 
Holy Ghost our minds and consciences have 
been confirmed to a greater degree, we’ have 
thought that this Book of Concord ought to 
be published. For it seemed. exceedingly 
necessary that, amidst so many errors that 
had arisen in our times, as wellias.causes of 
offense, variances, and these long-continued 


dissensions, there should exist a godly ex- 
planation and agreement concerning all these 
controversies, derived from God’s Word, ac- 
cording to the terms of which the pure doc- 
trine might be discriminated and separated 
from the false. Besides, this matter is of 
importance also in this respect, viz., that 
troublesome and contentious men, who do not 
suffer themselves to be bound to any formula 
of the pure doctrine, may not have the lib- 
erty, according to their good pleasure, to ex- 
cite controversies which furnish ground for 


99. 3n. 19-21. 


Qeuten, jo an feine gewiffe Form der reinen Lehre 
gebunden fein wollen, nicht alles fret und offen 
ftehe, ihres Gefallens ärgerliche Disputationen zu 
eriweden und ungereimte Irrtümer einzuführen 
und zu berfed)ten, daraus nichts anderes erfolgen 
fann, Denn daß endlich die rechte Lehre gar bet 
dunfelt und verloren und auf bie nachfommende 
SGelt anderes nichts denn ungemwilje opiniones 
‚und zweifelhaftige, DdiSputierlide Wahn und 
Meinungen gebracht werden; und denn wir aus 
göttlichem Befehl unfers tragenden Amts halben, 
unferer eigenen und unferer zugehörigen Unter: 
tanen zeitlicher und ewiger Wohlfahrt wegen uns 
fehuldig erfennen, alles das zu tun und forte 
zufegen, was. zu [der] Vermehrung und Wusbreiz 
tung Gottes Lobs und Ehre und zu feines allein: 
feligmachenden Worts Fortpflanzung, au[r] 9tube 
und Frieden chriftlider Schulen und Kirchen, 
aud) zu notwendigem Troft und Unterricht der 
armen bverirrten Gewiffen bienitfid) und mii- 
lic) fein mag, und uns daneben unverborgen ijt, 
bab viel gutherzige - hriftlihe Perjonen hohen 
und niedrigen Standes mad) Ddiejem heiljamen 
Werk bet chrijtlichen Ronfordie. jebnlid) jeufzen 
unb ein befonderes Verlangen tragen; Diemweil 
denn auch anfangs diefer unjerer hriftlihen Ver- 
gleihung unfer Gemüt und Meinung niemals gez 


wefer, wie auch nod) nicht ijt, diejes Deiljame und | 


hochnötige Ronfordienwert im TFinftern bor jeder 
mann heimlich und verborgen gu halten oder das 
Licht der göttlihen Wahrheit unter den Scheffel 
und Gijd zu jegen: jo haben wir die Edition 
und Publizierung deSfelben nicht. länger ein= 
ftellen nod) aufhalten follen und zweifeln gar 
nicht, e8 werden alle frommen Herzen, jo recht: 
fchaffene Liebe zu göttlicher Wahrheit und chrift- 
licher, gottgefälliger Einigkeit tragen, ihnen [ich] 
diejes Heilfame, hochnötige und chriftlihe Wert 
neben uns chriftlich.gefallen und an ihnen diesfalls 
zur Beförderung der Ehre Gottes und der 'ge- 
meinen ewigen und 3eitfiden Wohlfahrt feinen 
Mangel fein laffen. en 


Denn wir — abermals jchlieglich und endlich 
zu wiederholen — durch biejes fonforbientpert 
nichts Neues zu machen nod) bon der einmal bon 
unjern gottfeligen Borfahren und uns erfannten 
und befannten göttlichen Wahrheit, wie die [fte] 
in prophetifcher und apoftolifcher Schrift gegriin- 


det und in den drei Symboli3, auch der Augsbur= ' 
gijden Konfejfion Anno 1530 faijer Carolo dem 


Yünften hochmilden Geddchtniffes übergeben, der 
darauf. erfolgten Apologia, in den Schmalfaldi- 
fchen Wrtifeln und dem Großen und Kleinen 
Katehismo des hocherleuchteten Mannes Doktor 
Quthers ferner begriffen iit, gar richt, Meder 
.in rebus noch phrasibus, abzumeichen, jondern 
vielmehr durch bie Gnade des Heiligen Geijtes 
einmiitiglid) dabei zu verharren und zu bleiben, 


aud) alle Religionsftreite und deren (rifürungen- 


banad) zu regulieren gefinnt und daneben mit 
unjern Mitgliedern, den Kurfüriten und Ctün- 
den im Heiligen Römischen Reich, aud) andern 
chriftlichen Potentaten, nad) Anhalt des heiligen 
Reichs Ordnungen und jonberer Vereinigungen, 
die wir mit ihnen haben, in gutem Frieden und 
Einigkeit zu leben und einem jeden nad) feines 
Standes Gebühr alle Liebe, Dienft und Freund: 
fchaft zu erzeigen entjchloffen und gemeint find. 


Praefatio Electorum etc. Aug. Conf. Addictorum. 


T. 8 5 


ad’ hoe etiam confert, ut turbulentis con- 
tentiosisque hominibus, qui ad nullam formu= 
lam purioris doctrinae adstringi se patiuntur, 
liberum non sit, pro sua libidine controversias: 
eum offendieulo coniunctas movere et pro- 
digiosas opiniones et proponere et propu- 


gnare. Ex his enim hoc tandem consequitur, 


ut purior doctrina obseuretur et amittatur, 


ad posteritatem autem nihil quam opiniones 
et éroyoí( academicae transmittantur. 


ratione hoe nos subditis nostris 
intelligimus, ut, quae ad huius et 


iniuncti 
debere 


secuturae vitae rationes pertinent, diligenter ' 
curemus ae demus operam, ut, quae ad am- 


plifieationem | nominis ac gloriae Dei et 


propagationem , verbi ipsius 


ecclesiarum et scholarum, ad eommonefactio- 
nes et consolationem perturbatarum conscien- 
tiarum faciunt, summo studio et quidem; 
quantum fieri potest, procuremus.  Praeser- 


tim cum nobis certo constaret, a multis bonis 


et cordatis hominibus summi et infirmi or- 
dinis hoc salutare christianae concordiae opus 
dudum seriis gemitibus summoque desiderio 
fuisse expetitum et exspectatum; 
quidem ab initio suscepti negotii pacificatio- 
nis huius in ea sententia fuerimus meque 
etiamnum simus, hoc tam salutare et ap- 
prime necessarium opus concordiae ab homi- 
num oculis removendum et penitus occultan- 


dum, ae lucem illam coelestis veritatis subter 
qua-: 


modium aut mensam ponendam esse: 
propter editionem eius diutius extrahere neu- 
tiquam debuimus. Neque dubitamus pios 


omnes, qui et veritatis coelestis et concordiae ~ 
Deo gratae sunt amantes, una nobiscum hoc 


salutare, utile, pium et pernecessarium insti- 


tutum probaturos et non commissuros esse, 


ut ad amplificationem gloriae Dei et utilita- 


tem publicam, quae et in aeternis et tempo- 


ralibus cernitur, in ipsis aliquid vel ad sum- 
mum conatum desiderari' possit. 

Nos certe (ut ad extremum id repetamus, 
cuius aliquoties supra meminimus). hoe con- 
cordiae negotio nequaquam nova comminisci, 


aut a veritate doctrinae coelestis, quam maio- , 


res nostri pietatis nomine celeberrimi, sicut 


‘et nos, agnoverunt et professi sunt, ullo modo 


discedere voluimus. Eam autem: doctrinam 
intelligimus, quae ex propheticis et aposto- 


lieis scriptis exstructa, in tribus veteribus: 
Symbolis: Augustana Confessione, anno 1530 


Imperatori Carolo V. excellentis memoriae ex- 
hibita, deinde Apologia, quae huie coniuncta 
fuit, Smalealdieis Articulis, utroque denique 
Catechismo excellentis viri D. Lutheri, com- 
prehensa est. Quare etiam nos ne latum qui- 
dem unguem vel.a rebus ipsis vel a phrasibus, 
quae in illa habentur, discedere, sed iuvante 
nos Domini Spiritu summa  eoneordia con- 
stanter. in pio hoe consensu perseveraturos 
esse decrevimus, controversias omnes ad hane 
veram normam et declarationem purioris do- 
etrinae examinaturi. Deinde etiam apud ani- 
mum nostrum constituimus velle nos cum 
reliquis Electoribus, Principibus et Ordinibus 
Sacri Romani Imperii et aliis christianae 
reipublieae Regibus, Principibus et Magnati- 


His 
accedit et illud, quod pro officii a Deo nobis 


(ex quo solo 
salus speratur), ad pacem et tranquillitatem. 


aec ne nos. 


Preface to the Christian Book of Concord. 


offense, and to publish and contend for ex-: 


travagant opinions. For the result of these 


things, at length, is that the pure doctrine 


is obseured and lost, and nothing is trans- 
mitted to posterity except academical opinions 
and suspensions of judgment. To these con- 
siderations was also added this that, agree- 
ably to the office committed to us by God, 
we understand that we owe our subjects this, 
viz. that we should diligently care for the 
things which pertain to this life and the life 
to eome, and that we should take pains, with 
the greatest earnestness and to our utmost 
ability, to attend to those matters which pro- 
mote the extension of God's name and glory, 
the propagation of His Word, (from which 
alone we hope for salvation,) the peace and 
tranquillity of churches and schools, and the 
instruction and consolation of disturbed con- 
sciences, especially since it is certainly a 
settled fact with us that this salutary work 
of Christian concord has already been longed 
for and expected with anxious prayers and 
the greatest desire by many good and sincere 
men both of the highest and the lowest rank. 
For from the beginning of this work of peace- 
ful settlement, indeed, we have not been ‘of 
the opinion, neither are we even now, that 
this work of concord, which is so salutary 
and exceedingly necessary, should be removed 
from the eyes of men, and altogether con- 
cealed, and that the light of heavenly truth 
should be placed -under a bushel or table; 
wherefore we ought in no wise to defer its 
publication. Nor do we doubt that all the 
godly who are lovers of the heavenly truth, 


: and of concord pleasing to God, will approve, 


together with us, of this salutary, useful, 
godly, and very necessary. undertaking, and 
that they will act so that nothing may be 


wanting in them, even to the greatest effort, . 


whereby the glory of God and the common 
welfare in both temporal and eternal things 
may be promoted. 

- We indeed (to repeat in conclusion what 


we have mentioned several times above) have. 


wished, in this work of concord, in no way to 
devise what is new, or to depart from the 
truth of the heavenly doctrine which our 
ancestors, renowned for their piety, as well 
as we ourselves, have acknowledged and pro- 
fessed. We mean that doctrine, which, hav- 
ing been derived from the Prophetic and 
Apostolic Scriptures, is contained in the three 
ancient Creeds, in the Augsburg Confession, 
presented in the year 1530 to the Emperor 
Charles V, of excellent memory, then in the 
Apology, which was added to this, in the 
Smalcald Articles, and lastly in both the 
Catechisms of that excellent man, Dr. Luther. 
Therefore we also have determined not to de- 
part even a finger’s breadth either from the 
subjects themselves, or from .the phrases 
which are found in them, but, the Spirit of 
the Lord aiding us, to persevere constantly, 
with the greatest harmony, in this godly 
agreement, and we intend to examine all con- 


troversies according to this true norm .and 


declaration of the pure doctrine. Then, also 
with the rest of the Electors, Princes, and 


23 


Deputies’ of the Holy Roman: Empire, and 
other kings, princes, and magnates: of the 
Christian state, in accordance with the con- 
stitution of the Holy Empire, and the agree- 
ments which we have with them, we deter- 
mined and desired to cultivate peace and 


24 M. 21—94. 


Praefatio Electorum ete. Aug. Conf. Addietorum. 


TB, 9. 10. 


bus secundum Sacri Imperii constitutiones et pacta conventa (quae nobis cum illis sunt), 
pacem et concordiam colere et singulis pro dignitatis et ordinis ratione omnia nostra officia 
cum benevolentia coniuncta et deferre et exhibere. 


So wollen wir uns auch weiter freundlich bet 
gleichen, twelchergeftalt in unjern Landen durch 
fleipige Bifitation der Kirchen und Schulen, Auf: 
fehung auf bie Drudereien und andere heilfame 
Mittel nad) unjer jelbjt und jedes Orts Gelegen- 
heit über diefem Konfordienwerf ernitlich zu Dal: 
ten, und two fid) bie jekigen oder neue Streite 
bei unjerer chriftlichen Meligion wieder regen 
toollten, wie Diefelben ohne gefährlihe Weitz 
{dufigteit, zu[r] Verhütung allerlei Srgerniffes, 
zeitlich mögen beigelegt und verglichen werden. 


Í 
i 

Su [des zur] Urfund’ haben wir uns mit ein- 
mütigem Herzen unter[d)rieben und unjer Sefret 
aufdruden lajjen: 

Sudwig, Pfalzgraf bei Mhein, Kurfürit. 
Wuguftus, Herzog zu Sachjen, Kurfürft. Bo- 
bann Georg, Markgraf zu Brandenburg, 
RKurfiirt. JSoahim Friedrid, Marfgraf 
zu Brandenburg, Wdminijtrator des Erzitifts 
Magdeburg. Sohann, Bilhof zu Meigen. 
Eberhard, S3ijdof zu Lübel, Wominijtrator 
des Stifts Verden. Philipp Ludwig, Pfalz: 
graf. Herzog Friedridh Wilhelm: um 
Herzog Sohanns zu Sacdhjen BVormunde. 
Herzog JFohann Kajimirs und Herzog 
Sobann Erntts 
Georg Friedrid, Markgraf zu Branden- 
burg. Suliu3, Herzog zu Braunjdhweig und 
Süneburg. Otto, Herzog zu Braunfchweig und 
Lüneburg. Heinrich der Jüngere, Herzog zu 
Braunfchweig und Lüneburg Wilhelm der 
Süngere, Herzog zu Braunjchweig und Lüneburg. 
Wolff, Herzog zu Braun{dhweig und Lünes 
burg. Ulrich, Herzog zu Medlenburg. Her: 
300 Sohanns und Herzog Sigismund 
August zu Medlenburg Bormunde Lud-= 
wig, Herzog zu YWiirttemberg. Markgraf 
Ernfts und Markgraf SafobS zu Baden 
Bormunde Georg Ernft, Graf und Herr 
zu Hennenberg. Friedrid, Graf zu Wiirt- 
temberg und Mömpelgard. Hans Günther, 
Graf zu Schwartburg Wilhelm, Graf zu 


Schwargburg Wlbredht, Graf zu Sdhwark- 
burg. (mid, Graf zu Leiningen. Philipp, 
Graf zu Hanau. Gottfried, Graf zu Ht- 


tingen. Georg, Graf und Herr zu Caftel. 
$einrid, Graf und Herr zu Caftel. Otto, 
Graf zu Hoya und Burghaufen. Johannes, 
Graf zu Oldenburg und Delmenhorjt. Hans 
Hoier, Graf zu Mansfeld. Bruno, Graf 
zu Mansfeld. 
Mansfeld. Peter Ernst ber Sitngere, Graf 
zu Mansfeld. Chriftoph, Graf zu Mans: 
feld. Wlbreht Georg, Graf zu Stolberg. 
Wolff Ernft, Graf zu Stolberg. Lud= 
wig, Graf zu Gleidhen. Karl, Graf zu 
Gleihen. Ernjt, Graf zu Reinftein. Boto, 
Graf zu Reinftein. Ludwig, Graf zu Löwen: 
fein. Heinrid, Herr zu Limburg, Semper- 
fren. Georg, Herr von Schinburg. Wolff, 
Herr bon Schinburg. Unardh Friedrid, 
Herr zu Wildenfels. Bürgermeifter und Rat der 
Stadt Lübed Bürgermeifler und Rat ber 


zu Cadjen Bormunde.. 


Hoter Chriftoph, Graf zu 


Praeterea communicatis nace in hoc 
etiam sedulo incumbemus, ut in ditionibus 
nostris per diligentes ecclesiarum et schola- 
rum visitationes et inspectiones officinarum 
typographicarum et alias denique salutares 
rationes observatis occasionibus et circum- 
stantiis, quae ex nostro et aliorum usu sint, 
hoe concordiae opus magna severitate et 
summo studio defendamus. Dabimus etiam 
operam, si vel renascantur controversiae iam 
sopitae, vel novae in religionis negotio orian- 
tur, ut eae absque longioribus et periculosis 
ambagibus ad praecavenda offendicula in tem- 
pore e medio tollantur et componantur. 


In cuius rei evidens testimonium nomina 
nostra magno consensu subscripsimus et 
sigilla etiam adiunximus. 


Ludovicus, Palatinus Rheni, Elector. Augu- 
stus, Dux Saxoniae, Elector. Johannes Geor- 
gius, Marchio Brandeburgensis, Elector. Joa- 
chimus Fridericus, Marchio Brandeburgensis, 
Administrator Archiepiscopatus Magdeburgen- 
sis. Johannes, Episcopus Misnensis.  Eber- 
hardus, Episcopus Lubecensis, Administrator 
Episcopatus Verdensis. Philippus Ludovicus, 
Palatinus Rheni. Friderici Vilhelmi et Jo- 
hannis, Ducum Saxoniae, Tutores. Johannis 
Casimiri et Johannis Ernesti, Ducum Saxo- 
niae, Tutores. Georgius Fridericus, Marchio 
Brandeburgensis. Julius, Dux Brunsvicensis 
et Luneburgensis. Ottho, Dux Brunsvicensis 
et Luneburgensis. Henricus Junior, Dux 
Brunsvicensis et Luneburgensis.  Vilhelmus 
Junior, Dux Brunsvicensis et Luneburgensis. 
Vuolfgangus, Dux, Brunsvicensis et Lune- 
burgensis. Ulricus, Dux Megalopurgensis. 
Johannis et Sigismundi Augusti, Ducum Me- 
galopurgensium, Curatores. Ludovicus, Dux 
Virtembergensis. Ernesti et Jacobi, Marchio- 
num Badensium, Curatores. Georgius Er- 
nestus, Comes et Dominus Hennebergensis. 
Fridericus, Comes Virtembergensis et Mum- 
pelgartensis. Johannes Guntherus, Comes 
Schvuarcenburgensis. Vilhelmus, Comes 
Schvuarcenburgensis. Albertus, Comes 
Schvuarcenburgensis. Emich, Comes Leimin- 
gensis. Philippus, Comes Hanauensis. Gott- 
fridus, Comes Oetingensis. Georgius, Comes 
ac Dominus in Castel. Henricus, Comes ac 
Dominus in Castel. Otto, Comes Hoiensis et 
Bruchhusensis. Johannes, Comes Oldenbur- 
gensis et Delmenhorstensis. Johannes Hoirus, 
Comes Mansveldensis. Bruno, Comes Mans- 
veldensis. | Hoierus Christophorus, Comes 
Mansveldensis. Petrus Ernestus Junior Co- 
mes Mansveldensis. | Christophorus, Comes 
Mansveldensis. | Albertus Georgius, Comes 
Stolbergensis. Vuolfgangus Ernestus, Comes 
Stolbergensis. Ludovicus, Comes Glichensis. 
Carolus, Comes Glichensis. Ernestus, Comes 
Reinsteinensis. Boto, Comes Reinsteinensis. 
Ludovicus, Comes Leonsteinensis. Henricus, 
Baro Limpurgensis Semperfrei. Georgius, 
Baro Schonburgensis. Vuolfgangus, Baro 
Schonburgensis. Anare Fridericus, Baro 
Vuildenfeldensis. Consul et Senatus Lube- 


Preface to the Christian Book of Concord. 


harmony, and to render to each one, accord- 
ing to his rank, all duties belonging to us, 
together with the offices of friendship. 

Besides, having made known our objects, 
we will also earnestly apply ourselves with 
great strietness and the most ardent zeal to 
the defense of this work of concord, by dili- 
gent visitations of the churches and schools 
in our realms, oversight of printing-offices, 
and other salutary means, according to oc- 
casions and circumstances which may be 
offered to ourselves and others. We will also 
take pains, if either controversies already 
composed should be renewed, or new contro- 
versies concerning religion should arise, to 
remove and settle them betimes, for the pur- 
pose of avoiding offense, without long and 
dangerous digressions. 

As a manifest testimony of this, we have 
with great consent subscribed our names, and 
attached also our seals: — 

Louis, Count Palatine on the Rhine, Elector. 
Augustus, Duke of Saxony, Elector. John 
George, Margrave of Brandenburg, Elector. 
Joachim Frederick, Margrave of Brandenburg, 
Administrator of the Archbishopric of Mag- 
deburg. John, Bishop of Meissen. Hberhard, 
Bishop of Luebeck, Administrator of the Epis- 
copate of Werden. Philip Louis, Count Pala- 
tine on the Rhine. The guardians of Fred- 
erick William and John, Dukes of Saxony. 
The guardians of John Casimir and John 
Ernest, Dukes of Saxony. George Frederick, 
Margrave of Brandenburg. Julius, Duke of 
Brunswick and Lueneburg. Otho, Duke of 
Brunswick and  Lueneburg. Henry the 
Younger, Duke of Brunswick and Lueneburg. 
William the Younger, Duke of Brunswick and 
Lueneburg. Wolfgang, Duke of Brunswick 
and Lueneburg. Ulrich, Duke of Mecklen- 
burg. The guardians of John and Sigismund 
Augustus, Dukes of Mecklenburg. Louis, 
Duke of Wuerttemberg. The guardians of 
Ernest and Jacob, Margraves of Baden. 
George Ernest, Count and Lord of Henneburg. 
Frederick, Count of Wuerttemberg and Moem- 
pelgard. John Gunther, Count of Schwartz- 
burg. William, Count of Schwartzburg. Al- 
bert, Count of Schwartzburg. Emich, Count 
of Leiningen. Philip, Count of Hanau. Gott- 
fried, Count of Oettingen. George, Count and 
Lord in Castel. Henry, Count and Lord in 
Castel. Otho, Count of Hoya and Burgk- 
hausen. John, Count of Oldenburg and Del- 
menhorst. John Hoier, Count of Mansfeld. 
Bruno, Count of Mansfeld. Hoier Christo- 
pher, Count of Mansfeld. Peter Ernest, Jr., 
Count of Mansfeld. Christopher, Count of 
Mansfeld. Albert George, Count of Stolberg. 
Wolfgang Ernest, Count of Stolberg. Louis, 
Count of Gleichen. Charles, Count of Glei- 
chen. Ernest, Count of Reinstein.  Boto, 
. Count of Reinstein. Louis, Count of Lewen- 
stein. Henry, Baron of Limburg, Semperfrei. 
George, Baron of Schoenburg. Wolfgang, 
Baron of Schoenburg. Anarc Frederick, 
Baron of Wildenfels. Mayor and Council of 
the City of Luebeck. Mayor and Council of 
the City of Lueneburg. Mayor and Council 
of the City of Hamburg. Council of the City 


25 


| 26 M. 95. 96. 


Stadt Lüneburg Der Rat ber Stadt 
Hamburg. Der Rat der Stadt Braun- 
ihmeig. Bürgermeifter und Rat der Stadt 
Landau. Bürgermeifter und Rat der Stadt 
Miniter in St. Georgental. Der Rat der 
Stadt Goflar. Bürgermeifter und Rat der 
Stadt Ulm. Bürgermeifter und Rat der Stadt 
Ehlingen. Der Mat der Stadt Heut: 
[ingem. Bürgermeifter und Rat der Stadt 
Nördlingen. Bürgermeifter und Rat zu 
Rotenburga. b. Tauber. Stadtmeifter und 
Rat ber Stadt Shwäbifh- Hall. Bürger: 
meifter und Rat der Stadt Heilbronn. Biir- 
germeifter und Rat der Stadt Memmingen. 
Bürgermeifter und Rat der Stadt Lindau. 
PViirgermeifter und Rat der Stadt Sch wein- 
furt. Der Rat der Stadt Donauwiorth. 
Kämmerer und Rat der Stadt Regensburg. 
Bürgermeifter und Rat der Stadt Wimpffen. 
Pürgermeifter und Nat der Stadt Giengen. 
Bürgermeifter und Rat zu Bopfingen. Bür- 
germeifter und Rat der Stadt Wlen. Bürger: 
meifter und Rat der Stadt Kaufbeuren. 


Bürgermeifter und Rat der Stadt Sona. Biir- 
germeifter und Rat der Stadt Kempten. 
Der Rat der Stadt Göttingen. Bürger: 


meifter und Rat der Stadt Leutfird, Die 


ganze Regierung der Stadt Hildesheim. Bürgermeifter und Nat der Stadt. Hameln. 
germeifter und Ratsmänner der Stadt Hannover. 
Der Rat der Stadt Cimbed. Der Rat der Stadt Northeim. 


zu Erfurt. 


Praefatio Electorum etc. Aug. Conf. Addictorum. 


W. 10. 


censis. Consul et Senatus Luneburgensis. 
Consul et Senatus Hamburgensis. Senatus 
Brunsvicensis. Consul et Senatus Landauien- 
sis. Consul et Senatus Civitatis Monaste- 
riensis in Valle Gregoriana. Senatus Gosla- 
viensis. Consul et Senatus Ulmensis. Consul 
et Senatus Eslingensis. Senatus Reutlingen- 
sis. Consul et Senatus Nordlingensis.: Con- 
sul et Senatus Rothenburgensis ad Tuberam. 
Consul et Senatus Halae Svevorum. Consul 
et Senatus Heilbronensis. Consul et Senatus 
Memmingensis. Consul et Senatus Lindau- 
iensis. ‘Consul et Senatus Schuweinfurten- 
sis. Senatus Donauverdensis. Camerarii et 
Senatus Ratisponensis. Consul et Senatus 
Vuimffensis. . Consul et Senatus Giengensis. 
Consul et Senatus .Bopfingensis. Consul et 
Senatus Alensis. Consul et Senatus Kauf- 
beurensis. .Consul et Senatus Isnensis. Con- 
sul et Senatus Campidonensis. Senatus Goet- 
tingensis. Consul et Senatus Leutkirchensis. 
Senatus Hildesheimensis. Consul et Senatus 
Hamelensis. Consul et Senatus Hannoveren- 
sis. Senatus Mulhusinus.: Senatus . Erfur- 
densis. Senatus Himbecensis. Senatus Nort- 
heimensis. Bei 


Bür: 


Der Rat zu Mühlhaufen Der Rat 


Preface to the Christian Book of Concord. 


of Brunswick. Mayor and Council of the 
City of Landau. Mayor and Council of the 
City of Muenster in the Gregorian Valley. 
Council of the City of Goslar. Mayor and 
Council of the City of Ulm. Mayor and 
Council of the City of Esslingen. Council 
of the City of Reutlingen. Mayor and Coun- 
cil of the City of Noerdlingen. Mayor and 
Council of Rothenburg on the Tauber. Mayor 
and Council of the City of Hall in Swabia. 
Mayor and Council of the City of Heilbronn. 
Mayor and Council of the City of Mem- 
mingen. Mayor and Council of the City of 
Lindau. Mayor and Council of the City of 
Schweinfurt. Council of the City of Donau- 
-woerth. Chamberlain and Council of the City 
of Regensburg. Mayor and Council of the 
City of Wimpffen. Mayor and Council of the 
City of Giengen. Mayor and Council of Bop- 
fingen. Mayor and Council of the City of 
Alen. Mayor and Council of the City of 
Kaufbeuren. Mayor and Council of the City 
of Isna. Mayor and Council of the City of 
Kempten. Council of the City of Goettingen. 
Mayor and Council of the City of Leutkirch. 
The entire Government of the City of Hildes- 
heim. Mayor and Council of the City of 
Hameln. Mayor and Councilmen of the City 
of Hannover. Council of Muehlhausen. Coun- 
cil of Erfurt. Council of the City of Eim- 
beck. Council of the City of Nordheim. 


MO 


mn 


Ne 


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ah noe ra kf 
(emt 3h 


galt To Loro deni 4 


"x 


Ask Ma. bed eit ri lei n N eo n 


dag jor 
pO cible 
rad da Hi» 


see 
dev bee Loire ae 


po 


Suy yii en is se 
un 


asvniscb 16 A 
oye a anti & 
MM Toc ok T0 

à 3 odt Xo diss 
ed: Yo phon. 


hen te" agit Leith dor 
E W 3o b 


z 


oF ! FAUT 


Die drei Bauptlymdbola 


oder 
Bekennfnillfe des Glaubens Chrifft, 
in der Rirche einfrächtiglich gebraut, 


TRIA SYMBOLA 


Catholica seu Oecumenica. 


THE THREE UNIVERSAL 


ECUMENICAL CREEDS. 


Das erfte Bekenntni3 oder Symbolum 


iff das gemeine Befenntnis der Wpoftel, darin 
der Grund gelegt ijf des chriftlichen Glaubens, 
und lautet alfo: 


Sch glaube an Gott Vater Wilmadtigen, Schöp- 
fer Himmels und der Erde. 

Und an JEfum Chrijtum, jeinen einigen Sohn, 
unjern HErrn, der empfangen ijt bom Heiligen 
Geift, geboren von der Jungfrau Maria, gelitten 
unter Pontio Pilato, gefreuzigt, geftorben und 
begraben, niedergefahren zur Hölle, am Dritten 
Tage auferftanden bon den Toten, aufgefahren 
gen Himmel, fikend zur Rechten Gottes, be8 all: 
mächtigen Bater3, von dannen er fommen Wird, 
zu richten die Lebendigen und die Toten. 

Sh glaube an den Heiligen Geift, eine heilige 
chriftliche Kirche, bie Gemeinde der Heiligen, Ver: 
gebung der Sünden, Auferjtehung des Fleifches 
und ein ewiges Leben. Amen. 


Das andere Befenntni3 oder Nizätfche 
Symbolum. 


Sch glaube an einen einigen affmüdjtigen Gott, 
den Vater, Schöpfer Himmels und der Erde, 
alles, das fichtbar unb unfidtbar ijt. 

Und an einen einigen HErrn IEjum Gfriftum, 
Gottes einigen Sohn, ber bom Vater geboren ijt 
bot bet ganzen Welt, Gott bon Gott, Licht vom 
Licht, wahrhaftigen Gott vom wahrhaftigen Gott, 
geboren, nicht gejchaffen, mit bem Water in einer- 
lei Wefen, dur welchen alles gefchaffen ijt; mel- 
der um ung Menfchen unb um unferer Seligfeit 
willen vom Himmel gefommen ijt und leibhaftig 
geworden Durch den Heiligen Geift von der Kung: 
frau Maria und 9Renjd) geworden, auch für uns 
gefreuzigt unter Pontio Pilato, gelitten und be- 
graben; und am dritten Tage auferftanden nad) 
Der Schrift und ijt aufgefahren gen Himmel und 
fibt zur Rechten des Vater. Und wird wieder: 
fommen mit Herrlichkeit, zu richten bie Qeben- 
ne und bie Toten; des 9teid) fein Ende haben 
wird. 


Und an den HErrn, den Heiligen Geift, der ba. 


lebendig macht, der bom Vater und dem Sohn 
ausgeht, der mit bem Vater und dem Sohn zu: 
gleich angebetet und zugleich geehrt wird, ber 
durch bie Propheten geredet hat. 

Und eine einige, heilige, chriftliche, apoftolifche 
Kirche. gt 

Sch befenne eine einige Taufe zur Vergebung 
der Sünden und warte auf bie Auferftehung 
a Toten und ein Leben der aufün[tigen Welt. 

men. 


Das Mitte Bekenntnis oder Symbolum 
heißt Sancti Athanasii, mwelches er gemadt hat 
wider bie Keter, Ariani genannt, und 
lautet aljo: 

Wer ba twill fefig werden, ber muß vor allen 

Dingen den rechten chriftliden Glauben haben. 
Wer denfelben nicht ganz unb rein hält, der 
wird ohne Zweifel emiglid) verloren fein. 


Symbolum Apostolicum. 


1] Credo in Deum, Patrem omnipotentem, 
Creatorem coeli et terrae. [R.1 

2] Et in Iesum Christum, Filium eius uni- 
3] cum, Dominum nostrum, qui conceptus est 
4] de Spiritu Sancto, natus ex Maria virgine, 
passus sub Pontio Pilato, crucifixus, mortuus 
5] et sepultus, descendit ad inferna, tertia die 
resurrexit a mortuis, ascendit ad coelos, sedet 
6] ad dexteram Dei, Patris omnipotentis, inde 
venturus est iudicare vivos et mortuos. 


7] Credo in Spiritum Sanctum, sanctam 
ecclesiam catholicam, sanctorum communio- 
8] nem, remissionem peccatorum, carnis re- 
surrectionem et vitam aeternam. Amen. 


Symbolum Nicaenum. 


1] Credo in unum Deum, Patrem omnipo- 
tentem, Factorem coeli et terrae, visibilium 
omnium et invisibilium. x 

2] Et in unum Dominum Iesum Christum, 
Filium Dei unigenitum et ex Patre natum 
3] ante omnia saecula, Deum de Deo, lumen 
de lumine, Deum verum de Deo vero, geni- 
tum, non factum, consubstantialem Patri, per 
4] quem omnia facta sunt; qui propter nos 
homines et propter nostram salutem descen- 
dit de coelis, et incarnatus est de Spiritu 
Sancto ex Maria virgine et homo factus est; 
5] crucifixus etiam pro nobis sub Pontio Pi- 
lato, passus et sepultus est; et resur- [R.2 
rexit tertia die secundum Scripturas et ascen- 
6] dit ad coelos; sedet ad dexteram Patris 
et iterum venturus est in gloria iudicare vivos 
et mortuos, cuius regni non erit finis. 


7] Et in Spiritum Sanctum, Dominum et 
vivifieantem, qui ex Patre Filioque procedit, 
qui cum Patre et Filio simul adoratur et 
glorifieatur, qui locutus est per prophetas. 


8] Et unam, sanctam, catholicam et apo- 
stolicam ecclesiam. 

9] Confiteor unum Baptisma in remissio- 
10] nem peccatorum et exspecto resurrectio- 
nem mortuorum et vitam venturi saeculi. 
Amen. 


Symbolum Athanasii 


contra Arianos scriptum. 


1] Quicunque vult salvus esse, ante omnia 
opus est, ut teneat catholicam fidem. 

2] Quam nisi quisque integram inviolatam- 
que servaverit, absque dubio in aeternum 
peribit. ‘ 


THE THREE UNIVERSAL OR 
ECUMENICAL CREEDS. 


The Apostles’ Creed. 


. I believe in God the Father Almighty, 
Maker of heaven and earth. 

And in Jesus: Christ, His only Son, our 
Lord; who was conceived by the Holy Ghost, 
born of the Virgin Mary; suffered under 
Pontius Pilate, was crucified, dead, and 
buried; He descended into hell; the third 
day He rose again from the dead; He as- 
cended into heaven, and sitteth on the right 
hand of God the Father Almighty; from 

' ‘thence He shall come to judge the quick and 
the dead. 

I believe in the Holy Ghost; the holy 
Catholie Church, the communion of saints; 
the forgiveness of sins; the resurrection of 
the body; and the life everlasting. Amen. 


The Nicene Creed. 


. I believe in one God, the Father Almighty, 
Maker of heaven and earth, and of all things 
visible and invisible. 

And in one Lord Jesus Christ, the only- 
begotten Son of God, begotten of the Father 
before all worlds, God of God, Light of Light, 
yery God of very God, begotten, not made, 
being of one substance with the Father; by 
whom all things were made; who for us 
men, and for our salvation, came down from 
heaven, and was incarnate by the Holy Ghost 
of the Virgin Mary, and was made man, and 
was erucified also for us under Pontius Pi- 
late; He suffered and was buried; and the 
third day He rose again according to the 
Seriptures; and ascended into heaven, and 
sitteth on the right hand of the Father; and 
He shall come again with glory to judge the 
quiek and the dead; whose kingdom shall 
have no end. 

And I believe in the Holy Ghost, the Lord 
and Giver of life, who proceedeth from the 
Father and the Son; who with the Father 
and the Son together is worshiped and glori- 
fied; who spake by the Prophets. 

And I believe in one holy Catholic and 
Apostolie Church. 

I acknowledge one Baptism for the remis- 
sion of sins; and I look for the resurrection 
of the dead, and the life of the world to 
come. Amen. 


The Creed of Athanasius. 
Written against the Arians, 
3 Whosoever will be saved, before all things 
it is necessary that he hold the-Catholic faith. 
Which faith except every one do keep whole 


and undefiled, without doubt he shall perish 
everlastingly. 


39 M. 30. 31. 


Dies ift aber der rechte chriftliche Glaube, daß 
mir einen einigen Gott in drei Perfonen und drei 
Perjfonen in einiger Gottheit ehren 

Und nicht bie Perfonen ineinandermengen, nod) 
das göttlihe Wefen zertrennen. 

Eine andere Perfon ijt der Vater, eine andere 
der Sohn, eine andere der Heilige Geift. 

Uber der Vater und Sohn und Heilige Geijt 
ijt ein einiger Gott, gleich in der Herrlichkeit, 
gleich in ewiger Majeftät. 

Welcherlet der Vater ijt, folcherlei iit der Sohn, 
folcherlet ijt auch der Heilige Geift. 

Der Vater ijt nicht gejchaffen, der Sohn ijt 
nicht gejchaffen, der Heilige Geift ijt nicht ge: 
ihaffen. * 

Der Vater ijt unmeklich, der Sohn ijt unmef- 
fid, der Heilige Geijt ift unmeplic. 

Der Vater ijt ewig, der Sohn ijt ewig, der 
Heilige Geift ift etvig; 

Und find doch nicht drei Ewwige, fonder e8 ijt 
ein (tpiger, 

Gleichtwie auch nicht drei Ungefchaffene nod) drei 
Unmepliche, fondern e$ ift ein Ungefchaffener 
und ein Unmeßlicer. 

Wyo auch der Vater ijt allmächtig, der Sohn 
ijf allmadtig, der Heilige Geift iit allmädhtig; 

Und find bod) nicht drei run) fondern 
es it ein Allmächtiger. 

9(ffo ber Vater ijt Gott, der Conn it Gott, 
Der Heilige Geift ift Gott; 

Und find bod) nicht drei Götter, fondern e8 ijt 
ein Gott. 

Wijo der Vater ijt der HErr, der Sohn ijt der 
HErr, ber Heilige Geift tjt ber Herr; 

Und find bod) nicht drei Herren, fondern e$ tit 
etn Grr. 

Denn gleihwie tir mitffen mad) chriftlider 
Wahrheit eine jegliche Perjon für fid) Gott und 
Herrn befennen, 

9(fjo fonnen wir im hriftlichen Glauben nicht 
drei Götter oder drei Herren nennen. 

Der Vater ijf bon niemand weder gemad)t nod) 
geichaffen nod) geboren. 

Der Sohn ijt allein bom Vater, 
noch geichaffen, jondern geboren. 

Der Heilige Geijt ijt bom Bater und Sohn, 
nicht gemacht, nicht gejchaffen, nicht geboren, [on 
dern ausgehend. 

So ift’s nun ein Vater, nicht drei Väter, ein 
Sohn, nicht drei Söhne, ein Heiliger Geift, nicht 
drei Heilige Geifter. 

Und unter biejen Drei Perfonen ijt feine die 
erite, feine bie lekte, feine bie größte, feine bie 
fleinfte, 

Sondern alle drei Perfonen find miteinander 
gleich ewig, gleich groß, 

Auf daß alfo, tote gefagt ift, drei Perfonen in 
einer Gottheit und ein Gott in drei Perjonen 
geehrt werde. 

Wer nun will jelig werden, ber muß alfo von 
ben drei Perfonen in Gott halten. 

(8 ift aber aud) not zur ewigen Seligfeit, daß 
man treulich glaube, daß SCfus Chriftus, unjer 
Herr, jet wahrhaftiger Mertfch. 

So ijt nun dies der rechte Glaube, fo wir glau= 
ben und befennen, daß unfer HErr JEfus Chri- 
ftus, Gottes Sohn, Gott unb Menfch ift. n 


nicht gemacht 


Symbola Oecumenica. 


W. 12. 13. 


3] Fides autem eatholiea haee est, ut unum 
Deum in Trinitate et Trinitatem in unitate 
veneremur, ; 

4] Neque confundentes pergauas, neque sub- 
stantiam separantes. 

5] Alia est enim persona VIA IA alia Filii, 
alia Spiritus Saneti. 

6] Sed Patris et Filii et Spiritus Sancti 
una est divinitas, aequalis gloria, coaeterna 
maiestas. 

7] Qualis Pater, talis Filius, talis Spiritus 
Sanctus. 

8] Increatus Pater, increatus Filius, increa- 
tus Spiritus Sanctus. 


9] Immensus Pater, immensus Filius, im- 
mensus Spiritus Sanctus. 

10] Aeternus Pater, aeternus Filius, aeter- 
nus Spiritus Sanctus; 

11] Et tamen non tres aeterni, sed unus 
aeternus, [R. 3 
-12] Sicut non tres increati, nec tres im- 
mensi, sed unus increatus et unus immensus. 


13] Similiter omnipotens Pater, omnipo- 
tens Filius, omnipotens Spiritus Sanctus; 

14] Et tamen non tres omnipotentes, sed 
unus omnipotens. 

15]. Ita Deus Pater, Deus Filius, Deus Spi- 
ritus Sanetus; 

16] Et temer non tres Dii sunt, sed unus 
est Deus. ; 

17] Ita Dominus Pater, Dominus Filius, 
Dominus Spiritus Sanctus; 

18] Et tamen non tres Domini, 
est Dominus. 

19] Quia sieut singulatim unamquamque 
personam Deum ac Dominum confiteri chri- 
stiana veritate compellimur, 

Ita tres Deos, aut tres Dominos dicere ca- 
tholica religione prohibemur. 

20] Pater a nullo est factus, nee creatus, 
nec genitus. 

21] Filius a Patre solo est, non factus, nec 
creatus, sed genitus. 

22] Spiritus Sanctus a Patre et Filio, non 
factus, nec creatus, nec genitus, sed procedens. 


sed unus 


23] Unus ergo Pater, non tres Patres; 
unus Filius, non tres Filii; unus Spiritus 
Sanctus, non tres Spiritus Sancti. 

24] Et in hac Trinitate nihil prius aut po- 
sterius, nihil maius aut minus; 


25] Sed totae tres personae coaeternae sibi 
sunt et coaequales, 

Ita ut per omnia, sicut iam supra dictum 
est, et Trinitas in unitate et unitas in Trini- 
tate veneranda sit. 

26] Qui vult SIRS. salvus esse, ita de Trini- 
tate sentiat. 

27] Sed necessarium est ad aeternam salu- 
tem, ut incarnationem quoque Domini nostri 
Iesu Christi fideliter eredat. 

28] Est ergo fides recta, ut credamus et 
confiteamur, quod Dominus noster Iesus Chri- 
stus, Dei Filius, Deus et homo est: 


The Three General Creeds. 


And the Catholic faith is this, that we 
worship one God in Trinity, and Trinity in 
Unity; 

Neither confounding the Persons, nor di- 
viding the Substance. 

For there is one Person of the Father, 
another of the Son, and another of the Holy 
Ghost. 

But the Godhead of the Father, of the Son, 
and of the Holy Ghost is all one: the glory 
equal, the majesty coeternal. 

Such as the Father is, such is the Son, and 
such is the Holy Ghost. 

The Father uncreate, the Son uncreate, and 
the Holy Ghost uncreate. 

The Father incomprehensible, the Son in- 
comprehensible, and the Holy Ghost incom- 
prehensible. 

The Father eternal, the Son eternal, and 
the Holy Ghost eternal. 

And yet they are not three Eternals, but 
one Eternal. 

As there are not three Uncreated nor three 
Incomprehensibles, but one Uncreated and 
one Incomprehensible. 

So likewise the Father is almighty, the 
Son almighty, and the Holy Ghost almighty. 

And yet they are not three Almighties, but 
one Almighty. 

So the Father is God, the Son is God, and 
the Holy Ghost is God. 

And yet they are not three Gods, but one 
God. 

So likewise the Father is Lord, the Son 
Lord, and the Holy Ghost Lord. 

And yet not three Lords, but one Lord. 

For like as we are compelled by the Chris- 


tian verity to acknowledge every Person by. 


Himself to be God and Lord, 

So are we forbidden by the catholic re- 
ligion to say, There be three Gods, or three 
Lords. 

The Father is made of none: neither cre- 
ated nor begotten. 

The Son is of the Father EN. not made, 
nor created, but begotten. 

The Holy Ghost is of the Father and of 
the Son: neither made, nor created, nor be- 
gotten, but proceeding. 

So there is one Father, not three Fathers; 
one Son, not three Sons; one Holy Ghost, 
not three Holy Ghosts. 

And in this Trinity none is before or after 
other; none is greater or less than another; 

But the whole three Persons are coeternal 
together, and coequal: so that in all things, 
as is aforesaid, the Unity in Trinity and the 
Trinity in Unity is to be worshiped. 

He, therefore, that will be saved must thus 
think of the Trinity. 

Furthermore, it is necessary to everlasting 
salvation that he also believe faithfully the 
incarnation of our Lord Jesus Christ. 

For the right faith is, that we believe and 
confess that our Lord Jesus Christ, the Son 
of God, is God and Man; 


Concordia Triglotta. 


33 


34 3n. 31. 32. 


Gott ijt er, aus des Vaters Natur vor der Welt 
geboten; Mtenfch ijt er, aus ber Mutter Natur in 
der Welt geboren: 

Ein vollfommener Gott, ein vollfommener 
Merja) mit vernünftiger Seele und men{chlicem 
Leibe. 

SfLeich ijt er bem Vater nad) der Gottheit, Flei- 
ner ijf er denn der Vater nad) der Menichheit. 

Und tvietvohl er Gott und Menjch ijt, fo ijt er 
bod) nicht zwei, fondern ein Chriftus: 

Einer, nicht dag die Gottheit in bie Menfch- 
heit verwandelt fei, jonbern bab bie Gottheit hat 
die Menjchheit an fid) genommen. 

Sa, einer ijt er, nicht daß die zwei Naturen 
bermengt find, fondern dak er eine einige Per- 
jor ijt. 

Denn gleihwie Leib und Seele ein Mtenjdh 
ijt, jo ijt Gott unb Menfh ein Chriftus, 


Welcher gelitten hat um unjerer Seligfeit tvil- 
len, zur Hölle gefahren, am dritten Tage auf: 
erftanden bon den Toten, 

Aufgefahren gen Himmel, fiket zur Rechten 
Gottes, des allmächtigen Vaters, 

Von dannen er fommen wird, zu richten die 
Qebenbigen und die Toten. 

Und zu jeiner Qufunft miiffen alle Menjchen 
auferftehen mit ihren eigenen Veibern 
5 Und miiffen NRecenfchaft geben, was fie getan 

aben. 

Und melde Gutes getan haben, werden ins 
ewige Leben gehen, welche aber Böjes getan, ins 
eivige Feuer. 

Das ijt der rechte chriftliche Glaube; tet den- 
felben nicht feft und treulich glaubt, der fann 
nicht felig werden. 


Symbola. Oecumenica. . ' 


.aeternam ; 


YW. 13. 14. 


‚29] Deus ex substantia Pastis) ante saecula 
giuiitiag et homo ex substantia matris: án. Sae- 
culo natus: "[Ri4 

/$0] Perfectus Deus, perfectus bodie ex 
anima discas et humana carne subsistens ; 


31] ditqhaHs Pafzil noces divinitatem, 
minor Patre secundum humanitatem, 
‚„32] Qui, lieet Deus sit et Euer non duo 
tamen, sed unus’ est Christus. | 

33] Unus autem: non. conversione divinitas 
tis in carnem, sed agendo humanitatis 
in Deum. 

34] Unus omnino, non Can funiopn substan- 
tiae, sed unitate personae. . 


"381 Nam sieut, anima rationalis et. caro 
unus est homo, ita Deus et homo unus ext 
Christus, 

36] Qui passus est pro nostra. Sas d 
scendit ad .inferos, tertia die resurrexit 
a mortuis, 

37] Ascendit ad coelos, sedet ad dexteram 
Dei Patris omnipotentis; 

“Inde venturus est iudicare vivos et mor: 
tuos. 

38] Ad cuius adventum omnes homines re- 
surgere habent eum corporibus suis 

Et reddituri sunt de factis propriis ratio- 
nem, 

39] Et qui bona egerunt, ibunt in vitam 
qui vero ‘mala, in ignem aeter- 
num. 

40] Haec est fides catholica; quam nisi 
quisque fideliter firmiterque crediderit, salvus 
esse non poene 


x 


The Three General Creeds. 


God of the Substance of the Father, be- 
gotten before the worlds; and Man of the 
substance of His mother, born in the world; 

Perfect God and perfect Man, of a reason- 
able soul and human flesh subsisting. 

Equal to the Father as touching His God- 
head, and inferior to the Father as touching 
His manhood; 

Who, although He be God and Man, yet 
He is not two, but one Christ: 

One, not by conversion of the Godhead into 
flesh, but by taking the manhood into God; 

One altogether; not by confusion of Sub- 
stance, but by unity of Person. 

For as the reasonable soul and flesh is-one 
man, so God and Man is one Christ; 

Who suffered for our salvation; descended 
into hell, rose again the third day from the 
|. dead; 

He ascended into heaven; He sitteth on 
the right hand of the Father, God Almighty; 
from whence He shall come to judge the quick 
and the dead. 

. At whose coming all men shall rise again 
with their bodies, and shall give an account 
of their own works. 

And-they that have done good shall go into 
life everlasting; and they that have done 
evil, into everlasting fire. 

This is the catholic faith; which except 
a man believe faithfully and firmly, he can- 
not be saved. 


di 


II. 


CONFESSIO 


[Rugsburgifihe Konfelfion] 


oder 


Bekenntnis des Glaubens 
si[ufer Fürlten und Städte, 
überantworkel Railerlüher Majeltat u Augsburg 


Anno 1530, 


CONFESSIO FIDEI 


exhibita 


Invictissimo Imperatori Carolo V. Caesari Augusto 
in Comitiis Augustae 


Anno MDXXX. 


THE CONFESSION OF FAITH 


which was submitted to 


His Imperial Majesty Charles V at the Diet of Augsburg 
in the year 1530 


[by certain princes and cities]. 


Pf. 119,46: Ich rede bon dei- Ps. 119, 46: Loquebar de Ps, 119,46: I will speak of 
nen Zeugniffen bor Rinigen und testimoniis tuis in conspectu Thy testimonies also before 
{ame mid) nidjt. regum et non confundebar. kings, and will not be ashamed, 


Vorrede. 


Allerdurcdhlauchtigfter, grogmächtigfter, uniiber- 
windlichiter Kaifer, allerqnadigfter Herr! ATs 
Eure Kaiferliche Majeftät kurz verfchienener [abge- 
laufener] Beit einen gemeinen Reichstag allhier 
gen Augsburg gnübiglid) ausgefchrieben mit Ans 
zeige und ernftem Begehr, bon Sachen, unfern und 
des hriftlichen Namens Erbfeind, den Türfen, bez 
treffend, und wie demjelben mit beharrlicher Hilfe 
ftattlich twiderftanden, auch mie der SBiwiefpalte 
halben in dem heiligen Glauben und der chrift- 
lichen Religion gehandelt möge werden, zu rat 
fchlagen und Fleiß anzufehren, alle eines jeglichen 
Gutdiinfen, Opinion und Meinung zwifchen uns 
felbjt in Liebe und Gütigfeit zu hören, zu erjehen 
und zu erwägen und Diejelben zu. einer einigen 
chriftlichen Wahrheit zu bringen und zu ver- 
gleichen, alles, fo zu beiden Teilen nicht recht au$- 
gelegt oder gehandelt wäre, abzutun und durch 
uns affe eine einige und wahre Religion anzu= 
nehmen und zu halten, und wie wir alle unter 
einem &hrifto find und streiten, alfo auch) alle 
in einer Gemeinjdaft, Kirche und Einigkeit zu 
leben; 

Und mir, bie unten benannten Kurfürjt und 
dürften famt unjern Verwandten, glei andern 
Kurfürjten, Fürften und Ständen dazu erfordert: 
jo haben wir uns darauf dermaßen erhoben, dap 
wir fonder Ruhm mit ben erjten hierher. ‘ge: 
fommen. 


Und alsdann aud) ©. K. Mt. zu untertänigiter 
polgtuung berithrten ©. KR. 9t. Ausichreibens und 
bemjelben gemäß diejer Sache halben, den Glau- 
ben berithrend, an Kurfürften, Fürften und 
Stände insgemein gnädiglich, aud) mit höchitem 
lei und ernitlich begehrt, daß ein jeglicher ber- 
möge borgemeldeten ©. K. M. Auzfchreibens jein 


Gutdiinfen, Opinion und Meinung derjelben Br-. 


rungen, Siwiejpalte und Mipbrauce halben ujmw. 
zu Deutjch und Latein in Schrift ftellen und itber- 
antworten follte; darauf bann nach genommenem 
Bedaht und gehaltenem Rat €. K. Mt. an ver: 
gangenem Mitttwoc) ijt vorgetragen ‚worden, als 
wollten wir auf unjerm Teil das Unfere vermöge 
©. f. M. Vortrags in Deutfh und Latein auf 
heute, Freitag, übergeben: hierum und &. K. Mt. 
zu untertänigftem Gehorjam überreichen. und 
übergeben wir unjerer Vfarrherren, Prediger und 
ihrer Lehren, auch unjers Glaubens Befertntnis, 
was und welchergeftalt fie aus Grund göttlicher 
Heiliger Schrift in unfern Landen, Fürften- 
tiimern, Herrichaften, Städten und Gebieten prez 
digen, lehren, halten und Unterriht tun. 

Und find gegen C.K. M., unfern alfergnübigften 
Herrn, wir "in aller Untertänigfeit erbötig, fo 
Die andern Kurfürften, Fürften und Stände der: 
gleichen geswiefachte fehriftliche Übergebung ihrer 
Meinung und Opinion in Latein und Deutich 
jegt aud) tun werden, daß wir uns mit ihren 


Praefatio ad Caesarem Carolum V. 


1] Invictissime Imperator, Caesar Auguste, 
Domine clementissime. Quum Vestra [R.5 
Caesarea Maiestas indixerit conventum Im- 
perii Augustae, ut deliberetur de auxiliis con- 
tra Turcam, atrocissimum, haereditarium at- 
que veterem. Christiani nominis ac religionis 
hostem, quomodo illius scilicet furori et cona- 
tibus durabili et perpetuo belli apparatu re- 
2] sisti possit, deinde et de dissensionibus in 
eausa nostrae sanctae religionis et Christia- 
nae fidei, et ut in hac causa religionis par- 
tium opiniones ac sententiae inter sese in 
caritate, lenitate et mansuetudine mutua au- 
diantur coram, intelligantur et ponderentur, 
3] ut illis, quae utrimque in Scripturis secus 
tractata aut intellecta sunt, sepositis et cor- 
rectis, res illae ad unam simplicem veritatem 
et Christianam concordiam componantur et 
4] reducantur; ut de cetero a nobis una, sin- 
cera et.vera religio colatur et servetur, ut, 


"quemadmodum sub uno Christo sumus et mili- 


tamus, ita in una etiam ecelesia Christiana 
in unitate et concordia vivere possimus; 

Quumque nos infra scripti Elector et [R.6 
5] Principes cum aliis, qui nobis coniuncti 
sunt, perinde ut alii Electores et Principes et 
Status ad praedicta [* praefata] comitia evo- 
cati sumus [simus], ut Caesareo mandato 
obedienter obsequeremur, mature venimus 
Augustam et, quod citra iactantiam dictum 
volumus, inter primos affuimus. 

6] Quum igitur V. C. M. Electoribus, Prin- 
cipibus et aliis Statibus Imperii etiam hic 
Augustae sub ipsa initia horum comitiorum 
inter cetera proponi fecerit, quod singuli sta- 
tus imperii vigore Caesarei edicti suam opi- 
nionem et sententiam in Germanica et Latina 
7] lingua proponere debeant atque offerre; et 
habita deliberatione proxima feria quarta 
rursum responsum est, V. C. M. nos proxima 
feria sexta articulos nostrae confessionis pro 
nostra parte oblaturos esse: ideo, ut V.C. M. 
8] voluntati obsequamur, offerimus in hac 
religionis causa nostrorum concionatorum et 
nostram confessionem, euiusmodi doctrinam 
ex Seripturis Sanctis et puro Verbo Dei hacte- 
nus illi in nostris terris, ducatibus, ditionibus 
et urbibus tradiderint ac in ecclesiis tracta- 
verint. 


9] Quodsi et ceteri Electores, Principes ac 
Status Imperii similibus scriptis, Latinis sei- 
lieet et Germanicis, iuxta praedictam Caesa- 
ream propositionem suas opiniones in hac 
10] causa religionis produxerint: hie nos 
coram V. C. M. tanquam domino nostro cle- 


Preface to the Emperor Charles V. 


Most Invincible Emperor, Caesar Augustus, 
Most Clement Lord: Inasmuch as Your Im- 
perial Majesty has summoned a Diet of the 
Empire here at Augsburg to deliberate con- 
cerning measures against the Turk, that most 
atrocious, hereditary, and ancient enemy of 
the Christian name and religion, in what way, 
namely, effectually to withstand his furor and 
assaults by strong and lasting military pro- 
vision; and then also concerning dissensions 
in the matter of our holy religion and.Chris- 
tian Faith, that in this matter of religion the 
opinions and judgments of the parties might 
be heard in each other's presence, and con- 
sidered and weighed among ourselves in mu- 
tual charity, leniency, and kindness, in order 
that, after the removal and correction of such 
things.as have been treated and understood 
in a different manner in the writings on 
either side, these matters may be settled 
and brought back to one simple truth and 
Christian concord, that for the future one 
pure and true religion may be embraced and 
maintained by us, that as we all are under 
one Christ and do battle under Him, so we 
may be able also to live in unity and con- 
cord in the one Christian Church. 

And inasmuch as we, the undersigned 
Elector and Princes, with others joined with 
us, have been called to the aforesaid Diet, 
the same as the other Electors, Princes, and 
Estates, in obedient compliance with the Im- 
perial mandate, we have promptly come to 
Augsburg, and— what we do not mean to 
say as boasting — we were among the first 
to be here. 

Accordingly, since even here at Augsburg, 
at the very beginning of the Diet, Your Im- 
perial Majesty caused to be proposed to the 
Electors, Princes, and other Estates of the 
Empire, amongst other things, that the sev- 
eral Estates of the Empire, on the strength 
of the Imperial edict, should set forth and 


‚submit their opinions and judgments in the 


German and the Latin. language, and since, 
on the ensuing Wednesday, answer was given 
to Your Imperial Majesty, after due delibera- 
tion, that we would submit the Articles of our 
Confession for our side on next Wednesday, 
therefore, in obedience to Your Imperial 
Majesty’s wishes, we offer, in this matter of 
religion, the Confession of our preachers and 
of ourselves, showing what manner of doc- 
trine from the Holy Scriptures and the pure 
Word of God has been up to this time set 
forth in our lands, dukedoms, dominions, 
and cities, and taught in our churches. 
And if the other Electors, Princes, and 
Estates of the Empire will, according to the 
said Imperial proposition, present similar 


40 M. 36. 37. 


Viebden und ihnen gern von bequemen, gleich- 
mäßigen Wegen unterreden und derfelben, foviel 
der Gleichheit nad) immer möglid, vereinigen 
wollen, damit unjer beiderjeitiges, als Parte, 
fchriftliches Vorbringen und Gebreden zwijchen 
uns jelbft in Liebe und Gütigfeit gehandelt und 
Diefelben Bwiefpalte zu einer einigen wahren Reli- 
gion, wie wir alle unter einem Chrifto find 
unb ftreiten und Chriftum befennen jollen, alles 
nad) Laut oftgemeldeten (S. f. Mt. Ausfchreibens 
und nach göttliher Wahrheit geführt mögen 
werden. Als [wie] wir denn aud Gott den All: 
mächtigen mit höchfter Demut anrufen und bitten 
wollen, feine göttlihe Gnade dazu zu verleihen. 
Amen. 

Yo aber bei unfern Herren, Freunden und be- 
fonders ben Kurfürften, Fiirjten und Ständen 
des andern Teil3 die Handlung dermaßen, wie 
E KM. Ausfhreiben vermag, unter uns felbft 
in Liebe und Gütigfeit bequeme Handlung nicht 
[*vermag („bequeme Handlung unter uns jelbit 
in Liebe und Gütigfeit“) nicht] berfangen nod 
erjprieBlid) fein wollte, al3 doch an uns in feinem, 
das mit Gott und Gewijfen zu chriftlicher Cinig- 


feit dienftlic) fein fann ober mag, erwinden foll; ' 


wie (€, 8. M. auch gemeldete unfere Freunde, 
die Kurfürften, Fürften, Stände und ein jeder 
Liebhaber chriftlicher Religion, dem diefe Sachen 
porfommen, aus nachfolgenden unjern und der 
Unfern Befenntnifjen gnadiglidh, freundlih und 
genugfam werden zu vernehmen haben. 


Nachdem denn ©. KM. vormals Kurfürften, 
Fürften und Ständen des Reichs gnübiglid) zu 
veritehen gegeben und jonberlid) burd) eine Dffent- 
fid) verlefene Inftruftion auf dem 9teid)stage, fo 
im Sahr der mindern Zahl 26 zu Speier gehalten, 
dab E K. Mt. in Sachen, unfern heiligen Glauben 
belangend, zu jchließen lafien, aus Urjachen, fo 
dabei gemeldet, nicht gemeint, jonbern bei dem 
Papft um ein Konzilium fleipigen und Anhaltung 
tun wollten; und bor einem Jahr auf bem lebten 
Reichstag zu Speier vermöge einer fehriftlichen 
Snitruftion Kurfüriten, Fürften und Ständen des 
Reichs, durdh C. &. M. Statthalter im Reich, 
RKonigliche Würden zu Ungarn und Böhmen uf. 
[unt ©. 8. M. Orator und verordneten fom- 


mifjarien dies unter andern haben vortragen und. 


anzeigen laffen, dab ©. f. Mt. derfelben Statt- 
halter, WmtSverwalter und Näte des faijerfid)en 
Regiments, auch der abwejenden Kurfürften, Fiir- 
ften und Stände Botfchafter, jo auf dem aus- 
gefchriebenen Reichstag zu Negensburg verfammelt 
gewefen, Gutbünfen, das Generalfonzilium be- 
langend, nachgedacht und folches anzujegen auch 
für fruchtbar erfannt; und weil fid) aber Dieje 
Sachen zwifhen €. f. 90. und dem Bapit zu 
gutem, hriftlichem Berftand jchiden, daß (. K. M. 
gewiß ware, daß durch ben [*Papft das General: 
fonzilium zu halten nicht geweigert: fo ware 
E. K. Mt. gnädiges Erbieten zu fordern und zu 
handeln, daß der] Papft folds Generalfonzilium 
neben €. f. Mt. zum erften auszufchreiben bez 
willigen und daran fein Mangel erfcheinen follte. 


Confessio Augustana. Praefatio. 


W. 26. 27. 


mentissimo paratos offerimus, nos cum prae- 
fatis Principibus et amicis nostris de tolera- 
bilibus modis ac viis amice conferre, ut 
quantum honeste fieri potest, conveniamus, et 
re inter nos, partes, citra odiosam contentio- 
nem pacifice agitata, Deo dante, dissensio 
dirimatur et ad unam veram concordem reli- 
11] gionem reducatur; sicut omnes sub uno 
Christo sumus et militamus et unum Chri- 
stum confiteri debemus, iuxta tenorem edicti 
V. C. M., et omnia ad veritatem Dei perdu- 
cantur, id quod ardentissimis votis a Deo 
petimus. | 4 


12] Si autem, quod ad ceteros Electo- [R.7 
res, Principes et Status, ut partem alteram, 
attinet, haec tractatio causae religionis eo 
modo, quo V. C. M. agendam et tractandam sa- 
pienter duxit, scilicet cum tali mutua praesen- 
tatione scriptorum ae sedata collatione inter 
nos non processerit, nec aliquo fructu facta 
13] fuerit: nos quidem testatum clare relin- 
quimus, hie nihil nos, quod ad Christianam 
concordiam (quae cum Deo et bona con- 
scientia fieri possit) conciliandam conducere 
queat, ullo modo detrectare; quemadmodum 
14] et V. C. M,, deinde et ceteri Electores et 
Status Imperii et omnes, quicunque sincero 
religionis amore ae studio tenentur, quicunque 
hane causam aequo animo audituri sunt, ex 
hae nostra et nostrorum confessione hoc cle- 
menter cognoscere et intelligere dignabuntur. 

15] Quum etiam V. C. M. Electoribus, Prin- 
cipibus et reliquis Statibus Imperii non una 
vice, sed saepe clementer significaverit et in 
comitiis Spirensibus, quae anno Domini cet. 
XXVI. habita sunt, ex data et praescripta 
forma Vestrae Caesareae instructionis et com- 
missionis recitari et publice praelegi fecerit: 
16] V. M. in hoc negotio religionis ex causis 
certis, quae V. M. nomine allegatae sunt, non 
velle quidquam determinare, nec concludere 
posse, sed apud Pontificem Romanum pro 
officio V. C. M. diligenter daturam operam de 
congregando concilio generali. Quemadmodum 
17] idem latius expositum est ante annum in 
publieo proximo conventu, qui Spirae congre- 
18] gatus fuit. Ubi V. C. M. per Dominum Fer- 
dinandum, Bohemiae et Ungariae Regem, ami- 
eum et dominum clementem nostrum, deinde 
per Oratorem et Commissarios Caesareos haec 
inter cetera proponi fecit, quod V. C. M. in- 
tellexisset et expendisset Locum-tenentis [R.8 
V. C. M. in Imperio et Praesidentis et Consi- 
liariorum in regimine et Legatorum ab aliis 
Statibus, qui Ratisbonae convenerant, delibe- 
19] rationem de concilio congregando, et quod 
iudicaret etiam V. C. M. utile esse, ut congre- 
garetur concilium, et quia causae, quae tum 
tractabantur inter V. C. M. et Romanum Pon- 
tificem, vicinae essent concordiae et Christia- 
nae reconciliationi, non dubitaret V. C. M., 
quin Romanus Pontifex adduci posset ad 
20] habendum generale concilium: ideo signi- 
fieabat se V. C. M. operam daturam, ut prae- 
fatus pontifex maximus una cum V. C. M. 
tale generale concilium primo quoque tem- 
pore emissis litteris publieandum congregare 
consentiret. 


Augsburg Confession. Preface. 41 


writings, to wit, in Latin and German, giv- 
ing their opinions in this matter of religion, 
we, with the Princes and friends aforesaid, 
here before Your Imperial Majesty, our most 
clement Lord, are prepared to confer ami- 
cably concerning all possible ways and means, 
in order that we may come together, as far 
as this may be honorably done, and, the mat- 
ter between us on both sides being peacefully 
discussed without offensive strife, the dissen- 
sion, by God’s help, may be done away and 
brought back to one true accordant religion; 
for as we all are under one Christ and do 
battle under Him, we ought to confess the 
one Christ, after the tenor of Your Imperial 
Majesty's edict, and everything ought to be 
conducted according to the truth of God; and 
this it is what, with most fervent prayers, 
we entreat of God. 

However, as regards the rest of the Elect- 
ors, Princes, and Estates, who constitute the 
other part, if no progress should be made, nor 
some result be attained by this treatment of 
the cause of religion after the manner in 
which Your Imperial Majesty has wisely held 
that it should be dealt with and treated, 
namely, by such mutual presentation of writ- 
ings and calm conferring together among our- 
selves, we at least leave with you a clear 
testimony, that we here in no wise are hold- 
ing back from anything that could bring 
about Christian concord,— such as could be 
effected with God and a good conscience, — 
as also Your Imperial Majesty and, next, the 
other Electors and Estates of the Empire, 
and all who are moved by sincere love and 
zeal for religion, and who will give an im- 
partial hearing to this matter, will graciously 
deign to take notice and to understand this 
from this Confession of ours and of our asso- 
ciates. 

Your Imperial Majesty also, not only once, 
but often, graciously signified to the Electors, 
Princes, and Estates of the Empire, and at 
the Diet of Spires held A. D. 1526, according 
to the form of Your Imperial instruction and 
commission given and prescribed, caused it 
to be stated and publicly proclaimed that 
Your Majesty, in dealing with this matter of 
religion, for certain reasons which were al- 
leged in Your Majesty’s name, was not will- 
ing to decide and could not determine any- 
thing, but that Your Majesty would diligently 
use Your Majesty’s office with the Roman 
Pontiff for the convening of a General Coun- 
cil, The same matter was thus publicly set 
forth at greater length a year ago at the 
last Diet which met at Spires. There Your 
Imperial Majesty, through His Highness Fer- 
dinand, King of Bohemia and Hungary, our 
friend and clement Lord, as well as through 
the Orator and Imperial Commissioners, 
caused this, among other things, to be sub- 
mitted: that Your Imperial Majesty had 
taken notice of, and pondered, the resolution 
of Your Majesty’s Representative in the Em- 
pire, and of the President and Imperial Coun- 
selors, and the Legates from other Estates 
convened at Ratisbon, concerning the calling 
of a Council, and that your Imperial Majesty 


also judged it to be expedient to convene a 
Council; and that Your Imperial Majesty 
did not doubt the Roman Pontiff could be 
induced to hold a General Council, because 
the matters to be adjusted between Your Im- 
perial Majesty and the Roman Pontiff were 
nearing agreement and Christian reconcilia- 
tion; therefore Your Imperial Majesty him- 
self signified that he would endeavor to se- 
cure the said Chief Pontiff’s consent for con- 
vening, together with your Imperial Majesty, 
such General Council, to be published as soon 
as possible by letters that were to be sent out. 


49 3n. 37. 38. 


So erbieten gegen ©. f. M. wir uns hiemit 
in aller Untertänigfeit und zum überfluß, in bez 
rührtem Fall ferner auf ein fold) gemein, frei, 
hriftlich Konziltium, darauf auf allen Reichstagen, 
jo (&. f. M. bei Ihrer Regierung im Reich gehal- 
ten, durch Kurfürften, Fürften und Stände aus 
‚hohen und tapfern Bewegungen gejchlofien, an 
welches aud) zufamt ©. K. M. wir uns von wegen 
biejer gropwidtigiten Sache in rechtlicher Weife 
und Form verfchienener [abgelaufener] Beit be- 
rufen und appelliert haben, der wir Hiemit nod 
mals anhängig bleiben und uns durch Dieje oder 


nachfolgende Handlung (e8 werden denn Ddiefe. 


swiefpaltigen Sachen endlich in Liebe und Gitig- 
feit, laut ©. K. M. Ausfchreibens, gehört, er- 
wogen, beigelegt und zu einer chriftlichen Cinig- 
feit verglichen) nicht zu begeben wiffen, Dabon wir 
hiemit öffentlich bezeugen und proteftieren. Und 
find das unjere und der Unfjern Befenntniffe, wie 
unterjdjiebfid) von Artikel zu Wrttfel hernach folgt. 


Artikel Des Glaubens und der Lehre. 


Der I. Artifel. Von Gott. 

Eritlich wird eintrüdjtiglid) gelehrt und ge- 
- halten, laut des Bejchluffes Concilii Nicaeni, daß 
ein einig göttlich Wefen fei, welches genannt 
wird und wahrhaftiglih ijt Gott, und find Doch 
drei Perfonen in Demjefben einigen göttlichen 
Wejen, gleich gewaltig, gleich ewig, Gott Water, 
Gott Sohn, Gott Heiliger Geift, alle drei ein 
göttlich Wefen, ewig, ohne Stüde, ohne Ende, 
unermeßlicher Macht, Weisheit und Gitte, ein 
Schöpfer und Erhalter aller fichtbaren und aum 
fihtbaren Dinge. Und wird durch das Wort 
Persona verftanden nicht ein Stüd, nicht eine 
(Sigenjdjaft in einem andern, fondern das jelbit 
befteht, wie denn bie Väter in diefer Sache Dies 
Wort gebraucht haben. 


Derhalben werden verworfen alle Kekereien, jo 
Diejem Artikel zuwider find, al8 Manichäi, bie 
zwei Götter gejebt haben, einen böfen und einen 
guten; 
Mahometijten und alle dergleichen, auch Sam: 
fateni, alte und neue, jo nur eine Perjon jeben 
und bon diejen zweien, Wort und Heiligem Geift, 
Sophifteret machen und jagen, daß e$ nicht miiffen 
unterjchiedene Perjonen fein, fondern Wort be- 
Deute feibfid) Wort oder Stimme, und der Heilige 
Geift fei erjchaffene Regung in Kreaturen. 


Der II. 9(rtifef, Bon ber Erbfünde. 


Weiter wird bei uns gelehrt, dak nad) Adams 
Tal affe Menjchen, jo natürlich geboren werden, 
in Sünden empfangen und geboren werden, 
das ijt, daß fie alle bon Mutterleibe an voll böfer 
Luft und Neigung find und feine wahre Gottes- 
furcht, feinen wahren Glauben an Gott von Nas 
tur haben finnen; dak auch biejelbe angeborne 
Seuche und Grbfiinde wahrhaftiglih Sünde fei 
und berbammte alle bie unter ewigen Gotteszorn, 
fo nicht durch bie Taufe und Heiligen Geift toie- 
derum neugeboren werden. 


Confessio Augustana. 


item BValentiniant, Wriant, (unomiarmni,: 


ArG T:II. 36. 27. 28. 


21] In eventum ergo talem, quod in causa 
religionis dissensiones. inter nos et partes 
amice et in caritate non fuerint compositae, 
tune eoram V. C. M. hie in omni obedientia 
nos offerimus ex superabundanti comparituros 
et eausam dicturos in tali generali, libero et 
Christiano concilio, de quo congregando in 
omnibus comitiis imperialibus, quae quidem 
annis Imperii V. C. M. habita sunt, per Electo- 
res, Principes et reliquos Status Imperii sem- 
per concorditer actum et congruentibus suf- 
22] fragiis conclusum est. Ad euius etiam 
generalis concili conventum, simul et ad 
V. C. M. in hae longe maxima et gravissima 
causa iam ante etiam debito modo et in forma 
iuris provocavimus et appellavimus. Cui ap- 
23] pellationi ad. V. C. M. simul et concilium 
adhue adhaeremus, neque eam per hune vel 
alium tractatum (nisi causa inter nos et par- 
tes iuxta tenorem Caesareae proximae citatio- 
nis amice in caritate composita, sedata et ad 
Christianam concordiam reducta fuerit) dese- 
24] rere intendimus aut possumus; de quo 
hie etiam solenniter et publice protestamur. 


ARTICULI FIDEI PRAECIPUI. 


Art. I. De Deo. 


1] Ecclesiae magno consensu apud nos do- 
cent, decretum Nicaenae synodi de unitate 
essentiae divinae et de tribus personis [R.9 
verum et sine ulla dubitatione credendum 
2] esse, videlicet, quod sit una essentia divina, 
quae et appellatur et est Deus, aeternus, in- 
corporeus, impartibilis, immensa potentia, 
sapientia, bonitate, Creator et Conservator 
omnium rerum, visibilium et invisibilium; et 
3] tamen tres sint personae eiusdem essentiae 
et potentiae, et coaeternae, Pater, Filius et 
Spiritus Sanctus. Et nomine personae utun- 
4) tur ea significatione, qua usi sunt in hac 
causa scriptores ecclesiastici, ut significet non 
partem aut qualitatem in alio, sed quod. pro- 
prie subsistit. 

5] Damnant omnes haereses, contra hune 
articulum exortas, ut Manichaeos, qui duo 
principia ponebant, bonum et malum, item 
Valentinianos, Arianos, Eunomianos, Maho- 
metistas et omnes horum similes. Damnant 
6] et Samosatenos, veteres et neotericos, qui, 
quum tantum unam personam esse conten- 
dant, de Verbo et de Spiritu Sancto astute 
et impie rhetoricantur, quod non sint per- 
sonae distinctae, sed quod Verbum significet 
verbum vocale et Spiritus motum in rebus 
creatum. | 


Art. II. De Peccato Originis. 


1] Item docent, quod post lapsum Adae 
omnes homines, secundum naturam propagati, 
nascantur cum peccato, hoc est, sine [R.10 
metu Dei, sine fiducia erga Deum et eum con- 
=] cupiscentia, quodque hie morbus seu vitium 
originis vere sit peccatum, damnans et affe- 
rens nune quoque aeternam mortem his, qui 
non renascuntur per baptismum et E 
Sanctum. 


Augsburg Confession. Art. I. II. 43 


If the outcome, therefore, should be such 
that the differences between us and the other 
parties in the matter of religion should not 
be amicably and in charity settled, then here, 
before Your Imperial Majesty, we make the 
offer in all obedience, in addition to what we 
have already done, that we will all appear 
and defend our cause in such a general, free, 
Christian Council, for the convening of which 
there has always been accordant action and 
agreement of votes in all the Imperial Diets 
held during Your Majesty’s reign, on the part 
of the Electors, Princes, and other Estates of 
the Empire. To the assembly of this General 
Council, and at the same time to Your Im- 
perial Majesty, we have, even before this, in 
due manner and form of law, addressed our- 
selves and made appeal in this matter, by far 
the greatest and gravest. To this appeal, both 
to Your Imperial Majesty and to a Council, 
we still adhere; neither do we intend, nor 
would it be possible for us, to relinquish it 
by this or any other document, unless the 
matter between us and the other side, accord- 


CHIEF ARTICLES OF FAITH. 
Article I: Of God. 


Our Churches, with common consent, do 
teach that the decree of the Council of Nicaea 
concerning the Unity of the Divine Essence 
and concerning the Three Persons, is true and 
to be believed without any doubting; that is 
to say, there is one Divine Essence which is 
ealled and which is God: eternal, without 
body, without parts, of infinite power, wis- 
dom, and goodness, the Maker and Preserver 
of all things, visible and invisible; and yet 
there are three Persons, of the same essence 
and power, who also are coeternal, the Father, 
the Son, and the Holy Ghost. And the term 
“person” they use as the Fathers have used 
it, to signify, not a part or quality in another, 
but that which subsists of itself. 

They condemn all heresies which have 
sprung up against this article, as the Mani- 
chaeans, who assumed two principles, one 
Good and the other Evil; also the Valen- 
tinians, Arians, Eunomians, Mohammedans, 
and all such. They condemn also the Samo- 
satenes, old and new, who, contending that 
there is but one Person, sophistically and im- 
piously argue that the Word and the Holy 
Ghost are not distinct Persons, but that 
“Word” signifies a spoken word, and “Spirit” 
signifies motion created in things. 


Article II: Of Original Sin. 


Also they teach that since the fall of Adam, 
all men begotten in the natural way are born 
with sin, that is, without the fear of God, 
without trust in God, and with concupiscence ; 
and that this disease, or vice of origin, is 
truly sin, even now condemning and bring- 
ing eternal death upon those not born again 
through Baptism and the Holy Ghost. 


ing to the tenor of the latest Imperial cita- 
tion, should be amicably and charitably 
settled, allayed, and brought to Christian 
concord; and regarding this we even here 
solemnly and publicly testify. 


44 M. 38—40. 


Hieneben werden verworfen bie Pelagianer und 
andere, jo bie Erbfünde nit für Sünde haben, 
damit fie die Natur fromm machen durch natiir- 
lide Kräfte, zu Schmacd dem Leiden und Ber= 
dienit Chrifti. 


Der III. 9(rfifel, Bon dem Sohne Gottes. 


Stem, e8 wird gelehrt, daß Gott der Sohn 
fet Mtenfd) geworden, geboren aus ber reinen 
Sungfrau Maria, und daß die zwei Naturen, 
göttliche und menjdjlide, in einer Berfon, aljo 
unzertrennlich vereinigt, ein Chriftus find, mwel- 
cher wahrer Gott unb Menjch ijt, wahrhaftig ge- 
boren, gelitten, gefreuzigt, geftorben und begraben, 
daß er ein Opfer wäre nicht allein für bie Erb- 
fünde, fondern auch für alle andern Sünden, und 
Gottes Zorn verföhnte. 


Stem, daß derfelbe Chrijtus fet abgeftiegen zur 
Hölle, wahrhaftig am dritten Tage von den Toten 
auferftanben, aufgefahren gen Himmel, fikend zur 
Nechten Gottes, dak er ewig herrfche über alle 
Kreaturen und regiere, daß er alle, fo an ihn 
glauben, Durd) den Heiligen Geift heilige, reinige, 
ftärfe und tröfte, ihnen aud) Leben und allerlei 
Gaben und Güter austeile und [fie] wider ben 
Teufel und wider bie Sünde fchitke und befchirme. 

Stent, Dak berjefbe HErr Chriftus endlich wird 
öffentlich fommen, zu richten die Qebenbigen und 
die Toten ufw., faut des Symboli Apostolorum. 


Der IV. Nrtifel. Bon der Nedhtfertigung. 


Weiter wird gelehrt, bag wir Vergebung der 
Sinden und Geredjtigfeit vor Gott nicht er- 
langen mögen durch. unfer Verdienit, Werke 
und Genugtun, fondern dak wir Vergebung der 
Sünden befommen unb por Gott gerecht wer- 
den ans Gnaden, um Gorijtus! willen, durd) 
den Glauben, fo wir glauben, daß Chriftus für 
uns gelitten hat, und daß uns um feinetwillen 
bie Sünden vergeben, Gerechtigkeit und ewiges 
Leben gejchentt wird. Denn diefen Glauben will 
Gott für Geredtigfeit vor ihm Halten und zu: 
rechnen, wie St. Paulus fagt zu den Römern am 
9. MED 4. 


Der V. Artikel. Vom PBredigtamt. 
Soihen Glauben zu erlangen, hat Gott das 


PBredigtamt eingejebt, Evangelium und Safra- - 


mente gegeben, dadurd er, al8 durch Mittel, den 
Heiligen Geift gibt, welcher ben Glauben, wo und 
wann er will, in denen, fo da3 Evangelium hören, 
wirft, welches da lehrt, dak wir durch Chriftus’ 
Rerdientt, nicht Durch unfer Verdienft, einen gna- 
digen Gott haben, fo wir joldje8 glauben. 


"| Und werden verdammt bie Wiedertäufer und 
andere, jo lehren, daß wir ohne das leiblidje 
Wort des Gbangelii den Heiligen Geift dur 
eigene Bereitung, Gedanken und Werke erlangen. 


Der VI. Artikel. Bom neuen Gehorfant. 


Auch wird gelehrt, bab folder Glaube gute 
Früchte und gute Werke bringen foll, und dap 
man miiffe gute Werfe tun, allerlei, fo Gott ge- 
boten hat, um Gottes willen, doch nicht auf jode 
Werfe zu vertrauen, dadurch Gnade vor Gott zu 
. verdienen. Denn wir empfangen Vergebung der 


Confessio Augustana. 


Art. III—VI. W. 28. 29. 


3] Damnant Pelagianos et alios, qui vitium 
originis negant esse peccatum et, ut extenuent 
gloriam meriti et beneficiorum Christi, dispu- 
tant hominem propriis viribus rationis coram 
Deo iustificari posse. | 


Art. III. De Filio Dei. 


1] Item docent, quod Verbum, hoc est, Fi- 
lius Dei, assumserit humanam naturam in 
2] utero beatae Mariae virginis, ut sint duae 
naturae, divina et humana, in unitate per- 
sonae inseparabiliter coniunctae, unus Chri- 
stus, vere Deus et vere homo, natus ex vir- 
gine Maria, vere passus, crucifixus, mortuus et 
3] sepultus, ut reconciliaret nobis Patrem et 
hostia esset non tantum pro culpa originis, 
sed etiam pro Ontailens actualibus hominum 
peccatis. 

4] Idem desedndlt: ad inferos et vere resur- 
rexit tertia die, deinde ascendit ad coelos, ut 
sedeat at dexteram Patris, et perpetuo regnet 
et dominetur omnibus creaturis, sanctificet 
5] credentes in ipsum, misso in corda eorum 
Spiritu Sancto, qui regat, consoletur ae vivi- 
ficet eos ac defendat adversus diabolum et vim 
peccati. : 


6] Idem Christus palam est rediturus, ut 
iudicet vivos et mortuos ete. iuxta Symbolum 
Apostolorum. 


Art. IV. De Iustificatione. 


1] Item docent, quod homines non: possint 
Vustificari coram Deo propriis viribus, meritis 
aut operibus, sed gratis Vustificentur propter 
2] Christum per fidem, quum credunt se in 
gratiam recipi et peccata remitti propter 
Christum, qui sua morte pro nostris peccatis 
3] satisfecit. Hane fidem imputat Deus pro 
iustitia coram ipso, Rom. 3 et 4. 


Art. V. De Ministerio Ecclesiastico. 


1] Ut hane fidem consequamur, institutum 
est ministeriwm | docendi evangelii et porri- 


gendà sacramenta. Nam per Verbum et [R.11 . 


sacramenta tamquam per instrumenta dona- 
2] tur Spiritus Sanctus, qui fidem efficit, ubi 
et quando visum est Deo, in iis, qui audiunt 
3] evangelium, scilicet quod Deus non propter 
nostra merita, sed propter Christum iustificet 
hos, qui credunt se propter Christum in gra- 
tiam recipi. 

4] Damnant Anabaptistas et alios, qui sen- 
tiunt Spiritum Sanctum contingere sine Verbo 
externo hominibus per ipsorum praeparationes 
et opera. 


Art. VI. De Nova Obedientia. 


1] Item docent, quod fides illa debeat bonos 
fructus parere, et quod oporteat bona opera 
mandata a Deo facere propter voluntatem Dei, 
non ut confidamus per ea opera iustificatio- 
2] nem coram Deo mereri. Nam remissio 
peccatorum et iustificatio fide apprehenditur, 


= 


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pos 


RAHI NS coner cas 


i 


XM 
Tg EA 


a 
jet 


Augsburg Confession. Art. III—VI. 


They condemn the Pelagians and others who 
deny that original depravity is sin, and who, 
to obscure the glory of Christ’s merit and 
benefits, argue that man can be justified be- 
fore God by his own strength and reason. 


Article III: Of the Son of God. 


Also they teach that the Word, that is, the 
Son of God, did assume the human nature in 
the womb of the blessed Virgin Mary, so that 
there are two natures, the divine and the 
human, inseparably conjoined in one Person, 
one Christ, true God and true man, who was 
born of the Virgin Mary, truly suffered, was 
crucified, dead, and buried, that He might 
reconcile the Father unto us, and be a sacri- 
fice, not only for original guilt, but also for 
all actual sins of men. 

He also descended into hell, and truly rose 
again the third day; afterward He ascended 
into heaven that He might sit on the right 
hand of the Father, and forever reign and 
have dominion over all creatures, and sanc- 
tify them that believe in Him, by sending the 
Holy Ghost into their hearts, to rule, com- 
fort, and quicken them, and to defend them 
against the devil and the power of sin. 

“ The same Christ shall openly come again 
to judge the quick and the dead, etc:, accord- 
ing to the Apostles’ Creed. 


Article IV: Of Justification. 


Also they teach that men cannot be justi- 
fied before God by their own strength, merits, 
or works, but are freely justified for Ohrist’s 
sake, through faith, when they believe that 
they are received into favor, and that their 
sins are forgiven for Christ’s sake, who, by 
His death, has made satisfaction for. our sins. 
This faith God imputes for righteousness in 
His sight. Rom. 3 and 4. 


Article V: Of the Ministry. 


That we may obtain this faith, the Minis- 
try of Teaching the Gospel and administering 
the Sacraments was instituted. For through 
the Word and Sacraments, as through in- 
struments, the Holy Ghost is given, who 
works faith, where and when it pleases God, 
in them that hear the Gospel, to wit, that 
God, not for our own merits, but for Christ’s 
sake, justifies those who. believe. that they 
are received into grace for Christ’s sake. 


They condemn the Anabaptists and others 
who think that the Holy Ghost comes to men 
without the external Word, through their own 
preparations and works. 


Article VI: Of New Obedience. 


Also they teach that this faith is bound to 
bring forth good fruits, and that it is neces- 
sary to do good works commanded by God, 
because of God’s will, but that we should not 
rely on those works to merit justification be- 
fore God. For remission of sins and justi- 
fication is apprehended by faith, as also the 


45 


46 M. 40. 41. 


Sünden und Gerechtigkeit durch den Glauben an 
Chriftum, wie Chriftus fefbft jpricht Lut. 17, 10: 
„So ihr dies alles getan habt, follt ihr jprechen: 
Wir find untiichtige fnedte." Alfo lehren auch 
die Vater. Denn Ambrofius Spricht: -„Alfo ijt’s 
beichloffen bei Gott, bap, wer an Ehriftum glaubt, 
felig fet und nicht durch Werke, fondern allein 
durch den Glauben, ohne Verdienft, Vergebung 
der Sünden habe.“ 


Der VII. Artikel, Von der Kirche. 

63 -wird auch gelehrt, dak allezeit miiffe eine 
heilige d)riitlid)e Kirche fein und bleiben, welche 
itt die Verjammilung aller Gläubigen, bei welchen 
das Evangelium rein geprebigt und die heiligen 
Saframente laut des Evangelit gereicht werden. 

Denn bieje$ ijt genug zu wahrer Ginigfeit der 
chriftlichen Kirche, daß ba einträchtiglich nad) tei- 
nem Berjtand das Evangelium gepredigt und Die 
Saframente dem göttlihen Wort gemäß gereicht 
werden. Und ijf nicht not zu wahrer Einigfeit 
der chriftlihen Kirche, daß allenthalben gleich: 
fürmige Zeremonien, bon ben Menfchen eingefest, 
gehalten werden; wie Paulus fpricht Eph. 4, 5. 6: 
„Ein Leib, ein Geift, wie ihr berufen feid zu 
einerlei Hoffnung eures Berufs; ein HErr, ein 
Glaube, eine Taufe.“ 


Der VIII. 9(rtifef. Was bie Kirche fet. 


Stem, mwiewohl die chriftlide Kirche eigentlich 
nichts anderes ijt denn die Verfammlung aller 
Gläubigen und Heiligen, jedoch dieweil in diefem 
Leben viel falfche Chriften und Heuchler find, auch 
öffentliche Sünder unter den Frommen bleiben, 
fo find bie Saframente gleihtwohl früftig, obfd)on 
die Priefter,. baburd) fie gereicht werden, nicht 
fromm find; wie denn Chriftus jelbft anzeigt 
Matth. 23, 2: „Auf dem Stuhl Mofis fiten bie 
Pharijder” ufm. 

Derhalben werden die Donatiften und alle 
andern verdammt, jo anders halten. 


Der IX. Artifel. Bon der Taufe. 


Von der Taufe wird gelehrt, daß fie nötig fei, 
und daß dadurd Gnade angeboten werde, baf 
man aud) bie Kinder taufen. foll, welche durch 


foldhe Taufe Gott iberanttoortet und gefällig 


werden. 
Derhalben werden bie Wiedertäufer verworfen, 
welche lehren, daß bie Kindertaufe nicht recht fet. 


Der X. Artikel. Wom heiligen Abendinapl. 


Vom Abendmahl be8 Herrn wird alfo ge- 
lehrt, daß wahrer Leib unb Blut Chrifti wahr: 
haftiglich unter der Geftalt des 3Brot8 und Weins 
im Abendmahl gegenwärtig fet und da außgeteilt 
und genommen wird. Derhalben wird auch die 
Gegenlehre verworfen. 


Der XI. Artifel. Won der Beidhte. 


Von ber VBeidhte wird alfo gelehrt, dak man 
in der Kirde privatam absolutionem erhalten 
und nicht fallen laffen foll; wiewohl in der Beichte 
nicht not ijt, alle Miffetat und Sünden zu et- 
zählen, diemweil doch folches nicht möglich ijt, 
Pi. 19,13: „Wer fennt bie Miffetat?“ 


Confessio Augustana., Art. VII—XI. 


YW. 29. 30. 


sieut. testatur et vox Christi Luc. 17, 10: 
Quum feceritis haec omnia, dicite: Servi im. 
utiles sumus. Idem docent et veteres scripto- 
23] res eeclesiastici. Ambrosius enim inquit: 
Hoc constitutum est a, Deo, ut, qui eredat-4n 
Christum, salvus sit sine opere, sola fide gratis 
accipiens. remissionem peccatorum. 


Art. VII. De Ecclesia. , 


' 1] Item docent, quod wna sancta ecclesia 
perpetuo mansura sit. Est autem ecclesia 
congregatio sanctorum, in qua evangelium 
recte. docetur et reale: administrantur sacra- 
menta. 

2] Et ad veram unitatem bcellisiué satis 
est consentire de doetrina evangelii et admini- 
3] stratione sacramentorum. Nee necesse est 
ubique esse similes traditiones humanas, seu 
ritus aut ceremonias ab hominibus institutas. 
4] Sieut inquit Paulus Eph. 4, 5. 6: Una 
fides, unum baptisma, UnuUs Deus et Pater 
omnium ete. 


Art. VIII. Quid sit Ecclesia. 

1] Quamquam ecclesia proprie sit congre- 
gatio sanctorum et vere credentium, tamen, 
quum in hae vita multi hypocritae et mali 
admixti sint, licet uti sacramentis, quae per 
malos administrantur, iuxta vocem  [R.12 
Christi Matth. 23,2: Sedent scribae et Phari- 
2] saei in cathedra, Mosis etc. Et sacramenta 
et Verbum propter ordinationem et mandatum 
Christi sunt efficacia, etiamsi per malos ex- 
hibeantur. 

3] Damnant Donatistas et similes, qui nega- 
bant licere uti ministerio malorum in ecclesia, 
et sentiebant ministerium fnalorüm inutile et 
inefficax esse. 


Art. IX. De Baptismo. 


.1] De baptismo. docent, quod sit necessa- 
2] rius ad salutem, quodque per baptismum 
offeratur gratia Dei, et quod pueri sint bapti- 
zandi, qui per baptismum oblati Deo reci- 
piantur in gratiam Dei. 

3] Damnant Anabaptistas, qui. improbant 
baptismum puerorum et affirmant pueros sine 
baptismo salvos fieri. 


Art. X. De Coena Domini. 


1] De coena, Domini docent, quod corpus et 
sanguis Christi vere adsint et distribuantur 
=] vescentibus in eoena Domini; et impro- 
bant secus docentes. 


Art. XI. De Confessione, 


1] De confessione docent, quod absolutio 
privata in ecclesiis retinenda sit, quamquam 
in. confessione non sit! necessaria. omnium 
2] delictorum enumeratio. Est enim impossi- 
bilis iuxta Psalmum 19, 13: Ren quis m 
telligit? T bon 


Augsburg Confession. Art. VII—XI.' 


voice of Christ attests: When ye shall have 
done all. these things, say: We are unprofit- 
able servants. Luke 17,10. The same is also 
taught by the Fathers. For Ambrose says: 
It is ordained of God that he who believes in 
Christ is saved, freely receiving remission of 
sins, without works, by faith alone. 


Article VII: Of the Church. 


- Also they teach that one holy Church is 
to continue forever. The Church is the con- 
gregation of saints, in which the Gospel is 
rightly taught and the Sacraments are rightly 
administered. 

And to the true unity of the Church it is 
enough to agree concerning the doctrine of 
the Gospel and the administration of the 
Sacraments. Nor is it necessary that human 
traditions, that is, rites or ceremonies, insti- 
tuted by men, should be everywhere alike. As 
Paul says: One faith, one Baptism, one God 
and Father of all, etc. Eph. 4, 5. 6. 


Article VIII: What the Church Is. 


Although the Church properly is the con- 
gregation of saints and true believers, never- 
theless, since in this life many hypocrites 
and evil persons are mingled therewith, it is 
lawful to use Sacraments administered by 
evil men, according to the saying of Christ: 
The Seribes and the Pharisees sit in Moses’ 
seat, etc. Matt. 23,2. Both the Sacraments 
and Word are effectual by reason of the in- 
stitution and commandment of Christ, not- 


withstanding they be administered by evil. 


men. 
They condemn the Donatists, and such like, 


. Who denied it to be lawful to use the ministry 
. of evil men in the Church, and who thought 


the ministry of evil men to be unprofitable 
and of none effect. 


Article IX: Of Baptism. 


Of Baptism they teach that it is necessary 
to salvation, and that through Baptism is 
offered the grace of God; and that children 
are to be baptized, who, being offered to God 
through Baptism, are received into God's 
grace. 

They condemn the Anabaptists, who reject 
the baptism of children, and say that children 
are saved without Baptism. 


Article X: Of the Lord's Supper. 


— Of the Supper of the Lord they teach that 
the Body and Blood of Christ are truly 
present, and are distributed to those who eat 
n the Supper of the Lord; and they reject 
those that teach otherwise. 


Article XI: Of Confession. 


» Of Confession they teach that Private Ab- 
solution ought to be retained in the churches, 
although in confession an enumeration of all 
sins is; not necessary. For it is impossible, 
according to the Psalm: Who can understand 
his errors? Ps. 19, 12. 


47 


48 M. 41. 42. 


Der XII. 9(rtifel. Bon der Buße. 


Von der Buße wird gelehrt, dak diejenigen, 
jo nad) der Taufe gefiindigt haben, aw aller Zeit, 
fo fie zur Bue fommen, mögen Vergebung der 
Sünden erlangen, und ihnen die Abfolution bon 
der Kirche nicht joll geweigert werden. Und ijt 
wahre, rechte Buße eigentlich, Reue und Leid oder 
Schreden haben über die Sünde und doch daneben 
glauben an daS Evangelium und Abjolution, daß 
die Sünden vergeben und durch Chrijtum Gnade 
erworben fet; welcher Glaube wiederum das Herz 
tröftet und zufrieden macht. Dana foll aud) 
BVefferung folgen, und dak man von Sünden laffe; 
denn dies jollen die Früchte der Buße fein, mie 
Sohannes jpriht Matth. 3, 8: ,Wirket recht- 
ichaffene Früchte der Buße.“ 

Hier werden verworfen die, jo lehren, daß Dies 
jenigen, fo einft [einmal] find fromm geworden, 
nicht wieder fallen mögen. 


Dagegen werden aud) verdammt die Nova- 
tiani, welche die Whfolution denen, jo nach der 
Taufe gefündigt hatten, mweigerten. 

Auch werden die verworfen, fo nicht lehren, daß 
man Durd) Glauben Vergebung der Sünden er- 
lange, jondern durch unjer Genugtun. 


Der XIII. Artikel. 
Von Gebraud) der Saframente. 


Vom Gebraud der Saframente wird gelehrt, 
Dak bie Saframente eingefegt find nicht allein 
darum, daß fie Zeichen jeien, dabei man äußer- 
fid) bie Chriften fennen möge, jondern daß es 
geichen und Zeugniffe find göttlihes Willens 
gegen uns, unjern Glauben baburd) zu ermweden 
und zu ftarfen; derhalben fie auch Glauben for- 
dern und dann recht gebraucht werden, jo man’s 
im Glauben empfängt und den Glauben dadurch 
ttärkt. 


Der XIV. 9(rtifel. Vom RKirdenregiment. 


Vom Kirchenregiment wird gelehrt, daß nie- 
mand in der Kirche öffentlich lehren oder predigen 
oder Saframente reichen foll ohne ordentlichen 
Beruf. 


Der XV. Wrtifel. Bon RKirdhenordnungen. 


Von Kirdenordnungen, von Menfchen ge: 
macht, lehrt man diejenigen, halten, fo ohne 
Sünde mögen gehalten werden und zum Frieden, 
zu guter Ordnung in der Kirche dienen, als ge- 
wille Geter, Fefte und dergleichen. Doch gefchieht 
Unterricht dabei, bab man die Gewiffen nicht 
damit befchweren foll, al8 fei fol Ding nötig 
zur GCeligfeit. Darüber wird gelehrt, daß alle 
Sabungen und Traditionen, bon Mtenfden dazu 
gemadjt, dak man dadurd Gott verföhne und 
Gnade verdiene, dem Changelio und ber Lehre 
bom (Glauben an Chriftum entgegen find; der- 
halben jeien Kloftergelübde und andere Traditio- 
nen bon Unterjchied ber Speife, Tage ujw., ba- 
Durd man bermeint Gnade zu verdienen und für 
Sünden genugzutun, untüchtig und wider das 
Evangelium. 


Confessio Augustana. Art. XII—XV. 


YW. 30—32. 


Art. XII. De Poenitentia. 


1] De poenitentia docent, quod lapsis post 
baptismum contingere possit remissio pecca- 
torum quocunque tempore, quum convertun- 
2] tur, et quod ecclesia talibus redeuntibus 
ad poenitentiam absolutionem impertiri de- 
beat. Constat autem poenitentia proprie his 
3] duabus partibus. Altera est contritio seu 
4] terrores incussi conscientiae agnito pec-. 
cato; altera est fides, quae concipitur ex evan- 
5] gelio seu absolutione, et credit propter 
Christum remitti peccata, et consolatur con- 
6] scientiam et ex terroribus liberat. Deinde 
sequi debent bona opera, quae sunt fructus 
poenitentiae. 


7] Damnant Anabaptistas, qui negant semel 
iustificatos posse amittere Spiritum Sanctum; 
item, qui contendunt, quibusdam tantam [R. 13 
8] perfectionem in hac vita contingere, ut pec- 
eare non possint. 

9] Damnantur et Novatiani, qui nolebant 
absolvere lapsos, post baptismum redeuntes 
ad poenitentiam. 

10] Reiiciuntur et isti, qui non docent re- 
missionem peccatorum per fidem contingere, 
sed iubent nos mereri gratiam per satisfactio- 
nes nostras. . 


Art. XIII. De Usu Sacramentorum. 


1] De usw sacramentorum docent, quod sa- 
eramenta instituta sint, non modo ut sint 
notae professionis inter homines, sed magis 
ut sint signa et testimonia voluntatis Dei 
2] erga nos, ad excitandam et confirmandam 
fidem in his, qui utuntur, proposita. Itaque 
utendum est sacramentis ita, ut fides accedat, 
quae eredat promissionibus, quae per saera- 
menta exhibentur et ostenduntur. 

3] Damnant igitur illos, qui docent, quod 
sacramenta ex opere operato iustificent, nec 
docent fidem requiri in usu sacramentorum, 
quae credat remitti peccata. 


Art. XIV. De Ordine Ecclesiastico. 


De ordine ecclesiastico docent, quod nemo 
debeat in, ecclesia publice docere aut sacra- 
menta administrare, nisi rite vocatus. 


Art. XV. De Ritibus Ecclesiasticis. 


1] De ritibus ecclesiasticis docent, quod 
ritus illi servandi sint, qui sine peccato ser- 
vari possunt et prosunt ad tranquillitatem 
et bonum ordinem in ecclesia, Sicut certae 
feriae, festa et similia. 

2] De talibus rebus tamen admonentur ho- 
mines, ne conscientiae onerentur, tamquam 
talis cultus ad salutem necessarius sit. 

3] Admonentur etiam, quod traditiones hu- 
manae institutae ad placandum Deum, ad pro- 
merendam gratiam et satisfaciendum pro pec- 
catis adversentur evangelio et doctrinae [R.14 
fidei; quare vota et traditiones de cibis et 
4] diebus ete. institutae ad promerendam gra- 
tiam et satisfaciendum pro perse inutiles 
sint et contra evangelium. 


Augsburg Confession. Art. XII—XV. 


Article XII: Of Repentance. 

Of Repentance they teach that for those 
who have fallen after Baptism there is re- 
mission of sins whenever they are converted; 
and that the Church ought to impart abso- 
lution to those thus returning to repentance. 
Now, repentance consists properly of these 
two parts: One is contrition, that is, terrors 
smiting the conscience through the knowledge 
of sin; the other is faith, which is born of 
the Gospel, or of absolution, and believes that, 
for Christ’s sake, sins are forgiven, comforts 
the conscience, and delivers it from terrors. 
Then good works are bound to follow, which 
are the fruits of repentance. 

They condemn the Anabaptists, who deny 
that those once justified can lose the Holy 
Ghost. Also those who contend that some 
may attain to such perfection in this life 
that they cannot sin. 

The Novatians also are condemned, who 
. would not absolve such as had fallen after 
Baptism, though they returned to repentance. 

They also are rejected who do not teach 
that remission of sins comes through faith, 
but command us to merit grace through satis- 
factions of our own. 


Article XIII: 
Of the Use of the Sacraments. 

Of the Use of the Sacraments they teach 
that the Saeraments were ordained, not only 
to be marks of profession among men, but 
rather to be signs and testimonies of the will 
of God toward us, instituted to awaken and 
eonfirm faith in those who use them. Where- 


fore we must so use the Sacraments that faith 


be added to believe the promises which are 
offered and set forth through the Sacraments. 

They therefore condemn those who teach 
that the Sacraments justify by the outward 
act, and who do not teach that, in the use of 
the Sacraments, faith which believes that sins 
are forgiven, is required. 


Article XIV: Of Ecclesiastical Order. 

Of Ecclesiastical Order they teach that no 
one should publicly teach in the Church or 
administer the Sacraments unless he be regu- 
larly called. 


Article XV: Of Ecclesiastical Usages. 


Of Usages in the Church they teach that 
those ought to be observed which may be ob- 
served without sin, and which are profitable 
unto tranquillity and good order in the 
Church, as particular holy-days, festivals, and 
the like. 

Nevertheless, concerning such things men 
are admonished that consciences are not to 
be burdened, as though such observance was 
necessary: to salvation. 

They are admonished also that human tra- 
ditions instituted to propitiate God, to merit 
grace, and to make satisfaction for sins, are 
opposed to the Gospel and the doctrine of 
faith. Wherefore vows and traditions con- 
cerning meats and days, etc., instituted to 
merit grace and to make satisfaction for sins, 
are useless and contrary to the Gospel. 

Concordia Triglotta. 


49 


50 M. 42. 43. 


Der XVI. Artikel. 
Bon Polizei und weltlihen Regiment. 


Don Bolizei und weltlidhem Regiment wird 
gelehrt, daß alle Obrigkeit in der Welt und ge- 
ordnete NRegimente und QGejebe, gute Ordnung, 
bon Gott gefchaffen und eingefegt find; und bab 
Ehriften mögen in Obrigfeit-, Fürften- und Rich 
teramt ohne Sünde fein, nad) faijerfid)em und 
andern üblichen Nechten Urteil und Recht jprechen, 
übeltäter mit dem Schwert ftrafen, rechte Kriege 
führen, ftreiten, faufen und verlaufen, aufgelegte 
Gide tun, Eigenes haben, ehelich fein uj. 

Hier twerden verdammt Die Wiedertäufer, fo 
lehren, daß der Obangezeigten feines hriftlich fei. 

Auch werden Diejenigen verdammt, [o lehren, 
Dak Kriftliche VBollfommenheit jei, Haus und Hof, 
Weib und Kind leiblich verlaffen unb fid) der vor: 
berührten Stüde äußern, fo doch dies allein rechte 
Vollfommenheit ijt: rechte Furcht Gottes und 
rechter Glaube an Gott. Denn das Evangelium 
lehrt nicht ein äußerlich, zeitlich, jondern inner- 
fif, ewig Wejen und Gerechtigkeit des Herzens 
und jtößt nicht um Mmeltlih Negiment, Polizei 
und Eheitand, fondern will, dak man jolches alles 
halte als wabhrhaftige Ordnung [* Gottes], und 
in jofden Ständen chriftlice Liebe und rechte, 
gute Werke, ein jeder nach feinem Beruf, betveife. 


Confessio Augustana. Art. XVI—XVIII. 


W. 32. 33. 


Art. XVI. De Rebus Civilibus. 


1] De rebus civilibus docent, quod legitimae 
ordinationes civiles sint bona opera Dei, quod 
2] Christianis liceat gerere magistratus, exer- 
cere iudicia, iudicare res ex imperatoriis et 
aliis praesentibus legibus, supplicia iure con- 
stituere, iure bellare, militare, lege contra- 
here, tenere proprium, iusiurandum postu- 
lantibus magistratibus ur ducere uxorem, 
nubere. 


3] Damnant Anabaptistas, qui interdicunt 
haec civilia officia Christianis. 

4] Damnant et illos, qui evangelicam per- 
fectionem non collocant in timore Dei et fide, 
sed in deserendis civilibus officiis, quia evan- 
5] gelium tradit iustitiam aeternam cordis. 
Interim non dissipat politiam aut oecono- 
miam, sed maxime postulat conservare tam- 
quam ordinationes Dei et in talibus ordina- 
6] tionibus exercere caritatem. Itaque necés- — 
sario debent Christiani obedire magistratibus 
7] suis et legibus; nisi quum iubent peccare, 
tune enim magis debent obedire Deo quam 
hominibus. Act. 5, 29. 


Serfafben find bie Chriften fehuldig, der Obrigkeit untertan und ihren Geboten gehorfam zu fein in 


allem, jo ohne Sünde gefchehen mag. 


Denn fo der Obrigkeit Gebot ohne Sünde nicht gefdehen mag, 


fol man Gott mehr gehorfam fein denn ben Menfchen. Act. 5, 29. 


Der XVII. Artikel. 
Bon ber Wiederfunft Chrijtt zum Geridt. 


Auch wird gelehrt, daß unfer Herr SEfus 
Chrijtus am FJüngften Tage fommen wird, zu 
richten, unb alle Toten auferweden, den Gläubi- 
gen und Auserwählten ewiges Leben und elige 
Freude geben, bie gottlofen Menjchen aber und 
die Teufel in die Hölle und ewige Strafe ver: 
dammen [wird]. 

Derhalben werden die Wiedertäufer verworfen, 
fo lehren, daß bie Teufel und [bie] verdammten 
Menfchen nicht ewige Pein und Dual haben 
werden. 

‘Stem, Hier werden verworfen etliche jiindifde 
Lehren, die fid) aud) jegunb ereignen, daß bor der 
Wuferftehung der Toten eitel Heilige, Fromme ein 
cards Reich haben unb alle Gottlofen vertilgen 
werden. 


Der XVIII. Artikel. Bom freien Willen. 


Vom freien Willen wird gelehrt, daß der 
Menjch etlihermaßen einen freien Willen hat, 
äußerlich ehrbar zu leben und zu mählen unter 
den Dingen, fo die Vernunft begreift; aber ohne 
‚Gnade, Hilfe und Wirkung des Heiligen Geiftes 
vermag ber Menjch nicht Gott gefällig [3u] mer: 
den, Gott herzlich zu fürchten oder zu glauben oder 
die angeborne böfe Luft aus dem Herzen zu toet- 
fen, fondern folches gejchieht durch den Heiligen 
Geift, melcher dur) Gottes Wort gegeben wird. 
Denn Paulus fpriht 1 Kor. 2,14: „Der natür= 
lide Menjch vernimmt nichts vom Geift Gottes.“ 


Und damit man erfennen möge, daß hierin feine 
Neuigfeit gelehrt werde, fo find das bie Klaren 
Worte Auguftini bom freien Willen, wie jekund 
hierbei ag aus dem 3. Bud „Hypognoiti- 


Art. XVII. | 
De Christi Reditu ad Iudicium. 


1] Item docent, quod Christus apparebit 
im consummatione mundi ad wdicandum, et 
2] mortuos omnes resuscitabit, piis et electis 
dabit vitam aeternam et perpetua gaudia, im- 
3] pios autem homines ac diabolos condemna- 
bit, ut sine fine erucientur. 


4] Damnant Anabaptistas, qui sentiunt ho- 
minibus damnatis ac diabolis finem poenarum 
futurum esse. 


5] Damnant et alios, qui nune spargunt 
Iudaieas opiniones, quod ante resurrectionem 
mortuorum pii regnum mundi occupaturi sint, 
ubique oppressis impiis. 


Art. XVIII. De Libero Arbitrio. 


1] De libero arbitrio docent, quod humana 
voluntas habeat aliquam libertatem ad [R.15 
effieiendam civilem iustitiam et deligendas 
2] res rationi subiectas. Sed non habet vim 
sine Spiritu Sancto efficiendae iustitiae Dei 
seu iustitiae spiritualis, quia animalis homo 
3] non percipit ea, quae sunt Spiritus Dei, 
1 Cor. 2, 14; sed haec fit in cordibus, quum 
4] per Verbum Spiritus Sanctus concipitur. 
Haee totidem verbis dicit Augustinus lib. III. 
Hypognosticon: Esse fatemur liberum arbi- 
iriwm omnibus hominibus, habens quidem 
wudierum rations, non per quod. sit idoneum 
in iis, quae. ad. Deum pertinent, sine Deo aut 
inchoare aut certe peragere, sed tantum in 
operibus vitae praesentis, tam bonis quam 
5] etiam malis. Bonis dico, quae de bono 


Augsburg Confession. Art. XVI—XVIII. 


Article XVI: Of Civil Affairs. 


Of Civil Affairs they teach that lawful civil 
ordinances are good works of God, and that 
it is right for Christians to bear civil office, 
to sit as judges, to judge matters by the Im- 
perial and other existing laws, to award just 
punishments, to engage in just wars, to serve 
as soldiers, to make legal contracts, to hold 
property, to make oath when required by the 
magistrates, to marry a wife, to be given in 
marriage. 

They condemn the Anabaptists who forbid 
these civil offices to Christians. 

They condemn also those who do not place 
evangelical perfection in the fear of God and 
in faith, but in forsaking civil oflices; for 
the Gospel teaches an eternal righteousness of 
the heart. Meanwhile, it does not destroy the 
State or the family, but very much requires 
that they be preserved as ordinances of God, 
and that charity be practised in such ordi- 
nances. Therefore, Christians are necessarily 
bound to obey their own magistrates and laws, 
save only when commanded to sin; for then 
they ought to obey God rather than men. 
Acts 5, 29. 


Article XVII: 
Of Christ’s Return to Judgment. 


Also they teach that at the Consummation 

of the World Christ will appear for judgment, 

- and will raise up all the dead; He will give 
"to the godly and elect eternal life and ever- 
lasting joys, but ungodly men and the devils 
He will condemn to be tormented without end. 

They condemn the Anabaptists, who think 
that there will be an end to the punishments 
of condemned men and devils. 

They condemn also others, who are now 
spreading certain Jewish opinions, that be- 
fore the resurrection of the dead the godly 
shall take possession of the kingdom of the 
world, the ungodly being everywhere sup- 
pressed. 


Article XVIII: Of Free Will. 


Of Free Will they teach that man’s will has 
some liberty to choose civil righteousness, and 

— to work things subject to reason. But it has 
no power, without the Holy Ghost, to work 
the righteousness of God, that is, spiritual 
righteousness; since the natural man re- 
ceiveth not the things of the Spirit of God, 
1Cor.2,14; but this righteousness is wrought 
in the heart when the Holy Ghost is received 
through the Word. These things are said in 
‚as many words by Augustine in his Hypo- 
gnosticon, Book III: We grant that all men 
have a free will, free, inasmuch as it has the 
judgment of reason; not that it is thereby 
capable, without God, either to begin, or, at 
least, to complete aught 4n things pertaining 
to God, but only in works of this life, whether 
good or evil. “Good” I call those works which 

| spring from the good in nature, such as, will- 
ing to labor in the field, to eat and drink, to 
have a friend, to clothe oneself, to build a 
house, to marry a wife, to raise cattle, to 


E 
i i * 


59 M. 43. 4. 


fon" [Berfaffer diefer antipelagianifchen Schrift 
ift nicht Auguftin, fondern Marius Mercator oder 
der Presbyter Sixtus, der nach Coleftin Bifchof 
zu Rom wurde]: „Wir befennen, daß in allen 
Menfchen ein freier Wille ijt; Denm fie haben je 
alle natürlichen, angebornen Berftand unb Ver: 
nunft, nicht daß fie etwas vermögen, mit Gott zu 
handeln, als, Gott von Herzen zu lieben, zu für) 
ten; jondern allein in äußerlihen Werfen diefes 
Lebens haben fie Freiheit, Gutes ober Böfes zu 
wählen. Gutes, meine ich, das die Natur vermag, 
als auf bem Ader zu arbeiten oder nicht, zu effen, 
zu trinfen, zu einem Freunde zu gehen oder nicht, 
ein Kleid an= oder auszutun, zu bauen, ein Weib 
zu nehmen, ein Sanbiperf zu treiben und berglei- 
chen etwas Nügliches und Gutes zu tun; melches 
alles doc) ohne Gott nicht ijt nod) beiteht, fondern 
alles aus ihm und durch ihn iit. Dagegen fann 
ber Menfd aud) Böjes aus eigener Wahl bor- 
nehmen, al3 bor einem Abgott niederzufnien, 
einen Totjchlag zu tun ufw.“ 


Der XIX. Artikel. 
Bon der Urjade der Sünde. 


Von [ber] Urfadhe ber Sünde wird bei uns 
gelehrt, dag, twiewoh! Gott ber Allmächtige bie 
ganze Natur gejchaffen hat und erhält, fo wirft 
Dod) bet verfehrte Wille die Sünde in allen Böfen 
und Beridtern Gottes; wie Denn De8 Teufels 
Wille ijt und aller Gottlofen, welcher alSbald, fo 
Gott die Hand abgetan, fid) von Gott zum Argen 
gewandt hat, wie Chriftus ipricht Soh. 8, 44: 
„Der Teufel redet Qügen aus jeinem Eigenen.“ 


Der XX. Artikel. 
Bon Glauben und guten Werfen. 


Den Unfern wird mit Unmwahrheit aufgelegt, 
daß fie gute Werke verbieten. Denn ihre Schrif- 
ten bon [ben] zehn Geboten und andere beweifen, 
bab fie bon rechten chriftlichen Ständen und Wer: 
fen guten, nüßlichen Bericht und Ermahnung gez 
tan haben, davon man bor Diefer Beit wenig 
gelehrt hat, jondern allermeift in allen Predigten 
auf finbijdje, unnötige Werke, al3 Rojentranze, 
Seiligenbienft, Moncdwerden, Wallfahrten, ge= 
fete Falten, Feier, Briiderfchaften ujto., getrieben. 
Solche unnötige Werfe rühmt auch unjer Wider: 


part nun nicht mehr fo hoch al8 vorzeiten; Ddazu- 


haben fie auch gelernt, nun vom Glauben zu reden, 
davon fie Dod) in Vorzeiten gar nichts gepredigt 
haben; lehren dennoch nun, daß wir nicht allein 
aus Werfen gerecht werden bor Gott, fondern 
fegen den Glauben an Chriftum dazu, fprecen, 
Glaube und Werke machen uns gerecht vor Gott, 
welche Rede mehr Troft bringen möge, denn fo 
man allein lehrt, auf Werfe zu vertrauen. 


Dieweil nun die Lehre vom Glauben, die das 
Sauptitiid ift in d)rijtlidem Wefen, fo lange Beit, 
wie man befennen muß, nicht getrieben worden, 
fondern allein Werflehre an allen Orten gepre- 
Digt, ijt davon durch bie Unfern folder Unter: 
richt gejchehen: 


Erftlich, bag uns unfere Werle nicht mögen mit 
Gott verfühnen und Gnade erwerben, fondern 
folches gejchieht allein durch den Glauben, fo man 
glaubt, daß uns um Chriftus’ willen die Sünden 
vergeben werden, welcher allein der Mittler ift, 


Confessio Augustana. 


Art. XIX. XX. 36. 33. 34. 


naturae oriuntur, id est, velle laborare in 
agro, velle manducare et bibere, velle habere 
amicum, velle habere indumenta, velle fabri- 
care domum, uxorem velle ducere, pecora mi- 
trire, artem discere diversarum rerum bona- 
rum, vel quidquid bonum ad praesentem 
6] pertinet vitam. Quae omnia non sine 
divino gubernaculo subsistunt, imo ex ipso 
et per ipsum sunt et esse coeperunt. Malis 
7] vero dico, ut est velle idolum colere, velle 
homicidium ete. | | 

8] Damnant Pelagianos et alios, qui docent, 
quod sine Spiritu Sancto solis naturae viri- 
bus possimus Deum super omnia diligere, 
item praecepta Dei facere quoad substan- 
tiam actuum. Quamquam enim externa opera 
9] aliquo modo efficere natura possit (potest 
enim continere manus a furto, a caede), tamen 
interiores motus non potest efficere, ut timo- 
rem Dei, fiduciam erga Deum, castitatem, 
patientiam etc. 


Art. XIX. De Causa Peccati. 


De causa peccati docent, quod, tametsi Deus 
creat et conservat naturam, tamen causa pec- 
cati est voluntas malorum, videlicet diaboli 
et impiorum, quae, non adiuvante Deo, avertit 
se a Deo, sicut Christus ait Ioh. 8,44: Quum 
loquitur mendacium, ex se ipso loquitur. 


Art. XX. De Bonis Operibus. 


1] Falso accusantur nostri, quod bona opera 
2] prohibeant. Nam scripta eorum, quae ex- 
stant de decem praeceptis, et alia simili [R.16 
argumento testantur, quod utiliter docuerint 
de omnibus vitae generibus et officiis, quae 
genera vitae, quae opera in qualibet voca- 
3] tione Deo placeant. De quibus rebus olim 
parum docebant concionatores, tantum pue- 
rilia et non necessaria opera urgebant, ut 
certas ferias, certa ieiunia, fraternitates, pere- 
grinationes, cultus sanctorum, rosaria, mona- 
4] chatum et similia. Haee adversarii nostri 
admoniti nunc dediscunt, nec perinde praedi- 
5] cant-haec inutilia opera ut olim. Prae- 
terea incipiunt fidei mentionem facere, de qua 
6] olim mirum erat silentium. Docent nos 
non tantum operibus iustificari, sed coniun- 
gunt fidem et opera, et dicunt nos fide et 
7] operibus iustificari. Quae doctrina tole- 


rabilior est priore, et plus afferre potest con- 


solationis quam vetus ipsorum doctrina. . 

8] Quum igitur doctrina de fide, quam 
oportet in ecclesia praecipuam esse, tamdiu 
iacuerit ignota, quemadmodum fateri omnes 
necesse est, de fidei iustitia altissimum silen- 
tium fuisse in concionibus, tantum doctrinam 
operum versatam esse in ecclesiis, mostri 
de fide sic admonuerunt ecclesias: 

9] Principio, quod opera nostra non possint 
reconciliare. Deum, aut mereri remissionem 
peccatorum et gratiam et iustificationem, sed 
hane tantum fide consequimur, credentes, 
quod propter Christum recipiamur in gra- 


Augsburg Confession. Art. XIX. XX. 


learn divers useful arts, or whatsoever good 
pertains to this life. For all of these things 
are not without dependence on the providence 
of God; yea, of Him and through Him they 
are and have their beginning. “Evil” I call 
such works as willing to worship an idol, to 
commit murder, etc. 

They condemn the Pelagians and others, 
who teach that without the Holy Ghost, by 
the power of nature alone, we are able to love 
God above all things; also to do the com- 
mandments of God as touching “the substance 
of the act.” For, although nature is able in 
a manner to do the outward work, (for it is 
able to keep the hands from theft and mur- 
der,) yet it cannot produce the inward mo- 
tions, such as the fear of God, trust in God, 
chastity, patience, etc. 


Article XIX: Of the Cause of Sin. 


Of the Cause of Sin they teach that, al- 
though God does create and preserve nature, 
yet the cause of sin is the will of the wicked, 
that is, of the devil and ungodly men; which 
will, unaided of God, turns itself from God, 
as Christ says John 8,44: When he speaketh 
a lie, he speaketh of his own. 


Article XX: Of Good Works. 


Our teachers are falsely accused of forbid- 
ding Good Works. For their published writ- 


. ings on the Ten Commandments, and others 


of like import, bear witness that they have 
taught to good purpose concerning all estates 
and duties of life, as to what estates of life 
and what works in every calling be pleasing 
to God. Concerning these things preachers 
heretofore taught but little, and urged only 
childish and needless works, as particular 
holy-days, particular fasts, brotherhoods, pil- 
grimages, services in honor of saints, the use 
of rosaries, monasticism, and such like. Since 
our adversaries have been admonished of these 
things, they are now unlearning them, and 
do not preach these unprofitable works as 
heretofore. Besides, they begin to mention 
faith, of which there was heretofore mar- 
velous silence. They teach that we are justi- 
fied not by works only, but they conjoin faith 
and works, and say that we are justified by 
faith and works. This doctrine is more toler- 
able than the former one, and can afford more 
eonsolation than their old doctrine. 
Forasmuch, therefore, as the doctrine con- 
cerning faith, which ought to be the chief one 
in the Church, has lain so long unkown, as 
all must needs grant that there was the 
deepest silence in their sermons concerning 
the righteousness of faith, while only the doc- 


trine of works was treated in the churches, 


our teachers have instructed the churches con- 
cerning faith as follows: — 

First, that our works cannot reconcile God 
or merit forgiveness of sins, grace, and justifi- 
eation, but that we obtain this only by faith, 
when we believe that we are received into 
favor for Christ's sake, who alone has been 
set forth the Mediator and Propitiation, 
1 Tim. 2,5, in order that the Father may be 
reconciled through Him. Whoever, therefore, 


53 


54 M. 44—46. 


den Vater zu verfühnen. 1 Tim. 2,5. Wer nun 
vermeint, folches durch Werke auszurichten und 
Gnade zu verdienen, der verachtet Chriftum und 
fudit einen eigenen Weg zu Gott, wider das Evans 
gelium. 


Diefe Lehre bom Glauben ift öffentlich und ffar 
im Paulo an vielen Orten gehandelt, jonderlich 
zu den Ephefern am 2,8: „Aus Gnaden feid ihr 
felig worden durch den Glauben, und dasjelbige 
nicht aus euch, fondern e$ ijt Gottes Gabe; nicht 
aus Werfen, damit fid) niemand rühme“ uj. 

Und daß hierin fein neuer Verftand eingeführt 
fei, fann man aus Auguftino bemweifen, der bieje 
Sache fleikig handelt unb aud) aljo lehrt, dak wir 
durch den Glauben an Ehriftum Gnade erlangen 
unb vor Gott gerecht werden und nicht burd) 
Werte, wie fein ganzes Buch De Spiritu et Litera 
ausweilt. 


Confessio Augustana. Art. XX. 


YG. 34. 35. 


tiam, qui solus positus est mediator et pro- 
pitiatorium, per quem reconcilietur Pater. 
10] Itaque qui. confidit operibus se mereri 
gratiam, is aspernatur Christi meritum et 
gratiam, et quaerit sine Christo humanis viri- 
bus viam ad Deum, quum Christus de se 
dixerit Ioh. 14, 6: Ego sum via, veritas 
et vita. 

11] Haec doctrina de fide ubique in Paulo 
tractatur; Eph.2,8: Gratia salvi facti estis 
per fidem, et hoc non ex vobis, Dei donum 
est, non ex operibus etc. Gm 


12] Et ne quis cavilletur a nobis novam 
Pauli interpretationem excogitari, tota haee 
causa habet testimonia patrum. Nam [R.17 
13] Augustinus multis voluminibus defendit 
gratiam et iustitiam fidei contra merita ope- 
14] rum. Et similia docet Ambrosius [Pro- 
sper Aquitanus] De Vocatione Gentiwm et 
alibi. Sie enim inquit De Vocatione Gen- 


tium: Vilesceret redemptio sanguinis Christi, nec misericordiae Dei humanorum. operum. prae- 
rogativa succumberet, si wustificatio, quae fit per gratiam, meritis praecedentibus. deberetur, 
ut non munus largientis, sed merces esset operantis. | 


MWiewoh!l nun bieje Lehre bei unverfuchten Zeus 
ten jehr verachtet wird, fo befindet fidj'$ doch, dak 
fie den blöden und erjchrodenen QGetijen jehr 
ttüftfid) und heilfam ift. Denn das Gewiffen fann 
nicht zu Ruhe und Frieden fommen durch Werte, 
fondern allein durch [ben] Glauben, jo e8 bei fid) 
gewißlich fchließt, daß e8 um Chrijtus’ millen 
einen gnädigen Gott babe, wie aud) Paulus jpricht 
Rom. 5, 1: „So wir durch den Glauben find ge- 
Aes worden, haben wir Ruhe und Frieden mit 

ort? 


Diejen Troft hat man vorzeiten nicht getrieben 
in Predigten, jondern bie armen Gewwijjen auf 
eigene Werfe getrieben, und find mancherlei Werke 
vorgenommen. Denn etliche hat das Gewifjen in 
die Klöfter gejagt, der Hoffnung, dafelbjt Gnade 
zu erwerben durch) Klofterleben; etliche haben an- 
dere Werfe erdacht, damit Gnade zu verdienen 
und für Sünde genugzutun. 
haben erfahren, daß man dadurd nicht ijt zum 
Yrieden gefommen. Darum iit not getwejen, Dieje 
Lehre vom Glauben an Chrijtum zu predigen und 
fleißig zu treiben, daß man tvifje, Dak man allein 
durch den Glauben, ohne Verdienft, Gottes Gnade 
ergreift. 

(8 gejchieht auch Unterricht, dak man hier nicht 
pon folhem Glauben redet, den auch die Teufel 
unb [bie] Gottlofen haben, bie aud) bie Hiftorien 
glauben, daß Chriftits gelitten habe unb aufer- 
ftanden fet von [den] Toten, jonbern man redet 
von wahrem Glauben, der ba glaubt, dag mir 
duch Chriftum Gnade und Vergebung der Siin- 
den erlangen. 

Und der nun weiß, bab er einen gnädigen Gott 
durch Chriftum hat, fennt aljo Gott, ruft ihn an 
unb ift nicht ohne Gott wie bie Heiden. Denn 
der Teufel und [bie] Gottlojen glauben diefen 
Artikel, Vergebung der Sünden, nicht, barum 
find fie Gott feind, fünnen ihn nicht anrufen, 


Derjelben viele - 


15] Quamquam autem haec doctrina con- 
temnitur ab imperitis, tamen experiuntur piae 
ac pavidae conscientiae plurimum eam con- 
solationis afferre, quia conscientiae non pos- 
sunt reddi tranquillae per ulla opera, sed 
tantum fide, quum certo statuunt, quod pro- 
pter Christum habeant placatum Deum, quem- 
16] admodum Paulus docet Rom. 5,1: Iusti- 
ficati per fidem, pacem habemus apud Deum. 
17] Tota haec doctrina ad illud certamen 
perterrefactae conscientiae referenda est, nec 
sine illo certamine intelligi potest. Quare 
18] male iudicant de ea re homines imperiti 
et profani, qui Christianam iustitiam nihil 
esse somniant nisi civilem et philosophicam 
iustitiam. 

19] Olim vexabantur conscientiae doctrina 
operum, non audiebant ex evangelio consola- 
20] tionem. Quosdam conscientia expulit in 
desertum, in monasteria, sperantes ibi se gra- 
tiam merituros esse per vitam monasticam. 
21] Alii alia excogitaverunt opera ad prome- 
rendam gratiam et satisfaciendum pro pec- 
22] catis. Ideo magnopere fuit opus hane 
doctrinam de fide in Christum tradere et reno- 
vare, ne deesset consolatio pavidis conscientiis, 
sed scirent, fide in Christum apprehendi gra- 
tiam et remissionem peccatorum et iustifica- 
tionem. 


23] Admonentur etiam homines, quod hic 
nomen fidei non significet tantum historiae 
notitiam, qualis est in impiis et diabolo, [R. 18 
sed significet fidem, quae credit non tantum 
historiam, sed etiam effectum historiae, vide- 
licet hunc articulum, remissionem peccatorum, 
quod videlicet per Christum habeamus gra- 
tiam, iustitiam et remissionem peccatorum. 

24] Jam qui scit se per Christum habere 
propitium Patrem, is vere novit Deum, scit 
se ei curae esse, invocat eum, denique non est 
25] sine Deo, sicut gentes. Nam diaboli et 
impii non possunt hune artieulum credere: 
remissionem peccatorum. Ideo Deum tam- 


r Augsburg Confession. Art. XX. 


trusts that by works he merits grace, despises 
the merit and grace of Christ, and seeks a 
way to God without Christ, by human 
strength, although Christ has said of Him- 
self: I am the Way, the Truth, and the Life. 
John 14, 6. 

This doctrine concerning faith is everywhere 
treated by Paul, Eph. 2, 8: By grace are ye 
saved through faith; and that not of your- 
selves; it is the gift of God, not of works, etc. 

And lest any one should craftily say that 
a new interpretation of Paul has been de- 
vised by us, this entire matter is supported 
by the testimonies of the Fathers. For 
Augustine, in many volumes, defends grace 
and the righteousness of faith, over against 
the merits of works. And Ambrose, in his 
De Vocatione Gentium, and elsewhere, teaches 
to like effect. For in his De Vocatione Gen- 
tium he says as follows: Redemption by the 
blood of Christ would become of little value, 
neither would the preeminence of man’s works 
be superseded by the mercy of God, if justi- 
fication, which is wrought through grace, were 
due to the merits going before, so as to be, 
not the free gift of a donor, but the reward 
due to the laborer. 

But, although this doctrine is despised by 
the inexperienced, nevertheless God-fearing 
and anxious consciences find by experience 
that it brings the greatest consolation, be- 
cause consciences cannot be set at rest through 
any works, but only by faith, when they take 
the sure ground that for Christ’s sake they 
have a reconciled God. As Paul teaches Rom. 
5,1: Being justified by faith, we have peace 
with God. This whole doctrine is to be re- 
ferred to that conflict of the terrified con- 
science; neither can it be understood apart 
from that conflict. Therefore inexperienced 

. and profane men judge ill concerning this 
matter, who dream that Christian righteous- 
ness is nothing but civil and philosophieal 
righteousness. 

: Heretofore consciences were plagued with 
the doctrine of works; they did not hear the 
consolation from the Gospel. Some persons 
were driven by conscience into the desert, 

into monasteries, hoping there to merit grace 
by a monastic life. Some also devised other 
works whereby to merit grace and make sat- 
isfaction for sins. Hence there was very great 
need to treat of, and renew, this doctrine of 
faith in Christ, to the end that anxious con- 
sciences should not be without consolation, 
but that they might know that grace and 
forgiveness of sins and justification are ap- 
prehended by faith in Christ. 

Men are also admonished that here the term 
“faith” does not signify merely the knowledge 
of the history, such as is in the ungodly and 
in the devil, but signifies a faith which be- 
lieves, not merely the history, but also the 
effect of the history — namely, this article: 
the forgiveness of sins, to wit, that we have 
grace, righteousness, and forgiveness of sins 
through Christ. 

‘Now he that knows that he has a Father 
gracious to him through Christ, truly knows 
God; he knows also that God cares for him, 


56 M. 46. 47. 


nidts Gutes bon ihm hoffen. Und alfo, wie jest 
angezeigt i[t, redet die Schrift bom Glauben, und 
heißt nicht Glauben ein folches Willen, das Teufel 
und gottlofe Menfhen haben. Denn aljo wird 
vom Glauben gelehrt zu den Hebräern am 11., 
bab glauben fei nicht allein die Hijtorien willen, 
fondern Zuverfiht haben zu Gott, feine Zufage 
zu empfangen. Und Auguftinus erinnert uns 
aud), daß wir das Wort „Glaube“ in der Schrift 
berjteben follen, daß es heiße Yuperficht zu Gott, 
daß er un$ gnübig fet, und heiße nicht allein folche 
Hiftorien wiffen, wie aud) bie Teufel willen. 

Terner wird gelehrt, daß gute Werke follen und 
miifjen gejchehen, nicht daß man darauf vertraue, 
Gnade damit zu verdienen, fondern um Gottes 
willen und Gott zu Lob. Der Glaube ergreift 
allezeit allein Gnade und Vergebung der Sünden. 
Und dieweil durch den Glauben der Heilige Geift 
gegeben wird, fo wird auch das Herz gefchidt, 
gute Werfe zu tun. Denn 3ubor, dieweil e8 ohne 
den Heiligen Geift tit, fo ift es zu [d)mad), dazu 
ijt e8 in des Teufels Gewalt, der bie arme menjd- 
liche Natur zu vielen Sünden treibt; wie mir 
fehen in den Pbhilofophen, welche fid) unterftan= 
den, ehrliih unb unfträflich zu leben, haben aber 
dennoch jolches nicht ausgerichtet, jondern find in 
viele große, öffentliche Sünde gefallen. Aljo geht 
e3 mit dem Menfchen, fo er außer dem rechten 
Glauben ohne den Heiligen Geift ijt und fid) allein 
durch eigene men[djfide Kräfte regiert. 


Derhalben ijt die Lehre bom Glauben nicht zu 
ichelten, bab fie gute Werke verbiete, fondern viel- 
mehr zu rühmen, daß fie lehre, gute Werfe zu 
tun, und Hilfe anbiete, wie man zu guten Werfen 
fommen möge. Denn außer bem Glauben und 
außerhalb Ehrijto ijt menjchlihe Natur unb Ver: 
mögen viel zu fchwach, gute Werke zu tun, Gott 
anzurufen, Geduld zu haben im Leiden, ben 9tádj- 
fen zu lieben, befohlene Simter fleipig auszurich- 
tem, gehorfam zu fein, böje Lüfte zu meiden. 
Solche hohe und rechte Werfe mögen nicht ge- 
fchehen ohne die Hilfe Ehrifti, wie er felbft fpricht 
$05. 15, 5: „Ohne mid) finnt ihr nichts tun.“ 


Der XXI. Artikel, Bom Dienft der Heiligen. 

Pom Heiligendienft wird von den Unfern alfo 
gelehrt, bab man der Heiligen gebenfen fol, auf 
dak wir unjern Glauben ftürfen, jo wir fehen, wie 


‚ihnen Gnade widerfahren, aud) wie ihnen durd) 


Glauben geholfen ijt; dazu, dak man Crempel 
nehme von ihren guten Werfen, ein jeder nach fei- 
nem Beruf, gleichwie die Kaiferlihe Majeftät felig- 
lich und göttlich bem Crempel Davids folgen mag, 
Kriege wider den Türken zu führen; denn beide 
find fie in bem föniglihen Amt, meldje8 Schuß 
und Schirm ihrer Untertanen fordert. Durch 
Schrift aber mag man nicht bemweifen, daß man 
die Heiligen anrufen oder Hilfe bei ihnen fuchen 
fol. Denn eS ijt allein ein einiger Verföhner und 
Mittler gejebt zwifchen Gott und ben Menfchen, 
SEfus Chriftus, 1 Tim. 2, 5, welcher ift der einige 


Confessio Augustana. Art. XXI. 


39. 35. 36. 


quam hostem oderunt, non invocant eum, 
26] nihil boni ab eo exspectant. Augustinus 
etiam de fidei nomine hoc modo admonet lecto- 
rem et docet in Scripturis nomen fidei accipi 
non pro notitia, qualis est in impiis, sed pro 
fiducia, quae consolatur et erigit perterre- 
factas mentes. 


27] Praeterea docent nostri, quod necesse 
sit bona opera facere, non ut confidamus per 
ea gratiam mereri, sed propter voluntatem 
28] Dei. Tantum fide apprehenditur remissio 
29] peccatorum ac gratia. Et quia per fidem 
accipitur Spiritus Sanctus, iam corda reno- 
vantur et induunt novos affectus, ut parere 
30] bona opera possint. Sic enim ait Ambro- 
sius [De Vocatione Gentium]: Fides bonae 
voluntatis et 4ustae actionis gemtria est. 
31] Nam humanae vires sine Spiritu Sancto 
plenae sunt impiis affectibus et sunt imbecil- 
liores, quam ut bona opera possint efficere 
32] coram Deo. Adhaec sunt in potestate 
diaboli, qui impellit homines ad varia pec- 
33] cata, ad impias opiniones, ad manifesta 
scelera; quemadmodum est videre in philo- 
sophis, qui et ipsi conati honeste vivere, 
tamen id non potuerunt efficere, sed conta- 
34] minati sunt multis manifestis sceleribus. 
Talis est imbecillitas hominis, quum est sine 
fide et sine Spiritu Sancto et tantum huma- 
nis viribus se gubernat. 

35] Hine facile apparet, hane doctrinam 
non esse accusandam, quod bona opera [R.19 
prohibeat, sed multo magis laudandam, quod 
ostendit, quomodo bona opera facere possi- 
36] mus. Nam sine fide nullo modo potest 
humana natura primi aut secundi praecepti 
37] opera facere. Sine fide non invocat Deum, 
a Deo nihil exspectat, non tolerat crucem, sed 
quaerit humana praesidia, confidit humanis 
38] praesidiis. Ita regnant in corde omnes 
eupiditates et humana consilia, quum abest 
39] fides et fiducia erga Deum. Quare et 
Christus dixit: Sine me mihil potestis facere, 
40] Ioh. 15, 5. Et ecclesia canit: Sine tuo 
numine mhil est in homine, mhil est m 
noxium. 


Art. XXI. De Cultu Sanctorum. Ä 


1] De cultw sanctorum docent, quod me- 
moria sanctorum proponi potest, ut imitemur 
fidem eorum et bona opera iuxta vocationem, 
ut Caesar imitari potest exemplum Davidis in 
bello gerendo ad depellendos Tureas a patria. 
2] Nam uterque rex est. Sed Scriptura non 
docet invocare sanctos, seu petere auxilium 
a sanctis, quia unum Christum nobis proponit 
mediatorem, propitiatorium, pontificem et 
3] intercessorem. Hic invocandus est, et pro- 
misit se exauditurum esse preces nostras, et 
hune cultum maxime probat, videlicet ut in- 
4] vocetur in omnibus afflictionibus. 1 Ioh. 
2,1: St quis peccat, habemus advocatum apud 
Deum ete. | i 


Augsburg Confession. Art. XXI. 


and calls upon God; in a word, he is not 
without God, as the heathen. For devils and 
the ungodly are not able to believe this 
article: the forgiveness of sins. Hence, they 
hate God as an enemy, call not upon Him, and 
expect no good from Him. Augustine also 
admonishes his readers concerning the word 
“faith,” and teaches that the term “faith” is 
accepted in the Scriptures, not for knowledge 
such as is in the ungodly, but for confidence 
which consoles and encourages the terrified 
mind. 

Furthermore, it is taught on our part that 
it is necessary to do good works, not that we 
should trust to merit grace by them, but be- 
cause it is the will of God. It is only by 
faith that forgiveness of sins is apprehended, 
and that, for nothing. And because through 
faith the Holy Ghost is received, hearts are 
renewed and endowed with new affections, so 
as to be able to bring forth good works. For 
Ambrose says: Faith is the mother of a good 
will and right doing. For man’s powers with- 
out the Holy Ghost are full of ungodly affec- 
tions, and are too weak to do works which 
are good in God’s sight. Besides, they are in 
the power of the devil, who impels men to 
divers ‘sins, to ungodly opinions, to open 
crimes. This we may see in the philosophers, 
who, although they endeavored to live an 
honest life, could not succeed, but were defiled 
with many open crimes. Such is the feeble- 
ness of man when he is without faith and 
without the Holy Ghost, and governs himself 
only by human strength. 

Hence it may be readily seen that this doc- 
trine is not to be charged with prohibiting 
good works, but rather the more to be com- 
mended, because it shows how we are enabled 
to do good works. For without faith human 
nature can in no wise do the works of the 
First or of the Second Commandment. With- 
out faith it does not call upon God, nor ex- 
pect anything from God, nor bear the cross, 
but seeks, and trusts in, man’s help. And 
thus, when there is no faith and trust in God, 
all manner of lusts and human devices rule 
in the heart. Wherefore Christ said, John 
15,5: Without Me ye can do nothing; and 
the Church sings: 


Lacking Thy divine favor, 
There is nothing found in man, 
Naught in him is harmless. 


Article XXI: 
Of the Worship of the Saints. 


Of the Worship of Saints they teach that 
the memory of saints may be set before us, 
that we may follow their faith and good 
works, according to our calling, as the Em- 
peror may follow the example of David in 
making war to drive away the Turk from 
his country. For both are kings. But the 
Scripture teaches not the invocation of saints, 
or to ask help of saints, since it sets before 
us the one Christ as the Mediator, Propitia- 
tion, High Priest, and Intercessor. He is to 
be prayed to, and has promised that He will 
hear our prayer; and this worship He ap- 


57 


58 M. 47. 48. Confessio Augustana. Art. XXII. YW. 36—38. 


Heiland, bet einige oberfte Priefter, Gnadenftuhl unb Fürjprecher vor Gott, Rim. 8, 34. Und der hat 
allein gugefagt, daß er unfer Gebet erhören wolle. Das ijt aud) ber höchfte Gottesdienst nad) ber Schrift, 
bab man denfelben SCfum Chriftum in allen Nöten und Anliegen bon Herzen fuche und antu[e. 
1 Soh. 2,1: „So jemand fündigt, haben wir einen Fürjprecher bei Gott, ber gerecht ijt, Sy Gum." 


Dies ijt faft die Summa der Lehre, welche in 
unjern Kirchen zu vedjtem criftliden Unterricht 
unb Troft der Gewiffen, auch zur. Befjerung der 
Gläubigen gepredigt und gelehrt ift, wie wir denn 
unfere eigene Seele und Gewiffen je nicht gerne 
wollten bor Gott mit Mißbrauch göttliches Na= 
mens ober Wort3 in die höchite und größte Fahr 
[Gefahr] jegen oder auf unfere Kinder und 9tad- 
fommen eine andere Lehre, denn jo bem reinen 
göttlichen Wort und hriftlicher Wahrheit gemäß, 
fällen [fallen laffen] oder erben. So denn diefelbe 
in Heiliger Schrift Har gegründet und dazu aud) 
gemeiner chriftlicher, ja römischer Kirche, jopiel aus 
der Vater Schriften zu vermerfen, nicht guider 
nod) entgegen iit, fo achten wir auch, unfere 
Widerfaher fónnen in obangezeigten Wrtifeln 
nicht uneinig mit uns fein. Derhalben handeln 
Diejenigen ganz unfreundlich, gefehwind und wider 
alle chriftliche Einigkeit und Liebe, fo bie Unfern 
derhalben alS fefer abzufondern, zu bertperfen 
und zu meiden ihnen felbjt ohne einigen beftün- 
digen Grund göttlicher Gebote oder Schrift vor= 
nehmen. Denn bie Jrrung und Bank ijt vor- 
nehmlich über etlichen Traditionen und Mip: 
bräuden. So denn nun an den Hauptartifeln 


1] Haec fere summa est doctrinae apud 
nos, in qua cerni potest nihil inesse, quod 
discrepet a Scripturis, vel ab ecclesia catho- 
lica, vel ab ecclesia Romana, quatenus ex 
scriptoribus nota est. Quod quum ita sit, 
inclementer iudicant isti, qui nostros pro 
=] haereticis haberi postulant. Sed dissensio 
est de quibusdam abusibus, qui sine certa 
auctoritate in ecclesias irrepserunt, in quibus 
etiam, si qua esset dissimilitudo, tamen [R. 20 
decebat haee lenitas episcopos, ut propter con- 
fessionem, quam modo recensuimus, tolera- 
rent nostros, quia ne canones quidem tam duri 
sunt, ut eosdem ritus ubique esse postulent, 
neque similes unquam omnium ecclesiarum 
3] ritus fuerunt. Quamquam apud nos magna 
ex parte veteres ritus diligenter servantur. 
4] Falsa enim calumnia est, quod omnes cere- 
moniae, omnia vetera instituta in ecclesiis 
5] nostris aboleantur. Verum publica querela 
fuit abusus quosdam in vulgaribus ritibus 
haerere. Hi, quia non poterant bona con- 
scientia probari, aliqua ex parte correeti 
sunt. 1 


fein befindficher Ungrund oder Mangel, und dies unjer 3Befenntnis göttlih und d)riftfid) ijt, jollten fid) 
billig bie Bifchöfe, wenn fehon bei uns der Tradition halben ein Mangel wäre, gelinder erzeigen, mies 
wohl wir berfojfen, beftändigen Grund unb Urfachen darzutun, matum bei uns etlihe Traditionen 


und Mipbrauche geändert find. 


Artikel, von welchen Zivielpalt iit, ba 
erzählt werden die Mikbrauche, jo 
geändert find. 


So nun bon den Artifeln de8 Glaubens in 
unjern Kirchen nicht gelehrt wird zumider der 
Heiligen Schrift oder gemeiner chriftlicher Kirche, 
fondern allein etlihe Mikßbräuche geändert find, 
‘ welche zum Teil mit der Beit felbft eingeriffen, 
zum Teil mit Gewalt aufgerichtet [find], fordert 
unjere Notdurft, diefelben zu erzählen und Ur: 
fache Darzutun, warum hierin Änderung geduldet 
ift, damit Kaiferliche Mtajeftat erfennen möge, daß 
nicht hierin undriftlich ober freventlich gehandelt, 
jondern daß wir durch Gottes Gebot, welches billig 
höher zu achten denn alle Gewohnheit, gedrungen 
find, folche Anderung zu geftatten. 


ARTICULI, IN QUIBUS RECENSENTUR 
ABUSUS MUTATI. 


1] Quum ecclesiae apud nos de nullo arti- 
culo fidei dissentiant ab ecclesia catholica, 
tantum paucos quosdam abusus omittant, qui 
novi sunt et contra voluntatem canonum 
vitio temporum recepti, rogamus, ut Caesarea 
Maiestas clementer audiat, et quid sit mu- 
tatum, et quae fuerint causae, quo minus 
coactus sit populus illos abusus contra con- 
=] scientiam observare. Nec habeat fidem 
Caesarea Maiestas istis, qui, ut inflamment 
odia hominum adversus nostros, miras calu- 
3] mnias spargunt in populum. Hoc modo 
irritatis animis bonorum virorum initio prae- 
buerunt occasionem huie dissidio, et eadem 


4] arte conantur nunc augere discordias. Nam Caesarea Maiestas haud dubie comperiet tolera- 
biliorem esse formam et doctrinae et ceremoniarum apud nos, quam qualem homines iniqui 
5] et malevoli describunt. Porro veritas ex vulgi rumoribus aut maledictis inimicorum col- 
6] ligi non potest. Facile autem hoc iudicari potest, nihil magis prodesse ad dignitatem cere- 
moniarum conservandam et alendam reverentiam ac pietatem in populo, quam si ceremoniae 


rite fiant in ecclesiis. 


Der XXII. Artikel. 
Bon beider Gejtalt be8 Saframents. 


Den Laien wird bei uns beide Gejtaít des 
Saframent8 gereid)t aus diefer Urfache, daß dies 
ift ein flarer Befehl und Gebot Chrifti, Matth. 
26, 27: ,&rinfet alle Daraus!“ Da gebietet Chri- 
ftus mit flaren Worten von dem Keldh, daß fie 
alle daraus trinfen jollen. 

Und damit niemand diefe Worte anfed)ten und 
glojjieren könne, als gehöre e8 allein den Prieftern 
gu, jo zeigt Paulus 1 Kor. 11, 26 an, daß bie 


I. De Utraque Specie. 


1] Laicis datur utraque species sacramenti 
in coena Domini, quia hie mos habet [R.21 
mandatum Domini Matth. 26, 27: Bibite ex» 
2] hoc omnes. Ubi manifeste praecepit Chri- 
stus de poculo, ut omnes bibant. 


3] Et ne quis possit cavillari, quod hoc ad 
sacerdotes tantum pertineat, Paulus ad Co- 
rinthios 11, 26 exemplum recitat, in quo ap- 


LE c 
= 


Augsburg Confession. Art. XXII. 59 


proves above all, to wit, that in all afflictions 
He be called upon, 1 John 2, 1: If any man 
sin, we have an Advocate with. the Father, etc. 

This is about the Sum of our Doctrine, in 
which, as can be seen, there is nothing that 
varies from the Scriptures, or from the 
Church Catholic, or from the Church of 
Rome as known from its writers. This being 
the case, they judge harshly who insist that 
our teachers be regarded as heretics. There 
is, however, disagreement on certain Abuses, 
which have crept into the Church without 
rightful authority. And even in these, if 
there were some difference, there should be 
proper lenity on the part of bishops to bear 
with us by reason of the Confession which 
we have now reviewed; because even the 
Canons are not so severe as to demand the 
same rites everywhere, neither, at any time, 
have the rites of all churches been the same; 
although, among us, in large part, the ancient 
rites are diligently observed. For it is a false 
and malicious charge that all the ceremonies, 
all the things instituted of old, are abolished 
in our churches. But it has been a common 
complaint that some abuses were connected 
with the ordinary rites. These, inasmuch as 
they could not be approved with a good con- 
science, have been to some extent corrected. 


ARTICLES IN WHICH ARE REVIEWED 
THE ABUSES WHICH HAVE BEEN 
CORRECTED. 


Inasmuch, then, as our churches dissent in 
no article of the faith from the Church Cath- 
olic, but only omit some abuses which are 
new, and which have been erroneously ac- 
cepted by the corruption of the times, contrary 
to the intent of the Canons, we pray that 
- Your Imperial Majesty would graciously hear 
both what has been changed, and what were 
the reasons why the people were not com- 
pelled to observe those abuses against their 
eonseience. Nor should Your Imperial Maj- 
esty believe those who, in order to excite the 
hatred of men against our part, disseminate 
strange slanders among the people. Having 
thus excited the minds of good men, they have 
first given occasion to this controversy, and 
now endeavor, by the same arts, to increase 
the discord. For Your Imperial Majesty will 
undoubtedly find that the form of doctrine 
and of ceremonies with us is not so intolerable 
as these ungodly and malicious men represent. 
Besides, the truth cannot be gathered from 
common rumors or the revilings of enemies. 
But it can readily be judged that nothing 
would serve better to maintain the dignity 
of ceremonies, and to nourish reverence and 
pious devotion among the people than if 
_ the ceremonies were observed rightly in the 
churches. 

1 Article XXII: 
Of Both Kinds in the Sacrament. 


To the laity are given Both Kinds in the 
Sacrament of the Lord's Supper, because this 
usage has the commandment of the Lord in 
Matt. 26,27: Drink ye all of it, where Christ 


1 


has manifestly commanded concerning the cup 
that all should drink. 

And lest any man should craftily say that 
this. refers only to priests, Paul in 1 Cor. 
11,27 recites an example from which it ap- 
pears that the whole congregation did use 


60 M. 48. 49. 


ganze Verfammlung der Korintherfirchen beide 
Geftalt gebraucht hat. Und biejer Braud ijt 
lange Seit in der Kirche geblieben, wie man burd) 
bie Hijtorien und der Vater Schriften betweifen 
fann. Chprianus gedenft an vielen Orten, daß 
Den Laien der Kelch die Beit gereicht fei. So 
[prit St. Hieronymus, daß die Priefter, jo das 
Saframent reihen, dem 33off das Blut Chrifti 
austeilen. So gebietet Gelafius, der Paptt, 
felbft, daß man das Saframent nicht teilen foll, 
distinct. 2. De Consecrat., cap. Comperimus. 
Man findet auch nindert [nirgend] feinen Kanon, 
der da gebiete, allein eine Geftalt zu nehmen. 
E53 fann auch niemand willen, wann oder durch 
welche bieje Gewohnheit, eine Geftalt zu neh: 
men, eingeführt ijt, wiewohl der Kardinal Cufa- 
nus gedentt, warn Dieje Weile approbiert fet. 
Nun ijs öffentlich, bab folde Gewohnheit, wider 
Gottes Gebot, aud) wider die alten Canone8 ein- 
geführt, unrecht ijt. Derhalben hat fid) nicht ge- 
bührt, derjenigen Gewwifjen, fo das heilige Safra- 
ment nad) Chrijtus’ Einfegung zu gebrauchen be- 
gehrt haben, zu befchweren unb [fie zu] zwingen, 
wider unfers Herrn Chrijti Ordnung zu handeln. 
Und dieweil die Teilung des Gádframent8 der Ein: 
febung Chrifti zuentgegen ijt, wird aud) bei uns 
die gewöhnliche Prozeffion mit dem GCaframent 
unterlaffen. 


Der XXIII. Artikel. 
Von Cheitand ber Prieiter. 


(£5 ijt bei jedermann, hohen und niedern Stan- 
des, eine große, mächtige Klage in der Welt ge- 
wejen bon großer Unzucht und wilden Wefen und 
Leben der Priefter, fo nicht bermodjten, Keufch- 
Heit zu halten, und war auch je mit folchen greu- 
lichen Laftern aufs hidfte gefommen. So viel 
häßliches, großes Ürgernis, Ehebruch und andere 
Unjzucht zu vermeiden, haben fid) etliche Priefter 
bei uns in [ben] ehelihen Stand begeben. Die- 
felben zeigen an diefe Urfachen, daß fie dahin ge- 
drungen und bewegt find aus hoher Not ihrer 
Gewiffen, nachdem die Schrift Har meldet, ber ehe- 
lide Stand fet bon Gott bem HErrn eingefest, 
Unjucht zu vermeiden, wie Paulus fagt 1 Kor. 
7, 2: „Die Unzucht zu vermeiden, habe ein jeg- 
licher fein eigen Chemweib”, item 93. 9: : „Es ijt 
beffer, ehelich werden denn brennen.“ Und nad: 
dem Chriftus jagt Matth. 19, 12: „Sie faffen 
nicht alle ba$ Wort“, da zeigt Chriftus an (iwel- 
cher wohl gewußt hat, mas am Menjchen fei), dak 
wenig Leute die Gabe, feujd). zu leben, haben; 
denn Gott hat den Menfehen Männlein und 
oraulein gefchaffen, Gen. 1,28. Ob e$ nun in 
menjdlicher Macht ober Vermögen fei, ohne fon: 
derliche Gabe und Gnade Gottes durch eigen Bor: 
nehmen oder Gelübde Gottes bet hohen Majeftät 
Gejd)bpfe beifer zu machen oder zu ändern, hat 


Confessio Augustana. Art. XXIII. 


YW. 38. 39. 


paret totam ecclesiam utraque specie usam 
4] esse. Et diu mansit hic mos in ecclesia, 
nec constat, quando aut quo auctore muta- 
tus sit, tametsi Cardinalis Cusanus recitet, 
5] quando sit approbatus. Cyprianus aliquot 
locis testatur populo sanguinem datum esse. 
6] Idem testatur Hieronymus, qui ait: Sacer- 
dotes eucharistiae mimstrant et sanguinem 
Christi populis dividunt. 
7] mandat, ne dividatur sacramentum, dist. 2. 
De Consecrat., cap. Comperimus [Gelasius: 
„Comperimus autem, quod quidam sumpta 
tantummodo corporis sacri portione a calice 
sacrati eruoris abstineant; qui procul dubio 
aut integra sacramenta percipiant, aut ab 
integris arceantur, quia divisio unius eius- 
demque mysterii sine grandi sacrilegio non 
8] potest provenire‘]. "Tantum consuetudo 
non ita vetus aliud habet. Constat autem, 
9] quod consuetudo contra mandata Dei in- 
troducta non sit probanda, ut testantur cano- 
nes, dist. 8., cap. Veritate, cum sequentibus. 
10] Haec vero consuetudo non solum contra 
Seripturam, sed etiam contra veteres canones 
11] et exemplum ecclesiae recepta est. Quare 
si qui maluerunt utraque specie sacramenti 
uti, non fuerunt cogendi, ut aliter facerent 
cum offensione conscientiae. Et quia divisio 
12] sacramenti non convenit cum institutione 
Christi, solet apud nos omitti processio, quae 
hactenus fieri solita est. | £ 


II. De Coniugio Sacerdotum. 


1] Publica querela fuit de exemplis sacer- 
=] dotum, qui non continebant. Quam ob 
causam et Pius Papa dixisse fertur, fuisse 
aliquas causas, cur ademptum sit sacerdoti- 
bus coniugium, sed multo maiores esse [R.22 
causas, cur reddi debeat. Sie enim seribit 
Platina [Platina, Vita Pi II.: ,,Sacerdotibus 
magna ratione sublatas nuptias maiori resti- 
3] tuendas videri ^]. Quum igitur sacerdotes 


apud nos publica illa seandala vitare vellent, 


duxerunt uxores, ae docuerunt, quod liceat 
ipsis contrahere matrimonium. Primum, quia 
4] Paulus dicit 1 Cor. 7, 2. 91: Unusquisque 
habeat corem suam propter fornicationem. 
Item: Melius est nubere, quam uri. Secundo, 
5] Christus inquit Matth. 19, 12: Non omnes 
capiwnt verbum hoc; ubi docet non omnes 
homines ad coelibatum idoneos esse, quia Deus 
creavit hominem ad procreationem, Gen. 1, 28. 
6] Nee est humanae potestatis, sine singulari 
dono et opere Dei creationem mutare. Igitur 


7] qui non sunt idonei ad coelibatum, debent | 


S] contrahere matrimonium. Nam mandatum 
Dei et ordinationem Dei nulla lex humana, 
nullum votum tollere potest. Ex his causis 
9] docent sacerdotes sibi licere uxores ducere. 


bie Erfahrung allzuflar gegeben. Denn was Gutes, was ehrbaren, züchtigen 9eben8, was chriftlichen, 
ehrlichen oder redlichen Wandels an vielen daraus erfolgt, wie greuliche, fchredliche Unruhe und Dual 
ihrer Gemifjen viele an ihrem Iekten Ende derhalben gehabt, ijt am Tage, und ihrer viele haben e3 


felbjt befannt. 


So denn Gottes Wort unb Gebot durch fein menfchlich Gelübde oder Gejeb mag ges 


ändert werden, haben aus diefer und andern Urjaden und Gründen die Priefter und andere Geift- 


liche Ehemweiber genommen. 

So ijt e$ aud) aus den Hiftorien und bet 
Biter Schriften zu bemweifen, dak in ber chrift- 
liden Kirche bor alters der Brauch getwefen, bab 


10] Constat etiam in ecclesia veteri sacer- 
11] dotes fuisse maritos. Nam et Paulus ait 
1 Tim. 3, 2, episcopum eligendum esse, qui sit 


Imo Gelasius Papa 


E, 
i29 


VOU UE P TENTE 


CS 
- 


Augsburg Confession. Art. XXIII. 


both kinds. And this usage has long re- 
mained in the Church, nor is it known when, 
or by whose authority, it was changed; 
although Cardinal Cusanus mentions the time 
when it was approved. Cyprian in some 
places testifies that the blood was given to 
the people. The same is testified by Jerome, 
who says: The priests administer the Eucha- 
rist, and. distribute the blood of Christ to the 
people. Indeed, Pope Gelasius commands 
that the Saerament be not divided (dist. II., 
De Consecratione, cap. Comperimus). Only 
eustom, not so ancient, has it otherwise. But 
it is evident that any custom introduced 
against the commandments of God is not to 
be allowed, as the Canons witness (dist. III., 
cap. Veritate, and the following chapters). 
But this custom has been received, not only 
against the Scripture, but also against the 
old Canons and the example of the Church. 
Therefore, if any preferred to use both kinds 
of the Sacrament, they ought not to have 
been compelled with offense to their con- 
sciences to do otherwise. And because the 
division of the Sacrament does not agree with 
the ordinance of Christ, we are accustomed 
to omit, the procession, which hitherto has 


been in use. 


Article XXIII: 
Of the Marriage of Priests. 


There has been common complaint concern- 
ing the examples of priests who were not 
chaste. For that reason also Pope Pius is 
reported to have said that there were certain 
causes why marriage was taken away from 
priests, but that there were far weightier ones 
why it ought to be given back; for so Platina 


writes. Since, therefore, our priests were de- 


sirous to avoid these open scandals, they mar- 
ried wives, and taught that it was lawful for 
them to contract matrimony. First, because 
Paul says, 1 Cor. 7,2. 9: To avoid fornication, 
let every man have his own wife. Also: It is 
better to marry than to burn. Secondly, 
Christ says, Matt. 19, 11: All men cannot re- 
ceive this saying, where He teaches that not 
all men are fit to lead a single life; for God 
created man for procreation, Gen. 1,28. Nor 


is it in man’s power, without a singular gift- 


and work of God, to alter this creation. [For 
it is manifest, and many have confessed that 
no good, honest, chaste life, no Christian, sin- 
cere, upright conduct has resulted (from the 
attempt), but a horrible, fearful unrest and 
torment of conscience has been felt by many 


. until the end.] Therefore, those who are not 


fit to lead a single life ought to contract 
matrimony. For no man’s law, no vow, can 
annul the commandment and ordinance of 
God. For these reasons the priests teach 
that it is lawful for them to marry wives. 

It is also evident that in the ancient Church 
priests were married men. For Paul says, 


61 


62 3m. 49—51. 


bie Priefter unb Diafonen Cheweiber gehabt 
[haben]. Darum fagt Paulus 1 Tim. 3,2: „Es 
fol ein Bifchof unfträflich fein, eines Weibes 
Mann.” (58 find aud in Deutichland erit vor 
bierhundert Sahren bie Priefter zum Gelübde der 
Keufchheit vom Cheftand mit Gewalt abgedrungen, 
welche fid) dagegen famtlid, aud). jo ganz ernit- 
lich und hart gefekt haben, dak ein Erzbifchof zu 
Mainz, welcher das päpftliche neue (bift derhalben 
verfündigt, gar nahe in einer Empörung der gan- 
zen Prieiterfchaft in einem Gebrünge wäre um- 


Confessio Augustana. Art. XXIII. 


YW. 39. 40. 


12] maritus. Et in Germania primum ante 
annos quadringentos sacerdotes vi coacti sunt 
ad coelibatum, qui quidem adeo adversati 
sunt, ut archiepiscopus Moguntinus, publica- 
turus edictum Romani pontificis de ea re, 
paene ab iratis sacerdotibus per tumultum op- 
13] pressus sit. Et res gesta est tam incivi- 
liter, ut non solum in posterum coniugia pro- 
hiberentur, sed etiam praesentia, contra omnia 
iura divina et humana, contra ipsos etiam 
canones, factos non solum a pontificibus, sed 


gebracht [worden]. Und ba$jelbe Verbot ijt bald 
im Anfang jo gefchwind und unjdidiid) vorge- 
nommen, daß der Papft bie Seit nicht allein bie fünftige Che ben Prieftern verboten, fonbern aud) der: 
jenigen Che, fo jdhon in dem Stand lange gewefen, zerriffen; welches bod) nicht allein wider alle 
göttlichen, natürlichen und weltlichen Rechte, fondern auch den Canonibus (fo bie Päpfte fefbjt ges 
macht) und den berühmteften Goncifii$ ganz entgegen und guider ijt. 

Auch ijt bei viel hohen, gottesfürchtigen, berjtünbigen Leuten dergleichen Rede und Bedenten oft 
gehört, daß fold) gedrungener Zölibat unb Beraubung des Eheftandes (welchen Gott felbft eingefebt 
und frei gelajfen) nie fein Gutes, fondern viel großer, böfer Lafter und viel Arges eingeführt habe. 
(8 hat auch einer von [ben] Papften, Pius IL., felbft, wie feine Hiftorie anzeigt, biefe Worte oft ge- 
redet und von fid) jchreiben laffen: e$ möge wohl etliche Urfachen haben, warum ben Geiftlichen bie 
Che verboten jet; e3 habe aber viel höhere, größere und wichtigere Urfachen, warum man ihnen bie 


a laudatissimis synodis, distraherentur. 


Ehe folle wieder frei lajfem. 
dies Wort aus großem Bedenfen geredet. 


Derhalben wollen wir uns in Untertinigfeit 
zu Kaijerlidher Majeftät vertröften, daß Shre 
Majeftät, als ein chriftlicher, Hochlöblicher Kaifer, 
gnübiglid) beherzigen- werde, daß jegund in [den] 
legten Zeiten und Tagen, bon welchen die Schrift 
meldet, Die Welt immer je ärger und die Men: 
iden gebrehlicher unb jchwächer werden. 

Derhalben wohl Hochnötig, niübfid) und drijt- 
fid) ijt, bieje fleipige Einfehung zu tun, damit, 
wo det Cheftand verboten, nicht ärgere und 
ihändlichere Unzudt und Rafter in deutfchen 
Vanden möchten einreiBen. Denn e8 wird je 
diefe Sache niemand mweislicher oder beffer ändern 
oder machen fünnen denn Gott felbit, welcher den 
Cheftand, menfchlicher Gebrechlichkeit zu helfen 
und Unzucht zu wehren, eingefett hat. 


Ungezweifelt, e8 hat Papit Pius, als ein verjtändiger, weifer Mann, 


14] Et quum senescente mundo paulatim 
natura humana fiat imbecillior, convenit pro- 
spicere, ne plura vitia serpant in Germaniam. 


15] Porro Deus instituit coniugium, ut 
esset remedium humanae infirmitatis. Ipsi 
16j canones veterem rigorem interdum poste- 
rioribus temporibus propter imbecillitatem 
hominum laxandum esse dieunt, quod [R.23 
optandum est, ut fiat et in hoc negotio. 
17] Ac videntur ecclesiis aliquando defuturi 
pastores, si diutius prohibeatur coniugium. 


So jagen die alten Canones auch, man miijfe zuzeiten bie Schärfe unb rigorem findern unb nad 
laffen um menjdjider Schtwachheit willen, unb [um] Ürgeres zu verhüten unb zu meiden. 


Nun wäre das in diefem Fall auch wohl dirijtfid) und ganz hoch vonnöten. 


Was fann auch der 


Priefter und der Geiftliden Cheftand gemeiner chriftlicher Kirche nachteilig fein, fonderlich ver Pfarr: 
herren und anderer, bie der Kirche bienen jollen? E3 würde wohl fünftig an Prieftern und Pfarrherren 
mangeln, fo Dies harte Verbot des Eheftandes länger währen follte. 


So nun diefes, nämlich dak bie Priefter und 
Geiftlihen mögen ehelich werden, gegründet ijt 
auf das göttliche Wort und Gebot, dazu bie 
Hiltorien beweijen, bab die Priefter ehelich ge- 
twejen, jo aud) daS Gelübde ber Keufchheit jo 
viele häßliche, unchriftliche Ürgerniffe, fo viel Che- 
bruch, fdredlidje, ungehörte Unzuht und greuliche 
after hat angerichtet, daß auch etliche unter Tum: 
herren, [*auch etliche] Kurtifane zu Rom folches 
‚oft jelbjt befannt und Täglich angezogen, wie 
[olde Lafter im Glero zu greulich und übermacht 
[maßlos feten, und] Gottes Zorn würde erregt 
werden: fo ij!8 je erbärmlich, bag man den chrift- 
fiden Cheftand nicht allein verboten, fondern an 
etlihen Orten aufs gefdhwindefte, wie um große 
übeltat, zu ftrafen fid) unterftanden hat [*fo dod 
Gott in der Heiligen Schrift ben Cheftand in 
allen Ehren zu haben geboten hat]. So ijt aud) 
bet Eheftand in faiferlicen Rechten und in allen 


Monardhien, wo je Gefeg und Recht gewefen, hoch gelobt. 


18] Quum autem exstet mandatum Dei, 
quum mos ecclesiae notus sit, quum impurus 
coelibatus plurima pariat scandala, adulteria 
et alia scelera digna animadversione boni 
magistratus: tamen mirum est nulla in re 
maiorem exerceri saevitiam quam adversus 
19] coniugium sacerdotum. Deus praecipit 
honore afficere coniugium. Leges in omnibus 
20] rebus publicis bene constitutis, etiam 


apud ethnieos, maximis honoribus ornaverunt. 


21] At nunc capitalibus poenis excruciantur, 
et quidem sacerdotes, contra canonum volun- 
tatem, nullam aliam ob causam misi propter 
22] coniugium. Paulus vocat doctrinam dae- 
moniorum, quae prohibet coniugium, 1 Tim. 
23] 4, 1sqq. Id facile nunc intelligi potest, 
quum talibus suppliciis prohibitio coniugii 
defenditur. 


Allein, diefer Zeit beginnt man bie Leute 


unfchuldig, allein um der Che willen, zu, martern, und dazu Priefter, deren man bor andern fchonen 
follte, und gejhieht nicht allein wider göttliche Rechte, fondern auch wider bie Canones. Paulus bet 


Augsburg Confession. Art. XXIII 


1 Tim. 3, 2, that a bishop should be chosen 
who is the husband of one wife. And in Ger- 
many, four hundred years ago for the first 
time, the priests were violently compelled to 
lead a single life, who indeed offered such re- 
sistance that the Archbishop of Mayence, 
when about to publish the Pope’s decree con- 
cerning this matter, was almost killed in the 
tumult raised by the enraged priests. And so 
harsh was the dealing in the matter that not 
only were marriages forbidden for the future, 
but also existing marriages were torn asunder, 
contrary to all laws, divine and human, con- 
trary even to the Canons themselves, made 
not only by the Popes, but by most celebrated 
Synods. [Moreover, many God-fearing and in- 
telligent people in high station are known 
frequently to have expressed misgivings that 
such enforced celibacy and depriving men of 
marriage (which God Himself has instituted 
and left free to men) has never produced any 
good results, but has brought on many great 
and evil vices and much iniquity.] 

Seeing also that, as the world is aging, 
man’s nature is gradually growing weaker, 
it is well to guard that no more vices steal 
into Germany. 


Furthermore, God ordained marriage to be 
a help against human infirmity. The Canons 
themselves say that the old rigor ought now 
and then, in the latter times, to be relaxed 
because of the weakness of men; which it is 
to be wished were done also in this matter. 
And it is to be expected that the churches 
shall at some time lack pastors if marriage 
is any longer forbidden. 


But while the commandment of God is in 
force, while the custom of the Church is well 
known, while impure celibacy causes many 
scandals, adulteries, and other crimes deserv- 
ing the punishments of just magistrates, yet 
it is a marvelous thing that in nothing is 
more cruelty exercised than against the mar- 
riage of priests. God has given command- 
ment to honor marriage. By the laws of all 
well-ordered commonwealths, even among the 
heathen, marriage is most highly honored. 
But now men, and that, priests, are cruelly 
put to death, contrary to the intent of the 
Canons, for no other cause than marriage. 
Paul, in 1 Tim. 4,3, calls that a doctrine of 
devils which forbids marriage. This may now 
be readily understood when the law against 
marriage is maintained by such penalties. 


63 


64 M. 51. 52. 


Confessio Augustana. 


Art. XXIV. W. 40—42. 


Apoftel, 1 Fim. 4, 1 ff., nennt die Lehren, fo die Ehe verbieten, Teufelslehren. So fagt Chriftus felbft 
Soh. 8, 44, der Teufel fet ein Mörder bon UWnbeginn; welches denn wohl zufammenjtimmt, daß e$ frei= 
lic) DeufelSlehren fein miiffen, bie Che verbieten unb fid) unterjtehen, foldhe Lehre mit Blutvergießen 


zu erhalten. 


Wie aber fein menschlich Gefe& Gottes Gebot 
fann mwegtun oder ändern, aljo fann aud) fein 
Geliibde Gottes Gebot ändern. Darum gibt auch 
St. Chprianus den Rat, daß die Weiber, jo bie 
gelobte Keufchheit nicht halten, follen ehelich mer- 
ben, und fagt Lib. I, epist. ll alfo: „So fie aber 
Keufchheit nicht halten wollen oder nicht vermögen, 
jo ijt’S beffer, daß fie ehelich werden, denn daß fie 
durch ihre Luft ins Feuer fallen, und follen jid) 
wohl borjeben, daß fie ben Brüdern und Schwe: 
ftern fein Argernis anrichten.” 

Zudem, fo brauchen auch alle Canones größere 
Gefinbigfeit und Aquität gegen Diejenigen, fo in 
der Jugend Gelübde getan; wie denn Priefter 


und Mönche des mehreren Teils in der Jugend in 


jolchen Stand aus Untifjenheit gefommen find. 


Der XXIV. Artikel. Pon der Meile. 


Man legt ben Unfern mit Unrecht auf, dak fie 
die Meile follen abgetan haben. Denn das iit 
öffentlich, daß bie Mefje, ohne Ruhm zu reden, 
bei uns mit größerer Andacht und Ernft gehalten 
wird denn bei ben Widerfachern. So werden ard) 
die Leute mit bod)ftem Fleiß zum öfternmal unter- 
richtet vom heiligen Saframent, wozu e$ einge- 
fegt unb wie e8 zu gebrauchen fet, als nämlich 
die erjd)rodenen Getwiffen damit zu tröften, Da- 
burd) das Volt zur Kommunion und Mefje ge: 
zogen wird. Dabei gejchieht auch Unterricht wider 
andere untedjte Lehre vom Saframent. So ijt 
aud) in den öffentlichen Zeremonien der Meile 
feine merfliche Ünderung gefchehen, denn bab an 
etlihen Orten deutjche Gefänge (das Volf damit 
zu lehren und zu üben) neben lateinifchem Ge: 
fang gejungen werden, fintemal alle Zeremonien 
vornehmlich) dazu dienen follen, daß das Bolt 
daran lerne, was ihm zu wiffen von Chrifto 
not ijt. 


Nachdem aber die Meffe auf manderlei Weife 
bot Diefer Zeit gemikbraudt, wie am Tage itt, 
daß ein Sahrmarkt daraus gemacht, baB man fie 
gefauft und verfauft hat, und das mehrere Teil 
in allen Kirchen um Geldes willen gehalten twor- 
den, ift folder Mißbrauch zu mehreren Malen, 
auch bot Diefer Beit, bon gelehrten und frommen 
Leuten geftraft worden. WIS nun bie Prediger 
bei un3 davon gepredigt und bie Priefter erinnert 
find der fchredlichen Bedrohung (fo denn billig 
einen jeden Chriften bewegen foll), bap, wer das 
Caframent unmwürdiglich braucht, der fet fchuldig 
am Leib und Blut Chrifti, darauf find [olde 
Kaufmefjen und Winfelmefjen (welche bi8 anfer 
aus Swang um Geldes und der Prabenden willen 
gehalten worden) in unfern Kirchen gefallen. 


Dabei ift auch der greulihe Irrtum geftraft, 
bap man gelehrt hat, unfer HErr Chriftus habe 
durch feinen Tod allein für die Erbfünde genug: 
getan und bie Meffe eingefegt zu einem Opfer 
für die andern Sünden, und alfo bie Meffe zu 
einem Opfer gemadjt für die Sebenbigen und 


mon servant promissam castitatem. 


24] Sicut autem nulla lex humana potest 


mandatum Dei tollere, ita nee votum potest 


25] tollere mandatum Dei. Proinde etiam 
Cyprianus suadet, ut mulieres nubant, quae 
Verba 
eius sunt haec, Lib. I, epist. 11: 8% autem 
perseverare nolunt aut non possunt, melius 
est, ut nubant, quam ut in ignem deliciis suis 
cadant; certe mullum fratribus aut sororibus 
scandalum faciant. 


26] Et aequitate quadam utuntur ipsi cano- 
nes erga hos, qui ante iustam aetatem vove- 
runt, quomodo fere hactenus fieri consuevit. 


III. De Missa. 


1] Falso accusantur ecclesiae nostrae, quod 
missam aboleant. Retinetur enim missa apud 
2] nos et summa reverentia celebratur. Ser- 
vantur et usitatae ceremoniae fere omnes, 
praeterquam quod Latinis cantionibus ad- 
miscentur alicubi Germanicae, quae additae 
3] sunt ad docendum populum. Nam ad hoe 
unum opus est ceremoniis, ut doceant [R.24 
4] imperitos. Et non modo Paulus 1 Cor. 14, 
2 sq. praecipit uti lingua intellecta populo 
in ecclesia, sed etiam ita constitutum est hu- 
5] mano iure. Assuevit populus, ut una utan- 
tur sacramento, si qui sunt idonei; id quoque 
auget reverentiam ac religionem publicarum 
6] ceremoniarum. Nulli enim admittuntur, 
7] nisi antea explorati. Admonentur etiam 
homines de dignitate et usu sacramenti, quan- 
tam consolationem afferat pavidis conscientiis, 


ut diseant Deo credere et omnia bona a Deo. 


S] exspectare et petere. Hic cultus delectat 


RE N 


Deum, talis usus sacramenti alit pietatem  - 


9] erga Deum. Itaque non videntur apud ad- 
versarios missae maiore religione fieri quam 
apud nos. 

10] Constat autem hane quoque publicam 


et longe maximam querelam omnium bono- 
rum virorum diu fuisse, quod missae turpiter 
profanarentur, collatae ad quaestum. Neque 


11] enim obscurum est, quam late pateat hie 
abusus in omnibus templis, a qualibus cele- 
brentur missae tantum propter mercedem aut 
stipendium, quam multi contra interdictum 
12] canonum celebrent. Paulus autem gra- 


viter minatur his, qui indigne tractant eucha- 


ristiam, quum ait 1 Cor. 11, 27: Qui ederit 
panem hunc, aut biberit calicem Domni in- 
digne, reus erit corporis et sanguinis Domini. 
13] Itaque quum apud nos admonerentur 
sacerdotes de hoe peccato, desierunt apud nos 
privatae missae, quum fere nullae privatae 
missae nisi quaestus causa fierent. 

14] Neque ignoraverunt hos abusus epi- 
scopi; qui si correxissent eos in tempore, 
minus nune esset dissensionum. Antea sua 
15] dissimulatione multa vitia passi sunt in 
ecclesiam serpere. Nunc sero incipiunt queri 
16] de calamitatibus ecclesiae, quum hie tu- 


Augsburg Confession. Art. XXIV. 


But as no law of man can annul the com- 
. mandment of God, so neither can it be done 
by any vow. Accordingly, Cyprian also ad- 
vises that women who do not keep the chas- 
tity they have promised should marry. His 
words are these (Book I, Epistle XI): But if 
they be unwilling or unable to persevere, it is 
better for them to marry than to fall into the 
fire by their lusts; they should certainly give 
no offense to their brethren and sisters. 

And even the Canons show some leniency 
toward those who have taken vows before the 
proper age, as heretofore has generally been 
the case. 


Article XXIV: Of the Mass. 


Falsely are our churches accused of abolish- 
- ing the Mass; for the Mass is retained among 
us, and celebrated with the highest reverence. 
Nearly all the usual ceremonies are also pre- 
served, save that the parts sung in Latin are 
interspersed here and there with German 
hymns, which have been added to teach the 
people. For ceremonies are needed to this 
end alone that the unlearned be taught [what 
they need to know of Christ]. And not only 
has Paul commanded to use in the church 
a language understood by the people, 1 Cor. 
14,2.9, but it has also been so ordained by 
man’s law. The people are accustomed to 
partake of the Sacrament together, if any be 
fit for it, and this also increases the rever- 
ence and devotion of public worship. For 
none are admitted except they be first ex- 
amined. The people are also advised con- 
cerning the dignity and use of the Sacrament, 
how great consolation it brings anxious con- 
sciences, that they may learn to believe God, 
and to expect and ask of Him all that is good. 
— [In this connection they are also instructed 
regarding other and false teachings on the 
Sacrament.] This worship pleases God; such 
use of the Sacrament nourishes true devotion 
toward God. It does not, therefore, appear 
that the Mass is more devoutly celebrated 
among our adversaries than among us. 

But it is evident that for a long time this 
also has been the public and most grievous 
complaint of all good men that Masses have 
been basely profaned and applied to purposes 
of lucre. For it is not unknown how far this 
abuse obtains in all the churches by what 
manner of men Masses are said only for fees 

_or stipends, and how many celebrate them 
contrary to the Canons. But Paul severely 
threatens those who deal unworthily with the 
Eucharist when he says, 1 Cor. 11,27: Who- 
soever shall eat this bread, and drink this cup 
of the Lord, unworthily, shall be guilty of the 
body and blood of the Lord. When, therefore, 
our priests were admonished concerning this 
sin, Private Masses were discontinued among 
us, as scarcely any Private Masses were cele- 
brated except for lucre’s sake. 

_Neither were the bishops ignorant of these 
abuses, and if they had corrected them in 
time, there would now be less dissension. 
Heretofore, by their own connivance, they 
Suffered many corruptions to creep into the 

Concordia Triglotta. 


66 M. 52. 59. 


Toten, baburd) Sünden mwegzunehmen und Gott 
zu berfühnen. Daraus ijt weiter gefolgt, daß 
man disputiert hat, ob eine Meile, für viele ge- 
halten, aljo viel verdiene, af$ fo man für einen 
jeglichen eine fonderliche Dielte. Daher ijt bie 
große, unzählige Menge der Mteffen gefommen, 
bab man mit diefem Werk hat wollen bei Gott 
alles erlangen, das man bedurft hat, unb ijt ba- 
neben de8 Glaubens an Chrijtum und rechten 
Gottesdienstes vergeffen worden. 


Confessio Augustana. Art. XXIV. 


W. 42. 43. 


multus non aliunde sumserit occasionem quam 
ex illis abusibus, qui tam manifesti erant, ut 
tolerari amplius non possent. Magnae [R.25 
17] dissensiones de missa, de sacramento ex- 
18] stiterunt. Fortasse dat poenas orbis tam 
diuturnae profanationis missarum, quam in 
ecclesiis tot saeculis toleraverunt isti, qui 
19] emendare et poterant et debebant. Nam 
in Decalogo, Ex. 20, 7, scriptum est: Qui Dei 
nomine abutitur, non erit. impunitus. At ab 
20] initio mundi nulla res divina ita videtur 
unquam ad quaestum collata fuisse ut missa. 


21] Accessit opinio, quae auxit privatas missas in infinitum, videlicet quod Christus sua 
passione satisfecerit pro peccato originis, et instituerit missam, in qua fieret oblatio pro quo- 


22] tidianis delictis, mortalibus et venialibus. 
23] opus delens peccata vivorum et mortuorum ex opere operato. 
utrum una missa dicta pro pluribus tantumdem valeat, quantum singulae pro singulis. 
disputatio peperit istam infinitam multitudinem missarum. 


Darum ift davon Unterricht gefchehen, wie ohne 
Zweifel die Not gefordert, bab man müßte, wie 
das Saframent recht zu gebrauchen wäre. Und 
eritlih, daß fein Opfer für [die] Erbfünde und 
andere Sünde fei denn ber einige Tod Chrifti, 
zeigt die Schrift an vielen Orten an. Denn aljo 
fteht gejchrieben zu den Hebräern, 10, 10, daß jid) 
Ehriftus einmal geopfert hat und dadurd für alle 
Sünden genuggetan. (58 ift eine unerhörte Neuig- 
feit, in Der Kirche lehren, daß Chrijtus’ Tod Sollte 
allein für die Grbjünbe und jonjt nicht auch für 
andere Sünde genuggetan haben; Dderhalben zu 
hoffen, daß männiglich [jedermann] verjtehe, daß 
folder Irrtum nicht unbillig geftraft fei. 

Qum andern, jo lehrt St. Paulus, daß wir bot 
Gott Gnade erlangen durch [ben] Glauben und 
nicht burd) Werke. Damiver ijf öffentlich diefer 
Mipbraucd der Mefje, jo man vermeint, Durch 
diefes Wert Gnade zu erlangen, wie man denn 
weiß, Dak man die Mteffe dazu gebraucht, dadurd) 
Sünde abzulegen und Gnade und alle Güter bei 
Gott zu erlangen, nicht allein der Priefter für 
fih, fondern auch für die ganze Welt und für 
andere, Lebendige und Tote. 

Sum dritten, fo ijt das heilige Saframent ein- 
gejebt, nicht damit für die Sünde ein Opfer an= 
zurichten (denn daS Opfer ijf zuvor gejchehen), 
fondern daß unjer Glaube dadurch ertwedt und 
die Gewifjen getröftet werden, welche Durchs 


Saframent erinnert werden, daß ihnen Gnade 


und Vergebung der Sünden bon Chrifto 3u- 
gefagt ilt. Derhalben fordert dies Saframent 
Glauben und wird ohne Glauben vergeblich ge- 
braucht. 


Dieweil nun bie Meffe nicht ein Opfer ijt für 
andere, Lebendige oder Tote, ihre Sünden iveg: 
zunehmen, jondern foll eine Kommunion fein, da 
der Priefter und andere daS Gaframent emp- 
fangen für fid) fo wird Dbieje Weije bei uns ge- 
halten, bab man an Feiertagen, auch fonft, fo 
fommunifanten da find, Meffe halt und etliche, 
fo daS begehren, fommuniziert. Alfo bleibt bie 
Meffe bei uns in ihrem rechten Brauch, wie fie 
vorzeiten in der Kirche gehalten, wie man bes 
weijen mag aus St. Paulo, 1 Kor. 11, dazu aud 
vieler Vater Schriften. Denn Chryjojtomus 
fpricht, toie der Priefter täglich ftebe und fordere 


Hine manavit ‘publica opinio, quod missa sit 
Hic coeptum est disputari, 
Haee 


24] De his opinionibus nostri admonuerunt, 
quod dissentiant a Seripturis Sanctis et lae- 
dant gloriam passionis Christi. Nam passio 
25] Christi fuit oblatio et satisfactio non 
solum pro culpa originis, sed etiam pro omni- 
bus reliquis peccatis, ut ad Hebraeos, 10, 10, 
26] scriptum est: Sanctificati sumus per ob- - 
lationem. Iesu Christi semel. Item 10, 14: 
27] Una oblatione consummavit in perpetuum 
sanctificatos. 


28] Item Scriptura docet nos coram Deo 
iustificari per fidem in Christum, quum cre- 
dimus, nobis remitti peccata propter Chri- 
29] stum. Iam si missa delet peceata vivo- 
rum et mortuorum ex opere operato, contingit. 
iustificatio ex opere missarum, non ex nem 
quod Scriptura non patitur. 


30] Sed Christus iubet facere im sui memo- 
riam, Luc. 22,19. Quare missa instituta est, 
ut fides in iis, qui utuntur sacramento, recor- 
detur, quae beneficia accipiat per Christum, 
et erigat et consoletur pavidam conscientiam. 
Nam id est meminisse Christi, beneficia [R.26 
31] meminisse ac sentire, quod vere exhibean- 
32] tur nobis. Nee satis est historiam recor- 


dari, quia hane etiam Iudaei et impii recor- —— 


33] dari possunt. Est igitur ad hoe facienda 
missa, ut ibi porrigatur sacramentum his, 
quibus opus est consolatione, sieut Ambrosius _ 
ait: Quia semper pecco, semper debeo acci- 
pere medicinam. 
34] Quum autem missa sit talis communi- 
catio sacramenti, servatur apud nos una com- 
munis missa singulis feriis atque aliis etiam 
diebus, si qui sacramento velint uti, ubi por- 
rigitur sacramentum his, qui petunt. Neque. 
35] hie mos in ecclesia novus est. Nam ve- 
teres ante Gregorium non faciunt mentionem 
privatae missae; de communi missa pluri- 
mum loquuntur. Chrysostomus ait: Sacer- 
36] dotem quotidie stare ad altare et alios ad 
37] communionem accersere, alios arcere. Et 
ex eanonibus veteribus apparet unum aliquem 


celebrasse missam, a quo reliqui presbyteri eb —— 


Augsburg Confession. Art. XXIV. 67 


Church. Now, when it is too late, they begin 
to complain of the troubles of the Church, 
while this disturbance has been occasioned 
simply by those abuses which were so mani- 
fest that they could .be borne no. longer. 
There have been great dissensions concerning 
the Mass, concerning the Sacrament.  Per- 
haps the world is being punished for such 
long-continued profanations of the Mass as 
have been tolerated in the churches for so 
many centuries by the very men who were 
both able and in duty bound to correct them. 
For in the Ten Commandments it is written, 
Ex. 20,7: The Lord will not hold him quilt- 
less that taketh His name in vain. But since 
the world began, nothing that God ever or- 
dained seems to have been so abused for filthy 
lucre as the Mass. 

There was also added the opinion which 
infinitely increased Private Masses, namely, 
that Christ, by His passion, had made satis- 
faetion for original sin, and instituted the 
Mass wherein an offering should be made for 
daily sins, venial and mortal. From this has 
arisen the common opinion that the Mass 
takes away the sins of the living and the 
dead by the outward act. Then they began 
to dispute whether one Mass said for many 
were worth as much as special Masses for 
individuals, and this brought forth that in- 
finite multitude of Masses. [With this work 
men wished to obtain from God all that they 
needed, and in the mean time faith in Christ 
and the true worship were forgotten.] 

. Concerning these opinions our teachers have 
given warning that they depart from the Holy 
Seriptures and diminish the glory of the pas- 
sion of Christ. For Christ's passion was an 
oblation and satisfaction, not for original 
. guilt only, but also for all other sins, as it 

is written to the Hebrews, 10, 10: We are 
sanctified through the offering of Jesus Christ, 
once for all. Also, 10, 14: By ome offering 
He hath perfected forever them that are sanc- 
tified. [It is an unheard-of innovation in the 

Church to teach that Christ by His death 

made satisfaction only for original sin and 

not likewise for all other sin. Accordingly, 
it is hoped that everybody will understand 
that this error has not been reproved with- 
out due reason.] 

-.Beripture also teaches that we are justified 
before God through faith in Christ, when we 
believe that our sins are forgiven for Christ's 
sake. Now if the Mass take away the sins 
of the living and the dead by the outward act, 

Justification comes of the work of Masses, and 

not of faith, which Scripture does not allow. 

. But Christ commands us, Luke 22, 19: This 
. do in remembrance of Me; therefore the Mass 
was instituted that the faith of those who use 
the Sacrament should remember what benefits 
it receives through Christ, and cheer and com- 
fort the anxious conscience. For to remem- 
ber Christ is to remember His benefits, and 
to realize that they are truly offered unto us. 
Nor is it enough only to remember the his- 
tory; for this also the Jews and the ungodly 
can remember. Wherefore the Mass is to be 

used to this end, that there the Sacrament 


[Communion] may be administered to them 
that have need of consolation; as Ambrose 
says: Because I always sin, I am always 
bound to take the medicine. [Therefore this 
Sacrament requires faith, and is used in vain 
without faith.] | 

Now, forasmuch as the Mass is such a 
giving of the Sacrament, we hold one com- 
munion every holy-day, and, if any desire the 
Sacrament, also on other days, when it is 
given to such as ask for it. And this custom 
is not new in the Church; for the Fathers 
before Gregory make no mention of any pri- 
vate Mass, but of the common Mass [the 
Communion] they speak very much. Chrys- 
ostom says that the priest stands daily at 
the altar, inviting some to the Communion 
and keeping back others. And it appears 
from the ancient Canons that some one cele- 
brated the Mass from whom all the other 
presbyters and deacons received the body of 
the Lord; for thus the words of the Nicene 
Canon say: Let the deacons, according to 


68 M. 59. 54. 


etliche zur Kommunion, etlichen berbiete er hinzu= 
zutreten. Auch zeigen bie alten Canones an, daß 
einer daS Amt gehalten hat und die andern 
Priefter und Diafonen fommuniziert. Denn alfo 
lauten die Worte im canone Nicaeno: „Die 
Diafonen [offen nad) den Prieftern ordentlich das 
Saframent empfangen bom Bifchof oder Priefter.” 

So man nin feine Neuigfeit hierin, bie in der 
Kirche vor alters nicht gewesen, vorgenommen hat, 
und in den öffentlichen Zeremonien der Meffe feine 
merfliche 9Imberung gefdehen ijt, allein daß bie 
andern unnötigen Meilen, etwa durch einen Mip- 
brauch gehalten, neben der Pfarrmeffe, gefallen 
find, foll billig diefe Weife, Meffe zu halten, nicht 
für fegerijd) und undriftlich verdammt werden. 
Denn man hat vorzeiten auch in ben großen fir- 
chen, da viel Volks gewejen, auch auf die Tage, 
fo das Volk zujammenfam, nicht täglich Meffe ge- 
halten, wie Tripartita Historia, lib. 9, anzeigt, 
Dag man au Wlevandria am Mittwoch und Frei= 
tag die Schrift gelefen und ausgelegt habe und 
fonft alle Gottesdienste gehalten ohne bie Meffe. 


Der XXV. Artifel. Bon der Beichte. 


Die Beichte ift durch bie Prediger diefes Teils 
nicht abgetan. Denn bieje Gewohnheit wird bei 
uns gehalten, ba8 Saframent nicht zu reichen 
denen, fo nicht 3ubor verhört und abfolviert find. 
Dabei wird das Volk fleipig unterrichtet, tie 
tröftlih das Wort ber Whfolution fei, wie Hoch 
und teuer die Abjolution zu achten; denn e8 fet 
nicht des gegenwärtigen Menfchen Stimme oder 
Wort, jondern Gottes Wort, ber ba die Sünde 
vergibt. Denn fie wird an Gottes Statt und 
aus Gottes Befehl gejptod)en. Bon diefem Bes 
fehl und Gewalt der Schlüffel, wie tröftlich, wie 
nötig fie fet ben erfchrodenen Gewwiffen, wird mit 
großem Wleik gelehrt; dazu, wie Gott fordert, 
diejer Abjolution zu glauben, nicht weniger, denn 
fo Gottes Stimme bom Himmel erfhölle, und und 
Dero [deren] fröhlich tröften und twiffen, daß mir 
durch jolchen Glauben Vergebung der Sünden er- 
langen. on Ddiejen nötigen Stiiden haben bor- 
zeiten Die Prediger, jo bon der Beichte viel febr 
ten, nicht ein Wörtlein gerührt, fondern allein 
bie Gewifjen gemartert mit langer Erzählung der 
Sünden, mit Genugtun, mit Whlap, mit Wall: 
fahrten und dergleichen. Und viele 
Widerjacher befennen jelbft, daß diefeS Teils bon 
rechter chriftlicher Bupe fchiclicher denn zuvor in 
langer Zeit gefchrieben und gehandelt fet. 

Und wird bon der Beidjte aljo gelehrt, daß 
man niemand dringen jolf, bie Sünde nambaftig 
zu erzählen. Denn folches ift unmöglich, wie der 
Pfalm 19, 13 jpricht: „Wer fennet bie Wiffetat 2” 
Und Seremias 17,9 fpridjt: „Des Menfchen Herz 
it jo arg, daß man e$ nicht auslernen fann." 
Die elende menjdjlide Natur ftet alfo tief in 
Sünden, Dak fie diefelbe nicht alle fehen oder fen 
nen fann, und follten wir allein bon denen abjol- 
biert werden, bie wir zählen fünnen, wäre ung 
wenig geholfen. Derhalben ijt nicht not, bie Leute 
zu dringen, die Sünde nambaftig zu erzählen. 
Aljo haben aud) die Väter gehalten, wie man 
findet distinct. 1, De Poenitentia, da die Worte 
Chryfoftomi angezogen werden: „ch fage nicht, 
daß Du Dich jelbft follft öffentlich dargeben, nod) 
bei einem andern bid) felbft verflagen ober fchul: 
dig geben, fondern gehorche bem Propheten, tvel- 
der fprict: Offenbare dem HErrn deine Wege, 


Confessio Augustana. Art. XXV. 


unjerer 


YW. 43. 44. 


diaconi sumpserunt corpus Domini. Sie enim 
38] sonant verba canonis Nicaeni: Aceipiant 
diaconi secundum ordinem post presbyteros 
ab episcopo vel a presbytero sacram commu- 
39] nionem. Et Paulus 1 Cor. 11, 33 de com- 
munione iubet, ut alii alios exspectent, ut fiat 
communis participatio. 

40] Postquam igitur missa apud nos hàlbet 
exemplum ecclesiae, ex Seriptura et patribus, 
confidimus improbari eam non posse, maxime 
quum publieae ceremoniae magna ex parte 
similes usitatis serventur. "Tantum numerus 
missarum est dissimilis, quem propter maxi- 
mos et manifestos abusus certe moderari prod- 
41] esset. Nam olim etiam in ecclesiis fre- 
quentissimis non fiebat quotidie missa, ut 
testatur Historia Tripartita, lib. 9, c. 38: 
Rursus autem in Alexandria quarta et sexta 
feria | Seripturae leguntur | easque | doctores 
interpretantur, et omnia fiunt praeter solen- 
nem oblationis morem. E 


IV. De Confessione. 


1] Confessio in ecclesiis apud nos non est 
abolita. Non enim solet porrigi corpus [R.27 
Domini nisi antea exploratis et absolutis. Et 
2] docetur populus diligentissime de fide abso- 
lutionis, de qua ante haec tempora magnum 
3] erat silentium. Docentur homines, ut ab- 
solutionem plurimi faciant, quia sit vox Dei 
4] et mandato Dei pronuntietur. Ornatur po- 
testas clavium et commemoratur, quantam 
consolationem afferat perterrefaetis conscien- 
tiis et quod requirat Deus fidem, ut illi abso- 
lutioni tamquam voci de coelo sonanti creda- 
mus, et oo ila fides in Christum vere 
consequatur et accipiat remissionem peeca- 
torum. Antea immodice extollebantur satis- 
5] factiones; fidei vero et meriti Christi ae 
iustitiae fidei nulla fiebat mentio. Quare in 
hae parte minime sunt culpandae ecclesiae 
nostrae. Nam hoc etiam adversarii tribuere 
6] nobis coguntur, quod doctrina de poeniten- 
tia diligentissime a nostris tractata ac pate- 
facta sit. 


7] Sed de confessione docent, T enume- 
ratio delictorum non sit necessaria, nec sint 
onerandae conscientiae cura  enumerandi 
ommia delicta, quia impossibile est omnia 
delicta recitare, ut testatur Psalmus 19, 13: 
Delicta quis intelligit? Item Ieremias 17, 9: 
S] Pravum est cor hominis et pua e 
Quodsi nulla peccata nisi recitata remitte- 
9] rentur, nunquam acquiescere conscientiae 
possent, quia plurima peccata neque vident, 
10] neque meminisse possunt. Testantur et 
veteres seriptores enumerationem non esse ne- 
cessariam. Nam in decretis citatur Chryso- 
11] stomus, qui sie ait: Non tibi dico, ut te 
prodas in publicum, neque apud alios te ac- 
cuses; sed obedire te volo prophetae dicenti: 
Revela ante Deum viam tuam. Ergo tua com 
fitere peccata apud Deum, verum iudicem, cum 
oratione. Delicta tua pronuncia. non [R.28 


Augsburg Confession. Art. XXV. 


their order, receive the Holy Communion after 
the presbyters, from the bishop or from a 
presbyter. And Paul, 1 Cor. 11, 33, commands 
concerning the Communion: Tarry one for 
another, so that there may be a common par- 
ticipation. 

Forasmuch, therefore, as the Mass with us 
has the example of the Church, taken from 
the Seripture and the Fathers, we are con- 
fident that it cannot be disapproved, espe- 
cially since publie ceremonies, for the most 
part like those hitherto in use, are retained; 
only the number of Masses differs, which, be- 
cause of very great and manifest abuses, 
doubtless might be profitably reduced. For 
in olden times, even in churches most fre- 
quented, the Mass was not celebrated every 
day, as the Tripartite History (Book 9, 
chap. 33) testifies: Again in Alexandria, 
every Wednesday and Friday the Scriptures 
are read, and the doctors expound them, and 
all things are done, except the solemn rite of 
Communion. 


Article XXV: Of Confession. 


Confession in the churches is not abolished 
among. us; for it is not usual to give the 
body of the Lord, except to them that have 
been previously examined and absolved. And 
the people are most carefully taught concern- 
ing faith in the absolution, about which 
formerly there was profound silence. Our 
people are taught that they should highly 
prize the absolution, as being the voice of 
God, and pronounced by God’s command. The 
power of the: Keys is set forth in its beauty, 
and they are reminded what great consola- 
tion it brings to anxious consciences; also, 
that God requires faith to believe such abso- 
lution as a voice sounding from heaven, and 
that such faith in Christ truly obtains and 
receives the forgiveness of sins. Aforetime, 
satisfactions were immoderately extolled; of 
faith and the merit of Christ and the right- 
eousness of faith no mention was made; 
wherefore, on this point, our churches are 
by no means to be blamed. For this even 
our adversaries must needs concede to us 
that the doctrine concerning repentance has 
been most diligently treated and laid open 


by our teachers. 


But of Confession they teach that an enu- 
meration of sins is not necessary, and that 
consciences be not burdened with anxiety to 
enumerate all sins, for it is impossible to re- 
eount all sins, as the Psalm testifies, 19, 13: 
Who can understand his errors? Also Jere- 
miah, 17,9: The heart is deceitful; who can 


know it? But if no sins were forgiven, ex- 


cept those that are recounted, consciences 
could never find peace; for very many sins 
they neither see nor can remember. The an- 
cient writers also testify that an enumera- 
tion is not necessary. For in the Decrees, 
Chrysostom is quoted, who says thus: I say 
not to you that you should disclose yourself 


im public, nor that you accuse yourself before 


others, but I would have you obey the prophet 
who says: “Disclose thy way before God.” 


69 


70 M. 54. 55. 


Pj.37,5. Derhalben beichte Gott bem HErrn, dem 
wahrhaftigen Richter, neben deinem Gebet; nicht 
[age deine Sünde mit der Zunge, fondern in bei- 
nem Getviffen.” Hier fiebt man flar, daß Chry- 
foftomus nicht zwingt, bie Sünde nambaftig zu 
erzählen. So lehrt aud) bie Glossa in Decretis, 
De Poenitentia, distinct. 5, cap. Consideret, 
Dak bie Beichte nicht durd die Schrift geboten, 
fondern burtd) bie Kirche eingejegt fet. 


Confessio ‘Augustana, Art. XXVI. 


YW. 44. 45. 


lingua, sed conscientiae tuae memoria ete. 
12] Et glossa De Poenitentia, dist. b, cap. 
Consideret, fatetur humani iuris esse con- 
13] fessionem. Verum confessio cum propter 
maximum. absolutionis benefieium tum  pro- 
pter alias conscientiarum utilitates apud nos 
retinetur. 


Doch wird durch bie Prediger diefes Teils fleikig gelehrt, daß 


Die Beichte von wegen der Abjolution, welche das Hauptitüd und das Vornehmite darin ift, gum in 
der erjchrodenen Gewiffen, dazu um etlicher anderer Urjacen willen zu erhalten i 


Der XXVI. 9[rtifel. 
Vom linteridjieb ber Speife. 


Vorzeiten hat man aljo gelehrt, gepredigt und 
gefchrieben, daß Unterfchied ber Speifen und der: 
gleichen Traditionen, bon Menfchen eingejegt, dazu 
dienen, Dak man dadurch Gnade verdiene und für 
die Sünde genugtue. Aus biejem Grunde hat 
man täglich neue Falten, neue Zeremonien, neue 
Orden und dergleichen erdaht und auf [olds 
heftig und hart getrieben, al3 wären [olde Dinge 
nötige Gottesdienfte, baburd) man Gnade ver= 
diene, fo man’s halte, und große Sünde gefchehe, 
fo man’8 nicht halte. Daraus find viel jchädliche 
Nrrtümer in der Kirche erfolgt. 


Grftfid) ijt dadurch bie Gnade Chrifti und die 
Lehre vom Glauben berbunfelt, welche un8 da8 
Evangelium mit großem Crnft vorhält und treibt 
hart darauf, daß man das Verdienst Gbrijti hod 
und teuer achte und twiffe, daß glauben an Chri- 
ftum hoch und weit über alle Werke zu [eben fei. 
Derhalben hat St. Paulus heftig wider das Ge: 
fe Mtofis und menfchlihe Traditionen gefodjten, 
daß wir lernen follen, daß wir bor Gott nicht 
fromm werden aus unjern Werfen, jondern allein 
dureh den Glauben an Chriftum, daß wir Gnade 
erlangen um Cbrijtus’ willen. Solde Lehre ijt 
fchier gang erlofhen baburd) daß man gelehrt, 
Gnade zu verdienen mit Gejeben, Falten, Unter: 
fhied der Speifen, Kleidern ijt. 


Zum andern haben auch jolfe Traditionen. 


Gottes Gebot verdunfelt; denn man jebte Diefe 
Traditionen weit über Gottes Gebot. Dies hielt 
man allein für chriftliches Leben, wer bie Teier 
alfo hielt, alfo betete, aljo faftete, alfo gefleidet 
war; das nannte man geiftliches, chriftliches 
Leben. Daneben hielt man andere, nötige gute 
Werte für ein meltliches, ungeiftlihes Wefen, 
nämlich die, fo jeder nach feinem Beruf zu tun 
fchuldig ijt, al3 dak der Hauspater arbeitet, Weib 
und Kind zu ernähren und zu Gottesfurdht auf: 
zuziehen, die HauSmutter Kinder gebiert und 
wartet ihrer, ein Fürft und Obrigfeit Land und 
Leute regiert ujto. Solche Werfe, von Gott ge- 
boten, mußten ein weltliches unb unvollfommenes 
Wefen fein, aber die Traditionen mußten den 
prächtigen Namen haben, daß fie allein heilige, 
vollfommene Werke hießen. Derhalben war fein 
Map nod) Ende, folche Traditionen zu machen. 


Bum dritten, [olde Traditionen find zu hoher 
Bejchwerung der Gewwiffen geraten. Denn e8 mat 


1450 


V. De Discrimine Ciborum. 


1] Publica persuasio fuit non tantum vulgi, 
sed etiam docentium in ecclesiis, quod discri- 
mina ciborum et similes traditiones humanae 
sint opera utilia ad promerendam . gratiam 
et satisfactoria pro peccatis. Et quod sie 
2] senserit mundus, apparet ex eo, quia quo- 
tidie instituebantur novae. ceremoniae, novi 
ordines, novae feriae, nova ieiunia, et docto- 
res in templis exigebant haec opera tamquam 
necessarium cultum ad promerendam gratiam, 
et vehementer terrebant conscientias, si quid 
3] omitterent. Ex hac persuasione de tra- 
ditionibus multa incommoda in ecclesia seeuta 
sunt. 

4] Primo obscurata est doctrina de gratia 
et iustitia fidei, quae est praecipua pars evan- 
geli, et quam maxime oportet exstare et 
eminere in ecclesia, ut meritum Christi bene 
cognoscatur et fides, quae credit remitti pec- 
cata propter Christum, longe supra opera 
collocetur. Quare et Paulus in hune locum 
5] maxime incumbit, legem et traditiones hu- 
manas removet, ut ostendat iustitiam Chri- 
stianam aliud quiddam esse quam huiusmodi 
opera, videlicet fidem, quae credit peccata 
6] gratis remitti propter Christum. At haec 
doctrina Pauli paene tota oppressa est per 
traditiones, quae pepererunt opinionem, quod . 
per discrimina ciborum et similes cultus 
7] oporteat mereri gratiam et iustitiam. In 
poenitentia nulla mentio fiebat de fide, tan- 
tum haee opera satisfactoria proponebantur; 
in his videbatur poenitentia tota consistere. 

8] Secundo hae traditiones obscuraverunt 
praecepta Dei, quia traditiones longe praefere- 
bantur praeceptis Dei. Christianismus [R.29 
totus putabatur esse observatio certarum 
feriarum, rituum, ieiuniorum, vestitus. Hae 
9] observationes erant in possessione hone- 
stissimi tituli, quod essent vita spiritualis et 
vita perfecta. Interim mandata Dei iuxta 
10] vocationem nullam laudem habebant, quod 
paterfamilias educabat sobolem, quod mater 
pariebat, quod princeps regebat rempublicam. 
Haee putabantur esse opera mundana et im- 
perfecta et longe deteriora illis splendidis 
observationibus. Et hic error valde cruciavit 
11] pias conscientias, quae dolebant se teneri 
imperfecto vitae genere, in coniugio, in magi- 
stratibus aut aliis functionibus civilibus, 
mirabantur monachos et similes, et falso 
putabant illorum observationes Deo Les 
res esse. 

12] Tertio traditiones attulerunt magna 
perieula conscientiis, quia impossibile erat 


Augsburg Confession. Art. XXVI. 71 


Therefore confess your sins before God, the 
true Judge, with prayer. Tell your errors, 
not with the tongue, but with the memory 
of your conscience, etc. And the Gloss (Of 
Repentance, Distinct. V, Cap. Consideret) ad- 
mits that Confession is of human right only 
[not commanded by Scripture, but ordained 
by the Church]. Nevertheless, on account of 
the great benefit of absolution, and because 
it is otherwise useful to the conscience, Con- 
fession is retained among us. 


Article XXVI: 
Of the Distinction of Meats. 


It has been the general persuasion, not of 
the people alone, but also of those teaching 
in the churches, that making Distinctions of 
Meats, and like traditions of men, are works 
profitable to merit grace, and able to make 
satisfactions for sins. And that the world so 
_thought, appears from this, that new cere- 
monies, new orders, new holy-days, and new 
fastings were daily instituted, and the teach- 
ers in the churches did exact these works as 
a service necessary to merit grace, and did 
greatly terrify men’s consciences, if they 
should omit any of these things. From this 
persuasion concerning traditions much detri- 
ment has resulted in the Church. 

First, the doctrine of grace and of the 
righteousness of faith has been obscured by 
it, which is the chief part of the Gospel, and 
ought to stand out as the most prominent in 
the Church, in order that the merit of Christ 
may be well known, and. faith, which be- 
lieves that sins are forgiven for Christ's sake, 
be exalted far above works. Wherefore 
Paul also. lays the greatest stress on this 
article, putting aside the Law and human 
traditions, in order to show that Christian 
righteousness is something else than such 
works, to wit, the faith which believes that 
sins are freely forgiven for Christ’s sake. 
But this doctrine of Paul has been almost 
wholly smothered by traditions, which have 
produced an opinion that, by making dis- 
tinctions in meats and like services, we must 
merit grace and righteousness. In treating 
of repentance, there was no mention made of 
faith; only those works of satisfaction were 
‚set forth; in these the entire repentance 
seemed to consist. 

Secondly, these traditions have obscured 
the commandments of God, because traditions 
were placed far above the commandments of 
God. Christianity was thought to consist 
wholly in the observance of certain holy-days, 
rites, fasts, and vestures. These observances 
had won for themselves the exalted title of 
being the spiritual life and the perfect life. 
Meanwhile the commandments of God, accord- 
ing to each one’s calling, were without honor; 
namely, that the father brought up his. off- 
spring, that the mother bore children, that 
the prince governed the commonwealth, — 
these were accounted works that were worldly 
and imperfect, and far below those glittering 
observances. And this error greatly tor- 
mented devout consciences, which grieved that 


they were held in an imperfect state of life, 
as in marriage, in the office of magistrate, or 
in other civil ministrations; on the other 
hand, they admired the monks and such like, 
and falsely imagined that the observances of 
such men were more acceptable to God. 
Thirdly, traditions brought great danger 
to consciences; for it was impossible to keep 
all traditions, and yet men judged these ob- 


72 M. 55. 56. 


nicht möglich, alle Traditionen zu. halten, und 
waren doch die Leute in der Meinung, als ware 
folches ein nötiger Gottesdienft, und fchreibt Ger: 
fon, daß viele hiemit in Verzweiflung ‘gefallen, 
etliche haben fid) aud) felbft umgebracht, derhalben, 
bab fie feinen Troft von der Gnade Chrifti gehört 
haben. Denn man fieht bet ben Summiften und 
Theologen, wie bie Gewwiffen verwirrt, welche fid) 
unterjtanden haben, die Traditionen 3ujammemn- 
augiehen, und émerxeiacs gejucht, bab fie den Ge- 
wiffen hülfen, haben fo viel damit zu tun gehabt, 
daß Dieweil alle heilfame chriftlihe Lehre bon 
nötigeren Sachen, al$ bom Glauben, vom Trojt 
in hohen Anfechtungen und dergleichen, dDanieder- 
gelegen ijt. Darüber haben aud) viel fromme 
Leute bor diefer Beit febr geflagt, bab foldhe Tra- 
Ditionen viel Banf in der Kirche anrichten, und 
bab fromme Leute, damit verhindert, zu rechter 
Erkenntnis Chrifti nidt fommen möchten. Ger- 
fon und etlihe mehr haben heftig darüber ge- 
Hagt. Sa, es hat aud) Auguftino mipfallen, dak 
man bie Gewiffen mit fo viel Traditionen be- 
fchwert [hat]. Derhalben er dabei Unterricht 
gibt, Dak man’s nicht für nötige Dinge halten foll. 


Darum haben bie Unfern nicht aus Frevel oder 
Verahtung geiftlicher Gewalt von diefen Sachen 
gelehrt, fondern e$ hat die hohe Not gefordert, 
Unterricht zu tun von obangezeigten Irrtümern, 
melde aus Mikverjtand der Tradition gewachfen 
find. Denn das Evangelium zwingt, bap man 
Die Lehre vom Glauben folle und miiffe in [den] 
Kirchen treiben, welche dod nicht mag verftanden 
werden, fo man vermeint, Durch eigenerwählte 
Werfe Gnade zu verdienen. 

Und ijt alfo davon gelehrt, daß man durch Hals 
tung gedachter menschlicher Traditionen nicht fann 
Gnade verdienen oder Gott verfühnen oder für 
die Sünde genugtun. Und fol derhalben fein 
nötiger Gottesdienft daraus gemacht werden. 
Dazu wird Urjache aus der Schrift angezogen. 
Chrijtus entjdjulbigt Matth. 15, 3.9 die Apoftel, 
daß fie gewöhnliche Traditionen nicht gehalten 
haben, unb fpricht dabei: 
geblich mit Menfchengeboten.” Sp er nun dies 
einen vergeblichen Dienft nennt, muß er nidt 
nötig fein. Und bald hernad: „Was zum Munde 
eingehet, verunteiniget den Menfchen nicht.” 
stem Paulus fpriht Mim. 14, 17: „Das Him: 
melreich ftehet nicht in Speife ober. Tran.“ 
Kol. 2,16: „Niemand fol euch richten in Speife, 
Tranf, Sabbat” ufw. Act. 15, 10 jpriht Petrus: 
„Warum verjuht ihr Gott mit Auflegung des 
S008 auf ber Singer Hälfe, welches weder unfere 
Väter nod) wir haben mögen tragen? Sondern 
wir glauben durch die Gnade unfers HErrn SEfu 
Chrifti jefig zu werden.” Da verbietet Petrus, 
daß man die Gewiffen nicht befchweren foll mit 
mehr äußerlichen Zeremonien, e8 fet Mofi3 oder 
andern. Und 1 Tim. 4, 1—3 werden folche Ver: 
bote, al3 Speije verbieten, Ehe verbieten ufiw., 
Leufelslehren genannt. [*Denn alfo lauten 
St. Paulus’ Worte: „Der Geift aber jagt beut- 
fid, daß in den legten Zeiten werden etliche bon 
bem (Glauben abtreten und anfangen den bet- 


Confessio Augustana. 


„Sie ehren mid) ver=. 


Art. XXVI. YW. 45. 46. 


omnes traditiones servare, et tamen homines 
arbitrabantur has observationes necessarios 
esse cultus. Gerson scribit multos ineidisse 
13] in desperationem, quosdam etiam sibi 
mortem conscivisse, quia senserant se non 
posse satisfacere traditionibus, et interim 
consolationem nullam de iustitia fidei et de 
14] gratia audierant. | Videmus summistas 
et theologos colligere traditiones et quaerere 
errıeixeias, ut levent conscientias; non satis 
tamen expediunt, sed interdum magis in- 
15] iiciunt laqueos conscientiis. Et in colli- 
gendis traditionibus ita fuerunt occupatae 
scholae et conciones, ut non vacaverit attin- 
gere Scripturam et quaerere utiliorem [R.30 
doctrinam de fide, de cruce, de spe, de digni- 
tate civilium rerum, de consolatione conscien- 
16] tiarum in arduis tentationibus. Itaque 
Gerson et alii quidam theologi graviter questi 
sunt se his rixis traditionum impediri, quo- 
minus versari possent in meliore genere 
doctrinae. 
17] scientias huiusmodi observationibus, et 
prudenter admonet Ianuarium, ut sciat eas 
indifferenter observandas esse; sic enim lo- 
quitur [Augustinus, Epist. 119 ad Ianuarium: 
„Quod enim neque contra fidem, neque contra 
bonos mores iniungitur, indifferenter est ha- 
bendum et pro eorum, inter quos vivitur, 
societate servandum est]. 

18] Quare nostri non debent videri hane 
causam temere attigisse aut odio episcoporum, 
19] ut quidam falso suspicantur. | Magna 
necessitas fuit de illis erroribus, qui mati 
erant ex traditionibus male intelleetis, admo- 
20] nere ecclesias. Nam evangelium cogit 
urgere doctrinam in ecclesiis de gratia et 
iustitia fidei, quae tamen intelligi non potest, 


si putent homines se mereri gratiam per 


observationes ab ipsis electas. 

21] Sie igitur docuerunt, quod per obser- 
vationem traditionum humanarum non possi- 
mus gratiam mereri aut iustifieari. Quare 
non est sentiendum, quod huiusmodi obser- 
22] vationes sint necessarius eultus. Addunt 
testimonia ex Seriptura. Christus Matth. 15, 
3. 9 exeusat apostolos, qui non servaverant 
usitatam traditionem, quae tamen videbatur 
de re non' illieita, sed media esse, et habere 
cognationem cum  baptismatibus legis, et 
dicit: Frustra colunt me mandatis hominum. 
23] Igitur non exigit cultum inutilem. Et 
paulo post addit: Omne, quod intrat in os, 
non inquinat hominem. Item Rom. 14, 17: 


24] Regnum Dei non est esca aut potus. 


25] Col. 2, 16. 20. 21: Nemo iudicet vos m 
cibo, potu, sabbato aut die festo. Item: S 
26] mortui estis cum Christo ab elementis 
mundi, quare tamquam viventes in mundo 
decreta facitis: 


conirectes? Act. 15, 10 ait Petrus: Quare 


27] tentatis Deum, imponentes iugum super —— 


cervices discipulorum, quod neque nos neque 
paires nostri portare poiuimus? Sed per 
gratiam Domini nostri Iesu Christi credimus 
28] salvari, quemadmodum et ill. 
Petrus onerare conscientias pluribus ritibus 
29] sive Mosis, sive aliis. 
voeat prohibitionem ciborum doctrinam [R.81 
daemoniorum, quia pugnat cum evangelio talia 


Et Augustinus vetat onerare con- . 


Ne attingas, me gustes, me 


Hie vetat 
Et 1 Tim.4, 1—3 


Augsburg Confession. Art. XXVI. 


servances to be necessary acts of worship. 
Gerson writes that many fell into despair, 
and that some even took their own lives, be- 
cause they felt that they were not able to 
satisfy the traditions; and they had all the 
while not heard any consolation of the right- 
eousness of faith and grace. We see that the 
summists and theologians gather the tradi- 
tions, and seek mitigations whereby to ease 
consciences, and yet they do not sufficiently 
unfetter, but sometimes entangle, consciences 
even more. And with the gathering of these 
traditions, the schools and sermons have been 
so much occupied that they have had no 
leisure to touch upon Scripture, and to seek 
the more profitable doctrine of faith, of the 
cross, of hope, of the dignity of civil affairs, 
of consolation of sorely tried consciences. 
Hence Gerson and some other theologians 
have grievously complained that by these 
strivings concerning traditions they were 
_ prevented from giving attention to a better 
kind of doctrine. Augsutine also forbids that 
men’s consciences should be burdened with 
such observances, and prudently advises Jan- 
uarius that he must know that they are to 
be observed as things indifferent; for such 
are his words. 

Wherefore our teachers must not be looked 
upon as having taken up this matter rashly 
or from hatred of the bishops, as some falsely 
suspect. There was great need to warn the 
churches of these errors, which had arisen 
from misunderstanding the traditions. For 
the Gospel compels us to insist in the churches 
upon the doctrine of grace, and of the right- 
eousness of faith; which, however, cannot be 
understood, if men think that they merit 
grace by observances of their own choice. 

Thus, therefore, they have taught that by 


the observance of human traditions we can- 


not merit grace or be justified; and hence we 
must not think such observances necessary 
acts of worship. They add hereunto testimo- 
nies of Scripture. Christ, Matt. 15, 3, defends 
the Apostles who had not observed the usual 
tradition, which, however, evidently pertains 
to a matter not unlawful, but indifferent, and 
to have a certain affinity with the purifica- 
tions of the Law, and says, 9: In vain do 
they worship Me with the commandments of 
men, He, therefore, does not exact an un- 
profitable service. Shortly after He adds: 
Not that which goeth into the mouth defileth 
aman. So also Paul, Rom. 14, 17: The king- 
dom of God is not meat and drink. Col. 2, 16: 
Let no man, therefore, judge you in meat, or 
im drink, or in respect of an holy-day, or of 
the Sabbath-day; also: If ye be dead with 
Christ from the rudiments of the world, why, 
as though living in the world, are ye subject 
to ordinances: Touch not, taste not, handle 
not? And Peter says, Acts 15, 10: Why 
tempt ye God to put a yoke upon the neck 
of the disciples, which neither our fathers 
nor we were able to bear? But we believe 
that through the grace of the Lord Jesus 
Christ we shall be saved, even as they. Here 
Peter forbids to burden the consciences with 
Many rites, either of Moses or of others. And 


73 


74 M. 56—58. 


führerijchen Geiftern und Lehren der Teufel burd) 
bie, fo in Gleisneret Giigenredner find und Brand- 
mal in ihrem Gewiffen haben und verbieten, ebe- 
fid) zu werden und zu meiden die Speife, bie Gott 


Confessio Augustana. Art. XXVII. 


9$. 46—48. 


opera instituere aut facere, ut per ea merea- 
mur gratiam, aut quod non possit re 
Christianismus sine tali cultu. | 


geichaffen Hat, zu nehmen mit Sanfjagung, den Gläubigen und denen, Die bie Wahrheit Pe 
haben.”] Denn dies ift ftrads dem Cvangelio entgegen, [olde Werke einfegen ober tun, dak man 
damit Vergebung der Sünden verdiene, ober als möge niemand [ein] Gbrijt fein ohne folche Dienfte. 


Daß man aber den Unfern bie fehuld gibt, als 
verböten fie Kafteiung und Zucht, wie Bovinia- 
nus, wird fid) viel anders aus ihren Schriften 
befinden. Denn fie haben allezeit gelehrt bom 
heiligen Kreuz, dak Chriften zu leiden jchuldig 
find; unb bieje$ ijt rechte, ernitliche und nicht 
erdichtete Kajfteiung. 


Daneben wird auch gelehrt, daß ein jeglicher 


fdhuldig ift, fi mit leiblider Übung, als Faften - 


und anderer Übung, alfo zu halten, dak er nicht 
Urfache zu Sünden gebe, nicht, daß er mit folchen 
Aerfen Gnade verdiene. Diefe leiblihe Übung 
fol nicht allein etliche beftimmte Tage, fondern 
ftetig getrieben werden. Dabon redet Chrijtus 
Ruf. 21,34: „Hütet euch, daß eure Herzen nicht 
.bejchiweret werden mit Böllereil- Item Matth. 
17, 21: „Die Teufel werden nicht ausgeworfen 
denn durch Falten und Gebet." Und Paulus 
fpricht 1 Kor. 9, 27, er fajteie feinen Leib und 
bringe ihn zum Gehorfam, damit [womit] er 
anzeigt, daß Kafteiung dienen fol, nicht damit 
Gnade zu verdienen, fondern den Leib gefchict 
zu halten, daß er nicht verhindere, wa3 einem 
jeglichen nach feinem Beruf zu jchaffen befoh- 
len ift. Und wird aljo nicht das Falten bet- 
" worfen, fondern bab man einen nötigen Dienft 
Daraus aufebeitimmte Tage und Speijen zur Ber: 
mitrung der Gewiffen gemacht hat. 


Auch werden diefes Teils viele Zeremonien und 
Traditionen gehalten, al8 Ordnung der Meffe und 
andere Gefänge, Fefte ujt., welche dazu dienen, 
daß in der Kirche Ordnung gehalten werde. Daz 
neben aber wird das Volk unterrichtet, daß fol- 
cher duperliche Gottesdienst nicht fromm macht vor 
Gott, und dag man’s ohne Beichwerung des Ge- 
willens halten foll, alfo daß, jo man e$ nadjlápt 
ohne Ärgernis, nicht daran gefündigt wird. Diefe 


Treiheit in äußerlichen Zeremonien haben auch die 


alten Väter gehalten. Denn im Orient hat man 
das Ofterfeft auf andere Beit denn zu Nom ge- 
halten. - Und da etliche bieje Ungleichheit für eine 
Trennung in der Kirche halten wollten, find fie 
bermahnt bon andern, daß nicht not ijt, in folchen 
Gewohnheiten Gleichheit zu halten. Und fpricht 
Srenius aljfo: „Ungleichheit im Faften trennt 
nidt die Einigkeit des Glaubens." Wie aud) 
distinct. 12. pon folcher Ungleichheit in menjdj- 
lichen Ordnungen gejchrieben, daß fie ber Ginig- 
feit der Chriftenheit nicht zumider fei. Und 
Tripartita Hist., lib. 9, zieht zufammen viel 
ungleiche Kirchengewohnbheiten und fett einen nüß- 
lichen chriftliden Cprud: „Der Apoftel Meinung 
ijt nicht gewejen, Teiertage einzufegen, jondern 
Glauben und Liebe zu lehren.” 


Der XXVII. 9(rtifel. Bon Klofitergelübden. 


Von Kloftergelübden zu reden, ijt not, erjt- 
lich zu bedenfen, wie e8 bi$ anher damit gehalten, 
meld) Wejen fie in Klöftern gehabt, und daß febr 


30] Hic obiiciunt adversarii, quod nostri 
prohibeant disciplinam et mortificationem 
carnis, sicut Iovinianus. Verum aliud depre- 
31] hendetur ex scriptis nostrorum. Semper 
enim docuerunt de cruce, quod Christianos 
oporteat tolerare afflictiones. Haec est vera, 
32] seria et non simulata mortificatio, variis 
afflictionibus exerceri et crucifigi cum Christo. 

33] Insuper docent, quod quilibet Christia- 
nus debeat se corporali disciplina aut corpo- 
ralibus exercitiis et laboribus sie exercere et 
coercere, ne saturitas aut desidia exstimulet 
ad peccandum, non ut per illa exercitia 
mereamur gratiam aut satisfaciamus pro pec- 
34] catis. 
oportet semper urgere, non solum paucis et 
constitutis diebus, sieut Christus praecipit 
35] Luc. 21, 34: Cavete, ne corpora vestra 
36] graventur crapula. Item Matth. 17,21: 
Hoc genus daemoniorum non eticitur nisi 
37] ieiunio et oratione. Et Paulus ait 1 Cor. 
9,27: Castigo corpus meum et redigo in ser- 
88] vitutem. Ubi clare ostendit se ideo casti- 
gare corpus, non ut per eam disciplinam 
mereatur remissionem peccatorum, sed ut 
corpus habeat obnoxium et idoneum ad res 
spirituales et ad faciendum offieium iuxta 
39] vocationem suam. Itaque non damnan- 
tur ipsa ieiunia, sed traditiones, quae certos 
dies, certos cibos praeseribunt cum periculo 
conscientiae, tamquam istiusmodi opera sint 
necessarius cultus. 

40] Servantur tamen apud nos pleraeque 
traditiones, quae conducunt ad hoc, ut res 
ordine geratur in ecclesia, ut ordo lectionum 
41] in missa et praecipuae feriae. Sed in- 
terim homines admonentur, quod talis cultus 
non iustificet coram Deo, et quod non sit [R.32 
ponendum peccatum in talibus rebus, si omit- 
42] tantur sine scandalo. Haec libertas in 


ritibus humanis non fuit ignota patribus. 


43] Nam in Oriente alio tempore servaverunt 


pascha quam Romae, et quum Romani propter | 


hane dissvmiiitadiném accusarent Orientem 


schismatis, admoniti sunt ab aliis, tales mores - 


44] non oportere ubique similes esse. Et Ire- 
naeus inquit: Dissonantia ieiunii fidei conso- 
nantiam non solvit [A dıaywrla ths vnotetac 
nv OMOVOLAY THO NIOTEWE ovviornot], sicut et 
distinct. 12 Gregorius Papa significat, talem 
dissimilitudinem non laedere unitatem eccle- 
45] siae. Et in Historia Tripartita, lib. 2, 
multa colliguntur exempla dissimilium rituum 
et recitantur haec verba: Jfens apostolorum 
fwit non de diebus festis sancire, sed praedi- 
care bonam. conversationem et pietatem. 


VI. De Votis Monachorum. 


1] Quid de votis monachorum apud nos 
doceatur, melius intelliget, si quis meminerit, 
qualis status fuerit monasteriorum, quam 


Et hane corporalem diseiplinam - 


Augsburg Confession. Art. XXVII. 


in 1 Tim. 4, 1.3 Paul calls the prohibition of 
meats a doctrine of devils; for it is against 
the Gospel to institute or to do such works 
that by them we may merit grace, or as 
though Christianity could not exist without 
such service of God. 

Here our adversaries object that our 
teachers are opposed to discipline and mor- 
tification of the flesh, as Jovinian. But the 
contrary may be learned from the writings 
of our teachers. For they have always taught 
concerning the cross that it behooves Chris- 
tians to bear afflietions. This is the true, 
earnest, and unfeigned mortifieation, to wit, 
to be exercised with divers afflictions, and to 
be erucified with Christ. 

Moreover, they teach that every Christian 
ought to train and subdue himself with bodily 
restraints, or bodily exercises and labors, that 
neither satiety nor slothfulness tempt him to 
sin, but not that we may merit grace or make 
satisfaction for sins by such exercises. And 
such external discipline ought to be urged at 
all times, not only on a few and set days. So 
Christ commands, Luke 21, 34: Take heed lest 
your hearts be overcharged with surfeiting ; 
also Matt.17,21: This kind goeth not out but 
by prayer and fasting. Paul also says, 1 Cor. 
9,27: I keep under my body and bring it into 
subjection. Here he clearly shows that he 
was keeping under his body, not to merit for- 
giveness of sins by that discipline, but to have 
his body in subjection and fitted for spiritual 
things, and for the discharge of duty accord- 
. ing to his calling. Therefore, we do not con- 
demn fasting in itself, but the traditions 
which prescribe certain days and certain 
meats, with peril of conscience, as though 
such works were a necessary service. 

Nevertheless, very many traditions are kept 
on our part, which conduce to good order in 
the Church, as the Order of Lessons in the 
Mass and the chief holy-days. But, at the 
same time, men are warned that such ob- 
servances do not justify before God, and that 
in such things it should not be made sin if 
they be omitted without offense. Such liberty 
in human rites was not unknown to the 
Fathers. For in the East they kept Easter 
at another time than at Rome, and when, 
on aecount of this diversity, the Romans ac- 
eused the Eastern Church of schism, they 
were admonished by others that such usages 
need not be alike everywhere. And Irenaeus 
says: Diversity concerning fasting does not 
destroy the harmony of faith; as also Pope 
Gregory intimates in Dist. XII, that such 
diversity does not violate the unity of the 
Church. And in the Tripartite History, 
Book 9, many examples of dissimilar rites 
are gathered, and the following statement is 
made: It was not the mind of the Apostles 
to enact rules concerning holy-days, but to 
preach godliness and a holy life [, to teach 
faith and love]. 


Article XXVII: Of Monastic Vows. 


What is taught on our part concerning 
Monastic Vows, will be better understood if 
it be remembered what has been the state of 


75 


76 M. 58. 59. 


biel darin täglich nicht allein wider Gottes Wort, 
fondern auch päpftlichen Rechten zuentgegen [zu= 
wider] gehandelt ijt. Denn zu St. Auguftini gei- 
ten find Klofterftände frei gemejen; folgend [her- 
nach], ba die rechte Zucht und Lehre zerrüttet, hat 
man Kloftergelübde erdacht und damit eben al 
mit einem erbadjter Gefängnis die Zudt wie- 
derum aufrichten wollen. 

über das hat man neben den Kloftergelübden 
viel andere Stiice mehr aufgebrad)t und mit jol- 
chen Banden unb Vefdwerden ihrer viele, aud) vor 
gebührenden Sahren, beladen. 

So find auch viele Perfonen aus Uniwifjenheit 
zu folhem SKlofterleben gefommen, welche, toie- 
wohl fie jonjt nicht zu jung gewejen, haben Dod) 
ihr Vermögen nicht genugjam ermefjen und ber- 
ftanden. Diefelben alle, afjo verftridt unb ber- 
wicelt, find gezwungen unb gedrungen, in jolden 
Banden zu bleiben, ungeachtet deffen, dak auch 
[das] päpftliche Necht ihrer viele freigibt. Und 
das ijt bejchwerlicher gewefen in Sungfrauenflö- 
ftern denn Möncdhstlöftern, jo fid) bod) geziemt 
hatte, ber Weibsbilder al3 der Schwachen zu ber- 
fhonen.  Siejefbe Strenge und Härtigfeit hat 
aud) viel frommen Leuten in Vorzeiten miß- 
fallen; denn fie haben wohl gejehen, daß beide 
Knaben und Maidlein um Erhaltung willen des 
SeibeS in bie Klöfter find verftedt worden. Sie 
haben auch wohl gejehen, wie übel dasjelbe Bor- 
nehmen geraten ijt, was Mrgerni8, was Bejchive- 
rung ber Getviffen e8 gebracht, und haben viele 
Reute geflagt, Dak man in jolder gefährlichen 
Sache bie Ganone8 fo gar nicht geachtet [hat]. 
Zudem, fo hat man eine jolhe Meinung bon den 
Kloftergelübden, bie unberborgen [ijt], die auch 
viel Mönchen übel gefallen hat, bie wenig ein [Die 
ein wenig] Verftand gehabt [haben]. 


Denn fie gaben bot, dak SKloftergelübde der 
Taufe gleich wären, und dag man mit dem &lo- 
fterleben Vergebung der Sünden und Redhtferti- 
gung vor Gott verdiene. Ja, fie jekten noch mehr 
dazu, bab man mit dem Klofterleben verdiente 
nicht allein Geredjtigfeit und Frömmigkeit, fon- 
bern auch, daß man damit hielte bie Gebote und 
Rate, im Gbangelio verfaßt, und wurden aljo 


die Klojtergelübde höher gepriefen denn bte Taufe; 


Confessio Augustana. Art. XXVII. 


YW. 48. 49. 


multa contra canones in ipsis monasteriis 


2] quotidie fiebant. Augustini tempore erant a 


libera collegia; postea, corrupta disciplina, 
ubique addita sunt vota, ut tamquam excogi- 
tato carcere disciplina restitusreiuf. 


3] Additae sunt paulatim supra vota aliae 
4] multae observationes. Et haee vincula 
multis ante iustam aetatem antes canones 
iniecta sunt. 

5] Multi inciderunt errore in hoe BE 
genus, quibus, etiamsi non deessent anni, 
tamen iudicium de suis viribus defuit. Qui 
6] sie irretiti erant, cogebantur manere, 
etiamsi quidam beneficio canonum liberari 
7] possent. Et hoe accidit magis etiam in 
monasteriis virginum quam monachorum, 
quum sexui imbecilliori magis parcendum 
S] esset. Hic rigor displicuit multis bonis 
viris ante haee tempora, qui videbant [R.33 
puellas et adolescentes in monasteria detrudi 
propter victum.  Videbant, quam infeliciter 
succederet hoc consilium, quae scandala pare- 
ret, quos laqueos conscientiis iniiceret. Dole- 
9] bant auctoritatem canonum in re peri- 
eulosissima omnino negligi et contemni. Ad 
10] haee mala accedebat talis persuasio de 
votis, quam constat etiam olim displicuisse 
ipsis monachis, si qui paulo cordatiores fue- 
11] runt. Docebant vota paria esse baptismo; 
docebant se hoe vitae genere mereri remissio- 
nem peccatorum et iustificationem coram Deo. 


12] Imo addebant vitam monastieam non tan- — 


tum iustitiam mereri coram Deo, sed amplius 
etiam, quia servaret non modo praecepta, sed 
etiam consilia evangelica. 

13] Ita persuadebant monasticam profes- 
sionem longe meliorem esse baptismo, vitam 
monasticam plus mereri quam vitam magi- 
stratuum, vitam pastorum et similium, qui 
in mandatis Dei sine factitiis religionibus 
14] suae vocationi serviunt. Nihil horum ne- 
gari potest; exstant enim in libris eorum. 


item, Daß man mehr verdiente mit bem Klofterleben 
denn mit allen andern Ständen, jo von Gott geordnet find, als Pjarrherr: und Predigerftand, Obrige — 


feitz, Giirften=, Herrenftand und dergleichen, die alle nad) Gottes Gebot, Wort und Befehl in ihrem 
Beruf ohne erdichtete Geiftlichfeit dienen, wie Denn biejer Stüde feines berneint werden mag, denn 


man finbet/8 in ihren eigenen Büchern. Über das, wer al[o gefangen und ins Klofter at tomes [war], i d 


lernte wenig bon Chrijto. 

Etwa [vorzeiten] hat man Schulen ber Heiligen 
Schrift und anderer fünfte, jo der chriftlicen 
Kirche dienftlich find, in ben Klöftern gehalten, daß 
man aus den Klöftern Pfarrherren und Bijchöfe 
genommen hat; jet aber hat’S viel eine andere 
Gejtalt. Denn vorzeiten famen fie ber Meinung 
zufammen im Slofterleben, bab man die Schrift 
lerne. Sekt geben fie vor, das Klofterleben jet ein 
folc) Wejen, daß man Gottes Gnade und Fröme 
migfeit bor Gott damit verdiene, ja, eS jet ein 
Stand ber Vollfommenheit, und feßen’3 den an- 
dern Ständen, fo bon Gott eingejekt, weit bor. 
Das alles wird darum angezogen, ohne alle Ber: 
unglimpfung, damit man je defto bab [beffer] ver- 
nehmen und verftehen möge, was und wie bie In= 
fern predigen und lehren. 

Eritlich lehren fie bei und bon denen, bie zur 
Ehe greifen, alfo, daß alle bie, fo zum Tedigen 


15] Quid fiebat postea in ——É 
Olim erant scholae sacrarum litterarum et 
aliarum disciplinarum, quae sunt utiles eccle- 
siae, et sumebantur inde pastores et episcopi: 
nune alia res est; nihil opus est recitare nota. 


16] Olim ad discendum conveniebant: nune 
fingunt institutum esse vitae genus ad prome- 


rendam gratiam et iustitiam, imo praedicant, 


esse statum perfectionis, et longe praeferunt 
omnibus aliis vitae generibus, a Deo ordinatis. 


17] Haec ideo recitavimus nihil odiose exagge- 
rantes, ut melius intelligi posset de hac re do- 
etrina "nostrorum. | 


18] Primum de his, qui matrimonia con- 


trahunt, sie docent apud nos, quod: liceat omni- . 


tor No CE eo EEE Er odis Do dT 


2 


= 


an 


m E 


Augsburg Confession. Art. XXVII. 


the monasteries, and how many things were 


daily done in those very monasteries, contrary 


to the Canons. In Augustine’s time they were 
free associations. Afterward, when discipline 
was corrupted, vows were everywhere added 
for the purpose of restoring discipline, as in 
a carefully planned prison. 

Gradually, many other observances were 
added besides vows. And these fetters were 
laid upon many before the lawful age, con- 
trary to the Canons. 

Many also entered into this kind of life 
through ignorance, being unable to judge their 
own strength, though they were of sufficient 
age. Being thus ensnared, they were com- 
pelled to remain, even though some could 
have been freed by the kind provision of the 
Canons. And this was more the case in con- 
vents of women than of monks, although more 
consideration should have been shown the 
weaker sex. This rigor displeased many good 
men before this time, who saw that young 
men and maidens were thrown into convents 
for a living. They saw what unfortunate re- 
sults came of this procedure, and what scan- 
dals were created, what snares were cast upon 
consciences! They were grieved that the 
authority of the Canons in so momentous a 
matter was utterly set aside and despised. 
To these evils was added such a persuasion 
concerning vows as, it is well known, in 
former times displeased even those monks 
who were more considerate. They taught 
that vows were equal to Baptism; they 
taught that by this kind of life they merited 
forgiveness of sins and justification before 
God. Yea, they added that the monastic life 
not only merited righteousness before God, 
but even greater things, because it kept not 


only the precepts, but also the so-called 


“evangelical counsels.” 

Thus they made men believe that the pro- 
fession of monasticism was far better than 
Baptism, and that the monastic life was more 
meritorious than that of magistrates, than 


- the life of pastors, and such like, who serve 


their calling in accordance with God's com- 
mands, without any man-made services. None 
of these things can be denied; for they ap- 
pear in their own books. [Moreover, a person 
who has been thus ensnared and has entered 
a monastery learns little of Christ.] 

What, then, came to pass in the monas- 
teries? Aforetime they were schools of 
theology and other branches, profitable to 
the Church; and thence pastors and bishops 
were obtained. Now it is another thing. It 


is needless to rehearse what is known to all. 


Aforetime they came together to learn; now 
they feign that it is a kind of life instituted 
to merit grace and righteousness; yea, they 
preach that it is a state of perfection, and 
they put it far above all other kinds of life 
ordained of God. These things we have re- 
hearsed without odious exaggeration, to the 


end that the doctrine of our teachers on this 


point might be better understood. 


_ First, concerning such as contract matri- 
_ mony, they teach on our part that it is law- 


77 


78 M. 59. 60. 


Stand nicht gejhiet find, Macht, Fug und Recht 
haben, fid) zu verehelichen. Denn bie Gelübde ver- 
mögen nicht Gottes Ordnung und Gebot aufzu- 
Deben. Nun lautet Gottes Gebot alfo 1 Kor. 7, 2: 
„Am der Hurerei willen habe ein jeglicher fein 
eigen Weib, und eine jegliche habe ihren eigenen 
Mann." Dazu dringt, zwingt und treibt nicht 
allein Gottes Gebot, fondern auch) Gottes Ge- 
{hipf und Ordnung alle die zum Cheftand, die 
ohne fjonderes [befonderes] Gotteswerf mit ber 
Gabe der Jungfraufchaft nicht begnabet find, faut 
diejes Spruch Gottes felbjt Gen. 2,18: ,C8 ijt 
nicht gut, daß der Menfch allein fei; wir wollen 
ihm eine Gehilfin maden, die um ihn jet." 

Was mag man nun batoiber aufbringen? Man 
rühme daS Gelübde und Pflicht, wie hod man 
wolle, man mußte e$ auf, als [fo] hoc man fann, 
fo mag [Tann] man dennoch nicht erzwingen, daß 
Gottes Gebot dadurch aufgehoben werde. Die 
Doctores jagen, bab die Gelübde, auch wider des 
Papits Recht, unbündig [nicht verbindlih] find, 
wiebiel weniger follen fie denn binden, Statt und 
Kraft haben wider Gottes Gebot! 

Wo bie Pflichten ber Gelübde feine anderen 
Urfachen hätten, daß fie möchten aufgehoben tvet- 
den, jo hätten die Papfte auch nicht dawider dis- 
penfiert oder. erlaubt. Denn e$ gebührt feinem 
Menfchen die Pflicht, jo aus göttlichen Nechten 
hberwächlt, zu zerreißen. Darum haben die Papfte 
wohl bedacht, dak in diefer Pflicht eine Aquität 
foll gebraucht werden, und haben zum öfternmal 
dispenfiert, als, mit einem Könige bon Wragonien 
und vielen andern. So man nun zur Erhaltung 
zeitlicher Dinge diSpenfiert hat, foll viel billiger 
dispenfiert werden um Notdurft willen der Seelen. 

Volgend3 [ferner], warum treibt der Gegenteil 
fo hart, bab man bie Gelübde halten muß, und 
fieht nicht zuvor an, ob das Gelübde feine Art 
babe? Denn das Gelübde fol in möglichen 
Sachen willig und ungezwungen fein. Wie aber 
die ewige Keufchheit in des Menfchen Gewalt und 
Vermögen ftehe, weiß man wohl; aud) find wenig, 
beide Manns= unb WeibSperfonen, bie bon ihnen 
felbjt, willig und wohlbedacht, das Kloftergelübde 
getan haben. Che fie zum rechten Verftand fom- 
men, jo überredet man fie zum Sloftergelübde; 
zumeilen werden fie auch dazu gezwungen und gez 
dDrungen. 
fo fhwind [fdharf] unb hart bon der Gelitbde- 


pflicht biSputiere, angefehen, daß fie alle befennen, 


Dak jolches wider bie Natur und Art des Gelühdes 
ijt, daß e3 nicht willig und mit gutem Nat und 
Bedacht gelobt wird. 

Etlihe Canones und päpftliche Rechte zerreißen 
die Gelübde, bie unter fünfzehn Jahren gefchehen 
find. Denn fie halten’s dafür, daß man vor der: 
felben Zeit fo viel Verftandes nicht hat, dak man 
die Ordnung des ganzen Lebens, wie ba8[elbe an- 
guftellen, befchließen finne. Ein anderer Kanon 
gibt ber menfdliden Schwachheit noch mehr 
sabre zu; denn er verbietet, das SKloftergelühde 
unter adjtgebn Jahren zu tun. Daraus hat der 
meilte Teil Entfchuldigung und Urfachen, aus den 
Klöftern zu gehen; denn fie des mehreren Teils 
in ber Kindheit vor diefen Jahren in Klöfter ge- 
fommen find. 

Endlich, wenngleich bie Verbrehung [das Bre- 
chen] des RKloftergeliibdes möchte getadelt werden, 
fo finnte aber dennoch nicht daraus folgen, daß 


Confessio Augustana. Art. XXVII. 


Sarum ift e$ je nicht billig, daß man . 


$6. 49. 50. 


bus, qui non sunt idonei ad coelibatum, con- 
trahere matrimonium, quia vota non possunt ~ 
ordinationem ac mandatum Dei tollere. Est 
19] autem hoc mandatum Dei 1 Cor. 7,2: — 
Propter fornicationem. habeat. unusquisque  - 


20] uxorem suam. . Neque mandatum solum, — 


sed etiam creatio et ordinatio Dei cogit [R.34 
hos ad coniugium, qui sine singulari Dei opere — 
non sunt excepti, iuxta illud: Non est bonum 
21] homini esse solum, Gen. 2, 18. Igitur non — 
peccant isti, qui obtemperant huie. mandato 
et ordinationi Dei. 


22] Quid potest contra haec opponi? Ex- 
aggeret aliquis obligationem voti, quantum 
volet, tamen non poterit efficere, ut votum 
23] tollat mandatum Dei. Canones docent in 
omni voto ius superioris excipi; quare multo 
minus haee vota contra mandata, Dei valent! 


-. 24] Quodsi obligatio votorum nullas haberet 
causas, eur mutari possit: nee Romani pon- 
tifices dispensassent. Neque enim licet ho- 
mini obligationem, quae simpliciter est iuris 
25] divini, rescindere. Sed prudenter iudi- 
caverunt Romani pontifices aequitatem in hae 
obligatione adhibendam esse; ideo saepe de 
26] votis dispensasse leguntur. Nota est 
historia de rege Arragonum revocato ex mona- 
sterio; et exstant exempla nostri temporis. 


27] Deinde, cur obligationem exaggerant | 
adversarii seu effectum voti, quum interim de 
ipsa voti natura sileant, quod debet esse in re 
possibili, quod debet esse voluntarium, sponte 
28] et consulto conceptum? 
in potestate hominis perpetua castitas, non 
29] est ignotum. Et quotusquisque sponte 
et eonsulto vovit? Puellae et adolescentes, 
priusquam iudicare possunt, persuadentur ad 
vovendum, interdum etiam coguntur. Qi 
30] non est aequum tam rigide de obligatione 
disputare, quum omnes fateantur contra voti 


naturam esse, quod non ee pmi incon- ub L 


sulto, aiimittitur: 


31] Plerique canones rescindunt vota, ante 
annum quintum decimum contracta, quia 
ante illam aetatem non videtur tantum esse 


iudicii, ut de perpetua vita constitui possit. (a 


32] Alius canon, plus concedens hominum im- 
becillitati, addit annos aliquot; vetat [R.35 


enim ante annum duodevicesimum votum fieri. — 
Maxima pars ha- — — 


33] Sed utrum sequemur? | 
bet excusationem, cur monasteria deserant, 
quia plurimi ante hane aetatem voverunt. — 


34] Posting etixmsi ^vofi vole repre: | 
hendi posset, tamen non videtur statim sequi, 
quod coniugia talium personarum dissolvenda. 


At quomodo sit 


Quare —— 


Augsburg Confession. Art. XXVII. 


ful for all men who are not fitted for single 
life to contract matrimony, because vows can- 
not annul the ordinance and commandment 
of God. But the commandment of God is, 
1 Cor. 7,2: To avoid fornication, let every 
man have his own wife. Nor is it the com- 
mandment only, but also the creation and 
ordinance of God, which forces those to marry 
who are not excepted by a singular work of 
God, according to the text Gen.2,18: It is 
not good that the man should be alone. 
Therefore they do not sin who obey this com- 
mandment and ordinance of God. 

What objection can be raised to this? Let 
men extol the obligation of a vow as much 
as they list, yet shall they not bring to pass 
that the vow annuls the commandment of 
God. The Canons teach that the right of 
the superior is excepted in every vow; [that 
vows are not binding against the decision of 
the Pope;] much less, therefore, are these 
vows of force which are against the command- 
ments of God. 

Now, if the obligation of vows could not be 
changed for any cause whatever, the Roman 
Pontiffs could never have given dispensation; 
for it is not lawful for man to annul an 
obligation which is simply divine. But the 
Roman Pontiffs have prudently judged that 
leniency is to be observed in this obligation, 
and therefore we read that many times they 
have dispensed from vows. The case of the 
King of Aragon who was called back from 
the monastery is well known, and there are 
also examples in our own times. [Now, if 
dispensations have been granted for the sake 
of securing temporal interests, it is much 
more proper that they be granted on account 
of the distress of souls.] 

In the second place, why do our adversaries 
exaggerate the obligation or effect of a vow, 
when, at the same time, they have not a word 
to say of the nature of the vow itself, that 
it ought to be in a thing possible, that it 
ought to be free, and chosen spontaneously 
and deliberately? But it is not unknown to 
what extent perpetual chastity is in the power 
of man. And how few are there who have 
taken the vow spontaneously and deliberately! 
Young maidens and men, before they are able 
to judge, are persuaded, and sometimes even 
compelled, to take the vow. Wherefore it is 
not fair to insist so rigorously on the obli- 
gation, since it is granted by all that it is 
against the nature of a vow to take it with- 
out spontaneous and deliberate action. 

Most canonical laws rescind vows made be- 
fore the age of fifteen; for before that age 
there does not seem sufficient judgment in 
a person to decide concerning a perpetual 
life. Another Canon, granting more to the 
weakness of man, adds a few years; for it 
forbids a vow to be made before the age of 
eighteen. But which of these two Canons 
shall we follow? The most part have an ex- 
cuse for leaving the monasteries, because most 
of them have taken the vows before they 
reached these ages. 

Finally, even though the violation of a vow 
might be censured, yet it seems not forth- 


79 


80 M. 60. 61. 


man derjelben Ehe zerreißen follte. Denn St. 
Auguftinus fagt 27. quaest., 1. cap., Nuptiarum, 
Dak man [olde Ehe nicht zerreißen joff. Nun ijt 
je St. Auguftin nicht in geringem Anjehen in der 
hriftlichen Kirche, obgleich etliche hernach anders 
gehalten [haben]. 

Wiewoh! nun Gottes Gebot von dem Eheftande 
ihrer jehr viele vom Kloftergelübde frei und ledig 
gemacht [hat], jo wenden Dod) bie Unfern mod) 
mehr Urfachen vor, daß Kloftergelübde nichtig und 
unbiindig feten. Denn aller Gottesdienft, von den 
Menjchen ohne Gottes Gebot und Befehl eingejekt 
und erwählt, Gerechtigkeit und Gottes Gnade zu 
erlangen, fet wider Gott und dem (bangelio und 
Gottes Befehl entgegen; wie denn Chriftus felbjt 
jagt Matth. 15, 9: „Sie dienen mir vergebens mit 
Menjchengeboten.” So lebret'5 aud) St. Paulus 
überall, daß man Gerechtigkeit nicht foll juchen 
aus unjern Geboten und GotteSdienjten, jo von 
Menschen erdichtet find, fondern dak Gerechtigkeit 
und Frömmigkeit bor Gott fommt aus dem Glau- 
ben und Bertrauen, daß wir glauben, daß uns 
Gott um feines einigen Sohnes Chrijtus willen 
zu Önaden annimmt. 

Nun ijt es je am Tage, daß die Mönche gelehrt 
und gepredigt haben, daß die erdachte Geiftlichfeit 
genugtue für die Sünde und Gottes Gnade und 
Gerechtigkeit erlange. Was ijt nun dies anders, 
Denn die Herrlichkeit und Preis der Gnade Chrifti 
vermindern und Die Gerechtigfeit des Glaubens 
verleugnen? Darum folgt aus dem, dak folche ge- 
wohnliche Gelübde unrechte, faliche Gottesdienfte 
getwefen [find]. Derhalben find fie aud) unbiindig. 
Denn ein gottlo$ Geliibde, und das wider Gottes 
Gebot gefchehen, ijt unbündig und nichtig; wie 
auch die Ganones lehren, daß der Cid nicht jolf 
ein Band zur Sünde fein. 

St. Paulus jagt zu den Galatern am 5, 4: 
„Sshr jeib ab bon Chrifto, die ihr durch das Gejet 
rechtfertig werden wollt, und habt der Gnade ge- 
fehlt.“ Derhalben auch bie, fo dur) Gelitbbe 
wollen vedjtfertig werden, find bon Chrifto ab 
und fehlen der Gnade Gottes. Denn diefelben 
rauben Chrifto feine Ehre, der allein gerecht macht, 
E geben [ofdje Ehre ihren Gelübden unb fofter- 
eben. 

Man fann auch nicht leugnen, bab bie Mönche 
gelehrt und gepredigt haben, daß fie durch ihre 
Gelübde und Klofterwejen und -toeije gerecht wer- 
den und Vergebung der Sünden verdienen; ja, 
fie Haben noch wohl ungejd)idtere Dinge erdichtet 
unb gejagt, daß fie ihre guten Werke den andern 
mitteilen. Wenn nun einer dies alles wollte un- 
alimpflich treiben und aufmugen, mie viele Stiice 
fünnte er zufammenbringen, deren fid) bie Mönche 
jest felbft fhämen und nicht wollen getan haben! 
iiber das alles haben fie aud) die Leute überredet, 
bap bie erdichteten geiftlihen Ordensftände find 
chriftlihe Volfommenheit [* dah bie erdichteten 
geiftlihen Orden Stände find hriftlicher Voll: 
fommenfeit]. Dies ijt ja die Werke rühmen, bab 
man dadurch gerecht werde. Nun iff e8 nicht ein 
geringes Ärgernis in ber chriftlichen Kirche, dak 
man bem olf einen folden Gottesdienit bor- 
trägt, Den bie Menjchen ohne Gottes Gebot er- 
dichtet haben, und lehren, daß ein folcher Gottes- 


bienft bie Menschen bor Gott fromm und geredjt macht. 


Confessio Augustana. 


Art. XXVII. 18. 50—52. 


35] sint. Nam Augustinus negat debere dis- 
solvi, 27. quaest., l. cap., Nuptiarum; euius 
non est levis auctoritas, etiamsi alii postea 
aliter senserunt [Augustinus, De Bono Vidui- 
tatis: ,,Coniugia voventium non sunt dissol- 
venda“]. 


36] Quamquam autem mandatum Dei de 


coniugio videatur plerosque liberare a votis, — 


tamen afferunt nostri et aliam rationem de 
votis, quod sint irrita, quia omnis cultus Dei, 
ab hominibus sine mandato Dei institutus 
et electus ad promerendam iustificationem et 
gratiam, impius est, sicut Christus ait Matth. 
37] 15,9: Frustra colunt me mandatis homi- 
num. Et Paulus ubique docet iustitiam non 
esse quaerendam ex nostris observationibus et 
eultibus, qui sint excogitati ab hominibus, sed 
contingere eam per fidem credentibus, se recipi 
in gratiam a Deo propter Christum. 


38] Constat autem monachos docuisse, quod. 
factitiae religiones satisfaciant pro peccatis, 
mereantur gratiam et iustificationem. Quid 
hoc est aliud, quam de gloria Christi detra- 
here et obscurare ac negare iustitiam fidei? 
39] Sequitur igitur ista vota usitata impios 
40] eultus fuisse, quare sunt irrita. Nam 
votum impium et factum eontra mandata Dei 
non valet; neque enim debet votum vineulum 
esse iniquitatis, ut canon dicit. - 


41] Paulus dieit Gal 5,4: Hvacuati estis 
a Christo, qui in lege iustificamimni; a gratia, 
42] excidistis. Ergo etiam qui votis iustifi- 
cari volunt, evacuantur a Christo et a gratia 
43] excidunt. Nam et hi, qui votis tribuunt 
iustificationem, .tribuunt propriis operibus 
hoc, quod proprie ad gloriam Christi pertinet. 


44] Neque vero negari potest, quin monachi 


docuerint se per vota et observationes [R.36 — 


suas iustificari et mereri remissionem pecca- 
torum; imo affinxerunt absurdiora, dixerunt 
45] se aliis mutuari sua opera. Haee si quis 
velit odiose exaggerare, quam multa possit 
colligere, quorum iam ipsos monachos pudet! 
46] Adhaee persuaserunt hominibus factitias 
religiones esse statum Christianae perfectio- 
47] nis. An non est hoc iustificationem tri- 
48] buere operibus? Non est leve scandalum 
in ecclesia, populo proponere certum cultum 
ab hominibus excogitatum sine mandato Dei, 
et docere, quod talis eultus iustificet homines. — 
Quia iustitia fidei, quam maxime oportet — 
tradi in ecclesia, obscuratur, quum illae miri- - 
ficae religiones angelorum, simulatio pauper- - 
tatis et humilitatis et coelibatus offunduntur — 
oculis hominum. | ! 


Denn Gerechtigkeit des Glaubens, die man 


am meiften in der Kirche treiben foll, wird verdunfelt, menn den Leuten bie Augen aufgefperrt werden E 
mit biejer feltjamen EngelSgeiftlidfeit und falfchem Vorgeben der Armut, Demut und Keufchheit. 


Augsburg Confession. Art. XXVII. 


with to follow that the marriages of such per- 
sons must be dissolved. For Augustine denies 
that they ought to be dissolved (XXVII. 
Quaest. I, Cap. Nuptiarum) ; and his author- 
ity is not lightly to be esteemed, although 
other men afterwards thought otherwise. 


But although it appears that God's com- 
mand concerning marriage delivers very many 
from their vows, yet our teachers introduce 
also another argument concerning vows to 
show that they are void. For every service 
of God, ordained and chosen of men without 
the commandment of God to merit justifica- 
tion and grace, is wicked; as Christ says, 
Matt. 15,9: In vain do they worship Me with 
- the commandments of men. And Paul teaches 
everywhere that righteousness is not to be 
sought from our own observances and acts of 
worship, devised by men, but that it comes 
by faith to those who believe that they are 
received by God into grace for Christ's sake. 


But it is evident that monks have taught 
that services of man's making satisfy for sins 
and merit grace and justification. What else 
is this than to detract from the glory of 
Ohrist and to obscure and deny the righteous- 
ness of faith? It follows, therefore, that the 
vows thus commonly taken have been wicked 
services, and, consequently, are void. For 
& wicked vow, taken against the command- 
- ment of God, is not valid; for (as the Canon 
says) no vow ought to bind men to wicked- 
ness. 


Paul says, Gal. 5, 4: Christ is become of 
no effect unto you, whosoever of you are justi- 
fied by the Law; ye are fallen from grace. 
To those, therefore, who want to be justified 
by their vows Christ is made of no effect, and 
they fall from grace. For also these who 
ascribe justification to vows ascribe to their 
own works that which properly belongs to 
the glory of Christ. 


Nor can it be denied, indecd, that the 
monks have taught that, by their vows and 
observances, they were justified, and merited 
forgiveness of sins, yea, they invented still 

greater absurdities, saying that they could 
give others a share in their works. If any 
one should be inclined to enlarge on these 
things with evil intent, how many things 
could he bring together whereof even the 
monks are now ashamed! Over and above 
this, they persuaded men that services of 
man’s making were a state of Christian per- 
fection. And is not this assigning justifica- 
tion to works? It is no light offense in the 
Church to set forth to the people a service 
devised by men, without the commandment 
of God, and to teach that such service justi- 

fies men. For the righteousness. of faith, 

— which chiefly ought to be taught in the 

Church, is obscured when these wonderful 
angelic forms of worship, with their show of 
poverty, humility, and celibacy, are cast be- 
fore the eyes of men. 


Concordia Triglotta. 


81 


89 M. 61. 62. 


überdas werden aud) bie Gebote Gottes und der 
rechte unb wahre Gottesdienft dadurch berbunfelt, 
wenn bie Leute hören, daß allein bie Mönche im 
Stand ber Vollfommenheit jein jollen. Denn die 
chriftliche Vollfommenheit ift, daß man Gott bon 
Herzen und mit Grnft fürchtet und pod) auch eine 
herzliche Zuverfiht und Glauben, aud) Vertrauen 
faßt, daß wir um Chrijtus’ willen einen gnädigen, 
barmberzigen Gott haben, daß wit mögen und 
follen von Gott bitten und begehren, was uns 
not ijt, und Hilfe von ihm in allen Trübfalen 
getoiBlid) nach eines jeden Beruf und Stand ge- 
warten; daß wir auch indes jollen äußerlich mit 
Hleiß gute Werke tun und unjer$ Berufs warten. 
Darin fteht die rechte 3offfommenbeit und der 
rechte Gottesdienft, nicht im Betteln oder in einer 
fchwarzen oder grauen Kappe ujw. Wher ba$ ge- 
meine Bolf fapt viel jchädliche Meinungen aus 
faljchem Lob des floiterlebenS. So fie e8 hören, 
Dak man den ledigen Stand ohne alle Maken lobt, 
folgt, daß es mit befchwertem Getijjen im Che- 
ftand ijt. Denn daraus, fo der gemeine Mann 
hört, daß die Bettler allein follen vollfommen fein, 
fann er nicht mijjen, daß er ohne Sünde Güter 
haben und hantieren möge. So das Bolf hört, 
e$ jet nur ein Rat, nidjt Rache üben, folgt, daß 


etliche bermeinen, e3 fei nicht Sünde, außerhalb des Amtes Mache zu üben. 
gezieme den Chriften gar nicht, auch nicht der Obrigkeit. 


Man fief aud) der Grempel viele, daß etliche 
Weib und Kind, aud) ihr Regiment verlaffen und 
fih in Klöfter gefteft haben. Dasjelbe, haben fie 
gejagt, heißt aus der Welt fliehen und ein fol 
Leben juchen, das Gott baw [beffer] gefiele denn 
Der andern Leben. Sie haben auch nicht fünnen 
willen, daß man Gott dienen joff in den Geboten, 
Die er gegeben hat, und nicht in den Geboten, die 
bon Menfchen erdichtet find. Nun ijt je das ein 
guter und vollfommener Stand des Lebens, mel- 
cher Gottes Gebot für fid) hat; das aber ijt ein 
gefährlicher Stand des Lebens, der Gottes Gebot 
nicht für fid hat. Bon jolden Sachen ijt bon- 
nöten getwefen, den Leuten guten Bericht zu tun. 

(58 hat aud) Gerfon in Vorzeiten den Irrtum 
der Mönche bon ber Volfommenheit geftraft und 
zieht an, daß bei feinen Zeiten diejeS eine neue 
Rede gewefen fei, Dak das Klofterleben ein Stand 
der Vollfommenheit fein jolle. 

So viel gottloje Meinungen und Srrtiimer 
Heben in ben Sloftergelübden: dap fie follen 
rechtfertigen und fromm vor Gott machen, dak 
fie die chriftliche Volfommenheit jein jolfen, dak 
man damit beide des Evangeliums Rate und Ge- 
bote halte, daß fie haben bie Übermaß der Werfe 
[* daß fie haben die Übermaßmwerfe], die man Gott 
nicht $dulbig fet. Dieweil denn folches alles 
falich, eitel und erdichtet iit, jo macht es aud) die 
Kloitergelübde nichtig und wie ae 


Der XXVIII. Artikel. 
Von ber Bifdife Gewalt. 


Bon der Sifhife Gewalt ijt vorzeiten viel und 
mancherlei gefchrieben und haben etliche ungefchid- 
lich bte Gewalt ber 3SBifdjofe und daS weltliche 
Schwert untereinander gemengt, und find aus 
diefem unordentlihen Gemenge jehr große Kriege, 
Aufruhre und Empörungen erfolgt, aus dem, daß 
die Bijchöfe im Schein ihrer Gewalt, bie ihnen 
von Chrifto gegeben, nicht allein neue Gottes- 
diente angerichtet Haben und mit BVorbehaltung 
etlicher Fälle und mit gewaltfamem Bann Die 


Confessio Augustana. Art. XXVIII. 


W. 52. 53. 


49] Praeterea obscurantur praecepta Dei et 


verus cultus Dei, quum audiunt homines solos 
monachos esse in statu perfectionis, quia per-  — 
fectio Christiana est serio timere Deum et 


rursus concipere magnam fidem et confidere 
propter Christum, quod habeamus Deum pla-. 
catum, petere a Deo et certo. exspectare auxi- 


lium in omnibus rebus gerendis iuxta voca-  — 
interim foris diligenter facere bona 


tionem; 
50] opera et servire vocationi. In his rebus 
est vera perfectio et verus cultus Dei; non 
est in coelibatu aut mendicitate aut veste 
51] sordida. Verum. populus concipit multas 
perniciosas opiniones ex illis falsis praeconiis 
52] vitae monasticae. Audit sine modo lau- 
dari coelibatum: ideo cum offensione con- 
53] scientiae versatur in coniugio. Audit 
solos mendicos esse perfectos: ideo cum offen- 
sione conscientiae retinet possessiones, nego- 
54] tiatur. Audit consilium evangelicum esse 
de non vindieando: ideo alii in privata vita 
non verentur ulcisci; audiunt enim consi- 
55] lium esse, non praeceptum. Alii ommes 
magistratus et civilia officia iudicant indigna 
esse Christianis. 


Gtfide meinen, Rache 


56] Leguntur exempla hominum, qui [R.37 


deserto coniugio, deserta reipublicae admini-. 


stratione abdiderunt se in monasteria. Id 
57] vocabant fugere ex mundo et quaerere 
vitae genus, quod Deo magis placeret; nec 
videbant Deo serviendum esse in illis manda- 
tis, quae ipse tradidit, non in mandatis, quae 
58] sunt excogitata ab hominibus. Bonum et 
perfectum vitae genus est, quod habet man- 
59] datum Dei, De his rebus necesse est ad- 
monere homines. 


60] Et ante haec tempora reprehendit Ger- 
son: errorem monachorum de perfectione et 
testatur, suis temporibus novam vocem fuisse, 
quod vita monastica sit status perfectionis. 


61] Tam multae impiae opiniones haerent. 
in votis: quod iustificent, quod sint perfectio — 
Christiana, quod servent consilia et praecepta, 
quod habeant opera supererogationis. 
62] omnia quum sint falsa et dn&niag ace 
vota irrita. 


VII. De Potestate Eecleui dubi: d 


1] Magnae disputationes fuerunt de pote- 
state episcoporum, in quibus nonnulli in- 
commode commiscuerunt potestatem ecclesia- h 
2] sticam et potestatem gladii. Et ex hac — 


confusione maxima bella, maximi motus ex _ 


stiterunt, dum pontifices, freti potestate cla- 
vium, non solum novos cultus instituerunt, 


reservatione casuum, violentis excommunica- - 


tionibus conscientias oneraverunt, sed etiam  - 


regna mundi transferre et. imperatoribus ad- i 


Haee 


Augsburg Confession. Art. XXVIII. 


Furthermore, the precepts of God and the 
true service of God are obscured when men 
hear that only monks are in a state of per- 
fection. For Christian perfection is to fear 
God from the heart, and yet to conceive great 
faith, and to trust that for Christ’s sake we 
have a God who has been reconciled, to ask 
of God, and assuredly to expect His aid in 
all things that, according to our calling, are 
to be done; and meanwhile, to be diligent in 
outward good works, and to serve our calling. 
In these things consist the true perfection and 
the true service of God. It does not consist 
in celibacy, or in begging, or in vile apparel. 
But the people conceive many pernicious 
opinions from the false commendations of 
monastic life. They hear celibacy praised 
above measure; therefore they lead their 


married life with offense to their consciences. 


They hear that only beggars are perfect; 
therefore they keep their possessions and do 
business with offense to their consciences. 
They hear that it is an evangelical counsel 
not to seek revenge; therefore some in pri- 
vate life are not afraid to take revenge, for 
they hear that it is but a counsel, and not 
a commandment. Others judge that the 
Christian cannot properly hold a civil office 
or be a magistrate. 


There are on record examples of men who, 
forsaking marriage and the administration 
of the Commonwealth, have hid themselves 
in monasteries. This they called fleeing from 
the world, and seeking a kind of life which 
would be more pleasing to God. Neither did 
they see that God ought to be served in those 
commandments which He Himself has given, 
and not in commandments deyised by men. 
A good and perfect kind of life is that which 
has for it the commandment of God. It is 


necessary to admonish men of these things. 


And before these times, Gerson rebukes this 
error of the monks concerning perfection, and 
testifies that in his day it was a new saying 
that the monastic life is a state of perfection. 


So many wicked opinions are inherent in 
the vows, namely, that they justify, that 
they constitute Christian perfection, that they 
keep the counsels and commandments, that 
they have works of supererogation. All these 
things, since they are false and empty, make 
vows null and void. 


Article XXVIII: Of Ecclesiastical Power. 


_ There has been great controversy concern- 
ing the Power. of Bishops, in which some 
have awkwardly confounded the power of the 
Church and the power of the sword. And 
from this confusion very great wars and 
tumults have resulted, while the Pontiffs, em- 
holdened by the power of the Keys, not only 
have instituted new services and burdened 
consciences. with reservation of cases and 
Tuthless excommunications, but have also 
undertaken to transfer the kingdoms of this 
ixten . | 


Siria: 


83 


84 M. 62—64. 


Gewiffen bejchwert, fondern aud) fid) unterwunden 
[haben], Kaifer und Könige zu feken und [au] 
entfegen ihres Gefallens, welchen Frevel auch lange 
Beit hiervor gelehrte und gottesfürchtige Seute in 
bet Chriftenheit geftraft haben. Derhalben bie 
Unfern au[m] Croft ber Gewiffen gezwungen find 
worden, ben Unterfchied ber geiftlichen und welt: 
iden Gewalt, Schwerts und Regiments anzuzeis- 
gen, und haben gelehrt, dab man beide Regimente 
und Getvalten um Gottes Gebots willen mit aller 
Andaht ehren und wohl halten folle als zwei 
böcdhjfte Gaben Gottes auf Erden. 

Nun lehren bie Unfern aljo, daß die Gewalt 
der Schlüffel ober ber Bifchöfe fei laut des Evan: 
gefium8 eine Gewalt und Befehl Gottes, das 
Evangelium zu predigen, die Sünde zu vergeben 
und zu behalten unb bie Saframente zu reichen 
und zu handeln. Denn Chrijtus hat die Wpoftel 
mit dem Befehl ausgefandt oh. 20, 21 ff.: 
„Sleihwie mich mein Vater gejanbt hat, alfo 
fende ich euch auch. Nehmet hin den Heiligen 
Geift! Welchen ihr die Sünden erlaffen werdet, 
denen follen fie erlaffen jein, und denen ihr fie 
vorbehalten werdet, denen jollen fie vorbehalten 
fein.” 

Diefelbe Gewalt der Schlüffel ober Bifchöfe übt 
und treibt man allein mit der Lehre und Predigt 
Gottes Wort3 unb mit Handreichung der Safra- 
mente gegen viele oder einzelne Perfonen, banad) 
der Beruf iff. Denn damit werden gegeben nicht 
leibliche, jondern ewige Dinge und Güter, als 
nämlich ewige Gerechtigkeit, der Heilige Geift und 
das ewige Leben. Dieje Güter fann man anders 
nicht erlangen denn durd) das Amt der Predigt 
und durch die Handreichung ber heiligen Safra- 
mente. Denn St. Paulus jprijt Rom. 1, 16: 
„Das Evangelium iff eine Kraft Gottes, felig zu 
machen affe, bie daran glauben.“ Dieweil nun die 
Gewalt der Kirche oder Bifchöfe ewige Güter gibt 
und allein durch das Predigtamt geübt und ge- 
trieben wird, jo hindert fie die Polizei und das 
weltliche Regiment nicht3 überall. Denn das 
weltliche Regiment geht mit biel andern Saden 
um denn das Evangelium; welche Gewalt idit 
nicht die Seelen, fondern Leib und Gut wider 
äußerliche Gewalt mit dem Schwert und leiblichen 
Vönen [Strafen]. 

Darum foll man die zwei Regimente, das geift- 
lide und meltliche, nicht ineinanbermengen und 
werfen. Denn die geiftlihe Gewalt hat ihren 
Befehl, das Evangelium zu predigen und die 
Saframente zu reichen, foll aud) nicht in ein fremd 
Amt fallen, fol nicht Könige [eben oder entjegen, 
foll weltlid) Gefeb und Gehorfam der Obrigheit 
nicht aufheben oder zerrütten, foll mweltlicher Ge- 
walt nicht Gefeke machen und Stellen bon melt- 
. lien Händeln; wie denn auch Gbrijtus fefbft ge- 

fagt hat Yoh. 18, 36: „Mein Reich ijt nicht bon 
Diefer Welt.” Item Luk. 12,14: „Wer hat mid) 
zu einem Richter zwischen euch gefegt?” Und 
St. Paulus zu den Philippern am 3, 20: „Unjere 
Bürgerfchaft ift im Himmel.” Und in der zweiten 
zu den Korinthern, 10,4: „Die Waffen unferer 
Nitterfchaft find nicht fleifchlih, fondern mächtig 
bot Gott, zu verftiren die Anfchläge und alle 
Hohe, die fid) erhebt wider bie Grfenntnis Gottes.” 

Diefergeftalt unterfcheiden die Unfern beider 
Regimente und Getvalten Amt und heißen fie 
beide als bie höchfte Gabe Gottes auf Erden in 
Ehren halten. 


Confessio Augustana. Art. XXVIII. 


3] imere imperium conati sunt. 


xB. 53. 54. 


Haec vitia 
multo ante reprehenderunt in ecclesia homines 
4] pii et eruditi. Itaque nostri ad consolan- 
das conscientias coacti sunt ostendere dis- 
crimen ecclesiasticae potestatis et potestatis 
gladii, et docuerunt, utramque propter man- 
datum Dei religiose venerandam et honore 
afficiendam esse tamquam summa Dei beneficia 
in terris. 


5] Sic autem sentiunt, potestatem clavium 
seu potestatem episcoporum iuxta evangelium 
potestatem esse seu mandatum Dei praedi- 
candi evangelii, remittendi et retinendi [R.38 
peccata et administrandi sacramenta. Nam 
6] cum hoc mandato Christus mittit apostolos 
Toh. 20, 21 sqq.: S?cut misit me Pater, ita, et 
ego mitto vos. Accipite Spiritum. Sanctum ; 
quorum remiseritis peccata, remittuntur eis, 
et quorum retinueritis peccata, retenta, sunt. 
7] Mare. 16, 15: Ite, praedicate evangelium 
ommi creaturae etc. 


8] Haec potestas tantum exercetur docendo 
seu praedicando Verbum et porrigendo sacra- 
menta vel multis, vel singulis iuxta vocatio- 
nem, quia conceduntur non res corporales, sed 
res aeternae, iustitia aeterna, Spiritus San- 
9] ctus, vita aeterna. Haec non possunt con- 
tingere nisi per ministerium Verbi et sacra- 
mentorum, sicut Paulus dicit Rom. 1, 16: 
Evangelium est potentia Dei ad salutem omm 
10] credenti. Itaque quum potestas ecclesia- - 
stica concedat res aeternas et tantum exercea- 
tur per ministerium Verbi, non impedit po- 
liticam administrationem, sicut ars canendi 
nihil impedit politicam administrationem. 
11] Nam politica administratio versatur circa 
alias res quam evangelium. Magistratus de- 
fendit non mentes, sed eorpora et res corpo- 
rales adversus manifestas iniurias, et coercet 
homines gladio et corporalibus poenis, ut. 
iustitiam civilem et pacem retineat. 


12] Non igitur commiscendae sunt pote- 
states ecclesiastica et civilis. . Ecclesiastica 
suum mandatum habet evangelii docendi et 
13] administrandi sacramenta. Non irrum- 
pat in alienum officium, non transferat regna 
mundi, non abroget leges magistratuum, non 
tollat. legitimam obedientiam, non impediat 
iudicia de ullis civilibus ordinationibus aut 
contractibus, non praescribat leges magistra- 
14] tibus de forma reipublicae; sicut dieit 
Christus Ioh.18,36: Regnum meum non est 
15] de hoc mundo. Item Luc. 12, 14: Quis 
constituit me iudicem aut divisorem super 
16] vos? Et Paulus ait Phil. 3, 2: Nostra 
17] politia in coelis est. 2 Cor. 10,4: Arma 
militiae nostrae non sunt carnalia; sed [R.39 
potentia Deo ad destruendas cogitationes ete. 


18] Ad hune modum discernunt nostri 
utriusque potestatis officia, et iubent utram- 
que honore afficere et agnoscere, utramque 
Dei donum et beneficium esse. 


td 
DD X 
A 
Nu. 


Augsburg Confession. Art. XXVIII. 


world, and to take the Empire from the Em- 
peror. These wrongs have long since been 
rebuked in the Church by learned and godly 
men. Therefore our teachers, for the com- 
forting of men's consciences, were constrained 
to show the difference between the power of 
the Church and the power of the sword, and 
taught that both of them, because of God's 
eommandment, are to be held in reverence 
and honor, as the chief blessings of God on 
earth. 

But this is their opinion, that the power 
of the Keys, or the power of the bishops, ac- 
eording to the Gospel, is a power or command- 
ment of God, to preach the Gospel, to remit 
and retain sins, and to administer Sacra- 
ments. For with this commandment Christ 
sends forth His Apostles, John 20, 21 sqq.: 
As My Father hath sent Me, even so send 
I you. Recewe ye the Holy Ghost. Whose- 
soever sins ye remit, they are remitted unto 
them; and whosesoever sins ye retain, they 
are retained. Mark 16,15: Go, preach the 
Gospel to every creature. 


This power is exercised only by teaching 
.or preaching the Gospel and administering 
the Sacraments, according to their calling, 
either to many or to individuals. For thereby 
are granted, not bodily, but eternal things, 
as eternal righteousness, the Holy Ghost, 
eternal life. These things cannot come but 
by the ministry of the Word and the Sacra- 
ments, as Paul says, Rom. 1, 16: The Gospel 
is the power of God unto salvation to every 
one that believeth. Therefore, since the power 
of the Church grants eternal things, and is 
exercised only by the ministry of the Word, 
it does not interfere with civil government; 
no more than the art of singing interferes 
with civil government. For civil government 
deals with other things than does the Gospel. 
The civil rulers defend not minds, but bodies 
and bodily things against manifest injuries, 
and restrain men with the sword and bodily 
punishments in order to preserve civil justice 
and peace. 
Therefore the power of the Church and the 
civil power must not be confounded. The 
„ power of the Church has its own commission, 
to teach the Gospel and to administer the 
Sacraments. Let it not break into the office 
of another; let it not transfer the kingdoms 
of this world; let it not abrogate the laws 
of civil rulers; let it not abolish lawful obedi- 
ence; let it not interfere with judgments con- 
cerning civil ordinances or contracts; let it 
not prescribe laws to civil rulers concerning 
the form of the Commonwealth. As Christ 
says, John 18,36: My kingdom is not of this 
world; also Luke 12,14: Who made Me a 
judge or a divider over you? Paul also says, 
Phil. 3, 20: Our citizenship is in heaven; 
2 Cor. 10,4: The weapons of our warfare are 
not carnal, but mighty through God to the 
casting down of imaginations. 
_ After this manner our teachers discrimi- 
nate between the duties of both these powers, 
and command that both be honored and 
acknowledged as gifts and blessings of. God. 


86 M. 64. 68. 


Yo aber bie Bifchöfe mweltlih Regiment und 
Schwert haben, jo haben fie Diejelben nicht als 
Bilchöfe aus göttlichen Rechten, fondern aus 
menschlichen, faiferlicen Rechten, gejdentt von 
Kaifern und Königen zu weltlicher Verwaltung 
ihrer Güter, und geht das Amt des Evangeliums 
gar nichts am. 

Derhalben ijt das bifchöfliche Amt nad) gbtt- 
lichen Rechten: das Evangelium predigen, Sün- 
den vergeben, Lehre urteilen und die Lehre, jo dem 
Evangelio entgegen, veriverfen und die Gottlofen, 
deren gottlos Wefen offenbar ijt, aus [der] chrijt- 
lichen Gemeinde ausfchliegen, ohne menschliche Ge- 
walt, fondern allein durch Gottes Wort. Und 
diesfalls find die Pfarrleute und Kirchen jchuldig, 
den Bifchöfen gehorfam zu fein, laut Diejes 
Sprucshs Chrifti, Lucd am 10, 16: „Wer eud) 
höret, der höret mid." Wo fie aber etwas dem 
Evangelio entgegen lehren, jeken oder aufrichten, 
haben wir Gottes Befehl in jolhem Fall, dak wir 
nicht follen gehorfam jein, Mtatthat am 7, 15: 
nSehet euch vor bor den falfhen Propheten!” 
Und St. Paulus zu den Galatern am 1,8: „So 
aud) mir oder ein Engel bom Himmel euch ein 
ander Evangelium predigen würde, denn das ir 
euch gepredigt haben, der fet verflucht!“ Und in 
der 2. Epiftel zu den Korinthern am 13, 8. 10: 
„Wir haben feine Macht wider bie Wahrheit, jon- 
dern für die Wahrheit." Item: „Nach der Macht, 
welche mir der HErr zu beffern und nicht zu ber- 
betben gegeben hat.“ WUljo gebietet aud) das 
geiftliche Recht 2., q. 7., in cap. Sacerdotes und 
in cap. Oves. Und St. Auguftin jd)reibt in ber 
Epijtel wider Petilianus: „Man joff aud) den 
Biihöfen, fo ordentlich gewählt, nicht folgen, wo 
fie irren oder etwas wider bie heilige göttliche 
Schrift lehren oder ordnen.“ 

Dak aber bie Bilchöfe fonjt Gewalt und Ges 
ridjt83wang haben in etlichen Sachen, al3 nämlich 
Chefachen ober Zehnten, diejelben haben fie aus 
Kraft menjdjid)r Rechte. Wo aber die Orbi- 
narien nadjfüjfig in folchem Amt, jo find die Fürs 
ften jchuldig, fie tun’3 aud) gern oder ungern, 
hierin ihren Untertanen um Friedens willen Recht 
zu fprechen, zulr] Verhütung UnfriedenS und 
großer Unruhe in Ländern. 

Weiter disputiert man, ob aud) Biihöfe Macht 
haben, Zeremonien in der Kirche aufzurichten, des- 
gleihen Satungen von Speifen, Feiertagen, von 
unterjchiedlichen Orden der Kirchendiener. Denn 
Die den Bifchöfen dieje Gewalt geben, ziehen Die= 
fen Spruch Ehrifti an, Soh. 16, 12: „Ich habe euch 
noch viel zu jagen, ihr aber fünnet’3 jest nicht 
tragen; wenn aber der Geift der Wahrheit font- 
men wird, der wird euch in alle Wahrheit führen.“ 
Dazu führen fie auch das Grempel Actorum am 
15, 20. 29, ba fie Blut und Erftidtes verboten 
haben. So zieht man auch das an, daß der Sab= 
bat in Sonntag verwandelt ijt worden wider bie 
zehn Gebote, dafür fie e8 achten, und wird fein 
Srempel fo hoch getrieben und angezogen al8 bie 
Verwandlung des Sabbats, und wollen damit et 
halten, bab die Gewalt der Kirche groß fei, die- 
weil fie mit den zehn Geboten Ddispenfiert und 
etina$ daran verändert hat. 

Aber bie Unfern lehren in diefer Frage alfo, 
Dak bie Bijchife nicht Macht haben, etwas wider 
das Evangelium zu feken und aufzurichten; tie 
denn oben angezeigt ijt, und die geiftfichen Rechte 
durch bie ganze neunte Dijtinftion lehren. Nun 


Confessio Augustana. Art. XXVIII. 


YW. 54. 55. 


19] Si quam habent episcopi potestatem 
gladii, hane non habent episcopi ex mandato 
evangelii, sed iure humano, donatam a regi- 
bus et imperatoribus ad administrationem 
civilem suorum bonorum. Haee interim alia 
functio est quam ministerium evangelii. 


20] Quum igitur de iurisdictione episcopo- 
rum quaeritur, discerni debet imperium ab 
21] ecclesiastica iurisdictione. Porro secun- 
dum evangelium seu, ut loquuntur, de iure 
divino nulla iurisdictio competit episcopis ut 
episcopis, hoc est, his, quibus est commissum 
ministerium Verbi et saeramentorum, nisi re- 
mittere peccata, item cognoscere doctrinam et 
doctrinam ab evangelio dissentientem reiicere 
et impios, quorum nota est impietas, exclu- 
dere à communione ecclesiae sine vi humana, 
22] sed Verbo. Hie necessario et de iure 
divino debent eis eeclesiae praestare obedien- 
tiam, iuxta illud Luc. 10, 16: Qui vos audit, 
23] me audit. Verum quum aliquid contra 
evangelium docent aut statuunt, tune habent 
ecclesiae mandatum Dei, quod obedientiam 
prohibet, Matth. 7,15: Cavete a pseudopro- 
24] phetis! Gal. 1,8: Si angelus de coelo. 
aliud. evangelium evangelizaverit, anathema 
25] sit! 2 Cor. 13, 8: Non possumus aliquid 
26] contra veritatem, sed. pro veritate. ltem: 
Data est nobis potestas ad. aedificationem, non 
27] ad destructionem. Sie et canones prae- 
cipiunt, 2, q. 7, cap. Sacerdotes, et cap. Oves. 
28] Et Augustinus contra Petiliani epistolam 
inquit: Nec catholicis episcopis consentien- 
dum, est, sicubi forte falluntur, aut contra 
canonicas Dei Scripturas aliquid sentiunt. 


29] Si quam habent aliam vel potestatem 
vel iurisdietionem in cognoscendis certis [R.40 
eausis, videlieet. matrimonii aut decimarum 
ete., hane habent humano iure, ubi eessanti- 
bus ordinariis coguntur principes vel inviti 
suis subditis ius dicere, ut pax retineatur. 


30] Praeter haec disputatur, utrum. epi- 
scopi seu pastores habeant ius instituendi 
ceremonias in ecclesia et leges de cibis, feriis, 
gradibus ministrorum seu ordinibus ete. eon- ~ 
31] dendi. Hoc ius, qui tribuunt episcopis, 
allegant testimonium Joh. 16, 12: | Adhuc 
multa habeo vobis. dicere, sed non potestis 
portare modo. Quum autem venerit ile 
Spiritus veritatis, docebit vos ommem veri- 
32] tatem. Allegant etiam exemplum aposto- 
lorum Act. 15, 20, qui prohibuerunt abstinere 
33] a sanguine et suffocato.  Allegant sab- 
batum, mutatum in diem dominicum contra . 
Decalogum, ut videtur. Nec ullum exemplum . 
magis iactatur quam mutatio sabbati. Ma- 
gnam contendunt ecclesiae potestatem esse, 
quod dispensaverit de praecepto Decalogi. 


.84] Sed de hac quaestione nostri sie docent, 
quod episcopi non habent potestatem statuendi | 
aliquid contra evangelium, ut supra osten- 
sum est. Docent idem canones 9. distinct. - 
35] Porro contra Scripturam est traditiones 


Augsburg Confession. Art. XXVIII. 


If bishops have any power of the sword, 
that power they have, not as bishops, by the 
commission of the Gospel, but by human law, 
having received it of kings and emperors for 
the civil administration of what is theirs. 
This, however, is another office than the min- 
istry of the Gospel. 

When, therefore, the question is concerning 
the jurisdietion of bishops, civil authority 
must be distinguished from ecclesiastical 
jurisdietion. Again, according to the Gospel, 
or, as they say, by divine right, there belongs 
to the bishops as bishops, that is, to those to 
whom has been committed the ministry of 
the Word and the Sacraments, no jurisdiction 

except to forgive sins, to judge doctrine, to 
reject doctrines contrary to the Gospel, and 
to exclude from the communion of the Church 
wieked men, whose wickedness is known, and 
this without human force, simply by the 
Word. Herein the congregations of necessity 
and by divine right must obey them, accord- 
ing to Luke 10, 16: He that heareth you 
heareth Me. But when they teach or ordain 
anything against the Gospel, then the congre- 
gations have a commandment of God prohibit- 
ing obedience, Matt. 7, 15: Beware of false 
prophets; Gal. 1, 8: Though an angel from 
heaven preach any other gospel, let him be 
accursed; 2 Cor.13,8: We can do nothing 
against the truth, but for the truth. Also: 
The power which the Lord hath given me 
to edification, and not to destruction. So, 
also, the Canonical Laws command (II. Q. 
VII. Cap., Sacerdotes, and Cap. Oves). And 
Augustine (Contra Petiliani | Epistolam) : 
Neither must we submit to Catholic bishops 
if they chance to err, or hold anything con- 
trary to the Canonical Scriptures of God. 
. If they have any other power or jurisdic- 
tion, in hearing and judging certain cases, 
as of matrimony or of tithes, etc., they have 
it by human right, in which matters princes 
are bound, even against their will, when the 
ordinaries fail, to dispense justice to their 
subjects for the maintenance of peace. 

Moreover, it is disputed whether bishops 
or pastors have the right to introduce cere- 
monies in the Church, and to make laws con- 
cerning meats, holy-days and grades, that is, 
orders of ministers, etc. They that give this 
right to the bishops refer to this testimony 
John 16, 12. 13: 7 have yet many things to 
say unto you, but ye cannot bear them now. 
Howbeit when He, the Spirit of Truth, is 
come, He will guide you into all truth. "They 
also refer to the example of the Apostles, who 
commanded to abstain from blood and from 
things strangled, Acts 15,29. They refer to 
the Sabbath-day as having been changed into 
the Lord's Day, contrary to the Decalog, as 
it seems. Neither is there any example 
whereof they make more than concerning the 
changing of the Sabbath-day. Great, say 
they, is the power of the Church, since it has 
dispensed with one of the Ten Command- 
ments! 

"But concerning this question it is taught 
on our part (as has been shown above) that 
bishops have no power to decree anything 


'87 


88 M. 65. 66. 


iit biefe8 öffentlich wider Gottes Befehl und Wort, 
der Meinung Gejege zu machen oder zu gebieten, 
dak man baburd) für die Sünden genugtue und 
Gnade erlange. Denn e3 wird bie Ehre des Ber: 
dienftes Chrijti verläjtert, wenn wir uns mit fol- 
chen Sabungen unterwinden, Gnade zu verdienen. 
E3 ijt aud) am Tage, dak um diefer Meinung 
willen in der Chrijtenheit menfchlihe Auffagungen 
unzählig überhandgenommen haben, und indes 
Die Lehre bom Glauben und die Gerechtigfeit des 
Glaubens gar ift unterdrücdt gewefen. Man hat 
täglich neue Feiertage, neue Faften geboten, neue 
geremonien und neue Ehrerbietung der Heiligen 
eingejegt, mit folden Werfen Gnade und alles 
Gute bei Gott zu verdienen. 

tem, die menfchlihe Sakungen aufrichten, tun 
aud) damit wider Gottes Gebot, daß fie Sünde 
fegen in der Speije, in Tagen und dergleichen 
Dingen und bejchweren aljo die Chriftenheit mit 
der $mnedjt[djaft des GejebeS, eben al3 mite bei 
den Chrijten ein folcher Gottesdienft fein, Gottes 
Gnade zu verdienen, Der gleich wäre bem feviti- 
fchen Gottesdienft, welchen Gott follte den Wpo- 
fteln und Bijchofen befohlen haben aufzurichten, 
wie denn etliche davon jchreiben; [eS] fteht aud) 
wohl zu glauben, daß etliche Bijchöfe mit bem 
Erempel des Gejeges Mofis find betrogen worden, 
daher [o unzählige Satungen gefommen find, daß 
[e$] eine Todfünde fein fol, wenn man an Feier: 
tagen eine Handarbeit tue, -auch ohne MWrgernis 
der andern; Dak [e$] eine Todfünde fei, wenn 
man bie Siebenzeit nad)lüpt; bab etliche Speifen 
das Gewiffen verunreinigen; daß Faften ein [old) 
Werk fet, damit man Gott verfühne; daß bie 
Sünde in einem vorbehaltenen Fall werde nicht 
vergeben, man erjuche Denn zuvor den Vorbehalter 
des Falls, unangejehen, daß bie geiftlichen Rechte 
nicht bon Vorbehaltung der Schuld, fondern bon 
Vorbehaltung ber Kirchenpinen reden. 

Woher haben denn bie Bilchöfe Recht und 
Macht, jolche Auffäge ber Chriitenheit aufzulegen, 
bie Gewiffen zu veritriden? Denn St. Petrus 
verbietet in [den] Gejdjidjten ber Wpoftel am 
15, 10, ba$ och auf der Singer Halje zu legen. 
Und St. Paulus jagt zu den Rorinthern, dak 
ihnen die Gewalt zu bejjern und nicht zu ber- 
Derben gegeben fet. Warum mehren fie denn die 
Sünde mit joldn Auffägen? 

Dod Hat man Helle Sprüche der göttlichen 
Schrift, die da verbieten, jolhe Aufjäße aufzu= 
richten, bie Gnade Gottes damit zu verdienen, 
oder aí8 follten fie vonnöten zur Seligfeit fein. 
So fagt St. Paulus zu den Roloffern, 2, 16. 20: 
„So laßt nun niemand euch Gewiflfen machen über 
Speife oder über Trank oder über bejtimmte Tage, 
nämlich die Feiertage oder neue Monde oder Sab- 
bate, welches ijt der Schatten bon dem, ba$ zu: 
fiinftig war, aber der Körper felbft ijt in Ehrifto.“ 
Stem: „Sp ihr denn geftorben jeid mit Chrifto 
pon den weltliden Sakungen, was laffet ihr euch 
denn fangen mit Saßungen, af$ müret ihr Ieben- 
big? Die da fagen: Du follft das nicht anrühren, 
du follft das nicht effen nod) trinfen, bu follft das 
nicht anlegen, welches fid) bod) affe$ unter Händen 
verzehret, und find Menfchengebote und -lehren 


Confessio Augustana. 


Art. XXVIII. 98. 55—57. 


condere aut exigere, ut per eam observationem 
satisfaciamus pro peccatis, aut mereamur gra- 
36] tiam et iustitiam. Laeditur enim gloria 
meriti Christi, quum talibus observationibus 
37] conamur mereri iustificationem. | Constat 
autem, propter hanc persuasionem in ecclesia 
paene in infinitum crevisse traditiones, op- 
pressa interim doctrina de fide et iustitia fidei, 
quia subinde plures feriae factae sunt, ieiunia 
indicta, ceremoniae novae, novi honores san- 
etorum instituti sunt, quia arbitrabantur se 
auctores talium rerum his operibus mereri 
38] gratiam. Sic olim creverunt canones 
poenitentiales, quorum adhue in sa ac ince 
nibus vestigia quaedam videmus. . 

39] Item auctores traditionum faciunt con- 
tra mandatum Dei, quum collocant peccatum 
in cibis, in diebus: et similibus rebus, et [R.41 
onerant ecclesiam servitute legis, quasi opor- 
teat apud Christianos ad promerendam iustifi- 
cationem cultum esse similem Levitico, euius 
ordinationem commiserit Deus apostolis et 
40] episcopis. Sic enim scribunt quidam, et 
videntur pontifiees aliqua ex parte exemplo 
41] legis Mosaicae decepti esse. Hine sunt 
ila onera, quod peccatum mortale sit etiam 
sine offensione aliorum in feriis laborare 
manibus, quod sit peccatum mortale omittere 
horas canonicas, quod certi cibi polluant con- 
scientiam, quod ieiunia sint opera placantia 
Deum, quod peccatum in casu reservato non 
possit remitti, nisi accesserit auctoritas reser- 
vantis; quum quidem ipsi canones non de 
reservatione eulpae, sed de reservatione poenae 
ecclesiasticae loquantur. 


42] Unde habent ius episcopi has traditio- 
nes imponendi ecclesiis ad illaqueandas con- 
scientias, quum Petrus vetet Act. 15,10 im- 
ponere iugum discipulis, quum Paulus dicat 
2 Cor. 13, 10, potestatem ipsis datam, esse ad 
aedificationem, non ad destructionem. Cur 
igitur augent peccata per has traditiones? 


43] Verum exstant clara testimonia, quae 
prohibent condere tales traditiones ad prome- 
rendam gratiam, aut tamquam necessarias ad 
44] salutem. Paulus Col. 2, 16. 20: Nemo 
vos iudicet in cibo, potu, parte diei festi, novi- 
45] lunio aut sabbatis. Item: Si mortui estis 
cum: Christo ab elementis mundi, quare. tam- 
quam viventes in mundo decreta facitis: Non 
attingas, non gustes, non contrectes? Quae 
omnia pereunt usu et sunt mandata et do- 
ctrinae hominum, quae habent speciem sapien- 
46] tiae. Item ad Titum 1, 14, aperte pro- 
hibet traditiones: Non attendentes Iudaicis 
fabulis. et mandatis homens aversantium 
veritatem. 


und haben einen Schein ber Wahrheit.” Stem, 


St. Paulus zu Tito am 1, 14 verbietet öffentlih, man foll nidt acdten auf jübijd Fabeln und 


Menjchengebote, welche die Wahrheit abwenbden. 
So redet aud) Chriftus fefbjt Matth. am 15, 

14. 13 bon denen, fo die Leute auf Menfchengebote 

treiben: „Laßt fie fahren; fie find der Blinden 


47] Et Christus Matth. 15, 14. 13 inquit de. 
his, qui exigunt traditiones: Sinite illos; 
48] caeci sunt et duces caecorum; et impro- 


Y | 


Augsburg Confession. Art. XXVIII. 


against the Gospel The Canonical Laws 
teach the same thing (Dist. IX). Now, it is 
against Scripture to establish or require the 
observanee of any traditions, to the end that 
by such observance we may make satisfaction 
for sins, or merit grace and righteousness. 
For the glory of Christ's merit suffers injury 
when, by such observances, we undertake to 
merit justification. But it is manifest that, 
by such belief, traditions have almost in- 
finitely multiplied in the Church, the doc- 
trine concerning faith and the righteousness 
of faith being meanwhile suppressed. For 
gradually more holy-days were made, fasts 
appointed, new ceremonies and serviees in 
honor of saints instituted, because the authors 
of such things thought that by these works 
they were meriting grace. Thus in times past 
. the Penitential Canons increased, whereof we 
still see some traces in the satisfactions. 


Again, the authors of traditions do con- 
trary to the command of God when they find 
matters of sin in foods, in days, and like 
things, and burden the Church with bondage 
of the law, as if there ought to be among 
Christians, in order to merit justification, 
a service like the Levitical, the arrangement 
of which God had committed to the Apostles 
and bishops. For thus some of them write; 
and the Pontiffs in some measure seem to be 
misled by the example of the law of Moses. 
Hence are such burdens, as that they make 
it mortal sin, even without offense to others, 
to do manual labor on holy-days, a mortal 
sin to omit the Canonical Hours, that certain 
foods defile the conscience, that fastings are 
works which appease God, that sin in a re- 
served case cannot be forgiven but by the 
authority of him who reserved it; whereas 

. the Canons themselves speak only of the re- 
serving of the ecclesiastical penalty, and not 
of the reserving of the guilt. 


Whenee have the bishops the right to lay 
these traditions upon the Church for the en- 
snaring of consciences, when Peter, Acts 
15, 10, forbids to put à yoke upon the neck of 
the disciples, and Paul says, 2 Cor. 13, 10, that 
the power given him was to edification, not 
to destruction? Why, therefore, do they in- 
crease sins by these traditions? 


But there are clear testimonies which pro- 
hibit the making of such traditions, as though 
they merited grace or were necessary to sal- 
vation. Paul says, Col. 2, 16—23: Let mo 
man judge yow in meat, or in drink, or in 
respect of am holy-day, or of the mew moon, 
or of the Sabbath-days. If ye be dead «with 
Christ from.the rudiments of the world, why, 
as though living in the world, are ye subject 
to ordinances (touch not; taste not; handle 
not, which all are to perish with the using) 
after the commandments and doctrines of 
men? which things have indeed a show of 
wisdom. Also in Titus 1, 14 he openly for- 
bids traditions: Not giving heed to Jewish 

- fables and commandments of men that turn 
from the truth. 
_ And Christ, Matt. 15, 14. 13, says of those 
who require traditions: Let them alone; 


90 M. 66. 67. 


blinde Leiter”; und verwirft folden Gottesdienft 
und fagt: „Alle Pflanzen, bie mein himmlijcher 
Vater nicht gepflanzet Dat, bie werden au$ge- 
tentet." 

So nun bie Bifhöfe Macht haben, bie Kirchen 
mit unzähligen Auffägen zu bejd)meten und die 
Gemillfen zu verftriden, warum verbietet denn Die 
göttliche Schrift fo oft, bie menjchlihen Auffäte 
zu machen und zu hören? Warum nennt fie bie- 
felben Teufelslehren? Sollte denn der Heilige 
Geift folches alles vergeblich verwarnt haben? 

Derhalben, dieweil folhe Ordnungen, als nötig 
aufgerichtet, damit Gott zu verfühnen und Gnade 
zu verdienen, dem Changelio entgegen find, jo 
ziemt fid) keineswegs den Bijchöfen, folche Gottes- 
dienste zu erzwingen. Denn man muß in der 
Chrijtenheit die Lehre bon ber chriftlichen Frei- 
heit behalten, als nämlich, bab die Knechtichaft 
des Gefeges nicht nötig ift zur Rechtfertigung, moie 
Denn St. Paulus zu den Galatern jchreibt am 
9, 1: „Sp beftehet nun in ber Freiheit, damit 
uns Gbrijtus befreiet hat, und lapt euch nicht 
wieder in das Inechtifche Sod) berfnüpfen!^ Denn 
e$ muß je der vornehmfte Artikel des Evangeliums 
erhalten werden, Dak wir die Gnade Gottes durch 
ven Glauben an Chriftum ohne unfer Verdienft 
erlangen und nicht durd) Dienft, von Menfchen 
eingejebt, verdienen. 

Was joff man denn halten vom Sonntag und 
dergleichen andern Kirchenordnungen und Bere- 
monien? Dazu geben die Unfern dieje Antwort, 
Dak die Bifchöfe oder Pfarrherren mögen Ord- 
nungen machen, damit e$ ordentlich in ber Kirche 
zugehe, nicht damit Gottes Gnade zu erlangen, 
aud) nicht Damit für bie Sünden genugzutun oder 
die Gewiffen damit zu verbinden, folches für nbti- 
gen Gottesdienst zu halten und e dafür zu achten, 
daß fie Sünde täten, wenn fie ohne 9rtgerni8 die= 
felben brechen. Alfo hat St. Paulus zu ben 
Korinthern, 1 for. 11, 5. 6, verordnet, dak bie 
Weiber in ber Berfammlung ifr Haupt follen 
Deden; item, daß bie Prediger in der Verfamm- 
Tung nicht zugleich alle reden, fondern orbentlid), 
einer nad) dem andern. 

Solhe Ordnung gebührt der chriftlihen Ber- 
fammlung um ber Liebe und [be$] Friedens 
“willen zu halten und den Bifchöfen und Pfarr: 
herren in diefen Fällen gehorfam zu fein und 
diefelben fofern zu halten, daß einer den andern 
nicht ärgere, damit in der Kirche feine Unordnung 
oder witftes Wefen fet; doch alfo, dak die Ge- 
wiffer nicht befchiwert werden, daß man’s für 
jolche Dinge halte, die not fein follten zur Selig: 
feit, unb e$ dafür achte, dak. fie Sünde täten, 
wenn fie Ddiefelben ohne der andern Slrgernis 
brechen; die denn niemand fagt, daß das Weib 
Sünde tue, bie mit blogem Haupt ohne srgernis 
der Leute ausgeht. 

?[fjo ift bie Ordnung bom Sonntag, von der 
Diterfeier, bon ben Pfingften und dergleichen Feier 
und Weife, Denn bie e$ dafür achten, dak bie 
Ordnung vom Sonntag für ben Sabbat als nötig 
aufgerichtet fei, die irren fehr. Denn die Heilige 
Schrift hat den Sabbat abgetan und lehrt, dak 
alle Zeremonien des alten Gefetes nad) Eröffnung 
des Changeliums mögen nachgelaffen werden; 
unb dennoch, weil bonndten getpejen ift, einen ge- 
willen Tag zu berotbnen, auf bab das Volk wüßte, 
wann e$ zufammenfommen follte, hat die chrift- 
lide Kirche den Sonntag dazu verordnet und zu 


Confessio Augustana. Art. XXVIII. 


‘dere et radi ve traditiones? 


YW. 57. 58. 


bat tales cultus: Omnis plantatio, quam [R.42 
non plantavit Pater meus coelestis, eradica- 
bitur. 


| 49] Si ius habent episcopi, incen dé weed. 
sias infinitis traditionibus et illaqueandi con- 
scientias, eur toties prohibet. Scriptura eon- 
Cur vocat eas 
doctrinas daemoniorum, 1 Tim. 4,1? Num 
frustra haee praemonuit Spiritus Sanctus? ' 


50] Relinquitur igitur, quum srainatioel 
institutae tamquam necessariae aut cum 
opinione promerendae gratiae, pugnent eum 
evangelio, quod non liceat ullis episcopis tales 
51] cultus instituere aut exigere. 
enim in ecclesiis retineri doctrinam de liber- 
tate Christiana, quod non sit necessaria ser- 
vitus legis ad: iustificationem, sicut in Gala- 
tis, 5, 1, scriptum est: Nolite iterum.  ugo 
52] servitutis subiici. Necesse est retineri 
praecipuum evangelii locum, quod gratiam 
per fidem in Christum gratis consequamur, 
non propter certas observationes aut. Depp 
eultus ab hominibus institutos. 


53] Quid igitur sentiendum est de die domi- 
nico et similibus ritibus templorum? Ad haee 
respondent, quod liceat episcopis seu pasto- 
ribus facere ordinationes, ut res ordine geran- 


tur in ecclesia, non ut per illas mereamur 


gratiam, aut satisfaciamus pro peccatis, aut 
obligentur conscientiae, ut iudicent esse ne- 
cessarios cultus, ac sentiant se peccare, quum 
54] gine offensione aliorum violant.. Sie Pau- 
lus 1 Cor. 11, 5. 6 ordinat, ut in congregatione 
mulieres velent capita, l Cor. 14, 30, ut or- 
dine audiantur in ecclesia interpretes ete. : 


55] Tales ordinationes convenit ecclesias 
propter caritatem et tranquillitatem servare 
eatenus, ne alius alium offendat, ut ordine et 
sine tumultu omnia fiant in ecclesiis, 1 Cor. 
56] 14, 40; cf. Phil.2, 14; verum ita, ne con- 
scientiae onerentur, ut ducant res esse neces- 
sarias ad salutem, ac judicent se peccare, 
quum violant eas sine aliorum offensione; 
sicut nemo dixerit peccare mulierem, quae in 
publicum non velato capite procedit sine offen- 
sione hominum. 


57] Talis est observatio diei dominici, pa- 


schatis, pentecostes et similium feriarum et 


58] rituum. Nam qui iudicant ecclesiae [R. 43 
auctoritate pro sabbato institutam esse diei 
dominici observationem tamquam necessariam, 


59] longe errant. Scriptura abrogavit sabba- - 


tum, quae docet omnes ceremonias Mosaicas 
post revelatum evangelium omitti posse. Et - 
60] tamen quia opus erat constituere certum | 
diem, ut sciret populus, quando convenire de: 


beret, apparet ecclesiam ei rei destinasse diem 


dominicum, qui ob hane quoque causam vide- - 


Neeesse est 


Augsburg Confession. Art. XXVIII. 


they be blind leaders of the blind; and He 
rejects such services: Every plant which My 
heavenly Father hath not planted shall be 
plucked up. 

If bishops have the right to burden churches 
with infinite traditions, and to ensnare con- 
sciences, why does Scripture so often prohibit 
to make, and to listen to, traditions? Why 
does it call them “doctrines of devils”? 1 Tim. 
4,1. Did the Holy Ghost in vain forewarn of 
these things? 

Since, therefore, ordinances instituted as 
things necessary, or with an opinion of merit- 
ing grace, are contrary to the Gospel, it fol- 
lows that it is not lawful for any bishop to 
institute or exact such services. For it is 
necessary that the doctrine of Christian lib- 
erty be preserved in the churches, namely, 
that the bondage of the Law is not necessary 
to justification, as it is written in the Epistle 
to the Galatians, 5,1: Be not entangled again 
with the yoke of bondage. It is necessary 
that the chief article of the Gospel be pre- 
served, to wit, that we obtain grace freely by 
faith in Christ, and not for certain observ- 
ances or acts of worship devised by men. 


What, then, are we to think of the Sunday 
and like rites in the house of God? To this 
we answer that it is lawful for bishops or 
pastors to make ordinances that things be 
- done orderly in the Church, not that thereby 
we should merit grace or make satisfaction 
for sins, or that consciences be bound to judge 
them necessary services, and to think that it 
is a sin to break them without offense to 
others. So Paul ordains, 1 Cor. 11, 5, that 
women should cover their heads in the con- 
gregation, 1 Cor. 14, 30, that interpreters be 
heard in order in the church, ete. 


It is proper that the churches should keep 
sueh ordinances for the sake of love and tran- 
quillity, so far that one do not offend an- 
other, that all things be done in the churches 
in order, and without confusion, 1 Cor. 14, 40; 
eomp. Phil. 2, 14; but so that consciences be 
not burdened to think that they are necessary 
to salvation, or to judge that they sin when 
they break them without offense to others; 
as no one will say that a woman sins who 
goes out in publie with her head uncovered, 
provided only that no offense be given. 


_ Of this kind is the observance of the Lord's 
Day, Easter, Pentecost; and like holy-days 
and rites. For those who judge that by the 
authority of the Church the observance of the 
Lord's Day instead of the Sabbath-day was 
ordained as a thing necessary, do greatly err. 
Seripture has abrogated the Sabbath-day; 
for it teaches that, since the Gospel has been 
revealed, all the ceremonies of Moses can be 
omitted. And yet, because it was necessary 
to appoint a certain day, that the people 
might know when they ought to come to- 
gether, it appears that the Church designated 
the Lord's Day for this purpose; and this 
day seems to have been chosen all the more 
for this additional reason, that men might 


91 


99 3m. 67—69. 


diefer Veränderung befto mehr GefallenS und 
Willens gehabt, damit die Leute ein Grempel 
hätten der chriftlichen Freiheit, daß man müßte, 
daß weder bie Haltung des Sabbat3 nod) eines 
andern Tags bonnbten fet. 

E53 find viel unrichtige Disputationen von ber 
Verwandlung des Gefjekes, bon den Zeremonien 
des Neuen Teftaments, bon der Veränderung des 
Sabbats, welche alle entfprungen find aus falfcher 
und irriger Meinung, al3 müßte man in der 
Chriftenheit einen folchen Gottesdienft haben, der 
dem Tevitifchen oder jüdiichen Gottesdienjt gemäß 
wäre, und al3 follte Chrijtus den Apofteln und 
Bifchöfen befohlen haben, neue Zeremonien zu et- 
Denfen, Die zur Seligkeit nötig wären. Diejelben 
Srrtiimer haben [fid in die Chriftenheit einge- 
fodten, da man bie Gerechtigkeit des Glaubens 
nicht lauter unb rein gelehrt und gepredigt Dat. 
Etliche DiSputieren alfo bom Sonntag, daß man 
ihn halten müfle, wiewohl nicht aus göttlichen 
9tedten [*bennod) fchier al8 viel alS aus gött- 
[iden Rechten], ftellen Form und Maß, wiefern 
man am Feiertag arbeiten mag. Yas find aber 
folche Disputationes anders denn Fallftride des 
Getwiffens? Denn mwiewohl fie fid) unterftehen, 


Confessio Augustana, : Art. XXVIII. 


$$. 58. 59. 


tur magis placuisse, ut haberent homines ex- E 


emplum Christianae libertatis, et scirent nec 


sabbati nec alterius diei observationem neces- — 
sariam esse. 


61] Exstant prodigiosae disputationes de 
mutatione legis, de ceremoniis novae legis, 
de mutatione sabbati, quae omnes ortae sunt — 
ex falsa persuasione, quod oporteat in ecclesia — 
cultum esse similem Levitico, et quod Chri- — 
stus commiserit apostolis et episcopis excogi- 
tare novas ceremonias, quae sint ad salutem — 
62] necessariae. Hi errores serpserunt in ec- 
clesiam, quum iustitia fidei non satis clare - 
63] doceretur. Aliqui disputant diei domi- 
niei observationem non quidem iuris divini 
esse, sed quasi iuris divini; praescribunt de 
feriis, quatenus  lieeat operari. Huiusmodi — 
64] disputationes quid sunt aliud nisi laquei 
conscientiarum? Quamquam enim conentur — 
eplikeizare traditiones, tamen nunquam potest | 
aequitas deprehendi, donee manet opinio ne- 
cessitatis, quam manere necesse est, ubi igno- 
rantur iustitia fidei et libertas Christiana. 


menjchliche Auffäbe zu lindern unb epiizieren, fo fann man bod) feine éxieixeiav oder Linderung treffen, — 


folange die Meinung jteht und bleibt, al3 follten fie vonnöten fein. 


Nun muß diefelbe Meinung 


bleiben, menn man nichts weiß bon ber Gerechtigkeit des Glaubens und bon der hriftlichen Freiheit. - 


Die Apoftel haben geheißen, man folle fid) ent- 
halten des Blutes und [des] Erftidten. Wer 
halt’s aber jeßo? Wher dennoch tun bie feine 
Sünde, die e$ nicht halten; denn die Apojtel 
haben aud) jelbit die Gemijjen nicht wollen be- 
fchweren mit folcher Knechtichaft, jondern haben’s 
um Srgerniffes willen eine Zeitlang verboten. 
Denn man muß Achtung haben in diejer Sabung 
auf das $Sauptitüd chriftlicher Lehre, das durch 
diefes Defret nicht aufgehoben wird. 

Man hält fchier feine alten Ganone$, wie fie 
lauten; e$ fallen auch derjelben Saßungen tüg- 
fid) viele weg, auch bei denen, bie folche Wufjage 
allerfleigigit halten. Da fann man den Gewiffen 
nicht raten noch helfen, wo bieje Linderung nicht 
gehalten wird, daß wir twiffen, folche Auffäte alfo 
zu halten, daß man’s nicht dafiirhalte, daß fie 
nötig jeiem, daß [e$] auch den Gemijjen unjdüb- 
lich fet, obgleich folche Wuffake fallen. 

&3 würden aber die Bifchöfe leichtlich den Ge- 
horjam erhalten, wo fie nicht darauf Drängen, bie- 
jenigen Gakungen zu halten, jo doch ohne Sünde 
nicht mögen gehalten werden. eto aber tun fie 
ein Ding und verbieten beide Geftalten des hei- 
figen Saframents; item den Geiftlihen den Che- 
ftand; nehmen niemand auf, ehe er denn zuvor 
einen Eid getan habe, er wolle diefe Lehre, fo bod) 
ohne Zweifel dem heiligen Evangelio gemäß tjt, 
nicht predigen. Unfere Kirchen begehren nicht, daß 
Die Bifchöfe mit Nachteil ihrer Ehren und Würden 
wiederum Frieden und Einigkeit machen, wiewoh! 
folches den Bilchöfen in der Not aud) zu tun ge- 
bührte. Allein bitten fie barum, daß bie Bifchöfe 
etliche unbillige Befchwerungen nadhlafjen, die bod) 
vorzeiten auch in der Kirche nicht getwefen und an- 
genommen find wider den Gebrauch der chriftliden 
gemeinen Kirche; welche vielleicht im Anheben et- 
liche Urjachen gehabt, aber fie reimen fid) nicht zu 
unfern Seiten. So ift e$ aud) unleugbar, daß 
etlihe Satungen aus Unverftand angenommen 
find. Darum follten bie Bifchöfe der Gütigfeit 
fein, Diejelben Satungen zu mildern, fintemal 


65] Apostoli iusserunt, Act. 15, 20, absti- 
nere a sanguine. Quis nune observat? Neque 
tamen peccant, qui non observant, quia ne ~ 
ipsi quidem apostoli voluerunt onerare con- 
scientias tali servitute, sed ad tempus prohi- 
66] buerunt propter scandalum. Est enim — 
perpetua voluntas evangelii consideranda in — 
decreto. 


67] Vix ulli eanones servantur accurate et | 
multi quotidie exolescunt apud illos etiam, qui 
diligentissime defendunt traditiones. [R.44 
68] Nee potest conscientiis consuli, nisi haee 
aequitas servetur, ut sciamus eos sine opi- 
nione necessitatis servari nee laedi conscien- — 
tias, etiamsi traditiones exolescant. 


69] Facile autem possent episcopi legiti- 
mam obedientiam retinere, si non urgerent 
servare traditiones, quae bona conscientia ser- . 
70] vari non possunt. Nune imperant coeli- 
batum, nullos recipiunt, nisi iurent se puram 
71] evangelii doctrinam nolle. docere. Non 
petunt ecclesiae, ut episcopi honoris sui 
lactura sarciant concordiam; quod tamen 
72].decebat bonos pastores facere. Tantum 


petunt, ut iniusta onera remittant, quae nova 


sunt et praeter consuetudinem ecclesiae catho- — 
73] licae recepta. 
constitutiones habuerunt probabiles causas; 
quae tamen posterioribus temporibus non con- 
74] gruunt. Apparet etiam quasdam errore 
receptas esse. Quare pontificiae clementiae 


esset illas nunc mitigare, quia. talis mutatio 


non .labefacit. ecclesiae. unitatem. | Multae | 
enim traditiones humanae tempore mutatae 
75] sunt, ut ostendunt ipsi canones. Quodsi — 
non potest impetrari, ut relaxentur observa- | 
tiones, quae sine peccato non possunt prae- 
stari, oportet nos regulam apostolicam, Act. — 


Fortassis initio quaedam _ 


(rl 
a 
" 
" 
^ 


have an example of Christian liberty, and 
might know that the keeping neither of the 
Sabbath nor of any other day is necessary. 


There are monstrous disputations concern- 
ing the changing of the law, the ceremonies 
of the new law, the changing of the Sabbath- 
day, which all have sprung from the false 
belief that there must needs be in the Church 
a service like to the Levitical, and that Christ 
had given commission to the Apostles and 
bishops to devise new ceremonies as necessary 
to salvation. These errors crept into the 
Chureh when the righteousness of faith was 
not taught clearly enough. Some dispute 
that the keeping of the Lord's Day is not 
indeed of divine right, but in a manner so. 
They prescribe concerning holy-days, how far 
it is lawful to work. What else are such dis- 
putations than snares of consciences? For 
although they endeavor to modify the tradi- 
tions, yet the mitigation can never be per- 
ceived as long as the opinion remains that 
they are necessary, which must needs remain 
where the righteousness of faith and Chris- 
tian liberty are not known. 


_ The Apostles commanded Acts 15, 20 to ab- 
stain from blood. Who does now observe it? 
And yet they that do it not sin not; for not 
even the Apostles themselves wanted to bur- 
den consciences with such bondage; but they 

 forbade it for a time, to avoid offense. For 
in this decree we must perpetually consider 
what the aim of the Gospel is. 


Scarcely any Canons are kept with exact- 
ness, and from day to day many go out of 
use even among those who are the most 
zealous advocates of traditions. Neither can 
due regard be paid to consciences unless this 
mitigation be observed, that we know that the 
Canons are kept without holding them to be 
necessary, and that no harm is done con- 
sciences, even though traditions go out of use. 


But the bishops might easily retain the 
lawful obedience of the people if they would 
not insist upon the observance of such tradi- 
tions as cannot be kept with a good con- 
science. Now they command celibacy; they 
admit none unless they swear that they will 
not teach the pure doctrine of the Gospel. 

The churches do not ask that the bishops 
should restore concord at the expense of 
their honor; which, nevertheless, it would 
be proper for good pastors to do. They ask 
only that they would release unjust burdens 
which are new and have been received con- 
trary to the custom of the Church Catholic. 
It may be that in the beginning there were 
plausible reasons for some of these ordi- 
nances; and yet they are not adapted to 
later times. It is also evident that some 
were adopted through erroneous conceptions. 
Therefore it would be befitting the clemency 
of the Pontiffs to mitigate them now, be- 
cause such a modification does not shake 
the unity of the Church. For many human 
traditions have been changed in process of 


Augsburg Confession. Art. XXVIII. 


94 M. 69. 70. 


eine jolche ?imberung nichts jchadet, bie Einigkeit 
chriftlicher Kirche zu erhalten; denn viele Sagun- 
gen, bon den Menfchen aufgefommen, find mit 


Confessio Augustana. 


Art. XXVIII... W. 59. 60. 


5, 29, sequi, quae praecipit, Deo magis obe 
dire, quam hominibus. ; 


bet Zeit felbft gefallen und nicht nötig zu halten, mie bie päpftlichen Nechte felbft zeugen. Kann’g aber. = 


je nicht fein, [ift] e8 auch bei ihnen nicht zu erhalten, bap man jolche menjchlichen Sabungen mäßige — 
unb abtue, welche man ohne Sünde nicht fann halten, fo müflen wir der Apoftel Regel folgen, Die ung — 
gebietet, wir jollen Gott mehr gehorfam fein denn den Menjchen. . 


St. Petrus verbietet den Bifchdfen die Herr- 
fchaft, als hätten fie Gewalt, die Kirchen, wozu 
fie wollten, zu zwingen. Yekt geht man nicht da- 
mit um, mie man den Bilchöfen ihre Gewalt 
nehme, fondern man bittet und begehrt, fie woll- 
ten die Gewiffen nicht 3u Sünden zwingen. 
Wenn fie aber folches nicht tun werden und biefe 
Bitte verachten, jo mögen fie gebenfen, wie fie 
werden DdeShalben Gott Antwort geben miiffen, 
dieweil fie mit folcher ihrer $ürtigfeit Urjace 
geben zu Spaltung und Schisma, das fie bod) 
billig jollten verhüten helfen. 


Schlup. 

Dies find die vornehmiten Artikel, bie für ftrei- 
tig geachtet werden. Denn mwiewohl man viel 
mehr Mibbrauche und Unrichtigfeit hatte ans 
ziehen finnen, jo haben mir doch, die Weit- 
läuftigfeit und Länge zu verhüten, allein bie vor- 
nehmjten bermelbet, daraus die andern leichtlich 
zu ermeffen [find]. Denn man [hat] in Bor- 
zeiten jehr geflagt über den Ablaß, über Wall- 
fahrten, über Mibbraud des Bannes. C8 hatten 
aud) bie Pfarrer unendlich Gezänt mit ben Mön- 
chen bon wegen des Beichthörens, de3 Begräb- 
niffes, der Leichenpredigten [*Beipredigten] und 
unzähliger anderer Stüde mehr. Solches alles 
haben wir im beiten und Glimpfs willen über: 
gangen, damit man Die bornehmiten Stüde in 
diefer Sache defto bak [beffer] vermerken möchte. 
Dafür joll es aud) nicht gehalten werden, daß in 
Dem jemand ichtes zu Haß, wider oder Unglimpf 
geredet [Dak mit dem im Befenntni8 Gefagten 
jemand etwas zu Hap, zumider oder zu Unglimpf 
geredet] ober angezogen fei, fondern wir haben 
allein bie Stüde erzählt, bie wir für nötig am- 
zuziehen und zu bermelben geachtet haben, damit 
man daraus dejto bak [bejfer] zu vernehmen habe, 
Dap bei uns nichts weder mit Lehre nod) mit Zere: 


76] Petrus vetat episcopos dofhitln et ec -— 
77] clesiis imperare, 1 Petr. 5, 3. Nune non: 


id agitur, ut dominatio eripiatur episcopis, 
sed hoc unum petitur, ut patiantur evange- 


lium pure doceri, et relaxent paucas quasdam 
observationes, quae sine peccato servari non 
Quodsi nihil remiserint, ipsi - 
viderint, quomodo Deo rationem reddituri 


78] possunt. 


sint, quod pertinacia sua causam schismati 
praebent. 


Epilogus. 


1] Hi sunt praecipui articuli, qui videntur 
habere controversiam. Quamquam.enim [R.45 


de pluribus abusibus dici poterat, tamen, ut 


CN 


fugeremus prolixitatem, praecipua complexi — 


sumus, ex quibus cetera facile iudicari pos- 
2] sunt. 
dulgentiis, de peregrinationibus, de abusu 
excommunicationis.  Parochiae multipliciter 
vexabantur per .stationarios. - 
tentiones erant pastoribus cum monachis de 
iure parochiali, de confessionibus, de sepul- 


Magnae querelae fuerunt de in- 4 


Infinitae con- — 


turis, de extraordinariis concionibus et de - 


3] aliis innumerabilibus rebus. Huiusmodi 
negotia praetermisimus, ut illa, quae sunt in 
hae causa praecipua, breviter proposita faci- 
4] lius cognosci possent. 
quam ad ullius contumeliam dictum aut col- 
5] lectum est. Tantum ea recitata sunt, quae 
videbantur necessario dicenda esse, ut intel- 
ligi possit, in doctrina ac ceremoniis apud 
nos nihil esse receptum contra Seripturam aut 
ecclesiam catholicam, quia manifestum est, 


Neque hic quid- - 


nos diligentissime cavisse, ne qua nova et 


impia dogmata in ecelesias — serperent. 


monien angenommen ijt, Das entweder der Heiligen Schrift ober gemeiner chriftlicher Rite zuentgegen 


[guider] ware. 


flechte, einreife und überhandnehme. 


Die obgemelbeten Artikel haben wir dem Aus- 
fchreiben nad) übergeben wollen zu einer Anzei- 
gung unfers Befenntniffes und ber Unfern Lehre. 
Und ob jemand befunden würde, der daran 
Mangel hätte, dem ift man ferner Bericht mit 
Grund göttlicher Heiliger Schrift zu tun erbötig. 


Eurer Raijerliher Meajeftät 
Untertänigite: 
Sohannes, Gergog zu Sadjen, Kurfürft. 
Georg, Markgraf zu Brandenburg. 
Ernit, Herzog zu Liinebura. 


Philipp, Landgraf zu Hefjen. 


Wolfgang, Fürft zu Anhalt. 
Die Stadt Nürnberg. 
Die Stadt Reutlingen. 


Denn e3 ijt je am Tage und öffentlich, bap. wir mit allem Fleiß mit Gottes Hilfe 
(ohne Ruhm zu reden) verhütet haben, damit je feine neue und gottlofe Lehre fid) in unjetn. Kicchen eins 


6] Hos articulos supra scriptos voluimus ex- 


hibere iuxta edictum Caesareae Maiestatis, in 
quibus confessio nostra exstaret et eorum, qui 
apud nos docent, doctrinae summa cerneretur. 
7| Si quid in hae confessione desiderabitur, 
parati sumus latiorem informationem, Deo 
volente, iuxta Scripturas exhibere. 


S] Caesareae Maiestatis Vestrae 
fideles et subditi: 
9] Joannes, Dux Saxoniae, Elector. 


10] Georgius, Marchio Brandenburgensis. y ^ 
11] Ernestus, Dux Luneburgensis. iy 
12] Philippus, Landgravius Hessorum. 

13] Ioannes Fridericus, Duos Saxomae + 
14] Franciscus, Dux Luneburgensis. 

15]  Volfgangus, Princeps ab Anhalt. 

16] Senatus Magistratusque Nurnbergensis. 
17] Senatus Reutlingensis. 


r x 


time, as the Canons themselves show. But 
if it be impossible to obtain a mitigation of 
such observances as cannot be kept without 
sin, we are bound to follow the apostolic 
rule, Acts 5,29, which commands us to obey 
God rather than men. 


Peter, 1 Pet. 5, 3, forbids bishops to be 
lords, and to rule over the churches. It is 
not our design now to wrest the government 
from the bishops, but this one thing is asked, 
namely, that they allow the Gospel to be 
purely taught, and that they relax some few 
observances which cannot be kept without 
sin. But if they make no concession, it is 
for them to see how they shall give account 
to God for furnishing, by their obstinacy, 
a cause for schism. 


Augsburg Confession. Art. XXVIII. 


Conclusion. 


These are the chief articles which seem to 
be in controversy. For although we might 
have spoken of more abuses, yet, to avoid 
undue length, we have set forth the chief 
points, from which the rest may be readily 
judged. There have been great complaints 
concerning indulgences, pilgrimages, and the 
abuse of excommunications. The parishes 
have been vexed in many ways by the dealers 
in indulgences. There were endless conten- 
tions between the pastors and the monks 
concerning the parochial right, confessions, 
burials, sermons on extraordinary occasions, 
and innumerable other things. Issues of this 
sort we have passed over, so that the chief 
points in this matter, having been briefly set 
forth, might be the more readily understood. 
Nor has anything been here said or adduced 
to the reproach of any one. Only those things 
have been recounted whereof we thought that 
it was necessary to speak, in order that it 
might be understood that in doctrine and 
ceremonies nothing has been received on our 
part against Scripture or the Church Cath- 
olic. For it is manifest that we have taken 
most diligent care that no new and ungodly 
doctrine should creep into our churches. 


The above articles we desire to present in 
accordance with the edict of Your Imperial 
Majesty, in order to exhibit our Confession 
and let men see a summary of the doctrine 
of our teachers. If there is anything that 
any one might desire in this Confession, we 
are ready, God willing, to present ampler in- 
formation according to the Scriptures. 


Your Imperial Majesty’s 
faithful subjects: 


John, Duke of Saxony, Elector. 
George, Margrave of Brandenburg. 
Ernest, Duke of Lueneburg. 

Philip, Landgrave of Hesse. 

John Frederick, Duke of Saxony. 
Francis, Duke of Lueneburg. 
Wolfgang, Prince of Anhalt. 

Senate and Magistracy of Nuremburg. 
Senate of Reutlingen. 


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APOLOGIA CONFESSIONIS. [8.47 
Philippus Melanchthon Lectori S. D. 


1] Postquam confessio Principum nostro- 
rum publice praelecta est, theologi quidam ac 
monachi adornaverunt confutationem nostri 
scripti, quam quum Caesarea Maiestas cu- 
rasset etiam in consessu Principum praelegi, 
postulavit a nostris Principibus, ut illi con- 
futationi assentirentur. 


Apologia der Konfefjiorn. 
Aus dem Latein verdeutfcht burd) Buftus Bonas. 


Vorvrede. 
Philippus Melanchthon dem Lefer. 


AB das Befenntnis unferer gnübigftem und 
gnädigen Herren, des Kurfürften zu Sadjen und 
ber Fürften bieje8 Teils, zu Augsburg öffentlich 
por faijerlid)er Majeftät und den Ständen des 
Reichs ijt verlefen worden, haben etliche Theologi 
und Mönche wider dasjelbe Befenntnis und Kon= 
feffion eine Antwort und Berlegung [Wider= 
legung] geftellt, welche dann Taijerliche Majeftat 


hernac bor Ihrer Majeftät, den Kurfürften, Fürften und Ständen des Reichs berfejen laffen, und hat 
begehrt, Dak unfere Fürften auf [olde Meinung forthin wollten zu glauben, aud) zu lehren und zu 


halten willigen. 


2] Nostri autem, quia audierant multos 
articulos improbatos esse, quos abiicere sine 
offensione conscientiae non poterant, rogave- 
runt sibi exhiberi exemplum confutationis, ut 
et videre, quid damnarent adversarii, et ratio- 
nes eorum refellere possent. 


Et in tali causa, quae ad religionem et ad 
docendas conscientias pertinet, arbitrabantur 
fore, ut non gravatim exhiberent suum scri- 
ptum adversarii. 


Sed non potuerunt id impetrare nostri nisi 
periculosissimis conditionibus, quas recipere 
non poterant. 


3] Instituta est autem deinde pacificatio, 
in qua apparuit, nostros nullum onus quam- 
libet incommodum detrectare, quod sine of- 
4] fensione conscientiae suscipi posset. Sed 
adversarii obstinate hoe postulabant, ut quos- 
dam manifestos abusus atque errores appro- 
baremus; quod quum non possemus facere, 
iterum postulavit Caesarea Maiestas, ut Prin- 
cipes nostri assentirentur confutationi. Id 
facere Principes nostri recusaverunt. 


Quomodo enim assentirentur in causa [R.48 
religionis scripto non inspecto? Et audierant 
articulos quosdam damnatos esse, in quibus 
non poterant iudicia adversariorum sine sce- 
lere comprobare. 


Dieweil aber bie Unfern angehört, dak in [ole 
cher Antwort der Theologen viele Wrtitel verwor- 
fen, welche fie ohne Befchwerung der Gewiffen und 
mit Gott nicht finnten laffen veriwerfen, haben 
fie ber Antwort oder. [der] Konfutation Abjichrift 
gebeten, damit fie eigentlich jehen und erwägen 
möchten, twas bie Widerjacher zu verdammen fid) 
unterftünden, und defto richtiger auf ihre Urjache 
und borgebradjten Gründe wieder antworten 
möchten. 

Und in biejer großen, hochwichtigften Sache, 
welche nicht Zeitliches, fondern eine gemeine Reli: 
gion, aller Heil und Wohlfahrt der Gewiffen und 
wiederum auch große Fährlichkeit und Beichwerung 
berjefben belangt, haben e8 die Unjern gewiß ba 
fürgehalten, daß bie Widerfacher jofde Abjchrift 
ohne alle Befchwerung ganz willig und gern über: 
reichen oder auch uns anbieten würden. 

Aber bie Unjern haben folches gar nicht anders 
erlangen mögen denn mit fait [jehr] befchwerlichen 
angehefteten Verpflichtungen und Konditionen, 
welche fie in feinem Weg haben willigen mögen. 

Danach ift eine Unterhandlung und etliche Wege 
ber Güte oder Sühne vorgenommen, da fid) denn 
Die Unfern aufs höchite erboten, alles gern zu tra= 
gen, zu dulden und zu tun, was ohne Bejchwerung 
der Getviffen gejchehen finnte. Wher bie Wider: 
fader haben darauf allein hart geftanden, daß 
pir in etlice öffentliche Mipbrauce und Brr- 
tümer haben willigen follen, unb fo wir das nicht 
tun finnten noch wollten, hat bie Taiferliche Maje- 
ftät wieder begehrt, daß unfere Herren und Fürs 
ften willigen follten, jo zu glauben, fo zu halten, 
wie der Theologen Konfutation lautet, welches une 
fere Fürften ganz und gar abgejchlagen [haben]. 

Denn wie follten Ihre Kur: und Fürftlichen 
(9naben in fo hoher, allerwichtigften Sache, vieler 
und ihre eigene Seele und Gewiffen belangend, in 
eine Schrift willigen, bie man ihnen nicht übers 
geben noch zu überlefen verginnen oder iiberret- 
chen wollte, fonderlich fo fie in der Verlefung an 
gehört, daß jolche Artikel verworfen waren, bie fie 
nicht möchten noch fünnten nachgeben, fie wollten 
denn öffentlich wider Gott und EChrbarfeit hans 
deln? 


THE APOLOGY OF THE CONFESSION. 


Philip Melanchthon Presents His Greeting 
to the Reader. 


After the Confession of our princes had 
been publiely read, certain theologians and 
monks prepared a confutation of our writing; | 
and when His Imperial Majesty had caused 
this also to be read in the assembly of the 
princes, he demanded of our princes that they 
should assent to this Confutation. 


But as our princes had heard that many 
artieles were disapproved, which they could 
not abandon without offense to conscience, 
they asked that a copy of the Confutation be 
furnished them, that they might be able both 
to see what the adversaries condemned, and 
to refute their arguments. 


And, indeed, in a cause of such importance, 
pertaining to religion and the instruction of 
consciences, they thought that the adversaries 
would produce their writing without any hesi- 
tation [, or even offer it to us]. 


But this our princes could not obtain, un- 
less on the most perilous conditions, which it 
was impossible for them to accept. 


Then, too, negotiations for peace were be- 
gun, in which it was apparent that our 
prinees declined no burden, however grievous, 
that could be assumed. without offense to con- 
science. But the adversaries obstinately de- 
manded this, namely, that we should approve 
certain manifest abuses and errors; and as 
we could not do this, His Imperial Majesty 
again demanded that our princes should as- 
sent to the Confutation. This our princes 
refused to do. 


For in à matter pertaining to religion, how 
could they assent to a writing into which they 
had not looked, especially, as they had heard 
that some articles were condemned, in which 
it was impossible for them, without grievous 
sin, to approve the opinions of the adver- 
saries ? 


100 M. 74. 75. 


5] Iusserant autem me et alios quosdam 
parare apologiam confessionis, in qua expone- 
rentur Caesareae Maiestati causae, quare non 
reciperemus confutationem, et ea, quae obiece- 

] rant adversarii, diluerentur. Quidam enim 
ex nostris inter praelegendum capita locorum 
7] et argumentorum exceperant. Hane apolo- 
giam obtulerunt ad extremum Caesàreae Maie- 
stati, ut cognosceret nos maximis et gravissi- 
mis causis impediri, quominus confutationem 
approbaremus. Verum Caesarea Maiestas non 
recepit oblatum scriptum. 


Apologia Confessionis. 


YG. 67-69, 


Derhalben Shre fure und Fürftlihen Gnaden 
mir und andern befohlen, eine Schußrede oder 
Apologie unjers erften Befenntnifjes zu ftelfen, 
in welcher der faijeríid)en Majeftät Urfachen an- 
gezeigt würden, warum wir die Konfutation nicht 
annehmen, und warum Dbiejefbe nicht gegründet 
wäre. Denn ob man uns wohl Abjehrift und 
Kopie über unser Flehen, Bitten und höchites An: 
fuchen berjagt, jo hatten bie Unjern doch in Ver- 
lefung der Konfutation die Summa der Argus 
mente fajt in Eile und als im Fluge gefangen 
und aufgezeichnet, darauf wir die Wpologie das: 
mal, jo uns Kopie endlich berjagt, jtellen mußten. 


Diefelbe Apologie haben bie Unjern zulegt, als fie bon Augsburg Abichied genommen, der fatjerlichen 
Majeftat überantmwortet, damit Ihre Majeftat berftehen möchte, bab e8 ganz große, hochwichtige Urfache 


hätte, warum mir bie Konfutation nicht hätten mögen willigen. 


überantmwortete Apologie geweigert anzunehmen. 


8] Postea editum est decretum quoddam, in 
quo gloriantur adversarii, quod nostram con- 
fessionem ex Scripturis confutaverint. 


9] Habes igitur, lector, nunc apologiam no- 
stram, ex qua intelliges, et quid adversarii 
iudicaverint (retulimus enim bona fide), et 
quod articulos aliquot contra manifestam 
Scripturam Spiritus Sancti damnaverint, tan- 
tum abest, ut nostras sententias per Scriptu- 
ras labefactaverint. 


10] Quamquam autem initio apologiam in- 
stituimus communicato cum aliis consilio, ta- 
men ego inter excudendum quaedam adieci. 
Quare meum nomen profiteor, ne quis queri 
possit sine certo auctore librum editum esse. 


11] Semper hic meus mos fuit in his con- 
troversiis, ut, quantum omnino facere possem, 
retinerem formam usitatae doctrinae, ut faci- 
lius aliquando coire concordia posset. Neque 
multo secus nune facio, etsi recte possem 
longius abducere huius aetatis homines ab ad- 
versariorum opinionibus. 

12] Sed adversarii sic agunt causam, ut 
ostendant se neque veritatem neque concor- 
diam quaerere, sed ut sanguinem nostrum 
exsorbeant. 

13] Et nunc scripsi, quam moderatissime 
potui; ae si quid videtur dictum asperius, 
hie mihi praefandum est, me cum theologis 
ac monachis, qui scripserunt confutationem, 
litigare, non cum Caesare aut Principibus, 
14] quos, ut debeo, veneror. Sed vidi nuper 
confutationem et animadverti adeo insidiose 
et calumniose scriptam esse, ut fallere [R.49 
etiam cautos in certis locis posset. 


15] Non tractavi tamen omnes cavillatio- 
nes; esset enim infinitum opus; sed prae- 
cipua argumenta complexus sum, ut exstet 
apud omnes nationes testimonium de nobis, 
quod recte et pie sentiamus de evangelio 
16] Christi. Non delectat nos discordia, nec 
nihil movemur periculo nostro, quod quan- 
tum sit in tanta acerbitate odiorum, quibus 
intelligimus accensos esse adversarios, facile 


Wher bie faijerliche Majeität hat Die 


Danach iit gleichwohl ein Sefret ausgegangen, 
Darin bie Widerfacher fic) mit Ungrund rühmen, 
Daf fie unfer Befenntni$ aus der Heiligen Schrift 
verlegt [widerlegt] haben. 

Dagegen aber hat jedermann unfere Apologie 
und Schußrede, daraus er wird jehen, wie und 
was die Widerjacher geurteilt haben. Denn wir 
haben e3 hier eigentlich erzählt, wie e8 ergangen, 
und nicht anders, weiß Gott! So haben wir auch 
hier flar angezeigt, mie fie etliche Wrtifel wider 
die öffentliche, helle Schrift und flare Worte des 
Heiligen Geiftes verdammt haben, und Dürfen 
nimmermehr mit der Wahrheit jagen, daß fie 
einen Tüttel aus der Heiligen Schrift wider uns 
verantwortet hätten. 

Wiewoh! id) nun anfänglich zu Augsburg dieje 
Wpologie hatte angefangen mit Rat und Bedenfen 
etlicher anderer, jo habe ich bod) jegund, jo bie- 
felbe in Srud ausgehen jollte, etwas dazugetan. 
Darum fcehreibe ich auch hier meinen Namen dran, 
damit niemand flagen möge, das Buch fet ohne 
Namen ausgegangen. 

Sh habe mich bisher, foviel mir möglich ge- 
wejen, gefliffen, bon chriftlicder Lehre nad) gewöhn: 
licher Weife zu reden und zu handeln, damit man 
mit ber Seit befto leichtlicher zufammenrüden und 
fi vergleichen finnte, wiewohl id) dieje Sache 
mit Fug weiter bon ihrer gewöhnlichen Weife 
hätte führen mögen [fonnen]. 

Die Widerfacher handeln aber bieje Sache da= 
gegen aljo unfreundlich, bab fie fid) genug merken 
laffen, daß fie weder Wahrheit nod) Einigkeit 
juden, fondern allein unjer Blut zu jaufen. 

Nun habe ich auf diesmal auch nod) aufs ge- 
Tindefte gefchrieben; two aber etwas Gejchwindes 
in biejem Buche ijt, milf ich folches nicht wider 
faijerliche Majeftät oder die Fürften, welchen id) 


-gebührliche Ehre gern erzeige, fondern wider bie 


Mönche und Theologen geredet haben. Denn ich 
habe erjt neulich die Konfutation befommen recht 
zu fefen und merfe, daß viel darin jo gefährlich, 
fo giftig unb neidifch gefchrieben, Dak e8 auch an 
etlichen Orten fromme Leute betrügen möchte. 
Sch Habe aber nicht alle zanfifden, mutwilli= 
gen Ranke der MWiderjacher gehandelt; denn ba 
wären unzählige Bücher von zu jdreiben. bre 
beiten, hichften Gründe habe ich gefaßt, dak bei 
hohen und niedern Ständen, bei den jekigen und 
unfern Nachkommen, bei allen eingebornen Deut: 
iden, aud) fonft aller Welt, allen fremden Natio- 
nen ein flar Zeugnis bor Augen fet und ewig 
ftehen bleibe, daß wir rein, göttlich, recht von dem 


Apology of the Augsburg Confession. 


They had, however, commanded me and 
some others to prepare an Apology of the 
Confession, in which the reasons why we 
could not receive the Confutation should be 
set forth to His Imperial Majesty, and the 
objections made by the adversaries should be 
refuted. For during the reading some of us 
had taken down the chief points of the topics 
and arguments. This Apology they finally 
[at last when they took their departure from 
Augsburg] offered to His Imperial Majesty, 
that he might know that we were hindered, 
by the greatest and most important reasons, 
from approving the Confutation. But His 
Imperial Majesty did not receive the offered 
writing. 

Afterwards a certain decree was published, 
in which the adversaries boast that they have 
refuted our Confession from the Scriptures. 


You have now, therefore, reader, our Apol- 
ogy, from which you will understand not only 
what the adversaries have judged (for we 
have reported in good faith), but also that 
they have condemned several articles contrary 
to the manifest Scripture of the Holy Ghost; 
so far are they from overthrowing our propo- 
sitions by means of the Scriptures. 


Now, although originally we drew up the 
Apology by taking counsel with others, never- 
theless, as it passed through the press, I have 
made some additions. Wherefore I give my 
name, so that no one can complain that the 
book has been published anonymously. 


It has always been my custom in these con- 
troversies to retain, so far as I was at all 
able, the form of the customarily received 
doctrine, in order that at some time concord 
could be reached the more readily. Nor, in- 
deed, am I now departing far from this cus- 
tom, although I could justly lead away the 
men of this age still farther from the opinions 
of the adversaries. 


But the adversaries are treating the case 
in such a way as to show that they are seek- 
ing neither truth nor concord, but to drain 
our blood. 


. And now I have written with the greatest 
moderation possible; and if any expression 
appears too severe, I must say here beforehand 
that I am contending with the theologians 
and monks who wrote the Confutation, and 
not with the Emperor or the princes, whom 
I hold in due esteem. But I have recently 
seen the Confutation, and have noticed how 
cunningly and slanderously it was written, 
so that on some points it could deceive even 
the cautious. 


Yet I have not discussed all their sophis- | 


tries, for it would be an endless task; but 
I have comprised the chief arguments, that 
there might be among all nations a testimony 
concerning us that we hold the Gospel of 
Christ correctly and in a pious way. Dis- 
eord does not delight us, neither are we in- 
different to our danger; for we readily under- 
stand the extent of it in such a bitterness of 


101 


%. 69. 70. 


109 M. 75-77. Apologia Confessionis. Art. T. 

intelligimus. Sed non possumus abiicere Gvangelio Chrifti gelehrt haben. Wir haben 
manifestam veritatem et ecclesiae necessa- wabhrlic) nicht Qujt ober Freude an Uneinigfeit; 
riam. auch find wir nicht fo gar ftod= oder fteinhart, dak 


wir unfere Fahr [Gefahr] nicht bedenfen. Denn 
wir fehen und merfen, wie bie Widerfacher in diefer Sache uns jo mit großem Gift und Bitterteit fuchen 
“und bis hieher ge[ud)t haben an Leib, Leben unb allem, was wir haben. Wher wir wiffen bie öffent: 
liche göttlihe Wahrheit, ohne meldje bie Kirche Chriftt nicht fann fein ober bleiben, und das ewige 
heilige Wort des Evangelii nicht zu verleugnen oder zu bertperfen. 


Quare incommoda et pericula propter glo- 
riam Christi et utilitatem ecclesiae perferenda 
esse sentimus, et confidimus Deo probari hoc 
nostrum officium, et speramus aequiora de 
nobis iudicia posteritatis fore. 


Derhalben, fo wir um des Herrn Chrifti und 
um biejer allerhichften, wichtigften Sache willen, 
an welcher der ganze heilige chriftliche Glaube, bie 
ganze chriftliche Kirche gelegen ijt, noch größern 
Widerftand, Fahr oder Berfolgung warten oder 
ausftehen jollen, wollen wir in jo ganz göttlicher, 


rechter Sache gern leiden und vertröften uns des gänzlich, find’s auch gewiß, daß ber heiligen, göttlichen 
Majeftät im Himmel und unferm lieben Heiland SEju Chrijto diefes wohlgefällt, und nad) biejer Zeit 
werden Leute fein und unjere Nachlommen, bie gar viel anders und mit mehr Trauen bom Diejen 


Sachen urteilen werden. 

17] Neque enim negari potest, quin multi 
loci doctrinae Christianae, quos maxime prod- 
est exstare in ecclesia, a nostris patefacti et 
illustrati sint; qui, qualibus et quam pericu- 
losis opinionibus obruti, olim iacuerint apud 
monachos, canonistas et theologos sophistas, 
non libet hic recitare. 


18] Habemus publica testimonia multorum 
bonorum virorum, qui Deo gratias agunt pro 
hoc summo beneficio, quod de multis neces- 
sariis locis docuerit meliora, quam passim 
leguntur apud adversarios nostros. 


19] Commendabimus itaque causam no- 
stram Christo, qui olim iudicabit has contro- 
versias, quem oramus, ut respiciat aflictas et 
dissipatas ecclesias et in concordiam piam et 
perpetuam redigat. 


Denn es fünnen die Widerfacher jelbit nicht betz 
neinen noch leugnen, daß viele und bie höchiten, 
nötigften Artikel ber chriftlichen Lehre, ohne welche 
Die chriftliche Kirche famt ber ganzen Kriftlichen 
Lehre und Namen würde vergefien und unter: 
gehen, durch bie Unfern wieder an Tag gebracht 
feien. Denn mit was zantijdhen, vergeblichen, un= 
nüten, findifchen Lehren viele nötige Stüde bor 
wenig Sahren bei Mönchen, Theologen, Kan: 
nijten und Sophiften unterdrüdt gewejen, will id) 
hier diesmal nicht erzählen; e3 foll noch mobi 
fommen. 

Wir haben, Gott Lob! Zeugnis bon vielen 
hohen, ehrlichen, redlicen, gottesfiirdhtigen Leu= 
ten, welche Gott von Herzen danfen für bie unz 
aussprechlichen Gaben und Gnaden, daß fie in den 
allerndtig}ten Stüden der ganzen Schrift bon uns 
viel flarere, gewiflere, eigentlichere, richtigere Lehre 
und Troft ber Gewiffen haben, denn in allen 
Büchern ber Widerjacher immer [je] gefunden tjt. 

Darum wollen wir, fo die erkannte helle Wahr: 
heit je mit Füßen getreten wird, bieje Sache hier 
Ehrifto und Gott im Himmel befehlen, der der 
Waijen und Witwen Vater und aller Berlaffenen 
Richter ift; der wird (das willen wir je fürwahr) 
Diefe Sache urteilen und recht richten. Und du, 


Herr SEfu Chrift, dein heiliges Evangelium, deine Sache tft es; wolle(t anjehen fo manch betrübt Herz 
und Gewiffen und deine Kirchen und Häuflein, bie vom Teufel Angft und Not leiden, erhalten und 
ftärfen deine Wahrheit! Mache zufchanden alle Heuchelei und Lügen und gib alfo Frieden und Cinig- 
feit, daß deine Ehre borgehe und dein Reich wider alle Pforten der Hölle fräftig ohne Unterlak wachie 


und 3unehme! 


APOLOGIA CONFESSIONIS. [R.50 


Art. I. De Deo. 


1] Primum articulum confessionis nostrae 
probant nostri adversarii, in quo exponimus, 
nos credere et docere, quod sit una essentia 
divina, individua ete. et tamen tres sint 
distinctae personae eiusdem essentiae divinae 
et coaeternae, Pater, Filius et Spiritus San- 
2] ctus. Hunc articulum semper docuimus et 
defendimus, et sentimus eum habere certa et 
firma testimonia in Scripturis Sanctis, quae 
labefactari non queant. Et constanter afür- 
mamus, aliter sentientes extra ecclesiam 
Christi et idololatras esse et Deum contu- 
melia afficere. 


ea 


Apologia ber Konfeilion, 
verdeutjcht aus dem Latein durch Sujtus Sonas, 


Artikel I. Bon Gott, 


Den erften Wrtifel unjers Belenntniffes laffen 
ihnen bie Widerfacher gefallen, in welchem an- 
gezeigt wird, mie wir glauben und lehren, dak ba 
fet. ein ewiges, einiges, unzerteiltes göttliches 
Wejen und bod Drei unterfchievene Berjonen 
in einem göttlihen Wejen, gleich) mächtig, 
gleich ewig, Gott Vater, Gott Sohn, Gott Heili- 
ger Geift. Diefen 9[rtifel haben wir allzeit aljo 
rein gelehrt und verfochten, halten aud) und find 


gewiß, daß berjefbe fo ftarfen, guten, gewiffen 


Grund in der Heiligen Schrift hat, daß [es] nie= 
mand möglich, ben zu tadeln oder iumaujtopen. 
Darum fchliegen wir frei, daß alle diejenigen ab: 
göttifh, Gotteslafterer und außerhalb der Kirche 
Ehrifti feien, die ba anders halten oder lehren. 


Apology of the Augsburg Confession. Art. I. 


hatred wherewith we see that the adversaries 
have been inflamed. But we cannot abandon 
truth that is manifest and necessary to the 
Church. 

Wherefore we believe that troubles and 
dangers for the glory of Christ and the good 
of the Church should be endured, and we are 
confident that this our fidelity to duty is ap- 
proved of God, and we hope that the judg- 
ment of posterity concerning us will be more 
just. 

For it is undeniable that many topics of 
Christian doctrine whose existence in the 
Church is of the greatest moment have been 
brought to view by our theologians and ex- 
plained; in reference to which we are not 
disposed here to recount under what sort. of 
opinions, and how dangerous, they formerly 
lay covered in the writings of the monks, 
canonists, and sophistical theologians. [This 
may have to be done later.] 

We have the public testimonials of many 
good men, who give God thanks for this 
greatest blessing, namely, that concerning 
many necessary topics it has taught better 
things than are read everywhere in the books 
of our adversaries. 

We shall commend our cause, therefore, to 
Christ, who some time will judge these con- 
troversies, and we beseech Him to look upon 
the afflicted and scattered churches, and to 
bring them back to godly and perpetual con- 
cord. [Therefore, if the known and clear 
truth is trodden under foot, we will resign 
this cause to God and Christ in heaven, who 
is the Father of orphans and the Judge of 
widows and of all the forsaken, who (as we 
certainly know) will judge and pass sentence 
upon this cause aright. Lord Jesus Christ, 
it is Thy holy Gospel, it is Thy cause; look 
Thou upon the many troubled hearts and con- 
sciences, and maintain and strengthen in Thy 
truth Thy churches and little flocks, who 
suffer anxiety and distress from the devil. 
Confound all hypocrisy and lies, and grant 
peace and unity, so that Thy glory may ad- 
vance, and Thy kingdom, strong against all 
the gates of hell, may continually grow and 
increase. ] 


APOLOGY OF THE CONFESSION. 
Article I: Of God. 


The First Article of our Confession our ad- 
versaries approve, in which we declare that 
we believe and teach that there is one divine 
essence, undivided, 'ete., and yet, that there 
are three distinct persons, of the same divine 
essence, and coeternal, Father, Son, and Holy 
Ghost. This article we have always taught 
and defended, and we believe that it has, in 
Holy Scripture, sure and firm testimonies 
that cannot be overthrown. And we con- 
stantly affirm that those thinking otherwise 
are outside of the Church of Christ, and are 
idolaters, and insult God. 


108 


104 9n. 77. 78. 


Art. II. (I) De Peccato Originali. 


1] Secundum articulum, de peccato originis, 
probant adversarii, verum ita, ut reprehen- 
dant tamen definitionem peccati originalis, 
quam nos obiter recitavimus. Hie in ipso 
statim vestibulo deprehendet Caesarea Maie- 
stas, non solum iudicium, sed etiam candorem 
istis defuisse, qui confutationem seripserunt. 
Nam quum nos simplici animo obiter recen- 
sere voluerimus illa, quae peccatum originis 
complectitur, isti, acerba interpretatione con- 
ficta, sententiam per se nihil habentem incom- 
modi arte depravant. Sie inquiunt: Sine 
metu Dei, sine fide esse est culpa actualis; 
igitur negant esse culpam originalem. 


deutet. Denn aljo jagen fie: 


Apologia. Confessionis. 


Art. IL (L) 88. 70. 71. 


Artifel II. (I.) Bon ber Grbjinbe. 


Den andern 9[rtifel, von der Grbfünde, laffen 
ihnen aud) pie Widerfacher gefallen, bod) fechten 
fie an, als haben wir’s nicht edt getroffen, ba 
wit gefagt, was die Erbjünde fet, jo wir Doch zus 
fällig allein deg Ort8 davon geredet. Da wird 
alsbald im Eingang Die faiferfide. Majeftat be- 
finden, daß unjere Widerwärtigen in diefer hoch- 
wichtigen Sache oft gar nichts merfen noch ber- 
ftehen, wiederum auch oft unfere Worte böslich 
und mit Fleiß uns verfehren oder je ‚zu, Mik: 
veritand deuten. Denn fo wit aufs allereinfäl- 
tigfte und flürite davon geredet, was bie Erbfünde 
fei oder nicht fet, fo haben fie aus eitel Gift und 
Bitterfeit bie Worte, fo an ihnen felbft recht und 
ihlecht geredet, mit Fleiß übel und unrecht ge- 


„Sshr jprecht, bie Erbjünde fet Diejes, daß uns ein folder Sinn und Herz 


angeboten ift, Davin feine Furcht Gottes, fein Vertrauen gegen Gott ijt, das ijt je eine wirkliche Schuld 
unb felbft ein Werf oder actualis culpa; darum ift’S nicht Crbjitnde.” 


2] Has argutias satis apparet in scholis 
natas esse, non in consilio Caesaris. Quam- 
quam autem haec cavillatio facillime refelli 
possit, tamen, ut omnes boni viri intelligant, 
nos nihil absurdi de hac causa docere, [R.51 
primum petimus, ut inspiciatur Germanica 
confessio; haec absolvet nos suspicione novi- 
tatis. Sic enim ibi scriptum est: Weiter 
wird gelehrt, dass nach dem Fall Adams alle 
Menschen, so natuerlich geboren werden, in 
Suenden empfangen und geboren werden, das 
ist, dass sie alle von Mutterleibe an voll boeser 
Lueste und Neigung sind, keine wahre Gottes- 
‘furcht, keinen wahren Glauben an Gott von 
3] Natur haben. koennen. Hic locus testatur 
nos non solum actus, sed potentiam seu dona 
efficiendi timorem et fiduciam erga Deum ad- 
imere propagatis secundum carnalem natu- 
ram. Dicimus enim, ita natos habere concu- 
piscentiam, nee posse efficere verum timorem 
et fiduciam erga Deum. Quid hic reprehendi 
potest? Bonis viris quidem arbitramur nos 
satis purgatos esse. Nam in hane sententiam 
Latina descriptio potentiam naturae detrahit, 
hoe est, dona et vim efficiendi timorem et fidu- 
ciam erga Deum detrahit et in adultis actus. 
Ut quum nominamus concupiscentiam, non 
tantum actus seu fructus intelligimus, sed 
perpetuam naturae inclinationem. 


möchten. 
recht und wahr tjt. 


(£8 ift leichtlich zu merfen und abzunehmen, dap 
folche cavillatio von Theologen, nicht bon des 
Kaijers Rat herfommt. Wiewoh! wir nun folche 
neidijche, gefährliche, mutwillige Deutungen wohl 
twiffen zu verlegen [widerlegen], doch, daß affe red= 
lichen und ehrbaren Leute verjtehen mögen, daß 
wir in biejer Sache nichts Ungejchictes lebrem, 
jo bitten wir, fie wollen unfere borige deutiche 
&onfejfüion, fo zu Augsburg überantwortet, ans 
fehen; die wird genug anzeigen, daß wir nichts 
Neues oder Ungehörtes lehren. Denn in derjel- 
ben ijt alfo gefchrieben: „Weiter wird gelehrt, 
daß nad) dem Fall Adams alle Mtenjdhen, fo 
natürlich geboren werden, in Sünden empfangen 
und geboren werden, das ijt, daß fie alle bon 
Mutterleibe an voll böfer Lüfte und Neigung find, 
feine wahre GotteSfurd)t, feinen wahren Glauben 
an Gott bon Natur haben können.“ Bn Diejem 
ericheint genug, daß wir von allen, jo aus Fleiich 
geboren find, fagen, daß fie untüchtig find zu allen 
Gottesfachen, Gott nicht Herzlih fürchten, ihm 
nicht glauben noch vertrauen finnen. Da reden 
wir pon angeborner böfer Art des Herzens, nicht 
allein von actuali culpa oder von wirklicher 
Schuld und Sünde Denn wit jagen, daß in 
allen Adamsfindern eine böje Neigung und Quit 
fei, und daß niemand ihm jelbit ein Herz fonne 
oder vermöge zu machen, das Gott erfenne ‚oder 
Gott Herzlich vertraue, herzlich fürchte. Sch wollte 
Dod) gerne hören, twas fie da fchelten wollen oder 


Denn fromme, rebfide Leute, denen die Wahrheit Lieb, jehen ohne allen Zweifel, daß diejes 
Denn auf die Meinung jagen wir in unferm Tateinifchen Befenninis, daß in einem 


natürlichen Menjchen nicht potentia, das ijt, nicht fo viel Tügens [Taugens, Könnens], Vermögens fet, 
aud) nicht an unfchuldigen $&inblein, welche auch aus Adam untiichtig find, immer herzlich Gott zu 


fürchten unb herzlich Gott zu lieben. 


Sn den Alten aber und Ermwachjenen find noch über bie an- 
geborne böje Art des Herzens aud) nod) actus und wirkflide Sünden. 


Darum wenn mir angeborne 


böje Luft nennen, meinen wir nicht allein bie actus, böfe Werke oder Früchte, fondern inmenbig bie 
böje Neigung, welche nicht aufhört, jolange wir nicht neugeboren werden burd) Geijt und Glauben. 


4] Sed postea ostendemus pluribus verbis, 
nostram descriptionem consentire cum usitata 
ac veteri definitione. Prius enim consilium 
nostrum aperiendum est, cur his potissimum 
verbis hoc loco usi simus. Adversarii in 
scholis fatentur materiale, ut vocant, peccati 
originalis esse concupiscentiam. | Quare in 
definiendo non fuit praetereunda, praesertim 
hoe tempore, quum de ea nonnulli parum reli- 


giose philosophantur. P 


Aber banad) toolfer wir mit mehr Worten an- 
zeigen, bab wir bon der Erbfünde, nümlid) was 


 biejelbe fet oder nicht, aud) auf geübte, alte Weife 


der Scholaftiter und nicht fo ungewöhntich geredet 
haben.. Sch muß aber erjt anzeigen, aus twas 
Urfahen id) an bem Ort vornehmlic, folder und 
nicht anderer Worte habe brauchen wollen. Die 
Widerfacher felbjt reden aljo davon in ihren Schu: 
len und befennen, daß bie Materie oder Mate- 
riale t Erbjünde, wie fie e8 nennen, fet büfe 
Luft. Sarum, [o ich habe wollen fagen, was Erb: 


Apology of the Augsburg Confession. Art. IL (I) ^. 


Article II (I): Of Original Sin. . 


The Second Article, Of Original Sin, the 
adversaries approve, but in such a way that 
they, nevertheless, censure the definition of 
original sin, which we incidentally gave. 
Here, immediately at the very threshold, His 
Imperial Majesty will discover that the 
writers of the Confutation were deficient not 
only in judgment, but also in candor. For 
whereas we, with a simple mind, desired, in 
passing, to recount those things which origi- 
nal sin embraces, these men, by framing an 
invidious interpretation, artfully distort a 
proposition that has in it nothing which of 
itself is wrong. Thus they say: “To be with- 
out the fear of God, to be without faith, is 
actual guilt"; and therefore they deny that 
it is original guilt. 

It is quite evident that such subtilties have 
originated in the schools, not in the council 
of the Emperor. But although this sophistry 
can be very easily refuted; yet, in order that 
all good men may understand that we teach 
in this matter nothing that is absurd, we ask 
first of all that the German Confession be 
examined. This will free us from the sus- 
picion of novelty. For there it is written: 
Weiter wird gelehrt, dass nach dem Fall 
Adams alle Menschen, so natuerlich geboren 
werden, in Suenden empfangen und geboren 
werden, das ist, dass sie alle von Mutterleibe 
an voll boeser Lueste und Neigung sind, keine 
wahre Gottesfurcht, keinen wahren Glauben 
an Gott von Natur haben koennen. [It is 
further taught that since the Fall of Adam 
all men who are naturally born are conceived 
and born in sin, 1. e., that they all, from their 
mother’s womb, are full of evil desire and 
inclination, and can have by nature no true 
fear of God, no true faith in God.] This pas- 
sage testifies that we deny to those propa- 
gated according to carnal nature not only the 
acts, but also the power or gifts of producing 
fear and trust in God. For we say that those 
thus born have concupiscence, and ‘cannot 
produce true fear and trust in God. What is 
there here with which fault can be found? 
To good men, we think, indeed, that we have 
exculpated ourselves sufficiently. For in this 
sense the Latin description denies to nature 
[even to innocent infants] the power, 4. e., it 
denies the gifts and energy by which to pro- 
duce fear and trust in God, and, in adults 
[over and above this innate evil disposition 
of the heart, also] the acts, so that, when we 
mention concupiscence, we understand not 
only the acts or fruits, but the constant in- 
elination of the nature [the evil inclination 
within, which does not cease as long as we 
are not born anew through the Spirit and 
faith]. 

But hereafter we will show more fully that 
our description agrees with the usual and 
ancient definition. For we must first show 
our design in preferring to employ these 
words in this place. 
versaries confess that “the material,” as they 
call it, “of original sin is concupiscence." 
Wherefore, in framing the definition, this 


In their schools the ad- 


105 


should not have been passed by, especially at 
this time, when some are philosophizing con- 
cerning it in a manner unbecoming teachers 
of religion [are speaking concerning this in- 
nate, wicked desire more after the manner of 
heathen from philosophy than according to 
God’s Word, or Holy Scripture]. 


106 M. 78. 79. 


Apologia Confessionis. 


Art. II. (I.) 38. T1—73.- 


fünde fei, iff das nicht zu übergehen gewesen, fonderlid) diefer Seit, ba etliche bon derjelben ee 
böfen Luft mehr heidnifch aus der Philofophie denn nad) dem göttlihen Wort oder nad) der Heiligen 


Schrift reden. 


5] Quidam enim disputant, peccatum origi- 
nis non esse aliquod in natura hominis vitium 
seu corruptionem, sed tantum servitutem seu 
conditionem mortalitatis, quam propagati ex 
Adam sustineant sine aliquo proprio vitio 
propter alienam culpam. Praeterea addunt 
neminem damnari morte aeterna propter pec- 
catum originis, sicut ex ancilla servi nascun- 
tur et hane conditionem sine naturae [R.52 
vitiis, sed propter calamitatem matris susti- 
6] nent. Nos ut hane impiam opinionem 
significaremus nobis displicere, concupiscen- 
tiae mentionem fecimus, optimo animo mor- 
bos nominavimus et exposuimus, quod natura 
hominum corrupta et vitiosa, nascatur. 


Denn etliche reden aljo davon, daß bie Erb: 
fünde an ber menfhlihen Natur nicht fei eine 
angeborne bife Art, jonbern allein ein Gebrechen 
und aufgelegte Sajt oder Bürde, die alle Wdams- 
finder um fremder Sünde willen, nämlich) Adams 
Sünde halben, tragen mitffen, und darum. alle 
fterblich feien, nicht daß fie felbjt alle bon Art 
und aus Mutterleibe Sünde ererbten. Darüber 
jagen fie dazu, daß fein Menjch ewig verdammt 
werde allein um der Erbfünde oder Crbjammers 
willen, jondern gleichiwie bon einer leibeigenen 
Magd leibeigene Leute und Erbfnechte geboren 
werden, nicht ihrer eigenen Schuld halben, jon= 
dern daß fie der Mutter-Unglüds und Clends 
entgelten und tragen miiffen, jo fie bod) an ihnen 
felbjt, wie andere Menfchen, ohne Wandel geboren 


werden: fo fet die Erbfünde aud) nicht ein angebornes Übel, fondern allein ein Gebrechen und Kalt, 
bie wir bon Adam tragen, aber für ung felbft darum nicht in Sünden und Erbungnaden [teden. 
Damit id) nun anzeigte, daß uns fold unchriftlihe Meinung nicht gefiele, habe ich biejer Worte ge- 


braudt: 


„Alle Menjchen von Mutterleibe an find alle voll bbjer Lüfte und Neigung” und nenne die 


Erbjünde auch darum eine Seuche, anzuzeigen, bab nicht ein Stüd, fondern ber ganze Merja) mit 
feiner ganzen Natur mit einer Erbfeude von Art in Sünden geboren wird. 


7] Neque vero tantum concupiscentiam no- 
minavimus, sed diximus etiam deesse timo- 
rem Dei et fidem. Id hoc consilio adiecimus. 
Extenuant peccatum originis et scholastici 
doctores, non satis intelligentes definitionem 
peccati originalis, quam acceperunt a patri- 
bus. De fomite disputant, quod sit qualitas 
corporis, et, ut suo more sint inepti, quae- 
runt, utrum qualitas illa contagione pomi 
an ex afflatu serpentis contracta sit, utrum 
augeatur medicamentis. Huiusmodi quae- 
stionibus oppresserunt principale negotium. 
8] Itaque quum de peceato originis loquun- 
tur, graviora vitia humanae naturae non com- 
memorant, scilicet ignorationem Dei, contem- 
ptum Dei, vacare metu et fiducia Dei, odisse 
iudieium Dei, fugere Deum iudicantem, ira- 
sci Deo, desperare gratiam, habere fiduciam 
rerum praesentium etc. Hos morbos, qui 
maxime adversantur legi Dei, non animadver- 
tunt scholastici; imo tribuunt interim hu- 
manae naturae integras vires ad diligendum 
Deum super omnia, ad facienda praecepta 
Dei, quoad substantiam actuum; nec vident 
9] se pugnantia dicere. Nam propriis viribus 
posse diligere Deum super omnia, facere prae- 
cepta Dei, quid aliud est, quam habere iusti- 
10] tiam originis? Quodsi has tantas vires 
habet humana natura, ut per sese possit dili- 
gere Deum super omnia, ut confidenter affir- 
rant scholastici, quid erit peccatum originis? 
Quorsum autem opus erit gratia Christi, si 
nos possumus fieri iusti propria iustitia? 
Quorsum opus erit Spiritu Sancto, si vires 
humanae per sese possunt Deum super omnia 
11] diligere et praecepta Dei facere? Quis 
non videt, quam praepostere sentiant adver- 
sarii?  Leviores morbos in natura hominis 
agnoseunt, graviores morbos non agnoscunt, 
de quibus tamen ubique admonet nos [R.53 
Seriptura et prophetae perpetuo conquerun- 
tur, videlieet de carnali securitate, de con- 
temptu Dei, de odio Dei et similibus vitiis 
12] nobiscum natis. Sed postquam schola- 


Darum nennen wir e8 auch nicht allein eine 
böje Luft, fondern jagen auch, daß alle Menfchen 
in Sünden ohne GotteSfurdt, ohne Glauben 
geboren werden. Dasjelbe fegen wir nicht ohne 
lirjadje dazu. Die Schulzänfer oder Scholaftici, 
die reden bon ber Erbjünde, als fei eS allein ein 
Viederliches [leichtes], geringes Gebrechen, unb ber- 
ftehen nicht, was die Erbfünde fei, oder wie e8 Die 
andern heiligen Vater gemeint haben. Wenn bie 
Sophijten fchreiben, was Crbjitnde jei, was der 
fomes oder böfe Neigung fei, reden fie unter 
andern davon, als fet es ein Gebrechen am Leibe, 
wie fie Denn wunderfindifch bon Sachen zu reden 
pflegen, und geben Fragen bor: ob dasfelbe Ge- 
brechen aus Vergiftung des verbotenen Apfels im 
Paradies oder aus Anblajen ber Schlange Adam 
erit angefommen fet; item, ob e8 mit bem Gez- 
brechen die Arznei je länger, je ärger macht. Mit 
folchen zänfifhen Fragen haben fie bieje ganze 
Hauptfahe und die bornehmite Frage, was bie 
Erbjünde doch fei, gar verwirrt und unterdrüdt. 
Darum, wenn fie bon der Erbjünde reden, laffen 
fie das Größte und Nötigfte außen, und unjer3 
rechten, größten Sammer3 gedenfen fie gar nicht, 
nämlich) dak wir Menfchen alle alfo von Art ge- 
boren werden, daß wir Gott oder Gottes Werk 
nicht fennen, nicht fehen noch merfen, Gott ber. 
achten, Gott nicht ernitlih fürdjten noch ber: 
trauen, jeinem Gericht oder Urteil feind find; 


‘item, daß wir alle von Natur bor Gott al8 einem 


Tyrannen fliehen, wider feinen Willen zürnen 
und murren, item, uns auf Gottes Güte gar 
nicht lafjen [verlaffen] noch wagen, fondern all: 
zeit mehr auf Geld, Gut, Freunde [uns] bet- 
laffen. Diefe gejd)minbe Erbfeuche, durch welche 
Die ganze Natur berberbt, durch welche wir alle 
folh Herz, Sinn unb Gedanfen von Adam er: 
erben, welches jtrads wider Gott und das erfte, 
höchfte Gebot Gottes ijt, übergehen die Schola= 
ftict und reden davon, als jei die menfchliche 
Natur unverderbt, vermöge, Gott groß zu achten, 
zu lieben über alles, Gottes Gebote zu. hal 
ten ujto., und fehen nicht, daß fie wider fid) felbft 
find. Denn jolches aus eigenen Kräften vers 


Apology of the Augsburg Confession. Art.II.(I.) — 107 


For some contend that original sin is not 
a depravity or corruption in the nature of 
man, but only servitude, or a condition of 
mortality [not an innate evil nature, but only 
a blemish or imposed load, or burden], which 
those propagated from Adam bear because of 
the guilt of another [namely, Adam’s sin], 
and without any depravity of their own. Be- 
sides, they add that no one is condemned to 
eternal death on account of original sin, just 
as those who are born of a bond-woman are 
slaves, and bear this condition without any 
natural blemish, but because of the calamity 
of their mother [while, of themselves, they 
are born without fault, like other men: thus 
original sin is not an innate evil, but a de- 
fect and burden which we bear since Adam, 
but we are not on that account personally in 
sin and inherited disgrace]. To show that 
this impious opinion is displeasing to us, we 
made mention of “concupiscence,” and, with 
the best intention, have termed and explained 
it as “diseases,” that “the nature of men is 
born corrupt and full of faults” [not a part 
of man, but the entire person with its entire 
nature is born in sin as with a hereditary 
disease]. 

Nor, indeed, have we only made use of the 
term concupiscence, but we have also said 
that “the fear of God and faith are wanting.” 
This we have added with the following de- 
sign: The scholastic teachers also, not suf- 
ficiently understanding the definition of origi- 
nal sin, which they have received from the 
Fathers, extenuate the sin of origin. They 
contend concerning the fomes [or evil incli- 
nation] that it is a quality of [blemish in 
the] body, and, with their usual folly, ask 
whether this quality be derived from the con- 
tagion of the apple or from the breath of the 
serpent, and whether it be increased by reme- 
dies. With such questions they have sup- 
pressed the main point. Therefore, when 
they speak of the sin of origin, they do not 
mention the more serious faults of human 
nature, to wit, ignorance of God, contempt 
for God, being destitute of fear and confidence 
in God, hatred of God’s judgment, flight from 
God [as from a tyrant] when He judges, 
anger toward God, despair of grace, putting 
one’s trust in present things [money, prop- 
erty, friends], etc. These diseases, which are 
in the highest degree contrary to the Law of 
God, the scholastics do not notice; yea, to 
human nature they meanwhile ascribe un- 
impaired strength for loving God above all 
things, and for fulfilling God’s commandments 
according to the substance of the acts; nor 
do they see that they are saying things that 
are contradictory to one another. For what 
else is the being able in one’s own strength 
to love God above all things, and to fulfil 
His commandments, than to have original 
righteousness [to be a new creature in Para- 
dise, entirely pure and holy]? But if human 
nature have such strength, as to be able of 
itself to love God above all things, as the 
scholastics confidently affirm, what will origi- 
nal sin be? For what will there be need of 
the grace of Christ if we can be justified by 


108 M. 79—81. | | 


stici admiscuerunt doctrinae Christianae phi- 
losophiam de perfectione naturae, et plus, 
quam satis erat, libero arbitrio et actibus 
elicitis tribuerunt, et homines philosophica 
seu civili iustitia, quam et nos fatemur 
rationi subiectam esse et aliquo modo in 
potestate nostra esse, iustificari coram Deo 
docuerunt: non potuerunt videre interiorem 
13] immunditiam naturae hominum. Neque 
enim potest iudicari nisi ex Verbo Dei, quod 
scholastici in suis disputationibus non saepe 
tractant. 


‘| Apologia Confessionis. 


Art. II. (I.) WM. 73. 74. 


mögen, nämlich Gott groß zu achten, herzlich zu 
lieben, jeine Gebote zu halten, was wäre das an 
Devs, Denn eine neue Kreatur im Paradies, gar 
rein und heilig fein? So mir nun aus unfern 
Kräften jo Großes vermöchten, Gott über alles 
zu lieben, jeine Gebote zu halten, mie die Scho- 


Laftict tapfer Dürfen herausjagen, was wäre dann 


Die Erbjünde? Und jo wir aus eigenen &rüf- 
ten gerecht würden, jo ijt Die Gnade Gbrijti ver- 
geblih; mas dürften wir aud) des Heiligen 
Geiftes, jo wir aus menjdfiden Kräften Gott 
über alles lieben und jeine Gebote halten fünnen? 


Hier fieht je jedermann, wie ungejd)idt bie Wider: 
facher von biejem hohen Handel reden. Sie befennen die Heinen Gebreden an der jünbfiden Natur, 
und des allergrößten Erbjammers und Elendes gedenken fie nicht, da bod) die Wpoftel alle über tlagen, 
das die ganze Schrift allenthalben meldet, da alle Bropheten über fchreien, wie der 13. [14.] Pjalm und 
etliche andere Pjalmen jagen: „Da ijt nicht, der gerecht jet, aud) nicht einer; da ijt nicht, ber mad) 
Gott fraget; ba ijt nicht, ber Gutes tut, aud) nift einer“ Shr Schlund ijt ein offenes Grab, 
Otterngift iff unter ihren Lippen. (C8 ijt feine Furcht Gottes bor ihren Augen“, Bf. 5,10. So Dod) 
auch bie Schrift flar jagt, ba uns folches alles nicht angeflogen, jondern angeboren jet. Dieweil aber 
bie Scholaftici unter bie chriftliche Lehre viel Philojophie gemengt und viel von dem Licht der Vernunft 
unb den actibus elieitis reden, falten fie zu viel vom freien Willen und unjern Werfen. Darüber 
haben fie gelehrt, daß bie Menfchen durch ein äußerlich ehrbar Leben vor Gott fromm Werden, und 
haben nicht gejehen bie angeborne Unreinigfeit iniwendig der Herzen, welche niemand gewahr wird 
denn allein durch das Wort Gottes, welches bie Scholaftiei in ihren Büchern fat [jehr] jpürfid) und 
felten handeln. Wir jagen auch wohl, dak äußerlich ehrbar zu leben etlichermaßen in unjerm Bermögen 


itehe, aber vor Gott fromm und heilig zu werden, ijt nicht unjers Vermögens. 


14] Hae fuerunt causae, cur in descriptione 
peccati originis et concupiscentiae mentionem 
fecimus, et detraximus naturalibus viribus 
hominis timorem et fiduciam erga Deum. 
Voluimus enim significare, quod peccatum 
originis hos quoque morbos contineat: igno- 
rationem Dei, contemptum Dei, vacare metu 
Dei et fiducia erga Deum, non posse diligere 
Deum. Haec sunt praecipua vitia naturae 
humanae, pugnantia proprie cum prima ta- 
bula Decalogi. 


15] Neque novi quidquam diximus. Vetus 
definitio recte intellecta prorsus idem dicit, 
quum ait, peccatum, origimis carentiam esse 
iustitiae originalis. Quid est autem iustitia? 
Scholastiei hie rixantur de dialecticis quae- 
stionibus, non explicant, quid sit iustitia 
16] originalis. Porro iustitia in Seripturis 
continet non tantum secundam tabulam Deca- 
logi, sed primam quoque, quae praecipit de 
17] timore Dei, de fide, de amore Dei. Itaque 
iustitia originalis habitura erat non solum 
aequale temperamentum qualitatum corporis, 
sed etiam haec dona: notitiam Dei certiorem, 
timorem Dei, fiduciam Dei, aut certe [R.54 
18] rectitudinem et vim ista efficiendi. Idque 
testatur Scriptura, quum inquit hominem ad 
imaginem et similitudinem Dei conditum esse. 
Quod quid est aliud, nisi in homine hane sa- 
pientiam et iustitiam effigiatam esse, quae 
Deum apprehenderet et in qua reluceret Deus, 
hoe est, homini dona esse data: notitiam Dei, 
timorem Dei, fiduciam erga Deum et similia? 
19] Sie enim interpretantur similitudinem 
Dei Irenaeus et Ambrosius, qui quum alia 
multa in hane sententiam dicit, tum ita in- 
quit: Non est ergo amma ad imaginem. Dei, 
20] in qua Deus non semper est. Et Paulus 
ad Ephesios 5, 9 et Colossenses 3, 10 ostendit 
imaginem Dei notitiam Dei esse, iustitiam et 


Das find die Urfachen, warum ich des Orts, als 
id) habe wollen jagen, was bie Erbjünde jet, det 
angebornen bijen Luft gedacht Habe und gejagt, 
Dag aus natürlichen Kräften fein Menjch vermag 
Gott zu fürdten oder ihm zu vertrauen. Denn 
ich Habe wollen anzeigen, daß bie Erbfünde aud) 
Diejen Sammer in fid) begreife, nämlich, daß fein 
Menich Gott fennt oder achtet, Feiner ihn herzlich 
fürchten oder lieben oder ihm vertrauen fam. 
Das find die größten Stüde ber Erbjeuche, burd) 
welche wir alle aus Adam ftrad3 wider Gott, 
wider bie er]te Tafel Moftis und das größte, Dod)fte 
göttliche Gebot gefinnt und geartet find. 

Und wir haben da nichts Neues gejagt. Die 
alten Scholaftict, jo man fie recht berjtebt, haben 
auch gleich dasjelbe gejagt; denn fie jagen, Die 
Erbjünde fet ein Mangel ber erjten Meintgfeit 
und Gerechtigkeit im Paradies. Was ijt aber 
iustitia originalis oder Die erjte Gered)tigteit im 
Paradies? Gerechtigkeit und Heiligkeit in der 
Schrift heißt je nicht allein, wenn ich bie andere 
Tafel Mois halte, gute Werke tue und dem Näch- 
fen diene, fondern denjenigen nennt bie Schrift 
fromm, heilig unb gerecht, der bie erite Tafel, der 
Das erfte Gebot hält, das ijt, ber Gott bon Herzen 
fürchtet, ihn liebt und fi auf Gott verläßt. 
Sarum ijt Adams Reinigfeit und unberriidtes 


Mejen nicht allein eine feine, vollfommene Ge- 


fundheit und allenthalben reines Geblüt, unver- 
derbte Kräfte des LeibeS geiwefen, wie fie davon 
reden, jondern das Größte an folcher edlen erjten 
Kreatur ijt gewejen ein helles Licht im Herzen, 
Gott und fein Werk zu erfennen, eine rechte 
Sottesfurcht, ein recht herzliches Vertrauen gegen 
Gott und allenthalben ein rechtichaffener, getvijfer 
Veritand, ein feines, gutes, fröhliches Herz gegen 
Gott und alle göttlihen Sachen. Und das be- 
zeugt aud) die Heilige Schrift, da fie jagt, daß 
ber Menjh nadj Gottes Bild und Gleidnis 
gefdatfen fet. Denn was iff das anders, denn 
daß göttliche Weisheit und Gerechtigkeit, bie aus 
Gott ift, fid) im Menfchen bildet, dadurch wir 


Apology of the Augsburg Confession. Art. IIL.(I.) | -— 109 


our own righteousness [powers]? For what 
will there be need of the Holy Ghost if human 
strength can by itself love God above all 
things, and fulfil God's commandments? Who 
does not see what preposterous thoughts our 
adversaries entertain? The lighter diseases 
in the nature of man they acknowledge, the 
more severe they do not acknowledge; and 
yet of these, Seripture everywhere admonishes 
us, and the prophets constantly complain [as 
the 13th Psalm, and some other psalms say, 
Ps. 14, 1—3; 5,9; 140,3; 30, 1], namely, of 
earnal security, of the contempt of God, of 
hatred toward God, and of similar faults born 
with us. [For Scripture clearly says that all 
these things are not blown at us, but born 
with us.] But after the scholasties mingled 
with Christian doctrine philosophy concern- 
ing the perfection of nature [light of reason], 
and ascribed to the free will and the acts 
springing therefrom more than was sufficient, 
and taught that men are justified before God 
by philosophie or civil righteousness (which 
we also confess to be subject to reason, and, 
in a measure, within our power), they could 
not see the inner uncleanness of the nature 
of men. For this cannot be judged except 
from the Word of God, of which the scho- 
lastics, in their discussions, do not frequently , 
treat. 

These were the reasons why, in the descrip- 
tion of original sin, we made mention of con- 
cupiscence also, and denied to man's natural 
strength the fear of God and trust in Him. 
For we wished to indicate that original sin 
contains also these diseases, namely, igno- 
rance of God, contempt for God, the being 
destitute of the fear of God and trust in Him, 
inability to love God. These are the chief 
faults of human nature, conflicting especially 
with the first table of the Decalog. 

Neither have we said anything new. The 
ancient definition understood  aright  ex- 
presses precisely the same thing when it 
says: “Original sin is the absence of original 
righteousness" [a lack of the first purity 
and righteousness in Paradise]. But what is 
righteousness? Here the scholasties wrangle 
about dialectic questions; they do not ex- 
plain what original righteousness is. Now, 
in the Scriptures, righteousness comprises not 
only the second table of the Decalog [regard- 
ing good works in serving our fellow-man], 
but the first also, which teaches concerning 
the fear of God, concerning faith, concerning 
the love of God. Therefore original right- 
eousness was to embrace not only an even 
temperament of the bodily qualities [perfect 
health and, in all respects, pure blood, un- 
impaired powers of the body, as they con- 
tend], but also these gifts, namely, a quite 
certain knowledge of God, fear of God, con- 
fidence in God, or certainly the rectitude and 
power to yield these affections [but the great- 

. est feature in that noble first creature was 
& bright light in the heart to know God and 
His work, ete.]. And Scripture testifies to 
| this, when it says, Gen. 1, 27, that man was 
| fashioned in the image and likeness of God. 
What else is this than that there were em- 


110 M. 81. 82. 


21] veritatem. Nec Longobardus veretur di- 
cere, quod iustitia originis sit ipsa similitudo 
22] Dei, quae homini indita est a Deo. Reci- 
tamus veterum sententias, quae nihil impe- 


Apologia Confessionis. Art. II. (I.) 


YW. 74. 75. 


Gott erfennen, durd) welche Gottes Klarheit fid) 
in un8 fpiegelt, das ift, Dak bem Mtenjden erftlich, 
als er gefchaffen, diefe Gaben gegeben feien, rechte, 
flare ErfenntniS Gottes, rechte Furcht, rechtes 


Vertrauen und dergleichen? Denn alfo legt aud) 
folches aus vom Bild und Gleichnis Gottes Brez 
näus; und Ambrofius, fo er allerlei auf die Meinung redet, fagt unter anderm: „Die Seele ijt nicht 
nad) dem Bilde Gottes gefchaffen, in welcher Gott nicht allzeit ijt." Und Paulus zu den Cphejern und 
Koloffern zeigt genug an, daß Gottes Bild in der Schrift nichts anderes heife denn Erienntnis Gottes 
und rechtfchaffenes Wefen und Gerechtigkeit vor Gott. Und Longobardus jagt frei heraus, daß „bie 
erftgefchaffene Gerechtigkeit in Adam jei das Bild und Gleichnis Gottes, welches an dem Menden bon 
Gott gebildet ij". Sch erzähle die Meinung und Sprüche der Alten, welche an der Auslegung Wugu- 


diunt Augustini interpretationem de imagine. 


ftini, wie derfelbe bom Bilde Gottes redet, nicht3 hindern. 


23] Itaque vetus definitio, quum inquit pec- 
catum esse carentiam iustitiae, detrahit non 
solum obedientiam inferiorum virium homi- 
nis, sed etiam detrahit notitiam Dei, fiduciam 
erga Deum, timorem et amorem Dei, aut certe 
vim ista efficiendi detrahit. Nam et ipsi 
theologi in scholis tradunt ista non effici sine 
certis donis et auxilio gratiae. Nos ipsa dona 
nominamus, ut res intelligi possit, notitiam 
Dei, timorem et fiduciam erga Deum. Ex his 
apparet veterem definitionem prorsus idem 
dicere, quod nos dicimus, detrahentes metum 
Dei et fiduciam, videlicet non actus tantum, 
sed dona et vim ad haec efficienda. 


Sarum die Alten, da fie jagen, wa3 die Erb- 
fünde fei, und fprecen, e8 fet ein Mangel der 
erften angefdaffenen Gerechtigfeit, ba ift ihre Meiz= 
nung, bab ber Menfch nicht allein am Leibe oder 
geringften, niederften Kräften verderbt jet, jon= 
dern daß er aud) dadurch verloren habe Dieje 


Gaben: rechte Erkenntnis Gottes, rechte Liebe und 


Vertrauen gegen Gott und die Kraft, das Licht 
im Herzen, fo ihm zu bem allem Liebe und Luft 
macht. Denn die Scholaftici oder Theologen jelbft 
in Schulen lehren, daß biejelbe angeborne Geredyz 
tigfeit un3 nicht möglich wäre gewejen ohne fon- 
derlihe Gaben und ohne Hilfe der Gnade. Und 
biejelben Gaben nennen wir Gottesfurcht, Gottes 
erfenntni3 und Bertrauen gegen Gott, damit man 


e8 berftehen möge. Aus diefem allem erfcheint genugfam, bab die Alten, da fie jagen, twas bie Erbfünde 
fei, gleich mit uns ftimmen, und auch ihre Meinung ift, daß wir durch die Erbfünde in ben Jammer 
gefommen, geboren, bab wir fein gutes Herz, welches Gott recht liebt, gegen Gott haben, nit allein 


fein reines, gutes Werk zu tun oder [5u] vollbringen vermögen. 


24] Eadem est sententia definitionis, quae 
exstat apud Augustinum, qui solet definire 
. peccatum — originis concupiscentiam esse. 
Significat enim concupiscentiam successisse 
amissa iustitia. Nam aegra natura, quia non 
potest Deum timere et diligere, Deo credere, 
quaerit et amat carnalia; iudicium Dei aut 
secura contemnit, aut odit perterrefacta. Ita 
et defectum complectitur Augustinus et [R.55 
25] vitiosum habitum, qui successit. Neque 
vero concupiscentia tantum corruptio quali- 
tatum corporis est, sed etiam prava conversio 
ad carnalia in superioribus viribus. Nec 
vident, quid dicant, qui simul tribuunt homini 
coneupiscentiam non mortificatam a Spiritu 
Sancto et dilectionem Dei super omnia. 


Gleich dasfelbe meint aud) Auguftinus, da er 
auch will fagen, was bie Grbjünbe fei, und pflegt 
bie Erbfünde eine bife Luft zu nennen; denn 
er will anzeigen, daß nad) Adams Fall anjtatt der 
Gerechtigkeit böfe Luft uns angeboren wird. 
Denn von dem Fall an, dietveil wir, als von Urt 
fündlich geboren, Gott nicht fürchten, lieben nod) 
ihm vertrauen, fo tun wir nicht3 anderes, denn 
bab wir uns auf uns jefbjt verlaffen, verachten 
Gott ober erfchreden unb fliehen bon Gott. Und 
alfo ift in Auguftinus’ Worten auch die Meinung 
gefaßt und begriffen derjenigen, Die Da jagen, Die 
Erbfünde fei ein Mangel der erjten Gerechtigteit, 
das ift, bie boje Luft, toelde anftatt derjelben 
Gerechtigfeit ung anhängt. Und ift die böfe Luft 
nicht allein eine VBerderbung oder Verritdung ber 
eriten reinen Leibesgefundheit Adams im Para: 


dies, Sondern auch eine böfe Luft und Neigung, da wir nach den allerbeiten, höchiten Kräften und Licht 
der Vernunft dennoch fleifchlich wider Gott geneigt unb gefinnt find. Und Diejenigen wiffen nicht, mas 
fie fagen, bie da lehren, der Menfch vermöge aus feinen Kräften Gott über alles zu lieben, und müffen 
Dod zugleich befennen, e8 bleibe, folange dies Leben währt, nod) böje Luft, jofern fie bom Heiligen 


Geift nicht gänzlich getötet ijt. 


26] Nos igitur recte expressimus utrumque 
in descriptione peccati originalis, videlicet de- 
fectus illos, non posse Deo credere, non posse 
Deum timere ac diligere, item habere concu- 
piscentiam, quae carnalia quaerit contra 
Verbum Dei, hoc est, quaerit non solum 
voluptates corporis, sed etiam sapientiam et 
iustitiam carnalem, et confidit his bonis, con- 
27] temnens Deum. Neque solum veteres, sed 
etiam recentiores, si qui sunt cordatiores, 
docent simul ista vere peccatum originis esse, 
defectus videlicet, quos recensui, et concu- 
piscentiam. Sic enim inquit Thomas: Pec- 
catum originis habet privationem originalis 


Derhalben wir jo eigentlich beides erwähnt und 
ausgedriidt, ba wir haben lehren wollen, was die 
Erbfünde fei, beide bie böfe Luft unb aud) den 
Mangel ber erften Gerechtigkeit im Paradies, und 
jagen, derfelbe Mangel fet, daß wir Wodamsfinder 
Gott bon Herzen nicht vertrauen, ihn nicht fiird)- 
ten noch lieben. Die böfe Luft fei, dag natürlich 
wider Gottes Wort aff unfer Sinn, Her; und 
Mut fteht, ba wir nicht allein fuchen allerlei 
Woluft des Leibes, fondern aud) auf unfere 
Weisheit und Gerechtigkeit vertrauen und bae 
gegen Gottes vergeffen und wenig, ja gar nichts 
adten. Und nicht allein bie alten Biter, als 
Auguftinus und dergleichen, jondern aud) bie neu= 


VONT ne EN A SR 


Apology of the Augsburg Confession. Art. II. (I.) 


bodied in man such wisdom and righteousness 
as apprehended God, and in which God was 
reflected, i.e., to man there were given the 
gifts of the knowledge of God, the fear of 
God, confidence in God, and the like? For 
thus Irenaeus and Ambrose interpret the like- 
ness to God, the latter of whom not only says 
many things to this effect, but especially de- 
clares: That soul is not, therefore, in the 
image of God, in which God. is not at all 
times. And Paul shows in the Epistles to 
the Ephesians, 5, 9, and Colossians, 3, 10, that 
the image of God is the knowledge of God, 
righteousness, and truth. Nor does Longo- 
bard fear to say that original righteousness 
is the very likeness to God which God im- 
planted in man. We recount the opinions of 
the ancients, which in no way interfere with 
Augustine’s interpretation of the image. 

Therefore the ancient definition, when it 
says that sin is the lack of righteousness, not 
only denies obedience with respect to man’s 
lower powers [that man is not only corrupt 
in his body and its meanest and lowest facul- 
ties], but also denies the knowledge of God, 
confidence in God, the fear and love of God, 
or certainly the power to produce these affec- 
tions [the light in the heart which creates 
a love and desire for these matters]. For 
even the theologians themselves teach in their 
schools that these are not produced without 
certain gifts and the aid of grace. In order 
that the matter may be understood, we term 
these very gifts the knowledge of God, and 
. fear and confidence in God. From these facts 
it appears that the ancient definition says 
precisely the same thing that we say, denying 
fear and confidence toward God, to wit, not 
only the acts, but also the gifts and power to 
produce these acts [that we have no good 
heart toward God, which truly loves God, not 
only that we are unable to do or achieve any 
perfectly good work]. 

Of the same import is the definition which 
occurs in the writings of Augustine, who is 
accustomed to define original sin as con- 
cupiscence [wicked desire]. For he means 
that when righteousness had been lost, con- 
cupiscence came in its place. For inasmuch 
as diseased nature cannot fear and love God 
and believe God, it seeks and loves carnal 
things. God’s judgment it either contemns, 
when at ease, or hates, when thoroughly ter- 
rified. Thus Augustine includes both the de- 
fect and the vicious habit which has come in 
its place. Nor indeed is concupiscence only 
a corruption of the qualities of the body, but 
also, in the higher powers, a vicious turning 
to carnal things. Nor do those persons see 
. what they say who ascribe to man at the same 
time concupiscence that is not entirely de- 
stroyed by the Holy Ghost, and love to God 
above all things. 

We, therefore, have been right in express- 
ing, in our description of original sin, both, 
namely, these defects: the not being able to 
believe God, the not being able to fear and 
love God; and, likewise: the having concu- 
piscence, which seeks carnal things contrary 
to God's Word, i.e. seeks not only the 


fil 


pleasure of the body, but also carnal wisdom 
and righteousness, and, contemning God, 
trusts in these as good things. Nor only the 
ancients [like Augustine and others], but also 
the more recent [teachers and scholastics], at 


112 M. 82. 83. 


iustitiae et cum hoc inordinatam dispositio- 
nem ‚partium animae, unde non est privatio 
pura, sed quidam habitus corruptus [Thomas 
Aquinas, Summa. theol., P. II, partic. 1, q. 82: 
„Sieut aegritudo corporalis habet aliquid de 
privatione, in quantum tollitur aequalitas 
sanitatis, et aliquid habet positivi, ipsos sci- 
licet humores inordinate dispositos: ita etiam 
peccatum originale habet privationem origi- 
nalis iustitiae et cum hoc inordinatam dispo- 
sitionem partium animae; unde non est 
privatio pura, sed est quidam habitus cor- 
28] ruptus*]. Et Bonaventura: Quum quae- 
ritur, quid. sit originale peccatum, recte re- 
spondetur, quod sit concupiscentia immode- 
rata. | Recte etiam respondetur, quod sit 
debitae iustitiae carentia. Et in una istarum 
29] responsionum includitur altera. Idem 
sensit Hugo, quum ait, originale peccatum 
esse ignorantiam in mente et concupiscentiam 
in carne. Significat enim, nos nascentes af- 
ferre ignorationem Dei, incredulitatem, diffi- 
30] dentiam, contemptum, odium Dei. Haec 
enim complexus est, quum ignorantiam no- 
minat. 
Scripturis. Nam Paulus interdum expresse 
nominat defectum, ut 1 Cor.2,14: Animalis 
homo non percipit ea, quae Spiritus Dei sunt. 
Alibi, Rom. 7, 5, coneupiscentiam nominat 
efficacem in membris et parientem | malos 
31] fructus. Plures locos citare de utraque 
parte possemus; sed in re manifesta nihil 
opus est testimoniis. Et facile iudicare [R.56 
poterit prudens lector, has non tantum culpas 
actuales esse, sine metu Dei et sine fide esse. 
Sunt enim durabiles defectus in natura non 
renovata. 


32] Nihil igitur de peccato originis senti- 
mus alienum aut a Scriptura aut a catholica 
ecclesia, sed gravissimas sententias Scriptu- 
rae et patrum, obrutas sophisticis rixis theo- 
logorum recentium, repurgamus et in lucem 
restituimus. Nam res ipsa loquitur recen- 
"tiores theologos non animadvertisse, quid vo- 
33] luerint patres de defectu loquentes. Est 
autem necessaria cognitio peccati originis. 
Neque enim potest intelligi magnitudo gra- 
tiae Christi, nisi morbis nostris cognitis. 
Tota hominis iustitia mera est hypocrisis 
coram Deo, nisi agnoverimus cor naturaliter 


34] vacare amore, timore, fiducia Dei. Ideo — 
propheta Ieremias 31, 19 inquit: Postquam 
ostendisti mihi, percussi femur meum. Item 


Ps.116,11: Ego diei in excessu meo: Omnis 
homo mendax, id est, non recte sentiens de 
Deo. 


Apologia Confessionis. 


Et hae sententiae consentiunt cum 


Art. II. (I.) 38. 15. 16. 


lichften Lehrer unb Scholaftici, bie etwas Verftand 
gehabt, lehren, daß bieje zwei Stüde jamtlich Die 
Erbjünde find, nämlich ber Mangel und die bbje 
Sui Denn aljo jagt St. Thomas, daß „Erb: 
fünde ijt nicht allein ein Mangel der erjten Ges 
rechtigfeit, fondern auch eine unordentlihe Bes 
gierde ober Luft in der Seele. Derhalben ijt e$", 
fagt er, „nicht allein ein lauterer Mangel, jondern 
auch aliquid positivum^. Und Bonaventura 
fagt aud) far: „Wenn man fragt, was bie Erb- 
fünde fei, ijf dies die rechte Antwort, daß e$ eine 
ungemwehrte bbje Luft fet. Auch iit die rechte Wnt- 
wort, daß e8 ein Mangel fei ber Gerechtigkeit, und 
ein3 gibt daS andere.” Gleich dasjelbe meint aud 
Hugo, ba er fagt: „Die (rbjünbe ift Blindheit 
im Herzen und b0je Luft im Fleifche.” Denn er 
will anzeigen, daß wir Wodamsfinder alle jo ge: 
boren werden, daß wir Gott nicht fennen, Gott 
verachten, ihm nicht vertrauen, ja ihn auch fliehen 
und haffen. Denn das hat Hugo wollen fura be- 
greifen, da er gejagt: ignorantia in mente, 
Blindheit ober Uniwiffenheit im Herzen. Und bie 
Sprüche auch der neuesten Lehrer jtimmen über: 
ein mit der Heiligen Schrift. Denn Paulus 
nennt die Erbfünde unter Zeiten mit ffaven Wor- 
ten einen Mangel göttlichen Lichtes ufw. 1 Ror. 
2, 14: „Der natürliche Menjc) aber vernimmt 
nidts bom Geifte Gottes.” Und an andern 
Orten nennt er e8 böfe Luft, als zu den Römern 
am 7,23, ba er jagt: „Sch jehe ein ander Gejet 
in meinen Gliedern” ufiv., welche Luft allerlei böfe 
Früchte gebiert. Sch fünnte hier wohl viel mehr 
Sprüche der Schrift borbringen von beiden biejen 
Stüden; aber in diefer öffentlichen Wahrheit ift 
e$ nicht not. Cin jeder Verftandiger wird leicht: 
lid) fehen und merken, daß aljo ohne Gottespurdyt, 
ohne BVertrauen im Herzen fein, find nicht allein 
actus oder wirflihe Sünden, jonbern ein am- 
geborner Mangel des göttlichen Lichtes und alles 
Guten, welcher da bleibt, folange wir nicht durch 
den Heiligen Geift neugeboren und durch den [ihn] 
erleuchtet werden. 

Wie wir nun bisher bon der Erbjünde gejd)tie- 
ben und gelehrt, fo lehren wir nicht3 Neues, nichts 
anderes denn die Heilige Schrift, die gemeine 
heilige chriftliche Kirche; fondern [olde nötige, 
tapfere, flare Sprüche der Heiligen Schrift unb 
der Vater, welche durch ungefhidtes Gezänt der 
Sophiften unterdritct getwefen, bringen wir mie- 
ber an Tag und wollten gerne bie chriftliche Lehre 
rein haben. Denn e8 ijf je am Tage, daß bie 
Sophiften und Schulzänfer nicht verftanden haben, 
as die Väter mit bem Wort „Mangel der erften 
Gerechtigfeit” gemeint. Dies Stüd aber eigent= 
lich und richtig zu lehren, und was bie Erbjiinde 
fet oder nicht fet, iit gar hoc) bonniten, und fann 
niemand fic) nach Chrifto, nach dem unaus{pred)- 
lichen Schaf göttlicher Huld und Gnade, welche 
das Evangelium vorträgt, herzlich fehnen oder 
banad) Verlangen haben, der nicht feinen James 
mer und Seuche erfennt, wie Chriftus fagt Matth. 
9,12; Mark. 2,17: „Die Gefunden bedürfen des 


Arztes nicht.” Alles Heilige, ehrbare Leben, alle guten Werke, foviel immer ein Menfch auf Erden tun 
mag, find bor Gott eitel Heuchelei und Greuel, wir erfennen denn erit, daß wir von Urt elende Sünder. 
find, welche in Ungnade Gottes find, Gott weder fürchten nod) lieben. Alfo jagt der Prophet Jeremias 


31,19: „Dieweil bit mir e8 gezeiget haft, bin ich erjchroden.“ 


Und der 116. Pfalm: „Alle Menjchen 


find Lügner”, das tjt, fie find nicht recht gefinnt von Gott. 


35] Hic flagellant adversarii etiam Luthe- 
rum, quod scripserit, peccatum originis ma- 


Hier fchreien nun die Widerjacher heftig wider 
D. Qutfer, daß er gefchrieben hat, bie Erbjünde 


Apology of the Augsburg Confession. 


least the wiser ones among them, teach that 
original sin is at the same time truly these, 
namely, the defects which I have recounted, 
and concupiscence. For Thomas says thus: 
Original sin comprehends the loss of original 
righteousness, and with this an inordinate 
disposition of the parts of the soul; whence 
it is not pure loss, but a corrupt habit [some- 
thing positive]. And Bonaventura: When the 
question is asked, What is original sin? the 
correct answer is, that it is immoderate [un- 
checked] concupiscence. The correct answer 
is also, that it is want of the righteousness 
that is due. And in one of these replies the 
other is included. The same is the opinion of 
Hugo, when he says that original sin is igno- 
rance in the mind and concupiscence in the 
flesh. For he thereby indicates that when we 
are born, we bring with us ignorance of God, 
unbelief, distrust, contempt, and hatred of 
God. For when he mentions ignorance, he 
includes these. And these opinions [even of 
the most recent teachers] also agree with 
Scripture. For Paul sometimes expressly 
calls it a defect [a lack of divine light], as 
1 Cor. 2,14: The natural man receiveth not 
the things of the Spirit of God. In another 
place, Rom. 7, 5, he calls it coneupiscence, 
working in our members to bring forth fruit 
unto death. We could cite more passages re- 
lating to both parts; but in regard to a mani- 
fest fact there is no need of testimonies. And 
the intelligent reader will readily be able to 
decide that to be without the fear of God 
and without faith are more than actual guilt. 
For they are abiding defects in our unre- 
newed nature. 

In reference to original sin we therefore 
hold nothing differing either from Scripture 
or from the Church catholic, but cleanse from 
corruptions and restore to light most im- 
portant declarations of Scripture and of the 
Fathers, that had been covered over by the 
sophistical controversies of modern theolo- 
gians. For it is manifest from the subject 
itself that modern theologians have not no- 
ticed what the Fathers meant when they 
spake of defect [lack of original righteous- 
ness]. But the knowledge of original sin is 
necessary. For the magnitude of the grace 
of Christ cannot be understood [no one can 
heartily long and have a desire for Christ, 
for the inexpressibly great treasure of divine 
favor and grace which the Gospel offers], un- 
less our diseases be recognized. [As Christ 
says Matt.9,12; Mark 2,17: They that are 
whole need not a physician.) The entire 
righteousness of man is mere hypocrisy [and 
abomination] before God, unless we acknowl- 
edge that our heart is naturally destitute of 
love, fear, and confidence in God [that we are 
miserable sinners who are in disgrace with 
God]. For this reason the prophet Jeremiah, 
31, 19, says: After that I was instructed, 
I smote upon my thigh. Likewise Ps. 116, 11: 
I said in my haste, All men are liars, 4. e., 
not thinking aright concerning God. 

Here our adversaries inveigh against Lu- 
ther also because he wrote that “Original sin 


Concordia Triglotta. 


Art. II. (I.) 


113 


114 3n. 83. 84. 


nere post Baptismum ; addunt, hune articu- 
lum iure damnatum esse a Leone X. Sed 
Caesarea Maiestas in hoc loco manifestam 
calumniam deprehendet. Sciunt enim adver- 
sarii, in quam sententiam Lutherus hoc dictum 
velit, quod peccatum originis reliquum sit 
post Baptismum. Semper ita scripsit, quod 
Baptismus tollat reatum peccati originalis, 
etiamsi materiale, ut isti vocant, peccati 
maneat, videlicet coneupiscentia. ^ Addidit 
etiam de materiali, quod Spiritus Sanctus, 
datus per Baptismum, incipit mortificare con- 
eupiscentiam et novos motus creat in homine. 
36] Ad eundem modum loquitur et Augusti- 
nus, qui ait: Peccatum in Baptismo remitti- 
tur, non ut non sit, sed ut non imputetur 
[Augustinus, De nupt., lib. I, c. 25: ,,Dimitti 
concupiscentiam carnis in Baptismo, non ut 
non sit, sed ut in peccatum non imputetur“]. 
Hie palam fatetur esse, hoe est, manere pec- 
catum, tametsi non imputetur. Et haec sen- 
tentia adeo placuit posterioribus, ut recitata 
sit et in decretis. Et contra Iulianum inquit 
Augustinus: Lex ista, quae est im membris, 
remissa est regeneratione spirituali et manet 
in carne mortali. Remissa est, quia [R.57 
reatus solutus est sacramento, quo renascum- 
tur fideles; manet autem, quia operatur desi- 
37] deria, contra quae dimicant fideles. Sic 
sentire ac docere Lutherum sciunt adversarii, 
et quum rem improbare non possint, verba 
tamen calumniantur, ut hoc artificio innocen- 
tem opprimant. 


Apologia Confessionis. 


Art. II. (L.) 38. 76. 77. 


bleibe aud) nad) ber Taufe, und jagen dazu, 
derjelbe Artikel jet billig verdammt bon Papit 
Leo X. Uber faijerlide Majeftät wird hier öffent 
fid) finden, bab fie uns ganz unreht tun; Denn 
bie Widerjacher berjteben fait [fehr] wohl, auf 
was Meinung D. Luther das geredet will haben, 
da er fagt, die Grbjünbe bleibe nach der Taufe. 
Er hat allzeit flar aljo gejchrieben, daß die Dei- 
lige Taufe die ganze Schuld. und Erbpflicht der 
Erbfünde wegnimmt und austilgt, wiewohl das 
Material (toie fie e8 nennen) der Eünde, námlid) 
die böfe Neigung und Luft, bleibt. Darüber in 
allen jeinen Schriften jet er noch dazu bom 
felben Material, daß der Heilige Geijt, welcher 
gegeben wird durch bie Taufe, anfängt, inwendig 
Die iibrigen bijen Lüfte täglich zu töten und zu 
löfchen, und bringt ins Herz ein neues Licht, einen 
neuen Sinn und Mut. Auf die Meinung redet 
auch Augustinus, da er aljo jagt: „Die Erbjünde 
wird in der Taufe vergeben, nicht dap fie nicht 
mehr jei, jondern daß fie nicht zugerechnet werde.“ 
Da befennt YAuguftinus öffentlich, daß die Sünde 
in uns bleibt, wiewohl fie uns nicht zugerechnet 
wird. Und biejer Spruch Auguftini hat den Qefz 
terit hernach jo wohl gefallen, daß er aud) im 
Defret angezogen wird. Und wider Sulianus jagt 
Augustinus: „Das Gefek, das in unfern Glie- 
dern ijt, ijf weggetan Durch bie geiftliche Wieder: 
geburt und bleibt bod) im Fleijche, welches ijt 
fterblih. (58 ift Hinweggetan, denn die Schuld 
ijt ganz Ío$ durch das Saframent, dadurd Die 
Gläubigen neugeboren werden; und bleibt mod) 
da, denn e$ wirkt böfe Lüfte, wider welche fampfen 
die Gläubigen.“ Dak D. Luther fo halt und lehrt, 


wiffen die Widerfacher fait wohl, und fo fie e8 nicht finnen anfechten, jonbern jefbit befennen mitfjen, 
verfehren fie ihm böslich bie Worte und deuten ihm feine Meinung fäljchlich, die Wahrheit unterz 
zudrüden [zu unterdrüden] und unjdulbig zu berdammen. 


38] At disputant concupiscentiam poenam 
esse, non peccatum. Lutherus defendit pec- 
catum esse. Supra dictum est Augustinum 
definire peccatum originis, quod sit concupi- 
scentia. Expostulent cum Augustino, si quid 
39] habet incommodi haec sententia. Prae- 
terea Paulus ait Rom. 7,7. 23: Concupiscen- 
tiam nesciebam esse peccatum, mst lex dice- 
ret: Non concupisces; item: Video aliam 
legem in membris meis repugnantem. legi men- 
tis meae et captivantem me legi peccati, quae 
40] est in membris meis. Haec testimonia 
nulla eavillatione everti possunt. Clare enim 
appellant concupiscentiam peccatum, quod 
tamen his, qui sunt in Christo, non imputa- 
tur, etsi res sit natura digna morte, ubi non 
41] condonatur. Sic patres citra, controver- 
siam sentiunt. Nam Augustinus longa dispu- 
tatione refellit opinionem istorum, qui sen- 
tiebant concupiscentiam in homine non esse 
vitium, sed àóiáqopov, ut corporis color aut 
adversa valetudo adıapopo» dicitur. 


Wher weiter DiSputteren bie Widerjacher, daß bie 
böje Luft eine Lajt und aufgelegte Strafe jet und 
iei nicht eine folche Sünde, bie des Todes unb Ber- 
dammnis fchuldig [fet]. Dawider fagt D. Luther, 
e8 fet eine folche verdammlidhe Sünde. Sch habe 
hier oben gefagt, daß Augustinus auch joldjes 
meldet, bie Erbfiinde fet bie angeborne böfe Luft. 
Soll diejes übel geredet fein, mögen fie eS mit 
Auguftino ausfechten. - Darüber jagt Paulus 
Rom. 7, 7. 28: „Die Sünde erkannte id) nicht 
ohne Durch das, Gejek; denn id) wußte nichts bon 
Der Luft, wo das Gejeb nicht gefagt hätte: Lap 
Dich nicht geliiften.” Da fagt je Paulus diirre 
heraus: Sch wubte nicht, daß die Luft Sünde 
war ujm. Stem: „Sch fehe ein ander Gefek in 
meinen Gliedern, das da widerftreitet Dem Gefek 
in meinem Gemiite und nimmt mich gefangen in 
der Sünde Gefes, welches ijt in meinen Gliedern.” 


Dieses find Pauli helle, gewiffe Worte und. fare 


Sprüde; ba vermag feine Gloffe, fein liftiges 
Fündlein nichts wider; diefe Sprüche werden alle 
Teufel, alle Menfchen nicht mögen [fonnen] um= 
ftoßen. Da nennt er flar die böfe Luft eine 


Sünde; doch jagt er, bab jolche Sünde denjenigen, fo an Ehriftum glauben, nicht wird zugerechnet; 
bod) an ihr felbft ijt es gleichwohl wahrlich eine Sünde, be8 Todes und emiger Verdammnis fchuldig. 


Und hat feinen Zweifel, daß auch folches ber alten Vater Meinung gemwejen. 


Denn Auguftinus bi$- 


putiert und ficht heftig wider Diejenigen, Die da hielten, daß bie böfe Neigung und Luft am Menfchen 


nicht Sünde wäre und weder gut noch böfe, mie 
nod) böfe ijt. 

42] Quodsi contendent adversarii fomitem 
esse àóiáqopoo», reclamabunt. non solum mul- 
tae sententiae Scripturae, sed plane tota ec- 


Ihwarzen oder toeipen Leib haben auch weder gut 


Und wenn die 96iberjad)er werden borgeben, 
dak fomes oder bie böfe Neigung weder gut nod) 
böfe fei, da werden nicht allein viele Sprüche bet 


Apology of the Augsburg Confession. Art. II. (I.) 


remains after Baptism.” They add that this 
article was justly condemned by Leo X. But 
His Imperial Majesty will find on this point 
a manifest slander. For our adversaries know 
in what sense Luther intended this remark, 
that original sin remains after Baptism. He 
always wrote thus, namely, that Baptism re- 
moves the guilt of original sin, although the 
material, as they call it, of the sin, 4. e., con- 
cupiscence, remains. He also added in refer- 
ence to the material that the Holy Ghost, 
given through Baptism, begins to mortify the 
concupiscence, and creates new movements 
[a new light, a new sense and spirit] in man. 
In the same manner, Augustine also speaks, 
who says: Sin is remitted in Baptism, not in 
such a manner that it no longer exists, but so 
that it is not imputed. Here he confesses 
openly that sin exists, 2. e., that it remains, 
although it is not imputed. And this judg- 
ment was so agreeable to those who succeeded 
him that it was recited also in the decrees. 
Also against Julian, Augustine says: The 
Law, which is in the members, has been an- 
nulled by spiritual regeneration, and remains 
in the mortal flesh. It has been annulled 
because the gwilt has been remitted in the 
Sacrament, by which believers are born again ; 
but it remains, because it produces desires, 
against which believers contend. Our. adver- 
saries know that Luther believes and teaches 
thus, and while they cannot reject the matter, 
they nevertheless pervert his words, in order 
by this artifice to crush an innocent man. 
But they contend that concupiscence is a 
penalty, and not a sin [a burden and imposed 
penalty, and is not such a sin as is subject 
to death and condemnation]. Luther main- 
tains that it is a sin. It has been said above 
that Augustine defines original sin as con- 
cupiscence. If there be anything disadvan- 
tageous in this opinion, let them quarrel with 
Augustine. Besides Paul says, Rom. 7, 7. 23: 
I had not known lust (concupiscence), except 
the Law had said, Thou shalt not covet. Like- 
wise: J see another law in my members, war- 
ring against. the law of my mind, and bring- 
ing me into captivity to the law of sin which 
is 4 my members. These testimonies can be 
overthrown by no sophistry. [All devils, all 
men cannot overthrow them.] For they 
clearly call concupiscence sin, which, never- 
theless, is not imputed to those who are in 
Christ, although by nature it is a matter 
worthy of death where it is not forgiven. 
Thus, beyond all controversy, the Fathers be- 
lieve. For Augustine, in a long discussion, 
refutes the opinion of those who thought that 
concupiscence in man is not a fault, but an 
adiaphoron, as color of the body or ill health 
is said to be an adiaphoron [as to have a 
black or a white body is neither good nor 
evil]. ( 
"But if the adversaries will contend that 
the fomes [or evil inclination] is an adiaph- 
oron, not only many passages of Scripture, 
but ‘simply the entire Church [and all the 
Fathers] will contradict them. For [even if 
not entire consent, but only the inclination 
and desire be theré] who ever dared to say 


115 


116 M. 84. 85. 


clesia. Quis enim unquam ausus est dicere 
haec esse dáó:ágopa, etiamsi perfectus con- 
sensus non accederet: dubitare de ira Dei, 
de gratia Dei, de Verbo Dei, irasci iudiciis 
Dei, indignari, quod Deus non eripit statim 
ex afflictionibus, fremere, quod impii meliore 
fortuna utuntur quam boni, incitari ira, [R. 58 
43] libidine, cupiditate gloriae, opum etc. Et 
haec agnoscunt in se homines pii, ut apparet 
in psalmis ac prophetis. Sed in scholis trans- 
tulerunt huc ex philosophia prorsus alienas 
sententias, quod propter passiones nee boni 
nec mali simus, nec laudemur nec vitupe- 
remur. Item nihil esse peccatum, nisi volun- 
tarium. Hae sententiae apud philosophos de 
eivili iudieio dietae sunt, non de iudicio Dei. 
Nihilo prudentius assuunt et alias sententias, 
naturam non esse malam. Id in loco dictum, 
non reprehendimus; sed non recte detorquetur 
ad extenuandum peccatum originis. Et tamen 
hae sententiae leguntur apud scholasticos, qui 
intempestive commiscent philosophicam seu 
civilem doctrinam de moribus cum evangelio. 
44] Neque haec in scholis tantum disputa- 
bantur, sed ex scholis, ut fit, efferebantur ad 
populum. Et hae persuasiones regnabant et 
alebant fidueiam humanarum virium et op- 
primebant cognitionem gratiae Christi. Ita- 
45] que Lutherus, volens magnitudinem pec- 
eati originalis et humanae infirmitatis decla- 
rare, docuit reliquias illas peccati originalis 
non esse sua natura in homine àó:ágopa, sed 
indigere gratia Christi, ne imputentur, item 
Spiritu Sancto, ut mortificentur. 


Lüfte und Gebanfen intpenbig nicht Sünde find, wenn ich nicht ganz drein veriwillige. 


Apologia Confessionis. : Art. IT. (I.) 


WW. 7719. 


Schrift dawider fein, fondern auch bie ganze 
Kirche und alle Väter. Denn alle erfahrenen, 
chriftlichen Herzen wiffen, daß dieje Stüde leider 
uns in der Haut fteden, angeboren find, nämlich) 
bab wir Geld, Gut und alle andern Sachen größer 
denn Gott achten, ficher dahingehen und leben; 
item, daß wir immer nad) Art fleifchlicher Sicher: 
heit alfo gebenfen, Gottes Zorn und Ernft fei 
nicht jo groß über die Sünde, al3 er bod) gewiß 
ijt; item, daß wir den edlen, unausfprechlichen 
Shag be8 Evangelii und Verfühnung Chrifti 
nicht herzlich [bon Herzen] jo teuer und ebel 
achten, als fie [er] ijt; item, Dak wir wider Got- 
tes Werf und Willen murren, daß er in Trith- 
falen nicht bald Hilft und macht’8, wie wir wollen. 
Stem, wir erfahren täglich, daß es uns mwehe tut, 
wie auch David und alle Heiligen geflagt, dak 
[e8] den Gottlofen in diefer Welt wohl geht. 
Darüber fühlen alle Menfchen, wie leicht ihr Herz 
entbrennt, jegund mit Ehrgeiz, dann mit Grimm 
und Born, dann mit Unjudt. So nun bie 
Widerfacher felbjt befennen miiffen, daß folder 
Unglaube, folder Ungehorfam wider Gott im 
Herzen ijt, mennjdon nicht ganze VBerwilligung 
(wie fie davon reden), fondern allein die Neigung 


und Luft ba ijt, wer will jo Fühn fein, bap et 


Diefe groben Stüde weder böje noch gut achte? 
Nun find die Haren Pfalmen und flaren Worte 
der Propheten da, daß fie befennen, daß fie fid) 
alfo fühlen. Aber bie Sophijten in Schulen haben 
zu diefer Sache wider bie flare, öffentliche Schrift 
geredet und aus der Whilofophie ihre eigenen 
Träume und Sprüche erdichtet, jagen, dap mir 
um ber böfen Lüfte willen weder böfe nod) gut, 
noch zu fehelten nod) zu loben find; item, daß 
Diefelben Reden 


und Worte in der Philojophen Büchern find zu verftehen bon äußerlicher Chrbarieit bor der Welt 
und aud) [bon] duberlicher Strafe vor ber Welt. Denn da ift’3 wahr, mie die Juriften jagen: 
L. cogitationis, „Gedanken find zollfrei und ftraffrei". Wher Gott erforfcht die Herzen; mit Gottes 
Gericht und Urteil ift’3 anders. Alfo fliden fie auch an diefe Sache andere ungereimte Sprüche, nàm- 
lich: Gottes Gefchöpf und die Natur fünne an ihr felbft nicht böfe fein. Das fechte ich nicht an, wenn 
e8 irgend geredet wird, da e8 ftatthat; aber dazu foll diefer Spruch nicht angezogen werden, die Erb- 
fünde gering zu machen. Und biejelben Sprüche der Sophiften haben viel unfäglichen Schaden getan, 
durch welche fie bie Philofophie und die Lehre, welche äußerliches Leben bor der Welt belangen, ver= 
mijden mit dem Evangelio und haben doch folches nicht allein in der Schule gelehrt, jondern auch 
öffentlich unverfehämt bor bem Volk gepredigt. Und bie ungdttlichen, irrigen, gefährlichen, jdhadlicden 
Lehren hatten in aller Welt überhandgenommen; da ward nichts gepredigt denn unfer Verdienft in 
aller Welt; dadurch ward bie Erfenntnis Chrifti und das Evangelium ganz unterdrüdt. Derhalben 
hat D. Suther aus der Schrift lehren und erflaren wollen, wie eine große Todesichuld die Erbfünde 
por Gott fei, und wie in großem Elend mir geboren werden, und daß die übrige Erbfünde, jo nach der 
Taufe bleibt, an ihr fefbft nicht indifferens fei, fondern bedarf des Mtittlers Chrifti, ba fie uns Gott 
nicht zurechne, und ohne Unterlak des Lichtes und Wirkung des Heiligen Geiftes, durch welchen fie 
ausgefegt und getötet werde. 


46] Quamquam scholastici utrumque ex- 


tenuant, peccatum et poenam, quum docent - 


hominem propriis viribus posse mandata Dei 
facere: in Genesi aliter describitur poena im- 
posita pro peccato originis. Ibi enim non 
solum morti et aliis corporalibus malis sub- 
iicitur humana natura, sed etiam regno dia- 
boli. Nam ibi, Gen: 3, 15, fertur haec hor- 
ribilis sententia: Inimicitias ponam inter te 
et mulierem, et inter semen tuum et semen 
47] illius. Defectus et concupiscentia sunt 
poenae et peccata; mors et alia corporalia 
mala et tyrannis diaboli proprie poenae sunt. 
Est enim natura humana in servitutem [R.59 
tradita, et captiva a diabolo tenetur, qui eam 
impiis opinionibus et erroribus dementat et 


Wiewohl nun bie Sophiften und Scholaftici 
anders lehren und beide bon ber Erbfünde und 
bon derfelben Strafe der Schrift ungemäß lehren, 
da fie jagen, ber Menfch vermöge aus jeinen 
Kräften Gottes Gebote zu halten, jo wird bod) 
Die Strafe, fo Gott auf Adams Kinder auf die 
Erbfünde gelegt, im erften Buch Mofis viel anders 
beichrieben. Denn da wird bie menschliche Natur 
verurteilt nicht allein zum Tod und [zu] anderm 
leiblichen Übel, fondern dem Reich des Teufels 
unterworfen. Denn ba wird biejes fchredliche 
Urteil gefällt: „Sch will Feindichaft atoijd)em dir 
unb dem Weibe, zwifchen ihrem Samen und beiz 
nem Samen fegen” ufw. Der Mangel erjter 
Gerechtigkeit unb bie böfe Luft find Sünde und 


Strafe. Der Tod aber und die andern leiblichen 


Apology of the Augsburg Confession. : Art. II. (I.) 


that these matters, even though perfect agree- 
ment could not be attained, were adiaphora, 
namely, to doubt concerning God’s wrath, con- 
cerning God’s grace, concerning God’s Word, 
to be angry at the judgments of God, to be 
provoked because God does not at once deliver 
one from afflictions, to murmur because the 
wicked enjoy a better fortune than the good, 
to be urged on by wrath, lust, the desire for 
glory, wealth, etc.? And yet godly men 
acknowledge these in themselves, as appears 
in the Psalms and the prophets. [For all 
tried, Christian hearts know, alas! that these 
evils are wrapped up in man’s skin, namely, 
to esteem money, goods, and all other mat- 
ters more highly than God, and to spend our 
lives in security; again, that after the man- 
ner of our carnal security we always imagine 
that God's-wrath against sin is not as serious 
and great as it verily is. Again, that we 
murmur against the doing and will of God, 
when He does not succor us speedily in our 
tribulations, and arranges our affairs to 
please us. Again, we experience every day 
that it hurts us to see wicked people in good 
fortune in this world, as David and all the 


saints have complained. Over and above this, . 


all:men feel that their hearts are easily in- 
flamed, now with ambition, now with anger 
and wrath, now with lewdness.] But in the 
schools they transferred hither from philos- 
ophy notions entirely different, that, because 
of passions, we are neither good nor evil, we 
are neither deserving of praise nor blame. 
Likewise, that nothing is sin, unless it be 
voluntary [inner desires and thoughts are 
not sins, if I do not altogether consent 
thereto]. These notions were expressed 
among philosophers with respect to civil 
righteousness, and not with respect to God’s 
judgment. [For there it is true, as the jurists 
say, L. cogitationis, thoughts are exempt from 
custom and punishment. But God searches 
the hearts; in God’s court and judgment it 
is different.] With no greater prudence they 
add also other notions, such as, that [God’s 
creature and] nature is not [cannot in itself 
be] evil. In its proper place we do not cen- 
sure this; but it is not right to twist it into 
an extenuation of original sin. And, never- 
theless, these notions are read in the works 
of scholastics, who inappropriately mingle 
philosophy or civil doctrine concerning ethics 
with the Gospel. Nor were these matters 
only disputed in the schools, but, as is usu- 
ally the case, were carried from the schools 
to the people. And these persuasions [god- 
less, erroneous, dangerous, harmful teach- 
ings] prevailed, and nourished confidence in 
human strength, and suppressed the knowl- 
edge of Christ’s grace. Therefore, Luther 
wishing to declare the magnitude of original 
sin and of human infirmity [what a grievous 
mortal guilt original sin is in the sight of 
God], taught that these remnants of original 
sin [after Baptism] are not, by their own 
nature, adiaphora in man, but that, for their 
non-imputation, they need the grace of Christ, 
and, likewise for their mortification, the Holy 


Ghost. e s 


117 


Although the scholasties extenuate both sin 
and punishment when they teach that man, 
by his own strength, can fulfil the command- 
ments of God; in Genesis the punishment, 
imposed on account of original sin, is de- 
scribed otherwise. For there human nature 
is subjected not only to death and other 
bodily evils, but also to the kingdom of the 
devil. For there, Gen. 3, 15, this fearful sen- 


118 M. 85-87. 


48] impellit ad omnis generis peccata. Sicut 
autem diabolus vinci non potest nisi auxilio 
Christi, ita non possumus nos propriis viribus 
49] ex ista servitute eximere. Ipsa mundi 
historia ostendit, quanta sit potentia regni 
diaboli. Plenus est mundus blasphemiis con- 
tra Deum et impiis opinionibus, et his vin- 
eulis habet diabolus irretitos sapientes et 
50] iustos coram mundo. In aliis ostendunt 
se crassiora vitia. Quum autem datus sit 
nobis Christus, qui et haec peccata et has 
poenas auferat et regnum diaboli, peccatum 
et mortem destruat: beneficia Christi non 
poterunt cognosci, nisi intelligamus mala 
nostra. Ideo de his rebus nostri concionatores 
diligenter docuerunt, et nihil novi tradiderunt, 
sed Sanctam Seripturam et sanetorum patrum 
sententias proposuerunt. 


Apologia Confessionis. 


Art. HI. IV. (II) 38. 79. 80. 


übel, bie Tyrannei und $err[djaft des Teufels 
find eigentlich bie Strafen unb poenae der Erb: 
fünde. Denn die menschliche Natur ift durch die 
Erbfünde unter des Teufels Gewalt dahingegeben 
und ijt afjo gefangen unter des Teufels Reich, 
welcher manchen großen, tweifen Menfchen in der 
Welt mit fchredlichem Irrtum, Kegerei und ande 
rer Blindheit betäubt und verführt und fonft bie 
Menfchen zu allerlei Laftern dahinreift. Wie es 
aber nicht möglich tjt, den fiffigen und gewaltigen 
Geift, Satan, zu überwinden ohne die Hilfe 
Ehrijti, afjo fünnen wir ung aus eigenen Kräften 
aus dem Gefängnis auch nicht helfen. (8 ift in 
allen iftorien vom Anfang der Welt zu fehen 
und zu finden, wie eine unfäglich große Gewalt 
das Neich des Teufels fet. Man fieht, dap die 
Welt vom Höcdften bis zum Niedrigften voll 
Gotteslajterung, voll groper Irrtümer, gottlofer 
Lehre wider Gott und fein Wort ijt. Bn den 


ftarfen Feffeln und Ketten Halt der Teufel jammerlich gefangen viel meije Leute, biel Heuchler, Die bor 


der Welt heilig jcheinen. 


Die andern führt er in andere grobe Lafter: 


Geiz, Hoffart ufw. So uns 


nun Chriftus darum gegeben ijt, daß er diejelben Sünden und jchweren Strafen ber Sünden tweg- 
nehme, die Sünde, den Tod, des Teufels Reich uns zugut iiberwinde, fann niemand herzlich fid) Freuen 
des großen Schakes, niemand die überjd)mengliden Neichtümer der Gnade erfennen, er fühle denn bon 


erst diefelbe Laft, unjer angebornes großes Elend und Yammer. 


Darum haben unjere Prediger von 


dem nötigen Artifel mit allem höchiten Fleipe gelehrt und haben nichts Neues gelehrt, jondern eitel flare 
Worte ber Heiligen Schrift und gemwilfe Sprüche der Väter, Auguftint und der andern, 


51] Haec arbitramur satisfactura esse 
Caesareae Maiestati de puerilibus et frigidis 
eavillationibus, quibus adversarii articulum 
nostrum calumniati sunt. Scimus enim nos 
recte et cum catholiea ecclesia Christi sentire. 
Sed si renovabunt hane controversiam adver- 
sarii, non defuturi sunt apud nos, qui respon- 
deant et veritati patrocinentur. Nam adver- 
sarii in hac causa magna ex parte, quid 
loquantur, non intelligunt. Saepe dicunt 
pugnantia, nec formale peccati originis nec 
defectus, quos vocant, recte ac dialectice ex- 
pediunt. Sed nos hoc loco noluimus istorum 
rixas nimis subtiliter exeutere. Tantum sen- 
tentiam sanctorum patrum, quam et nos 
sequimur, communibus et notis verbis duxi- 
mus esse recitandam. 


Wejen bie Grbfünbe fet oder nicht fei, a8 aud) ber Mangel der erften Gerechtigkeit fet. 


Diejes, achten wir, jolfe die faiferliche Majejtät 
ihr billig lajfen genug fein wider das loje, fin- 
diiche, ungegründete Vorbringen der Wipderfacher, 
durch welches fie Der Unfern Artifel ohne Urjache 
ganz unbillig anfechten. Denn fie fingen, jagen, 
wieviel, was und wie lange fie wollen, jo willen 
wir eigentlich Das unb finb'$ fürwmahr gewiß, daß 
wir chriftlic) und recht lehren und mit der ge- 
meinen chriftlihen Kirche gleih ftimmen und 
halten. Werden fie darüber weiter mutwilligen 
Zant einführen, jo follen fie fehen, e8 follen hier, 
will’s Gott, Leute nicht fehlen, die ihnen ant- 
porter und die Wahrheit dennoch erhalten. 
Denn die Widerfacher wiffen das mehrere Teil 
nicht, twas fie reden. Denn mie oft reden und 
ihreiben fie ihnen felbft Widermartiges? Der: 
ftehen auch ihre eigene Dialeftifa nit bom For 
mal der Erbjiinde, das tit, twas eigentlich an ihrem 
An diefem Ort 


aber haben wir nicht wollen bon ihrer zänfischen Disputation jubtiler oder weiter reden, jondern allein 
"bie Sprüche und Meinung der heiligen Väter, RR wir auch gleichfürmig x mit flaren, ge- 


meinen, verftändlichen Worten erzählen toolfen. 


Art. III. De "ci 


52] Tertium articulum probant adversarii, 
in quo confitemur duas in Christo naturas, 
videlieet. naturam humanam, assumptam a 
Verbo in unitatem personae suae; et quod 
idem Christus passus sit ac mortuus, ut recon- 
ciliaret nobis Patrem; et resuscitatus, ut 
regnet, iustificet et sanctificet credentes etc. 
iuxta Symbolum Apostolorum et Symbolum 
Nicaenum. 


Art. IV. (II.) De Iustificatione. 


1] In quarto, quinto, sexto et infra in [R. 60 
articulo vicesimo damnant nos, quod docemus, 
homines non propter sua merita, sed gratis 
propter Christum consequi remissionem pec- 


Urtifel III. Bon Chrifto. 
Den dritten Artikel lajfer ihnen bie Wider: 
facher gefallen, ba wir befennen, dak in Chrifto 
zwei Naturen find, nämlich, bab Gottes Sohn 


die menfchliche Natur Hat angenommen und alfo 


Gott unb Menfh eine Berfon, ein Chriftus 
ijt; und daß berjelbe für uns hat gelitten und 
ijt geftorben, ung dem Vater zu verführen; und 
daß er auferftanden ijt, Dak er ein ewig Reich bez 
fige, alle Gläubigen heilige und gerecht mache ufto., 

wie ba8 Credo der Apoftel und Symbolum Nicae- 
num f[ebrt. 


9(rfifel. IV. (II.) 
Wie man vor Gott fromm und gerecht wird. 


Sm vierten, fünften und fedjten und hernad 
im zwanzigften Artikel berbammen die Wider: 
facher unfer Belenntnis, daß wir Tehren, dak die 
Gläubigen Vergebung der Sinden burdj Chri- 


Apology of the Augsburg Confession. Art. III. IV. (II.) 


tence is proclaimed: I will put enmity be- 
tween thee and the woman, and between thy 
seed and her seed. The defects and the con- 
cupiscence are punishments and sins. Death 
and other bodily evils, and the dominion of 
the devil, are properly punishments. For 
human nature has been delivered into slavery, 
and is held captive by the devil, who in- 
fatuates it with wicked opinions and errors, 
and impels it to sins of every kind. But just 
as the devil cannot be conquered except by 
the aid of Christ, so by our own strength we 
cannot free ourselves from this slavery. Even 
the history of the world shows how great is 
the power of the devil’s kingdom. The world 
is full of blasphemies against God and of 
wicked opinions, and the devil keeps en- 
tangled in these bands those who are wise 
and righteous [many hypocrites who appear 
holy] in the sight of the world. In other 
persons grosser vices manifest themselves. 
But since Christ was given to us to remove 
both these sins and these punishments, and 
to destroy the kingdom of the devil, sin and 
death, it will not be possible to recognize the 
benefits of Christ unless we understand our 
evils. For this reason our preachers have 
diligently taught concerning these subjects, 
and have delivered nothing that is new, but 
have set forth Holy Scripture and the judg- 
ments of the holy Fathers. 

We think that this will satisfy His Im- 
perial Majesty concerning the puerile and 
trivial sophistry with which the adversaries 
have perverted our article. For we know 
that we believe aright and in harmony with 
the Church catholic of Christ. But if the ad- 
versaries will renew this controversy, there 
will be no want among us of those who will 
reply and defend the truth. For in this case 
our adversaries, to a great extent, do not 
understand what they say. They often speak 
what is contradictory, and neither explain 
correctly and logically that which is essential 
to [i. e., that which is or is not properly of 
the essence of] original sin, nor what they 
call. defects. But we have been unwilling at 
this place to examine their contests with any 
very great subtlety. We have thought it 
worth while only to recite, in customary and 
well-known words, the belief of the holy 
Fathers, which we also follow. 


Article III: Of Christ. 


The Third Article the adversaries approve, 
in which we confess that there are in Christ 
two natures, namely, a human nature, as- 
sumed by the Word into the unity of His 
person; and that the same Christ suffered 
and died to reconcile the Father to us; and 
that He was raised again to reign, and to 
justify and sanctify believers, etc., according 
to the Apostles’ Creed and the Nicene Creed. 


Article IV (II): Of Justification. 

In the Fourth, Fifth, Sixth, and, below, in 
the Twentieth Article, they condemn us, for 
teaching that men obtain remission of sins, 
not because of their own merits, but freely 


119 


120 M, 87. 88. 


catorum fide in Christum. Utrumque enim 
damnant, et quod negamus homines propter 
sua merita consequi remissionem peccatorum, 
et quod affirmamus homines fide consequi re- 
missionem peccatorum et fide in Christum 
2] iustifieari. Quum autem in hac contro- 
versia praecipuus locus doctrinae Christianae 
agitetur, qui recte intellectus illustrat et am- 
plifieat honorem Christi et affert necessariam 
et uberrimam consolationem piis conscientiis, 
rogamus, ut Caesarea Maiestas de rebus tan- 
3] tis clementer nos audiat. Nam adversarii, 
quum neque quid remissio peccatorum, neque 
quid fides, neque quid gratia, neque quid 
iustitia sit, intelligant, misere contaminant 
hune locum, et obscurant gloriam et beneficia 
Christi, et eripiunt piis conscientiis proposi- 
4] tas in Christo consolationes. Ut autem 
et confirmare confessionem nostram et diluere 
ea, quae adversarii obiiciunt, possimus, initio 
quaedam praefanda sunt, ut fontes utriusque 
generis doctrinae, et adversariorum et nostrae, 
cognosci possint. 


zu berfteben, was Vergebung ber Sünden fei, was G 


Apologia Confessionis. Art. IV. (II.) 


> 8$. 80. 81. 


ftum ohne afles SSerbienjt allein durd ben 
Glauben erlangen, und verwerfen gar trofiglid) 
beides. Erftlich, Dak wir nein dazu jagen, daß 
den Mtenjchen durch ihre Verdienite jollten die 
Sünden vergeben werden. Zum andern, Dak wir 
halten, lehren und befennen, dag niemand: Gott 
perjohnt wird, niemand Vergebung der Sünden 
erlangt denn allein Durd) den Glauben an Chris 
fum.  Dieweil aber folder Zanf ijt über bem 
böchiten, vornehmiten Artikel der ganzen chrijt= 
lichen Lehre, aljo daß an diejem Artifel ganz viel 
gelegen ijt, welcher auch gu flarem, richtigen Ver: 
ftande der ganzen Heiligen Schrift vornehmlich 
dient und zu dem unausfprehlihen Schaße und 
der rechten Erkenntnis Chrifti allein den Weg 
weilt, aud) in die ganze Bibel allein die Tür auf: 
tut, ohne welchen Artikel auch fein arm Gewifjen 
einen rechten, bejtändigen, gewiffen Troft haben 
oder Die Reichtiimer der Gnade Gfrijti erfennen 
mag: [o bitten wir, faijerlidje Mtajeftat wolle von 
diejer großen, tapfern [ernjten], hochwichtigen 
Sache nad) Notdurft und gnädiglih uns hören. 
Denn dieweil bie Widerfacher gar nicht berjteben 
nod) willen, was durch diefe Worte in der Schrift 


laube, was Gnade, was Gerechtigkeit fei, fo haben 


fie diefen edeln, hochnötigen, vornehmiften Wrtifel, ohne melden niemand Gfrijtum erfennen würde, 
jammerlid) befudelt und den hohen, teuren Schaf der Erfenntni3 Chrijti, oder was Chrijtus und fein 
Reich und Gnade jet, gar unterdrüdt und den armen Gelwiffen einen jolchen, fo edeln, großen Schaf 


unb ewigen Troft, daran e$ gar gelegen, jämmerlich geraubt. 


Daß wir aber unjer Befenntnis be- 


früftigen und was bie Widerfacher borgebradjt, verlegen [widerlegen] mögen, jo wollen wir 3ubor erjt 
anzeigen Grund und Urfache beiderlei Lehre, damit jeder Teil ffarer zu vernehmen fei. 


5] Universa Scriptura in hos duos locos 
praecipuos distribui debet: in legem et pro- 
missiones. Alias enim legem tradit, alias 
tradit promissionem de Christo, videlicet 
quum aut promittit Christum venturum esse, 
et pollicetur propter eum remissionem pecca- 
torum, iustificationem et vitam aeternam, aut 
in evangelio Christus, postquam apparuit, 
promittit remissionem peccatorum, iustifica- 
6] tionem et vitam aeternam. Vocamus 
autem legem in hac disputatione Decalogi 
praecepta, ubicunque illa in Scripturis legun- 
tur. De ceremoniis et iudicialibus legibus 
Mosis in praesentia nihil loquimur. 


7] Ex his adversarii sumunt legem, [R.61 
quia humana ratio naturaliter intelligit ali- 
quo modo legem (habet enim idem iudicium 
scriptum divinitus in mente), et per legem 
quaerunt remissionem peccatorum et iustifi- 
S] cationem. Decalogus autem requirit non 
solum externa opera civilia, quae ratio ut- 
eunque efficere potest, sed etiam requirit alia 
longe supra rationem posita, scilicet vere 
timere Deum, vere diligere Deum, vere invo- 
care Deum, vere statuere, quod Deus exaudiat, 
et exspectare auxilium Dei in morte, in omni- 
bus afflictionibus; denique requirit obedien- 
tiam erga Deum in morte et omnibus afflictio- 
nibus, ne has fugiamus aut aversemur, quum 
Deus imponit. 


Die ganze Schrift beide Alten und Neuen Teita- 
ment3 wird in die zwei Stücde geteilt und Tehrt 
Diefe zwei Stüde, nämlich Gejeg und göttliche 
Verheipungen. Denn an etlichen Orten hält fie 
uns vor das Gefek, an etlichen bietet fie Gnade 
an durch die herrlichen Berheißungen von Chrifto; 
als, wenn im WWlten Teftament die Schrift ber- 
heißt den zufünftigen Chrijtum und bietet ewi- 
gen Gegen, Benedeiung, etviges Heil, Gerechtig- 
feit und ewiges Leben durch ihn an, oder im 
Neuen Tejtament, wenn Chrijtus, fieder [Teitbent] 
er gefommen ijt auf Erden, im Epangelio bet- 
heißt Vergebung der Sünden, ewige Gerechtigkeit 
und emwiges Leben. Hier aber, an dem Otte, 
nennen wir das Gefe die zehn Gebote Gottes, 
wo biejefben in der Schrift gelejen werden, Bon 
den Zeremonien und den Gefeken der Gerichts- 
handel wollen wir hier nicht reden. - 

Von diefen zwei Stüden nehmen nun bie 
Widerjacher das Gefek vor fih. Denn dieweil das 
natürliche Gefek, welches mit dem Gefe& Mofis 
oder [den] zehn Geboten übereinftimmt, in aller 
Menfchen Herzen angeboren und gejchrieben ijt, 


. unb aljo die Bernunft etlichermaßen bie zehn 


Gebote fafjen und verftehen fann, will fie wähnen, 
fie habe genug am Gejeb, und durchs Gefek fónne 
man Vergebung ber Sünden erlangen. Die zehn 
Gebote aber erfordern nicht allein ein äußerlich 
ehrbar Leben ober gute Werke, welche die Pers 
nunft etlihermaßen vermag zu tun, fondern er- 
fordern etwas viel Höheres, weldhes über alle 
menschlichen Kräfte, über alles Vermögen der Ber: 
nunft ift; nämlich will das Gejet von uns haben, 
daß wir Gott follen mit ganzem Ernst bon Her: 
zensgrund fürchten und lieben, ihn in allen Nöten 


allein anrufen unb jonft auf nichts einigen Troft feben. Item, das Gefek twill haben, dak mit nicht 
weichen nod) wanten jollen, fondern aufs allergewiffefte im Herzen jchliegen, bap Gott bei uns fei, 
unjer Gebet erhört, und bab unjer Seufzen und Bitten Ja fet; item, daß wir bon Gott nod Leben 


nn a un 


Apology of the Augsburg Confession. Art. IV. (II.) 


for Christ’s sake, through faith in Christ. 
[They reject quite stubbornly both these 
statements.] For they condemn us both for 
denying that men obtain remission of sins 
because of their own merits, and for affirm- 
ing that, through faith, men obtain remission 
of sins, and through faith in Christ are justi- 
fied. But since in this controversy the chief 
topic of Christian doctrine is treated, which, 
understood aright, illumines and amplifies 
the honor of Christ [which is of especial ser- 
vice for the clear, correct understanding of 
the entire Holy Scriptures, and.alone shows 
the way to the unspeakable treasure and right 
knowledge of Christ, and alone opens the door 
to the entire Bible], and brings necessary and 
most abundant consolation to devout con- 
sciences, we ask His Imperial Majesty to hear 
us with forbearance in regard to matters of 
such importance. For since the adversaries 
understand neither what the remission of sins, 
nor what faith, nor what grace, nor what 
righteousness is, they sadly corrupt this topic, 
and obscure the glory and benefits of Christ, 
and rob devout consciences of the consola- 
tions offered in Christ. But that we may 
strengthen the position of our Confession, 
and also remove the charges which the adver- 
saries advance against us, certain things are 
to be premised in the beginning, in order that 
the sources of both kinds of doctrine, 7. e., 
both that of our adversaries and our own, 
may be known. 

All Scripture ought to be distributed into 
these two principal topics, the Law and the 
promises. For in some places it presents the 
Law, and in others the promise concerning 
Christ, namely, either when [in the Old Testa- 
ment] it promises that Christ will come, and 
offers, for His sake, the remission of sins, 
justification, and life eternal, or when, in the 
Gospel [in the New Testament], Christ Him- 
self, since He has appeared, promises the re- 
mission of sins, justification, and life eternal. 
Moreover, in this discussion, by Law we desig- 
nate the Ten Commandments, wherever they 
are read in the Scriptures. Of the ceremonies 
and judicial laws of Moses we say nothing at 
present. . 

Of these two parts the adversaries select 
the Law, because human reason naturally 
understands, in some way, the Law (for it 
has the same judgment divinely written in 
the mind); [the natural law agrees with the 
law of Moses, or the Ten Commandments] and 
by the Law they seek the remission of sins 
and justification. Now, the Decalog requires 
not only outward civil works, which reason 
can in some way produce, but it also requires 
other things placed far above reason, namely, 
truly to fear God, truly to love God, truly to 
call upon God, truly to be convinced that God 
hears us, and to expect the aid of God in 
death and in all afflictions; finally, it re- 
quires obedience to God, in death and all 
afflictions, so that we may not flee from these, 
or refuse them when God imposes them. 


121 


M. 88. 89. YW. 81. 82. 


182 Apologia Confessionis. Art. IV. (II.) 


unb allerlei Troft erwarten follen mitten im Tode, in allen Anfechtungen feinem Willen uns gänzlich) 
[an]heimgeben, in Tod und Trübfal nicht von ihm fliehen, fondern ihm gehorfam jein, gerne alles 


tragen und leiden, wie e$ uns geht. 


9] Hic scholastici secuti philosophos tan- 
tum docent iustitiam rationis, videlicet civilia 
opera, et affingunt, quod ratio sine Spiritu 
Sancto possit diligere Deum supra omnia. 
Nam donec humanus animus otiosus est, nec 
sentit iram aut iudicium Dei, fingere potest, 
quod velit Deum diligere, quod velit propter 
Deum benefacere. Ad hune modum docent 
homines mereri remissionem peccatorum, fa- 
ciendo quod est in se, hoc est, si ratio dolens 
de peccato eliciat actum dilectionis Dei, aut 
10] bene operetur propter Deum. Et haec 
opinio, quia naturaliter blanditur hominibus, 
peperit et auxit multos cultus in ecclesia, vota 
monastiea, abusus missae, et subinde alii alios 
eultus atque observationes hac opinione ex- 
11] cogitaverunt. Et ut fiduciam talium ope- 
rum alerent atque augerent, affirmaverunt 
Deum necessario gratiam dare sie operanti, 
necessitate non coactionis, sed immutabili- 
tatis. i 


Hier haben bie Scholaftici den 3bilojopbis ge- 
folgt, unb menn fie wollen jagen, mie man bor 
Gott fromm wird, lehren fie allein eine Gered)- 
tigfeit und Frömmigkeit, ba ein Menfh aukerlich 
vor der Welt ein ehrbar Leben führt und gute 
Werke tut, und erdichten diejen Traum dazu, dap 
bie menjdjlide Vernunft ohne den Heiligen Geift 
permige Gott über alles zu lieben. Denn wohl 
i$ wahr, wenn ein Menfchenherz müßig ijt und 
nicht in Wnfechtungen, und Dieweil e8 Gottes 
Born und Gericht nicht fühlt, jo mag e$ einen 
folhen Traum ihm erdichten, als liebe e8 Gott 
über alles und tue viel Gutes, viele Werte um 
Gottes willen; aber es ijt eitel Heuchelei. Und 
auf bie Weife haben doch die Widerfacher. gelehrt, 
Dak bie Menfchen Vergebung der Sünden bet- 
dienen, wenn fie fo viel tun, al3 an ihnen ift, 
das ijt, wenn die Vernunft ihr läht die Sünde 
leid jein und erdichtet einen Willen dazu, Gott 
zu lieben. Und diefe Meinung und irrige Lehre, 
Dietweil Die Leute natürlich dazu geneigt find, daß 
ihre Verdienfte und YWerfe bor Gott etwas ge- 


achtet und verdienen midten, hat unzählig viel mifbrauchlice Gottesdienfte in der Kirche angerichtet 
und geurfacht, al3 [da] find bie Kloftergelübde, Mikbräuche der Meffe, wie Denm folches unzählig, 
immer ein Gottesdienst über den andern, aus biejem Irrtum erdacht ijt. Und dak nur jold) Vertrauen 
auf unfere Verdienfte und Werke immer weiter ausgebreitet worden, haben fie unverjdhamt Dürfen 
fagen und fchließen, Gott ber HErr miiffe bon Not Gnade geben denjenigen, die afjo gute Werke tun, 
nicht Dak er gezwungen wäre, fondern da dies Die Ordnung aljo fet, Die Gott nicdt itbergehe noch ändere, 


12] In hac opinione multi magni et perni- 
ciosi errores haerent, quos longum esset 
enumerare. Tantum illud cogitet prudens 
leetor: Si haec est iustitia Christiana, quid 
interest inter philosophiam et Christi doctri- 
nam? Si meremur remissionem peccatorum 
his nostris actibus elicitis, quid praestat [R.62 
Christus? Si iustificari possumus per ratio- 
nem et opera rationis, quorsum opus est 
13] Christo aut regeneratione? Et ex his 
opinionibus iam eo prolapsa res est, ut multi 
irrideant nos, qui docemus aliam iustitiam 
14] praeter philosophicam quaerendam esse. 
Audivimus quosdam pro concione, ablegato 
evangelio, Aristotelis ethiea enarrare. Nec 
errabant isti, si vera sunt, quae defendunt 
adversarii. Nam Aristoteles de moribus civili- 
bus adeo scripsit erudite, nihil ut de his requi- 
15] rendum sit amplius. "Videmus exstare 
libellos, in quibus conferuntur quaedam dicta 
Christi eum Socratis, Zenonis et aliorum 
dictis, quasi ad hoe venerit Christus, ut 
traderet leges quasdam; per quas mereremur 
remissionem peccatorum, non acciperemus 
16] gratis propter ipsius merita. Itaque si 
recipimus hie adversariorum doctrinam, quod 
mereamur operibus rationis remissionem pec- 
eatorum et iustificationem, nihil iam intererit 
inter iustitiam philosophicam, aut certe phari- 
saicam, et Christianam. 


Und in diefen Stüden, eben in biejer Lehre, 
find viel andere große, ganz jchädliche Srrtümer 
und fehredliche Läfterungen Gottes begriffen und 
verborgen, welche alle bei Namen zu erzählen 
jebt zu lang wäre Wllein das wolle Dod) um 
Gottes willen ein jeglicher chriftlicher Lefer be- 
benfen: Können wir durch folche Werke bot Gott 
fromm und Chrijten werden, jo wollte ich gerne 
hören (und verjucht alle euer Beftes, hier zu ant= 
toorten), wa8 doch für Unterfchied fein wollte 
zwifchen der Philofophen und Chrifti Lehre. So 
mir Vergebung der Sünden erlangen mögen durch 
folche unfere Werfe oder actus elicitos, was hilft 
uns dann Chriftus? Können wir heilig und 
fromm bor Gott werden durch natürliche Ber: 
nunft und unfere eigenen guten Werke, was 
fbe]dürfen twit denn des Blutes und Todes 
Chrijti, oder daß wir durch ihn neugeboren wer- 
Den, wie Petrus 1 Petr. 1, 18 ff. jagt? Und aus 
dem [ge]fährlihen Irrtum (dDieweil man folchen 
öffentlich in Schulen gelehrt und auf den Predigt- 
ftühlen getrieben), ift eS leider dahin geraten, daß 
aud) große Theologen zu Lowen, Varis ufiw. von 


" feiner andern chriftlihen Frömmigkeit oder Ge- 


rechtigfeit gewußt haben (obwohl alle Buchjtaben 
und Shllaben im Paulo anders lehren) denn bon 
der Frömmigkeit, welche die Philojophie Lehrt. 
Und jo e$ uns billig fremd jein follte, und wir 
billig fie verlachen follten, verlachen jie ung, ja 
perfpotten Baulum  jefbjt. Alio gar. ijt Der 
{dhandliche, greuliche Irrtum eingeriffen. Sch habe 


jelbit einen großen Prediger gehört, welcher Chrifti und des Evangeliums nicht gedacht und Ariftotelis ' 
„Ethicorum“ predigte; heift das nicht finbijd, nürrijd) unter Chriften gepredigt? Aber ijt der 
Widerfacher Lehre wahr, fo ift das „Ethicorum“ ein föftlich Predigtbuch und eine feine neue Bibel. 
Denn bon äußerlich ehrbarem Leben wird nicht leicht jemand bejjer fehreiben denn 9[rijtotefeS. Wir 
jehen, dak etliche Hochgelehrte haben Bücher gefchrieben, darin fie anzeigen, als fttmmten die Worte 
Chriftt und bie Sprüche Sofrati8 und Zenonis fein zufammen, gleich als jet Chriftus gefommen, daß 
er gute Gejebe und Gebote gebe, durch welche wir Vergebung der Sünden verdienen jolíten, und nicht 


Apology of the Augsburg Confession. 


Here the scholastics, having followed the 
philosophers, teach only a righteousness of 
reason, namely, civil works, and fabricate be- 
sides that without the Holy Ghost reason can 
love God above all things. For, as long as the 
human mind is at ease, and does not feel the 
wrath or judgment of God, it can imagine 
that it wishes to love God, that it wishes to 
do good for God’s sake. [But it is sheer 
hypocrisy.] In this manner they teach that 
men merit the remission of sins by doing 
what is in them, 4. e., if reason, grieving over 
sin, elicit an act of love to God, or for God’s 
sake be active in that which is good. And 
because this opinion naturally flatters men, 
it has brought forth and multiplied in the 
Church many services, monastic vows, abuses 
of the mass; and, with this opinion the one 
has, in the course of time, devised this act of 
worship and observances, the other that. And 
in order that they might nourish and increase 
confidence in such works, they have affirmed 
that God necessarily gives grace to one thus 
working, by the necessity not of constraint, 
but of immutability [not that He is con- 
strained, but that this is the order which 
God will not transgress or alter]. 

In this opinion there are many great and 
pernicious errors, which it would be tedious 
to enumerate. Let the discreet reader think 
only of this: If this be Christian righteous- 
ness, what difference is there between phi- 
losophy and the doctrine of Christ? If we 
merit the remission of sins by these elicit 
acts [that spring from our mind], of what 
benefit is Christ? If we can be justified by 
reason and the works of reason, wherefore is 
there need of Christ or regeneration [as Peter 
declares, 1 Pet. 1, 18 ff.]? And from these 
opinions the matter has now come to such 
a pass that many ridicule us because we teach 
that an other than the philosophic righteous- 
ness must be sought after. [Alas! it has come 
to this, that even great theologians at Lou- 
vain, Paris, ete., have known nothing of any 
other godliness or righteousness (although 
every letter and syllable in Paul teaches other- 
wise) than the godliness which philosophers 
teach. And although we ought to regard this 
as a strange teaching, and ought to ridicule 
it, they rather ridicule us, yea, make a jest 
of Paul himself.] We have heard that some, 
after setting aside the Gospel, have, instead 
of a sermon, explained the ethics of Aristotle. 
[I myself have heard a great preacher who 
did not mention Christ and the Gospel, and 
preached the ethics of Aristotle. Is this not 
a childish, foolish way to preach to Chris- 
tians?] Nor did such men err if those things 
are true which the adversaries defend [if the 
doctrine of the adversaries be true, the Ethics 
is a precious book of sermons, and a fine new 
Bible]. For Aristotle wrote concerning civil 
morals so learnedly that nothing further con- 
cerning this need be demanded. We see books 
extant in which certain sayings of Christ are 
compared with the sayings of Socrates, Zeno, 
and others, as though Christ had come for 
the purpose of delivering certain laws through 
. which we might merit the remission of sins, 


Art. FV. (II.) 123 


as though we did not receive this gratuitously, 
because of His merits. Therefore, if we here 
receive the doctrine of the adversaries, that 
by the works of reason we merit the remission 
of sins and justification, there will be no 
difference between philosophic, or certainly 
pharisaic, and Christian righteousness. 


124 M. 89. 90. 


- Apologia Confessionis. ‘Art. IV. (IL.) 


YW. 82—84. 


vielmehr Gnade und Frieden Gottes zu verfünden und den Heiligen Geijt auszuteilen durch jein Ber: 


dienft und Blut. 


Darum fo wir der Widerjacher Lehre annehmen, daß wir Bergebung der Sünden 


verdienen mögen aus Vermögen natürlicher Vernunft und [durd)] unjere Werke, jo find wir jdn 
ariftotelifch und nicht Hriftifch, und ijt fein Unterjchied 3t»ijd)en ehrbarem, heidnifchem, zwijchen phari- 
fäifchem unb hriftlichem Leben, zwifchen der Philojophie und bem Cvangelio. 


17] Quamquam adversarii, ne Christum 
omnino praetereant, requirunt notitiam histo- 
riae de Christo et tribuunt ei, quod meruerit 
nobis dari quendam habitum, sive, ut ipsi 
vocant, primam gratiam, quam intelligunt 
habitum esse inclinantem, ut facilius diliga- 
mus Deum, exiguum tamen est, quod huic 
habitui tribuunt, quia fingunt actus volun- 
tatis ante habitum illum et post illum habi- 
tum eiusdem speciei esse. Fingunt volun- 
tatem posse diligere Deum; sed habitus ille 
tamen exstimulat, ut idem faciat libentius. 
Et iubent mereri hunc habitum primum per 
praecedentia merita; deinde iubent mereri 
operibus legis incrementum illius habitus et 
18] vitam aeternam. Ita sepeliunt Christum, 
ne eo mediatore utantur homines, et propter 
ipsum sentiant se gratis accipere remissio- 
nem peccatorum et reconciliationem, sed [R.63 
somnient se propria impletione legis mereri 
remissionem peccatorum et propria impletione 
legis coram Deo iustos reputari; quum tamen 
legi nunquam satisfiat, quum ratio nihil faciat 
nisi quaedam civilia opera, interim neque 
timeat Deum, neque vere credat se Deo curae 
esse. Et quamquam de habitu illo loquun- 
tur, tamen sine iustitia fidei neque existere 
dilectio Dei in hominibus, neque quid sit 
dilectio Dei, intelligi potest. 


Wiewohl nun die Widerfacher, damit fie des 
Namens Chrijti nicht gar als bie gottlojen, rohen 
Heiden [djeigen, aljo vom Glauben reden, dap 
fie jagen, eS fet eine Erfenntni3 ber Hiftorie bon 
Ehrijto, und wiewohl fie von Chrijto aud) dennoch 
etwas jagen, nämlich daß er uns verdient habe 
einen habitum oder, wie fie e$ nennen, primam 
gratiam, die erfte Gnade, welche fie adjten für 
eine Neigung, dadurch wir dennoch Gott leichter 
denn fonjt lieben finnen: jo ijt e8 doch eine 
ihmwace, geringe, ffeine, jchlechte Wirkung, Die 
Chrijtus alfo hatte, oder bie durch joídjen habi- 
tus gejchähe. Denn fie fagen nichtsdejtoweniger, 
Dak Die Werke unferer Vernunft und Willens, 
ehe derfelbe habitus da ift, und auch banad), wenn 
berjefbe habitus da ijt, eiusdem speciei, das ijt, 
bor und nach einerlei und ein Ding fei. Denn 
fie jagen, daß unjere Vernunft und menjchlicher 
Wille an ihm felbjt vermöge, Gott zu lieben, 
allein der habitus bringe eine Neigung, daß bie 
Vernunft dasjelbe, das fie zubor wohl vermag, 
Defto lieber und leichter tue. Darum lehren fie 
auch, Dak derfelbe habitus miiffe verdient werden 
durch unjere. vorgehenden Werke, und dak wir 
Durd) die Werke des Gefeges Vermehrung folder 
guten Neigung und das ewige Leben verdienen. 
Alfo verbergen uns die Leute Chriftum und be- 
graben ihn aufs neue, daß wir ihn nicht für einen 
Mittler erfennen fünnen. Denn fie jchweigen gar, 
Daf mir lauter aus Gnaden, ohne Verdienft Ver: 


gebung der Sünden durch ihn erlangen, fondern bringen ihre Träume auf, als fonnten wir durch gute 
Werfe und des Gejeges Werke Vergebung der Sünden verdienen, [o doch die ganze Schrift fagt, daß 
tit das Gefek nicht vermögen zu erfüllen oder zu halten. Und jo die Vernunft am Gejek nichts aus- 
richtet, denn dak fie allein äußerliche Werke tut, im Herzen aber fürchtet fie Gott nicht, fo glaubt fie 


aud) nicht, daß Gott ihrer wahrnehme. 


Und twiewwoh! fie von dem habitus alfo reden, fo ift es 


bod) gewiß, ba& ohne ben Glauben an Chriftum rechte Gottesliebe_ in feinem Herzen jein fann; jo 
fann auch niemand verftehen, was Gottes Liebe ijt, ohne den Glauben. 


19] Et quod fingunt discrimen inter meri- 
tum congrui et meritum condigni, ludunt tan- 
tum, ne videantur aperte zs4ayiav(Gsw. Nam 
si Deus necessario dat gratiam pro merito 
congrui, iam non est meritum congrui, sed 
meritum condigni. Quamquam quid dicant, 
non vident. Post habitum illum dilectionis 
fingunt, hominem de condigno mereri. Et 
tamen iubent dubitare, utrum adsit habitus. 
Quomodo igitur sciunt, utrum de congruo an 
20] de condigno mereantur? Sed tota haec 
res conficta est ab otiosis hominibus, qui non 
norant, quomodo contingat remissio pecca- 
torum, et quomodo in iudicio Dei et terrori- 
bus conscientiae fiducia operum nobis excu- 
tiatur. Securi hypocritae semper iudicant se 
de condigno mereri, sive adsit habitus ille, 
sive non adsit, quia naturaliter confidunt 
homines propria iustitia; sed conscientiae 
perterrefactae ambigunt et dubitant, et sub- 
inde alia opera quaerunt et cumulant, ut 
acquiescant. Hae nunquam sentiunt se de 
condigno mereri, et ruunt in desperationem, 
nisi audiant praeter doctrinam legis evange- 
lium de gratuita remissione peccatorum et 
iustitia fidei. 


Da fie aber einen Unterfchied erdichten unter 
dem meritum congrui und meritum condigni, 
unter dem gebührlichen Berdienjt und rechtem, 
ganzem SSerbienjt, jpielen und 3anfen fie allein 
mit Worten, damit fie fid) nicht öffentlich als 
Belagianer merfen laffen. Denn jo Gott bon 
Not muß Gnade geben um Gebührverdienft, jo 
ijt e8 nicht Gebührverdienft, [onbern eine rechte 
Pflicht und ganz Verdienft, wiewohl fie jelbit 
nicht willen, was fie jagen. Denn fie erdichten 
und träumen, dab, wenn der habitus der Liebe 
(Sotte$ (davon oben gefagt), da iit, [o verdiene der 


- Menfch gebührlih oder de congruo [de condigno, 


mit ganzem Berdienjt] die Gnade Gottes, und 
fagen Dod, eS finne niemand jo gewiß fein, ob 
Derjelbe habitus da fei. Nun hört, liebe Herren, 
wie willen fie Denn, oder wann toijjen fie e$, ob 
fie gebührlich oder durch ganz BVerdienft, fiir voll 
oder halb, unjerm Hrrgott feine Gnade abber- 
dienen? Wher, ach Lieber HErr Gott! das find 
eitel falte Gedanfen und Träume müßiger, heile . 
lojer, unerfahrener Leute, welche die Bibel nicht 
viel in Praftifen bringen, bie gar nicht wiffen 
nod) erfahren, wie einem Sünder ums Herz iit, 
was Anfechtungen Dbe8 Todes oder de8 Teufels 
find, bie gar nicht wiffen, wie rein wir alles Ver- 
Dienftes, aller Werke vergeffen, wenn das Herz 


Apology of the Augsburg Confession. Art. IV. (II.) 


Although the adversaries, not to pass by 
Christ altogether, require a knowledge of the 
history concerning Christ, and ascribe to Him 
that it is His merit that a habit is given us, 
or, as they say, prima gratia, “first grace,” 
which they understand as a habit, inclining 
us the more readily to love God; yet, what 
they ascribe to this habit is of little impor- 
tance [is a feeble, paltry, small, poor opera- 
tion, that would be ascribed to Christ], be- 
cause they imagine that the acts of the will 
are of the same kind before and after this 
habit. They imagine that the will can love 
God; but nevertheless this habit stimulates 
it to do the same the more cheerfully. And 
they bid us first merit this habit by preced- 
ing merits; then they bid us merit by the 
works of the Law an increase of this habit 
and life eternal. Thus they bury Christ, so 
that men may not avail themselves of Him 
as a Mediator, and believe that for His sake 
they freely receive remission of sins and rec- 
onciliation, but may dream that by their 
own fulfilment of the Law they merit the 
remission of sins, and that by their own ful- 
filment of the Law they are accounted right- 
eous before God; while, nevertheless, the Law 
is never satisfied, since reason does nothing 
except certain civil works, and, in the mean 
time, neither [in the heart] fears God, nor 
truly believes that God cares for it. And al- 
though they speak of this habit, yet, without 
the righteousness of faith, neither the love 
of God can exist in man, nor can it be under- 
stood what the love of God is. 

Their feigning a distinction between meri- 
tum congrüui and meritum condigni [due merit 
and true, complete merit] is only an artifice 
in order not to appear openly to Pelagianize. 
For, if God necessarily gives grace for the 
meritum congrui [due merit], it is no longer 
meritum congrui, but meritum condigni 
[a true duty and complete merit]. But they 
do not know what they are saying. After 
this habit of love [is there], they imagine 
that man can acquire merit de condigno. And 
yet they bid us doubt whether there be a 
habit present. How, therefore, do they know 
whether they acquire merit de congruo or de 
condigno [in full, or half]? But this whole 
matter was fabricated by idle men [But, good 
God! these are mere inane ideas and dreams 
of idle, wretched, inexperienced men, who do 
not much reduce the Bible to practise], who 
did not know how the remission of sins oc- 
curs, and how, in the judgment of God and 
terrors of conscience, trust in works is driven 
out of us. Secure hypocrites always judge 
that they acquire merit de condigno, whether 
the habit be present or be not present, be- 
cause men naturally trust in their own right- 
eousness; but terrified consciences waver and 
hesitate, and then seek and accumulate other 
. works in order to find rest. Such consciences 
never think that they acquire merit de con- 
digno, and they rush into despair unless they 
hear, in addition to the doctrine of the Law, 
the Gospel concerning the gratuitous remis- 
sion of sins and the righteousness of faith. 
[Thus some stories are told that when the 


125 


M. 90. 91. Apologia Confessionis. Art. IV. (II) YW. 84. 85. 


1 
H 


126 


Gottes Zorn fühlt, oder das Gewwiffen in Singiten ijt. Die ficheren, unerfahrenen Leute gehen wohl 
immer dahin in bem Wahn, al8 verdienten fie mit ihren Werfen de congruo Gnade. Denn es ijt 
ohne das uns angeboren natürlich, daß wir von uns felbft und unfern Werten gern etwas diel wollten 
halten. Wenn aber ein Gewiffen recht jeine Sünde und Yammer fühlt, jo ijt aller Scherz, fo find alle 
Spielgedanfen aus, unb ift eitel großer, rechter Grnjt; ba läßt fid) fein Herz nod) Getoijjen jtillen nod) 
zufriedenftellen, fucht allerlei Werfe und aber[mals] Werke und wollte gern Gewißheit, wollte gern 
Grund fühlen und gewiß auf etwas fußen unb ruhen. Aber diefelben erfchrodenen Gewijjen fühlen 
wohl, daß man de condigno nod) de congruo nichts verdienen Tann, finten bald dahin in Berzagen 
und Verzweiflung, wenn ihnen nicht ein anderes Wort denn des Gejeßes Lehre, nämlich«das Cyanz- 
gelium bon Chrifto, daß der für uns gegeben ijt, gepredigt wird. Daher weiß man etliche Hiltorien, 
Daf bie Barfühermönche, wenn fie etlichen guten Gewiffen an [in] der Todesitunde lange haben umjonft 
ihren Orden unb gute Werke gelobt, daß fie aufe&t haben müfjen ihres Ordens und St. Franjzisien 


Schweigen und dies Wort fagen: Lieber Menfch, Chriftus ijt für dich gejtorben! 
erquictt und erfühlt, Frieden und Troft allein gegeben. 


21] Ita nihil docent adversarii nisi iusti- 
tiam rationis aut certe legis, in quam intuen- 
tur sieut Iudaei in velatam Mosis faciem, et 
in securis hypocritis, qui putant se legi satis- 
facere, excitant praesumptionem et inanem 
fiduciam operum et contemptum gratiae 
Christi.  Econtra pavidas conscientias adi- 
gunt ad desperationem, quae operantes [R.64 
cum dubitatione nunquam possunt experiri, 
quid sit fides et quam sit effieax; ita ad ex- 
tremum penitus desperant. 


22] Nos autem de iustitia rationis sie sen- 
timus, quod Deus requirat eam, et quod pro- 
pter mandatum Dei necessario sint facienda 
honesta opera, quae Decalogus praecipit, iuxta 
illud Gal. 3, 24: Lex est paedagogus; item 
1 Tim. 1, 9: Lex est imiustis posita. Vult 
enim Deus coerceri carnales illa civili disci- 
plina, et ad hane conservandam dedit leges, 
litteras, doctrinam, magistratus, poenas. Et 
23] potest hanc iustitiam uteunque ratio suis 
viribus efficere, quamquam saepe vincitur im- 
becilitate naturali et impellente diabolo ad 
24] manifesta flagitia. Quamquam autem 
huie iustitiae rationis libenter tribuimus 
suas laudes; nullum enim maius bonum habet 
haec natura corrupta, et recte inquit Aristo- 
teles: Neque hesperum meque luciferum for- 
mosiorem esse vwustitia [Aristoteles, Ethico- 
rum ad Nicomachum, lib. V. c. 3: IoAlaxıs 
xoartiorn THY AoOET@Y sivat boxel yj OtxaLoodvyn, 
xai ov! Eoneoos ov EGos otro Vavuaoros |, 
ac Deus etiam ornat eam corporalibus prae- 
miis: tamen non debet cum contumelia 
Christi laudari. 


25] Falsum est enim, quod per opera nostra 
mereamur remissionem peccatorum. 


26] Falsum est et hoc, quod homines repu- 
tentur esse iusti coram Deo propter iusti- 
tiam rationis. 

27] Falsum est et hoc, quod ratio propriis 
viribus possit Deum supra omnia diligere et 
legem Dei facere, videlicet vere timere Deum, 
vere statuere, quod Deus exaudiat, velle obe- 
dire Deo in morte et aliis ordinationibus Dei, 
non concupiscere aliena ete., etsi civilia opera 
efficere ratio potest. 


Das hat in Üngiten 


Alfo lehren die Widerjacher nichts denn eine 
äußerlihe Frömmigkeit äußerlicher guter Werte, 
welche Paulus des Gejeges Frömmigkeit nennt, 
unb jehen aljo, wie die Juden, das verdedte Anz 
geficht Mofis, tun nichts, denn dah fie in etlichen 
ficheren Heuchlern die Sicherheit und Härtigfeit 
jtärfen, führen die Leute auf einen Sandgrund, 
auf ihre eigenen Werfe, dadurcdh Chrijtus und 
das Evangelium verachtet wird, geben manchen 
elenden Gewifjen Urfache zur Verzweiflung; denn 
fie tun gute Werfe auf ungemijjen Wahn, er 
fahren nimmer, wie ein groß, fraftig Ding der 
Glaube ijt, fallen zulegt ganz in Verzweiflung. 

Wir halten und reden bon der Guperfiden 
Vrömmigfeit alfo, daß Gott wohl fordert und 
haben will ein folch äußerlich ehrbar Leben, und 
um Gottes Gebotes willen mitfje man diefelben 
guten Werfe tun, welche in [den] zehn Geboten 
werden geboten. Denn das Gejet tft unfer Zucht- 
meifter und das Geje& ijt den UWngeredten ge- 
geben. Denn Gott der HErr will, daß dew groben 
Sünden durch eine äußerliche Zucht gewehrt werde, 
und daSfelbe zu erhalten, gibt er Gejete, ordnet 
Obrigkeit, gibt gelehrte, weije Leute, Die zum 
9tegiment dienen. Und aljo äußerlich ehrbaren 
Wandel und Leben zu führen, vermag etlicher- 
mapen die Vernunft aus ihren Kräften, wiewohl 
fie oft durch angeborne Schwachheit und durch 
Lift des Teufels auch daran gehindert wird. Wie- 
wohl id) nun einem jolden Auferlichen Leben und 
ben guten Werfen gerne fo viel Lobes [ajje, als 
ihm gebührt; denn in Diejem Leben und im welt- 
lichen Weien ift je nichts Befferes denn Medlich- 
feit und Tugend, wie denn Xriftoteles jagt, dak 
weder ber Morgenftern nod) Abenditern Tieblicher 
unb jehöner fet denn Chrbarfeit und Gerechtigkeit, 
wie denn Gott joídje Tugend auch belohnt mit 
leiblichen Gaben: jo joff man doch gute Werke 
und jolden Wandel nicht aljo hoch heben, daß eS 
Chrijto zur &dmad) [ge]reicde. 

Denn aljo fchliege ich und bin des gewiß: er- 


Dichtet ift’3 und nicht wahr, dak wir durch unfere 


Werke ‘follten Vergebung der Sünden verdienen. 

Auch ift’3 Lüge und nicht wahr, dak ein Menjch 
bor Gott könne gerecht und fromm werden Did) 
feine Werte und duperfide Frömmigfeit. 

Auch ift e$ Ungrund und nicht wahr, dak die 
menschliche Vernunft aus ihren Kräften vermögen 
jollte, Gott über alles zu lieben, fein Gebot zu 
halten, ihn zu fürchten, gewiß darauf zu ftehen, 
daß Gott das Gebet erhöre, Gott zu banfen und 
gehorjam zu fein in Trübfalen und anderm, twas 
Gottes Gefek gebietet, als, nicht fremdes Gut be- 
gehren ufw. Denn das alles vermag die Ber- 
nunft nicht, wiewohl fie äußerlich ehrbares Leben 
und gute Werke etlichermaßen vermag. 


i Apology of the Augsburg Confession. Art. IV. (II.) 


Ll 


Barefooted monks had in vain praised their 
order and good works to some good con- 
sciences in the hour of death, they at last 
had to be silent concerning their order and 
St. Franciscus, and to say: “Dear man, Christ 
has died for you." This revived and refreshed 
in trouble, and alone gave peace and comfort.] 


Thus the adversaries teach nothing but the 
righteousness of reason, or certainly of the 
Law, upon which they look just as the Jews 
upon the veiled face of Moses; and, in secure 
hypoerites who think that they satisfy the 
Law, they excite presumption and empty con- 
fidence in works [they place men on a sand 
foundation, their own works] and contempt 
of the grace of Christ. On the contrary, they 
drive timid consciences to despair, which, 
laboring with doubt, never can experience 
what faith is, and how effieacious it is; thus, 
at last they utterly despair. 


Now, we think concerning the righteousness 
of reason thus, namely, that God requires it, 
and that, because of God's commandment, the 
honorable works which the Decalog commands 
must necessarily be performed, according to 
the passage Gal. 3, 24: The Law was our 
schoolmaster; likewise 1 Tim. 1,9: The Law 
is made for the ungodly. For God wishes 
those who are carnal [gross sinners] to be 
restrained by civil discipline, and to maintain 
this, He has given laws, letters, doctrine, 
magistrates, penalties. And this righteous- 
ness reason, by its own strength, can, to a 


- certain extent, work, although it is often over- 


come by natural weakness, and by the devil 
impelling it to manifest crimes. Now, al- 
though we cheerfully assign this righteous- 
ness of reason the praises that are due it (for 
this corrupt nature has no greater good [in 
this life and in a worldly nature, nothing is 
ever better than uprightness and virtue], and 
Aristotle says aright: Neither the evening 
star nor the morning star is more beautiful 
than righteousness, and God also honors it 
with bodily rewards), yet it ought not to be 
praised with reproach to Christ. 


For it is false [I thus conclude, and am cer- 
tain that it is a fiction, and not true] that 
we merit the remission of sins by our works. 


False also is this, that men are accounted 
righteous before God because of the righteous- 
ness of reason [works and external piety]. 


False also is this, that reason, by its own 
strength, is able to love God above all things, 
and to fulfil God’s Law, namely, truly to fear 
God, to be truly confident that God hears 
prayer, to be willing to obey God in death 
and other dispensations of God, not to covet 
what belongs to others, ete.; although reason 
can work civil works. 


198 M. 91-98. 


28] Falsum est et hoc et contumeliosum in 
Christum, quod non peccent homines facientes 
praecepta Dei sine gratia. 


29] Huius nostrae sententiae testimonia 
habemus non solum ex Scripturis, sed etiam 
ex patribus. Nam Augustinus copiosissime 
disputat contra Pelagianos, gratiam non dari 
propter merita nostra. Et De Natura et 
Gratia inquit: Si possibilitas naturalis per 
liberum arbitrium et ad cognoscendum, [R.65 
quomodo vivere debeat, et ad bene vivendum 
sufficit sibi, ergo Christus gratis mortuus est, 
ergo evacuatum est scandalum crucis. Cur 
30] non etiam ego hic exclamem? Imo ez- 
clamabo et istos increpabo dolore Christiano: 
Evacuati estis a Christo, qui in natura vusti- 
ficamini; a gratia excidistis, Gal. 5, 4; cf. 
2, 21. Ignorantes emim wustitiam Dei et ve- 
stram. volentes constituere, iustitiae Dei non 
estis subiecti. Sicut enim finis legis, ita etiam 
natwrae humanae vitiosae salvator Christus 
est ad iustitiam omm credenti. Rom. 10, 3. 4. 
31] Et Ioh. 8, 36: S? vos Filius liberaverit, 
vere liberi eritis. Non igitur possumus per 
rationem liberari a peccatis et mereri remis- 
sionem peccatorum. Et Ioh. 3, 5 scriptum est: 
Nist quis renatus fuerit ex aqua et Spiritu, 
non potest introire in regnum Dei. Quodsi 
opus est renasci per Spiritum Sanctum, iusti- 
tia rationis non iustifieat nos coram Deo, non 
32] facit legem. Rom. 3, 28: Omnes carent 
gloria, Dei, id est, carent sapientia et iustitia 
Dei, quae Deum agnoscit et glorificat. Item 
Rom.8,7.8: Sensus carnis inmicitia est ad- 
versus Dewm. Legi enim Dei non est sub- 
iectus ac me potest quidem ei subüci. Qui 
autem in carne sunt, Deo placere. non possunt. 
33] Haec adeo sunt aperta testimonia, ut non 
desiderent acutum intellectorem, sed atten- 
tum auditorem, ut Augustini verbis utamur, 
quibus ille in eadem causa usus est. Si sen- 
sus carnis est inimicitia adversus Deum, certe 
earo non diligit Deum; si non potest legi Dei 
subiici, non potest Deum diligere. Si sensus 
carnis est inimicitia adversus Deum, peccat 
earo etiam, quum externa civilia opera faci- 
mus. Si non potest subiici legi Dei, certe 
peccat, etiamsi egregia facta et digna laude 
34] iuxta humanum iudicium habet. Adver- 
sarii intuentur praecepta secundae tabulae, 
quae iustitiam civilem continent, quam in- 
telligit ratio. Hac contenti putant se [R.66 
legi Dei satisfacere. Interim primam tabu- 
lam non vident, quae praecipit, ut diligamus 
Deum, ut vere statuamus, quod Deus irasca- 
tur peccato, ut vere timeamus Deum, ut vere 
statuamus, quod Deus exaudiat. At humanus 
animus sine Spiritu Sancto aut securus con- 
temnit iudicium Dei, aut in poena fugit et 
35] odit iudicantem Deum. Itaque non ob- 
temperat primae tabulae. Quum igitur hae- 
reant in natura hominis contemptus Dei, 
dubitatio de Verbo Dei, de minis et promis- 
sionibus, vere peccant homines etiam, quum 
honesta opera faciunt sine Spiritu Sancto, 
quia faciunt ea impio corde, iuxta illud Rom. 
14,23: Quidquid non est ex fide, peccatum est. 
Tales enim operantur cum contemptu Dei, 


Apologia Confessionis. 


. fi) Gott lieben. 


Art. IV. (II.) 38. 85. 86. 


Auch iff e8 erdichtet und nicht wahr unb eine 
Qüjterung wider Chriftum, daß diejenigen follten 
ohne Sünde fein, bie Gottes Gebote allein auper- 
lich Halten ohne Geift und Gnade im Herzen. 

Diefes meines Befchluffes habe ich Zeugnis nicht 
allein aus der Heiligen Schrift, jondern aud) aus 
den alten Pätern. Wuguftinus redet und bane 
Delt jolches aufs allerreichlichfte wider bie Pela- 
gianer, daß die Gnade nicht gegeben wird um 
unfers DVerdienftes willen. Und im Buche De 
Natura et Gratia, das ijt, bon der Natur und 
Gnade, jagt er alfo: „So das Vermögen der 
Natur durch ben freien Willen genug ijt, beide, 
zu erfennen, mie man leben foll, und alfo recht 
zu leben, fo ijt Chriftus umjonft geftorben. 
Warum jollte id hier auch nicht rufen unb 
fehreien mit Paulo? Bh mag billig jchreien: 
5r habt Chriftum verloren, die ihr durch des 
Gejekes Werke gerecht werden twollt, und jeib bon 
der Gnade gefallen.‘ Denn ihr erfennt die Ge- 
rechtigfeit nicht, bie vor Gott gilt, und trachtet 
eure eigene Gerechtigkeit aufzurichten, und jeid 
der Gerechtigkeit, bie bor Gott gilt, nicht untertan. 
Denn wie das Ende des Gefetes Chrijtus tjt, aljo 
ift auch der Heiland der verderbten Natur Chris 
ftus. Stem, $05. 8, 36: ‚So euch der Sohn frei= 
macht, fo feib ihr recht frei.” Derhalben fünnen 
pir durch bie Vernunft oder unjere guten Werke 
nicht frei werden bon den Sünden ober Ber 
gebung der Sünden verdienen. Item, Joh. am 
3, 5 fteht gejchrieben: „ES fet denn, daß jemand 
neugeboren werde aus dem Wafer und Geift, fo 
fann er nicht in das 9teid Gottes fommer." So 
nun das dazu gehört, daß wir Durch den Heiligen : 
Geift miiffen neugeboren werden, jo werden uns 
unjere guten Werfe oder eigen DVerdienft nicht 
rechtfertig machen bor Gott, jo fbnnen wir das 
(jeje, nicht halten noch erfüllen. Item, Bom. 
3, 23: „Sie find alfaumal Sünder und mangeln 
des Ruhmes, den fie an Gott haben follten“, das 
ift, ihnen mangelt bie Weisheit und Gerechtigkeit, 
die bot Gott gilt, dadurch fie Gott recht erkennen, 
groß achten und preifen follten. Item, Rim. 8, 
7.8: „Sleifehlich gefinnet fein, ift eine Feindfhaft 
wider Gott, fintemal e8 dem Gefek Gottes nicht 
untertan tft, denn e8 vermag es aud) nicht; Die 
aber fleiichlich gefinnet find, mögen Gott nicht ge 
fallen.” Das find fo gar Hare, helle Sprüche der 
Schrift, dak fie nicht fo fcharfes Verjtandes be- 
dürfen, jondern allein, bag man’s feje und bie 
Haren Worte wohl anfehe, wie aud) Auguftinus 
in der Sache fagt. St nun die Vernunft und 
fleifchlich gefinnt fein eine Feindfchaft wider Gott, 
fo Tann fein Menfch ohne den Heiligen Geift herz= 
Stem, iit fleifehlich gefinnt jein 
wider Gott, fo find twabhrlich bie beiten guten 
Werfe unrein und Sünde, bie immer ein Wdams- 
find tun mag. Stem, Tann das Fleifh Gottes 
Gefe& nicht untertan fein, jo fündigt wahrlich 
auch ein Menfch, wenn er gleich edle, jchine, Fölt: 
lide gute Werte tut, bie Die Welt gropadtet. Die 
Widerfacher fehen allein die Gebote an der andern 
Tafel Mofts, die ba aud) von ber äußerlichen Chr- 
barfeit redet, welche bie Vernunft beffer vernimmt, 
und wollen wähnen, mit folchen äußerlichen guten 
Werken halten fie Gottes Gefek. Sie jehen aber 
die erfte Tafel nicht an, twelche gebietet und bon 
un$ haben will, bab wir Gott herzlich jollen 
lieben, daran gar nicht wanfen nod zweifeln 


Apology of the Augsburg Confession. 


False also and dishonoring Christ is this, 
that men do not sin who, without grace, do 
the commandments of God [who keep the com- 
mandments of God merely in an external man- 
ner, without the Spirit and grace in their 
hearts]. 


We have testimonies for this our belief, not 
only from the Scriptures, but also from the 
Fathers. For in opposition to the Pelagians, 
Augustine contends at great length that grace 
is not given because of our merits. And in 
De Natura et Gratia he says: If natural 
ability, through the free will, suffice both for 
learning to know how one ought to live and 
for living aright, then Christ has died in vain, 
then the offense of the Cross is made void. 
Why may I not also here cry out? Yea, 
I will cry out, and, with Christian grief, will 
chide them: Christ has become of no effect 
unto you whosoever of you are justified by 
the Law; ye are fallen from grace. Gal. 5, 4; 
cf. 2,21. For they, being ignorant of God's 
righteousness, and going about to establish 
their own righteousness, have not submitted 
themselves unto the righteousness of God. 
For Christ is the end of the Law for right- 
eousness to every one that believeth.» Rom. 10, 
3.4. And John 8, 36: If the Son therefore 
shall make you free, ye shall be free indeed. 
Therefore by reason we cannot be freed from 
sins and merit the remission of sins. And 
in John 3, 5 it is written: Hacept a man be 
born of water and of the Spirit, he cannot 
enter into the kingdom of God. But if it is 
necessary to be born again of the Holy Ghost, 
the righteousness of reason does not justify 
us before God, and does not fulfil the Law, 
Rom. 3,23: All have come short of the glory 
of God, i.e., are destitute of the wisdom and 
righteousness of God, which acknowledges and 
glorifies God. Likewise Rom. 8,7.8: The car- 
nal mind is enmity against God; for it is not 
subject to the Law of God, neither indeed 
can be. So then they that are in the flesh 
cannot please God. These testimonies are so 
manifest that, to use the words of Augustine 
which he employed in this case, they do not 
need an acute understanding, but only an at- 
tentive hearer. If the carnal mind is enmity 
against God, the flesh certainly does not love 
God; if it cannot be subject to the Law of 
God, it cannot love God. If the carnal mind 
is enmity against God, the flesh sins, even 
when we do external civil works. If it can- 
not be subject to the Law of God, it certainly 
sins even when, according to human judg- 
ment, it possesses deeds that are excellent 
and worthy of praise. The adversaries con- 
sider only the precepts of the Second Table, 
which contain civil righteousness that reason 
understands... Content with this, they think 
that they satisfy the Law of God. In the 
mean time they do not see the First Table, 
which commands that we love God, that we 
declare as certain that God is angry with sin, 
that we truly fear God, that we declare as 
certain that God hears prayer. But the 
human heart without the Holy Ghost either 
in security despises God’s judgment, or in 

Concordia Triglotta. 


Art. IV. (II.) 


129 


180 3n. 93. 94. 


sicut Epicurus non sentit se Deo curae esse, 
respici aut exaudiri a Deo. Hie contemptus 
vitiat opera in speciem honesta, quia Deus 


Apologia Confessionis. 


Art. IV. (II.) 38. 86. 87. 


follen, dag Gott um ber Sünde willen zürne, daß 
wir Gott herzlich fiirdten follen, daß wir uns 
gewiß in unfern Herzen follen darauf verlafjen, 


Gott fei nicht ferne, er erhöre unjer Gebet ujw. 
1 Nun find wir, efe wir durch den Heiligen Geijt 
neugeboren werden, alle ber Art aus Adam, daß unfer Herz in Sicherheit Gottes Born, Urteil unb 
Dräuen beradjtet, feinem Urteil und Strafen gehäffig und feind ijt. So nun alle Adamsfinder in jo 
großen Sünden geboren werden, dak wir alle von Art Gott verachten, fein Wort, jeine VBerheipung 
unb Dräuen in Zweifel feben, fo müffen wahrlich unfere beiten guten Werte, bie wir tun, ehe wir Durd) 
den Heiligen Geift neugeboren werden, fündliche und verdammte Werfe bor Gott fein, wenn fie gleich 
por ber Welt jcehön find; denn fie gehen aus einem böfen, gottlofen, unreinen Herzen, wie Paulus jagt 
Rim. 14,23: „Was nicht aus bem Glauben gehet, das ijt Sünde.” Denn alle folhe Werfheilige tun 
Werke ohne Glauben, verachten Gott im Herzen und glauben als wenig, daß Gott jid) ihrer annehme, 
als Gpifurus geglaubt hat. Die Verachtung Gottes inwendig muß je bie Werke unflätig und jündlid) 


iudicat corda. 


machen, wenn fie gleich bor den Leuten jdn find; denn Gott forjcht die Herzen. 


36] Postremo hoc imprudentissime scribi- 
tur ab adversariis, quod homines, rei aeternae 
irae, mereantur remissionem peccatorum per 
actum elicitum dilectionis, quum impossibile 
sit diligere Deum, nisi prius fide apprehen- 
datur remissio peccatorum. Non enim potest 
cor, vere sentiens Deum irasci, diligere Deum, 
nisi ostendatur placatus. Donec terret et 
videtur nos abiicere in aeternam mortem, non 
potest se erigere natura humana, ut diligat 
37] iratum, iudicantem et punientem. Facile 
est otiosis fingere ista somnia de dilectione, 
quod reus peceati mortalis possit Deum dili- 
gere super omnia, quia non sentiunt, quid sit 
ira aut iudicium Dei. At in agone conscien- 
tiae et in acie experitur conscientia vanita- 
tem illarum speculationum philosophicarum. 
38] Paulus ait Rom. 4, 15: Lex iram ope- 
ratur. Non dicit, per legem mereri homines 
remissionem peccatorum. Lex enim semper 
accusat conscientias et perterrefacit. Non 
igitur iustificat, quia conscientia perterre- 
facta lege fugit iudicium Dei. Errant [R.67 
igitur, qui per legem, per opera sua mereri 
se remissionem peccatorum confidunt. Haec 
39] de iustitia rationis aut legis, quam ad- 
versarli docent, satis sit dixisse. Nam paulo 
post, quum nostram sententiam de iustitia 
fidei dicemus, res ipsa coget plura testimonia 
ponere; quae etiam proderunt ad illos errores 
adversariorum, quos hactenus recensuimus, 
evertendos. 


Auleßt, fo ift je das aud) aufs nürrijd)jte und 
ungefchietefte von den Widerfachern geredet, daß 
bie Mtenfchen, bie auch emige$ Bornes jdulbig 
find, Vergebung der Sünden erlangen durch) Die 
Liebe oder actum elicitum dilectionis, fo e8 bod) 
unmöglich ift, Gott zu lieben, wenn das Herz nicht 
erst durch den Glauben Vergebung der Sünden 
ergriffen hat. Denn e8 fann je ein Herz, das in 
Ängften ijt und Gottes Born recht fühlt, Gott 
nicht lieben, er gebe denn dem Herzen Luft, er 
tröfte und erzeige fid) Denn wieder gnädig. Denn 
dieweil er Td)redt und alfo uns angreift, als wolle 
er uns in ewiger Ungnade in den ewigen Tod 
von fid) ftoßen, fo muß der armen Schwachen Natur 
das Herz und Mut entfallen und muß je bot [o 
großem Zorn erzittern, ber fo greulich fehredt und 
ftraft, und fann je al8pann, efe Gott felbjt tröftet, 
fein iintlein Liebe fühlen. Mühige und um- 
erfahrene Leute mögen ihnen wohl jefbjt einen 
Traum. von der Liebe erdichten, batum reden fie 
auch jo finbijd) davon, daß einer, ber gleich einer 
Todfünde fchuldig iit, fonne gleichwohl Gott über 
affe8 lieben; denn fie willen noch nicht recht, was 
Sünde für eine Laft, was für cine große Dual 
fet, Gottes Zorn fühlen. Aber Fromme Herzen, 
die e8 im rechten Kampf mit dem Satan und 
rechten Singften des Getwiffens erfahren haben, bie 
willen wohl, dak jolche Worte und Gebanfen eitel 
Gedanken, eitel Träume find. Paulus jagt: „Das 
Gejek richtet nur Born an”, dm. 4,15. Er jagt 
nicht, daß Durch das Gejek die Leute verdienen 
Vergebung der Sünden. Denn das (Geje& Tlagt 
allzeit daS Getwiffen an und erjchredt’s. Der: 


halben macht das Gejek niemand fromm und gerecht bor Gott; denn ein erfchroden Getwiffen fleucht vor 
Gott und feinem Urteil. Derhalben irren diejenigen, die Durch ihre Werfe oder durch das Gejet wollen 
verdienen Vergebung der Sünden. Diefes fet genug gejagt von der Gerechtigkeit ber Werkfheiligen oder 
ber Vernunft, welche die Widerjacher lehren. Denn bald hernach, wenn wir werden jagen von der 
orommigteit und Gerechtigkeit, bie bor Gott gilt, bie aus bem Glauben fommt, wird bie Sache an ihr 


felbft mit fid) bringen, mehr Sprüche aus der Schrift einzuführen, welche denn affe aud) gleich ftart 


dienen werden, bie obangezeigten Srrtümer ber Widerfacher umzuftoßen. 


40] Quia igitur non possunt homines viri- 
bus suis legem Dei facere, et omnes sunt sub 
peccato et rei aeternae irae ac mortis: ideo 
non possumus per legem a peccato liberari 
ac iustificari, sed data est promissio remis- 
sionis peccatorum et iustificationis propter 
Christum, qui datus est pro nobis, ut satis- 
faceret pro peccatis mundi, et positus est 
41] mediator ac propitiator. Et haec pro- 
missio non habet conditionem meritorum 
nostrorum, sed gratis offert remissionem pec- 
catorum et iustificationem, sieut Paulus ait 


Dieweil denn fein Meni aus jeinen Kräften 
Gottes Gefek zu halten vermag, und find alle 
unter ber Sünde, fehuldig des eiwigen Bornes und 
Todes, fo fünnten wir durch das Gefek der Sünde 
nicht [o8 nod) vor Gott fromm werden, fondern 
e3 ift verheiken Vergebung der Sünden und Ge- 
rechtigfeit burd) Chriftum, welcher für uns ges 
geben ijt, daß er die Sünden der Welt bezahlte, 
unb ij der einige Mittler und Erlöfer. Und 
Diefe Verheikung lautet nit aljo: Durd Chri- 
fum habt ihr Gnade, Heil ufw., wo ihr’3 ver: 
dient, jondern lauter aus Gnade bietet er an Ver= 


Apology of the Augsburg Confession. Art. IV. (II.) 


punishment flees from, and hates, God when 
He judges. Therefore it does not obey the 
First Table. Since, therefore, contempt of 
God, and doubt concerning the Word of God, 
and concerning the threats and promises, in- 
here in human nature, men truly sin, even 
when, without the Holy Ghost, they do 
virtuous works, because they do them with 
a wicked heart, according to Rom. 14, 23: 
Whatsoever is not of faith is sin. For such 
persons perform their works with contempt 
of God, just as Epicurus does not believe that 
God cares for him, or that he is regarded or 
heard by God. This contempt vitiates works 
seemingly virtuous, because God judges the 
heart. 


Lastly, it was very foolish for the adver- 
saries to write that men who are under 
eternal wrath merit the remission of sins by 
an act of love, which springs from their mind, 
since it is impossible to love God, unless the 
remission of sins be apprehended first by 
faith. For the heart, truly feeling that God 
is angry, cannot love God, unless He be shown 
to have been reconciled. As long as He ter- 
rifies us, and seems to cast us into eternal 
death, human nature is not able to take 
courage, so as to love a wrathful, judging, 
and punishing God [poor, weak nature must 
lose heart and courage, and must tremble be- 
fore such great wrath, which so fearfully ter- 
rifies and punishes, and can never feel a 
spark of love before God Himself comforts]. 
It is easy for idle men to feign such dreams 
concerning love, as, that a person guilty of 
mortal sin can love God above all things, be- 
cause they do not feel what the wrath or 
judgment of God is. But in agony of con- 
science and. in conflicts [with Satan] con- 
science experiences the emptiness of these 
philosophical speculations. Paul says, Rom. 
4,15: The Law worketh wrath. He does not 
say that by the Law men merit the remission 
of sins. For the Law always accuses and ter- 
rifies consciences. Therefore it does not jus- 
tify, because conscience terrified by the Law 
flees from the judgment of God. Therefore 
they err who trust that by the Law, by their 
own works, they merit the remission of sins. 
It is sufficient for us to have said these things 
concerning the righteousness of reason or of 
the Law, which the adversaries teach. For 
after a while, when we will declare our belief 
concerning the righteousness of faith, the sub- 
ject itself will compel us to adduce more 
testimonies, which also will be of service in 
overthrowing the errors of the adversaries 
which we have thus far reviewed. 


Because, therefore, men by their own 
strength cannot fulfil the Law of God, and 
all are under sin, and subject to eternal 
wrath and death, on this account we cannot 
be freed by the Law from sin and be justified, 
but the promise of the remission of sins and 
of justification has been given us for Christ’s 
sake, who was given for us in order that He 
might make satisfaction for the sins of the 
world, and has been appointed as the [only] 
Mediator and Propitiator. And this promise 


131 


132 M. 94. 95. 


Rom.11,6: Si ex operibus, iam non est gratia. 
Et alibi, Rom. 3,21: Iustitia Dei 1am mani- 
festatur sine lege, id est, gratis offertur re- 
missio peccatorum. Nec pendet reconciliatio 
42] ex nostris meritis. Quodsi ex nostris 
meritis penderet remissio peccatorum. et re- 
conciliatio esset ex lege, esset inutilis. Quia 
enim legem non facimus, sequeretur etiam 
promissionem reconciliationis nunquam nobis 
contingere. Sie argumentatur Paulus Rom. 
4,14: Si ex lege esset hereditas, manis esset 
fides et abolita, promissio. Si enim promissio 
requireret conditionem meritorum nostrorum 
ac legem, quum legem nunquam faciamus, 
sequeretur promissionem inutilem esse. 


Gejek das Erbe ijt, fo ift Der Glaube nichts, und bie 


‘ Apologia Confessionis. 


Art. IV. (IL) 39. 87. 88. 


gebung der Sünden, wie Paulus jagt: „So aus 
den Werfen Vergebung der Sünden ijt, jo ijt’s 
nicht Gnade.” Und an einem andern Ort: 
„Dieje Gerechtigkeit, bie bor Gott gilt, ijt ohne 
Gefet offenbart“, das ijt, umjonjt wird Vergebung 
der Sünden angeboten. Und darum [iegt'8 nicht 
an unferın erdienft, daß wir Gott verjohnt 
werden. Denn wenn’s an unjerm VBerdienit lage, 
Vergebung der Sünden und Die PVerjühnung 
Gottes aus dem Gejek wäre, jo wäre eS verloren 
und wären wir wahrlich übel Gott vereinigt und 
verfühnt. Denn wir halten das Gejek nicht und 
vermögen e$ nicht zu halten; jo würde folgen, 
daß wir auch die 3ugejagte Gnade und DVerjöh: 
nung nimmermehr erlangten. Denn ajo idleupt 
Paulus zu den Römern am 4, 14: „Sp aus dem 
Verheipung iit ab." So jid) nun die Berheikung 


gründete auf unfer Verdienft und auf das Gejeb, fo folgte, dieweil wir das Gejeß nicht halten Re 


daß bie Verheigung vergeblich wäre. 


43] Quum autem iustificatio contingat per 
gratuitam promissionem, sequitur, quod non 
possimus nos ipsi iustificare. Alioqui quor- 
sum opus erat promittere? Quumque pro- 
missio non possit accipi nisi fide, evangelium, 
quod est proprie promissio remissionis pec- 
catorum et iustificationis propter Christum, 
praedicat iustitiam fidei in Christum, quam 
non docet lex; neque haec est iustitia legis. 
44] Lex enim requirit a nobis opera nostra 
et perfectionem nostram. Sed promissio [R.68 
offert nobis, oppressis peccato et morte, gratis 
reconciliationem propter Christum, quae ac- 
cipitur non operibus, sed. sola fide. Haec fides 
non affert ad Deum fiduciam propriorum meri- 
torum, sed tantum fiduciam promissionis seu 
45] promissae misericordiae in Christo. Haec 
igitur fides specialis, qua credit unusquisque 
sibi remitti peccata propter Christum, et 
Deum plaeatum et propitium esse propter 
Christum, consequitur remissionem peccato- 
rum et iustificat nos. Et quia in poenitentia, 
hoc est, in terroribus, consolatur et erigit 
corda, regenerat nos et affert Spiritum San- 
ctum, ut deinde legem Dei facere possimus, 
videlieet diligere Deum, vere timere Deum, 
vere statyere, quod Deus exaudiat, obedire 
Deo in omnibus afflictionibus, mortificat con- 
46] cupiscentiam etc. Ita fides, quae gratis 
accipit remissionem peccatorum, quia opponit 
mediatorem et propitiatorem Christum irae 
Dei, non opponit nostra merita aut dilectio- 
nem nostram, quae fides est vera cognitio 
Christi, et utitur beneficiis Christi et regene- 


rat corda et praecedit legis impletionem. Et. 


47] de hae fide nulla syllaba exstat in do- 
ctrina adversariorum nostrorum. Proinde 
reprehendimus adversarios, quod tantum tra- 
dunt iustitiam legis, non tradunt iustitiam 
evangelii, quod praedicat iustitiam fidei in 
Christum. : 


Sp wir aber bor Gott fromm und gerecht were 
den allein aus lauter Gnade und Barmherzigkeit, 
Die in Chrifto verheißen ijt, erfolgt, daß wir Durch 
unjere Werfe nicht fromm werden. Denn was 
wäre fonjt der herrlichen göttlichen WVerheigungen 
vonnöten, und twas dürfte Paulus die Gnade jo 
hoch heben und preifen? Derhalben lehrt, rühmt, 
predigt und preift das Evangelium die Gerechtig- 
feit, bie aus. dem Glauben fommt an Chriftum, 
welche nicht eine Gerechtigkeit des Gejeges tjt. So 
lehrt auch das Gefe davon nichts, und ijt gat 
viel eine höhere Gerechtigkeit, denn des Gejebes 
Gerechtigkeit ijt. Denn das QGeje& fordert bom 
uns unjere Werfe und will haben, dak wir ime 
wendig im Herzen gottesfürdhtig und ganz redht- 
ichaffen find. Wher die göttliche 3ujage, die bietet 
uns an, als denjenigen, Die bon ber Sünde und 
Tode überwältigt find, Hilfe, Gnade und Ber: 
johnung um Chriftus’ willen, welche Gnade mie- 
mand mit Werfen faffen fann, jondern allein 
Durch den Glauben an Chrijtum.  Derjelbe 
Glaube bringt mod) ihenft Gott dem HErrn fein 
Werf, fein eigen Verdienft, jonberm baut bIoß 
auf fauter Gnade und weiß ith nichts zu troften 
nod) zu verlaffen denn allein auf Barmherzigkeit, 
bie verheißen ijt in Chrifto. Derfelbe Glaube 
nun, da ein jeder für fid) glaubt, daß Chrijtus 


für ihn gegeben ijt, der erlangt allein Vergebung 


der Sünden um Chriftus’ willen und macht uns 
bor Gott fromm und gered)t. Und dieweil der- 
felbe in rechtjchaffener Buße ijt, unjere Herzen 
aud) im Schrefen der Sünde und des Todes 
wieder aufrichtet, jo werden wir durch denjelben 
neugeboren, und fommt durch den Glauben der 
Heilige Geift in unjer Herz, welcher umjere Herzen 
verneuert, bab wir Gottes Geje& Halten fünnen, 
Gott recht lieben, gewißlich fürchten, nicht manten 
noch zweifeln, Chrijftus fei uns gegeben, er erhöre 
unfer Rufen und Bitten, und dak wir in Gottes 
Willen uns fröhlich geben finnen auch mitten im 
Tode. AlLfo derjelbe Glaube, ber aus Gnaden 
umjonft empfängt und erlangt Bergebung der 


Sünde, ift rechtjchaffen, ber gegen Gottes Zorn nicht fein Verdienft oder Werk fegt, welches ein Feder: 


lein gegen einen Sturmmwind ware, fondern der Chriftum den Mittler darftellt; 


it eine rechte Erkenntnis Chrifti. 


und derjelbe Glaube 


| Wer afjo glaubt, ber erfennt bie große Wohltat Chrijtt und wird 
eine neue Kreatur; und ehe ein jolcher Glaube im Herzen ijt, fann niemand das Gejet erfüllen. 


Von 


bemjelben Glauben und Erfenntnis Chrifti ijt nicht eine Syllabe, nicht ein Tüttel in allen Büchern ber 


Widerfacher. 


Darum jdelten wir auch die Widerfacher, daß fie allein das Gejek lehren von unjern 


Werfen und nicht das Evangelium, das da lehrt, dak man gerecht werde, wenn man an Chriftum glaubt. 


Apology of the Augsburg Confession. Art. IV. (II.) 133 


has not the condition of our merits [it does 
not read thus: Through Christ you have 
grace, salvation, etc., if you merit it], but 
freely offers the remission of sins and justi- 
fication, as Paul says, Rom. 11,6: Jf it be of 
works, then is it no more grace. And in an- 
other place, Rom. 5, 21: The righteousness of 
God without the Law is manifested, i.e., the 
remission of sins is freely offered. Nor does 
reconciliation depend upon our merits. Be- 
cause, if the remission of sins were to depend 
upon our merits, and reconciliation were 
from the Law, it would be useless. For, as 
we do not fulfil the Law, it would also fol- 
low that we would never obtain the promise 
of reconciliation. Thus Paul reasons, Rom. 
4,14: For if they which are of the Law be 
heirs, faith is made void, and the promise 
made of none effect. For if the promise would 
require the condition of our merits and the 
Law, which we never fulfil, it would follow 
that the promise would be useless. 


But since justification is obtained through 
the free promise, it follows that we cannot 
justify ourselves. Otherwise, wherefore would 
there be need to promise? [And why should 
Paul so highly extol and praise grace?] For 
since the promise cannot be received except 
by faith, the Gospel, which is properly the 
promise of the remission of sins.and of justi- 
fication for Christ’s sake, proclaims the right- 
eousness of faith in Christ, which the Law 
does not teach. Nor is this the righteousness 
of the Law. For the Law requires of us our 
works and our perfection. But the Gospel 
freely offers, for Christ’s sake, to us, who 
have been vanquished by sin and death, rec- 
onciliation, which is received, not by works, 
but by faith alone. This faith brings to God, 
not confidence in one’s own merits, but only 
confidence in the promise, or the mercy prom- 
ised in Christ. This special faith, therefore, 
by which an individual believes that for 
Christ’s sake his sins are remitted him, and - 
that for Christ’s sake God is reconciled 
and propitious, obtains remission of sins and 
justifies us. And because in repentance, 1. e., 
in terrors, it comforts and encourages hearts, 
it regenerates us, and brings the Holy Ghost, 
that then we may be able to fulfil God’s Law, 
namely, to love God, truly to fear God, truly 
‚to be confident that God hears prayer, and 
to obey God in all afflictions; it mortifies 
concupiscence, etc. Thus, because faith, which 
freely receives the remission of sins, sets 
Christ, the Mediator and Propitiator, against 
God’s wrath, it does not present our merits 
or our love [which would be tossed aside like 
a little feather by a hurricane]. This faith 
is the true knowledge of Christ, and avails 
itself of the benefits of Christ, and regenerates 
hearts, and precedes the fulfilling of the Law. 
And of this faith not a syllable exists in the 
doctrine of our adversaries. Hence we find 
fault with the adversaries, equally because 
they teach only the righteousness of the Law, 
and because they do not teach the righteous- 
ness of the Gospel, which proclaims the right- 
eousness of faith in Christ. 


134 M. 95. 96. 


Quid Sit Fides Iustificans. 


48] Adversarii tantum fingunt fidem esse 
notitiam historiae, ideoque docent eam cum 
peccato mortali posse existere. Nihil igitur 
loquuntur de fide, qua Paulus toties dicit 
homines iustificari, quia, qui reputantur iusti 


coram Deo, non versantur in peccato mortali. 


Sed illa fides, quae iustificat, non est [R.69 
tantum notitia historiae, sed est assentiri 
promissioni Dei, in qua gratis propter Chri- 
stum offertur remissio peccatorum et iusti- 
ficatio. Et ne quis suspicetur tantum noti- 
tiam esse, addemus amplius: est velle et 
accipere oblatam promissionem remissionis 
peccatorum et iustificationis. 


Apologia Confessions. 


Art. IV. (II.) 38. 88-90. 


Was der Glaube jet, der bor Gott 
fromm und geredjt madt. 


Die Widerfacher wollen wähnen, ber Glaube jei 
diejes, daß ich wiffe oder gehört habe die Hiftorie 
von Chrifto; barum Iehren fie, ich fünne wohl 
glauben, ob ich gleich in Todfünden jet. Darum, 
bon dem rechten chriftlichen Glauben, davon Pau- 
[u$ an allen Orten fo oft redet, daß wir Did) 
Den Glauben bor Gott fromm werden, da wijfen 
oder reden fie gar nichts bom. Denn welche vor 
Gott heilig und gerecht geachtet werden, Die find 
je nicht in Todfünden. Darum, ber Glaube, 
welder vor Gott fromm und geredt madt, iit 
nicht allein diefes, daß ich twiffe die Hiftorie, wie 
Chriftus geboren, gelitten uj. (das toijjem Die 
Teufel auch), fondern ijt die Gemwißheit oder das 
getwille, ftarfe Vertrauen im Herzen, da id) mit 


ganzem Herzen bie Zufage Gottes für gewiß und wahr halte, Durch welche mir angeboten wird ohne 
mein Verdienst Vergebung der Sünden, Gnade und alles Heil durch ben Mittler Chriftum. Und damit 
Dak niemand wähne, es fei allein ein bloßes Wiffen der Hiftorie, fo jege ich Das dazu: Der Glaube ilt, 
bab fid) mein ganzes Herz desfelben Schaßes annimmt, und ijt nicht mein Tun, nicht mein Schenfen 
noch Geben, nicht mein Werf oder Bereiten; fondern daß ein Herz fid) des tröftet und ganz darauf 
verläßt, bag Gott uns fchenft, uns gibt, und wir ihm nicht, bap er uns mit allem Schaf ber Gnade in 


Chrifto überfchüttet. : 


49] Ac facile potest cerni discrimen inter 
hane fidem et inter iustitiam legis. Fides est 
Aarosía, quae accipit a Deo oblata beneficia; 
iustitia legis est Aarosia, quae offert Deo 
nostra merita. Fide sie vult coli Deus, ut 
ab ipso accipiamus ea, quae promittit et 
offert. 


50] Quod autem fides significet non tan- 
tum historiae notitiam, sed illam fidem, quae 
assentitur promissioni, aperte testatur Pau- 
lus, qui ait Rom. 4, 16, iustitiam. ideo ex fide 
esse, ut sit firma promissio. Sentit enim pro- 
missionem non posse accipi nisi fide. Quare 
inter se correlative comparat et connectit pro- 
51] missionem et fidem. Quamquam facile 
erit iudieare, quid sit fides, si Symbolum con- 
sideremus, ubi certe ponitur hie articulus: 
Remissionem peccatorum. Itaque non satis 
est credere, quod Christus natus, passus, 
resuscitatus sit, nisi addimus et hune articu- 
lum, qui est causa finalis historiae: Remis- 
sionem, peccatorum. Ad hune articulum re- 
ferri cetera oportet, quod videlicet propter 
Christum, non propter nostra merita, donetur 
52] nobis remissio peccatorum. Quid enim 
opus erat Christum dari pro peccatis nostris, 
si nostra merita pro peccatis nostris possunt 
satisfacere? 


53] Quoties igitur de fide iustificante loqui- 
mur, sciendum est haec tria obiecta concur- 
rere: promissionem, et quidem gratuitam, et 
merita Christi tamquam pretium et propitia- 
tionem. Promissio accipitur fide; gratuitum 
excludit nostra merita et significat tantum 
per misericordiam offerri beneficium; Christi 
merita sunt pretium, quia oportet esse ali- 
quam certam propitiationem pro peccatis 
54] nostris. Scriptura crebro misericordiam 
implorat. Et sancti patres saepe dicunt nos 


Aus diefem ijt leicht zu merfen Unterschied 3toi-s © 
iden bem Glauben und ziwijchen ber Frömmigfeit, 
Die burdj$ Gefe& fommt. Denn der Glaube ijt 
ein folder GotteSdienft unb latria, ba ich mir 
fhenten unb geben laffe. Die Gerechtigkeit aber 
des Gefekes iff ein folder Gottesdienft, der da 
Gott anbietet unjere Werke. So will Gott nun 
durch ben Glauben alfo geehrt fein, dak wir bon 
ihm empfangen, was er verheißt unb anbietet. 

Daf abet der Glaube nicht allein fei die Hiitorie 
wiffen, jondern der da fefthalt die göttlichen Ber- 
heipungen, zeigt Paulus genugjam an, der da 
fagt zu den Römern am 4,16: ,Derhalben muß 
die Gerechtigfeit durch den Glauben fommen, auf 
Dak bie Verheikung feft bleibe.” Da feftet und 
verbindet Paulus bie zwei aljo zujammen, daß, 
to Verheikung ift, ba muß auch Glaube fein ujt.; 
und twiederum correlative, wo Verheifung tit, ba 
fordert Gott aud) Glauben. Wiewohl noch Harer 
und Schlechter zu zeigen ift, was der Glaube, ber 
da gerecht macht, fei, wenn wir unfer eigen Credo 
und Glauben anfehen. Denn im Symbolo jteht 
je Diefer Wrtifel: Vergebung der Siümden. 
Darum ift’$ nicht genug, dap ich wijfe ober glaube, 
dak Chrijtus geboren ijt, gelitten hat, auferitan- 
ben ift, wenn wir nicht auch biejen Artikel, darum 
Das alles endlich gefchehen, glauben, nämlich: Ich 
glaube, daß mir die Sünden vergeben feien. Auf 
Den Wrtifel muß das andere alles gezogen werden, 


‚nämlich, dag um Chriftus’ willen, nicht um mei- 


nes Verdienftes willen, uns die Sünden vergeben 
werden. Denn was wäre not, daß Gott Chriftum 
für unfere Sünden gäbe, wenn unjer Verdienft 
für unfere Sünden fünnte genugtun? 
Derhalben, jooft wir reden von dem Glauben, 
der gerecht macht, oder fide iustificante, fo find 
allezeit biefe drei Stüde oder obiecta beieinander: 
erii, die gittlide Verheißung, zum andern, 
daß dtefelbe umjonit, ohne Serbienit Gnade 
anbietet, für das dritte, daß Chriftt Blut und 
Serbienit der Schak tft, durch welchen die 
Sünde bezahlt ift. Die Verheihung wird burd) 
den Glauben empfangen; daß fie aber ohne Ber: 
Dienft Gnade anbietet, da geht alle unfere Wür- 
digkeit und Verdienft unter und zu Boden, und 


Apology of the Augsburg Confession. Art. IV. (II.) 


What Is Justifying Faith? 


The adversaries feign that faith is only 
a knowledge of the history, and therefore 
teach that it can coexist with mortal sin. 
Hence they say nothing concerning faith, by 
which Paul so frequently says that men are 
justified, because those who are accounted 
righteous before God do not live in mortal sin. 
But that faith which justifies is not merely 
a knowledge of history, [not merely this, that 
I know the stories of Christ’s birth, suffer- 
ing, etc. (that even the devils know,) ] but it 


is to assent to the promise of God, in which, 


for Christ’s sake, the remission of sins and 
justification are freely offered. [It is the cer- 
tainty or the certain trust in the heart, when, 
with my whole heart, I regard the promises 
of God as certain and true, through which 
there are offered me, without my merit, the 
forgiveness of sins, grace, and all salvation, 
through Christ the Mediator.] And that no 
one may suppose that it is mere knowledge, 
we will add further: it is to wish and to re- 
ceive the offered promise of the remission of 
sins and of justification. [Faith is that my 
whole heart takes to itself this treasure. It 
is not my doing, not my presenting or giving, 
not my work or preparation, but that a heart 
comforts itself, and is perfectly confident with 
respect to this, namely, that God makes a 
present and gift to us, and not we to Him, 
that He sheds upon us every treasure of grace 
in Christ.] 

And the difference between this faith and 
the righteousness of the Law can be easily 
discerned. Faith is the /arosla [divine ser- 
vice], which receives the benefits offered by 
God; the righteousness of the Law is the 
Aatosia [divine service] which offers to God 
our merits. By faith God wishes to be wor- 
shiped in this way, that we receive from Him 
those things which He promises and offers. 

Now, that faith signifies, not only a knowl- 
edge of the history, but such faith as assents 
to the promise, Paul plainly testifies when he 
says, Rom.4,16: Therefore it is of faith, to 
the end the promise might be sure. For he 
judges that the promise cannot be received 
unless by faith. Wherefore he puts them to- 
gether as things that belong to one another, 
and connects promise and faith. [There Paul 
fastens and binds together these two, thus: 
Wherever there is a promise faith is required, 
and conversely, wherever faith is required, 
there must be a promise.] Although it will 
be easy to decide what faith is if we consider 
the Creed, where this article certainly stands: 
The forgiveness of sins. Therefore it is not 
enough to believe that Christ was born, suf- 
fered, was raised again, unless we add also 
this article, which is the purpose of the his- 
tory: The forgiveness of sins. To this article 
the rest must be referred, namely, that for 
Christ’s sake, and not for the sake of our 
merits, forgiveness of sins is given us. For 
what need was there that Christ was given 
for our sins if for our sins our merits can 
make satisfaction? 

As often, therefore, as we speak of justi- 
fying faith, we must keep in mind that these 


135 


136 M. 96—98. Apologia Confessionis. Art. IV. (II.) 3$. 90. 91. 


55] per misericordiam salvari. Quoties igi- wird gepriejen bie Gnade und große Barmberzig- 
tur fit mentio misericordiae, sciendum [R.70 feit. Das Berdienft Chrifti aber ijt ber Schak; 
est, quod fides ibi requiratur, quae promissio- denn e$ muß je ein Schaf und edles Pfand fein, 
nem misericordiae accipit. Et rursus, quoties dadurch bie Sünden aller Welt bezahlt find. Die 
nos de fide loquimur, intelligi volumus ob- ganze Schrift, Alten und Neuen Teftaments, wenn 
iectum, seilicet misericordiam promissam. fie von Gott unb Glauben redet, braucht viel bie- 
56] Nam fides non ideo iustificat aut salvat, jes Wortes: Güte, Barmberzigfeit, misericordia. 
quia ipsa sit opus per sese dignum, sed tan- Und bie heiligen Väter in allen ihren Büchern 
tum, quia accipit misericordiam promissam. jagen alle, daß wir durch) Gnade, durch Güte, 

durch Vergebung jelig werden.  GCopft wir nun 
das Wort Barmherzigkeit in der Schrift ober in ben Vätern finden, jollen wir wijfen, Dak ba bom 
Glauben gelehrt wird, ber bie Verheikung folcher Barmherzigkeit fapt. Wiederum, jooft die Schrift 
vom Glauben redet, meint fie den Glauben, ber auf lauter Gnade baut; denn der Glaube nicht darum 
vor Gott fromm und gerecht macht, Dag er an ihm jelbit unjer Wert und unjer ijt, fondern allein 
darum, bab er bie verheifene, angebotene Gnade ohne Verdienft aus reihem Schag gejdjenft nimmt. 


57] Et hie eultus, haee Aaroeia, in pro- 
phetis et psalmis passim praecipue laudatur, 
quum tamen lex non doceat gratuitam re- 
missionem peccatorum. Sed patres norant 
promissionem de Christo, quod Deus propter 
Christum vellet remittere peccata. Igitur 
quum intelligerent Christum fore pretium pro 
nostris peccatis, sciebant opera nostra non 
esse pretium rei tantae. Ideo gratuitam 
misericordiam et remissionem peccatorum fide 
accipiebant, sicut sancti in novo testamento. 
58] Hue pertinent illae crebrae repetitiones 
misericordiae et fidei in psalmis et prophetis 
ut hie, Ps. 130, 3 sq.: S? iniquitates observa- 
veris, Domine, Domine, quis sustinebit? Hic 
confitetur peccata, nec allegat merita sua. 
Addit: Quia apud te propitiatio est. Hie 
erigit se fiducia misericordiae Dei. Et citat 
promissionem: Sustimut anima mea in verbo 
eius, speravit anima mea in Domino, id est, 
quia promisisti remissionem peccatorum, hac 
59] tua promissione sustentor. Itaque et 
patres iustificabantur, non per legem, sed per 
promissionem et fidem. Ac mirum est adver- 
sarios adeo extenuare fidem, quum videant 
ubique pro praecipuo cultu laudari, ut Ps. 
50,15: Invoca me in die tribulationis et eri- 
60] piam te. Ita vult innotescere Deus, ita 
vult se coli, ut ab ipso accipiamus beneficia, 
et quidem accipiamus propter ipsius miseri- 
cordiam, non propter merita nostra. Haee est 
amplissima consolatio in omnibus afllietioni- 
bus. Et huiusmodi consolationes abolent ad- 
versarii, quum fidem extenuant et vituperant, 
et tantum docent homines per opera et merita 
cum Deo agere. 


heilig auch nicht burdj$ Gejeb, jondern durch Gottes Qujage und ben Glauben. 


Und folder Glaube und Vertrauen auf Gottes 
Barmherzigkeit wird als der größte, heiligite Got- 
teSbienft gepriefen, fonberlid) in Propheten und 
Palmen. Denn tiemobfí das Geje& nicht bor- 
nehmlich predigt Gnade und Vergebung der Sitn- 
ben wie das Evangelium, jo find bod) bie Ber- 
heipungen bon dem fünftigen Chrifto von einem 
Patriarchen auf den andern geerbt, und [fie] 
haben gewußt, aud) geglaubt, daß Gott durch 
Den gebenedeiten Samen, durch Chrijtum, wollte 
Gegen, Gnade, Heil und Troft geben. Darum, 
fo fie verftanden, bap Chriftus follte der Shak 
fein, dadurch unjere Sünden bezahlt werden, 
haben fie gewußt, daß unjere Werke, eine jolche 
große Schuld nicht bezahlen fonnten. Darum 
haben fie Vergebung der Sünden, Gnade und 
Heil. ohne alles Verdienit empfangen und find 
durch ben Glauben an die göttliche Verheikung, 
an das Evangelium bon Chrijto, jelig geworden 
al3 wohl als wir oder die Heiligen im Neuen 
Teftament. Daher fommt’s, dak Dieje Worte: 
Barmbherzigfeit, Güte, Glaube, jo oft in Pjalmen 
und Propheten wiederholt werden. Als im 
130. Pfalm: „Sp du willft, rr, achthaben auf 
Mifletat, HErr, wer wird bejteben?" Da befennt 
David feine Sünde, rühmt nicht viel Verdienit, 
jagt auch. weiter: „Denn bei bir ijt Vergebung, 
daß man Dich fürdte.^ Da fühlt er wieder Sroft 
und verläßt fid) auf Gnade und Barmberzigfeit, 
verläßt fid) auf bie göttliche Zufage und jpricht: 
„Meine Seele harret des Herrn, und id) marte 
auf fein Wort.” Und aber[mal3]: „Meine Seele 
wartet bod) auf,den HErrn.” Das ijt, bietpeil du 
verheigen haft Vergebung der Sünden, jo halte 
id) mid) an die Zufage, jo verlaffe und wage id) 
mich auf bie gnädige VBerheikung. Darum tmer- 
Den Die heiligen Batriarchen bor Gott fromm und 
Und jollte wahrlich 


jedermann fid) hoch verwundern, warum bie MWiderjacher doch jo wenig oder gar nichts bom. Glauben 
lehren, fo fie bod) fehen gar nahe in allen Syllaben der Bibel, daß der Glaube für den allerhöchiten, 
edeliten, heiligiten, größten, angenehmiten, beiten Gottesdienst gelobt und gepriefen wird. Alfo jagt er 
im 50. Pjalm: ,S9tufe mid) an in der Beit der Not, und id) will Did) erretten.” Wljo nun und burd) 
Dieje Weife will Gott uns befannt werden. Aljo will er geehrt jein, Dak mir bon ihm Gnade, Heil, 
alles Gute nehmen und empfangen joffen, und nämlich aus Gnaden, nicht um unjer$ Verdienftes willen. 
Dieje Erkenntnis ijt gar eine edle Erkenntnis und ein großmächtiger Troft in allen Anfehtungen, leib- 
licen unb geiftlichen, e8 fomme zu jterben oder zu leben, wie fromme Herzen willen; und benjelben 
edeln, teuren, gewiffen Lrojt rauben und nehmen die Widerfacher den armen Gewwifjen, wenn fie vom 
Glauben fo falt, fo verächtlich reden und lehren und dagegen mit Gott, der hohen Majeftät, durch unfer 
elenb, bettefijd) Werk und Verdienst handeln. 

Dah der Glaube an DRK Laat 

geredt madt. 


our das erfte, daß niemand gebenfe, wir reden 


Quod Fides in Christum Iustificet. 
61] Primum, ne quis putet nos de otiosa 


notitia historiae loqui, dicendum est, [R.71 
quomodo contingat fides. Postea ostendemus, 
et quod iustificet et quomodo hoc intelligi 


bon einem fchlehten Willen ober Erfenntnis der 
Hiftorie von Chrifto, jo mitffen wir erftlid) fagen, 
wie e8 zugeht, wie ein Herz anfängt zu glauben, 


"3 "mp e AT VACUNA CEPR ee 


Apology of the Augsburg Confession. | Art. IV. (II.) 137 


three objects concur: the promise, and that, 
too, gratuitous, and the merits of Christ, as 
the price and propitiation. The promise is 
received by faith;. the “gratuitous” excludes 
our merits, and signifies that the benefit is 
offered only through mercy; the merits of 
Christ are the price, because there must be 
a certain propitiation for our sins. Scrip- 
ture frequently implores mercy; and the holy 
Fathers often say that we are saved by mercy. 
As often, therefore, as mention is made of 
merey, we must keep in mind that faith is 
there required, which receives the promise of 
mercy. And, again, as often as we speak of 
faith, we wish an object to be understood, 
namely, the promised mercy. For faith justi- 
fies and saves, not on the ground that it is 
a work in itself worthy, but only because it 
receives the promised mercy. 

And throughout the prophets and the 
psalms this worship, this Aaroeia, is highly 
praised, although the Law does not teach the 
gratuitous remisssion of sins. But the 
Fathers knew the promise concerning Christ, 
that God for Christ's sake wished to remit 
sins. Therefore, since they understood that 
Christ would be the price for our sins, they 
knew that our works are not a price for so 
great a matter [could not pay so great a 
debt]. Accordingly, they received gratuitous 
mercy and remission of sins by, faith, just as 
the saints in the New Testament. Here be- 
long those frequent repetitions concerning 
mercy and faith, in the psalms and the 
prophets, as this, Ps. 130,3 sq.: If Thou, 
Lord, shouldest mark iniquities, O Lord, who 
shall stand? Here David confesses his sins, 
and does not recount his merits. He adds: 
But there is forgiveness with Thee. Here he 
comforts himself by his trust in God’s mercy, 
and he cites the promise: My soul doth watt, 
and in His Word do I hope, i. e., because Thou 
hast promised the remission of sins, I am sus- 
tained by this Thy promise. Therefore the 
fathers also were justified, not by the Law, 
but by the promise and faith. And it is 
amazing that the adversaries extenuate faith 
to such a degree, although they see that it is 
everywhere praised as an eminent service, as 
in Ps. 50, 15: Call upon Me in the day of 
trouble: I will deliver thee. 'Thus God wishes 
Himself to be known, thus He wishes Himself 
to be worshiped, that from Him we receive 
benefits, and receive them, too, because of 
His mercy, and not because of our merits. 
This is the richest consolation in all afflic- 
tions [physical or spiritual, in life or in death, 
as all godly persons know]. And such con- 
solations the adversaries abolish when they 
extenuate and disparage faith, and teach only 
that by means of works and merits men treat 
with God [that we treat with God, the great 
Majesty, by means of our miserable, beggarly 
works and merits]. 


That Faith in Christ Justifies. 


In the first place, lest any one may think 
that we speak concerning an idle knowledge 
of the history, we must declare how faith is 
obtained [how. the heart begins to believe]. 


138 M. 98. 9. 


debeat, et diluemus ea, quae adversarii ob- 
62] iiciunt. Christus Lucae ultimo, 24, 47, 
iubet praedicare poenitentiam im nomine 
suo et remissionem peccatorum. Evangelium 
enim arguit omnes homines, quod sint sub 
peccato, quod omnes sint rei aeternae irae ac 
mortis, et offert propter Christum remissio- 
nem peccatorum et iustificationem, quae fide 
accipitur. Praedicatio poenitentiae, quae 
arguit nos, perterrefacit conscientias veris et 
seriis terroribus. In his corda rursus debent 
concipere consolationem. Id fit, si credant 
promissioni Christi, quod propter ipsum ha- 
beamus remissionem peccatorum. Haec fides 
in illis pavoribus erigens et consolans accipit 
remissionem peccatorum, iustificat et vivificat. 
Nam illa consolatio est nova et spiritualis 
63] vita. Haec plana et perspicua sunt, et 
a plis intelligi possunt, et habent ecclesiae 
testimonia. Adversarii nusquam possunt di- 
cere, quomodo detur Spiritus Sanctus. Fin- 
gunt sacramenta conferre Spiritum Sanctum 
ex opere operato sine bono motu accipientis, 
quasi vero otiosa res sit donatio Spiritus 
Sancti. 


Apologia Confessionis. 


Art. IV. (II.) 98. 91. 92. 


wie e8 zum Glauben fommt. Danach wollen wir 
anzeigen, daß Derjefbe Glaube bor Gott fromm 
macht, unb mie da3 zu verftehen fet, und wollen 
ber Widerjacher Gründe eigentlich flar und gewiß 
ablehnen. Chriftus befiehlt Luck am lebten, zu 
predigen „Buße und Vergebung der Sünden“, 
Das Evangelium auch ftraft alle Menfchen, daß 
fie in Sünden geboren feien, und daß fie alle 
fchuldig be8 ewigen Borns und Todes feien, und 
bietet ihnen an Vergebung der Sünden und Ge- 
rechtigfeit durch Chriftum. Und Diefelbe Ver: 
gebung, VBerjühnung und Gerechtigkeit wird durch 
ben Glauben empfangen. Denn die Vredigt bon 
der Buße oder diefe Stimme des (bangelit: 
„Beffert euch, tut Bue’, menn fie recht in bie 
Herzen geht, erjchredt fie bie Getwijfen und ijt 
nicht ein Scherz, jondern ein groß Schreden, ba 
das Getviffen feinen Sammer und Sünde und 
Gottes Zorn fühlt. In dem Erfchreden follen 
Die Herzen wieder Troft juchen. Das gefchieht, 
wenn fie glauben an die Verheikung von Chrijto, 
Daf wir durch ihn Vergebung ber Sünden haben. 
Der Glaube, welder in joldjem Sagen und 
Cd)reden die Herzen wieder aufrichtet und 
frDjtet, empfängt und empfindet Vergebung 
der Siinden, madjt gerecht und bringt Leben; 


denn berjefbe ftarfe Troft ijt eine neue Geburt und ein neu Leben. Diejes iff je einfältig und flat gez 
redet; jo wiffen fromme Herzen, daß e$ aljo ijt; jo find bie Grempel, daß es mit allen Heiligen fo 
gegangen von Anbeginn, in der Kirche vorhanden, wie an ber Belehrung Pauli und Auguftini zu 


iehen ijt. 


Die Widerfacher haben nichts Gewiffes, finnen nirgend recht jagen oder verjtändlich davon 


reden, wie der Heilige Geift gegeben wird. Sie erdichten ihnen eigene Träume, daß durch jchlecht Teib- 
lich Empfangen und Brauchen ber Saframente, ex opere operato, die Leute Gnade erlangen und den 
Heiligen Geist empfangen, mennjdjon das Herz gar nicht Dabei ift; gleich als fei das Licht des Heiligen 


Geiftes fo ein fchlecht, fad), nihtig Ding. 

64] Quum autem de tali fide loquamur, quae 
non est otiosa cogitatio, sed quae a morte 
liberat, et novam vitam in cordibus parit et 
est opus Spiritus Sancti: non stat cum pec- 
cato mortali, sed tantisper, dum adest, bonos 
65] fructus parit, ut postea dicemus. Quid 
potest dici de conversione impii seu de modo 
regenerationis simplicius et clarius? Profe- 
rant unum commentarium in Sententias [Petri 
Lombardi] ex tanto scriptorum agmine, qui 
66] de modo regenerationis dixerit. Quum 
loquuntur de habitu dilectionis, fingunt [R.72 
eum homines per opera mereri, non docent per 
Verbum accipi, sicut et hoc tempore Ana- 
67] baptistae docent. At cum Deo non potest 
agi, Deus non potest apprehendi nisi per Ver- 
bum. Ideo iustificatio fit per Verbum, sicut 
Paulus inquit Rom. 1, 16: Evangelium est po- 
tentia Dei ad salutem ommi credenti. Item 
10,17: Fides est ex auditu. Et vel hine argu- 
mentum sumi potest, quod fides iustificet, 
quia, si tantum fit iustificatio per Verbum 
et Verbum tantum fide apprehenditur, sequi- 
68] tur, quod fides iustificet. Sed sunt aliae 
maiores rationes. Haee diximus hactenus, ut 
modum regenerationis ostenderemus, et ut in- 
telligi posset, qualis sit fides, de qua loquimur. 


So toit aber bon einem folchen Glauben reden, 
welcher nicht ein mitkiger Gedanfe ijt, jondern ein 
folch neues Licht, Leben und Kraft im Herzen, 
welche Herz, Sinn und Mut verneuert, einen ans 
Dern Menjhen und neue Kreatur aus und macht, 
nämlich ein neues Licht und Werk des Heiligen 
Geiftes: jo beritebt ja münniglid, daß wir nicht 
bon jolhem (Glauben reden, dabei Todfünde iit, 
wie die YWiderjacher bom Glauben reden. Denn 
wie twill Licht und Finfternis beieinander fein? 
Denn der Glaube, wo er ift, und dieweil er ba tjt, 
gebiert er gute Früchte, wie wir banad) fagen 
wollen. Diefes ijt je mit flaren, deutlichen, ein- 
faltigen Worten geredet, wie e8 zugeht, wenn ein 
Sünder recht fid) befehrt, was die neue Geburt fei 
oder nicht fei. Troß [fet] nun geboten alle den 
Sententiariis, ob fie unter den unzähligen Kom: 
menten, Glofien und Sfribenten über Sententia- 
rum [des Petrus Lombardus] einen fünnen bor- 
bringen, ber ein Wörtlein, einen Tüttel recht 


. davon jebt, mie e$ zugeht, wenn ein Sünder be- 


fehrt wird. Wenn fie von der Liebe reden, oder 
wenn fie bon ihrem habitu dilectionis reden, fo 
bringen fie wohl ihre Träume bor, dak denfelben 
habitum pie Leute verdienen durch ihre Werke, 
reden aber gar nichts bon Gottes Rerheipung 
oder Wort, wie auch zu diefer Zeit die Wieder- 
täufer lehren. Nun fann man mit Gott doch je 


nicht Handeln, fo läßt fid) Gott nicht erfennen, juchen noch faffen denn allein im Wort und durchs Wort, 


wie Paulus jagt: „Das Evangelium ijt eine Kraft Gottes allen, bie daran glauben.“ 


Römern am 10: „Der Glaube ijt aus dem Gehör.“ 


wir allein durch den Glauben bor Gott fromm Werden. 


Stem, 3u den 
Und aus dem allein follte je flar genug fein, daß 
Denn jo wir allein burdj$ Wort Gottes zu 


Gott fommen und gerecht werden, und das Wort fann niemand faffen denn durch den Glauben, fo 
folgt, daß der Glaube gerecht macht. Doc) find andere Urfachen, die fid) zu diefer Sache beffer reimen. 
Diejes habe ich bisher gejagt, bap ich anzeige, wie e$ zugeht, wie wir neugeboren werden, und daß man 
verstehen möchte, a8 ber Glaube ijt oder nicht iff, davon wir reden. | 


Apology of the Augsburg Confession. 


Afterward we will show both that it justi- 
fies, and how this ought to be understood, and 
we will explain the objections of the adver- 
saries. Christ, in the last chapter of Luke, 
24,47, commands that repentance and remis- 
sion of sins should be preached in His name. 
For the Gospel convicts all men that they are 
under sin, that they all are subject to eternal 
wrath and death, and offers, for Christ’s sake, 
remission of sin and justification, which is 
received by faith. The preaching of repent- 
ance, which accuses us, terrifies consciences 
with true and grave terrors. [For the preach- 
ing of repentance, or this declaration of the 
Gospel: Amend your lives! Repent! when 
it truly penetrates the heart, terrifies the con- 
science, and is no jest, but a great terror, in 
which the conscience feels its misery and sin, 
and the wrath of God.] In these, hearts 
ought again to receive consolation. This hap- 
pens if they believe the promise of Christ, 
that for His sake we have remission of sins. 
This faith, encouraging and consoling in these 
fears, receives remission of sins, justifies and 
quickens. For this consolation is a new and 
spiritual life [a new birth and a new life]. 
These things are plain and clear, and can be 
understood by the pious, and have testimonies 
of the Church [as is to be seen in the con- 
version of Paul and Augustine]. The adver- 
saries nowhere can say how the Holy Ghost 
is given. They imagine that the Sacraments 
confer the Holy Ghost ex opere operato, with- 
out a good emotion in the recipient, as though, 
indeed, the gift of the Holy Ghost were an 
idle matter. 

But since we speak of such faith as is not 
an idle thought, but of that which liberates 
from death and produces a new life in hearts, 
[which is such a new light, life, and force in 
the heart as to renew our heart, mind, and 
spirit, makes new men of us and new crea- 
tures,] and is the work of the Holy Ghost; 
this does not coexist with mortal sin [for 
how can light and darkness coexist?], but, 
as long as it is present, produces good fruits, 
as we will say after a while. For concerning 
the conversion of the wicked, or concerning 
the mode of regeneration, what can be said 
that is more simple and more clear? Let 
them, from so great an array of writers, ad- 
duce a single commentary upon the Sententiae 
that speaks of the mode of regeneration. 
When they speak of the habit of love, they 
imagine that men merit it through works, 
and they do not teach that it is received 
through the Word, precisely as also the 
Anabaptists teach at this time. But God 
cannot be treated with, God cannot be ap- 
prehended, except through the Word.  Ae- 
cordingly, justification occurs through the 
Word, just as Paul says, Rom. 1, 16: The 
Gospel is the power of God unto salvation to 
every one that believeth. Likewise 10, 17: 
Faith cometh by hearing. And proof can be 
derived even from this that faith justifies, be- 
cause, if justification occurs only through the 
Word, and the Word is apprehended only by 
faith, it follows that faith justifies. But 
there are other and more important reasons. 


Aru TV. UL) 139 


We have said these things thus far in order 
that we might show the mode of regeneration, 
and that the nature of faith [what is, or is 
not, faith], concerning which we speak, might 
be understood. 


140 M. 99. 100. 


69] Nune ostendemus, quod fides iustificet. 
Ubi primum hoc monendi sunt lectores, quod, 
sicut necesse est hanc sententiam tueri, quod 
Christus sit mediator, ita necesse sit defen- 
dere, quod fides iustificet. Quomodo enim erit 
Christus mediator, si in iustificatione non 
utimur eo mediatore, si non sentimus, quod 
propter ipsum iusti reputemur? Id autem 
est credere, confidere meritis Christi, quod 
propter ipsum certo velit nobis Deus placa- 
70] tus esse. Item sicut oportet defendere, 
quod praeter legem necessaria sit promissio 
Christi, ita necesse est defendere, quod fides 
iustificet. Lex enim non potest fieri, nisi 
prius accepto Spiritu Sancto. Necesse est 
igitur defendere, quod promissio Christi ne- 
cessaria sit. At haec non potest accipi nisi 
fide. Itaque qui negant fidem iustificare, nihil 
nisi legem abolito evangelio et abolito Christo 
docent. 


Apologia Confessionis. 


Art. IV. (IL.) IW, 92, 93. 


Nun wollen wir anzeigen, daß berjelbe Glaube, 
unb fonft nichts, uns vor Gott ‚gerecht macht. 
Und erftlich will id) diejeS Hier den Lejer berz 
warnen, gleichwie diefer Sprud) muß und. joll 
ftehenbleiben, und fann ihn niemand umjtopen: 
Chriftus ijt unfer einiger Mittler, aljo faun 
auch Ddiefen Spruch niemand umijtofen: Durd) 
den Glauben werden wir redjtfertig, ohne 
Werfe. Denn wie will Chriftus der Mittler fein 
und bleiben, wenn wir nicht durch den Glauben 
uns an ihn halten al3 an den Mittler und aljo 
Gott verjöhnt werden, wenn wir nicht gewiß im 
Herzen halten, daß wir um feinetwillen vor Gott 
gerecht gejd)ü&t werden? Das heißt nun glauben: 
aljo vertrauen, aljo fid) getröften des BVerdienftes 
Ehrifti, baB um jeinetwillen Gott gewiß uns tolle 
gnädig fein. Item, wie Dieje8 Kar in ber Schrift 
ift, daß über das Gefek zur Seligfeit not ijt bie 
Verheipung Chrifti, aljo ijt aud) far, dak der 
Glaube gerecht macht; denn das Gefek predigt 
nicht Vergebung der Sünden aus Gnaden. Item, 


das Gefet fünnen wir nicht erfüllen noch halten, ehe wir den Heiligen Geijt empfangen. Darum muß 
das beftehen, dak zur Seligfeit die Verheigung Chrijti vonnöten ijt. Diefelbe fann nun niemand fajjen 
nod) empfangen denn allein durch den Glauben. Darum diejenigen, jo lehren, daß wir nicht durch den 
Glauben bor Gott gerecht und fromm werden, was tun Die anders, denn daß fie Chriftum und das 


Evangelium unterdrüden und das Geje& lehren? 


71] Sed nonnulli fortassis, quum dicitur, 
quod fides iustificet, intelligunt de principio, 
quod fides sit initium iustificationis seu prae- 
paratio ad iustificationem, ita ut non sit ipsa 
fides illud, quo accepti sumus Deo, sed opera, 
quae sequuntur, et somniant fidem ideo valde 
laudari, quia sit principium. Magna enim vis 
est principii, ut vulgo dicunt: Aoyn Nwıov 
zavros, ut si quis dicat, quod grammatica 
effieiat omnium artium doctores, quia [R.73 
praeparet ad alias artes, etiamsi sua quemque 
ars vere artificem efficit. Non sic de fide sen- 
timus, sed hoe defendimus, quod proprie ac 
vere ipsa fide propter Christum iusti repute- 
72] mur seu accepti Deo simus. Et quia 
iustifieari significat ex iniustis iustos effici 
seu regenerari, significat et iustos pronun- 
tiari seu reputari. Utroque enim modo loqui- 
tur Scriptura. Ideo primum volumus hoc 
ostendere, quod sola fides ex iniusto vwustum 
efficiat, hoc est, accipiat remissionem pecca- 
torum. 

73] Offendit quosdam particula SOLA, 
quum et Paulus dieat Rom. 3, 28: Arbitra- 
mur hominem iustificari fide, non ex operi- 
bus; item Eph. 2, 8. 9: Dei domum. est, non 
ex vobis neque ex operibus, ne quis glorietur ; 
item Rom. 3, 24: Gratis iustifiedti. Si dis- 
plicet exelusiva SOLA, tollant etiam ex Paulo 
ilas exclusivas: gratis, non ex operibus, do- 
num est etc. Nam hae quoque sunt exclu- 
sivae. Hacludimus autem opimionem meriti. 
Non excludimus Verbum aut sacramenta, 
ut calumniantur adversarii. Diximus enim 
supra fidem ex Verbo concipi, ac multo ma- 
74] xime ornamus ministerium Verbi. Dile- 
etio etiam et opera sequi fidem debent. Quare 
non sic excluduntur, ne sequantur, sed fiducia 
meriti dilectionis aut operum in tustificatione 
exchuditur. Idque perspicue ostendemus. 


^» tübifte^; 


Uber etliche, wenn man jagt, der Glaube macht 
ted)tfertig bor Gott, berjtebem folches vielleicht 
vom Anfang, nämlich daß der Glaube jei nur 
Der Anfang oder eine Vorbereitung zu der Recht- 
fertigung, alfo daß nicht ber Glaube felbit dafitr- 
gehalten werden joll, dak wir dadurch Gott ge- 
fallen und angenehm find, fondern daß wir Gott 
angenehm find bon wegen der Liebe und Merfe, 
fo folgen, nicht bon wegen des Glaubens. Und 
folche meinen, der Glaube werde allein derhalben 
gelobt in bet Schrift, daß er ein Anfang jei guter 
Werke, wie denn allezeit viel am Anfang ge- 
legen tft. Dies aber ift nicht unfere Meinung, 
fondern wir lehren alfo bom Glauben, dak wir 
durch den Glauben jelbft vor Gott angenehm find. 
Und nachdem das Wort iustificari auf 3teterfet 
Weije gebraucht wird, nämlich, für befehrt mwer- 
ven ober meugeboren, item, für gerecht gejchäßt 
werden, wollen wit das erft anzeigen, Daß wir 
allein burd) den Glauben aus dem gottlofen 
Weien befehrt, nengeboren und geredt werden. 


Etliche Fechten groß an das Wort SOLA, jo 
Dod) Paulus Far jagt zu den Römern am 3, 28: 
„So halten wir nun, daß ber Menjch gerecht werde 
ohne des Gefeßes Werke”; item, zu den Ephefern 
am 2, 8. 9: „Gottes Gabe ijt es, nicht aus euch . 
nod) aus den Werfen, auf daß fid) nicht jemand 
item, zu den Römern am 3, 24 bet- 
gleichen. So nun bieje8 Wort und bieje exelu- 
siva SOLA etlichen fo hart entgegen ift und fo 
übel gefällt, bie mögen an fo vielen Orten. in den 
Epiiteln Pauli auch diefe Worte ausfragen: „aus 
Gnaden”; item: „nicht aus Werfen“; item: ,Got- 
tes Gabe” ujw.; item: „daß fid) niemand rühme” 
und dergleichen; denn e3 find ganz ftarfe exclu- 
sivae. Das Wort „aus Gnaben^ jchließt Ber- 
Dienit und alle Werke aus, wie die Namen haben. 
Und dur das Wort SOLA, fo wir jagen: 
yAUlein der Glaube macht fromm”, fchliegen wir 
nicht aus das Evangelium und die Saframente, 


daß Darum das Wort und [die] Caframente follten vergeblich fein, fo e8 der Glaube alles alfein tut, 
wie Die Widerfacher uns alles gefährlich deuten; fondern unfer Serbienjt daran fehließen wir a8. 


" 


Apology of the Augsburg Confession. 


Now we will show that faith [and nothing 
else] justifies. Here, in the first place, 
readers must be admonished of this, that just 
as it is necessary to maintain this sentence: 
Christ is Mediator, so is it necessary to de- 
fend that faith justifies, [without works]. 
For how will Christ be Mediator if in justifi- 
cation we do not use Him as Mediator; if 
we do not hold that for His sake we are ac- 
counted righteous? But to believe is to 
trust in the merits of Christ, that for His 
sake God certainly wishes to be reconciled 
with us. Likewise, just as we ought to main- 
tain that, apart from the Law, the promise 
of Christ is necessary, so also is it needful 
to maintain that faith justifies. [For the Law 
does not preach the forgiveness of sin by 
grace.] For the Law cannot be performed 
unless the Holy Ghost be first received. It 
is, therefore, needful to maintain that the 


promise of Christ is necessary. But this can-, 


not be received except by faith. Therefore, 
those who deny that faith justifies, teach 
nothing but the Law, both Christ and the 
Gospel being set aside. 


But when it is said that faith justifies, 
some.perhaps understand it of the beginning, 
namely, that faith is the beginning of justi- 
fieation or preparation for justification, so 
that not faith itself is that through which 
we are accepted by God, but the works which 
follow; and they dream, accordingly, that 
faith is highly praised, because it is the be- 
ginning. For great is the importance of the 
beginning, as they commonly say, 4077) jjucov 
zavros, The beginning is half of everything; 
just as if one would say that grammar makes 
the teachers of all arts, because it prepares 
for other arts, although in fact it is his own 
art that renders every one an artist. We do 
not believe thus concerning faith, but we 
maintain this, that properly and truly, by 
faith itself, we are for Christ's sake accounted 
righteous, or are acceptable to God. And be- 
cause “to be justified" means that out of un- 
just men just men are made, or born again, 
it means also that they are pronounced or 
accounted just. For Scripture speaks in both 
ways. [The term “to be justified" is used in 
two ways: to denote, being converted or re- 
generated; again, being accounted righteous.] 
Accordingly we wish first to show this, that 
faith alone makes of an unjust, a just man, 
4. €., receives remission of sins. 


The particle alone offends some, although 
even Paul says, Rom. 3, 28: We conclude that 
a man is justified. by faith, without the deeds 
of the Law. Again, Eph.2,8: It is the gift 
of God; not of works, lest any man should 
boast. Again, Rom. 3, 24: Being justified 
freely. If the exclusive alone displeases, let 
them remove from Paul also the exclusives 
freely, not of works, it is the gift, ete: For 
these also are [very strong] exclusives. It 
is, however, the opinion of merit that we ea- 
clude. We do not exclude the Word or Sacra- 
ments, as the adversaries falsely charge us. 
For we have said above that faith is conceived 
from the Word, and we honor the ministry 


Art. IV. (IL) 


141 


149 M. 100. 101. 


Apologia Confessions. 


Art. IV. (II.) WW. 94. 95. 


Denn wir haben oben genug gejagt, dak der Glaube burdjs Wort fommt; [o preijen wir das Predigt- 
amt und Wort höher und mehr denn die Widerfacher,; fo jagen wir auch, bie Liebe und Werke jollen 
bem Glauben folgen. Darum fehliegen wir die Werke durchs Wort SOLA nicht alfo aus, daß fie nicht 
folgen jollten, fondern ba8 Vertrauen auf PVerdienit, auf Werfe, das jchliegen wir aus und 


fagen, fie verdienen nicht Vergebung der Sünden. 


flarer zeigen. 


Quod Remissionem Peccatorum Sola Fide in 
Christum Consequamur. 


75] Fateri etiam adversarios existimamus, 
quod in iustificatione primum necessaria sit 
remissio peccatorum. Omnes enim sub pec- 
cato sumus. Quare sic argumentamur: 


76] Consequi remissionem peccatorum est 
iustificari iuxta illud, Ps. 32,1: Beati, [R.74 
77] quorum remissae sunt 4niquitates. Sola 
fide in Christum, non per dilectionem, non 
propter dilectionem aut opera consequimur 
remissionem peccatorum, etsi dilectio sequi- 
78] tur fidem. Igitur sola fide iustificamur, 
intelligendo iustificationem, ex iniusto iustum 
effii seu regenerari. 


79] Minor ita facile poterit declarari, si 
sciamus, quomodo fiat remissio peccatorum. 
Adversarii frigidissime disputant, utrum sint 
una mutatio, remissio peccatorum et infusio 
gratiae. Otiosi homines, quid dicerent, non 
habebant. In remissione peccatorum oportet 
in cordibus vinci terrores peccati et mortis 
aeternae, sieut Paulus. testatur 1 Cor. 15, 
56 sq.: Aculeus mortis peccatum est, potentia 
vero peccati lex. Gratia autem Deo, qui dat 
nobis victoriam per Dominum nostrum Iesum 
Christum. Id est, peccatum perterrefacit con- 
scientias; id fit per legem, quae ostendit iram 
Dei adversus peccatum, sed vincimus per 
Christum. Quomodo? Fide, quum erigimus 
nos fiducia promissae misericordiae propter 
80] Christum. Sic igitur probamus minorem: 
Ira Dei non potest placari, si opponamus no- 
stra opera, quia Christus propositus est pro- 
pitiator, ut propter ipsum fiat nobis placatus 
Pater. Christus autem non apprehenditur 
tamquam mediator nisi fide. Igitur sola fide 
consequimur remissionem, peccatorum, quum 
erigimus corda fiducia misericordiae propter 
81] Christum promissae. Item Paulus Rom. 
5,2 ait: Per ipsum habemus accessum ad 
Patrem, et addit: per fidem. Sie igitur re- 
conciliamur Patri et accipimus remissionem 
peccatorum, quando erigimur fiducia pro- 
missae misericordiae propter Christum. Ad- 
versarii Christum ita intelligunt mediatorem 
et propitiatorem esse, quia meruerit habitum 
dileetionis, non iubent nunc eo uti mediatore, 
. sed prorsus sepulto Christo, fingunt nos [R.75 
habere accessum per propria opera, et per 
haec habitum illum mereri, et postea dile- 
ctione illa accedere ad Deum. Annon est-hoc 
prorsus sepelire Christum et totam fidei do- 
ctrinam tollere? Paulus econtra docet nos 
habere accessum, hoc est, reconciliationem per 
Christum. Et ut ostenderet, quomodo id fiat, 
addit, quod per fidem habeamus accessum. 
Fide igitur propter Christum accipimus re- 


Und das wollen wir nod) richtiger, heller und 


Daß wir Vergebung der Sünden 
(allein) Dur ben Glauben an 
Hrittum erlangen. 


Wir halten, die Widerfacher müffen befennen, 
daß bot allen Dingen 3u der Rechtfertigung bon- 
nöten fet Vergebung der Sünden. Denn wir 
find alle unter der Sünde geboren. Darum jo 
ichließen mir nun alfo: : 

Vergebung ber Sünden erlangen und haben, 
dasjelbe heißt bor Gott gerecht und fromm Wer= 
ben, wie der 32. Pjalm fagt: „Wohl dem, dem 
die Übertretung vergeben ijt." Wein aber durch 
den Glauben an Chriftum, nicht durch die Liebe, 
nicht um der Liebe ober Werfe willen, erlangen 
wir Vergebung der Sünden, wietvohl die Liebe 
folgt, wo ber Glaube ijt. Derhalben muß folgen, 
daß wir allein durd den Glauben geredht 
werden. Denn gerecht twerden heikt ja, aus 
einem Sünder fromm werden und Dburd) den 
Heiligen Geift neugeboren werden. 

Dak wir aber allein durch den Glauben, wie 
bie minor meldet, nicht durch bie Liebe Berge: 
bung der Sünden erlangen, wollen wir jekund 
flarmachen. Die Widerjacher reden finbijd) bon 
Diejen hohen Dingen; fie fragen, ob e8 einerlei 
Veränderung fei, Vergebung der Sünden und 
(Kingiebung ber Gnade, oder ob eS zwei [eiem. 
Die mühigen, unerfahrenen Leute fünnen Do 
gar nicht bon diefen Sachen reden. Denn Sünde 
recht fühlen und Gottes Born, ijt nicht fo ein 
fchlecht, fchläfrig Ding. Wiederum, Vergebung 
der Sünden ergreifen ijt nicht fo ein fcehwacher 
Troft. Denn alfo fagt Paulus 1 Kor. 15, 56 f.: 
„Der Stachel des Todes ift die Sünde, die Kraft 
aber der Sünde ijt daS Gefek. Gott aber fei Lob, 
der uns gibt Überwindung durch IEjum Gbri- 
fum, unfern HErrn.” Das ijt, die Sünde et- 
idredt das Getwiffen, das gefchieht durchs Gejeb, 
welches uns Gottes (rnit und Born zeigt tiber 
bie Sünde; aber wir Tiegen ob durch Chriftum. 
Wie gefchieht das? Wenn wir glauben, wenn 
unfere Herzen Wieder aufgerichtet werden und jid) 
halten an bie Verheißung der Gnade durd) Chri- 
ftum. So betoeifen wir nun diejes afjo, Dag wir 
durch den Glauben an Chriftum und nicht durch 
Werke Vergebung der Sünden erlangen. Näm- 
lic) Gottes Zorn fann nicht verfühnt noch geftillt 
werden burd) unfere Werke, fondern allein Chri- 


" ftus ij der Mittler und Berfühner, unb um 


feinetwillen allein wird uns ber Vater gnadig. 
Nun fann Chriftum niemand als einen Mittler 
faffen durch Werke, fondern allein, daß wir dem 
Wort glauben, welches ihn als einen Mittler prez 
bigt. Darum erlangen wir allein durd den 
Slauben Vergebung der Sünden, wenn unjer 
Herz getröftet und aufgerichtet wird durd) die 
göttliche Zufage, welche uns um Chriftus’ willen 
angeboten wird. Stem, Paulus zu den Römern 
am 5, 2: ,Durd ihn haben wir einen Zugang 
zum ater”; und fagt Har dazu: ,burd) den 
Glauben“. Wlfo werden wir nun, und nicht an: 
ders, Dem Pater verföhnt, afjo erlangen wir Ber: 
gebung der Sünden, wenn wir aufgerichtet wer: 


Apology of the Augsburg Confession. Art. IV. (II.) 143 


of the Word in the highest degree. Love also 
and works must follow faith. Wherefore, 
they are not excluded so as not to follow, but 
confidence in the merit of love or of works is 
excluded in justification. And this we will 
clearly show. 


That We Obtain Remission of Sins by Faith 
Alone in Christ. 


We think that even the adversaries ac- 
knowledge that, in justification, the remission 
of sins is necessary first. For we all are under 
sin. Wherefore we reason thus: — 

To attain the remission of sins is to be 
justified, according to Ps. 32,1: Blessed is he 
whose transgression is forgiven. By faith 
alone in Christ, not through love, not because 
of love or works, do we acquire the remission 
of sins, although love follows faith. There- 
fore by faith alone we are justified, under- 

. standing justification as the making of a 
righteous man out of an unrighteous, or that 
he be regenerated. 

It will thus become easy to declare the 
minor premise [that we obtain forgiveness of 
sin by faith, not by love] if we know how the 
remission of sins occurs. The adversaries 
with great indifference dispute whether the 
remission of sins and the infusion of grace 
are the same change [whether they are one 
change or two]. Being idle men, they. did 
not know what to answer [cannot speak at 
all on this subject]. In the remission of 
sins, the terrors of sin and of eternal death, 
in the heart, must be overcome, as Paul testi- 
fies, 1 Cor. 15, 56 sq.: The sting of death is 
sin, and the strength of sin is the Law. But 
thanks be to God, which giveth us the vic- 
tory through our Lord Jesus Christ. That 
is, sin terrifies consciences; this occurs 
through the Law, which shows the wrath of 
God against sin; but we gain the victory 
through Christ. How? By faith, when we 
comfort ourselves by confidence in the mercy 
promised for Christ’s sake. Thus, therefore, 
we prove the minor proposition. The wrath 
of God cannot be appeased if we set against 
it our own works, because Christ has been 
set forth as a Propitiator, so that, for His 
sake, the Father may become reconciled to us. 
But Christ is not apprehended as a Mediator 
except by faith. Therefore, by faith alone we 
obtain remission of sins, when we comfort our 
hearts with confidence in the mercy promised 
for Christ’s sake. Likewise Paul, Rom. 5,2, 
says: By whom also we have access, and adds, 
by faith. Thus, therefore, we are reconciled 
to the Father, and receive remission of sins, 
when we are comforted with confidence in the 
mercy promised for Christ’s sake. The adver- 
saries regard: Christ as Mediator and Propi- 

; tiator for this reason, namely, that He has i 
merited the habit of love; they do not urge 
us to use Him now as Mediator, but, as 
though Christ were altogether buried, they 
imagine that we have access through our own 
works, and, through these, merit this habit, 
and afterwards, by this love, come to God. 
Is not this to bury Christ altogether, and to 


144 M. 101. 102. 


missionem peccatorum. Non possumus irae 
Dei opponere nostram dilectionem et opera 
nostra. 


| Apologia Confessions. Art. IV. (II.) 


YB. 95. 96. 


ben, feftzuhalten an ber Zujage, da uns Gnade 
und Barmherzigkeit berbeipen ift Durch) Chriftum. 
Die Widerjacher, die verftehen diejes bom Mittler 
und 3erjobner Chrifto alfo, dak Chriftus uns 


verdiene bie Liebe oder den habitum dilectionis, und jagen nicht, daß wir ihn als einen einigen Mittler 
brauchen mitffen, fondern fteden Chriftum wieder ins Grab, erdichten ein anderes, als hätten wir einen 
Zutritt durch unjere Werke, item, al3 verdienten wir durch Werte den habitum und fünnten banad) 
durch bie Liebe zu Gott fommen. Das heikt je Chriftum wieder ins Grab fteden und die ganze Lehre 
pom Glauben wegnehmen. Dagegen aber lehrt Paulus flar, dak wir einen Zutritt haben, das tjt, Ver= 


jöhnung Gottes, durch Chriftum. 


Und dak er anzeige, wie dasjelbe gejchehe, jo jebt er dazu: „Dur 


den Glauben haben wir den Zutritt, durd den Glauben empfangen wir Vergebung der Ciinben aus 
dem Verdienft Chrifti”, und fónnen Gottes Born nicht ftillen denn durch Chrijtum. So ijt leicht zu 
verstehen, dak wir nicht Vergebung verdienen durch unjere Werke oper Liebe. 


82] Secundo. Certum est peccata remitti 
propter propitiatorem Christum. Rom. 3, 25: 
Quem  poswit Deus propitiatorem. Addit 
autem Paulus: per fidem. Itaque ita nobis 
prodest hie propitiator, quum fide apprehen- 
dimus promissam in eo misericordiam et op- 
ponimus eam irae ac iudicio Dei. Et in ean- 
dem sententiam scriptum est ad Ebraeos 4, 
14.16: Habentes pontificem ete. Accedamus 
cum fiducia. lubet enim accedere ad Deum, 
non fiducia nostrorum meritorum, sed fiducia 
pontifieis Christi; requirit igitur fidem. 


83] Tertio. Petrus in Actis, cap. 10, 43: 
Huic omnes prophetae testimonium perhibent, 
remissionem peccatorum accipere per nomen 
eius omnes, qui credunt im ewm. Quomodo 
potuit clarius dicere? . Remissionem pecca- 
torum accipimus, inquit, per nomen eius, hoc 
est, propter eum: ergo non propter nostra 
merita, non propter nostram contritionem, 
attritionem, dilectionem, cultus, opera. Et 
addit: quum credimus in eum. Requirit igi- 
tur fidem. Neque enim possumus apprehen- 
dere nomen Christi nisi fide. Praeterea alle- 
gat consensum omnium prophetarum. Hoc 
vere est allegare ecclesiae auctoritatem. Sed 
de hoe loco infra, de poenitentia, rursus dicen- 
dum erit. 


84] Quarto. Remissio peccatorum est res 
promissa propter Christum. Igitur non pot- 
est accipi nisi sola fide. Nam promissio ac- 
cipi non potest nisi sola fide. Rom. 4, 16: 
Ideo ex fide, ut sit firma promissio, secum- 


dum gratiam ; quasi dieat: si penderet res ex . 


meritis nostris, incerta et inutilis esset [R.76 
promissio, quia nunquam constituere posse- 
mus, quando satis meriti essemus. Idque 
facile intelligere queunt peritae conscientiae. 
Ideo Paulus ait Gal. 3, 22: Conclusit Deus 
ommia sub peccatum, ut promissio ex fide Iesu 
Christi detur credentibus. Hic detrahit meri- 
tum nobis, quia dicit omnes reos esse et con- 
elusos sub peccatum; deinde addit promis- 
sionem, videlicet remissionis peccatorum et 
iustifieationis, dari, et addit, quomodo accipi 
promissio possit, videlicet fide. Atque haec 
ratio sumpta ex natura promissionis apud Pau- 
lum praecipua est et saepe repetitur. Neque 


fid), itark Defret unb Zeugnis. 


Sum andern ift’3 gewiß, daß bie Sünden ber- 
geben werden um be8 Verjohners Chrifti willen, 
Rim. 3, 25: „Melden Gott dargejtellet hat zu 
einem Gnadenftuhl” ober zu einem Verfühner, 
und jet Har dazu: ,durd ben Glauben“. So 
wird uns der Verfohner nun aljo nüß, wenn wir 
durch den Glauben faffen das Wort, baburd) ber- 
heißen wird Barmherzigkeit, und dtejelbe Halten 
gegen Gottes Zorn und Urteil. Und dergleichen 
fteht gefchrieben Hebr. am 4, 14.16: „Wir haben 
einen Hohenpriefter, Chrijtum uj. abt uns zu 
ibm treten mit Freudigfeit.“ Cr heißt uns zu 
Gott treten, nicht im Vertrauen unjerer Werke, 
fondern im Pertrauen auf den Hohenprieiter 
Chriftum;  berfafben fordert er je flar den 
Glauben. 

Für das dritte, Petrus in Gejchichten der 
Apoitel am 10, 43 jagt: „Dem VEju geben Beuge 
ni3 alle Propheten, daß wir Vergebung der Sitn-z 
den durch feinen Namen erlangen jollen, alle, bie 
in ihn glauben.“ Wie hätte bod) Petrus flarer 
fünnen reden? Gr jagt: „Vergebung der Sünden 
empfangen wir durch feinen Namen“, das ijt, 
Durch ihn erlangen wir fie, nicht burd) unjer Ver- 
dienst, nicht Durch unjere Neue oder Attrition, 
nicht durch unsere Liebe, nicht durch eigenen Got= 
tesdienft, nicht durch eigene Menfchenfagung oder 
Werke, und fet dazu: „wo wir in ihn glauben“. 
Derhalben will er, daß ein Glaube im Herzen jet, 
darum fagt er: e8 zeugen mit einem Munde 
von dem Chrifto alle Propheten. Das, meine ich, 
heißt recht bie Kriftlihe Kirche oder Fatholifche 
Kirche alfegiert. Denn wenn alle heiligen Pro- 
pheten zeugen, das ijt je ein herrlich, groß, treff- 
Wher pon dem 
Sprud) wollen wir drunten weiter reden. 

Zum vierten, Vergebung der Sünden ijt ber- 
heißen um Chriftus’ willen. Darum fann fie 
niemand erlangen denn allein durch den Glauben. 
Denn die Verheipung fann man nicht fallen nod) 
Derjelben teilhaftig werden denn allein durch den 
Glauben. Röm.4,16: ,Derhalben mug bie Ge- 
rechtigfeit burd) den Glauben fommen, auf daß 
fie fet aus Gnaden und die Berheikung [eit 
bleibe.” Gleich als follte er jagen: fo unfer Heil 
und Gerechtigkeit auf unferm Serbienjt ftitnde, fo 
wäre bie Verheipung Gottes immer nod) ungewik 
und wäre ung unnitk; denn mir fünnen nimmer 
des gewiß fein, wann wir genug verdient hätten. 
Und bieje8 verftehen fromme Herzen und chrift- 
fide Gemwiffen fait [febr] wohl, nähmen nicht tau: 
fend Welten, daß unfer Heil auf uns ftünde. Das 
mit jtimmt Paulus zu den Galatern: „Gott hat 
alles unter die Sünde befchloffen, dak bie Ver: 
heifung aus dem Glauben Giu Chrifti den 
Gläubigen widerfahre” Da jtopt Paulus alf 


Apology of the Augsburg Confession. 


take away the entire doctrine of faith? Paul, 
on the contrary, teaches that. we have access, 
i.e., reconciliation, through Christ. And to 
show how this occurs, he adds that we have 
access by faith. By faith, therefore, for 
Christ’s sake, we receive remission of sins. 
We cannot set our own love and our own 
works over against God’s wrath. 

Secondly. It is certain that sins are for- 
given for the sake of Christ, as Propitiator, 
Rom. 3,25: Whom God hath set forth to be a 
propitiation. Moreover, Paul adds: through 
faith. Therefore this Propitiator thus bene- 
fits us, when by faith we apprehend the mercy 
promised in Him, and set it against the wrath 
and judgment of God. And to the same effect 
it is written, Heb. 4, 14. 16: Seeing, then, that 
we have a great High Priest, ete., let us there- 
fore come with confidence. For the Apostle 
bids us come to God, not with confidence in 
our own merits, but with confidence in Christ, 
as a High Priest; therefore he requires faith. 

Thirdly. Peter, in Acts 10, 43, says: To 
Him give all the prophets witness that 
through His name, whosoever believeth on 
Him, shall receive remission of sins. How 
could this be said more clearly? We receive 
remission of sins, he says, through His name, 
i. e., for His sake; therefore, not for the sake 
of our merits, not for the sake of our con- 
trition, attrition, love, worship, works. And 
he adds: When we believe in Him. Therefore 
he requires faith. For we cannot apprehend 
the name of Christ except by faith. Besides, 
he cites the agreement of all the prophets. 
This is truly to cite the authority of the 
Church. [For when all the holy prophets bear 
witness, that is certainly a glorious, great, 
excellent, powerful decretal and testimony. ] 
But of this topic we will speak again after 
a while, when treating of “Repentance.” 

Fourthly. Remission of sins is something 
promised for Christ’s sake. Therefore it can- 
not be received except by faith alone. For 
a promise cannot be received except by faith 
alone. Rom. 4, 16: Therefore it is of faith 
that it might be by grace, to the end that the 
promise might be sure; as though he were to 
say: “If the matter were to depend upon our 
merits, the promise would be uncertain and 
useless, because we never could determine 
when we would have sufficient merit.” And 
this, experienced consciences can easily under- 
stand [and would not, for a thousand worlds, 
have our salvation depend upon ourselves]. 
Accordingly, Paul says, Gal. 3, 22: But the 
Scripture hath concluded all under sin, that 
the promise by faith of Jesus Christ might 
be given to them that believe. He takes merit 
away from us, because he says that all are 
guilty and concluded under sin; then he adds 
that the promise, namely, of the remission of 
sins and of justification, is given, and adds 
how the promise can be received, namely, by 
faith. And this reasoning, derived from the 
nature of a promise, is the chief reasoning 
[a veritable rock] in Paul, and is often re- 
peated. Nor can anything be devised or 
imagined whereby this argument of Paul can 


Concordia Triglotta. 


Art. IV. (II.) 


146 M. 102—104. 


excogitari neque fingi quidquam potest, quo 
hoc Pauli argumentum everti queat. Proinde 
85] non patiantur se bonae mentes depelli ab 
hac sententia, quod tantum fide accipiamus 
remissionem propter Christum. In hac habent 
certam et firmam consolationem adversus pec- 
cati terrores et adversus aeternam mortem et 
adversus omnes portas inferorum. 


Apologia Confessions. 


Art. IV. (II.) IW, 96. 97. 


unfer Verdienft bamiebet; denn er fagt, wir find 
alle fchuldig des Todes und tnter der Sünde bez 
fhloffien; unb gebenft der göttlichen Zufage, da= 
Durd) wir allein Vergebung der Sünden erlangen, 
und fekt noch weiter dazu, wie wir der Berheigung 
teilhaftig werden, nämlich durch den Glauben. 
Und diefer Grund, diejes Argument, da Paulus 
aus Art und Natur der göttlihen Verheikung 
fchliegt, nämlich alfo: Go Gottes Verheißung ge- 


wif fein und feititehen foll, wie fie nicht fehlen Tann, jo muß Vergebung der Sünden nicht aus unjerm 
Verdienit fein, jonft wäre fie ungewiß, und [wir] müpten nicht, mann wir genug verdient hätten: ja, 
dies Argument, jage ich, und der Grund ijt ein rechter Fels und [aft das Stärkite im ganzen Paulo und 


wird gar oft erholt [wiederholt] und angezogen in allen Eptiteln. 


ES wird auch nimmermehr auf 


Erden ein Menfch etwas trachten und dichten oder erdenten, dadurch der einige Grund allein, wenn 


fonft nichts wäre, möge umgejtoßen werden. 


(8 werden aud) fromme Herzen und chriftliche Getijfen 


fid) in feinem Weg laffen hievon abführen, nämlich, daß wir allein durch den Glauben, um Chrijtus’ 


Verdienftes willen Vergebung der Sünden haben. 


Denn da haben fie einen gewijjen, jtarien, ewigen 


Trojt wider Die Sünde, Teufel, Tod, Holle. Das andere alles ift ein Sandgrund unb beftebt nicht in 


Wnfechtungen. 

S6] Quum autem sola fide accipiamus re- 
missionem peccatorum et Spiritum Sanctum, 
sola fides iustificat, quia reconciliati repu- 
tantur iusti et fihi Dei, non propter suam 
munditiem, sed per miserieordiam propter 
Christum, si tamen hane misericordiam fide 
apprehendant. Ideoque Scriptura testatur, 
quod fide iusti reputemur, Rom. 3, 26. Ad- 
iiciemus igitur testimonia, quae clare pro- 
nuntiant, quod fides sit ipsa iustitia, qua 
eoram Deo iusti reputamur, videlicet, non 
quia sit opus per sese dignum, sed quia ae- 
cipit promissionem, qua Deus pollicitus est, 
quod propter Christum velit propitius esse 
eredentibus in eum, seu quia sentit, quod 
Christus sit nobis factus a Deo sapientia, 
iustitia, sanctificatio et redemptio, 1 Cor. 
1, 30. 

87] Paulus in Epistola ad Romanos prae- 
cipue de hoc loco disputat et proponit, [R.77 
quod gratis iustificemur fide, credentes nobis 
Deum plaeatum propter Christum. Et hane 
propositionem capite tertio, quae statum uni- 
versae disputationis continet, tradit: Arbi- 
tramur hominem fide vustificari, non ex ope- 
ribus legis, 3, 28. Hic adversarii interpre- 
. tantur ceremonias Leviticas. At Paulus non 
tantum de ceremoniis loquitur, sed de tota 
lege. Allegat enim infra, 7,7, ex Decalogo: 
Non concupisces. Et si opera moralia mere- 
rentur remissionem peccatorum et iustificatio- 
nem, etiam nihil opus esset Christo et pro- 
missione, et ruerent omnia illa, quae Paulus 
de promissione loquitur. Male etiam scriberet 
ad Ephesios, 2,8, gratis nos salvàtos esse, et 
donum Dei esse, non ex operibus. 
lus allegat Rom. 4, 1. 6 Abraham, allegat Da- 
videm. At hi de circumcisione habuerunt 
mandatum Dei. Itaque si ulla opera iustifi- 
cabant, necesse erat illa opera tune, quum 
mandatum haberent, etiam iustificasse. Sed 
recte docet Augustinus Paulum de tota lege 
loqui, sicut prolixe disputat De Spiritu et 
Litera, ubi postremo ait: His igitur conside- 
ratis pertractatisque pro viribus, quas Domi- 
nus donare dignatur, colligimus non vustifi- 
cart hominem praeceptis bonae vitae, nist per 
fidem Iesu Christi [hoc est, non lege operum, 
sed fidei, non littera, sed spiritu, non factorum 
meritis, sed gratuita gratia]. 


Item Pau- - 


So tir nun allein durch den Glauben Ber: 
gebung der Sünden erlangen und den Heiligen 
Geift, jo mat allein ber Glaube vor Gott 
fromm. Denn diejenigen, jo mit Gott verföhnt 
find, bie find bor Gott fromm und Gottes Kinder, 
nicht um ihrer Neinigfeit willen, fondern um 
Gottes Barmherzigkeit willen, jo fie btejefbe fajfen 
und ergreifen Durd) den Glauben. Darum zeugt 
Die Schrift, daß wir durd den Glauben vor 
Gott fromm werden. So wollen wir nun 
Sprüche erzählen, mwelche flar melden, daß Der 
Glaube fromm und gerecht mache, nicht derhalben, 
pap unjer Glauben ein jolch foftlich, rein Werk 
fet, fondern allein berfafben, dag mir Durd) 
[ben] Glauben und fonft mit feinem Dinge bie 
angebotene Barmherzigkeit empfangen. 


Baulus in der Epiftel zu den Römern handelt 
vornehmlich diefes Stüd, wie ein Menjch vor Gott 
fromm werde, und bejchließt, daß alle, die ba 
glauben, daß fie Durch Chriftum einen gnübigen 
Gott haben, ohne Berdienft durch den Glauben 
vor Gott fromm werden. Und diefen gewaltigen 
Beichluß, bieje Propofition, in welcher gefapt ijt 
bie Hauptfache ber ganzen Cpijteln, ja der ganzen 
Schrift, jekt er im dritten Kapitel mit diirren, 
Haren Worten aljo: „So halten wir e8 nun, dap 
Der Menjch gerecht werde ohne des Gefekes Werke, 
allein durd den Glauben”, Rim. 3, 28. Da 
wollen die Widerjacher jagen, Paulus habe au8- 
gefchlofien allein bie jüdischen Zeremonien, nicht 
andere tugendliche Werke. Aber Paulus redet 
nicht allein von Zeremonien, fondern eigentlich ge- 
wif redet er auch von allen andern Werfen und 
bon dem ganzen Gejeke oder zehn Geboten. Denn 
im 7. Kapitel hernach zieht er an den Spruch aus 
den zehn Geboten: „Laß dich nicht gelitften!” Und 
jo wir durch andere Werke, welche nicht jüdische 
Beremonien waren, fünnten Vergebung der Siin- 
Den erlangen und dadurch Gerechtigkeit verdienen, 
was wäre denn Chriftus unb feine Verheikung 
vonnöten? Da lage jcehon danieder alles, was 
Paulus von der Verheihung an jo viel Orten 
redet. Sp fehriebe aud) Paulus unrecht zu den 
Ephefern, ba er jagt Eph. 2,8: „Ohne Verdienft, 
umfonft feid ihr felig worden; denn Gottes Gabe 
ijt’8, nicht aus Werfen.“ Item, Paulus zieht an 
in der Epiftel zu ben NRömern Abraham und 
David. Diejelben hatten einen Befehl und Got: 
tes Gebot bon der Bejchneidung. Go nun irgend- 


P 


Apology of the Augsburg Confession. Art. IV. (II.) 


be overthrown. Wherefore let not good minds 
suffer themselves to be forced from the con- 
vietion that we receive remission of sins for 
Christ’s sake, only through faith. In this 


they have sure and firm consolation against ' 


the terrors of sin, and against eternal death, 
and against all the gates of hell. [Every- 
thing else is a foundation of sand that sinks 
in trials.] 

But since we receive remission of sins and 
the Holy Ghost by faith alone, faith alone 
justifies, because those reconciled are ac- 
counted righteous and children of God, not 
on account of their own purity, but through 


mercy for Christ's sake, provided only they . 


by faith apprehend this mercy. Accordingly, 
Scripture testifies that by faith we are ac- 
counted righteous, Rom. 3,26. We, therefore, 
will add testimonies which clearly declare that 
faith is that very righteousness by which we 
are accounted righteous before God, namely, 
not because it is a work that is in itself 
worthy, but because it receives the promise 
by which God has promised that for Christ’s 
sake He wishes to be propitious to those be- 
lieving in Him, or because He knows that 
Christ of God is made unto us wisdom, and 
righteousness, and SPREE fegiton, and redemp- 
tion, 1 Cor. 1, 30. 


In the Epistle to the Romans, Paul dis- 
cusses this topic especially, and declares that, 
when we believe that God, for Christ’s sake, 
is reconciled to us, we are justified freely by 
faith. And this proposition, which contains 
the statement of the entire discussion [the 
principal ‘matter of all Epistles, yea, of the 
entire Scriptures], he maintains in the third 
chapter: We conclude that a man is justified 
by faith, without the deeds of the Law, 
Rom. 3, 28. Here the adversaries interpret 
that this refers to Levitical ceremonies [not 
to other virtuous works]. But Paul speaks 
not only of the ceremonies, but of the whole 
Law. For he quotes afterward (7,7) from 
the Decalog: Thou shalt not covet. And if 
moral works [that are not Jewish ceremo- 
nies] would merit the remission of sins and 
justification, there would also be no need of 
Christ and the promise, and all that Paul 
speaks of the promise would be overthrown. 
He would also have been wrong in writing to 
the Ephesians, 2,8: By grace are ye saved 
through faith, and that not of yourselves; it 
is the gift of God, not of works. Paul like- 
wise refers to Abraham and David, Rom. 4, 
1.6. But they had the command of God con- 
cerning circumcision. Therefore, if any works 
justified, these works must also have justified 
at the time that they had a command. But 
Augustine teaches correctly that Paul speaks 
of the entire Law, as he discusses at length 
in his book, Of the Spirit and Letter, where 
he says finally: These matters, therefore, 
having been considered and treated, accord- 
ing to the ability that the Lord has thought 
worthy to give us, we infer that man is not 
justified by the precepts of a good ate, but by 
faith in Jesus Christ. 


€ 


í 


148 M. 104. 105. 


Apologia Confessionis. Art. IV. (II.) 


II 


ein Werf vor Gott fromm machte, fb müßten je bie Werke, bie Dagumal Gottes Befehl hatten, auch 


gerecht und fromm gemacht haben. 


Aber Auguftinus, ber lehrt flar, daß Paulus von. dem ganzen 


Gefek rede, wie er denn nach der Länge jolches disputiert De Spiritu et Litera, „Bon dem Geift und 
Buchftaben”, ba er 3ule&t fagt: „So wir nun diefes Stüdf nad) [bem] Bermögen, das Gott verliehen 
hat, bewogen [erwogen] und gehandelt haben, fo fchliegen wir, daß fein Menjd) fromm wird durch 
Gebote eines guten Lebens, fondern durch den Glauben SEju Chriftt.” 


SS] Et ne putemus temere excidisse Paulo 
sententiam, quod fides iustificet, longa dispu- 
tatione munit et confirmat eam in quarto 
capite ad Romanos, et deinde in omnibus epi- 
89] stolis repetit. Sic ait capite quarto ad 
Romanos 4, 5: Operanti merces non imputa- 
tur secundum gratiam, sed secundum debi- 
tum; ei autem, qui mon operatur, credit 
autem in eum, qui ustificat. impium, repu- 
tatur fides eius ad iustitiam. Hic clare dicit 
fidem ipsam imputari ad iustitiam. Fides 
igitur est illa res, quam Deus pronuntiat esse 
iustitiam, et addit gratis imputari, et negat 
posse gratis imputari, si propter opera debe- 
retur. Quare excludit etiam meritum operum 
moralium. Nam si his deberetur iustificatio 
eoram Deo, non imputaretur fides ad iustitiam 
90] sine operibus. Et postea, Rom. 4, 9: Dici- 
mus enim, quod Abrahae imputata est [R.78 
91] fides ad iustitiam. Capite 5, 1 ait: Justt- 
ficati ex fide, pacem habemus erga Deum, id 
est, habemus conscientias tranquillas et laetas 
92] coram Deo. Rom. 10, 10: Corde creditur 
ad iustitiam. Hic pronuntiat fidem esse 
93] iustitiam cordis. Ad Gal.2,16: Nos in 
Christo Iesu credimus, ut ustificemur ex 
fide Christi et non ex operibus legis. Ad 
Eph.2,8: Gratia enim salvati estis per fidem, 
et hoc non ex vobis, Dei emm domum est; 
non ex operibus, ne quis glorietur. 


Und dap niemand benfen darf, als jet Paulo 
bieje8 Wort („ver Menjch wird gerecht allein durch 
den Glauben”) entfahren, fo führt er das nad) der 
Länge aus im 4. Kapitel zu den Römern und ere 
holt jolches in allen feinen Cpijteln. Denn alfo 
fagt er am 4. Kapitel: „Dem, ber mit Werfen 
umgehet, wird ber Lohn nicht aus Gnaden zus 
gerechnet, fondern aus Pflicht; bem aber, der nicht 
mit Werfen umgehet, glaubet aber an den, bet 
bie Gottlofen gerecht macht, dem wird fein Glaube 
gerechnet zur Gerechtigkeit.“ So ift’S nun aus den 
Worten far, dak der Glaube das Ding und das 
SGefen ijt, welches er Gottes Gerechtigkeit nennt, 
und fekt dazu, fie werde aus Gnaden zugerechnet, 
und fagt, fie fünnte ung aus Gnaden nicht zu= 
gerechnet werden, fo Werfe ober Berdienit da 
wären. Darum fchließt er gewiplich aus alles 
Verdienft und alle Werfe nicht allein üdtjcher 
»eremonien, jondern auch alle andern guten 
Werte. Denn fo wir durch diejelben Werfe 
fromm würden bor Gott, jo würde uns Der 
Glaube nicht gerechnet zur Geredjtigfeit ohne alle 
Were, wie bod) Paulus flar jagt. Und hernach 
fprict er: „Und wir jagen, daß Abraham jein 
Glaube ijt gerechnet zur Gerechtigkeit.“ Item, 
Kap. 5, 1: „Nun wir denn find gerecht worden 
durch den Glauben, fo haben wir Frieden. mit 
Gott durd unfern HErrn ICjum Gbrijt^ das 
ift, wir haben fröhliche, ftille Gewijfen bor Gott. 
Rim. 10, 10: „So man von Herzen glaubt, jo 
third man gerecht." Da nennt er den Glauben 


die Gerechtigkeit des Herzen8. Zu den Galatern am 2,16: „So glauben wir aud) an Chrijtum IECjum, 
auf dak twit gerecht werden durch ben Glauben an Chriftum und nicht durdh)’s Gejebes Werke.” 
Eph. 2,8: „Denn aus Gnaden jeib ihr felig worden durch den Glauben, und dasjelbige nicht aus euch, 
Gottes Gabe ijt e$; nicht aus den Werfen, auf dap fic) niemand rithme.” 


94] Iohannis, capite primo, v.12: Dedit eis 
potestatem filios Dei fieri, his, qui credunt 
in nomine eius, qui non ex sanguinibus neque 
ex voluntate carnis neque ex voluntate viri, 
95] sed ex Deo nati sunt. Johannis 3, 14. 15: 
Sicut Moses exaltavit serpentem im deserto, 
ita exaltari oportet Filium hominis, ut omnis, 
96] qui credit in ipsum, non pereat. Item 
v.17: Non misit Deus Filium suum in mun- 
dum, ut 4udicet mundum, sed ut salvetur 
mundus per ipsum. Qu credit in eum, non 
wudicatur. - 


97] Act. 13,38.39: Notum igitur sit vobis, 
viri fratres, quod per hune vobis remissio pec- 
catorum, annuntiatur et ab ommbus, quibus 
non potuistis in lege vustificari. In hoc omnis, 
qui credit, iustificatur. Quomodo potuit cla- 
rius de officio Christi et de iustificatione dici? 
Lex, inquit, non iustificabat. Ideo Christus 
datus est, ut credamus nos propter ipsum 
iustifieari. Aperte detrahit legi iustificatio- 
nem. Ergo propter Christum iusti reputamur, 
quum credimus, nobis Deum placatum esse 
98] propter ipsum. Act. 4, 11. 12: Hic est 
lapis, qui reprobatus est a vobis aedificanti- 
bus, qui factus est in caput anguli, et non est 
in aliquo alio salus. Neque enim aliud, [R.79 


$05. 1, 12: „Denen gab er Macht, Kinder Got- 
te8 zu werden, bie ba an feinen Namen glauben, 
welche nicht von dem Geblüt nod) von dem Willen 
des Fleifches noch bon dem Willen des Mannes, 
fondern von Gott geboren find.” Johannes am 3, 
14.15: „Wie Mofes in der Wülte eine Schlange 
erhöhet hat, alfo muß des Menjchen Sohn aud) 
erhöhet werden, auf daß alle, die an thn glauben, 
nicht verloren werden.” Stent 95.17: „Gott hat 
jeinen Sohn nicht gejanbt in die Welt, daß er Die 


Welt richte, fondern dak die Welt durch ihn jelig 


werde. Wer an ihn glaubt, der wird nicht ge= 


. stiötel,? 


Act. 13, 38. 39: „So fei es nun euch fund, liebe 
Brüder, dak euch berfünbigt wird Vergebung der 
Sünden und bon dem allem, burd) ‚welches ihr 
nicht fonntet im Gefek Mofis gerecht werden. 
Wer aber an diefen glaubet, der ijt gerecht.” Wie 
hätte er bod) flarer reden fünnen bon dem Reich 
Chrifti und bon der Rechtfertigung? Cr jagt, das 
Gefekh habe nicht fünnen jemand gerecht machen, 
und jagt, barum fet Chriftus gegeben, baj wir 
glauben, daß wir burd) ihn gerecht werden. Mit 
Haren Worten jagt er: Das Geje& fann niemand 
gerecht machen. Darum wird uns Durd) Gbrijftum 
Gerechtigkeit zugerechnet, wenn mir glauben, daß 
ung Gott durch ihn gnädig ijt. Wet. 4, 11. 12: 
„Das ijt der Stein, von euch Bauleuten bettoorz 


Apology of the Augsburg Confession. Art. IV. (II.) 149 


And lest.we may think that the sentence 
that faith justifies, fell from Paul inconsider- 
ately, he fortifies and confirms this by a long 
discussion in the fourth chapter to the Ro- 
mans, and afterwards repeats it in all his 
epistles. Thus he says, Rom. 4,4.5: To him 
that worketh is the reward not reckoned of 
grace, but of debt. But to him that worketh 
not, but believeth on Him that justifieth the 
ungodly, his faith is counted for righteous- 
ness. Here he clearly says that faith itself 
is imputed for righteousness. Faith, there- 
fore, is that thing which God declares to be 
righteousness, and he adds that it is imputed 
freely, and says that it could not be imputed 
freely, if it were due on account of works. 
Wherefore he excludes also the merit of moral 
works [not only Jewish ceremonies, but all 
other good works]. For if justification be- 
fore God were due to these, faith would not 
be imputed for righteousness without works. 
And afterwards, Rom.4,9: For we say that 
faith was reckoned to Abraham for righteous- 
ness. Chapter 5, 1 says: Being justified by 
faith, we have peace with God, i. e., we have 
consciences that are tranquil and joyful be- 
fore God. Rom.10,10: With the heart man 
believeth unto righteousness. Here he de- 
clares that faith is the righteousness of the 
heart. Gal. 2,16: We have believed in Christ 
Jesus that we might be justified by the faith 
of Christ, and not by the works of the Law. 
Eph. 2,8: For by grace are ye saved through 
faith, and that not of yourselves; it is the 
gift of God; not of works, lest any man 
should boast. 

John 1,12: To them gave He power to be- 
come the sons of God, even to them that be- 
lieve on His name; which were born, not. of : 
blood, nor of the will of the flesh, nor of the 
will of man, but of God. John 3,14. 15: As 
Moses lifted. up the serpent in the wilderness, 
even so must the Son of Man be lifted up, that 
whosoever believeth in Him should not perish. 
Likewise, v. 17: For God sent not His Son 
into the world to condemn the world, but 
that the world through Him might be saved. 
He that believeth on Him is not condemned. 


Acts 13, 38. 39: Be it known unto you, 
therefore, men and brethren, that through 
this Man is preached unto you the forgive- 
ness of sins; and by Him all that believe are 
justified from all things from which ye could 
not be justified by the Law of Moses. How 
could the office of Christ and justification be 
declared more clearly? The Law, he says, did 
not justify. Therefore Christ was given, that 
we may believe that for His sake we are justi- 
fied. He plainly denies justification to the 
Law. Hence, for Christ’s sake we are ac- 
counted righteous when we believe that God, 
for His sake, has been reconciled to us. Acts 
4,11.12: This is the stone which was set at 
naught of yow builders, which is become the 
head of the corner. Neither is there salva- 
tion in any other; for there is none other 
name under heaven given among men whereby 
we must be saved. But the name of Christ 
is apprehended only by faith. [I cannot be- 


150 M. 105. 106. 


nomen est sub coelo datum hominibus, in quo 
oporteat nos salvos fieri. Nomen autem 
Christi tantum fide apprehenditur. Igitur 
fiducia nominis Christi, non fiducia nostro- 
rum operum salvamur. Nomen enim hie 
significat causam, quae allegatur, propter 
quam contingit salus. Et allegare nomen 
Christi est confidere nomine Christi, tamquam 
eausa seu pretio, propter quod salvamur. 
99] Act. 15,9: Fide purificans corda eorum. 
Quare fides illa, de qua loquuntur apostoli, 
non est otiosa notitia, sed res, accipiens Spiri- 
tum Sanctum et iustificans nos. 


Wet. 15, 9: 


Apologia Confessionis. 


„Dur den Glauben reinigte er ihre Herzen.” 


Art. IV. (II.) 38. 99. 100. 


fen, der zum Gdffein worden ijt; unb ijt in fei- 
nem andern Heil, unb ijt auch fein anderer Name 
ben Menfchen gegeben, darinnen wir jollen jelig 
werden.” Wn den Namen aber Gbrijti fanum id) 
nieht anders glauben, denn daß id) höre predigen 
das DBerdienft Ehrifti und folches falle. Der: 
halben durch Glauben an den Namen Chrijti und 
nicht burd) Bertrauen auf unjere Werte werden 
wir jelig. Denn das Wort „Name“ an dem Ort 
bedeutet Urjache, baburd) und darum das Heil 
fommt. Darum den Namen Gbrijti rühmen oder 
befennen ijt als viel, al3 vertrauen auf den, Der 
Chrijtus allein ijt und heißt, daß Der causa mei- 
nes Heil3 und Schages jei, dadurch ich erlöft bin. 
Darum ijt der Glaube, ba die Apoitel von 


reden, nicht eine jchlechte Erkenntnis der Hiftorie, jondern ein jtark, traftig Werk des a ihe Getjtes, 


Das die Herzen verändert. 


100] Abacuc 2, 4: Iustus ex fide vivet. Hic 
primum dicit homines fide esse iustos, qua 
credunt Deum propitium esse, et addit, quod 
eadem fides vivificet, quia haec fides parit in 
corde pacem et gaudium et vitam aeternam. 


101] Esaiae 53, 11: Notitia eius iustificabit 
multos. Quid est autem notitia Christi, nisi 
nosse beneficia Christi, promissiones, quas per 
evangelium sparsit in mundum? Et haee 
beneficia nosse, proprie et vere est credere in 
Christum, eredere, quod, quae promisit Deus 
propter Christum, certo praestet. 


102] Sed plena est Scriptura talibus testi- 
moniis, quia alibi legem, alibi promissiones 
de Christo et de remissione peccatorum et 
de gratuita acceptatione propter Christum 
tradit. 

103] Exstant et apud sanctos p&tres spar- 
sim similia testimonia. Ambrosius enim in- 
quit in Epistola ad Irenaeum quendam: Sub- 
ditus autem mundus eo [Deo] per legem factus 
est, quia ex praescripto legis omnes conve- 
niuntur et ex operibus legis nemo wustificatur, 
id est, quia per legem peccatum cognoscitur, 
sed culpa non relaxatur. Videbatur lex no- 
cuisse, quae omnes fecerat peccatores, sed 
veniens Dominus lesus peccatum ommibus, 
quod nemo poterat evitare, donavit et chiro- 
graphum nostrum sui sanguinis effusione 
delevit. Hoc est, quod ait Rom. 5,20: Abun- 
davit peccatum per legem; superabundavit 
autem gratia per leswm. Quia postquam 
totus mundus subditus factus est, tötius mundi 
peccatum abstulit, sicut testificatus est [R. 80 
Iohannes, Toh. 1,29, dicens: Ecce agnus Dei, 
ecce, qui tollit peccatum mundi. Et ideo nemo 
glorietur in operibus, quia nemo factis suis 
iustificatur. Sed qui ustus est, donatum 
habet, quia post lavacrum wustificatus est. 
Fides ergo est, quae liberat per sanguinem 
Christi, quia beatus ille, cur peccatum remit- 
104] titur et venia, donatur, Ps. 32,1. Haec 
sunt Ambrosii verba, quae aperte patroci- 
nantur nostrae sententiae; detrahit operibus 
iustificationem et tribuit fidei, quod liberet 
105] per sanguinem, Christi. Conferantur in 
unum acervum sententiarii omnes, qui magni- 
fieis titulis ornantur. Nam alii vocantur an- 


Hab. 2, 4: „Der Gereite lebt feines Glaubens." 
Da fagt er erjtlich, dak der Gerechte durch den 
Glauben gerecht wird, fo er glaubt, daß Gott 
durch Chriftum gnddig jet. Zum andern jagt er, 
Dak der Glaube lebendig macht. Denn der Glaube 
bringt allein den Herzen und Gewifjen Srieden 
und Freude und das ewige Leben, welches hier in 
diefem Leben anfängt. 

ef. 53, 11: Seine Crfenntnis wird viele ge 
recht machen. Was ijt aber die (rfenntni$ 
Chriftt, denn feine Wohltaten fennen und jeine | 
Verheibungen, bie er in Die Welt Dat gepredigt 
und predigen lajjen? Und die Wohltaten kennen, 
das heizt an Chriftum wahrlich glauben, námlid) 
glauben das, was Gott duch Chriftum verbeifen 
bat, daß er das gewiß geben tolle. 

Uber die Schrift ijt voll folcher Sprüche und 
Beugnifje. Denn diefe zwei Stüde handelt bie 
Schrift: Geje& Gottes und Verheißung Gottes. 
Nun reden die Verheikungen von Vergebung ber 
Sünden und Gottes Verfühnung durch Chriftum. 

Und bei den Vätern findet man auch biel der 
Sprüde. Denn aud Ambrofius zu rendo 
idreibt: „Die ganze Welt aber wird darum Gott 
untertan, unterivorfen durcdhs Gejek; denn burd) 
das Gebot des GlejebeS8 werden wir alle angeflagt, 
aber durch bie Werfe des GejekeSs wird niemand 
gerecht. Denn durch das Gejek wird die Sünde 
erfannt, aber die Schuld wird aufgelöft durch den 
Glauben; und es fcheint wohl, als hätte das Ge= 
feg Schaden getan, denn e8 alle zu Siindern ge- 
macht hat; aber der HErr Chriftus ijt gefommen 
und hat uns die Sünde, welche niemand fonnte 
meiden, gefchentt und hat die Handichrift durd 
Bergiegen feines Bluts ausgelöft. Und das ift, 
das Paulus jagt zu den Römern am 5,20: ‚Die 
Sitnde iff mächtig worden Durdj8 Gefeb, aber die 


: Gnade ijt noch mächtiger worden burd) SEfum.‘ 


Denn Dieweil die ganze Welt ijt fchuldig worden, 
fo hat er der ganzen Welt Sünde weggenommen, 
wie Johannes zeugt: ‚Siehe, das iit das Lamm 
Gottes, mwelches der Welt Sünde wegnimmt.‘ 
Und barum foll niemand feiner Werke fid) rüh- 
men; denn Durch fein eigen Tun wird niemand 
gerecht; mer aber gerecht ijt, dem ift’S gejchenft 
in der Taufe in Chrifto, ba er tft gerecht worden. 
Denn ber Glaube ift’3, der uns losmacht burd) 
das Blut Ehrifti, und wohl dem, melchem Die 
Sünde vergeben wird und Gnade miberfübret." 
Diefe find Wmbrofit flare Worte, bie Dod) ganz 
öffentlich mit unferer Lehre auch ftimmen. Cr 
jagt, daß bie Werke nicht gerecht machen, und 


Apology of the Augsburg Confession. Art. IV. (II.) 


lieve in the name of Christ in any other way 
than when I hear His merit preached, and 
lay hold of that.] Therefore, by confidence 
in the name of Christ, and not by confidence 
in our works, we are saved. For “the name” 
here signifies the cause which is mentioned, 
because of which salvation is attained. And 
to call upon the name of Christ is to trust in 
the name of Christ, as the cause or price be- 
cause of which we are saved. Acts 15, 9: 
Purifying their hearts by faith. Wherefore 
that faith of which the Apostles speak is not 
idle knowledge, but a reality, receiving the 
Holy Ghost and justifying us [not a mere 
knowledge of history, but a strong powerful 
work of the Holy Ghost, which changes 
hearts]. 

Hab. 2,4: The just shall live by his faith. 
Here he says, first, that men are just by faith, 
by which they believe that God is propitious, 
and he adds that the same faith quickens, be- 
cause this faith produces in the heart peace 
and joy and eternal life [which begins in the 
present life]. 

Is. 53, 11: By His knowledge shall He jus- 
tify many. But what is the knowledge of 
Christ unless to know the benefits of Christ, 
the: promises which by the Gospel He has 
scattered broadcast in the world? And to 
know these benefits is properly and truly to 
believe in Christ, to believe that that which 
God has promised for Christ’s sake He will 
certainly fulfil. 

But Scripture is full of such testimonies, 
since, in somé places, it presents the Law, 
and in others the promises concerning Christ, 
and the remission of sins, and the free ac- 
ceptance of the sinner for Christ’s sake. 

Here and there among the Fathers similar 
testimonies are extant. For Ambrose says in 
his letter to a certain Irenaeus: Moreover, 
the world was subject to Him by the Law for 
the reason that, according to the command 
of the Law, all are indicted, and yet, by the 
works of the Law, no one is justified, 4. e., be- 
cause, by the Law, sin is perceived, but guilt 
is not discharged. The Law, which made all 
sinners, seemed to have done injury, but when 
the Lord Jesus Christ came, He forgave to all 
sin which no one could avoid, and, by the 
shedding of His own blood, blotted out the 
handwriting which was against us. This is 
what he says in Rom. 5, 20: “The Law en- 
tered that the offense might abound. But 
where sin abounded, grace did much more 
abound.” Because after the whole world be- 
came subject, He took away the sin of the 
whole world, as he [John] testified, saying, 
John 1,29: “Behold the Lamb of God, which 
taketh away the sin of the world.” And on 
this account let no one boast of works, because 
no one is justified by his deeds. But he who 
is righteous has it given him because he was 
justified after the laver [of Baptism]. Faith, 
therefore, is that which frees through the 
blood of Christ, because he is blessed “whose 
transgression is forgiven, whose sin is cov- 
ered,” Ps. 32,1. These are the words of Am- 
brose, which clearly favor our doctrine; he 
denies justification to works, and ascribes to 


151 


159 M. 106—108. 


gelici, alii subtiles, alii irrefragabiles. Omnes 
isti lecti et relecti non tantum conferent ad 
intelligendum Paulum, quantum confert haec 
una Ambrosii sententia. 


Apologia Confessionis. 


Art! IV. (IL.) 88. 100. 101. 


fagt, daß der Glaube uns erlöfe burd) das Blut 
Ehrijti. Wenn man alle Sententiarios über einen 
Haufen zujammenjchmelzte, die bod) große Titel 
führen, denn etliche nennen fie engelijd), angeli- 
cos, etliche subtiles, etliche irrefragabiles, das 


ijt, Doctores, die nicht irren fünnen, und wenn man fie alle läje, jo würden fie alle miteinander nicht jo 


nie jein, Paulum zu verjtehen, als ber einige Spruch Ambrofii. 
Duns Scotus Doctor subtilis; 


angelicus genannt; 
Bonaventura Doctor seraphicus. 


106] In eandem sententiam multa contra 
Pelagianos scribit Augustinus. De Spiritu 
et Litera sie ait: Ideo quippe proponitur 
iustitia, legis, quod qui fecerit eam, vivet in 
illa, ut quum quisque infirmitatem suam co- 
gnoverit, non per suas vires neque per literam 
ipsius legis, quod fieri non potest, sed per 
fidem concilians iustificatorem perveniat et 
faciat et vivat in ea. Opus rectum, quod. qui 
fecerit, vivet in eo, non fit nisi in Vustificato. 
Iustificatio autem ex fide 4mpetratur. Hic 
celare dicit iustificatorem fide conciliari et 
iustificationem fide impetrari. Et paulo post: 
Ex lege timemus Deum, ex fide speramus in 
Dewm. Sed timentibus poenam absconditur 
gratia, sub quo timore anima laborans etc. 
per fidem. confugiat ad misericordiam Dei, ut 
det, quod iubet. Hie docet lege terreri corda, 
fide autem consolationem capere, et docet 
prius fide apprehendere misericordiam, quam 
legem facere conemur. Recitabimus paulo 
post et alia quaedam. 


107] Profecto mirum est, adversarios tot 
locis Seripturae nihil moveri, quae aperte 
tribuunt iustificationem fidei, et quidem [R.81 
108] detrahunt operibus. Num frustra existi- 
mant toties idem repeti? Num arbitrantur 
excidisse Spiritui Sancto non animadvertenti 
109] has voces? Sed excogitaverunt etiam 
cavillum, quo eludunt. Dicunt de fide for- 
mata accipi debere, hoe est, non tribuunt fidei 
iustificationem nisi propter dilectionem. Imo 
prorsus non tribuunt fidei iustificationem, sed 
tantum dilectioni, quia somniant fidem posse 
110] stare cum peccato mortali. Quorsum 
hoe pertinet, nisi ut promissionem iterum 
aboleant et redeant ad legem? Si fides ac- 
cipit remissionem peccatorum propter dile- 
ctionem, semper erit incerta remissio pecca- 
torum, quia nunquam diligimus tantum, quan- 
tum debemus; imo non diligimus, nisi certo 


statuant corda, quod donata sit nobis remissio . 


peccatorum. Ita adversarii, dum requirunt 
fiduciam propriae dilectionis in remissione 
peccatorum et iustificatione, evangelium de 
gratuita remissione peecatorum prorsus abo- 
lent; quum tamen dilectionem illam neque 
praestent neque intelligant, nisi credant gra- 
tis accipi remissionem peccatorum. 


[Thomas Wquinas wurde Doctor 
Alerander Halefius Doctor irrefragabilis; 


Die Kommentatoren des Petrus Lombardus hießen Sententiarii.] 


Auf bie Meinung hat auc) Wuguftinus viel 
wider die Pelagianer gejehrieben, und De Spiritu 
et Litera jagt er aíjo: „Darum wird uns das 
Geje& und feine Gerechtigkeit vorgehalten, daß, 
wer fie tut, Dadurch lebe, und daß ein jeder, jo er 
feine Schwachheit erkennt, zu Gott, welcher allein 
gerecht macht, fomme, nicht Durch jeine eigenen 
Kräfte nod) durch ben Buchftaben des Gejeges, 
welchen wir nicht erfüllen fónnen, fondern durd) 
den Glauben. Ein recht gut Wert fann niemand 
tun, Denn der zubor jefbjt gerecht, fromm und 
gut jei; Gerechtigkeit aber erlangen wir allein 
durch den Glauben.” Da jagt er Flar, daß Gott, 
welcher allein feligt und heiligt, durch den Glau- 
ben verjühnt wird, und dap der Glaube uns bor 
Gott fromm und gerecht macht. Und bald her- 
nad: „Aus dem Gefet fürchten wir Gott, burd) 
den Glauben hoffen und vertrauen wir in Gott. 
Die aber die Strafe fiirchten, denen wird. Die 
Gnade verborgen, unter welcher Furcht, wenn ein 
Menfeh in 9[ngft ijt ujto., foll er durch den Glau- 
ben fliehen zu der Barmberzigfeit Gottes, dap er 
dasjenige gebe, dazu Gnade verleihe, das er im 
Gefek gebietet.” Da lehrt er, ba durch das Gefet 
Die Herzen gejd)redt werden und durch den Glau- 
ben. wieder Troft empfangen. 

8 ift wahrlich Wunder, daß bie Widerfacher 
fonnen jo blind fein und jo viel Hare Sprüche 
nicht anjehen, bie da flar melden, daß mir durch 
Den Glauben gerecht werden und nicht aus ben 
Werfen. Wo denfen doch bie armen Leute hin? 
Meinen fie, daß die Schrift ohne Urfache einerlei 
jo oft mit Haren Worten erholt [wiederholt] ? 
Meinen fie, dah der Heilige Geift fein Wort nicht 
gewiß und bedächtlich febe oder nicht wifje, was 
er rede? Darüber haben die gottlojen Leute eine 
jophiftifche Gloffe erdichtet und jagen, die Sprüche 
der Schrift, jo fie vom Glauben reden, find bon 
fide formata ‚zu verjtehen. Das ijt, fie jagen: 
Der Glaube macht niemand fromm oder gerecht 
denn um der Liebe oder Werfe willen. Und in 
Summa, nach ihrer Meinung, jo macht der 
Glaube niemand gerecht, jonbern die Liebe allein. 
Denn fie jagen, der Glaube fünne neben einer 
Todfünde jein. Was ijt das anders, denn alle 
Zujage Gottes und Berheikung der Gnade um- 
aeftopert und das Geje& und Werke gepredigt? 
So der Glaube Bergebung der Sünden und 
Gnade erlangt um der Liebe willen, jo wird die 
Vergebung der Sünden allezeit ungewik_ fein. 
Denn mir lieben Gott nimmer jo vollfümmlid, 
als mir jollten. Ya, wir fünnen Gott nicht lieben, 
denn das Herz fet erft gewiß, Dak ihm die Siin- 


den bergeben jeien. Wlfo, “jo die Widerjacher 
[eren auf [bie] Liebe Gottes [zu Gott], die wir vermögen, und eigene Werte vertrauen, jtoßen fie das 
Evangelium, welches Vergebung der Sünden predigt, gar zu Boden, jo doch bie Liebe niemand recht 
haben nod) veritehen fann, er glaube denn, daß wir aus Gnaden, umfonft Vergebung der Sünden er- 
langen durch Chriftum. 


111] Nos quoque dicimus, quod dilectio 
fidem sequi debeat, sicut et Paulus ait Gal. 


Wir jagen auch, dak die Liebe dem Tore 
folgen foll, wie Paulus jagt: „In Ehrifto SEfu 


Apology of the Augsburg Confession, 


faith that it sets us free through the blood 
of Christ. Let all the Sententiarists, who are 
adorned with magnificent titles, be collected 
into one heap. For some are called angelic; 
others, subtile; and others, irrefragable [that 
is, doctors who cannot err]. When all these 
have been read and reread, they will not be 
of as much aid for understanding Paul as is 
this one passage of Ambrose. 


To the same effect, Augustine writes many 
things against the Pelagians. In Of the 
Spirit and Letter he says: The righteousness 
of the Law, namely, that he who has fulfilled 
it shall live in it, is set forth for this reason 
that when any one has recognized his in- 
firmity, he may attain and work the same and 
live in it, conciliating the Justifier not by his 
own strength nor by the letter of the Law it- 
self (which cannot be done), but by faith. 
Except in a justified man, there is no right 
work wherein he who does it may live. But 
justification is obtained by faith. Here he 
clearly says that the Justifier is conciliated 
by faith, and that justification is obtained 
by faith. And a little after: By the Law we 
fear God; by faith we hope in God. But to 
those fearing punishment grace is hidden; 
and the soul laboring, etc., under this fear be- 
takes itself by faith to God’s mercy, in order 
that He may give what He commands. Here 
he teaches that by the Law hearts are terri- 
fied, but by faith they receive consolation. He 
also teaches us to apprehend, by faith, mercy, 
before we attempt to fulfil the Law. We will 
shortly cite certain other passages. 


Truly, it is amazing that the adversaries 
are in no way moved by so many passages of 
Scripture, which clearly ascribe justification 
to faith, and, indeed, deny it to works. Do 
they think that the same is repeated so often 
for no purpose? Do they think that these 
words fell inconsiderately from the Holy 
Ghost? But they have also devised sophistry 
whereby they elude them. They say that 
these passages of Scripture, (which speak of 
faith,) ought to be received as referring to 
a fides formata, 1. e., they do not ascribe justi- 
fication to faith except on account of love. 
Yea, they do not, in any way, ascribe justi- 
fication to faith, but only to love, because they 
dream that faith can coexist with mortal sin. 
Whither does this tend, unless that they again 
abolish the promise and return to the Law? 
If faith receive the remission of sins on ac- 
count of love, the remission of sins will always 
be uncertain, because we never love as much 
as we ought; yea, we do not love unless our 
hearts are firmly convinced that the remission 
of sins has been granted us. Thus the adver- 
saries, while they require in the remission of 
sins and justification confidence in one’s own 
love, altogether abolish the Gospel concerning 
the free remission of sins; although, at the 
same time, they neither render this love nor 
understand it, unless they believe that the re- 
mission of sins is freely received. 


We also say that love ought to follow faith, 
as Paul also says, Gal. 5,6: For in Jesus 


Art. IV. (II.) 


154 M. 108. 109. 


5,6: In Christo Iesu neque circumcisio ali- 
quid valet meque praeputium, sed fides* per 
112] dilectionem, efficaw. Neque tamen ideo 
sentiendum est, quod fiducia huius dilectionis 
aut propter hanc dilectionem accipiamus re- 
missionem peccatorum et reconciliationem, 
sicut neque accipimus remissionem peccato- 
rum propter alia opera sequentia, sed sola 
fide, et quidem fide proprie dicta, accipitur 
remissio peccatorum, quia promissio non pot- 


113] est accipi nisi fide. Est autem fides pro- - 


prie dieta, quae assentitur promissioni; de 
114] hae fide loquitur Scriptura. Et quia ac- 
cipit remissionem peccatorum et reconciliat 
nos Deo, prius hac fide iusti reputamur [R.82 
propter Christum, quam diligimus ac legem 
facimus, etsi necessario sequitur dilectio. 
115] Neque vero haec fides est otiosa, notitia, 
nec potest stare cum peccato mortali, sed est 
opus Spiritus Sancti, quo liberamur a morte, 
quo eriguntur et vivificantur perterrefactae 
116] mentes. Et quia sola haec fides accipit 
remissionem peccatorum et reddit nos acce- 
ptos Deo et affert Spiritum Sanctum, rectius 
vocari gratia gratum faciens poterat, quam 
effectus sequens, videlicet dilectio. 


Apologia Confessionis. Art. IV. (II.) 


YW. 101. 102. 


ift weder Befchneidung nod) Vorhaut etwas, jon= 
dern der Glaube, welcher durch die Liebe wirkt.” 
Man joff aber darum auf bie Liebe nicht ber- 
trauen noch bauen, al3 erlangten wir um der 
Liebe willen oder durch die Liebe Vergebung der 
Sünden und Verfühnung Gottes, gleid)mie wir 
nicht Vergebung der Sünden erlangen um anderer 
Werke willen, die da folgen, fondern allein durch 
den Glauben. Denn die VBerheigung Gottes fann 
niemand durd) Werke faffen, jondern allein mit 
dem Glauben. Und der Glaube eigentlich oder 
fides proprie dicta ijt, wenn mir mein Herz und 
der Heilige Geift im Herzen jagt, die Verheifung 
Gottes ijt wahr und ja; bon demselben Glauben 
redet die Schrift. Und dieweil ber Glaube, efe 
wir etwas tun oder mirfen, nur ihm jdenfen und 
geben abt und empfängt, fo wird uns ber Glaube 
zur Gerechtigkeit gerechnet wie Abraham, ehe wir 
lieben, ehe wir daS Gejek tun oder einig Werf. 
Wiewohl eS wahr ijt, bat Früchte und Werke 
nicht außen bleiben, und ber Glaube tit nicht 
eite bloße, fchlechte ErfenntniS der Hiftorie, 
fondern ein new Licht im Herzen und Fräftig 
Werk de3 Heiligen Geijtes, dadurd wir neu= 
geboren werden, dadurch die erjchrodfenen Ge- 
willen wieder aufgerichtet [werden] und Leben 
erlangen. Und biemeil ber Glaube allein 8er 


gebung ber Sünden erlangt unb uns Gott angenehm macht, bringt er mit fid) ben Heiligen Geijt und 
follte billiger genannt werden gratia gratum faciens, ba$ ijt, bie Gnade, bie ba angenehm madjt, 


denn bie Liebe, welche folgt. 


117] Hactenus satis copiose ostendimus et 
testimoniis Scripturae et argumentis ex Scri- 
ptura sumptis, ut res magis fieret perspicua, 
quod sola fide consequimur remissionem pec- 
catorum propter Christum, et quod sola fide 
iustificemur, hoe est, ex iniustis iusti efficia- 
118] mur seu regeneremur. Facile autem 
iudicari potest, quam necessaria sit huius 
fidei cognitio, quia in hac una conspicitur 
Christi officium, hac una accipimus Christi 
beneficia, haee una affert certam et firmam 
119] consolationem piis mentibus. Et opor- 
tet in ecclesia exstare doctrinam, ex qua con- 
cipiant pii certam spem salutis. Nam ad- 
versarii infeliciter consulunt hominibus, dum 
iubent dubitare, utrum consequamur remissio- 
nem peccatorum. Quomodo in morte susten- 
tabunt se isti, qui de hae fide nihil audiverunt, 
qui putant dubitandum esse, utrum conse- 
quantur remissionem peccatorum? Praeterea 
120] necesse est retineri in ecclesia Christi 
evangelium, hoc est, promissionem, quod gra- 
tis propter Christum remittuntur peccata. Id 
evangelium penitus abolent, qui de hae fide, 


121] de qua loquimur, nihil docent. At scho- © 


lastici ne verbum quidem de hac fide tradunt. 
Hos sequuntur adversarii nostri et improbant 
hane fidem. Nec vident se totam promissio- 
nem gratuitae remissionis peccatorum et iusti- 
tiae Christi abolere improbata hac fide. 


Bisanher haben wir reichlich angezeigt aus 
Sprüchen der Vater und der Schrift, Damit dod) 
diefe Sache gar fíar würde, daß wir allein durch 
ben Glauben Vergebung der Sünden erlangen um 
Chriftus’ willen, und daß wir allein durch den 
Glauben gerecht werden, das ift, aus Ungerechten 
fromm, heilig und neugeboren werden. Fromme 
Herzen aber fehen hie und merfen, wie ganz über- 
aus hochnötig bieje Lehre vom Glauben ijt; denn 
durch fie allein lernt man Chrijtum erfennen und 
feine Wohltaten, und durch die [Diefe] Lehre finz 
den die Herzen und Gewifjen allein rechte, gewiffe 
Nude und Troft. Denn joll eine chriftlide Kirche 
fein, jolf ein Chriftenglaube fein, jo muß je eine 
Predigt und Lehre darin fein, dadurch die Ge- 
Differt auf feinen Wahn nod) Sandgrund gebaut 
werden, jondern darauf fie fid) gewiß verlaffen 
und vertrauen mögen. Darum find wahrlich pie 
Widerjacher untreue Bilhöfe, untreue Prediger 


unb Doctores, Haben bisanher den Getwiffen übel 


geraten und raten ihnen noch übel, daß jie jolche 
Lehre führen, da fie die Leute laffen im Ziveifel 
teen, ungewiß jchweben und fangen, ob fie Ver- 
gebung der Sünden erlangen oder nicht. Denn 
wie i$ möglich, Dak diejenigen in Todesndten 
und legten Zügen und Üngften beitehen follten, 
Die bieje nötige Lehre bon Chrifto nicht gehört 
haben oder nicht wiffen, Die ba noch wanfen und 
im Zweifel ftehen, ob fie Vergebung der Sünden 
haben oder nicht? Item, foll eine chriftliche Kirche 
fein, fo muß je in ber Kirche das Evangelium 


Chrifti bleiben, nämlich diefe göttliche Verheikung, bab uns ohne Verdienft Sünden vergeben werden 
um Chriftus’ willen. Dasfelbe heilige Evangelium drüden diejenigen gar unter, bie bon dem Glauben, 


davon wir reden, gar nichts lehren. 


Nun lehren nod) jchreiben die Scholaftici nicht ein Wort, nicht 


einen Tüttel bom Glauben, welches jchredlich ift zu hören. Denen folgen unjere Widerfacher und bet- 
werfen bieje Höchite Lehre bom Glauben und find jo berftodt und blind, daß fie nicht feben, dak fie damit 
das ganze Evangelium, die göttliche Verheipung bon der Vergebung der Sünden und den ganzen 


Chriftum unter die Füße treten. 


I a ES 


Apology of the Augsburg Confession, Art. IV. (II.) 


Christ neither circumcision availeth anything, 
nor uncircumcision, but faith which worketh 
by love. And yet we must not think on that 
account that by confidence in this love or on 
account of this love we receive the remission 
of sins and reconciliation, just as we do not 
receive the remission of sins because of other 
works that follow. But the remission of sins 
is received by faith alone, and, indeed, by 
faith properly so called, because the promise 
cannot be received except by faith. But faith, 
properly so called, is that which assents to 
the promise [is when my heart, and the Holy 
Ghost in the heart, says: The promise of 
God is true and certain]. Of this faith Scrip- 
ture speaks. 
mission of sins, and reconciles us to God, by 
this faith we are [like Abraham] accounted 
righteous for Christ’s sake before we love and 
do the works of the Law, although love neces- 
sarily follows. Nor, indeed, is this faith an 
idle knowledge, neither can it coexist with 
mortal sin, but it is a work of the Holy Ghost, 
whereby we are freed from death, and terri- 
fied minds are encouraged and quickened. 
And because this faith alone receives the re- 
mission of sins, and renders us acceptable to 
God,.and brings the Holy Ghost, it could be 
more correctly called gratia gratum faciens, 
grace rendering one pleasing to God, than an 
effect following, namely, love. 
Thus far, in order that the subject might 
be made quite clear, we have shown with suf- 
ficient fulness, both from testimonies of 
Scripture, and arguments derived from Scrip- 
ture, that by faith alone we obtain the re- 
mission of sins for Christ’s sake, and that 
by faith alone we are justified, 4. e., of un- 
righteous men made righteous, or regenerated. 
But how necessary the knowledge of this faith 
is, can be easily judged, because in this alone 
the office of Christ is recognized, by this 
alone we receive the benefits of Christ; this 
alone brings sure and firm consolation to pious 
minds. And in the Church [if there is to be 
a church, if there is to be a Christian Creed], 
it is necessary that there should be the 
[preaching and] doctrine [by which con- 
sciences are not made to rely on a dream or 
to build on a foundation of sand, but] from 
which the pious may receive the sure hope 
of salvation. For the adversaries give men 
bad advice [therefore the adversaries are 
truly unfaithful bishops, unfaithful preachers, 
and doctors; they have hitherto given evil 
counsel to consciences, and still do so by in- 
troducing such doctrine] when they bid them 
doubt whether they obtain remission of sins. 
For how will such persons sustain themselves 
in death who have heard nothing of this faith, 
and think that they ought to doubt whether 
they obtain the remission of sins? Besides, 
it is necessary that in the Church of Christ 
the Gospel be retained, 4. e., the promise that 
for Christ's sake sins are freely remitted. 
Those who teach nothing of this faith, con- 
cerning which we speak, altogether abolish 
the Gospel. But the scholasties mention not 
even a word concerning this faith. Our ad- 
versaries follow them, and reject this faith. 


And because it receives the re- 


155 


Nor do they see that, by rejecting this faith, 
they abolish the entire promise concerning the 
free remission of sins and the righteousness 
of Christ. 


156 M. 109. 110. 


(Art. III.) [R.83 
De Dilectione et Impletione Legis. 


1] Hie obiieiunt adversarii: Si vis in vitam 
ingredi, serva mandata, Matth. 19,17; item: 
Factores legis iustificabuntur, Rom. 2,13; et 
alia multa similia de lege et operibus, ad quae 
priusquam respondemus, dicendum est, quid 
nos de dilectione et impletione legis sentiamus. 


2] Scriptum est apud prophetam, Ier.31,33 
Dabo legem meam. in corda eorum. Et Rom. 
3, 31 ait Paulus, legem. stabiliri, non aboleri 
per fidem. Et Christus ait Matth. 19, 17: Si 
vis ingredi im vitam, serva, mandata. ltem 
1 Cor.13,3: Si dilectionem non habeam, mhil 
3] sum. Hae sententiae et similes testantur, 
quod oporteat legem in nobis inchoari et 
magis magisque fieri. Loquimur autem non 
de ceremoniis, sed de illa lege, quae praecipit 
de motibus cordis, videlieet de  Decalogo. 
4] Quia vero fides affert Spiritum Sanctum 
et parit novam vitam in cordibus, necesse est, 
quod pariat spirituales motus in cordibus. 
Et qui sint illi motus, ostendit propheta, 
Ier. 31, 33, quum ait: Dabo legem meam in 
corda eorum. Postquam igitur fide iustificati 
et renati sumus, incipimus Deum timere, dili- 
gere, petere et exspectare ab eo auxilium, 
gratias agere et praedicare et obedire ei in 
afflictionibus. Ineipimus et diligere proxi- 
mos, quia eorda habent spirituales et sanctos 
motus. 


Apologia Confessionis. 


(Art. III.): 38. 102. 108. 


(Art. III.) 
Bon der Liebe und Erfüllung des Gefeses. 


Hier werfen uns die Widerjacher diejen Spruch 
bor: „Willit Du ewig leben, jo halte die Gebote 
Gottes." tem zu den Römern am 2,13: „Nicht 
Die das Gejek hören, werden gerecht jein, fondern 
Die das Gejek tun“;. und dergleichen viel bom 
(eje und von Werfen. Nun, ehe wir darauf 
antworten, miiffen wir jagen von der Liebe, 
und was wir von [ber] Erfüllung des Ge- 
jebeS Halten. 

(8 fteht gejchrieben im Propheten: „Ich will 
mein Gejek in ihr Herz geben.“ Und Rom. 3, 31 
jagt Paulus: „Wir heben das Gejeg nicht auf 
durch den (Glauben, jondern richten das Gejeg 
auf.” Stem, Ehriftus jagt: „Willit du ewig 
leben, jo halte bie Gebote.“ Item, zu den Korine 
thern jagt Paulus: „Sp ich nicht bie Liebe habe, 
bin ich nichts.“ Diefe und dergleichen Sprüche 
zeigen an, daß mir das Gefek halten jollen, wenn 
wir durch den Glauben gerecht worden find, und 
aljo je länger je mehr im Geijt zunehmen. Wir 
reden aber hier nicht von Zeremonien Mojis, jon- 
dern von den zehn Geboten, welche von uns for- 
dern, daß wir von HerzenSgrund Gott recht fürch- 
ten und lieben jollen. Dieweil nun der Glaube 
mit fid) bringt den Heiligen Geift und ein neu 
Licht und Leben im Herzen wirft, jo ijt eg gewiß 
und folgt bon Not, bab der Glaube das Herz bete 
neut und ändert. Und was das für eine 9teue- 
rung der Herzen fet, zeigt der Prophet an, da er 
jagt: „Ich will mein Gefeß in ihre Herzen geben.” 
Wenn wir nun durch den Glauben neugeboren 
find und erfannt haben, dak uns Gott will gnädig 
fein, will unfer Vater und Helfer fein, fo heben 


wir an, Gott zu fürchten, zu lieben, ihm zu Dante, ihn zu preijen, von ihm alle Hilfe zu bitten und 


[3u] gewarten, ibm aud) nad) feinem Willen in 


Trübfalen gehorfam zu fein. Wir heben alsdann aud) 


an, den Nächiten zu lieben; da ift nun inwendig durch den Geijt Chrijti ein neu Herz, Sinn und Mut. 


5] Haee non possunt fieri, nisi postquam 
fide iustificati sumus et renati accipimus 
Spiritum Sanctum. Primum quia lex non 
potest fieri sine Christo. Item lex non potest 
6] fieri sine Spiritu Sancto. At Spiritus 
Sanctus accipitur fide, iuxta illud Pauli, 
Gal. 3,14: Ut promissionem Spiritus accipia- 
7] mus per fidem. Item quomodo potest hu- 
manum cor diligere Deum, dum sentit eum 
horribiliter irasci et opprimere nos tempora- 
libus et perpetuis calamitatibus? Lex autem 
semper accusat nos, semper ostendit irasci 
S] Deum. Non igitur diligitur Deus, [R.84 
nisi postquam apprehendimus fide misericor- 
diam. Ita demum fit obiectum amabile. 


Diejes alles fann nicht gefchehen, ehe wir durch 
ben Glauben gerecht werden, ehe wir neugeboren 
werden Durch den Heiligen Geijt. Denn erjtlich 
fann niemand das Geje& halten ohne Chriftus’ 
Erkenntnis; jo fann auch niemand das Gefeb er- 
füllen ohne den Heiligen Geift. Den Heiligen 
Geijt aber Tonnen wir nicht empfangen denn burd) 
ven Glauben, wie zu den Galatern am 3, 14 Rau= 


Tus jagt, bab. wir „die. Verheikung des Geiftes 


durch den Glauben empfangen“. tem, e8 ijt un- 
möglih, Dak ein Menfchenher;z allein durch das 
Gejek oder jein Werk Gott liebe. Denn das Gejet 
zeigt allein an Gottes Zorn und Ernft; das Ge- 
fe flagt un$ an und zeigt an, wie er fo {chreclich 
Die Sünde Strafen tolle beide mit zeitlichen und 
ewigen Strafen. Darum twas die Scholaftici bon 


der Liebe Gottes reden, ijt ein Traum, und ijt unmöglich), Gott zu lieben, ehe wir durch den Glauben 


bie Barmherzigkeit erfennen und ergreifen. 
fidjer, jeliger SInblid. 


9] Quamquam igitur civilia opera, hoc est, 
externa opera legis, sine Christo et sine Spi- 
ritu Sancto aliqua ex parte fieri possint, 
tamen apparet ex his, quae diximus: illa, 
quae sunt proprie legis divinae, hoc est, af- 
fectus cordis erga Deum, qui praecipiuntur 
in prima tabula, non posse fieri sine Spiritu 
10] Sancto. Sed adversarii nostri sunt suaves 
theologi; intuentur secundam tabulam et po- 
litica opera, primam nihil curant, quasi nihil 
pertineat ad rem, aut certe tantum externos 


Denn alsdann erft wird Gott obiectum amabile, ein fieb- 


Wiewohl nun ein ehrbar Leben zu führen und 
duperliche Werke des GejebeS8 zu tun, bie Vers 
nunft etlihermaßen ohne Chrijtum, ohne den $ei- 
liget Getjt aus angebornem Licht vermag, fo ijt 
es bod) gewiß, wie oben angezeigt, Dak bie hich- 
jten Ctitde des göttlichen Gejekes, als, das ganze 
Herz zu Gott zu fehren, von ganzem Herzen ihn 
groß zu achten (welches im der eriten Tafel und 
im erjten, höchiten Gebot gefordert wird), mie= 
mand vermag ohne den Heiligen Geift. Aber 
unjere Widerfacher find gute, rohe, faule, un: 


Article III: 
Of Love and the Fulfilling of the Law. 


Here the adversaries urge against us: If 
thou wilt enter into life, keep the command- 
ments, Matt. 19, 17; likewise: The doers of 
the Law shall be justified, Rom. 2, 13, and 
many other like things concerning the Law 
and works. Before we reply to this, we must 
first declare what we believe concerning love 
and the fulfilling of the Law. 

It is written in the prophet, Jer. 31, 33: 
I will put My Law in their inward parts, and 
write it in their hearts. And in Rom. 3, 31, 
Paul says: Do we, then, make void the Law 
through faith? God forbid! Yea, we estab- 
lish the Law. And Christ says, Matt. 19, 17: 
If thou wilt enter into life, keep the command- 
ments. Likewise, 1 Cor. 13,3: If I have not 
charity, it profiteth me nothing. These and 
similar sentences testify that the Law ought 
to be begun in us, and be kept by us more 
and more [that we are to keep the Law when 
we have been justified by faith, and thus in- 
crease more and more in the Spirit]. More- 
over, we speak not of ceremonies, but of that 
Law which gives commandment concerning 
the movements of the heart, namely, the 
Decalog. Because, indeed, faith brings the 
Holy Ghost, and produces in hearts a new 
life, it is necessary that it should produce 
spiritual movements in hearts. And what 
these movements are, the prophet, Jer. 31, 33, 
shows, when he says: I will put My Law into 
their inward parts, and write it in their 
hearts. Therefore, when we have been justi- 
fied by faith and regenerated, we begin to 
fear and love God, to pray to Him, to expect 
from Him aid, to give thanks and praise Him, 
and to obey Him in afflictions. We begin also 
to love our neighbors, because our hearts have 
spiritual and holy movements [there is now, 
through the Spirit of Christ a new heart, 
mind, and spirit within]. 

These things cannot occur until we have 
been justified by faith, and, regenerated, we 
receive the Holy Ghost: first, because the Law 
cannot be kept without [the knowledge of] 
Christ; and likewise the Law cannot be kept 
without the Holy Ghost. But the Holy Ghost 
is received by faith, according to the declara- 
tion of Paul, Gal. 3, 14: That we might re- 
ceive the promise of the Spirit through faith. 
Then, too, how can the human heart love God 
while it knows that He is terribly angry, and 
is oppressing us with temporal and perpetual 
calamities? But the Law always accuses us, 
always shows that God is angry. [Therefore, 
what the scholasties say of the love of God is 
a dream.] God therefore is not loved until 
we apprehend mercy by faith. Not until then 
does He become a lovable object. 

Although, therefore, civil works, i. e., the 
outward works of the Law, can be done, in 
a measure, without Christ and without the 
Holy Ghost [from our inborn light], never- 
theless it appears from what we have said 
that those things which belong peculiarly to 
the divine Law, 4i. e. the affections of the 
heart towards God, which are commanded in 


Apology of the Augsburg Confession. Art. IIT. 


157 


the first table, cannot be rendered without 
the Holy Ghost. But our adversaries are fine 
theologians; they.regard the second table and 
political works; for the first table [in which 
is contained the highest theology, on which 
all depends] they care nothing, as though it 
were of no matter; or certainly they require 


158 3n. 110. 111. 


eultus requirunt. Illam aeternam legem et 
longe positam supra omnium creaturarum 
sensum atque intellectum, Deut. 6,5: Diliges 
Dominum Deum tuum ex toto corde, prorsus 
non considerant. | 


Apologia Confessions. 


(Art. III.) 38. 103—105. 


erfahrene Theologen. Sie fehen allein die andere 
Tafel Mofis an und die Werke derjelben. Wher 
bie erfte Tafel, ba bie Hichfte Theologie innen 
fteht, da e8 alles an gelegen tjt, achten fie gar 
nicht; ja dasjelbe höchite, Deiligfte, größte, bote 
nehmfte Gebot, welches allen menjhlihen und 


engelifchen Verftand übertrifft, welches den höchften Gottesdienft, bie Gottheit felbft und bie Ehre der 
ewigen Majeftät belangt, ba Gott gebietet, dak wir herzlich ihn follen für einen Hrn und Gott 
halten, fürchten und lieben, halten fie fo gering, [o fein, alS gehörte eS gu ber Theologie nicht. — 


11] At Christus ad hoc datus est, ut pro- 
pter eum donentur nobis remissio peccatorum 
et Spiritus Sanctus, qui novam et aeternam 
vitam ac aeternam iustitiam in nobis pariat. 
Quare non potest lex vere fieri nisi accepto 
Spiritu Sancto per fidem. Ideo Paulus dicit, 
legem stabiliri per fidem, non aboleri; quia 
lex ita demum fieri potest, quum contingit 
12] Spiritus Sanctus. Et Paulus docet 2 Cor. 
3,15 sq.: Velamen, quo facies Mosis tecta est, 
non posse tolli msi fide in Christum, qua ac- 
cipitur Spiritus Sanctus. Sic enim ait: Sed 
usque in hodiernum diem, quum legitur Moses, 
velamen positum est super cor eorum; quum 
autem converst fuerint ad Deum, auferetur 
velamen.. Dominus autem Spiritus est; ubi 
autem Spiritus Domini, 4b libertas. Vela- 
13] men intelligit Paulus humanam opinio- 
nem de tota lege, Decalogo et ceremoniis, vide- 
licet quod hypocritae putant externa et civilia 
opera satisfacere legi Dei, et sacrificia et cul- 
tus ex opere operato iustificare coram Deo. 
14] Tune autem detrahitur nobis hoc vela- 
men, hoc est, eximitur hie error, quando Deus 
ostendit cordibus nostris immunditiem [R.85 
nostram et magnitudinem peccati. Ibi pri- 
mum videmus nos longe abesse ab impletione 
legis. Ibi agnoscimus, quomodo caro secura 
atque otiosa non timeat Deum, nec vere sta- 
tuat respici nos a Deo, sed casu nasci et occi- 
dere homines. Ibi experimur nos non credere, 
quod Deus ignoscat et exaudiat. Quum autem 
audito evangelio et remissione peccatorum fide 
erigimur, concipimus Spiritum Sanctum, ut 
iam recte de Deo sentire possimus, et timere 
Deum et credere ei etc. Ex his apparet, non 
P legem sine Christo et sine Spiritu Sancto 

eri. 


ChHhriftus ift uns aber dazu dargeftellt, bab um 
feinetwillen ung Sünden vergeben und ber Heiz: 
lige Geift ge[d)enft wird, ber ein neu Licht unb 
emige8 Leben, ewige Gerechtigfeit in uns wirft, 
bab er uns Chriftum im Herzen zeigt, mie Boz 
hanni8 am 16, 15 gejchrieben: „Er wird’s bon 
bem Meinen nehmen und euch verfitndigen.” 
Stent, er wirft auch andere Gaben: Liebe, Danf: 
jagung, Keufchheit, Geduld uj. Darum vermag 
das Gefek niemand ohne den Heiligen Geijt zu 
erfüllen; darum fagt Paulus: „Wir richten das 
Gefek auf durch den Glauben und tun’s nicht ab"; 
denn jo Íbnnen wir erft das Gefet erfüllen und 
halten, wenn der Heilige Geijt uns gegeben wird. 
Und Paulus 2 Kor. 3, 15 fF. Fagt, daß bie Dede des 
AngefihtE Mots finne nicht mweggetan werden 
denn allein durch ben Glauben an ben Herrn 
Chriftum, durch welchen gegeben wird der Heilige 
Geift. Denn alfo fagt er: „BiS auf diefen Tag, 
wenn Mofes gelefen wird, iit bie Sede über ihrem 
Herzen; wenn fie fid) aber zum HErrn befehren, 
wird bie Dede weggetan. Denn der Herr ijt ein 
Geift; two aber des Herrn Geijt ijt, da ijt Frei= 
heit.“ Die Dede nennt Paulus den menfdlicen 
Gedanfen und Wahn bon [ben] zehn Geboten 
und Zeremonien, nämlich dak bie Heuchler wäh- 
nen wollen, daß das Gefek möge erfüllt und ge- 
halten werden durch äußerliche Werke, und als 
machten die Opfer, item allerlei Gottesdienste, ex 
opere operato jemand gerecht vor Gott. Dann 
wird aber die Dede bom Herzen genommen, das 
ijt, Der Irrtum und Wahn wird weggenommen, 
wenn Gott im Herzen uns zeigt unfern Sammer 
und läßt uns Gottes Born und unfere Sünde 
fühlen. Da merfen wir erjt, wie gar fern und 
weit wir bom Gejeß feien. Da erfennen wir erft, 
wie ficher und berblenbet alle Menjchen dahin 


geben, wie fie. Gott nicht fürchten, in Summa, 


nicht glauben, daß Gott Himmel, Erde und alle 


Kreaturen gejchaffen hat, unfern Odem und Leben und die ganze Kreatur alle Stunden erhält und 
wider den Satan bewahrt. Da erfahren wir erft, daß eitel Unglaube, Sicherheit, Verachtung Gottes 


in uns jo tief verborgen ftedt. 


Da erfahren wir erft, daß wir fo fchwach ober gar nichts glauben, daß 


Gott Sünde vergebe, daß er Gebet erhöre uf. Wenn wir nun das Wort und Evangelium hören wnd 
durch den Glauben Chriftum erkennen, empfangen wir den Heiligen Geift, bap wir dann recht bon 
Gott halten, ihn fürchten, ihm glauben uj. Bn diefem ijt nun genugfam angezeigt, daß wir Gottes 
Gejeg ohne den Glauben, ohne Chriftum, ohne den Heiligen Geift nicht halten fünnen. — | 


15] Profitemur igitur, quod necesse sit in- 
choari in nobis et subinde magis magisque 
fieri legem. Et complectimur simul utrumque, 
videlicet spirituales motus et externa bona 
opera. Falso igitur calumniantur nos adver- 
sari, quod nostri non doceant bona opera, 
quum ea non solum requirant, sed etiam osten- 
16] dant, quomodo fieri possint. Eventus co- 
arguit hypocritas, qui suis viribus conantur 
legem facere, quod non possint praestare, 
17] quae conantur. Longe enim imbecillior 
est humana natura, quam ut suis viribus 
resistere diabolo possit, qui habet captivos 


Darum [agen wir auch, Dak man muß das Ge- 
feß halten, und ein jeder Gläubiger fihet e$ an 
[fängt an, e$] zu halten, unb nimmt je länger, 
je mehr zu in Liebe und Furcht Gottes, welches 
ift recht Gottes Gebote erfüllt. Und wenn wir 
bom Gefebhalten reden ober bon guten Werfen, 
begreifen wir beides, das gute Herz inwendig und 
die Werke auswendig. Darum tun und die 
Widerfader unrecht, da fie uns jchuld geben, 
wir lehrten nicht von guten Werfen; fo wir 
nicht allein fagen, man mile gute Werfe tun, 
fondern fagen auch eigentlich, wie daS Herz 
miiffe dabei fein, damit eS nicht Iofe, taube, 


a nn a. NES 


Apology of the Augsburg Confession. Art. III. 


only outward observances. They in no way 
consider the Law that is eternal, and placed 
far above the sense and intellect of all crea- 
tures [which concerns the very Deity, and the 
honor of the eternal Majesty], Deut. 6, 5: 
Thou shalt love the Lord, thy God, with all 
thine heart. [This they treat as such a paltry, 
small matter as if it did not belong to the- 
ology. ] 

But Christ was given for this purpose, 
namely, that for His sake there might be be- 
stowed on us the remission of sins, and the 
Holy Ghost to bring forth in us new and 
eternal life, and eternal righteousness [to 
manifest Christ in our hearts, as it is written 
John 16, 15: He shall take of the things of 
Mine, and show them unto you. Likewise, He 
works also other gifts, love, thanksgiving, 
charity, patience, etc.]. Wherefore the Law 
cannot be truly kept unless the Holy Ghost 
be received through faith. Accordingly, Paul 
says that the Law is established by faith, and 
not made void; because the Law can only 
then be thus kept when the Holy Ghost is 
given. And Paul teaches 2 Cor. 3, 15 sq., the 
veil that covered. the face of Moses cannot be 
removed except by faith in Christ, by which 
the Holy Ghost is received. For he speaks 
thus: But even unto this day, when Moses is 
read, the veil is upon their heart. Neverthe- 
less, when it shall turn to the Lord, the veil 
shall be taken away. Now the Lord is that 
Spirit, and where the Spirit of the Lord 4s, 
there is liberty. Paul understands by the 
veil the human opinion concerning the entire 
Law, the Decalog and the ceremonies, namely, 
that hypocrites think that external and civil 
works satisfy the Law of God, and that sacri- 
fices and observances justify before God ex 
opere operato. But then this veil is removed 
from us, i.e. we are freed from this error, 
when God shows to our hearts our unclean- 
ness and the heinousness of sin. Then, for 
the first time, we see that we are far from 
fulfilling the Law. Then we learn to know 
how flesh, in security and indifference, does 
not fear God, and is not fully certain that we 
are regarded by God, but imagines that men 
are born and die by chance. Then we ex- 
perience that we do not believe that God for- 
gives and hears us. But when, on hearing 
the Gospel and the remission of sins, we are 
eonsoled by faith, we receive the Holy Ghost, 
so that now we are able to think aright con- 
cerning God, and to fear and believe God, etc. 
From these facts it is apparent that the Law 
eannot be kept without Christ and the Holy 
Ghost. 


We, therefore, profess that it is necessary 


that the Law be begun in us, and that it be 
observed continually more and more. And at 
the same time we comprehend both spiritual 
movements and external good works [the good 
heart within and works without]. Therefore 
the adversaries falsely charge against us that 
our theologians do mot teach good works, 
while they not only require these, but also 
Show how they can be done [that the heart 
must enter into these works, lest they be mere, 
lifeless, cold works of hypocrites]. The result 


159 


160 M. 111—113. 


omnes, qui non sunt liberati per fidem. 
18] Potentia Christi opus est adversus dia- 
bolum, videlicet, ut, quia scimus nos propter 
Christum exaudiri et habere promissionem, 
petamus, ut gubernet et propugnet nos Spiri- 
tus Sanctus, ne decepti erremus, ne impulsi 
contra voluntatem Dei aliquid suscipiamus. 
Sicut Psalmus, 68, 19, docet: Captivam dusit 
captivitatem, dedit dona hominibus. | Chri- 
stus enim vicit diabolum et dedit nobis pro- 
missionem et Spiritum Sanctum, ut auxilio 
divino vincamus et ipsi. Et 1 Ioh.3,8: Ad 
hoc apparuit Filius Dei, ut solvat opera 
19] diaboli. Deinde non hoe tantum doce- 
mus, quomodo fieri lex possit, sed etiam quo- 
modo Deo placeat, si quid fit, videlicet non 
quia legi satisfaciamus, sed quia sumus [R. 86 
in Christo, sicut paulo post dicemus.  Con- 
stat igitur nostros requirere bona opera. 
20] Imo addimus et hoc, quod impossibile 
sit, dileetionem Dei, etsi exigua est, divellere 
a fide, quia per Christum acceditur ad Patrem, 
et accepta remissione peccatorum vere iam 
statuimus nos habere Deum, hoe est, nos Deo 
eurae esse, invocamus, agimus gratias, time- 
mus, diligimus, sieut Iohannes docet in prima 
epistola. Nos diligimus eum, inquit 1 Ioh. 
4, 19, quia prior dilexit mos, videlicet, quia 
.dedit pro nobis Filium et remisit nobis pec- 
cata. Ita significat praecedere fidem, sequi 
21] dilectionem. Item fides illa, de qua loqui- 
mur, existit in poenitentia, hoe est, concipitur 
in terroribus conscientiae, quae sentit iram 
Dei adversus nostra peccata, et quaerit re- 
missionem peccatorum et liberari a peccato. 
Et in talibus terroribus et aliis afflictionibus 
debet haee fides erescere et confirmari. Quare 
22] non potest existere in his, qui secundum 
earnem vivunt, qui delectantur cupiditatibus 
suis et obtemperant eis. Ideo Paulus ait 
Rom.8,1: Nulla nunc damnatio est his, qui 


sunt in Christo lesu, qui non secundum car-. 


nem ambulant, sed seeundum Spiritum. Item 
v.12.13: Debitores sumus, non carmi, ut se- 
cundum carnem vivamus. Sv enim secundum 
carnem vixeritis, moriemini; sin autem Spi- 
ritu actiones corporis mortificabitis, vivetis. 
23] Quare fides illa, quae accipit remissio- 
nem peccatorum in corde perterrefacto et 
fugiente peccatum, non manet in his, qui ob- 
temperant cupiditatibus, nec existit cum mor- 
tali peccato. 


der Glaube aljo vorgehe und die Liebe al8dann folge. 


Apologia Confessionis. (Art. III.) 


36. 105. 106. 


falte Heuchlerwerfe feien. — (58 lebrt bie Cr- 
fahrung, bap die Heuchler, wiewohl fie jid) untere 
ftehen, aus ihren Kräften das Geje& zu halten, 
bab fie es nicht vermögen, nod) mit der Tat be- 
weifen. Denn wie fein find fie ohne Hap, Neid, 
Sanf, Grimm, Zorn, ohne Geiz, Chebruch ujw.! 
AUlfo, Dak nirgend die Lafter größer find denn in 
Klöftern und Stiften. Es find alle menschlichen 
Kräfte viel zu jchwach dem Teufel, dak fie jeiner 
gift und Stärfe aus eigenem Vermögen wider 
ftehen follten, welcher alle diejenigen gefänglich 
hält, die nicht durch Chriftum erlöft werden. 8 
muß göttliche Stärke fein und Chriftus’ Auf- 
eritehung, bie den Teufel überwinde. Und fo wir 
wiffen, daß wir Chrifti Stärfe, feines Sieges 
durch den Glauben teilhaftig werden, fünnen wir 
auf bie Verheipung, bie wir haben, Gott bitten, 
Dak er uns burd) feines Geijtes Stärfe bejchirme 
und regiere, daß uns der Teufel nicht fälle oder 
ftürze; fonft fielen wir alle Stunden in Sycrtum 
und greufide Qajter. Darum fagt Paulus nicht 
bon uns, fondern bon Chrifto Eph. 4, 8: „Er hat 
das Gefängnis gefangen geführt.“ Denn Chris 
ftus hat den Teufel überwunden und durdhs 
Evangelium verheißen den Heiligen Getit, dak wir 
durch Hilfe deSfelben auch alles bel überwinden. 
Und 1 Soh. 3, 8 iit gefehrieben: „Dazu ijt er- 
fchienen der Sohn Gottes, daß er auflöje ‚die 
Werke des Teufels.” Darum jo lehren wir nicht 
allein, wie man das Gejeg halte, jondern auch, 
wie e8 Gott gefalle alles, was wir tun, nämlid, 
nicht Dak wir in diefem Leben das Gejet jo bolf- 
fommilic) und rein halten finnen, jondern Daß 
wit in Ehrifto find, wie wir hernach wollen jagen. 
So ijt e$ nun gewiß, Dak bie Unjern aud) von 
guten Werfen recht lerem. Und mir jeken nod) 
dazu, bab eS unmöglich fei, daß rechter Glaube, 
der das Herz tröftet und Vergebung der Sünden 
empfängt, ohne die Liebe Gottes fet. Denn dur 
Chrijtum fommt man zum Vater, und wenn wit 
durch Chrijtum Gott verfühnt find, jo glauben 
und fchließen wir dann erft recht gewiß im $er- 
zen, daß ein wahrer Gott lebe und jet, Dak mir 
einen Vater im Himmel haben, der auf uns all- 
zeit fieht, der zu fürchten fei, Der um jo unfägliche 
MWohltat zu lieben fet, dem wir jollen allezeit 
herzlich danken, ihm Lob und Preis jagen, wel- 


. der unfer Gebet, auch unfer Sehnen und Seufzen 


erhört, wie denn Johannes in feiner erjten Epiitel 
fagt, 1 $05. 4, 19: „Wir lieben ihn, denn er hat 
uns zubor geliebet.“ Wns nämlich; denn er hat 
feinen Sohn für uns gegeben und uns Sünde 
vergeben. Da zeigt Johannes genug an, dak 
Stent, biejer Glaube ijt in denen, da rechte 


Bue ift, das ijt, da ein erfchroden Gewwifjen Gottes Born und feine Sünde fühlt, Vergebung der 
Sünden und Gnade fuht. Und in joldem Schreden, in folchen Üngften und Nöten beweift jid) erit 
ver Glaube und muß auch aljo bewährt werden und zunehmen. Darum fann ber Glaube nicht fein 
in ffeijd)fiden, ficheren Leuten, welche nad) des Tleifches Luft und Willen dahinleben. Denn afjo jagt 
Paulus Rim. 8, 1: „So ijt nun nichts Verdammliches an denen, die in Chrifto IEju find, die nicht 
nad) dem Fleifch wandeln, jondern nad) bem Geift.” Stem, VB. 12.13: „So find wir nun Schuldner, 
nicht dem Fleifh, dak wir nad) dem Fleijdh leben; denn wo ihr nad) bem Fleijch lebet, jo werdet ihr 
fterben miiffen; wo ihr aber durch den Geijt des Fleifches Gefchafte tötet, [o werdet ihr leben.“ Der- 
halben fann der Glaube, welcher allein in den Herzen und Gemiffen ijt, denen ihre Siinden herzlich 
leid find, nicht zugleich neben einer Todfünde fein, wie bie Widerfacher lehren. Sp fann er auch nicht 
in denjenigen fein, bie nad) der Welt fleifchlich, nach des Satans und des TFleifches Willen leben. 


Aus biejen Früchten und Werfen des Glaubens 
Hauben bie Widerfacher nur ein Stüd, nämlich 
Die Liebe, und lehren, daß die Liebe bor Gott 
gerecht mache; aljo find fie nichts anderes denn 


24] Ex his effectibus fidei excerpunt adver- 
sarii unum, videlicet dilectionem, et docent, 
quod dilectio iustificet. Ita manifeste appa- 
ret, eos tantum docere legem. Non prius 


Apology of the Augsburg Confession. Art. III. 161 


convicts hypocrites, who by their own powers 
endeavor to fulfil the Law, that they cannot 
accomplish what they attempt. [For are they 
free from hatred, envy, strife, anger, wrath, 
avarice, adultery, ete.? Why, these vices were 
nowhere greater than in the cloisters and 
sacred institutes.] For human nature is far 
too weak to be able by its own powers to re- 
sist the devil, who holds as captives all who 
have not been freed through faith. There is 
need of the power of Christ against the devil, 
namely, that, inasmuch as we know that for 
Christ’s sake we are heard, and have the 
promise, we may pray for the governance and 
defense of the Holy Ghost, that we may 
neither be deceived and err, nor be impelled 
to undertake anything contrary to God’s will. 
[Otherwise we should, every hour, fall into 
error and abominable vices.] Just as Ps. 
68, 18 teaches: Thou hast led captivity cap- 
tive; Thou hast received gifts for man. For 
Christ has overcome the devil, and has given 
to us the promise and the Holy Ghost, in 
order that, by divine aid, we ourselves also 
may overcome. And 1 John 3,8: For this 
purpose the Son of God was manifested, that 
He might destroy the works of the devil. 
Again, we teach not only how the Law can 
be observed, but also how God is pleased if 
anything be done, namely, not because we 
render satisfaction to the Law, but because 
we are in Christ, as we shall say after a little. 
It is, therefore, manifest that we require 
good works. Yea, we add also this, that it is 
impossible for love to God, even though it be 
small, to be sundered from faith, because 
through Christ we come to the Father, and, 
the remission of sins having been received, we 
now are truly certain that we have a God, 1. e., 
that God cares for us; we call upon Him, we 
give Him thanks, we fear Him, we love Him, 
as John teaches in his first Epistle, 4,19: We 
love Him, he says, because He first loved us, 
namely, because He gave His Son for us, and 
forgave us our sins. Thus he indicates that 
faith precedes and love follows. Likewise the 
faith of which we speak exists in repentance, 
4. €., it is conceived in the terrors of con- 
science, which feels the wrath of God against 
our sins, and seeks the remission of sins, and 
to be freed from sin. And in such terrors 
and other afflictions this faith ought to grow 
and be strengthened. Wherefore it cannot ex- 
ist in those who live according to the flesh, 
who are delighted by their own lusts and obey 
them. Accordingly, Paul says, Rom. 8, 1: 
There is, therefore, now no condemnation to 
them that are in Christ Jesus, who walk not 
after the flesh, but after the Spirit. So, too, 
vv. 12.13: We are debtors, not to the flesh, to 
live after the flesh. For if ye live after the 
flesh, ye shall die; but if ye, through the 
Spirit, do-mortify the deeds of the body, ye 
shall live. Wherefore, the faith which re- 
ceives remission of sins in a heart terrified 
and fleeing from sin does not remain in those 
who obey their desires, neither does it co- 
exist with mortal sin. 

From these effects of faith the adversaries 
select one, namely, love, and teach that love 

Concordia Triglotta. 11 


162 M. 113. 114. 


docent accipere remissionem peccatorum per 
fidem. Non docent de mediatore Christo, quod 
propter Christum habeamus Deum propitium, 
sed propter nostram dilectionem. Et tamen 
qualis sit illa dilectio, non dicunt, neque [R.87 
25] dicere possunt. Praedicant se legem im- 
plere, quum haec gloria proprie debeatur 
Christo; et fiduciam propriorum operum op- 
ponunt iudicio Dei, dicunt enim se de con- 
digno mereri gratiam et vitam aeternam. 
Haee est simpliciter impia et vana fiducia. 
Nam in hae vita non possumus legi satis- 
facere, quia natura carnalis non desinit malos 
affectus parere, etsi his resistit Spiritus in 
nobis. 


26] Sed quaerat aliquis: Quum et nos fa- 
teamur dilectionem esse opus Spiritus Sancti, 
quumque sit iustitia, quia est impletio legis, 
cur non doceamus, quod iustificet? Ad hoc 
respondendum est: Primum hoc certum est, 
quod non accipimus remissionem peccatorum 
neque per dilectionem, neque propter dilectio- 
nem nostram, sed propter Christum sola fide. 
27] Sola fides, quae intuetur in promissionem 
et sentit ideo certo statuendum esse, quod 
Deus ignoscat, quia Christus non sit frustra 
mortuus ete., vincit terrores peccati et mortis. 
28] Si quis dubitat, utrum remittantur sibi 
peccata, contumelia affieit Christum, quum 
peccatum suum iudieat maius aut efficacius 
esse quam mortem et promissionem Christi; 
quum Paulus dicat Rom. 5, 20, gratiam exube- 
rare supra, peccatum, hoc est, misericordiam 
29] ampliorem esse quam peccatum. Si quis 
sentit se ideo consequi remissionem peccato- 
rum, quia diligit, afficit contumelia Christum 
et comperiet in iudicio Dei, hane fiduciam 
propriae iustitiae impiam et inanem esse. 
.Ergo necesse est, quod fides reconciliet et 
30] iustificet. Et sieut non accipimus remis- 
sionem peccatorum per alias virtutes legis 
seu propter eas, videlicet propter patientiam, 
castitatem, obedientiam erga magistratus ete., 
et tamen has virtutes sequi oportet: ita neque 
propter dilectionem Dei accipimus remissio- 
nem peccatorum, etsi sequi eam necesse est. 
31] Ceterum nota est consuetudo sermonis, 
quod interdum eodem verbo causam et effectus 
complectimur xarà ovvexóoys5v. Ita Lucae 
7,47 ait Christus: Remittuntur ei peccata 
multa, qua dilexit multum.  Interpretatur 
enim se ipsum Christus, quum addit v. 50: 
Fides tua salvam te fecit. 
voluit Christus, quod mulier illo opere dile- 
ctionis merita esset remissionem peccatorum. 
Ideo enim clare dicit: Fides tua salvam te 
32] fecit. At fides est, quae apprehendit 
misericordiam propter verbum Dei gratis. Si 
quis hoe negat fidem esse, prorsus non in- 
33] telligit, quid sit fides. Et ipsa historia 
hoe loco ostendit, quid vocet dilectionem. 
Mulier venit hane afferens de Christo opinio- 
nem, quod apud ipsum quaerenda esset re- 
missio peccatorum. Hic cultus est summus 
cultus Christi. Nihil potuit maius tribuere 
Christo. Hoc erat vere Messiam agnoscere, 
quaerere apud eum remissionem peccatorum. 


Apologia Confessionis. 


Non igitur [R.88 . 


( Art. III.) 33. 106. 107. 


SRerfprebiger und Gefebfebrer. Sie lehren nicht 
erft, dab wir Vergebung der Sünden erlangen 
durch den Glauben. Sie lehren nichts bon bem 
Mittler Chrifto, dak wir durch denfelben einen 
gnädigen Gott erlangen, jondern reden von ime. 
ferer Liebe und unjern Werfen und jagen Dod) 
nicht, was e8 für eine Liebe fei, und fünnen e8 
auch nicht fagen. Sie rühmen, fie fünnten das 
Gefjek erfüllen oder halten, jo bod) bie Ehre nie= 
mand gehört denn Chrifto, und halten alfo ihr 
eigen Wert gegen Gottes Urteil, jagen, fie bet- 
dienten de condigno Gnade und etwiges Leben. 
Das ift bod) ein ganz vergeblich und gottlog Ber- 
trauen auf eigene Werke. Denn in diefem Leben 
fonnen auch Chrijten und die Heiligen jelbit Got- 
tes Gefek nicht vollfümmlich halten; denn e$ blei- 
ben immer böfe Neigungen und Lüfte in uns, toie- 
wohl der Heilige Geift denjelben miderfteht. 

E3 möchte aber jemand unter ihnen fragen: 
So mir jelbit befennen, daß bie Liebe eine Frucht 
des Geiftes fei, unb fo die Liebe dennoch ein heilig 
Werf und Erfüllung des Gefetes genannt wird, 
warum wir denn auch nicht lehren, daß fie vor 
Gott gereht mache? Antwort: Erftlih ijt das 
gewik, da wir Vergebung der Sünden nicht emp- 
fangen weder durch die Liebe nod) um der Liebe 
willen, fondern allein durch ben Glauben um 
Chriftus’ willen. Denn allein der Glaube im 
Herzen fieht auf Gottes Verheipung; und allein 
der Glaube ijt bie Gewifheit, da das Herz gewik 
drauf steht, dak Gott gnädig ijt, daß Chrijtus 
nicht umjonit geftorben jei ujw. Und derfelbe 
Glaube überwindet allein das Schreden des Todes 
und der Sünde. Denn wer nod) wanft oder zwei= 
felt, ob ihm die Sünden vergeben jeien, der bet- 
traut Gott nieht und verzagt an Chrijto; denn er 
hält feine Sünde für größer unb ftärfer denn den 
Tod und Blut Chrifti, fo bod) Paulus jagt zu 
den Römern am 5,20, „die Gnade jei mächtiger 
denn die Sünde“, das ijt, Fräftiger, reicher und 
ftarfer. Go nun jemand meint, bab er darum 
Vergebung der Sünden will erlangen, daß er bie 
Liebe hat, der fhmaht und fchandet Chriftum und 
wird am f[ebten Ende, wenn er bor Gottes Ge- 
richt jtehen joll, finden, dap jold) Vertrauen ber- 
aeblich ijt. Darum ijt es gewiß, daß allein ber 
Glaube gerecht macht. Und gleichwie wir nicht 
erlangen Vergebung der Sünden durch andere 
gute Merfe und Tugenden, als, um Geduld 
willen, um SKeufchheit, um Gehorjams millen 
gegen die Obrigkeit, und folgen doch bie Tugen- 
den, wo Glaube ift: aljo empfangen wir auch nicht 
um der Liebe Gottes willen Vergebung der Siin- 
den, wiewohl fie nicht aupenbleibt, wo Diefer 
Glaube iit. Daß aber Chrijtus Luca am 7, 47 
jpricht: „Ihr werden viel Sünden vergeben wer= 
den, denn fie hat viel geliebet”, ba legt Chrijtus 
fein Wort felbjt aus, da er jagt 9. 50: „Dein 
Glaube hat dir geholfen.“ Und Chriftus will 
nicht, bab bie Frau durch das Werk der Liebe ber- 
dient habe Vergebung der Sünden; darum jagt 
et far: „Dein Glaube hat dir geholfen.” Nun ijt 
das der Glaube, welcher fid) verläßt auf Gottes 
Barmherzigkeit und Wort, nicht auf eigene Werke. 
Und meint jemand, bap ber Glaube fid) zugleich) 
auf Gott und eigene Werke berfajjen fünne, der 
versteht gewißlich nicht, was Glaube fei. Denn 
das erjchrodene  Gewiflen wird nicht zufrieden 
durch eigene Werke, jondern muß nad) Barme= 
berzigfeit jchreien und lat fid) allein burd) Got- 


Apology of the Augsburg Confession. 


justifies. Thus it is clearly apparent that 
they teach only the Law. They do not teach 
that remission of sins through faith is first 
received. They do not teach of Christ as 
Mediator, that for Christ’s sake we have a 
gracious God; but because of our love. And 
yet, what the nature of this love is they do 
not say, neither can they say. They proclaim 
that they fulfil the Law, although this glory 
belongs properly to Christ; and they set 
against the judgment of God confidence in 
their own works; for they say that they 
merit de condigno (according to righteous- 
ness) grace and eternal life. This confidence 
is absolutely impious and vain. For in this 
life we cannot satisfy the Law, because carnal 
nature does not cease to bring forth wicked 
dispositions [evil inclination and desire], even 
though the Spirit in us resists them. 

But some one may ask: Since we also con- 
fess that love is a work of the Holy Ghost, 
and since it is righteousness, because it is the 
fulfilling of the Law, why do we not teach 
that it justifies? To this we must reply: In 
the first place, it is certain that we receive 
remission of sins, neither through our love, 
nor for the sake of our love, but for Christ’s 
sake, by faith alone. Faith alone, which looks 
upon the promise, and knows that for this 
reason it must be regarded as certain that 
God forgives, because Christ has not died in 
vain, etc., overcomes the terrors of sin and 
death. If any one doubts whether sins are 
remitted him, he dishonors Christ, since he 
judges that his sin is greater or more effica- 
cious than the death and promise of Christ; 
although Paul says, Rom. 5, 20: Where sin 
abounded, grace did much more abound, 1. €., 
that mercy is more comprehensive [more 
powerful, richer, and stronger] than sin. If 
any one thinks that he obtains the remission 
of sins because he loves, he dishonors Christ, 
and will discover in God’s judgment that this 
confidence in his own righteousness is wicked 
and vain. Therefore it is necessary that faith 
[alone] reconciles and justifies. And as we 
do not receive remission of sins through other 
virtues of the Law, or on account of these, 
namely, on account of patience, chastity, obe- 
dience towards magistrates, etc., and never- 
theless these virtues ought to follow, so, too, 
we do not receive remission of sins because 
of love to God, although it is necessary that 
this should follow. Besides, the custom of 
speech is well known that by the same word 
we sometimes comprehend by synecdoche the 
cause and effects. Thus in Luke 7,47 Christ 
says: Her sins, which are many, are forgiven, 
for she loved much. For Christ interprets 
Himself [this very passage] when He adds: 
Thy faith hath saved thee. Christ, therefore, 
did not mean that the woman, by that work 
of love, had merited the remission of sins. 
For that is the reason He says: Thy faith 
hath saved thee. But faith is that which 
freely apprehends God’s mercy on account of 
God’s Word [which relies upon God’s mercy 
and Word, and not upon one’s own work]. If 
any one denies that this is faith [if any one 
imagines that he can rely at the same time 


Art. III. 163 


upon God and his own works], he does not 
understand at all what faith is. [For the ter- 
rified conscience is not satisfied with its own 
works, but must cry after mercy, and is com- 
forted and encouraged alone by God’s Word.] 
And the narrative itself shows in this passage 
what that is which He calls love. The woman 
came with the opinion concerning Christ that 
with Him the remission of sins should be 


sought. This worship is the highest worship 
of Christ. Nothing greater could she ascribe 
to Christ. To seek from Him the remission 


of sins was truly to acknowledge the Messiah. 
Now, thus to think of Christ, thus to worship 
Him, thus to embrace Him, is truly to be- 
lieve. Christ, moreover, employed the word 
“love” not towards the woman, but against 
the Pharisee, because He contrasted the en- 
tire worship of the Pharisee with the entire 


164 M. 114. 115. 


Porro sie de Christo sentire, sic colere, sie 
complecti. Christum est vere credere. Chri- 
stus autem usus est verbo dilectionis non 
apud mulierem, sed adversus Pharisaeum, 
quia totum cultum Pharisaei cum toto cultu 
mulieris comparabat. Obiurgat Pharisaeum, 
quod non agnosceret ipsum esse Messiam, etsi 
haec externa officia ipsi praestaret, ut hospiti, 
viro magno et sancto. Ostendit mulierculam 
et praedicat huius cultum, unguenta, lacri- 
mas etc., quae omnia erant signa fidei et con- 
fessio quaedam, quod videlicet apud Christum 
quaereret remissionem peccatorum. Magnum 
profecto exemplum est, quod non sine causa 
commovit Christum, ut obiurgaret Phari- 
saeum, virum sapientem et honestum, sed 
non credentem. Hanc ei impietatem expro- 
brat et admonet eum exemplo mulierculae, 
significans turpe ei esse, quod, quum indocta 
muliercula credat Deo, ipse legis doctor non 
credat, non agnoscat Messiam, non quaerat 
apud eum remissionem peccatorum et salu- 
34] tem. Sic igitur totum cultum laudat, ut 
saepe fit in Scripturis, ut uno verbo multa 
complectamur; ut infra latius dicemus in 
similibus locis, ut Luc. 11,41: Date eleemo- 
synam, et omnia erunt munda. Non tantum 
eleemosynas requirit, sed etiam iustitiam fidei. 
Ita hie ait: Remittuntur ei peccata multa, 
quia dilewit multum, id est, quia me [R.89 
vere coluit fide et exercitiis et signis fidei. 
Totum eultum comprehendit. Interim tamen 
hoe docet, quod proprie accipiatur fide re- 
missio peccatorum, etsi dilectio, confessio et 
alii boni fructus sequi debeant. Quare non 
hoe vult, quod fructus illi sint pretium, sint 
propitiatio, propter quam detur remissio pec- 
35] eatorum, quae reconciliet nos Deo. De 
magna re disputamus, de honore Christi, et 
unde petant bonae mentes certam et firmam 
eonsolationem, utrum fiducia collocanda sit 
36] in Christum, an in opera nostra. Quodsi 
in opera nostra collocanda erit, detrahitur 
Christo honos mediatoris et propitiatoris. 
Et tamen comperiemus in iudicio Dei, hanc 
fiduciam vanam esse et conscientias inde 
ruere in desperationem. Quodsi remissio pec- 
eatorum et reconciliatio non contingit gratis 
propter Christum, sed propter nostram dile- 
ctionem, nemo habiturus est remissionem pec- 
eatorum, nisi ubi totam legem fecerit, quia 
lex non iustifieat, donec nos accusare potest. 
37] Patet igitur, quum iustificatio sit recon- 
ciliatio propter Christum, quod fide iustifice- 
mur, quia certissimum est sola fide accipi 
remissionem peccatorum. 


38] Nune igitur respondeamus ad illam ob- 
iectionem, quam supra proposuimus. Recte 
cogitant adversarii dilectionem esse legis im- 
pletionem, et obedientia erga legem certe est 
iustitia; sed hoc fallit eos, quod putant, nos 
ex lege iustificari. ‚Quum autem non iustifi- 
cemur ex lege, sed remissionem peccatorum 
et reconciliationem accipiamus fide propter 


Apologia Confessionis. 


(Art. III.) 38. 107. 108. 


tes Wort tröften unb aufrichten. Und die Siftotie 
felbjt zeigt an dem Ort wohl an, was Chrijtus 
Liebe nennt. Die Frau fommt in der Zuverficht 
zu Chrifto, dap fie wolle Vergebung ber Sünden 
bei ihm erlangen; das heikt recht Chriftum er- 
fennen und ehren; denn größere Ehre fann man 
Chrifto nicht tun. Denn das fei&t Mefftam ober 
CHhriftum wahrlich eriennen, bei thm juchen Ver: 
gebung der Sünden. Dasjelbe von Chrijto hal- 
ten, alfo Gfriftum erfennen und annehmen, das 
heißt recht an Chriftum glauben. Chrijtus aber 
hat bieje8 Wort, ba er jagt: „Sie hat viel ge- 
liebet”, nicht gebraucht, als er mit ber Frau redete, 
fondern als er mit dem Pharifüer redete. Denn 
ber Herr Chriftus hält gegeneinander die ganze 
(Dre, bie ihm der Pharifder getan hat, mit bem 
Erbieten und Werfen, jo die Frau ihm ersetat hat. 
Er ftraft Den Pharijder, daß er ihn nicht hat er- 
fannt für Chriftum, wiewohl er ihn äußerlich gez 
ehrt als einen Gaft und frommen, heiligen Mann. 
Wher den Gottesdienft der Frau, dak fie ihre 
Sünde erfennt und bei Chrijto Vergebung der 
Sünden fucht, diefen Dienst lobt Chrijtus. Und 
es ift ein großes Grempel, welches Chrijtum billig 
betvogen hat, daß er den Pharifäer als einen 
iweifen, ehrlichen Mann, der bod) nidt an ihn 
glaubt, ftraft. Den Unglauben wirft er ihm vor 
und vermahnt ihn durch das Crempel, als follte 
er fagen: Billig jollteft du bid) schämen, du Pha- 
tijder, daß du fo blind bift, mid) für Chriftum 
unb Meffiam nicht erfennit, jo du ein Lehrer des 
Gefekes bift, und das Weib, das ein ungelehrt, 
arm Weib ift, mich erfennt. Darum lobt er da 
nicht allein bie Liebe, fondern ben ganzen cultum 


. oder Gottesdienst, den Glauben mit den Früchten, 


unb nennt dod) bor dem Wharifäer die Frucht. 
Denn man fann den Glauben im Herzen andern 
nicht weifen und anzeigen denn Durch die Früchte, 
die beweifen bor den Menjchen den Glauben im 
Herzen. Darum will Chriftus nicht, dak die Liebe 
und die Werke follen der Schaf fein, Dabutd) Die 
Sünden bezahlt werden, welches Chrijtus’ Blut it. 
Derhalben ift diefer Streit über einer hohen, widh)- 
tigen Sache, ba den frommen Herzen und Ge- 
wiffen ihr höchiter, gewiffejter, ewiger Troft an 
gelegen ift, nämlich von Gbrijto, ob wir jollen 
vertrauen auf das Berdienft Chrifti over auf 
unfere Werfe. ‘Denn fo wir auf unjere Werte 
vertrauen, jo wird Chrifto jetne Ehre genommen, 
fo ift Chriftus nicht der Verjühner nod) Mittler, 
und werden Dod) endlich erfahren, daß jold) Ber- 
trauen vergeblich jei, und daß bie Gemiflen da- 
burd) nur in Verzweiflung fallen. Denn jo wir 
Vergebung der Sünden und Verführung Gottes 


nicht ohne Verdienjt erlangen durd) Chriftum, fo 


wird niemand Vergebung der Sünden haben, er 
babe denn das ganze Gejeß gehalten. Denn das 
Gefeg macht niemand gereht bor Gott, jofange 
e$ un3 anflagt. Nun fann fid) ja niemand rith- 
men, daß er Dem Gefeß genuggetan habe. Sarum 
müffen wir fonft Troft fuchen, nämlid an Chrifto. 

Nun wollen wir antworten auf die Frage, 
welche wir oben angezeigt: warum die Liebe ober 
dilectio niemand vor Gott gerecht mache. Die 
Widerjacher denfen aljo, die Liebe jet bie Er- 
füllung des Gefeßes, darum wäre e$ wohl wahr, 
daß bie Liebe uns gerecht macht, wenn wir das 
Gejeh hielten. - Wer darf aber mit Wahrheit 
jagen ober rühmen, dab er das Gejek halte und 


Apology of the Augsburg Confession. 


worship of the woman. He reproved the Phar- 
isee because he did not acknowledge that He 
was the Messiah, although he rendered Him 
the outward offices due to a guest and a great 
and holy man. He points to the woman and 
praises her worship, ointment, tears, etc., all 
of which were signs of faith and a confession, 
namely, that with Christ she sought the re- 
mission of sins. It is indeed a great example, 
which, not without reason, moved Christ to 
reprove the Pharisee, who was a wise and 
honorable man, but not a believer. He 
charges him with impiety, and admonishes 
him by the example of the woman, showing 
thereby that it is disgraceful to him, that, 
while an unlearned woman believes God, he, 
a doctor of the Law, does not believe, does 
not acknowledge the Messiah, and does not 
seek from Him remission of sins and salva- 
tion. Thus, therefore, He praises the entire 
worship [faith with its fruits, but towards 
the Pharisee He names only the fruits which 
prove to men that there is faith in the heart], 
as it often occurs in the Scriptures that by 
one word we embrace many things; as below 
we shall speak at greater length in regard to 
similar passages, such as Luke 11, 41: Give 
alms of such things as ye have; and, behold, 
all things are clean unto you. He requires 
not only alms, but also the righteousness of 
faith. Thus He here says: Her sins, which 
are many, are forgiven, for she loved. much, 
i. €., because she has truly worshiped Me with 
faith and the exercises and signs of faith. He 
comprehends the entire worship. Meanwhile 
He teaches this, that the remission of sins is 
properly received by faith, although love, con- 
fession, and other good fruits ought to fol- 
low. Wherefore He does not mean this, that 
these fruits are the price, or are the pro- 
pitiation, because of which the remission of 
sins, which reconciles us to God, is given. We 
are disputing concerning a great subject, con- 
cerning the honor of Christ, and whence good 
minds may seek for sure and firm consolation, 
whether confidence is to be placed in Christ 
or in our works. Now, if it is to be placed 
in our works, the honor of Mediator and Pro- 
pitiator will be withdrawn from Christ. And 


yet we shall find, in God's judgment, that this 


confidence is vain, and that consciences rush 
thence into despair. But if the remission of 
sins and reconciliation do not occur freely for 
Christ’s sake, but for the sake of our love, no 
one will have remission of sins, unless when 
he has fulfilled the entire Law, because the 
Law does not justify as long as it can ac- 
cuse us. Therefore it is manifest that, since 
justification is reconciliation for Christ’s sake, 
we are justified by faith, because it is very 
certain that by faith alone the remission of 
sins is received. 

Now, therefore, let us reply to the objec- 
tion which we have above stated: [Why does 
love not justify anybody before God?] The 
adversaries are right in thinking that love 
is the fulfilling of the Law, and obedience to 
the Law is certainly righteousness. [There- 
fore it would be true that love justifies us, 
if we would keep the Law. But who in truth 


Art. III. 


165 


166 M. 115. 116. Apologia Confessionis. (Art. III.) YB. 108. 109. 

Gott liebe, wie daS Gejek gebietet? Wir haben 
oben angezeigt, daß darum Gott die Verheigung 
der Gnade getan hat, bab wir das Geje& nicht 
halten fünnen. Darum jagt auch alfentbalben 
Paulus, dak wir durd das Gejeg nicht fünnen bor Gott gerecht werden. Die Widerjacher müfjen hie 
wohl weit fehlen und ber Hauptfrage irregehen, denn fie jehen Hie in biejem Handel allein das 
Geje& an. Denn alle menjchliche Vernunft und Weisheit fann nicht anders urteilen, denn daß man 
durch Gejete müfje fromm werden, und wer äußerlich das Gefek halte, der fet heilig und fromm. Wher 
das Evangelium vidt ung herum und weift uns von dem Gejeß zu den göttlichen VBerheigungen und 
fehrt, daß wir nicht gerecht werden durchs Gejeg (denn niemand fann eS halten), jondern dadurch, daß 
ung um Chriftus’ willen VBerfühnung gefchenkt ijf, und die empfangen tir allein burd) den Glauben. 
Denn efe wir einen Tüttel am Gefek erfüllen, muß erft da fein der Glaube an Chriftum, durd) welchen 
wir Gott verfühnt werden und erft Vergebung der Sünden erlangen. Lieber HErrgott, wie Dürfen 
bod) bie Leute fid) Chriften nennen oder fagen, daß fie aud) bie Bücher des Evangelit einmal je an- 
gefehen oder gelefen haben, bie noch diefes anfechten, daß wir Vergebung der Sünden durch den Glauben 
an Griftum erlangen? $t es bod) einem Chrijtenmenjchen jdredlid) allein gu hören. 


Christum, non propter dilectionem aut legis 
impletionem, sequitur necessario, quod fide in 
Christum iustificemur. 


39] Deinde illa legis impletio seu obedientia 
erga legem est quidem iustitia, quum est in- 
tegra, sed in nobis est exigua et immunda. 
Ideo non placet propter seipsam, non est ac- 
40] cepta propter seipsam. Quamquam [R.90 
autem ex his, quae supra dicta sunt, constet 
iustifieationem non solum initium renovatio- 
nis significare, sed reconciliationem, qua etiam 
postea accepti sumus: tamen nune multo cla- 
rius perspici poterit, quod illa inchoata legis 
impletio non iustificet, quia tantum est ac- 


Qum andern ij$ gewiß, Dab auch Diejenigen, fo 
durch den Glauben und Heiligen Getjt neugeboren 
find, bod) gleichwohl noch, jolange dies Leben 
währt, nicht gar rein find, auch das Gejek nicht 
bofífómmlid) halten. Denn mwiewohl fie bie Erft- 
linge des Geiftes empfangen, und wiewohl fid) in 
ihnen Das neue, ja das ewige Leben angefangen, 
fo bleibt doch noch etwas ba bon der Sünde und 
böfer Luft und findet das Geje& nod) viel, des e3 
uns anzuflagen hat. Darum, objdyon Liebe Got- 
tes und gute Werke in Chriften follen und mien 


cepta propter fidem. Nec. est confidendum, 
quod propria perfectione et impletione legis 
coram Deo iusti reputemur, ae non potius 
propter Christum: 


fein, find fie dennoch bor Gott nicht gerecht um - 
folcher ihrer Werte willen, jondern um Chrijtus’ 
willen durch ben Glauben. Und Vertrauen auf 
eigene Erfüllung des Gejeges ijt eitel Abgdtteret 
und Läfterung Chriftt und fällt doch gulekt weg 
und madt, bab die Getwiffen verzweifeln. Derhalben joll diejer Grund feititehen bleiben, dak wir um 
Chriftus’ willen Gott angenehm unb gerecht find durch Glauben, nicht bon wegen unjerer Liebe und 
Werke. Das wollen wir aljo flar und gewiß machen, Dak man’s greifen möge. Solange das Herz 
nid Frieden vor Gott hat, fann e8 nicht gerecht fein; denn e$ flieht bor Gottes Born und verzweifelt 
und wollte, daß Gott nicht richtete. Darum fann das Herz nicht gerecht und Gott angenehm fein, 
dieweil e8 nicht Frieden mit Gott hat. Nun macht der Glaube allein, dak das Herz zufrieden wird, 
und erlangt Ruhe und Leben, Röm. 5, 1, jo e8 fid) getroft und frei verläßt auf Gottes Bujage um 
Chrijtus’ willen. Wher unfere Werke bringen das Herz nicht zufrieden, denn wir finden allezeit, daß 
fie nicht rein find. Darum muß folgen, dap wir allein burd) Glauben Gott angenehm und gerecht find, 
jo wir im Herzen jchließen, Gott wolle uns gnädig fein, nicht bon wegen unferer Werke und Grfüllung 
des Gejekes, jondern aus lauter Gnade um Chrijtus’ willen. Was fonnen die Widerfacher wider 
Diefen Grund aufbringen? Was fonnen fie wider die Hffentlihe Wahrheit erdichten oder erbenfen? 
Denn dies ijt je gewiß, und die Erfahrung lehrt ftarf genug, daß, wenn wir Gottes Urteil und Born 
recht fühlen ober in Anfechtung fommen, unjere Werke oder Gottesdienite das Gewiflen nicht fünnen 
zur Ruhe bringen. Und das zeigt die Schrift oft genug an, als im Pjalm, 143, 2: „Du wollelt mit 
deinem Knechte nicht in das Gericht gehen; Denn bor Dir wird feiner, der ba lebt, gerecht jein.” Da 
zeigt er ffar an, daß alle Heiligen, alle frommen Kinder Gottes, welche den Heiligen Geijt haben, wenn 
Gott nicht aus Gnaden ihnen twill ihre Sünden vergeben, noch übrige Sünde im Fleifch an fid) haben. 
Denn dab David an einem andern Ort, Pj. 7, 9, fagt: „HErr, richte mich nad) meiner Gerechtigkeit!“ 
da redet er von feiner Sache und nicht bon eigener Gerechtigkeit, [onbern bittet, dak Gott feine Cade 
und Wort hüten wolle; wie er denn jagt: „Richte meine Sache!” Wiederum Pi. 130, 3 jagt er far, 
daß feiner, auch nicht die höchiten Heiligen, fünnen Gottes Urteil ertragen, wenn er will auf Miffetat 
achtgeben, wie er jagt: „Sp du willft achthaben auf Miffetat, HErr, wer wird beftehen?” Und aljo 
fagt $iob am 9. [28.30.31]: „sch entfege mich bor allen meinen Werfen”: item: „Wenn id) gleich 
fchneeweiß gewaschen wäre, und meine Hände gleich glänzeten bor 9teinigfeit, nod) toiirbe]t du Unreines 
an mir finden.” Und in [den] Sprüden Salomonis, 20, 9: „Wer fann jagen: Mein Herz ijt rein?” 
Und 1 Soh. 1,8: „So wir werden jagen, daß wir feine Sünde haben, verführen wir uns felbjt und 
ift die Wahrheit nicht in uns.” Stem, im Vaterunfer bitten auch bie Heiligen: „DVergib uns unfere 
Schuld!" Darum haben aud) die Heiligen Schuld und Sünde. Item, im 4. Buch Mofis, 14, 18: „Auch 
der Unfchuldige wird nicht unfchuldig fein.” Und Zacharias der Prophet fagt im 2. Kap., B.13: „Alles 
Qfeijd) fet ftille bor bem Herrn!“ Und Jefaias fagt 40, 6: „Alles Fleifch ijt Gras”, das tft, das Fleifch 
unb alle Gerechtigkeit, jo wir vermögen, bie fünnen Gottes Urteil nidt ertragen. Und Jonas fagt am 
2. fap., $5. 9: „Welche fid) verlaffen auf Eitelkeit vergeblich, bie laffen Barmherzigkeit fahren.” Der: 
halben erhält uns eitel Barmherzigkeit; unjere eigenen Werfe, Verdienft und Vermögen fünnen uns. 
nicht helfen. Dieje Sprüche und dergleichen in der Schrift zeigen an, daß unfere Werte unrein find, 
und bab wir Gnade und Barmherzigkeit bedürfen. Darum ftellen die Werke bie Gewiffen nicht zu= 

frieden, fondern allein bie Barmherzigkeit, welche wir durch den Glauben ergreifen. | 


Apology of the Augsburg Confession. 


can say or boast that he keeps the Law, and 
loves God as the Law has commanded? We 
have shown above that God has made the 
promise of grace, because we cannot observe 
the Law. ‘Therefore Paul says everywhere 
that we cannot be justified before God by 
the Law.] But they make a mistake in this, 
that they think that we are justified by the 
Law. [The adversaries have to fail at this 
point, and miss the main issue, for in this 
business they only behold the Law. For all 
men’s reason and wisdom cannot but hold that 
we must become pious by the Law, and that 
a person externally observing the Law is holy 
and pious. But the Gospel faces us about, 
directs us away from the Law to the divine 
promises, and teaches that we are not justi- 
fied, etc.] Since, however, we are not justi- 
fied by the Law [because no person can keep 


it], but receive remission of sins and recon-. 


ciliation by faith for Christ’s sake, and not 
for the sake of love or the fulfilling of the 
Law, it follows necessarily that we are justi- 
fied by faith in Christ. [For before we fulfil 
one tittle of the Law, there must be faith in 
Christ by which we are reconciled to God 
and first obtain the remission of sin. Good 
God, how dare people call themselves Chris- 
tians or say that they once at least looked 
into or read the books of the Gospel when 
they still deny that we obtain remission of 
sins by faith in Christ? Why, to a Chris- 
tian it is shocking merely to hear such a 
statement. | 

Again, [in the second place,] this fulfill- 
ing of the Law, or obedience towards the 
Law, is indeed righteousness, when it is com- 
plete; but in us it is small and impure. [For, 
although they have received the first-fruits of 
the Spirit, and the new, yea, the eternal life 
has begun in them, there still remains a rem- 
nant of sin and evil lust, and the Law still 
finds much of which it must accuse us.] Ac- 
cordingly, it is not pleasing for its own sake, 
and is not accepted for its own sake. But 
although from those things which have been 
said above it is evident that justification sig- 
nifies not the beginning of the renewal, but 
the reconciliation by which also we afterwards 
are accepted, nevertheless it can now be seen 
much more clearly that the inchoate fulfilling 
of the Law does not justify, because it is ac- 
cepted only on account of faith. [Trusting 
in our own fulfilment of the Law is sheer 
idolatry and blaspheming Christ, and in the 
end it collapses and causes our consciences 
to despair. Therefore, this foundation shall 
stand forever, namely, that for Christ’s sake 
we are accepted with God, and justified by 
faith, not on account of our love and works. 
This we shall make so plain and certain that 
anybody may grasp it. As long as the heart 
is not at peace with God, it cannot be right- 
eous; for it flees from the wrath of God, de- 
spairs, and would have God not to judge it. 
Therefore the heart cannot be righteous and 
accepted with God while it is not at peace 
with God. Now, faith alone makes the heart 


to be content, and obtains peace and life, . 


Rom. 5,1, because it confidently and frankly 


‘ment? 


Art. III. 167 


relies on the promise of God for Christ’s sake. 
But our works do not make the heart content, 
for we always find that they are not pure. 
Therefore it must follow that we are accepted 
with God, and justified by faith alone, when 
in our hearts we conclude that God desires 
to be gracious to us, not on account of our 
works and fulfilment of the Law, but from 
pure grace, for Christ’s sake. What can our 
opponents bring forward against this argu- 
What can they invent and devise 
against the plain truth? For this is quite 
certain, and experience teaches forcibly 
enough, that when we truly feel the judgment 
and wrath of God, or become afflicted, our 
works and worship cannot set the heart at 
rest. Scripture indicates this often enough, 
as in Ps. 143, 2: Enter not into judgment 
with Thy servant; for in Thy sight shall no 
man living be justified. Here he clearly shows 
that all the saints, all the pious children of 
God, who have the Holy Ghost, if God would 
not by grace forgive them their sin, still have 
remnants of sin in the flesh. For when David 
in another place, Ps. 7, 8, says: Judge me, 
O Lord, according to my righteousness, he re- 
fers to his cause, and not to his righteous- 
ness, and asks God to protect his cause and 
word, for he says: Judge, O Lord, my cause. 
Again, in Ps. 130, 3 he clearly states that no 
person, not even the greatest saints, can bear 
God’s judgment, if He were to observe our 
iniquity, as he says: If Thou, Lord, shouldest 
mark iniquity, O Lord, who shall stand? And 
thus says Job, 9, 28: I was afraid of all my 
works (Engl. vers., sorrows). Likewise chap. 
9,30: If I wash myself with snow-water, and 
make my hands never so clean, yet shalt Thou 
plunge me in the ditch. And Proy. 20, 9: 
Who can say, I have made my heart clean? 
And 1 John 1, 8: If we say that we have no 
sin, we decewe ourselves and the truth is not 
in us. And in the Lord’s Prayer the saints 
ask for the forgiveness of sins. Therefore 
even the saints have guilt and sins. Again, 
in Num. 14,18: The innocent will not be in- 
nocent. And Zechariah, 2, 13, says: Be silent, 
O all flesh, before the Lord. And Isaiah, 
40, 6 sqq.: All flesh is grass, i.e., flesh and 
righteousness of the flesh cannot endure the 
judgment of God. And Jonah says, 2,9: . 
They that observe lying vanities forsake their 
own mercy. Therefore, pure mercy preserves 
us; our own works, merits, endeavors, can- 
not preserve us. These and similar declara- 
tions in the Scriptures testify that our works 
are unclean, and that we need mercy. Where- 
fore works do not render consciences pacified, 
but only mercy apprehended by faith does.] 
Nor must we trust that we are accounted 
righteous before God by our own perfection 
and fulfilling of the Law, but rather for 
Christ’s sake. 


168 M. 116—118. 


41] Primum, quia Christus non desinit esse 
mediator, postquam renovati sumus. Errant, 
qui fingunt eum tantum primam gratiam 
meritum esse, nos postea placere nostra legis 
impletione et mereri vitam aeternam. Manet 
42] mediator Christus, et semper statuere 
debemus, quod propter ipsum habeamus pla- 
eatum Deum, etiamsi nos indigni simus. 
Sicut Paulus 1 Cor. 4, 4 aperte docet, quum 
ait: Nihil mihi conscius sum, sed in hoc non 
iustificatus sum; sed sentit se fide reputari 
iustum propter Christum, iuxta illud: Beat, 
quorum remissae sunt iniquitates, Ps. 32, 1; 
Rom. 4, 7. Illa autem remissio semper ac- 
cipitur fide. Item imputatio iustitiae evan- 
gelii est ex promissione; .igitur semper ac- 
eipitur fide, semper statuendum est, quod fide 
43] propter Christum iusti reputemur. Si 
renati postea sentire deberent, se acceptos 
fore propter impletionem legis, quando esset 
eonseientia certa, se placere Deo, quum nun- 
44] quam legi satisfaciamus? Ideo semper 
ad promissionem recurrendum est, hae susten- 
tanda est infirmitas nostra, et statuendum nos 
propter Christum iustos reputari, qui sedet 
ad dextram Patris et perpetuo interpellat pro 
nobis, Rom. 8, 34. Hune pontificem contu- 
melia afficit, si quis sentit se iam iustum et 
acceptum esse propter propriam impletionem 
legis, non propter illius promissionem. Nee 
intelligi potest, quomodo fingi queat homo 
iustus esse coram Deo, excluso propitiatore et 
mediatore Christo. 


45] Item, quid opus est longa disputatione? 
Tota Scriptura, tota ecclesia clamat legi [R. 91 
non satisfieri. Non igitur placet illa inchoata 
legis impletio propter seipsam, sed propter 
46] fidem in Christum. Alioqui lex semper 
accusat nos. Quis enim satis diligit, aut satis 
timet Deum? Quis satis patienter sustinet 
afflietiones a Deo impositas? Quis non saepe 
dubitat, utrum Dei consilio an casu regantur 
res humanae? Quis non saepe dubitat, utrum 
a Deo exaudiatur? Quis non saepe stomacha- 
tur, quod impii fortuna meliore utuntur quam 
pii, quod pii ab impiis opprimuntur? Quis 
satisfacit vocationi suae? Quis diligit pro- 
ximum sieut seipsum? Quis mon irritatur 
47] a concupiscentia? Ideo Paulus inquit 
Rom. 7,19: Non quod volo, bonum, hoc facio, 
sed quod nolo, malum. Item v. 25: Mente 
servio legi Dei, carne autem servio legi pec- 
cati. Hic aperte praedieat se legi peccati 
servire. Et David ait Ps. 143, 2: Non intres 
in judicium cum servo tuo, quia non vustifi- 
cabitur in conspectu two omnis vivens. Hic 
etiam servus Dei deprecatur iudicium. Item 
Ps. 32,2: Beatus vir, cui non imputat Domi- 
nus peccatum. Semper igitur in hac infirmi- 
tate nostra adest peccatum, quod imputari 
poterat, de quo paulo post inquit, v.6: Pro 
hoc orabit ad te omnis sanctus. Hic ostendit 
sanctos etiam oportere petere remissionem 
48] peccatorum. Plus quam caeci sunt, qui 
malos affectus in carne non sentiunt esse pec- 
cata, de quibus Paulus Gal. 5, 17 dieit: Caro 
concupiscit adversus Spiritum, Spiritus ad- 


Apologia Confessions. 


‚Ichredlicher Gotteszorn auf uns geerbt iit. 


(Art. IH.) 38. 109—111. 


Zum dritten, Chrijtus bleibt nichtsdeftoweniger 
por al3 nach der einige Mittler und Berjöhner, 
wenn wir in ihm alfo neugeboren find. Darum 
irren diejenigen, Die da erdichten, Dak Chriftus 
ung allein primam gratiam oder bie erfte Gnade 
verdiene, und dak wir Hernach durch unjere eige- 
nen Werfe und Serpienjt müjlen das ewige Leben 
verdienen. Denn er bleibt der einige Mittler, 
und wir follen des gewiß fein, daß wir um feinet- 
willen allein einen gnädigen Gott haben; ob wir 
e8 auch gleich uniwitrdig find, wie Paulus jagt 
Kom. 5,2: „Durch ihn haben wir einen Zugang 
zu Gott." Denn unsere beiten Werke, aud) nad) 
empfangener Gnade des Evangelii (mie ich ge- 
fagt), find nod) jdoad) und nicht gar rein; denn 
es ift je nicht jo ein fchleht Ding um die Sünde 
und Adams Fall, mie die Vernunft meint oper 
gebenft, und ijt über allen menschlichen Verjtand 
und Gebanfen, was durch den Ungehorjam für n 
Un 
it gar eine greuliche Verderbung an der ganzen 
menjhlihen Natur gefchehen, welche fein Men= 
jchenwerf, jonbern allein Gott jelbit fann her- 
wiederbringen. Darum fagt der Palm: „Wohl 
denen, welchen ihre Sünden vergeben find.” 
Darum dürfen [bedürfen] wir Gnade und Got- 
tes gnädiger Güte und Vergebung der Sünden, 
wenn mir gleich viele gute Werfe getan haben. 
Diefelbe Gnade aber läht jid) allein durch den 
Glauben faffen. Wljo bleibt Chrijtus allein Det 
Hohepriefter und Mittler, und was wir nun Gutes 
tun, oder was wir des Gefeges halten, gefällt 
Gott nicht für jid) jelbit, fondern daß wir uns 
an Ehriftum halten und willen, daß wir einen 
gnädigen Gott haben nicht um des Gefeges willen, 
fondern um Chriftus’ willen. 1 

Zum vierten, jo wir hielten, daß [wir], wenn 
ir nun zu dem Evangelium fommen und neuge- 
boren find, hernach durch unjere Werke verdienen 
jollen, daß un$ Gott gnübig forthin wäre, nicht 
durch Glauben, fo fime das Getwiffen nimmer zur 
Muhe, fondern müßte verzweifeln; denn das Gefes 
flagt uns ohne Unterlaß an, dieweil wir eS nicht 
volfümmlich halten fünnen ufw. Wie denn die 
ganze heilige chriftliche Kirche, alle Heiligen allzeit 
befannt haben und nod) befennen. Denn alfo fagt 
Paulus zu den Nömern am 7, 19: „Das Gute, 
das id) will, Das tue ich nicht, fondern das Boje, 
Das ich nicht will, Das tue ich“ ujm. Stem: „Mit 
Dem jyfeijd)e diene ich dem Gejek der Sünde“ ujw. 
Denn e$ ijt feiner, der Gott den HErrn jo von 
ganzem Herzen fürchtet und liebt, als er jchuldig 
it; feiner, der Kreuz und Triibjal in ganzem 
Gehorjam gegen Gott trägt; feiner, der nicht 
butd) Schwachheit oft zweifelt, ob aud) Gott fid) 


 unfer annehme, ob er uns achte, ob er unjer Gebet 


erhöre. Darüber murren wir oft aus Ungeduld 
wider Gott, daß e8 den Gottlojen wohl geht, den 
srommen übel. Item, wer ift, der feinem Beruf 
recht genug tut, ber nicht wider Gott zürnt in 
Wnfechtungen, wenn Gott fid) verbirgt? Wer Tiebt 
feinen Nächiten als fid) felbit? Wer ijt ohne aller- 
lei böje Lüfte? Bon den Sünden allen jagt der 
Palm: „Dafür werden bitten alle Heiligen zu 
rechter Zeit.“ Da fagt er, bab alle Heiligen 
müffen um Bergebung der Sünden bitten. Der: 
halben find diejenigen gar ftocblind, welche bie 
böjen Lüfte im Fleifh nicht für Sünde halten, 
von welchen Paulus jagt: „Das Fleifch ftrebet 
wider den Geift, und der Geift ftrebet wider das 


Apology of the Augsburg Confession. Art. III. 


First [in the third place], because Christ 
does not cease to be Mediator after we have 
been renewed. They err who imagine that He 
has merited only a first grace, and that after- 
wards we please God and merit eternal life 
by our fulfilling of the Law. Christ remains 
Mediator, and we ought always to be confident 
that for His sake we have a reconciled God, 
even although we are unworthy. As Paul 
clearly teaches when he says [By whom also 
we have access to God, Rom. 5, 2. For our 
best works, even after the grace of the Gospel 
has been received, as I stated, are still weak 
and not at all pure. For sin and Adam’s fall 
are not such a trifling thing as reason holds 
or imagines; it exceeds the reason and 
thought of all men to understand what a 
horrible wrath of God has been handed on 
to us by that disobedience. "There occurred 
a shocking corruption of the entire human 
nature, which no work of man, but only God 
Himself, ean restore], 1 Cor. 4, 4: I know 
nothing by myself, yet am I not hereby justi- 
fied, but he knows that by faith he is ac- 
counted righteous for Christ's sake, accord- 
ing to the passage: Blessed are they whose 
iniquities are forgiven, Ps. 32, 1; Rom. 4, 7. 
[Therefore we need grace, and the gracious 
goodness of God, and the forgiveness of sin, 
although we have done many good works.] 
But this remission is always received by faith. 
Likewise, the imputation of the righteousness 
of the Gospel is from the promise; therefore 
it is always received by faith, and it always 
must be regarded certain that by faith we are, 
for Christ's sake, accounted righteous. If the 
regenerate ought afterwards to think that 
they will be accepted on account of the ful- 
filling of the Law, when would conscience be 
certain that it pleased God, since we never 
satisfy the Law? Accordingly, we must al- 
ways reeur to the promise; by this our in- 
firmity must be sustained, and we must re- 
gard it as certain that we are accounted right- 
eous for the sake of Christ, who is ever at 
the right hand of God, who also maketh inter- 
cession for ws, Rom. 8,34. If any one think 
that he is righteous and accepted on account 
of his own fulfilment of the Law, and not on 
account of Christ's promise, he dishonors this 
High Priest. Neither can it be understood 
how one could imagine that man is righteous 
before God when Christ is excluded as Pro- 
pitiator and Mediator. 

Again [in the fourth place], what need is 
there of a long discussion? [If we were to 
think that, after we have come to the Gospel 
and are born again, we were to merit by our 
works that God be gracious to us, not by faith, 
conscience would never find rest, but would 
be driven to despair. For the Law unceas- 
ingly accuses us, since we never can satisfy 
the Law.] All Scripture, all the Church cries 
out that the Law cannot be satisfied. There- 
fore this inchoate fulfilment of the Law does 
not please on its own account, but on account 
of faith in Christ. Otherwise the Law always 
aeeuses us. For who loves or fears God suf- 
. ficiently? Who with sufficient patience bears 
the afflietions imposed by God? Who does 


169 


not frequently doubt whether human affairs 
are ruled by God's counsel or by chance? Who 
does not frequently doubt whether he be heard 
by God? Who is not frequently enraged be- 
cause the wicked enjoy a better lot than the 
pious, because the pious are oppressed by the 
wicked? Who does satisfaction to his own 
calling? Who loves his neighbor as himself? 
Who is not tempted by lust? Accordingly, 
Paul says, Rom. 7, 19: The good that I would 
I do mot; but the evil which I would not, 
that I do. Likewise v. 25: With the mind 
I myself serve the Law of God, but with the 
flesh, the law of sin. Here he openly declares 
that he serves the law of sin. And David 
says, Ps. 143, 2: Enter not into judgment 
with Thy servant; for in Thy sight shall no 
man living be justified. Here even a servant 
of God prays for the averting of judgment. 
Likewise Ps. 32, 2: Blessed is the man unto 
whom the Lord imputeth not iniquity. There- 
fore, in this our infirmity there is always 
present sin, which could be imputed, and of 
which he says a little while after, v.6: For 
this shall every one that is godly pray unto 
Thee. Here he shows that even saints ought 
to seek remission of sins. More than blind 
are those who do not perceive that wicked 
desires in the flesh are sins, of which Paul, 
Gal. 5,17, says: The flesh lusteth against the 
Spirit, and the Spirit against the flesh. The 
flesh distrusts God, trusts in present things, 
seeks human aid in calamities, even contrary 


170 M. 118. 119. 
49] versus carnem. Caro diffidit Deo, con- 
fidit rebus praesentibus, quaerit humana 
auxilia in calamitate, etiam contra volunta- 
tem Dei, fugit afflictiones, quas debebat tole- 
rare propter mandatum Dei, dubitat de Dei 
misericordia ete. Cum talibus affectibus 
luctatur Spiritus Sanctus in cordibus, ut 
eos reprimat ac mortificet, et inferat novos 
50] spirituales motus. Sed de hoc loco 
infra plura testimonia colligemus, quamquam 
ubique obvia sunt, non solum in Scripturis, 
sed etiam in sanctis patribus. 

51] Praeclare inquit Augustinus: Omnia 
mandata Dei implentur, quando, quidquid. non 
fit, ignoseitur. Requirit igitur fidem, [R.92 
etiam in bonis operibus, ut credamus nos pla- 
cere Deo propter Christum nec opera ipsa per 
52] se digna esse, quae placeant. Et Hiero- 
nymus contra Pelagianos: Tune ergo ust 
sumus, quando nos peccatores fatemur, et 
iustitia, nostra non ex proprio merito, sed ex 
53] Dei consistit misericordia. Oportet igi- 
tur adesse fidem in illa inchoata legis imple- 
tione, quae statuat, nos propter Christum 
habere Deum placatum. Nam misericordia 
non potest apprehendi nisi fide, sicut supra 
54] aliquoties dictum est. Quare quum ait 
Paulus Rom. 3,31, legem stabiliri per fidem, 
non solum hoe intelligi oportet, quod fide 
renati concipiant Spiritum Sanctum, et ha- 
beant motus consentientes legi Dei, sed multo 
maxime refert et hoc addere, quod sentire nos 
oportet, quod procul a perfectione legis ab- 
$5] simus. Quare non possumus statuere, 
quod coram Deo iusti reputemur propter 
nostram impletionem legis, sed quaerenda est 
alibi iustifieatio, ut conscientia fiat tran- 
quilla. 


Apologia Confessionis. 


Non enim sumus iusti coram Deo, donec fugientes iudicium Dei irascimur Deo. 


(Art. III.) 9$. 111. 112. 


Sleijh.” Denn das Qleijd) vertraut Gott nicht, 
verläßt fid) auf bieje Welt und zeitliche Güter, 
jucht in Trübfjalen menjdjfiden Troft und Hilfe, 
aud) tiber Gottes Willen, zweifelt an Gottes 
Gnade und Hilfe, murrt wider Gott in Kreuz und 
Anfechtungen, welches alles wider Gottes Gebot tjt. 
Wider die Adamsfünde ftreitet und jtrebt der Hei- 
fige Geift in den Herzen der Heiligen, daß er da3= 
jelbe Gift des alten Adams, die böfe verzweifelte 
Art, ausfege und töte und in das Hera einen 
andern Sinn und Mut bringe. 


Und AWuguitinus fagt aud): „Alle Gebote Got- 
te8 halten wir Dann, wenn ung alles, was wir 
nicht halten, vergeben wird.” Darum will Augu- 
ftinus, bab auch bie guten Werke, welche der Heiz 
lige Geift wirft in uns, Gott nicht anders gefallen 
Denn aljo, daß wir glauben, dak wir Gott an- 
genehm jeten um Chrijtus’ willen, nicht daß fie 
an ihnen felbjt Gott follten gefallen. Und $ie- 
ronymus jagt wider Pelagius: „Dann find wir 
gerecht, wenn wir uns für Sünder erfennen; 
unb unjere Gerechtigkeit fteht nicht in unjerm 
Verdienft, jondern in Gottes. Barmherzigkeit.” 
Darum, wenn wir glei ganz reich von [ai] 
rechten guten Werfen find und aljo angefangen 
haben, Gottes Gejek zu halten, wie Paulus, da 
er treulich gepredigt hat u[to., fo muß dennoch ber 
Glaube ba fein, Dadurd wir vertrauen, dak Gott 
uns gnädig und verfühnt fei um Chrijtus’ willen 
und nicht um unferer Werte willen. Denn bie 
Barmberzigfeit füBt fid) nicht faffen denn allein 
durch ben Glauben. Darum diejenigen, fo lehren, 
daß wir um Werke willen, nicht um Chriftus’ 
tillen Gott angenehm werden, die führen bie Ge- 
wifjen in Berzweiflung. 


Sen- 


56] tiendum est igitur, quod reconciliati fide propter Christum iusti reputemur, non propter 
legem aut propter opera nostra, sed quod haec inchoata impletio legis placeat propter fidem, 
et quod propter fidem non imputetur hoc, quod deest impletioni legis, etiamsi conspectus im- 
puritatis nostrae perterrefacit nos. Jam si est alibi quaerenda iustificatio, ergo nostra dilectio 
57] et opera non iustificant. Longe supra nostram munditiem, imo longe supra ipsam legem 
collocari debent mors et satisfactio Christi, nobis donata, ut statuamus nos propter illam [R.93 
satisfactionem habere propitium Deum, non propter nostram impletionem legis. 

58] Hoc docet Paulus ad Gal. 3, 13, quum ait: Christus redemit nos a maledictione legis, 
factus pro nobis maledictum, hoc est, lex damnat omnes homines, sed Christus, quia sine pec- 
cato subiit poenam peccati et victima pro nobis factus est, sustulit illud ius legis, ne accuset, 
ne damnet hos, qui credunt in ipsum, quia ipse est propitiatio pro eis, propter quam nunc iusti 
reputantur. Quum autem iusti reputentur, lex non potest eos accusare aut damnare, etiamsi 
re ipsa legi non satisfecerint. In eandem sententiam scribit ad Colossenses, 2,10: In Christo 
consummati estis; quasi dicat: etsi adhuc procul abestis a perfectione legis, tamen non 
damnant vos reliquiae peccati, quia propter Christum habemus reconeiliationem certam et 
firmam, si creditis, etiamsi haeret peccatum in carne vestra. 

59] Semper debet in conspectu esse promissio, quod Deus propter suam promissionem, propter 
Christum, velit esse propitius, velit iustificare, non propter legem aut opera nostra. In hac 
promissione debent pavidae conscientiae quaerere reconciliationem et iustificationem, hae pro- 
missione debent se sustentare ae certo statuere, quod habeant Deum propitium propter Chri- 
stum, propter suam promissionem. Ita nunquam possunt opera conscientiam reddere pacatam, 
60] sed tantum promissio. Si igitur praeter dilectionem et opera alibi quaerenda est iusti- 
fieatio et pax conscientiae, ergo dilectio et opera non iustificant, etsi sunt virtutes et iustitiae 
legis, quatenus sunt impletio legis. Et eatenus haec obedientia legis iustificat iustitia legis. 
Sed haec imperfecta iustitia legis non est accepta Deo nisi propter fidem. Ideo non iustificat, 
id est, neque reconciliat, neque regenerat, neque per se facit acceptos coram Deo. 


61] Ex his constat sola fide nos iustificari 
coram Deo, quia sola fide accipimus [R.94 


remissionem peccatorum et reconciliationem . 


propter Christum, quia reconciliatio seu iusti- 
ficatio est res promissa propter Christum, non 


Aus dem allem ift’S flar genug, daß allein ber 
Glaube un3 vor Gott gerecht macht, das ijt, 
er erlangt Vergebung der Sünden und Gnade 
um Chriftus’ willen und bringt uns zu einer 
neuen Geburt. Item, jo ift’3 ffar genug, baf wir 


Apology of the Augsburg Confession. 


to God’s will, flees from afflietions, which it 
ought to bear because of God’s commands, 
doubts concerning God’s mercy, etc. The Holy 
Ghost in our hearts contends with such dis- 
positions [with Adam’s sin] in order to sup- 
press and mortify them [this poison of the 
old Adam, this desperately wicked disposi- 
tion], and to produce new spiritual move- 
ments. But concerning this topic we will col- 
lect more testimonies below, although they 
are everywhere obvious not only in the Scrip- 
tures, but also in the holy Fathers. 

Well does Augustine say: All the com- 
mandments of God are fulfilled when what- 
ever is not done, is forgiven. Therefore he 
requires faith even in good works [which the 
Holy Spirit produces in us], in order that we 
may believe that for Christ’s sake we please 
God, and that even the works are not of them- 
selves worthy and pleasing. And Jerome, 
against the Pelagians, says: Then, therefore, 
we are righteous when we confess that we are 
sinners, and that our righteousness consists 
not in our own merit, but in God’s mercy. 
Therefore, in this inchoate fulfilment of the 
Law, faith ought to be present, which is cer- 
tain that for Christ’s sake we have a recon- 
ciled God. For mercy cannot be apprehended 
unless by faith, as has been repeatedly said 
above. [Therefore those who teach that we 
are not accepted by faith for Christ’s sake, 
but for the sake of our own works, lead con- 
sciences into despair.] Wherefore, when Paul 
says, Rom. 3, 31: We establish the Law 
through faith, by this we ought to under- 
stand, not only that those regenerated by 
faith receive the Holy Ghost, and have move- 
ments agreeing with God’s Law, but it is by 
far of the greatest importance that we add 
also this, that we ought to perceive that we 
are far distant from the perfection of the 
Law. Wherefore we cannot conclude that we 
are accounted righteous before God because 
of our fulfilling of the Law, but in order that 
the conscience may become tranquil, justifica- 
tion must be sought elsewhere. For we are 
not righteous before God as long as we flee 
from God’s judgment, and are angry with 
God. Therefore we must conclude that, being 
reconciled by faith, we are accounted right- 
eous for Christ’s sake, not for the sake of the 
Law or our works, but that this inchoate 
fulfilling of the Law pleases on account of 
faith, and that, on account of faith, there is 
no imputation of the imperfection of the ful- 
filling of the Law, even though the sight of 
our impurity terrifies us. Now, if justifica- 
tion is to be sought elsewhere, our love and 
works do not therefore justify. Far above 
our purity, yea, far above the Law itself, 
ought to be placed the death and satisfaction 
of Christ, presented to us that we might be 
sure that because of this satisfaction, and 
not because of our fulfilling of the Law, we 
have a gracious God. 

' Paul teaches this in Gal. 3, 13, when he 
says: Christ hath redeemed us from the curse 
of the Law, being made a curse for us, 4. e., 
the Law condemns all men, but Christ, he- 
cause without sin He has borne the punish- 


Art. 121: 171 


ment of sin, and been made a victim for us, 
has removed that right of the Law to accuse 
and condemn those who believe in Him, be- 
cause He Himself is the propitiation for them, 
for whose sake we are now accounted right- 
eous. But since they are accounted righteous, 
the Law cannot accuse or condemn them, even 
though they have not actually satisfied the 
Law. To the same purport he writes to the 
Colossians, 2,10: Ye are complete in Him, as 
though he were to say: Although ye are still 
far from the perfection of the Law, yet the 
remnants of sin do not condemn you, because 
for Christ’s sake we have a sure and firm 
reconciliation, if you believe, even though sin 
inhere in your flesh. 

The promise ought always to be in sight 
that God, because of His promise, wishes for 
Christ’s sake, and not because of the Law or 
our works, to be gracious and to justify. In 
this promise timid consciences ought to seek 
reconciliation and justification; by this 
promise they ought to sustain themselves, 
and be confident that for Christ’s sake, be- 
cause of His promise, they have a gracious 
God. Thus works can never render a con- 
science pacified, but only the promise can. 
If, therefore, justification and peace of con- 
science must be sought elsewhere than in love 
and works, love and works do not justify, al- 
though they are virtues and pertain to the 
righteousness of the Law, in so far as they 
are a fulfilling of the Law. So far also this 
obedience of the Law justifies by the right- 
eousness of the Law. But this imperfect 
righteousness of the Law is not accepted by 
God, unless on account of faith. Accordingly, 
it does not justify, 7. e., it neither reconciles, 
nor regenerates, nor by itself renders us ac- 
cepted before God. 

From this it is evident that we are justified 
before God by faith alone [4. e., it obtains the 
remission of sins and grace for Christ’s sake, 
and regenerates us. Likewise, it is quite clear 
that by faith alone the Holy Ghost is re- 
ceived; again, that our works and this in- 
choate fulfilling of the Law do not by them- 
selves please God. Now, even if I abound in 
good works like Paul or Peter, I must seek 
my righteousness elsewhere, namely, in the 
promise of the grace of Christ; again, if only 
faith calms the conscience, it must, indeed, 
be certain that only faith justifies before God. 
For, if we wish to teach correctly, we must 
adhere to this, that we are accepted with God, 
not on account of the Law, not on account of 
works, but for Christ’s sake. For the honor, 


172 M. 119. 190. 


propter legem. Itaque sola fide aceipitur, etsi 
donato Spiritu Sancto sequitur legis impletio. 


Apologia Confessionis. 


(Art. III.) 38. 112. 113. 


allein durch den Glauben den Heiligen Geift emp- 
fangen; item, daß unjere Werke, und da wir an- 


A fangen, das Gejeg zu halten, an ihm jelbjt Gott 
nicht gefallen. So id) nun, wenn ich gleich doll guter Werke bin, wie Paulus war und Petrus, dennod) 
anderswo mu meine Gerechtigkeit juchen, nämlich in der Verheipung der Gnade Chrijti, item, jo allein 
der Glaube das Gewijfen ftillt, jo muß je das gewiß fein, bab allein der Glaube vor Gott gerecht macht. 


Denn wir miiffen allezeit dabei bleiben, wollen wir recht lehren, Daß wir nicht um des Gejetes willen, 
nicht um Werke willen, jondern um Chriftus’ willen Gott angenehm find. Denn die Ehre, jo Chrifto 


gebührt, joll man nicht dem Gefege oder unjern elenben Werfen geben. 


Responsio ad Argumenta Adversariorum. 


62] Cognitis autem huius causae fundamen- 
tis, videlicet diserimine legis et promissionum 
seu evangelii, facile erit diluere ea, quae ad- 
versarii obiiciunt. Citant enim dicta de lege 
et operibus et omittunt dieta de promissio- 
63] nibus. Semel autem responderi ad omnes 
sententias de lege potest, quod lex non possit 
fieri sine Christo, et si qua fiunt civilia opera 
sine Christo, non placent Deo. Quare quum 
praedicantur opera, necesse est addere, quod 
fides requiratur, quod propter fidem praedi- 
centur, quod sint fructus et testimonia fidei. 
64] Ambiguae et periculosae causae multas 
et varias solutiones gignunt. Verum est enim 
illud veteris poetae: 

j 'O à" &dtxo0s Aoyos 
voo@v év AUTO paouaxwy dsitar oov. 


Sed in bonis et firmis causis una atque altera 
solutio, sumpta ex fontibus, corrigit omnia, 
quae videntur offendere. Id fit et in hac no- 
stra causa. Nam illa regula, quam modo reci- 
tavi, interpretatur omnia dicta, quae de lege 
65] et operibus citantur.  Fatemur enim 
Scripturam alibi legem, alibi evangelium seu 
gratuitam promissionem peccatorum propter 
Christum tradere. Verum adversarii nostri 
simpliciter abolent gratuitam promissionem, 
quum negant, quod fides iustifieet, quum. do- 
cent, quod propter dilectionem et opera nostra 
accipiamus remissionem peccatorum et [R.95 
66] reconciliationem. Si pendet ex conditione 
operum nostrorum remissio peccatorum, pror- 
sus erit incerta. Erit igitur abolita promissio. 
67] Proinde nos revocamus pias mentes ad 
considerandas promissiones, et de gratuita re- 
missione peccatorum et reconciliatione, quae 
fit per fidem in Christum, docemus. Postea 
addimus et doctrinam legis. Et haec oportet 
ópÜorousiv, ut ait Paulus 2 Tim. 2, 15. Viden- 
dum est, quid legi, quid promissionibus Scri- 
ptura tribuat. Sic enim laudat opera, ut non 
tollat gratuitam promissionem. ~ 


Antmwortauf: die Urqumente Der 
Widerjamer. 


So wir nun bie rechten Gründe diejer Sache 
haben angezeigt, nämlich den Unterjchied unter 
göttlicher Verheipung und des GejebeS, jo fann 
man leichtlich verlegen [widerlegen] dasjenige, jo 
Die Widerfacher dagegen borbringen. Denn jie 
führen Sprüche ein bom Gefe und guten Werfen. 
Die Sprüche aber, fo von göttlicher Verheigung 
reden, laffen fie augen. Man fann aber furz ant- 
worten auf alle Sprüche, jo fie einführen von 
dem Gejege, nämlich, daß das Gejek ohne Chri- 
ftum niemand halten fann, und wenngleich auper- 
lich gute Werke gejchehen ohne Chrijtum, jo hat 
Dod) Gott darum an der Perjon nicht Gefallen. 
Darum wenn man will von guten Werfen lehren 
oder predigen, joll man allezeit dazufegen, daß 
zubörderjt Glaube ba jein mitffe, und daß fie 
allein um des Glaubens willen an Chrijtum Gott 
angenehm jeiem, und daß fie Früchte und Beug- 
niffe des Glaubens find. Diefe unjere Lehre ijt 
je Har, fie läßt fid) auch wohl am Licht jehen und 
gegen bie Heilige Schrift halten, und ift aud) hie 
flar und richtig vorgetragen, wer ihm will jagen 
laffen und bie Wahrheit nicht mwiffentlich ver- 
leugnen. Denn Gbrijti Wohltat und den großen 
Schaf des Epangelit (welchen Paulus fo hoch hebt) 
recht zu erfennen, müfjen wir je auf einem Teil 
Gottes Verheifung und angebotene Gnade, auf 
Dem andern Teil das Gejek jo weit voneinander 
jcheiven alS Himmel und Erde. Bn baufälligen 
Sachen bedarf man viele Gloffen; aber in guten 
Sachen ift allezeit eine solutio ober zwei, bie 
durchaus gehen und löfen alles auf, jo man da= 
gegen bermeint aufzubringen. Alfo hier in Diejer 
Sache: bieje einige solutio [ft alle Sprüche auf, 
Die wider uns angezogen werden, nämlich bap man 
das Geje& ohne Chriftum nicht recht tun fann, 


amb objchon auperliche Werke gefchehen, dak bod) 


Gott bie Perjon nicht gefällt außer Chrifto. Denn 
wir befennen, daß die Schrift dieje ziwer Lehren 
führt: Geje& und BVerheipung der Gnade. Die 
Widerjacher aber, bie treten fchlecht3 das ganze 
Evangelium mit Füßen und alle Verheipungen 
der Gnade in Chrifto; fo Iehren fie, daß wir um 


unjerer Liebe und Werle willen Vergebung der Sünden erlangen und nicht durch den Glauben. Denn 
jo Gottes Gnade und Hilfe gegen uns gebaut ift auf unjere Werke, fo ijt fie gar ungewik. Denn wir 
fünnen nimmermehr gewiß jein, wann wir Werfe genug tun, oder ob die Werte heilig oder rein genug 
jeien. So wird auch afjo die Vergebung der Sünden ungewiß, und geht Gottes Sujage unter, tte 
Paulus jagt Rim. 4, 14: „Die göttliche Bujage iff dann umgejtopen, und ijf alles ungemip." darum 
lehren wir bie Herzen und Getoijen, daß fte fid) tröften durch diefelbe Verheikung Gottes, welche feit 
iteht und bietet Gnade an und Vergebung der Sünden um Chriftus’ willen, nicht um unjerer Werfe 
willen. Danach lehren wir aud) von guten Werfen und bon dem Gejeb, nicht dak wir durch das Gejet 
verdienen Vergebung der Sünden, oder daß wir um des Gefeges willen Gott angenehm jeten, fondern 
daß Gott qute Werte haben will. Denn man muß, wie Paulus fagt, recht fchneiden und teilen Gottes 
Wort, das Gejet auf einen Ort, die Bujage Gottes auf den andern. Man muß jehen, wie die Schrift 
von ber Berheikung, mie fie von dem Gefek redet. Denn die Schrift gebietet und fobt alfo qute Werte, 


daß fie Doch gleichtuohl Gottes Serbeipung und den rechten Shak, Chriftum, noch viel taufendmal - 


höher fest. 


Apology of the Augsburg Confession. 


due Christ, must not be given to the Law or 
our miserable works.] because by faith alone 
we receive remission of sins and reconcilia- 
tion, because reconciliation or justification is 
a matter promised for Christ’s sake, and not 
for the sake of the Law. Therefore it is re- 
ceived by faith alone, although, when the Holy 
Ghost is given, the fulfilling of the Law fol- 
lows. 


Reply to the Arguments of the Adversaries. 


Now, when the grounds of this case have 
been understood, namely, the distinction be- 
tween the Law and the promises, or the 
Gospel, it will be easy to resolve the objec- 
tions of the adversaries. For they cite pas- 
sages concerning the Law and works, and 
omit passages concerning the promises. But 
a reply can once for all be made to all 
opinions concerning the Law, namely, that 
the Law cannot be observed without Christ, 
and that if civil works are wrought without 
Christ, they do not please God. [God is not 
pleased with the person.] Wherefore, when 
works are commended, it is necessary to add 
that faith is required, that they are com- 
mended on account of faith, that they are the 
fruits and testimonies of faith. [This our 
doctrine is, indeed, plain; it need not fear 
the light, and may be held against the Holy 
Scriptures. We have also clearly and cor- 
rectly presented it here, if any will receive 
instruction and not knowingly deny the truth. 
For rightly to understand the benefit of Christ 
and the great treasure of the Gospel (which 
Paul extols so greatly), we must separate, on 
the one hand, the promise of God and the 
grace that is offered, and, on the other hand, 
the Law, as far as the heavens are from the 
earth. In shaky matters many explanations 
are needed, but in a good matter one or two 
thoroughgoing explanations dissolve all oh- 
jections which men think they can raise.] 
Ambiguous and dangerous cases produce many 
and various solutions. For the judgment of 
the ancient poet is true: 

"An unjust cause, being in itself sick, requires 
skilfully applied remedies." 

But in just and sure cases one or two expla- 
nations derived from the sources correct all 
things that seem to offend. This occurs also 
in this case of ours. For the rule which 
I have just recited, explains all the passages 
that are cited concerning the Law and works 
[namely, that without Christ the Law can- 
not be truly observed, and although external 
works may be: performed, still the person 
doing them does not please God outside of 
Christ]. For we acknowledge that Scripture 
teaches in some places the Law, and in other 
places the Gospel, or the gratuitous promise 
of the remission of sins for Christ's sake. 
But our adversaries absolutely abolish the 
free promise when they deny that faith justi- 
fies, and teach that for the sake of love and 
of our works we receive remission of sins and 
reconciliation. If the remission of sins de- 
pends upon the condition of our works, it is 
altogether uncertain. [For we can never be 


Art. III. 173 
certain whether we do enough works, or 
whether our works are sufficiently holy and 
pure. Thus, too, the forgiveness of sins is 
made uncertain, and the promise of God per- 
ishes, as Paul says, Rom. 4, 14: The promise 
is made of none effect, and everything is ren- 
dered uncertain.] Therefore the promise will 
be abolished. Hence we refer godly minds to 
the consideration of the promises, and we 
teach concerning the free remission of sins © 
and concerning reconciliation, which occurs 
through faith in Christ. Afterwards we add 
also the doctrine of the Law. [Not that by 
the Law we merit the remission of sins, or 
that for the sake of the Law we are accepted 
with God, but because God requires good 
works.] And it is necessary to divide these 
things aright, as Paul says, 2 Tim. 2,15. We 
must see what Scripture ascribes to the Law, 
and what to the promises. For it praises 
works in such a way as not to remove the 
free promise [as to place the promise of God 
and the true treasure, Christ, a thousand 
leagues above it]. 


174 M. 120. 121. 


68] Sunt enim facienda opera propter man- 
datum Dei, item ad exercendam fidem, item 
propter confessionem et gratiarum actionem. 
Propter has causas necessario debent bona 
opera fieri , quae, quamquam fiunt in carne 
nondum prorsus renovata, quae retardat mo- 
tus Spiritus Sancti et aspergit aliquid de sua 
immunditie, tamen propter fidem sunt opera 
sancta, divina, sacrificia et politia Christi 


Apologia Confessionis. ( Art. III.) 


%. 113. 114. 


Denn gute Werke [off und muß man tun, denn 
Gott will fie haben; fo find eg Früchte des Glau- 
bens, wie Paulus zu ben Cphefern am 2, 10 fagt: 
„Denn tir find gejchaffen in Chrijto BEju zu 
guten Werfen.” Darum jollen gute Werke dem 
Glauben folgen af$ Sanfjagungen gegen Gott, 
item, daß der Glaube dadurch geiibt werde, wachje 
unb zunehme, und dak butd) unjer Befenntnis 
und guten Wandel andere auch erinnert werden. 


‘regnum suum ostendentis coram hoc mundo. 

In his enim sanctificat corda et reprimit diabolum, et ut retineat evangelium inter homines, 
foris opponit regno diaboli confessionem sanctorum et in nostra imbecillitate declarat poten- 
69] tiam suam. Pauli apostoli, Athanasii, Augustini et similium, qui docuerunt ecclesias, 
pericula, labores, conciones sunt sancta opera, sunt vera sacrificia Deo accepta, sunt cer- 
70] tamina Christi, per quae repressit diabolum et depulit ab his, qui crediderunt. Labores 
Davidis in gerendis bellis et in administratione domestica sunt opera sancta, sunt vera sacri- 
ficia, sunt certamina Dei, defendentis illum populum, qui habebat Verbum Dei, adversus 
71] diabolum, ne penitus extingueretur notitia Dei in terris. Sic sentimus etiam de singulis 
bonis operibus in infimis vocationibus et in privatis. Per haec opera triumphat Christus 
adversus diabolum, ut quod Corinthii, 1 Cor. 16, 1, conferebant eleemosynam, sanctum [R.96 
opus erat et sacrificium et certamen Christi adversus diabolum, qui laborat, ne quid fiat 
72] ad laudem Dei. Talia opera vituperare, confessionem doctrinae, afflictiones, officia cari- 
tatis, mortificationes carnis, profecto esset vituperare externam regni Christi inter homines 
73] politiam. Atque hie addimus etiam de praemiis et de merito. Docemus operibus fide- 
lium proposita et promissa esse praemia. Docemus bona opera meritoria esse, non remis- 
sionis peccatorum, gratiae aut iustificationis (haec enim tantum fide consequimur), sed 
aliorum praemiorum corporalium et spiritualium in hac vita et post hanc vitam, quia Paulus 
74] inquit 1 Cor.3,8: Unusquisque recipiet. mercedem. vuxta suum laborem. Erunt igitur 
dissimilia praemia propter dissimiles labores. At remissio peccatorum similis et aequalis 
est omnium, sieut unus est Christus, et offertur gratis Omnibus, qui credunt sibi propter 
Christum remitti peecata.  Accipitur igitur tantum fide remissio peccatorum et iustificatio, 
non propter ulla opera, sicut constat in terroribus conscientiae, quod non possunt irae Dei 
opponi ulla nostra opera, sicut Paulus clare dicit Rom. 5,1: Fide iustificati, pacem habemus 
erga Deum per Dominum nostrum Iesum. Christum, per quem et accessum habemus fide ete. 
75] Fides autem, quia filios Dei facit, facit et coheredes Christi. Itaque quia iustificationem 
non meremur operibus nostris, qua efficimur filii Dei et coheredes Christi, non meremur vitam 
aeternam operibus nostris. Fides enim consequitur, quia fides iustificat nos, et habet placatum 
Deum. Debetur autem iustificatis iuxta illud Rom. 8,30: Quos iustificavit, eosdem, et glori- 
76] ficavit. Paulus Eph. 6, 2 sq. commendat nobis praeceptum de honorandis parentibus men- 
tione praemii, quod additur illi praecepto, ubi non vult, quod obedientia erga parentes iustificet 
77] nos coram Deo; sed postquam fit in iustificatis, meremur alia magna praemia. Deus [R.97 
tamen varie exercet sanctos et saepe differt praemia iustitiae operum, ut discant non confidere 
sua iustitia, ut discant quaerere voluntatem Dei magis quam praemia, sicut apparet in Iobo, in 
Christo et aliis sanctis. Et de hac re docent nos multi psahmi, qui consolantur nos adversus 
felicitatem impiorum, ut Ps.37,1: Nols aemulari. Et Christus ait Matth.5,10: Beati, qui 
78] persecutionem patiuntur propter justitiam, quoniam, ipsorum est regnum coelorum. His 
79] praeconiis bonorum operum moventur haud dubie fideles ad bene operandum. Interim 
etiam praedicatur doctrina poenitentiae adversus impios, qui male operantur, ostenditur ira 
50] Dei, quam minatus est omnibus, qui non agunt poenitentiam. Laudamus igitur et requi- 


rimus bona opera et multas ostendimus causas, quae fieri debeant. 


Sie de operibus docet et Paulus, quum in- 
quit Rom. 4,9 sq., Abraham accepisse circum- 
cisionem, non ut per illud opus iustificaretur. 
Iam enim fide consecutus erat, ut-iustus repu- 
taretur. 
in eorpore scriptum signum, quo commone- 
factus exerceret fidem, quo etiam confiteretur 
fidem coram aliis et alios ad credendum suo 
$1] testimonio invitaret. Abel fide gratio- 
rem hostiam obtulit, Hebr. 11, 4. Quia igitur 
fide iustus erat, ideo placuit sacrificium, quod 
faciebat, non ut per id opus mereretur remis- 
sionem peccatorum et gratiam, sed ut fidem 
suam exerceret et ostenderet aliis ad invi- 
tandos eos ad credendum. 

82] Quum hoc modo bona opera sequi fidem 
debeant, longe aliter utuntur operibus homi- 
nes, qui non possunt credere ac statuere in 
corde, sibi gratis ignosci propter Christum, 


Sed accessit circumcisio, ut haberet. 


AWljo jagt Paulus, dag Abraham habe die 3Be- 
Ihneidung empfangen, nicht dak er um des Wertes 
willen wäre gerecht geworden, fondern daß et an 
feinem Leibe ein Zeichen hätte, dadurd) er et- 
innert würde und immer im Glauben zunähme; 
item, daß er feinen Glauben befennete bor andern 
und durch jein Zeugnis die andern aud) zu glau- 
ben reiste. Alfo hat Abel durch den Glauben 
Gott ein angenehm Opfer getan. Denn das 
Opfer hat Gott nicht gefallen ex opere operato, 
fondern Abel hielt’3 gewiß dafür, daß er einen 
gnädigen Gott hatte; daS Werk aber tat er, dak 
er feinen Glauben übte und die andern durch fein 
Erempel und Belenntnis 3u glauben ceiste. 


So nun alfo und nicht anders bie guten Werfe 
follten dem Glauben folgen, jo tun bie viel an: 
derer Meinung ihre Werke, die nicht glauben, dak 
ihnen ohne Berdienft [die] Sünden vergeben wer: 


Apology of the Augsburg Confession. Art. III. 


For good works are to be done on account 
of God’s command, likewise for the exercise 
of faith [as Paul says, Eph. 2, 10: We are 
His workmanship, created in Christ Jesus 
unto good works], and on account of con- 
fession and giving of thanks. For these 
reasons good works ought necessarily to be 
done, which, although they are done in the 
flesh not as yet entirely renewed, that retards 
the movements of the Holy Ghost, and im- 
parts some of its uncleanness, yet, on account 
of Christ, are holy, divine works, sacrifices, 
and acts pertaining to the government of 
Christ, who thus displays His kingdom before 
this world. For in these He sanctifies hearts, 
and represses the devil, and, in order to re- 
tain the Gospel among men, openly opposes 
to-the kingdom of the devil the confession of 
saints, and, in our weakness, declares His 
power. The dangers, labors, and sermons of 
the Apostle Paul, of Athanasius, Augustine, 
and the like, who taught the churches, are 
holy works, are true sacrifices acceptable to 
God, are contests of Christ through which 
He repressed the devil, and drove him from 
those who believed. David’s labors, in wag- 
ing wars and in his home government, are 
holy. works, are true sacrifices, are contests 
of God, defending the people who had the 
Word of God against the devil, in order that 
the knowledge of God might not be entirely 
extinguished on earth. We think thus also 
concerning every good work in the humblest 
callings and in private affairs. Through these 
works Christ celebrates His victory over the 
devil, just as the distribution of alms by the 
Corinthians, 1 Cor. 16, 1, was a holy work, 
and a sacrifice and contest of Christ against 
the devil, who labors that nothing may be 
done for the praise of God. To disparage 
such works, the confession of doctrine, afflic- 
tion, works of love, mortifications of the flesh, 
would be indeed to disparage the outward 
government of Christ’s kingdom among men. 
Here also we add something concerning re- 
wards and merits. We teach that rewards 
have been offered and promised to the works 
of believers. We teach that good works are 
meritorious, not for the remission of sins, for 
grace or justification (for these we obtain 
only by faith), but for other rewards, bodily 
and spiritual, in this life and after this life, 
because Paul says, 1 Cor. 3,8: Hvery man 
shall receive his own reward, according to his 
own labor. There will, therefore, be different 
rewards according to different labors. But 
the remission of sins is alike and equal to all, 
just as Christ is one, and is offered freely to 
all who believe that for Christ’s sake their 
sins are remitted. Therefore the remission 
of sins and justification are received only by 
faith, and not on account of any works, as is 
evident in the terrors of conscience, because 
none of our works can be opposed to God’s 
wrath, as Paul clearly says, Rom. 5,1: Being 
justified by faith, we have peace with God 
through owr Lord Jesus Christ, by whom also 
we have access by faith, etc. But because 
faith makes sons of God, it also makes co- 
heirs with Christ. Therefore, because by our 


175 


works we do not merit justification, through 
which we are made sons of God, and coheirs 
with Christ, we do not by our works merit 
eternal life; for faith obtains this, .because 
faith justifies us and has a reconciled God. 
But eternal life is due the justified, accord- 
ing to the passage Rom. 8, 30: Whom He 
justified, them He also glorified. Paul, Eph. 
6,2, commends to us the commandment con- 
cerning honoring parents, by mention of the 
reward which is added to that commandment, 
where he does not mean that obedience to 
parents justifies us before God, but that, when 
it occurs in those who have been justified, it 
merits other great rewards. Yet God exer- 
cises His saints variously, and often defers the 
rewards of the righteousness of works in order 
that they may learn not to trust in their own 
righteousness, and may learn to seek the will 
of God rather than the rewards; as appears 
in Job, in Christ, and other saints. And of 
this, many psalms teach us, which console 
us against the happiness of the wicked, as 
Ps. 37,1: Neither be thou envious. And 
Christ says, Matt. 5,10: Blessed are they 
which are persecuted for righteousness’ sake ; 
for theirs is the kingdom of heaven. By these 
praises of good works, believers are un- 
doubtedly moved to do good works. Mean- 
while, the doctrine of repentance is also pro- 
claimed against the godless, whose works are 
wicked; and the wrath of God is displayed, 
which He has threatened all who do not re- 
pent. We therefore praise and require good 
works, and show many reasons why they 
ought to be done. 

Thus of works Paul also teaches when he 
says, Rom. 4, 9 sq., that Abraham received cir- 
cumcision, not in order that by this work he 
might be justified; for by faith he had al- 
ready attained it that he was accounted 
righteous. But circumcision was added in 
order that he might have in his body a written 
sign, admonished by which he might exercise 
faith, and by which also he might confess his 
faith before others, and, by his testimony, 
might invite others to believe. By faith Abel 
offered unto God a more excellent sacrifice, 
Heb. 11,4. Because, therefore, he was just by 
faith, the sacrifice which he made was pleas- 
ing to God; not that by this work he merited 
the remission of sins and grace, but that he 
exercised his faith and showed it to others, in 
order to invite them to believe. 

Although in this way good works ought to 
follow faith, men who cannot believe and be 
sure that for Christ’s sake they are freely 
forgiven, and that freely for Christ’s sake 
they have a reconciled God, employ works far 


176 M. 121. 122. 
se habere Deum propitium gratis propter 
Christum. Hi, quum vident opera sanctorum, 
humano more iudicant, sanctos promeruisse 
remissionem peccatorum et gratiam per haec 
opera. Ideo imitantur ea et sentiunt [R.98 
se per opera similia mereri remissionem pec- 
catorum et gratiam, sentiunt se per illa 
opera placare iram Dei et consequi, ut pro- 
S3] pter illa opera iusti reputentur. Hane 
impiam opinionem in operibus damnamus. 
Primum, quia obscurat gloriam Christi, quum 
homines proponunt Deo haec opera tamquam 
pretium et propitiationem. Hie honos, debi- 
tus uni Christo, tribuitur nostris operibus. 
Seeundo, neque tamen inveniunt conscientiae 
pacem in his operibus, sed alia super alia in 
veris terroribus eumulantes tandem desperant, 
quia nullum opus satis mundum inveniunt. 
Semper accusat lex et parit iram. "Tertio, 
tales nunquam assequuntur notitiam Dei; 
quia enim irati fugiunt Deum iudicantem et 
affligentem, nunquam sentiunt se exaudiri. 
84] At fides ostendit praesentiam Dei, post- 
quam constituit, quod Deus gratis ignoscat et 
exaudiat. 


fennen noch jeinen Willen. 
Dak es erhört werde. 
fann alfo Gott nicht kennen lernen. 


Apologia Confessionis. 


(Art. III.) T6. 114—116. 


den um Chriftus? willen. Denn wenn diejelben 
fehen gute Werfe an den Heiligen, richten fie 
menfchlicheriweife bon den Heiligen, wollen wäh- 
nen, Die Heiligen haben mit ihren Werfen Ber- 
gebung der Sünden erlangt oder jeiem durch 
Werfe bor Gott gerecht geworden. Darum tun 
fie dergleichen ihnen nach und meinen, jie wollen 
aud) aljo Vergebung der Sünden erlangen und 
Gottes Born verfühnen. Solden öffentlichen 
Irrtum und falfche Lehre bon den Werfen ber- 
dammen mir. Gritlich, bab dadurch Chrijto, dem 
rechten Mittler, die Ehre genommen wird und 
wird den elenden Werfen gegeben, wenn wir an 
Chriftus’ Statt unfere Werke wollen darjtellen 
für einen Schaß und PVerfühnung des göttlichen 
Borns und der Sünde. Denn die Ehre gehört 
allein Chrifto, nicht unfern elenden Werfen. 
Zum andern, jo finden bod) die Gewiffen auch 
nicht Frieden in jofd)en Werfen. Denn wenn fte 
fon der Werke viel tun und zu tun [fid be- 
fleißigen, jo findet fid) pod) fein Werf, das rein 
genug fet, daS Wichtig, fojtlid) genug jet, einen 
gnädigen Gott zu machen, das ewige Leben ge- 
wif} zu erlangen, in Summa, das Gewillen ruhig 
und friedlich zu machen. Für das dritte, Die auf 
Werfe bauen, die lernen nimmermehr Gott recht 


Denn ein Gewwiffen, das an Gottes Gnade zweifelt, das fann nicht glauben, 
Und bietoeif es Gott nicht anrufen fann, wird eS auch göttlicher Hilfe nicht inne, 
Wenn aber der Glaube da ijt, nämlich dak wir dur Chrijtum 


einen gnädigen Gott haben, der darf fröhlich Gott anrufen, lernt Gott und feinen Willen fennen. 


S5] Semper autem in mundo haesit impia 
opinio de operibus. Gentes habebant sacri- 
ficia, sumpta a patribus. Horum opera imi- 
tabantur, fidem non tenebant, sed sentiebant 
opera illa propitiationem et pretium esse, 
propter quod Deus reconciliaretur ipsis. Po- 
S6] pulus in lege imitabatur sacrificia hac 
opinione, quod propter illa opera haberent 
placatum Deum, ut ita loquamur, ex opere 
operato. Hic videmus, quam vehementer 
obiurgent populum prophetae. Psalmo 50,8: 
Non in sacrificiis arguam te. Et leremia 
1,22: Nom praecepi de holocaustomatis. Ta- 
les loci damnant non opera, quae certe Deus 
praeceperat ut externa exercitia in hac politia, 
sed damnant impiam persuasionem, quod sen- 
tiebant se per illa opera placare iram Dei, et 
$7] fidem abiiciebant. Et quia nulla opera 
reddunt pacatam conscientiam, ideo subinde 
nova opera excogitantur praeter mandata Dei. 
Populus Israel viderat prophetas in excelsis 
sacrificasse. Porro sanctorum exempla ma- 
Xime movent animos, sperantes se similibus 
operibus perinde gratiam consecuturos esse, 
ut illi consecuti:sunt. Quare hoc opus [R.99 
mirabili studio coepit imitari populus, ut per 
id opus mereretur remissionem peccatorum, 
gratiam et iustitiam. At prophetae sacrifi- 
caverant in excelsis, non ut per illa opera 
mererentur remissionem peccatorum et gra- 
tiam, sed quia in illis locis docebant, ideo ibi 
testimonium fidei suae proponebant.  Popu- 
SS] lus audierat Abraham immolasse filium 
suum. Quare et ipsi, ut asperrimo ac diffi- 
cillimo opere placarent iram Dei, mactaverunt 
filios. At Abraham non hac opinione immo- 
labat filium, ut id opus esset pretium et pro- 
pitiatio, propter quam iustus reputaretur. 
89] Sic in ecclesia instituta est coena Domini, 


Wher ber Irrtum von den Werfen flebt der 
Welt gar hart an. Die Heiden haben aud) Opfer, 
welche bon [den] Patriarchen eritlich herfommen; 
Diejelben Opfer und Werfe der Vater haben fie 
nachgetan. Bom Glauben wupten fie nicht, hiel- 
ten dafür, daß biejelber Werke ihnen einen gnä= 
digen Gott machten. Die Israeliten erdichteten 
ihnen auch Werke und Opfer der Meinung, dap 
fie dadurch wollten einen gnädigen Gott machen 
durch ihr opus operatum, das ijt, Durd) das bloße 
Werf, welches ohne Glauben geihah. Da jehen 
wit, wie heftig bie Propheten Dawider jchreien 
und rufen, als im 50. Pjalm: „Deines Opfers 
halben jtrafe ich bid) nicht” uj. Item, Seres 
mias fagt: „Sch habe nicht mit euren Vätern 
von Brandopfern geredet.“ Da verdammen Die 
Propheten nicht die Opfer an ihnen jelbit, denn 


Die hat Gott geboten als äußerliche Übungen in 


bemjefben jeinem Bolf, fondern fie treffen bor- 
nehmlich ihr gottlos Herz, ba fie bie Opfer der 
Meinung taten, daß fie meinten, dadurd) würde 
Gott ex opere operato verjühnt; dadurch ward 
der Glaube unterdrüdt. Und jo nun fein Werk 
das Gewiffen recht zufriedenitellt, jo- pflegen die 
Heuchler auf ein blindes Geratewoh! und Wagen= 
dahin gleichwohl ein Werf über das andere, ein 
Opfer über Das andere zu erfinden, und alles 
ohne Gottes Wort und Befehl mit böjem Ges 
wiffen, mie wir im Papfttum gejehen. Und bor- 
nehmlich laffen fie fi) bewegen durch bie Exempel 
Det Heiligen. Denn wenn jie denen aljo nachfol- 
gen, meinen [jie], fie wollen Vergebung der Siin- 
ben erlangen, wie Die Heiligen erlangt haben uj. 
Uber die Heiligen glaubten. Das Wolf S$rael 
hatte gejehen, daß die Propheten opferten auf den 
Höhen und Hainen; das Werf taten fie nach, daß 
fie Durch das Werf Gottes Zorn verfühnten. Die 
Propheten aber hatten da Opfer getan, nicht daß 
fie Durch bie Werfe Vergebung der Sünden vers 


| 


Apology of the Augsburg Confession. Art. Ti 


otherwise. When they see the works of saints, 
they judge in a human manner that saints 
have merited the remission of sins and grace 
through these works. Accordingly, they imi- 
tate them, and think that through similar 
works they merit the remission of sins and 
grace; they think that through these works 
they appease the wrath of God, and attain 
that for the sake of these works they are ac- 
counted righteous. This godless opinion con- 
cerning works we condemn. In the first place, 
because it obscures the glory of Christ when 
men offer to God these works as a price and 
propitiation. This honor, due to Christ alone, 
is ascribed to our works. Secondly, they 
nevertheless do not find, in these works, peace 
of conscience, but in true terrors, heaping up 
works upon works, they at length despair be- 
cause they find no work sufficiently pure [suf- 
ficiently important and precious to propitiate 
God, to obtain with certainty eternal life, in 
a word, to tranquilize and pacify the con- 
science]. The Law always accuses, and pro- 
duces wrath. Thirdly, such persons never at- 
tain the knowledge of God [nor of His will]; 
for, as in anger they flee from God, who judges 
and afflicts them, they never believe that they 
are heard. But faith manifests the presence 
of God, since it is certain that God freely for- 
gives and hears us. 

Moreover, this godless opinion concerning 
works always has existed in the world [sticks 
to the world quite tightly]. The heathen had 
sacrifices, derived from the fathers. They 
imitated their works. Their faith they did 
not retain, but thought that the works were 
a propitiation and price on account of which 
God would be reconciled to them. The people 
in the Law [the Israelites] imitated sacri- 
fices with the opinion that by means of these 
works they would appease God, so to say, ex 
opere operato. We see here how earnestly 
the prophets rebuke the people: Ps. 50, 8: 
I will not. reprove thee for thy sacrifices, and 
Jer. 7,22: I spake not unto your fathers con- 
cerning burnt offerings. Such passages con- 
demn not works, which God certainly had 
commanded as outward exercises in this gov- 
ernment, but they condemn the godless opinion 
according to which they thought that by these 
works they appeased the wrath of God, ‘and 
thus cast away faith. And because no works 
pacify the conscience, new works, in addition 
to God’s commands, were from time to time 
devised [the hypocrites nevertheless used to 
invent one work after another, one sacrifice 
after another, by a blind guess and in reckless 
wantonness, and all this without the word 
and command of God, with wicked conscience, 
as we have seen in the Papacy]. The people 
of Israel had seen the prophets sacrificing on 
high places [and in groves]. Besides, the ex- 
amples of the saints very greatly move the 
minds of those, hoping by similar works to 
obtain grace just as these saints obtained it. 
[But the saints believed.] Wherefore the 
people began, with remarkable zeal, to imi- 
tate this work, in order that by such a work 
[they might appease the wrath of God] they 


Concordia Triglotta. 


177 


might merit remission of sins, grace, and 
righteousness. But the prophets had been 
sacrificing on high places, not that by these 
works they might merit the remission of sins 
and grace, but because on these places they 
taught, and, accordingly, presented there a 
testimony of their faith. The people had 
heard that Abraham had sacrificed his son. 
Wherefore they also, in order to appease God 
by a most cruel and difficult work, put to 


178 M. 192—194. 


ut recordatione promissionum Christi, qua- 
rum in hoc signo admonemur, confirmetur in 
nobis fides et foris confiteamur fidem nostram 
et praedicemus beneficia Christi, sicut Paulus 
ait 1 Cor. 11, 26: Quoties feceritis, mortem 
Domini annunciabitis etc. Verum adversarii 
nostri contendunt missam esse opus, quod ex 
opere operato iustificat et tollit reatum cul- 
pae et poenae in his, pro quibus fit. Sie enim 
scribit Gabriel. 


Apologia Confessionis. (Art. III.) 


YW. 116. 117. 


dienen wollten, fondern daß fie an den Orten pre= 
Digten und Iehrten. Darum taten fie bie Opfer 
zu einem Zeugnis ihres Glaubens. Stem, das 
Volk hatte nun gehört, dak Abraham feinen Sohn 
geopfert hatte; daß fie nun auch Werfe täten, bie 
fie fter und fauer anfümen, jo opferten fie ihre 
Söhne aud. Abraham aber war nicht der Meis 
nung, jeinen Sohn zu opfern, daß folches jollte 
eine Verjühnung fein, dadurch er bor Gott ge- 
recht würde ujto. Alfo in der Kirche hat Chriftus 
das Abendmahl eingejebt, darin durch göttliche 


Bufage Vergebung der Sünden wird angeboten, daß wir erinnert werden, daß durch das duferlide 
Zeichen unfer Glaube geftirit werde, daß wir dadurch auch bor den Leuten unjern Glauben betennen 
unb bie Wohltat Chriftt preifen und predigen, wie Paulus fagt: „Sooft ihr das tut, follt ihr ben Tod 
be8 Herrn verfiindigen” ufw. Die Widerfacher aber geben bor, bie Mefje fet ein jold) Werk, das 
ex opere operato vor Gott un8 gerecht mache unb erlöfe diejenigen von Pein und Schuld, für welche 


e$ gejchieht. 


90] Antonius, Bernhardus, Dominicus, Fran- 
ciscus et alii sancti patres elegerunt certum 
vitae genus vel propter studium, vel propter 
alia utilia exercitia. Interim sentiebant se 
fide propter Christum iustos reputari et ha- 
bere propitium Deum, non propter illa pro- 
pria exercitia. Sed multitudo deinceps imi- 
tata est non fidem patrum, sed exempla sine 
fide, ut per illa opera mererentur remissio- 
nem peccatorum, gratiam et iustitiam; non 
senserunt se haec gratis accipere propter pro- 
pitiatorem Christum. Sic de omnibus operi- 
91] bus iudicat mundus, quod sint propitiatio, 
qua placatur Deus, quod sint pretia, propter 
quae reputamur iusti. Non sentit Christum 
esse propitiatorem, non sentit, quod fide gra- 
tis consequamur, ut iusti reputemur propter 
Christum. Et tamen quum opera non [R.100 
possint reddere pacatam conscientiam, eligun- 
tur subinde alia, fiunt novi cultus, nova vota, 
novi monachatus praeter mandatum Dei, ut 
aliquod magnum opus quaeratur, quod possit 
92] opponi irae et iudicio Dei. 


St. Antonius, Bernhardus, Dominifus und 
andere Heilige haben durch ein eigen Leben von 
Leuten fid) getan, damit fie defto leichter die $ei- 
lige Schrift fónnten lefen, oder um anderer Übung 
willen. Nichtsdeitoweniger haben fie bei fid) ge- 
halten, daß fie durch den Glauben an Chrijtum 
bor Gott gerecht wären, daß fie allein durch Chri- 
ftum einen gnübigen Gott erlangten. Uber bet 
große ‚Haufe ift hernach zugefahren, haben ben 
Glauben an Chriftum fahren lajfen, haben allein 
gefehen auf die Grempel ohne Glauben und fid) 
unterstanden, Durch Diefelben Kloiteriverfe Ber= 
gebung der Sünden zu erlangen. 2Wlfo fett alle- 
zeit die Vernunft bie guten Werfe zu hoch unb 
an einen unredjten Ort. Den Irrtum fiht nun 
an das Evangelium und lehrt, bap wir bor Gott 
gerecht werden nicht um des Gefeges oder unjerer 
Werte willen, fondern allein um Chriftus’ willen. 
Chrijtum aber fann man nicht faffen denn allein 
durch den Glauben. Darım jo werden wir aud) 
allein durch den Glauben bor Gott gerecht. 


Has impias opiniones de operibus adversarii tuentur contra 


Scripturam. At haec tribuere operibus nostris, quod sint propitiatio, quod mereantur remis- 
sionem peccatorum et gratiam, quod propter ea iusti coram Deo reputemur, non fide propter 
Christum propitiatorem, quid hoc aliud est, quam Christo detrahere honorem mediatoris et 
93] propitiatoris? Nos igitur, etsi sentimus ac docemus, bona opera necessario facienda esse 
(debet enim sequi fidem inchoata legis impletio), tamen Christo suum honorem reddimus. Sen- 
timus ac docemus, quod fide propter Christum coram Deo iusti reputemur, quod non reputemur 
iusti propter opera sine mediatore Christo, quod non mereamur remissionem peccatorum, 
gratiam et iustitiam per opera, quod opera nostra non possimus opponere irae et iudicio Dei, 
quod opera non possint terrores peccati vincere, sed quod sola fide vineantur terrores peccati, 
94] quod tantum mediator Christus per fidem opponendus sit irae et iudicio Dei. Si quis secus 
sentit, non reddit Christo debitum honorem, qui propositus est, ut sit propitiator, ut per ipsum 
95] habeamus accessum ad Patrem. Loquimur autem nunc de iustitia, per quam agimus cum 
96] Deo, non cum hominibus, sed qua apprehendimus gratiam et pacem conscientiae. Non 
potest autem conscientia pacata reddi coram Deo, nisi sola fide, quae statuit nobis Deum pla- 
catum esse propter Christum, iuxta illud, Rom. 5,1: Iustificati ex fide, pacem habemus; quia 
iustificatio tantum est res gratis promissa propter Christum, quare sola fide semper coram 
Deo accipitur. 


97] Nune igitur respondebimus ad illos 
locos, quos citant adversarii, ut probent nos 
dilectione et operibus iustificari. Ex [R.101 
Corinthiis, 1 Cor. 13, 2, citant: Si omnem 
fidem habeam etc., caritatem. autem non ha- 
beam, nihil sum. Et hic magnifice trium- 
phant. Totam ecclesiam, aiunt, certificat 
Paulus, quod non iustificet sola fides. Facilis 
98] autem responsio est, postquam ostendi- 
mus supra, quid de dilectione et operibus 
sentiamus. Hic locus Pauli requirit dilectio- 


Dagegen ziehen bie Widerjacher an den Spruch 
Pauli zu den Korinthern am 13: „Wenn ich hatte 
allen Glauben uiv. und hätte aber bie Liebe nicht, 
fo wäre id) nichts.” Da rufen die Widerjacher 
mit einem großen Triumph und rühmen, fie feien 
durch diefen Cprud) gewiß, daß nicht allein der 
Glaube vor Gott un$ gerecht mache, fondern auch 
die Liebe. E3 ijt aber ganz leicht zu antworten, 
nachdem wir oben haben angezeigt, was wir von 
der Liebe und Werfen halten. Paulus will in 
dem Spruce, daß in den Ehriften [offe Liebe fein 


gr 


= 


Apology of the Augsburg Confession. Art. III. 


death their sons. But Abraham did not sacri- 
fice his son with the opinion that this work 
was a price and propitiatory work for the 
sake of which he was accounted righteous. 
Thus in the Church the Lord’s Supper was 
instituted that by remembrance of the prom- 
ises of Christ, of which we are admonished 
in this sign, faith might be strengthened in 
us, and we might publicly confess our faith, 
and proclaim the benefits of Christ, as Paul 
says, 1 Cor. 11, 26: As often as ye eat this 
bread and drink this cup, ye do show the 
Lord’s death, etc. But our adversaries con- 
tend that the mass is a work that justifies us 
ex opere operato, and removes the guilt and 
liability to punishment in those for whom it 
is celebrated; for thus writes Gabriel. 
Anthony, Bernard, Dominicus, Franciscus, 
and other holy Fathers selected a certain kind 
of life either for the sake of study [of more 
readily reading the Holy Scriptures] or other 
useful exercises. In the mean time they be- 
lieved that by .faith they were accounted 
righteous for Christ’s sake, and that God was 
gracious to them, not on account of those 
exercises of their own. But the multitude 
since then has imitated not the faith of the 
Fathers, but their example without faith, in 
order that by such works they might merit 
the remission of sins, grace, and righteous- 
ness; they did not believe that they received 
these freely on account of Christ as Pro- 
pitiator. [Thus the human mind always ex- 
alts works too highly, and puts them in the 
wrong place. And this error the Gospel re- 
proves, which teaches that men are accounted 
righteous not for the sake of the Law, but for 
the sake of Christ alone. Christ, however, is 
apprehended by faith alone; wherefore we 
are accounted righteous by faith alone for 
Christ’s sake.] Thus the world judges of all 
works that they are a propitiation by which 
God is appeased; that they are a price be- 
cause of which we are accounted righteous. 
It does not believe that Christ is Propitiator ; 
it does not believe that by faith we freely at- 
tain that we are accounted righteous for 
Christ’s sake. And, nevertheless, since works 
cannot pacify the conscience, others are con- 
tinually chosen, new rites are performed, new 
vows made, and new orders of monks formed 
beyond the command of God, in order that 
some great work may be sought which may 
be set against the wrath and judgment of 
God. Contrary to Scripture, the adversaries 
uphold these godless opinions concerning 
works. But to ascribe to our works these 
things, namely, that they are a propitiation, 
that they merit the remission of sins and 
grace, that for the sake of these and not by 
faith, for the sake of Christ as Propitiator, 
we are accounted righteous before God, what 
else is this than to deny Christ the honor of 
Mediator and Propitiator? Although, there- 
fore, we believe and teach that good works 
must necessarily be done (for the inchoate 
fulfilling of the Law ought to follow faith), 
nevertheless we give to Christ His own honor. 
We believe and teach that by faith, for 
Christ’s sake, we are accounted righteous be- 


179 


fore God, that we are not accounted right- 
eous because of works without Christ as 
Mediator, that by works we do not merit the 
remission of sins, grace, and righteousness, 
that we cannot set our works against the 
wrath and justice of God, that works cannot 
overcome the terrors of sin, but that the ter- 
rors of sin are overcome by faith. alone, that 
only Christ the Mediator is to be presented 
by faith against the wrath and judgment of 
God. If any one think differently, he does 
not give Christ due honor, who has been set 
forth that He might be a Propitiator, that 
through Him we might have access to the 
Father. We are speaking now of the right- 
eousness through which we treat with God, 
not with men, but by which we apprehend 
grace and peace of conscience. Conscience, 
however, cannot be pacified before God, unless 
by faith alone, which is certain that God for 
Christ’s sake is reconciled to us, according 
to Rom. 5,1: Being justified by faith, we 
have peace, because justification is only a 
matter freely promised for Christ’s sake, and 
therefore is always received before God by 
faith alone. 

Now, then, we will reply to those passages 
which the adversaries cite, in order to prove 
that we are justified by love and works. From 
1 Cor. 13, 2 they cite: Though I have all 
faith, etc., and have not charity, I am nothing. 
And here they triumph greatly. Paul testi- 
fies to the entire Church, they say, that faith 
alone does not justify. But a reply is easy 
after we have shown above what we hold con- 
cerning love and works. This passage of Paul 
requires love. We also require this. For we 


180 3n. 124. 195. 


nem. Hane requirimus et nos. Diximus enim 
supra, oportere existere in nobis renovationem 
et inchoatam legis impletionem, iuxta illud, 
Ier. 31,33: Dabo legem meam in corda eorum. 
Si quis dilectionem, abiecerit, etiamsi habet 
magnam fidem, tamen non retinet eam. Non 
99] enim retinet Spiritum Sanctum. Neque 
vero hoe loco tradit Paulus modum iustifi- 
eationis, sed scribit his, qui, quum fuissent 
iustificati, cohortandi erant, ut bonos fructus 
ferrent, ne amitterent Spiritum Sanctum. Ae 
100] praepostere faciunt adversarii: hune 
unum locum citant, in quo Paulus docet de 
fructibus, alios locos plurimos omittunt, in 
quibus ordine disputat de modo iustificationis. 
Ad hoc in aliis locis, qui de fide loquuntur, 
semper ascribunt correctionem, quod debeant 
intelligi de fide formata. Hic nullam ascri- 
bunt correctionem, quod fide etiam opus sit 
sentiente, quod reputemur iusti propter Chri- 
stum propitiatorem. Ita adversarii exeludunt 
Christum a iustifieatione et tantum docent 
iustitiam legis. Sed redeamus ad Paulum. 
101] Nihil quisquam ex hoc textu amplius 
ratiocinari potest, quam quod dilectio sit ne- 
cessaria.. Id fatemur. Sicut necessarium est 
non furari. Neque vero recte ratiocinabitur, 
si quis inde velit hoc efficere: non furari ne- 
cessarium est, igitur non furari iustificat; 
quia iustifieatio non est certi operis appro- 
batio, sed totius personae. Nihil igitur laedit 
hos hie Pauli locus; tantum ne affingant ad- 
versarli, quidquid ipsis libet. Non enim dicit, 
quod iustificet dilectio, sed quod nihil sim, 
id est, quod fides extinguatur, quamlibet 
magna contigerit. Non dicit, quod dilectio 
vincat terrores peccati et mortis, quod [R. 102 
dilectionem nostram opponere possimus irae 
ac iudicio Dei, quod dilectio nostra satisfa- 
ciat legi Dei, quod sine propitiatore Christo 
habeamus accessum ad Deum nostra dile- 
ctione, . quod dilectione nostra accipiamus 
promissam .remissionem peccatorum. Nihil 
horum dicit Paulus. Non igitur sentit, quod 
dilectio iustificet, quia tantum ita iustifi- 
camur, quum apprehendimus propitiatorem 
Christum et credimus nobis Deum propter 
. Christum placatum esse. Nec est iustificatio 
somnianda omisso propitiatore Christo. Tol- 
102] Jant adversarii promissionem de Christo, 
aboleant evangelium, si nihil opus est Christo, 
si nostra dilectione possumus vincere mortem, 
si nostra dilectione sine propitiatore Christo 
103] accessum habemus ad Deum. -Adversarii 
corrumpunt pleraque loca, quia suas opinio- 
nes ad ea afferunt, non sumunt ex ipsis locis 
sententiam. Quid enim habet hie locus in- 
commodi, si detraxerimus interpretationem, 
quam adversarii de suo assuunt, non intelli- 
gentes, quid sit iustificatio aut quomodo fiat? 
Corinthii antea iustificati multa acceperant 
excellentia dona.  Fervebant initia, ut fit. 
Deinde coeperunt inter eos existere simulta- 
tes, ut significat Paulus, coeperunt fastidire 
bonos doctores. Ideo obiurgat eos Paulus, 
revocans ad officia dilectionis; quae, etiamsi 
sunt necessaria, tamen stultum fuerit so- 


Apologia Confessionis. 


(Art. III.) 38. 117. 118. 


gegen den Nächften; daS jagen wir aud. Denn 
wir haben je hier oben gejagt; Wenn wir neu- 
geboren find, jo fangen wir an, das Gejeb zu 
halten und Gottes Gefek gehorjam zu fein. 
Darum wenn jemand die chriftlihe Liebe nadh- 
läßt, fo ift er, wenn er gleich großen, jtarfen 
Glauben gehabt, falt geworden und ijt num tote- 
ber fleifchlich, ohne Geift und Glauben. Denn 
da ijt nicht ber Heilige Geijt, wo nicht chriftliche 
Liebe ift und andere gute Früchte. (58 folat aber 
daraus nicht, bab uns bie Liebe bor Gott gerecht 
macht, das ift, daß wir darum burd) die Liebe 
Vergebung der Sünden erlangen, dak die Liebe 
die Schreien ber Sünde und des Todes über: 
winde, Dak Die Liebe an Chriftus’ Statt gegen 
Gottes Born und Gericht folle gehalten werden, 
bab bie Liebe das Gejew erfiille, daß wir durd) 
Die Liebe Gott verjdhnt und angenehm erden 
und nidt um Chriftus’ willen. Bon dem allem 
fagt Paulus nichts, unb die Widerjacher erdichten 
e8 bod) aus ihrem Hirn, Denn jo wir burd) unz 
fere Liebe Gottes Zorn überwinden, jo wir durch 
unjer Gefegerfiillen Gott angenehm find, mögen 
bie Widerfacher auch jagen, dak bie göttliche Ver- 
heipung, das ganze Evangelium, nichts jet. Denn 
dasjelbe lehrt, baB wir einen Zugang haben zu 
Gott allein dur Chriftum, dak wir nicht dur 
unfer Gefeßwerf, fondern um Chrijtus’ willen 
Gott angenehm find, al durch ben einigen Mitt 
let und Berfühner. Die Widerjacher deuten viele 
Sprühe auf ihre Meinung, bie Dod) nicht aljo 
lauten; aber fie machen Bujak daran, mie hier. 
Denn biejer Spruch ift Har genug, wenn allein 
die Widerfacher ihre eigenen Träume außerhalb 
der Schrift nicht daran flidten; fo fie doch nicht 
verftehen, was Glaube fei, was Chriftus ift, oder 
wie e8 zugeht, wenn ein Menfch bor Gott gerecht 
wird. Die Korinther und etliche aus ihnen hatten 
das Evangelium gehört und viele treifliche Gaben 
empfangen, und wie e$ denn in jolchen Saden 
zugeht, im Anfang waren fie Hikig und wader zu 
allen Sachen, danach erwuchjen Rotten und Selten 
unter ihnen, wie Paulus anzeigt, hoben an, Die 
rechten Apoftel zu verachten. Darum jtraft fie 
Paulus, vermahnt fie wieder zur Ginigfeit und zu 
chriftlider Liebe. Und Paulus ‚redet an dem Ort 
nieht von Vergebung der Sünden, oder wie man 
bot Gott fromm und gerecht wird, oder wie e8 
zugeht, wenn ein Sünder zu Chrifto befehrt wird, 
fondern redet bon den Früchten des Glaubens, 
redet auch nicht bon der Liebe gegen Gott, jon= 
dern bon der Liebe gegen den Nächten. Nun ift 
e8 faft närrifch, daß bie Liebe gegen den Nächten, 
dadurch wir hier auf Erden mit den Leuten han= 


. dein, ung bor Gott [off gerecht machen, jo bod) 


gu ber Gerechtigfeit, welche bot Gott gilt, Ddiejes 
gehört, daß wir etwas erlangen, dadurd Gottes 
Zorn geftillt und da’ Getviffen gegen Gott im 
Himmel zum Frieden fomme. Der feines gefchieht 
durch. die Viebe, fondern allein durch den Glauben, 
durch welden man fat Chriftum und Gottes Buz 
fage. Das ift aber wahr: wer die Liebe verliert, 
der verliert auch Geift und Glauben. Und alfo 
jagt Paulus: „Wenn ich die Liebe nicht Habe, fo 
bin ich nicht8." Er febt aber nicht bie affirma- 
tivam dazu, daß, bie Liebe bor Gott gerecht mache. 


mniare, quod opera secundae tabulae coram Deo iustificent, per quam agimus cum hominibus, 
non agimus proprie cum Deo. At in iustificatione agendum est. cum Deo, placanda est ira eius, 


conscientia erga Deum pacificanda est. 


Nihil horum fit per opera secundae tabulae. 


hearts. 


Apology of, the Augsburg Confession. Art. III. F. 181 


have said above that renewal and the in- 
choate fulfilling of the Law must exist in us, 
according to Jer.31,33: J will put My Law 
in their inward parts, and write it in their 
If any one should cast away love, 
even though he have great faith, yet he does 
not retain it, for he does not retain the Holy 
Ghost [he becomes cold and is now again 
fleshly, without Spirit and faith; for the 
Holy Ghost is not where Christian love and 
other fruits of the Spirit are not]. Nor in- 
deed does Paul in this passage treat of the 
mode of justification, but he writes to those 
who, after they had been justified, should be 
urged to bring forth good fruits lest they 
might lose the Holy Ghost. The adversaries, 
furthermore, treat the matter preposterously: 
they cite this one passage, in which Paul 
teaches concerning fruits; they omit very 
many other passages, in which in a regular 
order he discusses the mode of justification. 
Besides, they always add a correction to the 
other passages, which treat of faith, namely, 
that they ought to be understood as applying 
to fides formata. Here they add no correc- 
tion that there is also need of the faith that 
holds that we are accounted righteous for 
the sake of Christ as Propitiator. Thus the 
adversaries exclude Christ from justification, 
and teach only a righteousness of the Law. 
But let us return to Paul. No one can infer 
anything more from this text than that love 
is necessary. This we confess. So also not 
to commit theft is necessary. But the reason- 
ing will not be correct if some one would de- 
sire to frame thence an argument such as 
this: “Not to commit theft is necessary. 
Therefore, not to commit theft justifies.” Be- 
cause justification is not the approval of a 
certain work, but of the entire person. Hence 
this passage from Paul does not harm us; 
only the adversaries must not in imagination 
add to it whatever they please. For he does 
not say that love justifies, but: [And if 
I have not love”] “I am nothing," namely, 
that faith, however great it may have been, 
is extinguished. He does not say that love 
overcomes the terrors of sin and of death, 
that we can set our love against the wrath 
and judgment of God, that our love satisfies 
God's Law, that without Christ as Propitiator 
we have access, by our love, to God, that by 
our love we receive the promised remission 
of sins. Paul says nothing of this. He does 
not, therefore, think that love justifies, be- 
cause we are justified only when. we appre- 
hend Christ as Propitiator, and believe that 
for Christs sake God is reconciled to us. 
Neither is justification even to be dreamed 
of with the omission of Christ as Propitiator. 
If there be no need of Christ, if by our love 
we can overcome death, if by our love, with- 
out Christ as Propitiator, we have access to 
God, then let our adversaries remove the 
promise concerning Christ, then let them 
abolish the Gospel [which teaches. that we 
have access to God through Christ as Pro- 


.pitiator, and that we are accepted not for the 


sake of our fulfilling of, the Law, but for 
Christ’s sake]. . The adversaries corrupt very 


many. passages, because they bring to them 
their own opinions, and do not derive the 
meaning from the passages themselves.. For 
what difficulty is there in this passage if we 
remove the interpretation which the adver- 
saries, who do not understand what justifi- 
cation is or how it occurs [what faith is, 
what Christ is, or how a man is justified be- 
fore God], out of their own mind attach 
to it? The Corinthians, being justified be- 
fore, had received many excellent gifts. In 
the beginning they glowed with zeal, just as 
is generally the case. Then dissensions [fac- 
tions and sects] began to arise among them, 
as Paul indicates; they began to dislike good 
teachers. Accordingly, Paul reproves them, 
recalling them [to unity and] to offices of 
love. Although these are necessary, yet it 
would be foolish to imagine that works of 
the Second Table, through which we have to 
do with man and not properly with God, 
justify us. But in justification we have to 
treat with God; His wrath must be appeased, 
and conscience must be pacified with respect 
to God. None of these occur through the 
works of the Second Table [by love, but only 
by faith, which apprehends Christ and the 
promise 'of God. However, it is true that 
losing love involves losing the Spirit and 
faith. And thus Paul says: If I have not 
love, I am nothing. But he does not add the 
affirmative statement, that love justifies in 
the sight of God]. 


182 M. 125. 126. 


104] Sed obiiciunt praeferri dilectionem 
fidei et spei. Paulus enim ait 1 Cor. 13, 13: 
Maior horum caritas. Porro consentaneum 
est maximam et praecipuam virtutem iusti- 
105] fieare. Quamquam hoe loco Paulus pro- 
prie loquitur de dilectione proximi et [R.105 
significat, dilectionem maximam esse, quia 
plurimos fructus habet. Fides et spes tan- 
tum agunt cum Deo. At dilectio foris erga 
homines infinita habet offieia, tamen largia- 
mur sane adversariis, dileetionem Dei et 
proximi maximam virtutem esse, quia hoc 
summum praeceptum est: Diliges Dominum 
Deum, Matth. 22, 37. Verum quomodo inde 
ratiocinabuntur, quod dilectio iustificet? Ma- 
106] xima virtus, inquiunt, iustificat. Imo, 
sicut lex etiam maxima seu prima non iusti- 
ficat, ita nec maxima virtus legis. Sed illa 
virtus iustificat, quae apprehendit Christum, 
quae communicat nobis Christi merita, qua 
accipimus gratiam et pacem a Deo. "Haec 
autem virtus fides est. Nam, ut saepe dictum 
est, fides non tantum notitia est, sed multo 
magis velle accipere seu apprehendere ea, 
quae in promissione de Christo offeruntur. 
107] Est autem et haec obedientia erga Deum, 
velle accipere oblatam promissionem, non 
minus 4arosía, quam dilectio. Vult sibi credi 
Deus, vult nos ab ipso bona accipere, et id 
pronuntiat esse verum cultum. 


Apologia Confessionis. 


J 


(Art. III.) 38. 118. 119. 


Aber Hier jagen fie auch, die Liebe werde bem 
Glauben und der Hoffnung vorgezogen. Denn 
Paulus jagt 1 Kor. 13, 13: „Die Liebe ijt bie 
größte unter den dreien.” Nun fei es zu achten, | 
Dak bie Tugend, fo Paulus die größte nennt, bor 
Gott uns gerecht und heilig mache. Wiewohl 
nun Paulus da eigentlich redet bon Der Liebe 
gegen den Nadhften, und fo er Spricht: „Die Liebe 
ift Die größte”, fagt er barum, denn bie Liebe geht 
weit und trägt viel Früdte auf Erden. Denn 
Glaube und Hoffnung handeln allein mit Gott. 
Wher die Liebe geht auf Erden unter den Leuten 
um und tut viel Gutes mit Trödften, Lehren, 
Unterridten, Helfen, Raten, heimlich und öffent- 
fid). Doc) laffen wir zu, daß Gott und den Nädh- 
{ten lieben bie höchfte Tugend fet. Denn dies ift 
das höchite Gebot: „Du jolljt Gott Tieben bon 
ganzem Herzen." Daraus folgt nun nidj, dap 
Die Liebe uns geredjt macht. Ba, [predjen fie, bte 
Hidjte Tugend jolf billig gerecht maden. WUnt- 
wort: €8 ware wahr, wenn mit um unferer 
Tugend willen einen gnübigen Gott hätten. Nun 
ift Droben beiviefen, daß wir um Chrijtus’ willen, 
nidt um unferer Tugend willen angenehm und 
gerecht find; denn unfere Tugenden find unrein. 
$a, wie bieje$ Geje das Hödhfte ijt: „Du jolft 
Gott lieben”, afjo fann diefe Tugend, Gott lieben, 
am allerwenigften gerecht machen. Denn jo das 
Gejeg und Tugend höher ift, fo wir e8 weniger 
tun können, darum find wir nicht um der Liebe 
willen gerecht. Der Glaube aber macht gerecht, 


nit um unjers Tun willen, fondern allein derhalben, daß er Barmherzigkeit fucht und empfängt und 
will fid) auf fein eigen Tun betlaffen, das ift, Dak wir lehren, Gefeg macht nicht gerecht, fondern das 
Evangelium, da3 glauben Deipt, daß wir um Chriftus’ willen, nicht um unfer® Tuns willen einen 


gnädigen Gott haben. 


108] Ceterum adversarii tribuunt dilectioni 
iustificationem, quia ubique legis iustitiam 
docent et requirunt. Non enim possumus ne- 
gare, quin dilectio sit summum opus legis. 
Et humana sapientia legem intuetur et quae- 
rit in ea iustitiam. Ideo et scholastici docto- 
res, magni et ingeniosi homines, summum 
opus legis praedicant, huie operi tribuunt 
iustificationem. Sed decepti humana sa- 


Die 9Biberjadjer lehren aber darum aljo von 
der Liebe, daß fie und Gott verjühne; denn fie 
Differt nichts bom Evangelio, fondern fehen allein 
das Gefeg an, wollen damit um eigener Heilig: 
feit willen einen gnábigen Gott haben, nicht aus 
Barmherzigkeit um Chrijtus’ willen. Wlfo find 
pn Gejeglehrer und nicht Lehrer des Chanz 
gelit. 


pientia non viderunt faciem Mosis retectam, sed velatam, sicut Pharisaei, philosophi, Mahome- 


109] tistae. 


Verum nos stultitiam evangelii praedicamus, in quo alia iustitia revelata est, 


videlicet, quod propter Christum propitiatorem iusti reputemur, quum credimus nobis Deum 


propter Christum placatum esse. 
rationis ac legis. 
Kst enim sapientia. 


Nec ignoramus, quantum haee doctrina abhorreat a iudicio 
Nec ignoramus multo speciosiorem esse doctrinam legis de dilectione. [R.104 
Sed non pudet nos stultitiae evangelii. 


Id propter gloriam Christi defen- 


dimus et rogamus Christum, ut Spiritu Sancto suo adiuvet nos, ut id illustrare ac patefacere 


possimus. 


110] Adversarii in confutione et hunc locum 
contra nos citaverunt ex Col.3,14: Caritas 
est vinculum. perfectionis. Hine ratiocinan- 
tur, quod dilectio iustificet, quia perfectos 
effieit. Quamquam hie multis modis de per- 
fectione responderi posset, tamen nos sim- 
pliciter sententiam Pauli recitabimus. Cer- 
tum est Paulum de dilectione proximi loqui. 
Neque vero existimandum est, quod Paulus 
aut iustificationem aut perfectionem coram 
Deo tribuerit operibus secundae tabulae po- 
tius, quam primae. Et si dilectio efficit per- 
fectos, nihil igitur opus erit propitiatore 
Christo. Nam fides tantum apprehendit pro- 
pitiatorem Christum., Hoc autem longissime 
abest a sententia Pauli, qui nunquam patitur 
111] excludi propitiatorem Christum. Loqui- 


der Vollfommenheit.” 


Wud) ziehen bie Widerfacher wider uns an den 
Sprud) zu den Koloffern: „Die Liebe ift ein Band 
Daher fchliegen fie, daß 
die Liebe vor Gott gerecht mache, denn fie madt 
uns vollfommen. Wiewohl wir hier allerlei ant- 
worten fünnten bon der BVollfommenheit, bod) 
wollen wir hier den Spruch Pauli einfältig han- 
deln. (8 ijt gewiß, Dak Paulus bon der Liebe 
des Nächiten redet; jo darf man auch nicht ge- 
denken, daß Paulus’ Meinung fei, daß wir jollten 
bor Gott eher gerecht werden durch die Werfe der 
andern Tafel denn durch die Werke der erften 
Tafel. Item, fo die Liebe eine Vollfommenheit 
ift oder vollfümmlidhe Erfüllung des Gefetes, fo 
ift des Mittlers Chrifti nicht vonnöten. Paulus - 
aber, der lehrt an allen Orten, daß wir barum 
Gott angenehm feien um Chriftus’ willen, nicht 


Apology of the Augsburg Confession. Art. III. 


But they object that love is preferred to 
faith and hope. For Paul says, 1 Cor. 13, 13: 
The greatest of these is charity. Now, it is 
reasonable that the greatest and chief virtue 
should justify, although Paul, in this pas- 
sage, properly speaks of love towards one’s 
neighbor, and indicates that love is the 
greatest, because it has most fruits. Faith 
and hope have to do only with God; but love 
has infinite offices externally towards men. 
[Love goes forth upon earth among the 
people, and does much good, by consoling, 
teaching, instructing, helping, counseling pri- 
vately and publicly.] Nevertheless, let us, 
indeed, grant to the adversaries that love 
towards God and our neighbor is the greatest 
virtue, because the chief commandment is 
this: Thou shalt love the Lord, thy God, 
Matt. 22,37. But how will they infer thence 
that love justifies? The greatest virtue, they 
say, justifies. By no means. [It would be 
true if we had a gracious God because of our 
virtue. Now, it was proven above that we 
are accepted and justified for Christ’s sake, 
not because of our virtue; for our virtue is 
impure.] For just as even the greatest or 
first Law does not justify, so also the greatest 
virtue of the Law does not justify. [For, as 
the Law and virtue is higher, and our ability 
to do the same proportionately lower, we are 
not righteous because of love.] But that 
virtue justifies which apprehends Christ, 
which communicates to us Christ’s merits, 
by which we receive grace and peace from 
God. But this virtue is faith. For as it 
has been often said, faith is not only knowl- 
edge, but much rather willing to receive or 
apprehend those things which are offered in 
the promise concerning Christ. Moreover, 
this obedience towards God, namely, to wish 
to receive the offered promise, is no less a 
divine service, jatosia, than is love. God 
wishes us to believe Him, and to receive from 
Him blessings, and this He declares to be true 
divine service. 

But the adversaries ascribe justification to 
love because they everywhere teach and re- 
quire the righteousness of the Law. For we 
cannot deny that love is the highest work of 
the Law. And human wisdom gazes at the 
Law, and seeks in it justification. Accord- 
ingly, also the scholastic doctors, great and 
talented men, proclaim this as the highest 
work of the Law, and ascribe to this work 
justification. But deceived by human wis- 
dom, they did not look upon the uncovered, 
but upon the veiled face of Moses, just as the 
Pharisees, philosophers, Mahometans. But 
we preach the foolishness of the Gospel, in 
which another righteousness is revealed, 
namely, that for the sake of Christ, as Pro- 
pitiator, we are accounted righteous, when 
we believe that for Christ’s sake God has been 
reconciled to us. Neither are we ignorant 
how far distant this doctrine is from the judg- 
ment of reason and of the Law. Nor are we 
ignorant that the doctrine of the Law con- 
cerning love makes a much greater show; for 
it is wisdom. But we are not ashamed of 
the foolishness: of the Gospel. For the sake 


183 


of Christ’s glory we defend this, and beseech 
Christ, by His Holy Ghost, to aid us that we 
may be able to make this clear and manifest. 

The adversaries, in the Confutation, have 
also cited against us Col. 3,14: Charity, 
which is the bond of perfectness. From this 
they infer that love justifies because it ren- 
ders men perfect. Although a reply concern- 
ing perfection could here be made in many 
ways, yet we will simply recite the meaning 
of Paul. It is certain that Paul spoke of 
love towards one’s neighbor. Neither must 
we indeed think that Paul would ascribe 
either justification or perfection to the works 
of the Second Table, rather than to those of 
the First. And if love render men perfect, 
there will then be no need of Christ as Pro- 
pitiator, [However, Paul teaches in all places 
that we are accepted on account of Christ, 
and not on account of our love, or our works, 
or of the Law; for no saint (as was stated 
before) perfectly fulfils the Law. Therefore, 
since he in all places writes and teaches that 
in this life there is no perfection in our works, 
it is not to be thought that he speaks here of 
personal perfection.] for faith. apprehends 
Christ only as Propitiator. This, however, is 
far distant from the meaning of Paul, who 


184 M. 126. 127. 


tur igitur non de personali perfectione, sed 
de integritate communi ecclesiae. Ideo enim 
ait, dilectionem esse vinculum. seu colligatio- 
nem, ut significet se loqui de colligandis et 
copulandis pluribus membris ecclesiae inter se. 
Sicut enim in omnibus familiis, in omnibus 
rebuspublicis concordia mutuis officiis alenda 
est, nec retineri tranquillitas potest, nisi 
quaedam errata inter se dissimulent homines 
et condonent: ita iubet Paulus in ecclesia 
dileetionem .existere, quae retineat concor- 
diam, quae toleret, sicubi opus est, asperiores 
mores fratrum, quae dissimulet quaedam levia 
errata, ne dissiliat ecclesia in varia schismata 
et ex schismatis oriantur odia, factiones et 
haereses. 


Apologia, Confessionis. 


(Art. III.) 35. 119. 120. 


um unferer Liebe oder unferer Werke oder Ge- 
fekeS willen. Denn aud) fein Heiliger (wie oben 
gejagt) erfüllt das Gejet vollfimmlid. Darum 
fo er an allen andern Orten fchreibt und lehrt, 
daß in biejem Leben an unjern Werfen feine 
Volfommenheit ijt, fo ijt nicht zu gedenken, daß 
er zu den Roloffern von S3olífommenfeit der 
Perfon rede, fondern er redet bom Ginigfeit der 
Kirche, und das Wort, fo fie Bollfommenheit deuz 
ten, heißt nichts anderes, denn unzerrifien fein, 
das ijt, einig jein. Daß er nun fagt: „Die Liebe 
i ein Band ber Bollfommenheit“, das ijt, fie 
bindet, fügt und halt zufammen die vielen Glied- 
maBen der Kirche unter fid) jelbft (denn gleichiwie 
in einer Stadt oder in einem Haufe die Einigkeit 
dadurch erhalten wird, daß einer dem andern zu= 
gute halte, und fann nicht Friede nod) Ruhe blei- 


ben, wo nicht einer dem andern viel verfieht, wo wir nicht einander tragen), afjo will Paulus da bete 
mahnen zu der chriftliden Liebe, daß einer des andern Fehle, Gebrechen dulden und tragen joll, daß fie 
einander vergeben follen, damit Einigfeit erhalten werde in der Kirche, damit der Chriftenhaufe nicht 
zerriffen, zertrennt werde und fid) in allerlei Rotten und Seften teile, Daraus dann groper Unrat, Hak 
und Neid, allerlei Bitterfeit und böfes Gift, endlich öffentliche feberet erfolgen möchte. 


112] Necesse est enim dissilire concordiam, 
quando aut episcopi imponunt populo duriora 
onera, nec habent rationem imbecillitatis in 
populo. Et oriuntur. dissidia, quando popu- 
lus nimis acerbe iudicat de moribus doctorum 
aut fastidit doctores propter quaedam levia 
incommoda; quaeruntur enim deinde [R.105 
et aliud doctrinae genus et alii doctores. 
113] Econtra perfectio, id est, integritas ec- 
clesiae, conservatur, quando firmi tolerant in- 
firmos, quando populus boni consulit quaedam 
incommoda in moribus doctorum, quando epi- 
scopi quaedam condonant imbecillitati populi. 
114] De his praeceptis aequitatis pleni sunt 
libri omnium sapientum, ut in hae vitae con- 
suetudine multa condonemus inter nos pro- 
pter communem tranquillitatem. Et de ea 
quum hie, tum alias saepe praecipit Paulus. 
Quare adversarii imprudenter ratiocinantur 
ex nomine perfectionis, quod dilectio iustificet, 
quum Paulus de integritate et tranquillitate 
communi loquatur. Et sic interpretatur hune 
locum Ambrosius: Sicut aedificium dicitur 
perfectum seu integrum, quum omnes partes 
115] apte inter se coagmentatae sunt.. Turpe 
est autem adversariis, tantopere praedicare 
dilectionem, quum nusquam praestent eam. 
Quid nunc agunt? Dissipant ecclesias, scri- 
bunt leges sanguine et has proponunt Caesari, 
clementissimo Principi, promulgandas, truci- 
dant sacerdotes et alios bonos viros, si quis 
leviter significavit se aliquem manifestum 
abusum non omnino probare. Haec non con- 
veniunt ad ista praeconia dilectionis, quae, 
si sequerentur adversarii, ecclesiae tranquil- 
lae essent et respublica pacata. Nam hi tu- 
multus consilescerent, si adversarii non nimis 
acerbe exigerent quasdam traditiones inutiles 
ad pietatem, quarum plerasque ne ipsi quidem 
observant, qui vehementissime defendunt eas. 
Sed sibi facile ignoscunt, aliis non item, ut 
ille apud poétam: Egomet mi ignosco, Mae- 
116] vius [Maenius] inquit. Id autem alie- 
nissimum est ab his encomiis dilectionis, quae 
hie ex Paulo recitant, nec magis intelligunt, 
quam parietes intelligunt vocem, quam red- 
dunt. 


Denn die Einigkeit fann nicht bleiben, wenn 
die Bischöfe ohne alle Urfache zu [dere Bürden 
auflegen dem Boll. Auch werden daraus leicht» 
fid) Motten, wenn das Bolf aufs gefchwindeite 
[beftigfte] alles will meistern und ausecen an der 
Biichöfe oder Prediger Wandel und Leben, oder 
wenn fie alsbald der Prediger müde werden, etwa 
um eines Kleinen Gebrechens willen; da- folgt viel 
großen Unrats. Alsdann bald fudht man aus 
betjefben Verbitterung andere Lehrer und andere 
Prediger. Wiederum wird erhalten Vollfommen- 
heit und Einigkeit, das ijt, Die Kirche bleibt un: 
zertrennt und ganz, wenn die Starfen die 
Schwachen dulden und tragen, wenn das Volk 
mit feinen Predigern aud) Geduld hat, wenn. die 
Bifchöfe und Prediger wiederum allerlei Schwad): 
beit, Gebrechen dem Bolf nach Gelegenheit willen 
zugut zu halten. Bon dem Wege und der Weife, 
Einigkeit zu halten, ift auch viel allenthalben ge- 
fchrieben in den Büchern ber Philofophen und 
Weltweifen. Denn wir müfjen einander biel ver: 
geben unb für gut haben um Ginigfeit willen. 
Und davon redet Paulus mehr denn an einem 
Ort. Darum fchließen die Widerjacher nicht 
recht, daß die Liebe folle bor Gott gerecht machen. 
Denn Paulus redet ba nicht bom ber Vollfom- 
menheit oder Heiligkeit der Perjonen, wie fie 
wahnen, fondern fagt: „Die Liebe macht ein 
ftilles Wefen in der Kirche.” Und aljo fegt den 
Sprud aud) Wmbrofius aus: ,Gleidhwie ein 
Gebdu ganz ijt, wenn alle Stüde 3ujammen- 
bangen" ufw. (58 follten fid) aber die Wider: 


facher auch wohl [dümen, daß fie fo trefflich Hoch 


bon der Liebe jchreiben und predigen und Liebe, 
Liebe in allen ihren Büchern fehreiben und Schreien 
und gar feine Liebe erzeigen. Denn’ wie eine 
{chine Chriftenliebe tjt das, daß fie Durch ihre un: 
erhörte S9rannei zertrennen und zerreißen die 
Einigkeit der Kirche, jo fie nichts denn Blutbriefe 
und tyrannifche Gebote ausgehen zu fajfem, dem 
alferlöblichiten Kaifer gern das Argfte wollten ein: 
bilden. - Sie erwitrgen bie Priefter und viele an: 
dere fromme, ehrliche Leute feiner andern Urfache 
halben, denn daß fie allein öffentliche, fchandliche 
Mipbraduche anfehten. Sie wollten gerne, daß 


. alfe bie tot wären, bie wider ihre gottlofe Lehre 


mit einem Wort muden. Das alles reimt fid) 
gar übel: zu dem großen 9tüfmen von Liebe, vor 


Apology of the Augsburg Confession. Art. III. 


never suflers Christ to be excluded as Pro- 
pitiator. Therefore he speaks not of personal 
perfection, but of the integrity common to 
the Church [concerning the unity of the 
Church, and the word which they interpret as 
perfection means nothing else than to be not 
rent]. For on this account he says that love 
is a bond or connection, to signify that he 
speaks of the binding and joining together, 
with each other, of the many members of the 
Church. For just as in all families and in 
all states concord should be nourished by 
mutual offices, and tranquillity cannot be re- 
tained unless men overlook and forgive cer- 
tain mistakes among themselves; so Paul 
commands that there should be love in the 
Church in order that it may preserve con- 
cord, bear with the harsher manners of 
brethren as there is need, overlook certain 
less serious mistakes, lest the Church fly 
apart into various schisms, and enmities and 
factions and heresies arise from the schisms. 

‘For concord must necessarily be rent 
asunder whenever either the bishops impose 
[without cause] upon the people heavier 
burdens, or have no respect to weakness in 
the people. And dissensions arise when the 
people judge too severely [quickly censure 
and criticize] concerning the conduct [walk 
and life] of teachers [bishops or preachers], 
or despise the teachers because of certain less 
serious faults; for then both another kind 
of doctrine and other teachers are sought 
after. On the other hand, perfection, i.e., 
the integrity of the Church, is preserved, when 
the strong bear with the weak, when the 
people take in good part some faults in the 
conduct of their teachers [have patience also 
with their preachers], when the bishops make 
some allowances for the weakness of the 
people [know how to exercise forbearance to 
the people, according to circumstances, with 
respect to all kinds of weaknesses and faults]. 
Of these precepts of equity the books of all 
the wise are full, namely, that in every-day 
life we should make many allowances mu- 
tually for the sake of common tranquillity. 
And of this Paul frequently teaches both 
here and elsewhere. Wherefore the adver- 
saries argue indiscreetly from the term “per- 
fection" that love justifies, while Paul speaks 
of common integrity and tranquillity. And 
thus Ambrose interprets this passage: Just 
as a building is said to be perfect or entire 
when all its parts are fitly joined. together 
with one another. Moreover, it is disgrace- 
ful for the adversaries to preach so much 
concerning love while they nowhere exhibit it. 
What are they now doing? They are rending 
asunder churches, they are writing laws in 
blood, and are proposing to the most clement 
prince, the Emperor, that these should be 
promulgated; they are slaughtering priests 
and other good men, if any one have [even] 
slightly intimated that he does not entirely 
approve some manifest abuse. [They wish 
all dead who say a single word against their 
godless doctrine.] These things are not con- 
sistent with those declamations of love, which 
if the adversaries would follow; the churches 


185 


would be tranquil and the state have peace. 
For these tumults would be quieted if the ad- 
versaries would not insist with too much 
bitterness [from sheer vengeful. spite and 
pharisaical envy, against the truth which they 
have perceived] upon certain traditions, use- 
less for godliness, most of which not even 
those very persons observe who most earnestly 
defend them.. But they easily forgive them- 
selves, and yet do not likewise forgive others, 
according to the passage in the poet: J for- 
give myself, Maevius said. But this is very 
far distant from those encomiums of love 


186 M. 127—199. 


Apologia Confessionis. 


(Art. III.) 38. 120. 121. 


earitas ujtv. Denn menn bei den Widerfachern ein Tröpflein Liebe wäre, jo fonnte man wohl Frieden 
unb (inigfeit in der Kirche machen, wenn fie ihre Menfchenjagungen, welche bod) nichts zu chrijtlicer 
Vehre oder Leben niige find, nicht afjo aus lauter rachgieriger 3Bitterfeit und pharifäifchem Neid ‚wider 
bie erfannte Wahrheit verfüchten, fonderlich fo fie ihre Sakungen jefbft nicht recht halten. 


117] Ex Petro eitant et hanc sententiam, 
1:Petr.4, 8: Umversa delicta operit. caritas. 
Constat et Petrum loqui de dilectione erga 
proximum, quia hune locum accommodat ad 
praeceptum, quo iubet, ut diligant se [R.106 
mutuo. Neque vero ulli apostolo in mentem 
venire potuit, quod dilectio nostra vincat pec- 
catum et mortem, quod dilectio sit propitiatio, 
propter quam Deus reconcilietur omisso me- 
diatore Christo, quod dilectio sit iustitia sine 
mediatore Christo. Haec enim dilectio, si 
qua, esset, esset iustitia legis, non evangelii, 
quod promittit nobis reconciliationem et iusti- 
tiam, si credamus, quod propter Christum pro- 
pitiatorem Pater placatus sit, quod donentur 
118] nobis merita Christi. Ideo Petrus paulo 
ante iubet, ut accedamus ad Christum, ut 
aedificemur super Christum. Et addit: Qui 
crediderit in ewm, non confundetur, 1 Petr. 2, 
4—6. Dilectio nostra non liberat nos a con- 
fusione, quum Deus iudicat et arguit nos. 
Sed fides in Christum liberat in his pavoribus, 
quia scimus propter Christum nobis ignosci. 


119] Ceterum haec sententia de dilectione 
sumpta est ex Proverbiis, 10, 12, ubi anti- 
thesis clare ostendit, quomodo intelligi de- 
beat: Odium suscitat rixas, et universa de- 
120] licta tegit dilectio. Idem prorsus docet, 
quod illa Pauli sententia ex Colossensibus 
sumpta, ut, si quae dissensiones inciderint, 
mitigentur et componantur aequitate et com- 
moditate nostra.  Dissensiones, inquit, cre- 
scunt odiis, ut saepe videmus ex levissimis 
offensionibus maximas fieri tragoedias. In- 
ciderant quaedam inter C. Caesarem et Pom- 
peium leves offensiones, in quibus, si alter 
alteri paululum cessisset, non extitisset bel- 
lum civile. Sed dum uterque morem gerit 
odio suo, ex re nihili maximi motus orti sunt. 
121] Et multae in ecclesia haereses ortae sunt 
tantum odio doctorum. Itaque non de propriis 
delictis, sed de alienis loquitur, quum ait: 
Dilectio tegit delicta, videlicet aliena, [R. 107 
et quidem inter homines, id est, etiamsi quae 


offensiones incidunt, tamen Bee dissimu- © 


lat, ignoscit, cedit, non agit omnia summo 
iure. Petrus igitur non hoc vult, quod dilectio 
coram Deo mereatur remissionem peccatorum, 
quod sit propitiatio excluso mediatore Christo, 
quod regeneret ac iustificet, sed quod erga 
homines non sit morosa, non aspera, non in- 
tractabilis, quod quaedam errata amicorum 
dissimulet, quod mores aliorum etiam asperio- 
res boni consulat, sicut vulgaris quaedam sen- 
tentia praecipit: Mores amici noveris, non 
122] oderis. Neque temere de hoc officio dile- 
ctionis toties praecipiunt apostoli, quod philo- 
sophi vocant ézieíxsuav. Necessaria est enim 
haec virtus ad publicam concordiam retinen- 


‚Teuer angeht. 


Aus dem Apoftel Petro ziehen fie aud) an ben 
Spruch, ba er jagt: „Die Liebe bedt zu Die Menge 
der Sünden.“ Nun ijt eS gewiß, bab Petrus da 
auch redet bon der Liebe gegen den Nädhiten. 
Denn er redet bajefbft von dem Gebot der Liebe, 
da geboten ijt, daß wir uns untereinander lieben 
follen. So ijt es auch feinem WWpojtel nie in feine 
Gedanken fommen, dak die Liebe follte den Tod 
überwinden oder bie Sünde, dak die Liebe follte 
eine Verfühnung fein ohne ben Mittler Chrijtum, 
Dak bie Liebe follte unjere Gerechtigkeit jein ohne 
ben Verfühner Gfrijtum. Denn die Liebe, wenn 
wir fie fehon gleich haben, fo ijt e8 nichts mehr 
Denn eine Gerechtigkeit des Gejekes; fie ijt je 
nicht Chriftus, durch melden wir allein gerecht 
werden, wenn wir glauben, daß um des Mittler: 
willen uns der Bater gnädig ift, daß uns fein 
Verdienft gejdjenft wird. Darum furz zuvor ber= 
mahnt Petrus, daß wir uns follen gu Chrifto 
halten, daß wir auf ihn al3 den Editein erbaut 
werden. Denn er jagt: „Wer an ihn glaubet, 
der wird nicht zufchanden werden.” Mit unfern 
Werfen und Leben werden wir wahrlich vor Got: 
te8 Urteil und Angefiht mit Schanden beftehen. 
Aber der Glaube, durch welchen Chrijtus unfer 
wird, ber erlöft uns bon folchen Schreden des 
Todes. Denn durd bie Verheikung find wir recht 
gewiß, daß uns durch Chriftum die Sünde bere 
geben ijt. 

Und das Wort 1 Petr. 4: „Die Liebe bedt der 
Sünden Menge“ ufw. ijt genommen aus den 
Sprüchen Salomonis, ba er fagt: „Hab richtet 
Hader an, aber die Liebe bedt ber Sünden Menge 
zu.” Da gibt ber Vert flar an ihm jelbit genug, 
daß er bon ber Liebe redet gegen den Nächiten 
und nicht von der Liebe gegen Gott. Und er will 
gleich dasfelbe, das der nüdjjite Spruch Pauli zu 
den Koloffern fagt, nämlich, daß mir uns follen 
fleißigen, brüderlich, freundlich zu leben, alfo daß 
einer dem andern viel zugute halte, daß Unluft 
und Btiefpalt vermieden werden, als follte et 
jagen: Ziwiejpalt ertoüd)ft aus Sap; wie wir denn 
fehen, daß aus geringen Fünklein oft großes 
($8 waren nicht fo große Sachen, 
darüber erft ©. Cafar unb Pompejus unein gez 
worden, und Iwo einer Dem andern gewichen hätte, 
fo wäre der folgende große Krieg, fo viel Blut: 
vergießen, jo mand) groß Unglüd und Unrat nicht 
daraus gefommen. Aber ba ein jeder mit bem 
Kopf hindurch wollte, iff ber große, unfägliche 
Schade, Zerrüttung des ganzen rbmi[den Regiz 
ments der Beit erfolgt. Und es find viele Kebe- 
reten daher erwachfen, daß Prediger aufeinander 
find berbittert worden. So ijt nun Petri Spruch 
afjo zu verftehen: „Die Liebe bedt der Sünden 
Menge zu”, das ijt, bie Liebe bedt des Nächiten 
Sünde Das ijt, ob fid) gleichwohl Unwille unter 
Chrijten begibt, jo trägt bod) bie Liebe alles, über: 
fieht gern, weicht dem Nachften, bulbet und trägt 
brüderlich feine Gebrechen und fucht nicht alles 
aufs fdjdrffte. So will nun Petrus das gar nicht, 
daß die Liebe bor Gott verdiene Vergebung der 
Sünden, bab die Liebe und Gott verfühne ohne 
den Mittler Chriftum, daß wir durch die ‘Liebe 
follten Gott angenehm fein ohne den Mittler 


Apology of the Augsburg Confession. Art. III. 


which they here recite from Paul, nor do 
they understand the word any more than the 
walls which give it back. From Peter they 
cite also this sentence, 1 Pet. 4, 8: Charity 
shall cover the multitude of sins. It is evi- 
dent that also Peter speaks of love towards 
one’s neighbor, because he joins this passage 
to the precept by which he commands that 
they should love one another. Neither could 
it have come into the mind of any apostle 
that our love overcomes sin and death; that 
love is the propitiation on account of which, 
to the exclusion of Christ as Mediator, God 
is reconciled; that love is righteousness with- 
out Christ as Mediator. For this love, if 
there would be any, would be a righteousness 
of the Law, and not of the Gospel, which 
promises to us reconciliation and righteous- 
ness if we believe that, for the sake of Christ 
as Propitiator, the Father has been recon- 
ciled, and that the merits of Christ are be- 
stowed upon us. Peter, accordingly, urges 
us, a little before, to come to Christ that we 
may be built upon Christ. And he adds, 
1 Pet. 2,4—6: He that believeth on Him shall 
not be confounded. When God judges and 
convicts us, our love does not free us from 
confusion [from our works and lives, we truly 
suffer shame]. But faith in Christ liberates 
us in these fears, because we know that for 
Christ’s sake we are forgiven. 


Besides, this sentence concerning love is de- 
rived from Prov. 10,12, where the antithesis 
clearly shows how it ought to be understood: 
Hatred stirreth up strifes; but love covereth 
all sins. It teaches precisely the same thing 
as that passage of Paul taken from Colos- 
sians, that if any dissensions would occur, 
they should be moderated and settled by our 
equitable and lenient conduct. Dissensions, 
it says, increase by means of hatred, as we 
often see that from the most trifling offenses 
tragedies arise [from the smallest sparks a 
great conflagration arises]. Certain trifling 
offenses occurred between Caius Caesar and 
Pompey, in which, if the one had yielded a 
very little to the other, civil war would not 
have arisen. But while each indulged his own 
hatred, from a matter of no account the 
greatest commotions arose. And many here- 
sies have arisen in the Church only from the 
hatred of the teachers. Therefore it does not 
refer to a person’s own faults, but to the 
faults of others, when it says: Charity cov- 
ereth sins, namely, those of others, and that, 
too, among men, i.e., even though these 
offenses occur, yet love overlooks them, for- 
gives, yields, and does not carry all things 
to the extremity of justice. Peter, there- 
fore, does not mean that love merits in God’s 
sight the remission of sins, that it is a 
propitiation to the exclusion of Christ as 
Mediator, that it regenerates and justifies, 
but that it is not morose, harsh, intractable 
towards men, that it overlooks some mistakes 
of its friends, that it takes in good part even 
the harsher manners of others, just as the 
well-known maxim enjoins: Know, but do 
not hate, the manners of a friend. Nor was 


187 


188 3n. 129. 130. 


dam, quae non potest durare, nisi multa dis- 
simulent, multa condonent inter se pastores 
et ecclesiae. 


Apologia, Confessionis. 


(Art. III.) W. 121—193. 


Chriftum, fondern das will Petrus, daß, in wel: 
chem chriftliche Liebe ijt, der ijt nicht eigenfinnig, 
nicht hart und unfreundlid, jonbern hält Leicht» 
[id dem Nächiten jeine Gebrechen und Febhle zu= 


gute, vergibt brüderlich dem Nächften, ftillt, weist fid) jelbft und weicht um Friedens willen, wie auch | 
lehrt bet Spruch: Amici vitia noris, non oderis, das ijt, id) joll meines Freundes Weife lernen, aber 


ihn (ob e8 nicht alles fchnurgleich if) barum nicht hafjen. 


Und die Wpoftel vermahnen nicht ohne 


Urfache zu folder Liebe, welches bie Philofophi Zrreixeıav genannt haben. Denn follen Leute in Cinig- 
feit beieinander fein oder bleiben, e8 fet in der Kirche oder aud) weltlichem Regiment, fo müfjen fie nicht 
alle Gebrechen gegeneinander auf der Goldwage abrechnen, fie müfjen laffen einander faft viel mit bem 
Waffer voritbergehen und immer zugute halten, [obiel aud) immer möglich, brüberlid) miteinander 


Geduld haben. 


123] Ex Iacobo eitant 2,24: Videtis igitur, 
quod ex operibus iustificatur homo et non ex 
fide sola. Neque alius locus ullus magis puta- 
tur officere nostrae sententiae, sed est facilis 
et plana responsio. Si non assuant adversarii 
suas opiniones de meritis operum, Iacobi verba 
nihil habent incommodi. Sed ubicunque fit 
mentio operum, adversarii affingunt suas im- 
pias opiniones, quod per bona opera mereamur 
remissionem peccatorum, quod bona opera sint 
propitiatio ac pretium, propter quod Deus 
nobis reconeilietur, quod bona opera vincant 
terrores peccati et mortis, quod bona opera 
eoram Deo propter suam bonitatem sint ac- 
cepta, nee egeant misericordia et propitiatore 
Christo. Horum nihil venit in mentem Ia- 
cobo, quae tamen omnia nune defendunt ad- 
versarii praetextu sententiae Iacobi. 


124] Primum igitur hoc expendendum est, 
quod hie locus magis contra adversarios facit, 
quam contra nos.  Adversarii enim docent 
hominem iustificari dilectione et operibus. 
De fide, qua apprehendimus propitiatorem 
Christum, nihil dicunt. Imo hane fidem im- 
probant; neque improbant tantum sententiis 
aut scriptis, sed etiam ferro et suppliciis co- 
nantur in ecclesia delere. Quanto melius 
docet Iacobus, qui fidem non omittit, non sub- 
iicit pro fide dilectionem, sed retinet [R.108 
fidem, ne propitiator Christus excludatur in 
iustifieatione. Sicut et Paulus, quum sum- 
mam tradit vitae Christianae, complectitur 
fidem et dilectionem, 1 Tim.1,5: Finis man- 
dati caritas est de corde puro et conscientia, 
bona et fide non ficta. 

125] Secundo res ipsa loquitur, hic de 
operibus dici, quae fidem sequuntur, et osten- 
dunt fidem non esse mortuam, sed vivam et 


effieacem in corde. Non igitur sensit Iacobus, 


nos per bona opera mereri remissionem pec- 
catorum et gratiam. Loquitur enim de operi- 
bus iustificatorum, qui iam sunt reconciliati, 
accepti et consecuti remissionem peccatorum. 
Quare errant adversarii, quum hine ratio- 
cinantur, quod lacobus doceat, nos per bona 
opera mereri remissionem peccatorum et gra- 
tiam, quod per opera nostra habeamus ac- 
cessum ad Deum, sine propitiatore Christo. 


Auch ziehen fie den Cprud) aus bem Wpojtel 
Safobo an und jagen: „Sehet ihr nun, dab wir 
nicht allein durd ben Glauben, fondern durd) 
Werfe bor Gott gerecht werden?” Und fie wollen 
wahnen, der Spruch fei feft, ffarf wider unfere 
Lehre. Wher wenn bie YWiderfacher allein ihre 
Träume augen laffen und nicht hinanfliden, was 
fie wollen, fo ijt die Antwort leicht. Denn des 
Apoftel3 Sakobi Spruch hat wohl feinen etnfal- 
tigen BVerftand, aber bie Widerjacher erdichten das 
dazu, Dak wir Durch unfere Werke verdienen Ber 
gebung der Sünden; item, daß Die guten Werfe 
eine VBerfühnung feien, dadurd uns Gott gnädig 
wird; item, Dak mir durch die guten Werke über- 
winden fünnen die große Macht des Teufels, des 
Todes und der Sünde; item, daß unjere guten 
Werfe an ihnen jelbft vor Gott jo angenehm und 
groß geachtet jeien, Dak wir des Mittlers Chrifti 
nicht bedürfen... Der feines ijt dem Wpoftel Safobo 
in fein Herz gefommen, welches Doch alles Die 
Widerfacher fid) zu erhalten unterjtehen durch den 
Sprud Safobi. 
. So müffen mir nun erjt diefes merfen, dak 
diefer Spruch mehr ijt wider bie Widerjacher denn 
für fie. Denn bie Widerfacher lehren, der Mtenjch | 
werde vor Gott fromm und gerecht Durch die Liebe 
und Werke. Bon dem Glauben, baburd) wir uns 
halten an ben Mittler Chrijtum, reden fie nidts. 
Und das mehr ijt, von dem Glauben wollen fie 
nichts hören nod) fehen, unterftehen fich, biefe 
Lehre vom Glauben mit bem Schwert und Feuer 
zu tilgen. Safobus aber tut anders; er läßt den 
Glauben nicht außen, fondern redet bom Glau- 
ben, damit läßt er Chriftum den Schak unb ben 
Mittler bleiben, baburd) wir bor Gott gerecht 


- werden, wie aud) Paulus, da er die Summa fett 


hriftlichen Glaubens, febt er Glauben und Liebe 
zufammen, 1 Tim. 1, 5: „Die Summa des Ge: 
feßes ijt bie Liebe aus ungefärbtem Glauben.“ 

Bum andern zeigt bie Sache an ihr felbft an, 
Dak er bon Werfen redet, welche dem Glauben 
folgen; denn er zeigt an, daß der Glaube nicht 
miiffe tot, fondern lebendig, Träftig, gefehäftig und 
tätig im Herzen fein. Darum: ijt Safobi Mei- 
nung nicht gewesen, daß wir durch Werke Gnade 
oder Vergebung der Sünden verdienen. Denn er 
redet bon Werfen derjenigen, welche fchon durd 
Chriftum gerecht geworden find, welche jchon Gott 
verföhnt find und Vergebung der Sünden durch 
Chriftum erlangt haben. Darum irren bie 
Widerjacher weit, menn fie aus dem Spruce 
febliepen wollen, daß wir durch gute Werke Gnade 
und Vergebung ber Sünden verdienen, oder daß 
Safobus dies wolle, daß wir durch unjere Werke 
einen Zugang zu Gott haben ohne den Mittler 
und Verjühner Gbrijtum. [Yon 


Apology of the Augsburg Confession. Art. III. | 189 


it without design that the apostle taught so 
frequently concerning this office what the 
philosophers call Exısixsıa, leniency. For this 
virtue is necessary for retaining publie har- 
mony [in the Church and the civil govern- 
ment], which cannot last unless pastors and 
Churches mutually overlook and pardon many 
things [if they want to be extremely par- 
ticular about every defect, and do not allow 
many things to flow by without noticing 
them]. 


From James they cite 2, 24: Ye see, then, 
how by works a man is justified, and not by 
faith alone. Nor is any other passage sup- 
posed to be more contrary to our belief. But 
the reply is easy and plain. If the adver- 
saries do not attach their own opinions con- 
cerning the merits of works, the words of 
James have in them nothing that is of dis- 
advantage. But wherever there is mention 
of works, the adversaries add falsely their 
own godless opinions, that by means of good 
works we merit the remission of sins; that 
good works are a propitiation and price on 
account of which God is reconciled to us; 
that good works overcome the terrors of sin 
and of death; that good works are accepted 
in God’s sight on account of their goodness; 
and that they do not need mercy and Christ 
as Propitiator. None of all these things came 
into the mind of James, which the adversaries, 
nevertheless, defend under the pretext of this 
passage of James. - 


In the first place, then, we must ponder, 
this, namely, that the passage is more against 
the adversaries than against us. For the ad- 
versaries teach that man is justified by love 
and works. Of faith, by which we apprehend 
Christ as Propitiator, they say nothing. Yea, 
they condemn this faith; nor do they con- 
demn it only in sentences and writings, but 
also by the sword and capital punishments 
they endeavor to exterminate it in the Church. 
How much better does James teach, who does 
not omit faith, or present love in preference 
to faith, but retains faith, so that in justifi- 
cation Christ may not be excluded as Pro- 
pitiator! Just as Paul also, when he treats 
of the sum of the Christian life, includes faith 
and love, 1 Tim. 1,5: The end of the com- 
mandment is charity out of a pure heart, and 
of a good conscience, and of faith unfeigned. 


Secondly, the subject itself declares that 
here such works are spoken of as follow faith, 
and show that faith is not dead, but living 
and efficacious in the heart. James, there- 
fore, did not believe that by good works we 
merit the remission of sins and grace. For 
he speaks of the works of those who have been 
justified, who have already been reconciled 
and accepted, and have obtained remission of 
sins. Wherefore the adversaries err when 
they infer that James teaches that we merit 
remission of sins and grace by good works, 
and that by our works we have access to God, 
without Christ as Propitiator. 


190 3n. 130. 181. 


126] Tertio Iacobus paulo ante dixit de 
regeneratione, quod fiat per evangelium. Sic 
enim ait 1, 18: Volens genuit nos Verbo Veri- 
tatis, ut nos essemus primitiae creaturarum 
eius. Quum dieit nos evangelio renatos esse, 
docet, quod fide renati ac iustificati simus. 
Nam promissio de Christo tantum fide ap- 
prehenditur, quum opponimus eam terroribus 
peccati et mortis. Non igitur sentit Iacobus, 
nos per opera nostra renasci. 


* 


127] Ex his liquet non adversari nobis Iaco- 
bum, qui, quum otiosas et securas mentes, 
quae somniabant se habere fidem, quum non 
haberent, vituperaret, distinxit inter mor- 
128] tuam fidem ac vivam fidem. Mortuam 
ait esse, quae non parit bona opera; vivam 
ait esse, quae parit bona opera. Porro nos 
saepe iam ostendimus, quid appellemus fidem. 
Non enim loquimur de otiosa notitia, qualis 
est etiam in diabolis, sed de fide, quae resistit 
terroribus conscientiae, quae erigit et conso- 
129] latur perterrefacta corda. Talis fides 
neque facilis res est, ut somniant adversarii, 
neque humana potentia, sed divina [R.109 
potentia, qua vivificamur, qua diabolum et 
mortem vincimus. Sicut Paulus ad Colos- 
senses, 2, 12, ait, quod fides sit efficax per 
potentiam Dei et vincat mortem: In quo et 
resuscitati estis per fidem potentiae Dei. 
Haec fides, quum sit nova vita, necessario 
parit novos motus et opera. Ideo Iacobus 
recte negat nos tali fide iustificari, quae est 
130] sine operibus. Quod autem dicit nos 
iustificari fide et operibus, certe non dicit nos 
per opera renasci. Neque hoc dicit, quod 
partim Christus sit propitiator, partim opera 
nostra sint propitiatio. Nec describit hic 
modum iustificationis, sed describit, quales 
sint iusti, postquam iam sunt iustifieati et 
131] renati. Et iustificari significat hie non 
ex impio iustum effici, sed usu forensi iustum 
pronuntiari. Sicut hie, Rom.2,13: Factores 
legis iustificabuntur. Sicut igitur haec verba 
nihil habent incommodi: Factores legis iusti- 
ficabuntur, ita de Iacobi verbis sentimus: 
Iustificatur homo non solum ex fide, sed etiam 
ex operibus, quia certe iusti pronuntiantur 
homines habentes fidem et bona opera. Nam 
bona opera in sanctis, ut diximus, sunt iusti- 
tiae et placent propter fidem. Nam haec 


tantum opera praedicat Iacobus, quae fides 


efficit, sicut testatur, quum de Abrahamo dicit 
2,21: Fides adiuvat opera eius. In hanc 
sententiam dicitur: Factores legis vustifican- 
tur, hoe est, iusti pronuntiantur, qui corde 
credunt Deo, et deinde habent bonos fructus, 
qui placent propter fidem, ideoque sunt im- 
132] pletio legis. Haec simpliciter ita dicta 
nihil habent vitii, sed depravantur ab adver- 
sariis, qui de suo affingunt impias opiniones. 
Non enim sequitur hine opera mereri remis- 
sionem peccatorum, opera regenerare corda, 
opera esse propitiationem, opera placere sine 
propitiatore Christo, opera non indigere pro- 


Apologia Confessionis. 


(Art. III.) 3. 13. 124. 


Sum dritten, fo hatte St. Safobus 3ubor gejagt 
bon ber geiftlichen Wiedergeburt, bab fie durch 
das Evangelium gefchieht. Denn aljo jagt et 
im 1. Kapitel: „Er hat uns gezeuget nach jeinem 
Willen durd das Wort der Wahrheit, auf dak 
wir waren Eritlinge jeiner Kreaturen.” So er 
nun jagt, bab wir durch das Evangelium neu= 
geboren jeien, fo will er, daß wir durd) den Glau= 
ben gerecht jeien bor Gott geworden. 
Verheihung von Chrifto faßt man allein butd) 
den Glauben, wenn wir durch biejelbe getrbjtet 
werden wider die Schreden de8 Todes, der 
Sünde uj. Sarum ijf feine Meinung nicht, 
Dak wir durch unfere Werke jollten neugeboren 
werden. 

Aus diefem allem ijt flar genug, daß ber Spruch 
Safobi nicht wider uns ijt. Denn er fdhilt ba 
etlihe faule Ehriften, melde allzu ficher waren 
geworden, machten ihnen Gedanken, fie hätten 
ben Glauben, jo fie Dod) ohne Glauben waren. 
Darum macht er Unterfchied 3mijdjen lebenbigem 
unb totem Glauben. Den toten Glauben nennt 
er, wo nicht allerlei gute Werfe unb Früchte des 
(Seifte8 folgen: Gehorjam, Geduld, Keufchheit, 
Liebe uf. Lebendigen Glauben nennt er, da 
gute Früchte folgen. Nun haben wir gar oft 
gejagt, was wir Glauben nennen. Denn mit 
nennen das nicht Glauben, bab man die fchlechte 
Hiftorie wiffe von Chrijto, welches aud) in Seu 
feln ijt, fondern das neue Licht und bie Kraft, 
welche der Heilige Geift in den Herzen Wirkt, 
burd) melde wir bie Schreden des Todes, ber 
Sünde ufw. überwinden. Das heißen wir Glau- 
ben. Ein fold recht chriftlicher Glaube ijt nicht 
fo ein leicht, fehleht Ding, al8 bie Widerjacher 
wabnen twollen. Wie fie denn jagen: Glaube, 
Glaube, wie bald fann ich glauben! ujm. (8 
ift auch nicht ein Menfchengedante, den id) mir 
felbft machen finne, fondern iff eine göttliche 
Kraft im Herzen, dadurch wir neugeboren tet 
den, dadurch wir bie große Gewalt des Teufels 
unb des Todes überwinden, wie Paulus jagt zu 
Den Koloffern: „Sn welchem ihr aud) fein aufer 
ftanden durch den Glauben, ben Gott wirft“ uf. 
Derfelbe Glaube, dieweil e8 ein neu göttlich 
Sicht unb Leben im Herzen ijt, dadurch Mir 
andern Sinn und Mut friegen, ijt lebendig, 
geihäftig und reid) bon [an] guten Werfen. 


"Darum ijt das recht geredet, daß ber Glaube 


nicht recht ift, der ohne Werke ijt. Und ob er 
fagte, daß wir burd) den Glauben und Werke 
gerecht werden, jo jagt er Dod) nicht, Dak wir 
Durch bie Werke neugeboren werden; fo jagt et 
aud) nicht, daß Chriftus halb ber Verjühner fet, 
halb unfere Werke, fondern er redet von Chriften, 
wie fie fein follen, nachdem fie nun neugeboren 
find durch das Evangelium. Denn er redet von 
Werfen, die nad) dem Glauben folgen follen; da 
tft’8 recht geredet: Wer Glauben und gute Werke 
hat, der ijt geredht. Sa, nicht um der Werke 
willen, fondern um Chriftus’ willen, durch den 
Glauben. Und wie ein guter Baum gute 
Früchte tragen foll, und bod) die Früchte machen 
ben Baum nidt gut, afjo müfjen gute Werke 
folgen nad) der neuen Geburt, wiewohl fie den 
Menfhen nicht bor Gott angenehm machen, fon 
dern wie der Baum zuvor gut fein muß, alfo 
miiffe ber Menfch zuvor Gott angenehm fein 
durch den Glauben, um Chriftus’ willen. Die 


Denn bie . 


Apology of the Augsburg Confession. Art. III. 


Thirdly, James has spoken shortly before 
concerning regeneration, namely, that it oc- 
eurs through the Gospel. For thus he says, 
1,18: Of His own will begat He us with the 
Word of Truth, that we should be a kind of 
first-fruits of His creatures. When he says 
that we have been born again by the Gospel, 
he teaches that we have been born again and 
justified by faith. For the promise concern- 
ing Christ is apprehended only by faith, when 
we set it against the terrors of sin and of 
death. James does not, therefore, think that 
we are born again by our works. 

From these things it is clear that James 
does not contradict us, who, when censuring 
idle and secure minds, that imagine that they 
have faith, although they do not have it, made 
a distinction between dead and living faith. 
He says that that is dead which does not 
bring forth good works [and fruits of the 
Spirit, obedience, patience, chastity, love]; 
he says that that is living which brings forth 
good works. Furthermore, we have frequently 
already shown what we term faith. For we 
do not speak of idle knowledge [that merely 
the history concerning Christ should be 
known], such as devils have, but of faith 
which resists the terrors of conscience, and 
cheers and consoles terrified hearts [the new 
light and power which the Holy Ghost works 
in the heart, through which we overcome the 
terrors of death, of sin, ete.]. Such faith is 
neither an easy matter, as the adversaries 


dream [as they say: Believe, believe, how 


easy it is to believe! ete.], nor a human power 
[thought which I can form for myself], but 
a divine power, by which we are quickened, 
and by which we overcome the devil and death. 
Just as Paul says to the Colossians, 2, 12, 
that faith is efficacious through the power of 
God, and overcomes death: Wherein also ye 
are risen with Him through the faith of the 
operation of God. Since this faith is a new 
life, it necessarily produces new movements 
and works. [Because it is a new light and 
life in the heart, whereby we obtain another 
mind and spirit, it is living, productive, and 
rich in good works.] Accordingly, James is 
right in denying that we are justified by such 
a faith as is without works. But when he 
says that we are justified by faith and works, 
he certainly does not say that we are born 
again by works. Neither does he say this, 
that partly Christ is our Propitiator, and 
partly our works are our propitiation. Nor 
does he describe the mode of justification, but 
only of what nature the just are, after they 
have been already justified and regenerated. 
[For he is speaking of works which should 
follow faith. There it is well said: He who 
has faith and good works is righteous; not, 
indeed, on account of the works, but for 
Christ’s sake, through faith. And as a good 
tree should bring forth good fruit, and yet 
the fruit does not make the tree good, so good 
works must follow the new birth, although 
they do not make man accepted before God; 
but as the tree must first be good, so also 
must man be first accepted before God by 
faith for Christ’s sake. The works are too 


191 


insignificant to render God gracious to us for 
their sake, if He were not gracious to us for 
Christ’s sake. Therefore James does not con- 
tradict St. Paul, and does not say that by our 
works we merit, etc.] And here to be justi- 
fied does not mean that a righteous man is 
made from a wicked man, but to be pro- 
nounced righteous in a forensic sense, as also 
in the passage Rom. 2,13: The doers of the 
Law shall be justified. As, therefore, these 
words: The doers of the Law shall be justi- 
fied, contain nothing contrary to our doctrine, 
so, too, we believe concerning the words of 
James: By works a man is justified, and not 
by faith alone, because men having faith and 
good works are certainly pronounced right- 
eous. For, as we have said, the good works 
of saints are righteous, and please on account 
of faith. For James commends only such 
works as faith produces, as he testifies when 
he says of Abraham, 2, 21: Faith wrought 
with his works. In this sense it is said: The 
doers of the Law are justified, 4. e., they are 
pronounced righteous who from the heart be- 
lieve God, and afterwards have good fruits, 
which please Him on account of faith, and, 
accordingly, are the fulfilment of the Law. 
These things, simply spoken, contain nothing 
erroneous, but they are distorted by the ad- 


192 M. 131. 132. ( Art. III.) 36. 124. 195. 


Apologia Confessionis. 


pitiatore Christo. Horum nihil dicit Iacobus, 
quae tamen impudenter ratiocinantur adver- 
sarii ex Iacobi verbis. 


Werke find viel zu gering dazu, daß uns Gott 
um ihretwillen gnädig fein follte, wo er uns 
nicht um Chriftus’ willen gnübig wäre %Alfo 
it Safobus St. Paulo nicht entgegen, jagt auch 
nicht, daß mir durch bie Werke verdienen Vergebung der Sünden; fagt nicht, bab unjere Werle des 
Teufels Macht, den Tod, bie Sünde, der Hölle Schreden überwinden und dem Tode Chrifti gleich 
feten; er fagt nicht, Dak wir durd Werle Gott angenehm werden; er jagt nicht, Dak unjere Werke die 
Herzen zur Ruhe bringen und Gottes Born überwinden, oder dak wir Barmherzigkeit nicht bedürfen, 


wenn wir Werte haben: der feines jagt Safobus, melden Bujak bod) bie Widerjacher Hinzufliden an 


die Worte Safobi. 


133] Citantur adversus nos et aliae quae- 
dam sententiae de operibus. Luc.6,37: Ke- 
mittite et remittetur vobis. Esa. 58,7: [R.110 
Frange eswrienti panem twum; tunc invoca- 
bis, et Dominus exaudret. 
tua eleemosynis redime. Matth. 5,3: Beats 
pauperes spiritu, quia talium est regnum 
134] coelorum. Item v.7: Beati misericor- 
des, quia misericordiam consequentur. Hae 
sententiae etiam nihil haberent incommodi, 
si nihil affingerent adversarii. Duo enim con- 
tinent: Alterum est praedicatio seu legis seu 
poenitentiae, quae et arguit malefacientes et 
iubet. benefacere; alterum est promissio, quae 
additur. Neque vero ascriptum est peccata 
remitti sine fide, aut ipsa opera propitiatio- 
135] nem esse. Semper. autem in praedica- 
tione legis haee duo oportet intelligi, et quod 
lex non possit fieri, nisi fide in Christum 
renati simus, sieut ait Christus Ioh. 15, 5: 
Sine me nihil potestis facere. Et ut maxime 
fieri possint quaedam externa opera, retinenda 
est haee universalis sententia, quae totam 
legem interpretatur: Sine fide impossibile est 
placere Deo ; retinendum est evangelium, quod 
per Christum habeamus accessum ad Patrem, 
136] Hebr. 11, 6; Rom. 5, 2. Constat enim, 
quod non iustificamur ex lege. Alioqui quor- 
sum opus esset Christo aut evangelio, si sola 
praedicatio legis sufficeret? Sic in praedica- 
tione poenitentiae non sufficit praedicatio legis 
seu verbum arguens peccata, quia lex iram 
operatur, tantum accusat, tantum terret con- 
sclentias, quia conscientiae nunquam acquie- 
scunt, nisi audiant vocem Dei, in qua clare 
promittitur remissio peccatorum. Ideo ne- 
cesse est addi evangelium, quod propter Chri- 
stum peccata remittantur, et quod fide in 
Christum consequamur remissionem peccato- 
rum. Si excludunt adversarii a praedicatione 
poenitentiae evangelium de Christo, merito 
sunt iudicandi blasphemi adversus Christum. 


Dan. 4, 24: Peccata 


Auch führen fie nod) mehr Sprüche wider uns, 
als biejen: Danieli8 am 4. jagt der Vert: „Deine 
Sünden löfe mit Geredjtigfeit und deine über- 
tretungen mit Wlmofen gegen die Armen.” Und 
Sefaiag am 58: „Brich den Hungrigen dein 
Brot.” Stem, Quf. 6: ,Bergebet, jo wird euch 
vergeben werden.” Und Matthäi am 5.: „Selig 
find die Barmbherzigen, denn fie werden bie Barm- 
berzigfeit erlangen." Auf bieje Sprüde und 
dergleichen von den Werfen antworten wir etjtz 
fid) bieje8, nämlich dak (wie wir oben gejagt) 
das Geje& niemand halten fann ohne Glauben, 
fo fann niemand Gott gefallen ohne Glauben 
an Chriftum, wie er fagt: „Ohne mid) Tünnt ihr 
nists tun”; item: „Ohne den Glauben ijt es 
unmöglich, Gott gefallen“; item, wie Paulus 
fagt: ,Durd Chriftum haben wir einen Zugang 
au Gott burd) den Glauben.” Darum, fooft bie 
Schrift der Werke gebenft, fo will fie allenthalben 
ba8 Evangelium bon Chrijto und den Glauben 
mit gemeint haben. Zum andern, jo find bie 
Sprüche aus Daniel und andern (jo jekund 
erzählt) faft alle Predigten bon der Supe. (Grjt- 


fid) predigen fie das Gefek, zeigen die Sünde 


an und bermabnen zur Befferung und guten 
Merfen. Sum andern ift Daneben eine Ber 
heißung, daß Gott wolle gnädig fein. Nun ijt 
e3 gewiß, daß zu einer rechten Bube nicht genug 
ijt, allein das Gefek zu predigen, denn e$ fchredt 
allein bie Gewiffen; fondern e$ muß dazufommen 
auch das Evangelium, nämlich dak bie Sünden 
ohne DBerdienft vergeben werden um Chriftus’ 
willen, bab wir durch den Glauben erlangen Ber- 
gebung ber Sünden. Das ijt jo gewiß und aljo 
flar, bap, wo bie Widerjacher das werden ame 
fehten und Chriftum und den Glauben bon der 
Bue fcheiden, [fie] billig für Vafterer des Coan- 


gelit und Chrifti geachtet werden. 


137] Itaque quum Esaias primo capite, v. 16—18, praedicat poenitentiam: Quiescite agere 
perverse, discite benefacere, quaerite wudicium, subvenite oppresso, (udicate pupillo, defendite 
viduam, et venite et expostulate mecum: si fuerint peccata vestra ut coccinum, quasi [R. 111 
nix dealbabuntur. Sic et hortatur ad poenitentiam propheta et addit promissionem. Et 
stultum fuerit in tali sententia tantum haec opera considerare: subvenire oppresso, iudicare 
pupillo. Initio enim ait: Desinite agere perverse, ubi taxat impietatem cordis et requirit 
fidem. Nec dicit propheta, quod per opera illa: subvenire oppresso, iudicare pupillo, mereri 
possint remissionem peccatorum ex opere operato, sed praecipit haee opera ut necessaria in 
nova vita. Interim tamen remissionem peccatorum fide accipi vult ideoque additur promissio. 
138] Sic sentiendum est de omnibus similibus locis. Christus praedicat poenitentiam, quum 
ait: Remittite, et addit promissionem: Remittetur vobis, Luc. 6,38. Neque vero hoc dicit, 
quod illo nostro opere, quum remittimus, mereamur remissionem peccatorum ex opere operato, 
ut vocant, sed requirit novam vitam, quae certe necessaria est. Interim tamen vult fide 
accipi remissionem peccatorum. Sic quum ait Esaias 58, 7: Frange esurienti panem, novam 
vitam requirit. Nec propheta de illo uno opere loquitur, sed de tota poenitentia, ut indicat 
139] textus; interim tamen vult remissionem peccatorum fide accipi. Certa est enim 
sententia, quam nullae portae inferorum evertere poterunt, quod in praedicatione poenitentiae 


i 


Apology of the Augsburg Confession. Art. III. 


versaries, who attach to them godless opinions 
out of their mind. For it does not follow 
hence that works merit the remission of sins; 
that works regenerate hearts; that works are 
a propitiation; that works please without 
Christ as Propitiator; that works do not need 
Christ as Propitiator. James says nothing 
of these things, which, nevertheless, the ad- 
versaries shamelessly infer from the words of 
James. 


Certain other passages concerning works 
are also cited against us. Luke 6,37: For- 
give, and ye shall be forgiven. 1s. 58, 7 [9]: 
Is it not to deal thy bread to the hungry? ... 
Then shalt thow call, and. the Lord will an- 
swer. Dan. 4, 24 [27]: Break off thy sins, 
by showing mercy to the poor. Matt. 5, 3: 
Blessed are the poor in spirit; for theirs is 
the kingdom of heaven; and v.7: Blessed 
are the merciful; for they shall obtain mercy. 
Even these passages would contain nothing 
contrary to us if the adversaries would not 
falsely attach something to them. For they 
contain two things: The one is a preaching 
either of the Law or of repentance, which not 
only convicts those doing wrong, but also en- 
joins them to do what is right; the other is 
a promise which is added. But it is not 
added that sins are remitted without faith, 
or that works themselves are a propitiation. 
Moreover, in the preaching of the Law these 
two things ought always to be understood, 
namely: First, that the Law cannot be ob- 
served unless we have been regenerated by 
faith in Christ, just as Christ says, John 
15, 5: Without Me ye can do nothing. Sec- 
ondly, and though some external works can 
certainly be done, this general judgment: 
Without faith it is impossible to please God, 
which interprets the whole Law, must be re- 
tained; and the Gospel must be retained, 
that through Christ we have access to the 
Father, Heb. 10,19; Rom.5,2. For it is evi- 
dent that we are not justified by the Law. 
Otherwise, why would there be need of Christ 
or the Gospel, if the preaching of the Law 
alone would be sufficient? Thus in the preach- 
ing of repentance, the preaching of the Law, 
or the Word convicting of sin, is not suf- 
ficient, because the Law works wrath, and 
only accuses, only terrifies consciences, be- 
cause consciences never are at rest, unless 
they hear the voice of God in which the re- 
mission of sins is clearly promised. Accord- 
ingly, the Gospel must be added, that for 
Christ’s sake sins are remitted, and that we 
obtain remission of sins by faith in Christ. 
If the adversaries exclude the Gospel of 
Christ from the preaching of repentance, 
they are judged aright to be blasphemers 
against Christ. 

Therefore, when Isaiah, 1, 16—18, preaches 
repentance: Cease to do evil; learn to do 
well; seek judgment, relieve the oppressed, 
judge the fatherless, plead for the widow. 
Come now and let us reason together, saith 
the Lord; though your sins be as scarlet, 
they shall be white as snow, the prophet thus 
both exhorts to repentance, and adds the 


Concordia Triglotta. 


193 


promise. But it would be foolish to consider 
in such a sentence only the words: Relieve 
the oppressed; judge the fatherless. For he 


says in the beginning: Cease to do evil, 
where he censures impiety of heart and re- 
quires faith. Neither does the prophet say 
that through the works: Relieve the op- 
pressed, judge the fatherless, they can merit 
the remission of sins ex opere operato, but he 
commands such works as are necessary in the 
new life. Yet, in the mean time, he means 
that remission of sins is received by faith, 
and accordingly the promise is added. Thus 
we must understand all similar passages. 
Christ preaches repentance when He says: 
Forgive, and He adds the promise: And ye 
shall be forgiven, Luke 6, 37. Nor, indeed, 
does He say this, namely, that, when we for- 
give, by this work of ours we merit the re- 
mission of sins ex opere operato, as they term 
it, but He requires a new life, which cer- 
tainly is necessary. Yet, in the mean time, 
He means that remission of sins is received 
by faith. Thus, when Isaiah says, 58, 7: 
Deal thy bread to the hungry, he requires 
a new life. Nor does the prophet speak of 
this work alone, but, as the text indicates, 
of the entire repentance; yet, in the mean 
time, he intends that remission of sins is re- 
ceived by faith. For the position is sure, and 
none of the gates of hell can overthrow it, 
that in the preaching of repentance the 
preaching of the Law is not sufficient, because 
the Law works wrath and always accuses. 
But the preaching of the Gospel should be 
added, namely, that in this way remission of 
sins is granted us, if we believe that sins are 
remitted us for Christ’s sake. Otherwise, why 
would there be need of the Gospel, why would 
there be need of Christ? This belief ought 


13 


194 M. 132. 138. 


non sufficiat praedicatio legis, quia lex iram operatur et semper accusat. 


Apologia Confessionis. (Art. III.) 


YW. 125. 126. 


Sed oportet addi 


praedicationem evangelii, quod ita donetur nobis remissio peccatorum, si credamus nobis 
remitti peccata propter Christum. Alioqui quorsum opus erat evangelio, quorsum opus erat 
Christo? ^ Haee sententia semper in conspectu esse debet, ut opponi possit his, qui abiecto 
Christo, deleto evangelio male detorquent Scripturas ad humanas opiniones, quod remissionem 


peecatorum emamus nostris operibus. 


140] Sic et in concione Danielis, 4, 24, fides 
requirenda est. Non enim volebat Daniel 
regem tantum eleemosynam largiri, [R.112 
sed totam poenitentiam complectitur, quum 
ait: Redime peccata. tua eleemosynis, id est, 
redime peccata tua mutatione cordis et ope- 
rum. Hic autem et fides requiritur. Et 
Daniel de cultu unius Dei Israelis multa ei 
concionatur, et regem convertit non solum ad 
eleemosynas largiendas, sed multo magis ad 
fidem. Exstat enim egregia confessio regis 
de Deo Israelis: Non est alius Deus, qui 
possit ita salvare, Dan. 3, 29. Itaque duae 
sunt partes in concione Danielis. Altera pars 
est, quae praecipit de nova vita et operibus 
novae vitae. Altera pars est, quod Daniel 
promittit regi remissionem peccatorum. Et 
liaec promissio remissionis peccatorum non 
est praedicatio legis, sed vere prophetica et 
evangeliea vox, quam certe voluit Daniel fide 
141] accipi. Norat enim Daniel promissam 
esse remissionem peccatorum in Christo non 
solum Israelitis, sed etiam omnibus gentibus. 
Alioqui non potuisset regi polliceri remissio- 
nem peccatorum. Non est enim hominis, 
praesertim in terroribus peccati, sine certo 
Verbo Dei statuere de voluntate Dei, quod 
irasci desinat. Ac verba Danielis in sua 
lingua clarius de tota poenitentia loquuntur 
et clarius promissionem efferunt: Peccata 
tua per iustitiam redime et iniquitates tuas 
beneficiis erga pauperes. Haec. verba prae- 
eipiunt de tota poenitentia. Iubent enim, ut 
fiat iustus, deinde ut bene operetur, ut, quod 
regis offieium erat, miseros adversus iniuriam 
142] defendat. Iustitia autem est fides in 
corde. Redimuntur autem peccata per poeni- 
tentiam, id est, obligatio seu reatus tollitur, 
quia Deus ignoscit agentibus poenitentiam, 
sicut Ezech. 18, 21. 22 scriptum est. Neque 
hine ratiocinandum est, quod ignoscat [R.113 
propter opera sequentia, propter eleemosynas, 
sed ignoscit propter suam promissionem his, 
qui apprehendunt promissionem. Nec appre- 
hendunt, nisi qui vere credunt et fide pecca- 
tum vincunt et mortem. Hi renati dignos 
fruetus poenitentiae parere debent, sicut Io- 
hannes ait Matth.3,8. Est igitur addita pro- 


missio: Ecce (Dan. 4, 24) erit sanatio dilecto- : 


143] rum tuorum. Hieronymus hie praeter 
rem addidit dubitativam particulam et multo 
imprudentius in commentariis contendit re- 
missionem peccatorum incertam esse. Sed nos 
meminerimus evangelium certo promittere re- 
missionem peccatorum. Et hoc plane fuerit 
evangelium tollere, negare, quod certo debeat 
promitti remissio peccatorum. Dimittamus 
igitur hoc in loco Hieronymum. Quamquam 
et in verbo redimendi promissio ostenditur. 
Signifieatur enim, quod remissio peccatorum 
possibilis sit, quod possint redimi peccata, id 
est, tolli obligatio seu reatus, seu placari ira 
Dei. Sed adversarii nostri ubique omissis 


Darum [off man bie Worte des großen, hohen 
Propheten Daniel nicht allein auf das bloße Wert, 
auf die Almofen, deuten und ziehen, fondern auch 
den Glauben anfehen. Man muß der Propheten 
Worte, welche voll Glaubens und Geiftes gewefen, 
nicht fo Deibnijd) anfehen als Ariftotelis oder eines 
andern Heiden. Wriftoteles hat aud) Alerandrum 
permahnt, daß er feine Macht nicht zu eigenem 
Mutwillen, fondern zur Befferung [bon] Landen 
und Leuten brauchen follte. Das ijt recht und 
wohl gefchrieben; man fann aud) bom fonigliden 
Amt nicht Beiferes predigen oder [d)reiben. Wher 
Daniel jagt feinem König nicht allein bon jetz 
nem föniglichen Amt, fondern bon der Buße, bon 
Vergebung der Sünden, bon Berfühnung gegen 
[mit] Gott und bon den hohen, großen, geilt- 
lihen Sachen, welche gar hoch und weit über alle 
men[dliden Gedanken und Werle gehen. Darum 
find feine Worte nicht allein von Werfen und 
Wlmofen zu verftehen, welche aud) ein Heucdhler 
tun Tann, fondern vornehmlih bom Glauben. 
Dak man aber muB Glauben hier verftehen, da 
wir bon reden, das ijt, glauben, dak Gott Sünde 
durch Barmherzigkeit, nicht um unjers Verdienites 
willen vergebe, daS betoeijt der Tert felbit. Erit: 
fid) damit, denn e8 find zwei Stüde in Daniels 
Predigt. Das eine ift Gefebprebigt und Strafe. 
Das andere ift bie Verheipung oder. Whfolution. 
Wo nun Verheibung ift, muß Glaube fein. 
Denn Verheipung fann nicht anders empfangen 
werden, Denn daß fid) das Herz verläßt auf fold) 
GotteSwort und fiehet nicht an eigene Würdigfeit 
oder Unmwürdigfeit. Darum fordert Daniel aud) 
Glauben; denn alfo lautet die Berheifung: 
„Deine Sünden werden geheilet.” Diejes Wort 
ift eine recht prophetifche und evangeliiche Prez 
bigt. Denn Daniel weiß, daß durch den Tünf- 
tigen Samen, Chriftum, nicht allein den Suden, 
fondern aud) den Heiden Vergebung der Sünden, 
Gnade und ewiges Leben 3ugejagt war, jonft hätte 
er den König nicht alfo fünnen tröften. Denn e3 
i nicht Menfthenwerf, einem erfchrodenen. Gez 
wiffen gewißlich Vergebung der Sünden zufagen 
und tröften, daß Gott nicht mehr zürnen: wolle; 
da muß man bon Gottes Willen Zeugnis aus 
Gottes Wort haben, wie denn Daniel bie hohen 
Nerheigungen bom fünftigen Samen gewukt und 
verstanden hat. Dieweil er nun eine Promiffion 
fest, ift Har und offenbar, daß er Glauben for: 
dert, ba wit bon reden. Dak er aber fpriht: 
„Deine Sünden Life mit Gerechtigfeit und deine 
Übertretungen mit Wohltaten gegen die Armen“, 
ijt eine Summa einer ganzen Predigt und ijt jo 
piel: Beffere dich! Und ijt wahr, fo wir uns 
beffern, werden wir [08 bon Sünden. Darum 
fagt er recht: „Löfe deine Sünden.” Daraus 
folgt aber nicht, bab wir von Sünden 108 mer: 
ben um unferer Werke willen, oder daß unfere 
Werke bie Bezahlung find für die Sünde Auch 
fest Daniel nicht allein bie Werke, fondern fpricht: 
„Xöfe deine Sünden mit Gerechtigkeit." Nun weiß 
münniglid, daß Gerechtigkeit in der Schrift nicht 
allein äußerliche Werke heißt, fondern fapt den 


Apology of the Augsburg Confession. Art. III. 


always to be in view, in order that it may 
be opposed to those who, Christ being cast 
aside and the Gospel being blotted out, 
wickedly distort the Scriptures to the human 
opinions, that by our works we purchase re- 
mission of sins. 


Thus also in the sermon of Daniel, 4, 24, 
faith is required. [The words of the prophet, 
which were full of faith and spirit, we must 
not regard as heathenish as those of Aristotle, 
or any other heathen. Aristotle also ad- 
monished Alexander that he should not use 
his power for his own wantonness, but for 
the improvement of countries and men. This 
was written correctly and well; concerning 
the office of king nothing better can be 
preached or written. But Daniel is speaking 
to his king, not only concerning his office as 
king, but concerning repentance, the forgive- 
ness of sins, reconciliation to God, and con- 
cerning sublime, great, spiritual subjects, 
which far transcend human thoughts and 
works.] For Daniel did not mean that the 
king should only bestow alms [which even 
a hypocrite can do], but embraces repentance 
when he says: Break off [Redeem, Vulg.] thy 
iniquities by showing mercy to the poor, i. e., 
break off thy sins by a change of heart and 
works. But here also faith is required. And 
Daniel proclaims to him many things con- 
cerning the worship of the only God, the God 
of Israel, and converts the king not only 
to bestow alms, but much more to faith. For 
we have the excellent confession of the king 
concerning the God of Israel: There is no 
other God that can deliver after this sort, 
Dan. 3,29. Therefore, in the sermon of Daniel 
there are two parts. The one part is that 
which gives commandment concerning the 
new life and the works of the new life. The 
other part is, that Daniel promises to the 
king the remission of sins. [Now, where there : 
is a promise, faith is required. 
promise cannot be received in any other way 
than by the heart’s relying on such word of 
God, and not regarding its own worthiness or 
unworthiness. Accordingly, Daniel also de- 
mands faith; for thus the promise reads: 
There will be healing for thy offenses.) And 
this promise of the remission of sins is not 
a preaching of the Law, but a truly prophet- 
ical and evangelical voice, of which Daniel 
certainly meant that it should be received in 
faith. For Daniel knew that the remission 
of sins in Christ was promised not only to 
the Israelites, but also to all nations. Other- 
wise he could not have promised to the king 
the remission of. sins. 
power of man, especially amid the terrors of 


sin, to assert, without a sure word of God. | 


concerning God's will, that He ceases to he 


For the ' 


For it is not in the .- 


195 


lives, we become rid of sin. ] For they direct 
him to become righteous, then to do good 
works, to defend the miserable against in- 
justice, as was the duty of a king. But 
righteousness is faith in the heart. More- 
over, sins are redeemed by repentance, 4. e., 
the obligation or guilt is removed, because 
God forgives those who repent, as it is writ- 
ten in Ezek.18,21.22. Nor are we to infer 
from this that He forgives on account of 
works that follow, on account of alms;. but 
on account of His promise He forgives those 
who apprehend His promise. Neither do any 
apprehend His promise, except those who 
truly believe, and by faith overcome sin and 
death. These, being regenerated, ought to 
bring forth fruits worthy of repentance, just 
as John says, Matt.3,8. The promise, there- 
fore, was added: So, there will be healing for 
thy offenses, Dan. 4, 24. [Daniel does not only 
demand works, but says: Redeem thy sins by 
righteousness. Now, everybody knows that in 
Seripture righteousness does not mean only 
external works, but embraces faith, as Paul 
says: lustus ex fide vivet, The just shall live 
by his faith, Heb. 10, 38. Hence, Daniel first 
demands faith when he mentions righteous- 
ness and says: Redeem thy sins by righteous- 
ness, that is, by faith toward God, by which 
thou art made righteous. In addition to this, 
do good works, administer your office, do not 
be a tyrant, but see that your government be 
profitable to your country and people, pre- 
serve peace, and protect the poor against un- 
just force. These are princely alms.] Jerome 
here added a particle expressing doubt, that 
is beside the matter, and in his commentaries 
contends much more unwisely that the re- 
mission of sins is uncertain. But let us re- 
member that the Gospel gives a sure-promise 
of the remission of sins. And to deny that 
there must be a sure promise of the remission 
of sins would completely abolish the Gospel. 
Let us therefore dismiss Jerome concerning 
this passage. Although the promise is dis- 
played even in the word redeem. For it sig- 
nifies that the remission of sins is possible, 
that sins can be. redeemed, i. e., that their 
obligation or, guilt can be removed, or the 
wrath of God appeased. But our adversaries, 
overlooking. the promises, everywhere, . con- 
sider only the precepts, and attach falsely the 
human opinion that remission occurs on ac- 
count of works, although the text does not: say 


angry. And the words of Daniel speak in his... - 


own language still more clearly of repentance, ..: 


and still more clearly bring out the promis: ; 
Redeem thy sins. by righteousness. and. thy. 
imiquities by favors toward the poor. 
words teach concerning the whole of repent- 

ance. [It is. as much as to say:,Amend your , 
life! And it is true, when we, amend. our: +) 


„These, ba 


r 
r 
E 


196 M. 133—135. 


promissionibus tantum praecepta intuentur 
et affingunt humanam opinionem, quod pro- 
pter opera contingat remissio, quum hoc 
textus non dieat, sed multo magis fidem 
requirat. Nam ubicunque promissio est, ibi 
fides requiritur. Non enim potest accipi pro- 
missio nisi fide. 


Apologia Oonfessionis. 


(Art. III.) 36. 126—198. 


Glauben, mie Paulus fpricht: Iustus ex fide 
vivet, „der Gerechte febt feines Glaubens“, Hebr. 
10,38. Darum fordert Daniel eritlic) Glauben, 
da er Gerechtigkeit nennt, unb jpricht: ,«Dje 
deine Sünden mit Gerechtigfeit”, das ijt, mit 
Glauben gegen Gott, dadurd bu gerecht wirft. 
Dazu tue auch gute Werke, nämlich warte deines 


Amtes; fei nidt ein Tyrann, fondern fiehe au, 
Dak dein Regiment Landen und Leuten niiblich fei, halte Frieden unb [die bie Armen wider untechte 
Gewalt. Das find fürftliche eleemosynae. Alfo ijt Elar, daß biejet Spruch der Lehre vom Glauben 
nicht entgegen ilt. Wher unfere Widerfacher, bie groben Cjel, fliden ihre Sujübe an affe jolde Sprüche, 
nämlich bap ung die Sünden um unferer Werke willen vergeben werden, und lefren vertrauen auf 
Werke, fo bod) bie Sprüche nicht aljo reden, fondern fordern gute Werke, wie denn wahr ijt, dak muß 
ein ander und beffer Leben in uns werden. Aber dennoch follen diefelben Werfe Chrijto jeine Chre 
nicht nehmen. 


Alfo iff aud) auf den Spruch aus dem Cvangelio zu antworten: „Bergebet, fo wird euch vergeben.“ 
Denn es ift gleich eine folche Lehre von der Buße. Das erjte Stüd an diejem Spruch fordert SBejjerung 
unb gute Werke, das andere Stüd fekt dazu bie Verheipung, und man joll daraus nicht jchließen, daß 
unfer Vergeben uns ex opere operato Vergebung der Sünden verdiene. Denn das jagt Chrijtus nicht, 
fondern mie in andern Gaframenten Chriftus bie Verheipung heftet an das äußerliche Zeichen, aljo 
heftet er auch hier bie Berheipung von Vergebung der Sünden an die duperlichen guten Werte. Und 
wie wir im Abendmahl nicht erlangen Vergebung der Sünden ohne den Glauben, ex opere operato, 
alfo auch nicht in diefem Werke und unferm Vergeben; denn unjer Vergeben ijt auch fein gut Wert, 
e3 gefchehe denn bon denjenigen, welden von Gott in Chrifto die Sünden jchon gubor vergeben find. 
Darum unfer Vergeben, foll e8 Gott gefallen, fo muß e8 nach der Vergebung, da uns Gott vergibt, 
folgen. Denn Chriftus pflegt bie zwei alfo zufammenzufegen, das Gejek und Gbangeliunt, beide den 
Glauben und auch bie guten Werke, daß er anzeige, daß fein Glaube da fet, wenn nicht gute Werte 
folgen; item, daß wir äußerliche Zeichen haben, welche uns erinnern des (bangelit und Vergebung bet 
Sünden, dadurch wir getröftet werden, dak alfo mannigfaltig unjer Glaube geübt werde. Aljo jollen 
folche Sprüche verftanden werden, denn fonft wäre e$ jtrads wider das ganze Evangelium, und würde 
unfer bettelifch Wert an Chriftus’ Statt gejebt, welcher allein [off die Verjühnung fein, welcher je nicht 
zu verachten iff. Stem, wo fie follten von Werfen verftanden werden, jo würde bie Vergebung der 
Sünden ganz ungewiß; denn fie ftiinde auf einem lofen Grunde, auf unfern elenden Werfen, 

144] Verum opera incurrunt hominibus in oculos. Haec naturaliter miratur humana ratio, 
et quia tantum opera cernit, fidem non intelligit neque considerat, ideo somniat haec opera 
mereri remissionem peccatorum et iustificare. Haec opinio legis haeret naturaliter in animis 
145] hominum, neque excuti potest, nisi quum divinitus docemur. Sed revocanda mens est 
ab huiusmodi carnalibus opinionibus ad Verbum Dei. Videmus nobis evangelium et promissio- 
nem de Christo propositam esse. Quum igitur lex praedicatur, quum praecipiuntur opera, non 
est repudianda promissio de Christo. Sed haec prius apprehendenda est, ut bene operari possi- 
mus, et ut opera nostra Deo placere queant, sicut inquit Christus Ioh. 15, 5: Sine me mhil 
potestis facere. Itaque si Daniel his verbis usus esset: Peccata tua redime per poenitentiam, 
praeterirent hunc locum adversarii. Nune quum vere hanc ipsam sententiam verbis aliis, [R. 114 
ut videntur, extulit, detorquent verba adversarii contra doctrinam gratiae et fidei, quum Daniel 
146] maxime voluerit complecti fidem. Sie igitur ad verba Danielis respondemus, quod, quia 
poenitentiam praedicat, non doceat tantum de operibus, sed de fide quoque, ut ipsa historia in 
textu testatur. Secundo, quia Daniel clare ponit promissionem, necessario requirit fidem, quae 
credat gratis remitti peccata a Deo. Quamquam igitur in poenitentia commemorat opera, tamen 
hoc Daniel non dicit, quod per opera illa mereamur remissionem peccatorum. Loquitur enim 
Daniel non solum de remissione culpae [poenae], quia remissio poenae frustra quaeritur, nisi cor 
147] apprehenderit prius remissionem culpae. Ceterum si adversarii tantum intelligunt Danie- 
lem de remissione poenae, nihil contra nos faciet hie locus, quia ita necesse erit ipsos fateri, 
quod remissio peccati et iustificatio gratuita praecedat. Postea nos quoque concedimus poenas, 
quibus castigamur, mitigari nostris orationibus et bonis operibus, denique tota poenitentia, 
iuxta illud 1 Cor. 11, 31: S? nos iudicaremus, non iudicaremur a Domino. Et Ier. 15, 19: Si 
converteris, convertam te. Et Zach. 1, 3: Convertimini ad me, et ego convertar ad vos. Et 
Ps.50,15: Invoca me in die tribulationis. | 


148] Teneamus igitur has regulas in omnibus encomiis operum, in praedicatione legis, quod 
lex non fiat sine Christo, sicut ipse inquit: Sine me nihil potestis facere; item, quod sine fide 
impossibile sit placere Deo, Hebr. 11,6. Certissimum est enim, quod doctrina legis non vult 
tollere evangelium, non vult tollere propitiatorem Christum. Et maledicti sint Pharisaei, ad- 
versarii nostri, qui legem ita interpretantur, ut operibus tribuant gloriam Christi, videlicet, 
quod sint propitiatio, quod mereantur remissionem peccatorum. Sequitur igitur semper ita 
laudari opera, quod placeant propter fidem, quia opera non placent sine propitiatore [R.115 
Christo. Per hunc habemus accessum ad Deum, Rom. 5, 2, non per opera sine mediatore Christo. 
149] Ergo quum dicitur: S4 vis in vitam ingredi, serva, mandata, Matth. 19, 7, sentiendum est 
mandata sine Christo non servari, nec placere sine Christo. Sic in ipso Decalogo, in primo 
praecepto, Exod. 20,6: Faciens misericordiam. in millia, his, qui diligunt me et custodiunt 
praecepta mea, amplissima promissio legis additur. Sed haec lex non fit sine Christo. Semper 


* 


Apology of the Augsburg Confession. Art. III. 


this, but much rather requires faith. For 
wherever a promise is, there faith is required. 
For a promise cannot be received unless by 
faith. [The same answer must also be given 
in reference to the passage from the Gospel: 
Forgive, and you will be forgiven. For this 
is just such a doctrine of repentance. The 
first part in this passage demands amend- 
ment of life and good works, the other part 
adds the promise. Nor are we to infer from 
this that our forgiving merits for us ex opere 
operato remission of sin. For that is not 
what Christ says, but as in other sacraments 
Christ has attached the promise to an ex- 
ternal sign, so He attaches the promise of 
the forgiveness of sin in this place to external 
good works. And as in the Lord’s Supper we 
do not obtain forgiveness of sin without faith, 
ex opere operato, so neither in this action, 
when we forgive. . For, our forgiving is not 
a good work, except it is performed by a 
person whose sins have been previously for- 
given by God in Christ. If, therefore, our 
forgiving is to please God, it must follow 
after the forgiveness which God extends to us. 
For, as a rule, Christ combines these two, the 
Law and the Gospel, both faith and good 
works, in order to indicate that, where good 
works do not follow, there is no faith either, 
that we may have external marks, which re- 
mind us of the Gospel and the forgiveness of 
sin, for our comfort, and that thus our faith 
may be exercised in many ways. In this 
manner we are to understand such passages, 
otherwise they would directly contradict the 
entire Gospel, and our beggarly works would 
be put in the place of Christ, who alone is 
to be the propitiation, which no man is by 
any means to despise. Again, if these pas- 
sages were to be understood as relating to 
works, the remission of sins would be quite 
uncertain; for it would rest on a poor foun- 
dation, on our miserable works.] 

But works become conspicuous among men. 
Human reason naturally admires these, and 
because it sees only works, and does not under- 
stand or consider faith, it dreams accordingly 
that these works merit remission of sins and 
justify. This opinion of the Law inheres by 
nature in men’s minds; neither can it be ex- 
pelled, unless when we are divinely taught. 
But the mind must be recalled from such 
carnal opinions to the Word of God. We see 
that the Gospel and the promise concerning 
Christ have been laid before us. When, there- 
fore, the Law is preached, when works are en- 
joined, we should not spurn the promise con- 
cerning Christ. But the latter must first be 
apprehended, in order that we may be able 
to produce good works, and our works may 
please God, as Christ says, John 15,5: With- 
out Me ye can do nothing. Therefore, if 
Daniel would have used such words as these: 
“Redeem your sins by repentance,” the ad- 
versaries would take no notice of this pas- 
sage. Now, since he has actually expressed 
this thought in apparently other words, the 
adversaries distort his words to the injury of 
the doctrine of grace and faith, although 
Daniel meant most especially to include faith. 


197 


Thus, therefore, we reply to the words of 
Daniel, that, inasmuch as he is preaching re- 
pentance, he is teaching not only of works, 
but also of faith, as the narrative itself in 
the context testifies. Secondly, because Daniel 
clearly presents the promise, he necessarily re- 
quires faith which believes that sins are freely 
remitted by God. Although, therefore, in re- 
pentance he mentions works, yet Daniel does 
not say that by these works we merit remis- 
sion of sins. For Daniel speaks not only of 
the remission of the punishment; because re- 
mission of the punishment is sought for in 
vain, unless the heart first receive the re- 
mission of guilt. Besides, if the adversaries 
understand Daniel as speaking only of the 
remission of punishment, this passage will 
prove nothing against us, because it will thus 
be necessary for even them to confess that 
the remission of sin and free justification pre- 
cede. Afterwards even we concede that the 
punishments by which we are chastised, are 
mitigated by our prayers and good works, and 
finally by our entire repentance, according to 
1 Cor. 11, 31: For if we would judge owr- 
selves, we should not be judged. And Jer. 
15,19: If thou return, then will I bring thee 
again. And Zech.1,3: Turn ye unto Me, and 
I will turn unto you. And Ps. 50,15: Call 
upon Me in the day of trouble. 

Let us, therefore, in all our encomiums upon 
works and in the preaching of the Law re- 
tain this rule: that the Law is not observed 
without Christ. As He Himself has said: 
Without Me ye can do nothing. Likewise 
that: Without faith it is impossible to please 
God, Heb. 11, 6. For it is very certain that 
the doctrine of the Law is not intended to re- 
move the Gospel, and to remove Christ as 
Propitiator. And let the Pharisees, our ad- 
versaries, be cursed, who so interpret the Law 
as to ascribe the glory of Christ to works, 
namely, that they are a propitiation, that 
they merit the remission of sins. It follows, 
therefore, that works are always thus praised, 
namely, that they are pleasing on account of 
faith, as works do not please without Christ 
as Propitiator. By Him we have access to 
God, Rom. 5, 2, not by works, without Christ 
as Mediator. Therefore, when it is said, 
Matt. 19, 17: If thou wilt enter into life, keep 
the commandments, we must believe that with- 
out Christ the commandments are not kept, 
and without Him cannot please. Thus in the 
Decalog itself, in the First Commandment, 
Ex. 20,6: Showing mercy unto thousands of 
them that love Me and keep My command- 
ments, the most liberal promise of the Law is 
added. But this Law is not observed without 
Christ. For it always accuses the conscience, 
which does not satisfy the Law, and therefore, 
in terror, flies from the judgment and punish- 
ment of the Law. Because the Law worketh 
wrath, Rom. 4,15. Man observes the Law, 
however, when he hears that for Christ’s sake 
God is reconciled to us, even though we can- 
not satisfy the Law. When, by this faith, 
Christ is apprehended as Mediator, the heart 
finds rest, and begins to love God and observe 
the Law, and knows that now, because of 


M. 135. 136. T6. 128. 129. 


198 Apologia Confessionis. (Art. IIL) |. 


enim accusat conscientiam, quae legi non satisfacit, quare territa fugit iudicium et poenam. 
legis. Lex enim operatur iram, Rom. 4, 15. Tunc autem facit legem, quando audit nobis pro- 
pter Christum/reconciliari Deum, etiamsi legi non possumus satisfacere. Quum hac fide appre- 
henditur mediator Christus, cor acquiescit et incipit diligere Deum et facere legem, et scit iam 
se placere Deo propter mediatorem Christum, etiamsi illa inchoata legis impletio procul absit 
150] a perfectione et valde sit immunda. Sic iudicandum est et de praedicatione poenitentiae. 
Quamquam enim scholastici nihil omnino de fide in doctrina poenitentiae dixerunt, tamen arbi- 
tramur neminem adversariorum tam esse furiosum, ut neget absolutionem evangelii vocem esse. 
Porro.absolutio fide accipi debet, ut erigat perterrefactam conscientiam. 


151] Itaque doctrina poenitentiae, quia non solum nova opera praecipit, sed etiam promittit. 
remissionem peecatorum, necessario requirit fidem. Non enim accipitur remissio peccatorum 
nisi fide. Semper igitur in his locis de poenitentia intelligere oportet, quod non solum opera, 
sed etiam fides requiratur, ut hie Matth. 6, 14: 8% dimiseritis hominibus peccata, eorum, dimit- 
tet et vobis Pater vester coelestis delicta, vestra. Hic requiritur opus et additur promissio 
remissionis. peccatorum, quae non contingit propter opus, sed propter Christum per fidem. 
152] Sieut alibi multis locis testatur Scriptura. Act. 10, 43: Huic omnes prophetae testi- 
monium perhibent, remissionem peccatorum. accipere per nomen eius omnes, qui credunt [R. 116. 
im ewm. Et lloh.2,12: Remittuntur vobis peccata. propter nomen ews. Eph.1,7: Im quo 
153] habemus redemptionem per sanguinem, eius in remissionem peccatorum. Quamquam quid 
opus est recitare testimonia? Haee est ipsa vox evangelii propria, quod propter Christum, 
non propter nostra opera, fide consequamur remissionem peccatorum. Hanc evangelii vocem 
adversarii nostri obruere conantur male detortis locis, qui continent doctrinam legis aut 
operum. Verum est enim, quod in doctrina poenitentiae requiruntur opera, quia certe nova 
vita requiritur. Sed hic male assuunt adversarii, quod talibus operibus mereamur remissio- 
154] nem peccatorum aut iustificationem. Et tamen Christus saepe annectit promissionem. 
remissionis peccatorum bonis operibus, non quod velit bona opera propitiationem esse, sequun- 
tur enim reconciliationem, sed propter duas causas. Altera est, quia necessario sequi debent 
boni fructus. Monet igitur hypocrisin et fictam poenitentiam esse, si non sequantur boni. 
fructus. Altera causa est, quia nobis opus est habere externa signa tantae promissionis, quia. 
155] conscientia pavida multiplici consolatione opus habet. Ut igitur baptismus, ut coena 
Domini sunt signa, quae subinde admonent, erigunt et confirmant pavidas mentes, ut credant 
firmius remitti peccata, ita scripta et picta est eadem promissio in bonis operibus, ut haec 
opera admoneant nos, ut firmius credamus. Et qui non benefaciunt, non excitant se ad creden- 
dum, sed contemnunt promissiones illas. Sed pii amplectuntur eas et gaudent habere signa 
et testimonia tantae promissionis. Ideo exercent se in illis signis et testimoniis. Sicut igitur 
coena Domini non lustificat ex opere operato sine fide, ita eleemosynae non iustificant sine fide 


ex opere operato. 


156] Sic et Tobiae concio, cap. 4, 11, accipi 
debet: Eleemosyna ab omni peccato et [R.117 
a morte liberat. Non dicemus hyperbolen esse, 
quamquam ita accipi debet, ne detrahat de 
laudibus Christi, cuius propria sunt officia 
liberare a peccato et a morte. Sed recurren- 
dum est ad regulam, quod doctrina legis sine 
157] Christo non prodest.  Placent igitur 
eleemosynae Deo, quae sequuntur reconcilia- 
tionem seu iustificationem, non quae praece- 
dunt. Itaque liberant a peccato et morte non 
ex opere operato, sed ut de poenitentia supra 
diximus, quod fidem et fructus complecti 
debeamus, ita hie de eleemosyna dicendum est, 
quod tota illa novitas vitae salvet. Et elee- 
mosynae sunt exercitia fidei, quae accipit re- 
missionem peccatorum, quae vincit mortem, 
dum se magis magisque exercet et in illis 
exercitiis vires accipit. Concedimus et hoc, 


quod eleemosynae mereantur multa beneficia 


Dei, mitigent poenas, quod mereantur, ut de- 
fendamur in periculis peccatorum et mortis, 
sicut paulo ante de tota poenitentia diximus. 
158] Ac tota concio Tobiae, 4, 6, inspecta 
ostendit ante eleemosynas requiri fidem: 
Omnibus. diebus vitae tuae in mente habeto 
Deum. Et postea, v. 20: Omni tempore bene- 
dic Deum et pete ab eo, ut vias tuas dirigat. 
Hoc autem proprie fidei est illius, de qua nos 
loquimur, quae sentit se habere Deum placa- 
tum propter ipsius misericordiam, et vult 
& Deo iustificari, sanctificari et gubernari. 


Auch ziehen fie an einen Sprud aus "Sobias: 
„Die Wimofen erlöfen von der Sünde und bon’ 
dem Tode.” Wir wollen nicht fagen, daß da eine 
Hyperbole fei, wiewoh! wir es jagen möchten, bae 
mit Chrifti Ehre erhalten werde; denn Dies ijt 
Chriftus’ Amt allein, von der Sünde, bom Tode 
erlöjen ufw. Wir wollen aber un$ zu unjerer 
alten Regel halten, nämlich dab das Gejek oder 
Die Werke außer Chrifto niemand gerecht maden 
bot Gott. So gefallen nun die Almofen (welche 
dem Glauben folgen) dann erft Gott, wenn id) 
durch Chriftum verfühnt bin, nicht die borher=- 
gehen. Darum erlöfen fie vom Tode nit ex 
opere operato, jondern wie id) fura zubor von 
bet Buße gefagt habe, bab man den Glauben mit 
den Früchten zugleih muß zufammenfaffen, alfo 
ift auch bon ben Almofen zu jagen, bab fie Gott 
gefallen, Dietweil fie gejchehen in ben Gläubigen. 
Denn Tobias redet nicht allein bon Almojen, fon 
dern aud) bom Glauben. Denn er jagt: „Lobe 
Gott und bitte ihn, daß er bid) wolle auf deinen 
Wegen leiten“ ufw. Da redet er eigentlich bow 
dem. Glauben, da wir bor reden, der ba glaubt, 
daß et einen gnädigen Gott habe, ben er zu loben 
fhuldig ijt für eitel große Güte und Gnade, von 
dem er auch täglich erwarte Hilfe, und bittet ihn, 
daß er ihn im Leben und Sterben leiten und 
regieren wolle. Auf bie Weije mögen wir nad: 
geben, daß bie Almofen nicht unverdienftlich feien 
gegen Gott, nicht aber, dak fie fünnen den Tod, 
die Hölle, den Teufel, die Sünde überwinden, die 
Getmijen zur Ruhe ftellen (denn das muß durch 


: + S 
Et ke 


Apology of the Augsburg Confession. Art. III. 


Christ as Mediator, it is pleasing to God, even 
though the inchoate fulfilling of the Law be 
far from perfection and be very impure. Thus 
we must judge also concerning the preaching 
of repentance. For although in the doctrine 
of repentance the scholastics have said noth- 
ing at all concerning faith, yet we think that 
none of.our adversaries is so mad as to deny 
that absolution is a voice of the Gospel. And 
absolution ought to be received by faith, in 
order that it may cheer the terrified con- 
science. 

Therefore the doctrine of repentance, be- 
cause it not only commands new works, but 
also promises the remission of sins, neces- 
sarily requires faith. For the remission of 
sins is not received unless by faith. There- 
fore, in those passages that refer to repent- 
ance, we should always understand that not 
only works, but also faith is required, as in 
Matt. 6, 14: For if ye forgive men their tres- 
passes, your heavenly Father will also for- 
give you. Here a work is required, and the 
promise of.the remission of sins is added, 
which does not occur on account of the 
work, but through faith, on account of 
Christ. Just as Scripture testifies in many 
passages: Acts 10,43: To Him give all the 
prophets witness that through His name, who- 
soever believeth in Him, shall receive remis- 


‘sion of sins; and 1 John 2, 12: Your sins are 


forgiven you for His name's sake; Eph.]1, 7: 
In whom we have redemption through His 
blood, the forgiveness of sins. Although what 
need is there to recite testimonies? This is 
the very voice peculiar to the Gospel, namely, 
that for Christ's sake, and not for the sake 
of our works, we obtain by faith remission of 
sins. Our adversaries endeavor to suppress 
this voice of the Gospel by means of distorted 
passages which contain the doctrine of the 
Law, or of works. For it is true that in the 
doctrine of repentance works are required, be- 
cause certainly a new life is required. But 
here the adversaries wrongly add that by such 
works we merit the remission of sins, or justi- 
fication. And yet Christ often connects the 
promise of the remission of sins to good works, 
not because He means that good works are 
a propitiation, for they follow reconciliation; 
but for two reasons. One is, because good 
fruits must necessarily follow. Therefore He 
reminds us that, if good fruits do not follow, 
the repentance is hypocritical and feigned. 
The other reason is, because we have need of 
external signs of so great a promise, because 
a eonscience full of fear has need of manifold 
eonsolation. As, therefore, Baptism and the 
Lord's Supper are signs that continually ad- 
monish, cheer, and encourage desponding 
minds to believe the more firmly that their 
sins are forgiven, so the same promise is 
written and portrayed in good works, in order 
that these works may admonish us to believe 
the more firmly. And those who produce no 
good works do not excite themselves to be- 
lieve, but despise these promises. 
on the other hand, embrace them, and rejoice 
that they have the signs and testimonies of 
so great a promise. Accordingly, they exer- 


The godly, 


199 


cise themselves in these signs and testimonies. 
Just as, therefore, the Lord's Supper does not 
justify us ex opere operato, without faith, so 
alms do not justify us without faith, ex opere 
operato. 

So also the address of Tobias, 4, 11, ought 
to be received: Alms free from every sin and 
from death. We will not say that this is 
hyperbole, although it ought thus to be re- 
ceived, so as not to detract from the praise 
of Christ, whose prerogative it is to free from 
sin and death. But we must come back to the 
rule that without Christ the doctrine of the 
Law is of no profit. Therefore those alms 
please God which follow reconciliation or 
justification, and not those which precede. 
Therefore they free from sin and death, not 
ex opere operato, but, as we have said above 
concerning repentance, that we ought to em- 
brace faith and its fruits, so here we must 
say concerning alms that this entire newness 
of life saves [that they please God because 
they occur in believers]. Alms also are the 
exercises of faith, which receives the remis- 
sion of sins and overcomes death, while it 
exercises itself more and more, and in these 
exercises receives strength. We grant also 
this, that alms merit many favors from God 
[but they cannot overcome death, hell, the 
devil, sins, and give the conscience peace (for 
this must occur alone through faith in 
Christ) ], mitigate punishments, and that 
they merit our defense in the dangers of sins 
and of death, as we have said a little before 
concerning the entire repentance. [This is 
the simple meaning, which agrees also with 
other passages of Scripture. For wherever 
in the Scriptures good works are praised, we 
must always understand them according to 
the rule of Paul, that the Law and works 
must not be elevated above Christ, but that 
Christ and faith are as far above all works. 
as the heavens are above the earth.] And 
the address of Tobias, regarded as a whole, 
shows that faith is required before alms, 4, 5: 
Be mindful of the Lord, thy God, all thy days. 
And afterwards, v. 19: Bless the Lord, thy 
God, always, and desire of Him that thy ways 
be directed. This, however, belongs properly 
to that faith of which we speak, which be- 
lieves that God is reconciled to it because of 
His mercy, and which wishes to be justified, 
sanctified, and governed by God. But our ad- 


200 M. 136. 137. 


159] Sed adversarii nostri, suaves homines, 
excerpunt mutilatas sententias, ut imperitis 
fucum faciant. Postea affingunt aliquid de 
suis opinionibus. Requirendi igitur sunt in- 
tegri loci, quia, iuxta vulgare praeceptum, 
incivile est, nisi tota lege perspecta, una 
aliqua particula eius proposita, iudieare vel 
respondere. Et loci integri prolati plerumque 
secum afferunt interpretationem. 


160] Citatur mutilatus et hic locus Luc. 
11, 41: Date eleemosynam, et ecce omnia 
munda sunt vobis. Plane surdi sunt [R.118 
adversarii. Toties iam dicimus ad praedica- 
tionem legis oportere addi evangelium de 
Christo, propter quem placent bona opera, 
sed illi ubique excluso Christo docent mereri 
161] iustificationem per opera legis. Hic 
loeus integer prolatus ostendet fidem requiri. 
Christus obiurgat Pharisaeos, sentientes se 
eoram Deo mundari, hoc est, iustificari crebris 
ablutionibus. Sicut papa, nescio quis, de aqua 
sale eonspersa inquit, quod populum sancti- 
ficet ac mundet; et glossa ait, quod mundet 
a venialibus. Tales erant et Pharisaeorum 
opiniones, quas reprehendit Christus, et op- 
ponit huie fictae purgationi duplicem mun- 
ditiam, alteram internam, alteram externam. 
Iubet, ut intus mundentur, et addit de mun- 
ditie externa: Date eleemosynam de eo, quod 
superest, et sic omnia erunt vobis munda. 
162] Adversarii non recte accommodant par- 
ticulam universalem omnia; Christus enim 
addit hane conclusionem utrique membro: 
Tune omnia erunt munda, si intus eritis 
mundi, et foris dederitis eleemosynam. Signi- 
ficat enim, quod externa mundities collocanda 
sit in operibus a Deo praeceptis, non in tra- 
ditionibus humanis, ut tune erant illae ablu- 
tiones, et nunc est quotidiana illa aspersio 
aquae, vestitus monachorum, discrimina cibo- 
rum et similes pompae. Sed adversarii cor- 
rumpunt sententiam, sophistice translata par- 
tieula universali ad unam partem: Omnia 
163] erunt munda datis eleemosynis. Atqui 
Petrus dixit Act. 15, 9, fide purificari corda. 
Sed totus loeus inspectus sententiam offert 
consentientem cum reliqua Scriptura, quod si 
corda sint mundata, et deinde foris accedant 
eleemosynae, hoc est, omnia opera caritatis: 
ita totos esse mundos, hoc est, non intus 
solum, sed foris etiam. Deinde cur non tota 
ila concio coniungitur? Multae sunt partes 
obiurgationis, quarum aliae de fide, aliae de 
operibus praecipiunt. Nec est candidi lectoris 
excerpere praecepta operum, omissis locis de 
fide. 


Apologia Confessionis. (Art. III.) 


YW. 129. 130. 


den Glauben an Chriftum allein gefchehen), one 
dern verdienen, daß ung Gott (dübt vor fünjti- 
gem Übel und Fahr [Gefahr] Leibes und bet 
Seele. Das iff ber einfältige Verftand, welder 
auch mit andern Sprüchen der Schrift überein 
ftimmt. Denn mo gute Werte gelobt werden in 
der Schrift, fo [ba] foll man e8 allezeit nach der 
Regel Pauli verftehen, daß man das Gefe& und 
bie Werke nicht über Chriftum Debe, daß Chriftus 
und der Glaube fo Hoch über alle Werke gehen, 
als der Himmel über der Erde ijt. 

Auch ziehen fie an den Spruch Chrifti: „Gebet 
Almofen, fo wird euch alles rein fein.” Die 
Widerfacher find taub und haben dice Ohren, 
darum mitffen wir ihnen die Regel oft erholen 
[wiederholen], daß das Gefek ohne Gbriftum nie= 
mand bor Gott fromm mache, und daß alle Werke 
allein um Chriftus’ willen angenehm find. Aber 
bie Widerfacher fchliegen Chriftum allenthalben 
aus, tun gleich, als fei Chriftus nichts, und lehren 
unverfchämt, daß wir Vergebung der Sünden et- 
langen dur gute Werke ujto. Wenn wir aber 
Den Spruch ungerriffen, ganz anjehen, fo werden 
wir fehen, daß er auch bom Glauben mit redet. 
Ehriftus {hilt bie Pharijder, dak fie wollten wäh- 
nen, fie würden bor Gott heilig und rein burd) 
allerlei baptismata carnis, das ijt, durch allerlei 
leibliche Baden, Wafdhen und Reinigung am 
Leibe, an Gefähen, an Kleidern, wie aud) ein 


Papft in feine Canones gejebt hat ein nötig päpft= 


[id Stüf vom Weihwaffer, bab, wenn e8 mit gez 
weihtem Salz beiprengt wird, jo heiligt’S und 
teinigt/8 das Bolf von Sünden. Und bie Gloffe 
fagt, e8 reinige bon täglichen Sünden. Wlfo 
hatten die Pharijder aud) Srrtümer unter fic, 
welche Chriftus ftraft und fekt gegen bie erdichte- 
ten Reinigungen zweierlei Neinigfeit, eine inner: 
lich, bie andere duBerlid, und vermahnt, daß fie 
inwendig follen rein fein; da8 gejchieht, wie 
Petrus fagt in Gefchichten ber Wpoftel am 16., 
„Durch ben Glauben”. Und jet dazu bon üuBer- 
licher. Reinigfeit: „Gebet Wlmofen von dem, das 
ihr übrig habt, fo wird euch alles rein fein.” Die 
Widerjacher führen nicht recht ein das Wort 
„alles”. Denn Chriftus fekt den Beihluß auf 
beide Stüde, auf die innerlihe und Außerliche 
Neinigfeit, und fagt: „Alles wird euch rein fein.” 
Das ijt, wenn ihr euch nicht allein fetbfid) babet, 
fondern Gott glaubt und alfo inwendig vein jeid 
und auswendig Almojen gebt, jo wird euch alles 
rein fein. Und zeigt an, dak auch bie rechte 
äußerliche Neinigfeit ftehe in den Werfen, welche 
Gott geboten habe, und mnidt in menschlichen 
Sagungen, al8 da waren Ddiefelben traditiones 
Pharisaeorum ufiv., und wie bei unferer Beit ijt 
das BVefprigen und Sprengen des Weihwaffers, 
bie fdneeteipen Möncdhskleider, die Unterjchiede 
der Speifen und dergleichen. Die Widerjacher 
aber ziehen die signum universale, nämlich): ba8 


Wort „alles“, fophiftifch allein auf einen Teil und jagen: Alles wird euch rein jein, wenn ihr Almojen 
gebt ufiv. 9018 wenn einer fagt: Andreas ijt ba, barum find alle Apoftel da. Darum im antecedente 
oder bor[auf]aefeuben Stüdf bieje8 Spruch foll beides beieinander bleiben: Glaubt und: Gebt 
Almojen. Denn darauf geht die ganze Sendung, das ganze Amt Chrifti, darum ijt er ba, daß fie 
glauben follen. Wenn nun beide Stüde zufammengefakt werden: glauben und Cleemojynen geben, 
fo folgt recht, daß alles rein fei, das Herz burd) Glauben, ber äußerliche Wandel durch gute Werke. 
Alfo fol man die Predigt ganz faffen und nicht das eine Stiid umfehren und deuten, daß das Herz 
pon Sünden rein wird durch unjere Eleemofynen. &3 find auch wohl etliche, die ba meinen, Daß es 
wider die Pharifäer von Chrifto ironice oder fpöttifch geredet fei, als. jollte er jagen: Ya, liebe Syunfer, 


tüubt und ftehlt und geht banad) hin, gebt Almofen, fo werdet ihr bald rein fein! Daf afjo Chriftus 


Apology of the Augsburg Confession. 


versaries, charming men, pick out mutilated 
sentences, in order to deceive those who are 
unskilled. Afterwards they attach something 
from their own opinions. Therefore, entire 
passages are to be required, because, accord- 
ing to the common precept, it is unbecoming, 
before the entire Law is thoroughly examined, 
to judge or reply when any single clause of 
it is presented. And passages, when produced 
in their entirety, very frequently bring the 
interpretation with them. 

Luke 11, 41 is also cited in a mutilated 


form, namely: Give alms of such things as: 


ye have? and, behold, all things are clean 
unto you. The adversaries are very stupid 
[are deaf, and have callous ears; therefore, 
we must so often etc.]. For time and again 
we have said that to the preaching of the 
Law there should be added the Gospel con- 
cerning Christ, because of whom good works 
are pleasing, but they everywhere teach [with- 
out shame] that, Christ being excluded, justi- 
fication is merited by the works of the Law. 
When this passage is produced unmutilated, 
it will show that faith is required. Christ 
rebukes the Pharisees who think that they 
are cleansed before God, i.e., that they are 
justified by frequent ablutions [by all sorts 
of baptismata carnis, that is, by all sorts of 
baths, washings, and cleansings of the body, 
of vessels, of garments]. Just as some Pope 
or other says of the water sprinkled with salt 
that it sanctifies and cleanses the people; and 
the gloss says that it cleanses from venial 
sins. Such also were the opinions of the 
Pharisees which Christ reproved, and to this 
feigned cleansing He opposes a double clean- 
ness, the one internal, the other external. He 
bids them be cleansed inwardly [(which oc- 
curs only through faith) ], and adds concern- 
ing the outward cleanness: Give alms of such 
things as ye have; and, behold, all things are 
clean unto you. ‘The adversaries do not apply 
aright the universal particle all things; for 
Christ adds this conclusion to both members: 
“All things will be clean unto you, if you will 
be clean within, and will outwardly give 
alms.” For He indicates that outward clean- 
ness is to be referred to works commanded by 
God, and not to human traditions, such as 
the ablutions were at that time, and the daily 
sprinkling of water, the vesture of monks, the 
distinctions of food, and similar acts of osten- 
tation are now. But the adversaries distort 
the meaning by sophistically transferring the 
universal particle to only one part: “All 
things will be clean to those having given 
alms.” [As if any one would infer: Andrew 
is present; therefore all the apostles are 
present. Wherefore in the antecedent both 
members ought to be joined: Believe and give 
alms. For to this the entire mission, the en- 
tire office of Christ points; to this end He is 
come that we should believe in Him. Now, 
if both parts are combined, believing and giv- 
ing alms, it follows rightly that all things 
are clean: the heart by faith, the external 
conversation by good works. Thus we must 
combine the entire sermon, and not invert the 
parts, and interpret the text to mean that the 


Art. III. 201 


heart is cleansed from sin by alms.  More- 
over, there are some who think that these 
words were spoken by Christ against the 
Pharisees ironically, as if He meant to say: 
Aye, my dear lords, rob and steal, and then 
go and give alms, and you will be promptly 
cleansed, so that Christ would in a somewhat 
sarcastic and mocking way puncture their 
pharisaical hypocrisy. For, although they 
abounded in unbelief, avarice, and every evil 
work, they still observed their purifications, 
gave alms, and believed that they were quite 
pure, lovely saints. This interpretation is not 
contrary to the text.] Yet Peter says, Acts 
15,9, that hearts are purified by faith. And 
when this entire passage is examined, it pre- 
sents a meaning harmonizing with the rest 
of Scripture, that, if the hearts are cleansed, 
and then outwardly alms are added, i.e., all 
the works of love, they are thus entirely clean, 
1. €., not only within, but also without. And 
why is not the entire discourse added to it? 
There are many parts of the reproof, some 
of which give commandment concerning faith, 
and others concerning works. Nor is it the 
part of a candid reader to pick out the com- 
mands concerning works, while the passages 
concerning faith are omitted. 

Lastly, readers are to be admonished of 
this, namely, that the adversaries give the 
worst advice to godly consciences when they 
teach that by works the remission of sins is 
merited, because conscience, in acquiring re- 
mission through works, cannot be confident 
that the work will satisfy God. Accordingly, 
it is always tormented, and continually de- 
vises other works and other acts of worship, 
until it altogether despairs. This course is 
described by Paul, Rom. 4,5, where he proves 
that the promise of righteousness is not ob- 
tained because of our works, because we could 
never affirm that we had a reconciled God. 
For the Law always accuses. Thus the 
promise would be in vain and uncertain. He 
accordingly concludes that this promise of 
the remission of sins and of righteousness is 
received by faith, not on account of works. 
This is the true, simple, and genuine mean- 
ing of Paul, in which the greatest consola- 
tion is offered godly consciences, and the glory 
of Christ is shown forth, who certainly was 
given to us for this purpose, namely, that 
through Him we might have grace, righteous- 
ness, and peace. 

Thus far we have reviewed the principal 
passages which the adversaries cite against 
us, in order to show that faith does not jus- 
tify, and that we merit, by our works, remis- 
sion of sins and grace. But we hope that we 
have shown clearly enough to godly con- 
sciences that these passages are not opposed 


to our doctrine; that the adversaries 
wickedly distort the Scriptures to their 
opinions; that the most of the passages 


which they cite have been garbled; that, 
while omitting the clearest passages concern- 
ing faith, they only select from the Scriptures 
passages concerning works, and even these 
they distort; that everywhere they add cer- 
tain human opinions to that which the words 


9092 3n. 137. 138. Apologia Confessionis. (Art.IIL.) . 36. 190. 131. 


eitoa8 herbe und höhnifch anfteche ihre pharifäifche Heuchelei. Denn mwiewohl fie voll Unglaubens, voll 
GeizeS und alles Argen waren, fo hielten fie bod) ihre Reinigung, gaben Almojen und meinten, de | 
wären gar reine, zarte Heilige. Die Auslegung ijt dem Text dajelbft nicht entgegen. 

164] Postremo hoc monendi sunt lectores, quod adversarii pessime consulunt piis conscientiis, 
quum docent per opera mereri remissionem peccatorum, quia conscientia colligens per [R.119 
opera remissionem non potest statuere, quod opus satisfaciat Deo. Ideo semper angitur et 
subinde alia opera, alios cultus excogitat, donec prorsus desperat. Haec ratio exstat apud 
Paulum, Rom. 4, 5, ubi probat, quod promissio iustitiae non contingat propter opera nostra, 
quia nunquam possemus statuere, quod haberemus placatum Deum. Lex enim semper accusat. 
Ita promissio irrita esset et incerta. Ideo concludit, quod promissio illa remissionis peccato- 
rum et iustitiae fide accipiatur, non propter opera. Haec est vera et simplex et germana sen- 
tentia Pauli, in qua maxima consolatio piis conscientiis proposita est et illustratur gloria 
Christi, qui certe ad hoc donatus est nobis, ut per ipsum habeamus gratiam, iustitiam et pacem. 


165] Hactenus recensuimus praecipuos locos, quos adversarii contra nos citant, ut ostendant, 
quod fides non iustificet et quod mereamur remissionem peccatorum et gratiam per opera 
nostra. Sed speramus nos piis conscientiis satis ostendisse, quod hi loci non adversentur 
nostrae sententiae, quod adversarii male detorqueant Scripturas ad suas opiniones, quod ple- 
rosque locos citent truncatos, quod omissis locis clarissimis de fide tantum excerpant ex 
Seripturis locos de operibus eosque depravent, quod ubique affingant humanas quasdam opinio- 
nes praeter id, quod verba Scripturae .dieunt, quod legem ita doceant, ut evangelium de Christo 
166] obruant. Tota enim doctrina adversariorum partim est a ratione humana sumpta, partim 
est doctrina legis, non evangelii. Duos enim modos iustificationis tradunt, quorum alter est 
sumptus a ratione, alter ex lege, non ex evangelio seu promissione de Christo. 


167] Prior modus iustificationis est apud ipsos, quod docent homines per bona opera [R.120 
mereri gratiam tum de congruo, tum de condigno. Hie modus est doctrina rationis, quia ratio 
non videns immunditiem cordis sentit se ita placare Deum, si bene operetur, et propterea sub- 
inde alia opera, alii cultus ab hominibus in magnis periculis excogitati sunt adversus terrores 
conscientiae. Gentes et Israelitae mactaverunt humanas hostias et alia multa durissima opera 
susceperunt, ut placarent iram Dei. Postea excogitati sunt monachatus, et hi certaverunt inter 
se acerbitate observationum contra terrores conscientiae, contra iram Dei. Et hie modus iusti- 
ficationis, quia est rationalis et totus versatur in externis operibus, intelligi potest et utcunque 
praestari. Et ad hune canonistae detorserunt ordinationes ecclesiasticas male intellectas, quae 
& patribus longe alio consilio factae sunt, nempe non ut per opera illa quaereremus iustitiam, 
sed ut ordo quidam propter tranquillitatem hominum inter se in ecclesia esset. Ad hunc modum 
detorserunt et sacramenta maximeque missam; per hane quaerunt iustitiam, gratiam, salutem 
ex opere operato. 


168] Alter modus iustificationis traditur a theologis scholasticis, quum docent, quod iusti 
simus per quendam habitum a Deo infusum, qui est dilectio, et quod hoe habitu adiuti intus 
et foris faciamus legem Dei, et quod illa impletio legis sit digna gratia et vita aeterna. Haee 
doctrina plane est doctrina legis. Verum est enim, quod lex inquit: Diliges Dominum Deum 
tuum etc. Deut.6,5. Diliges proximum tuum, Lev.19,18. Dilectio igitur est impletio legis. 


169] Facile est autem iudicium homini Christiano de utroque modo, quia uterque modus ex- 
cludit Christum, ideo reprehendendi sunt. In priore manifesta est impietas, qui docet, [R.121 
quod opera nostra sint propitiatio pro peccatis. Posterior modus multa habet incommoda. 
Non docet uti Christo, quum renascimur. Non docet iustificationem esse remissionem pecca- 
torum. Non docet prius remissionem peccatorum contingere, quam diligimus, sed fingit, quod 
elieiamus actum dilectionis, per quem mereamur remissionem peccatorum. Nee docet fide in 
Christum vincere [vinci] terrores peccati et mortis. Fingit homines propria impletione legis 
accedere ad Deum sine propitiatore Christo; fingit postea ipsam impletionem legis sine pro- 
pitiatore Christo iustitiam esse dignam gratia et vita aeterna, quum tamen vix imbecillis et 
exigua legis impletio contingat etiam sanctis. 


170] Verum si quis cogitabit evangelium non esse frustra datum mundo, Christum non esse 
frustra promissum, exhibitum, natum, passum, resuscitatum, facillime intelliget nos non ex 
ratione aut lege iustificari. Nos igitur cogimur de iustificatione dissentire ab adversariis. 
Evangelium enim alium modum ostendit; evangelium cogit uti Christo in iustifieatione, docet, 
quod per ipsum: habeamus accessum ad Deum per fidem, docet, quod ipsum mediatorem et pro- 
pitiatorem debeamus opponere irae Dei; docet fide in Christum accipi remissionem peccatorum 
171] et reconciliationem et vinci terrores peccati et mortis. Ita et Paulus ait, iustitiam, esse 
non ex lege, sed ex promissione, in qua promisit Pater, quod velit ignoscere, quod velit recon- 
ciliari propter Christum. Haec autem promissio sola fide accipitur, ut testatur Paulus ad. 
Rom., cap. 4, 13. Haee fides sola accipit remissionem peccatorum, iustificat et regenerat. 
Deinde sequitur dilectio et ceteri boni fructus. Sie igitur docemus hominem iustificari, ut 
supra diximus, quum conscientia, territa praedicatione poenitentiae, erigitur et credit se habere 
Deum placatum propter Christum. Haec fides imputatur pro iustitia, coram Deo, Rom. 4, 3. b. 
172] Et quum hoc modo cor erigitur et vivificatur fide, concipit Spiritum Sanctum, qui [R. 122 
renovat nos, ut legem facere possimus, ut possimus diligere Deum, Verbum Dei, obedire Deo 
in afflictionibus, ut possimus esse casti, diligere proximum etc. Haec opera, etsi adhue a per- 
fectione legis procul absint, tamen placent propter fidem, qua iusti reputamur, quia credimus. 


Apology of the Augsburg Confession. Art. III. 


of Scripture say; that they teach the Law 
in such a manner as to suppress the Gospel 
concerning Christ. For the entire doctrine 
of the adversaries is, in part, derived from 
human reason, and is, in part, a doctrine of 
the Law, not of the Gospel. For they teach 
two modes of justification, of which the one 
has been derived from reason and the other 
from the Law, not from the Gospel, or the 
promise concerning. Christ. 

The former mode of justification with them 
is, that they teach that by good works men 
merit grace both de congruo and de condigno. 
This mode is a doctrine of reason, because 
reason, not seeing the uncleanness of the 


‚heart, thinks that it pleases God if it per- 


form good works, and for this reason other 
works and other acts of worship are con- 
stantly devised, by men in great peril, against 
the terrors of conscience. The heathen and 
the Israelites slew human victims, and under- 
took many other most painful works in order 
to appease God’s wrath. Afterwards, orders 
of monks were devised, and these vied with 
each other in the severity of their observances 
against the terrors of conscience and God’s 
wrath. And this mode of justification, be- 
cause: it is according to reason, and is alto- 
gether occupied with outward works, can be 
understood, and to a certain extent be ren- 
dered. And to this the canonists have dis- 
torted the misunderstood Church ordinances, 
which were enacted by the Fathers for a far 
different purpose, namely, not that by these 
works we should seek after righteousness, 
but that, for the sake of mutual tranquillity 
among men, there might be a certain order in 
the Church. In this manner they also dis- 
torted the Sacraments, and most especially 
the Mass, through which they seek ex opere 
operato righteousness, grace, and salvation. 

Another mode of justification is handed 
down by the scholastic theologians when they 
teach that we are righteous through a habit 
infused by God, which is love, and that, aided 
by this habit, we observe the Law of God out- 
wardly and inwardly, and that this fulfilling 
of the Law is worthy of grace and of eternal 
life. This doctrine is plainly the doctrine of 
the Law. For that is true which the Law 
says: Thou shalt love the Lord, thy God, etc., 


Deut. 6,5. Thou shalt love thy neighbor, 
Lev. 19,18. Love is, therefore, the fulfilling 
of the Law. 


But it is easy for a Christian to judge con- 
cerning both modes, because both modes ex- 
clude Christ, and are therefore to be rejected. 
In the former, which teaches that our works 
are a propitiation for sin, the impiety is mani- 
fest. The latter mode contains much that is 
injurious. It does not teach that, when we 
are born again, we avail ourselves of Christ. 
It does not teach that justification is the re- 
mission of sins. It does not teach that we 
attain the remission of sins before we love, 
but falsely represents that we rouse in our- 
selves the act of love, through which we merit 
remission of sins. Nor does it teach that by 
faith in Christ we overcome the terrors of sin 
and death. It falsely represents that, by their 


203 


own fulfilling of the Law, without Christ as 


Propitiator, men come to God. Finally, it 


represents that this very fulfilling of the Law, 
without Christ as Propitiator, is righteous- 
ness worthy of grace and eternal life, while 
nevertheless scarcely a weak and feeble ful- 
filling of the Law occurs even in saints. 
But if any one will only reflect upon it 
that the Gospel has not been given in vain 
to the world, and that Christ has not been 
promised, set forth, has not been born, has 
not suffered, has not risen again in vain, he 
will most readily understand that we are jus- 
tified not from reason or from the Law. In 
regard to justification, we therefore are com- 
pelled to dissent from the adversaries. For 
the Gospel shows another mode; the Gospel 
compels us to avail ourselves of Christ in 
justification; it teaches that through Him 
we have access to God by faith; it teaches 
that we ought to set Him as Mediator and 
Propitiator against God’s wrath; it teaches 
that by faith in Christ the remission of sins 
and reconciliation are received, and the ter- 
rors of sin and of death overcome. Thus 
Paul also says that righteousness is not of the 
Law, but of the promise, in which the Father 
has promised that He wishes to forgive, that 
for Christ’s sake He wishes to be reconciled. 
This promise, however, is received by faith 
alone, as Paul testifies, Rom. 4, 13. This faith 
alone receives remission of sins, justifies, and 
regenerates. Then love and other good fruits 
follow. Thus, therefore, we teach that man 
is justified, as we have above said, when con- 
science, terrified by the preaching of repent- 
ance, is cheered and believes that for Christ’s 
sake it has a reconciled God. This faith is 
counted for righteousness before God, Rom. 4, 
3.5. And when in this manner the heart is 
cheered and quickened by faith, it receives 
the Holy Ghost, who renews us, so that we 
are able to observe the Law; so that we are 
able to love God and the Word of God, and 
to be submissive to God in afflictions; so 
that we are able to be chaste, to love our 
neighbor, etc. Even though these works are 
as yet far distant from the perfection of the 
Law, yet they please on account of faith, by 
which we are accounted righteous, because 
we believe that for Christ’s sake we have a 
reconciled God. These things are plain and 
in harmony with the Gospel, and can be 
understood by persons of sound mind. And 
from this foundation it can easily be decided 
why we ascribe justification to faith, and 
not to love; although love follows faith, be- 
cause love is the fulfilling of the Law. But 
Paul teaches that we are justified not from 
the Law, but from the promise which is re- 
ceived only by faith. For we neither come 
to God without Christ as Mediator, nor re- 
ceive remission of sins for the sake of our 
love, but for the sake of Christ. Likewise 
we are not able to love God while He is angry, 
and the Law always accuses us, always mani- 
fests to us an angry God. Therefore, by faith 
we must first apprehend the promise that for 
Christ’s sake the Father is reconciled and for- 
gives. Afterwards we begin to observe the 


204 M. 138. 139. Apologia Confessionis. (Art. IIT.) 3$. 131. 132. 


nos propter Christum habere placatum Deum. Haec plana sunt et evangelio consentanea et 
173] a sanis intelligi possunt. Et ex hoc fundamento facile iudicari potest, quare fidei tribua- 
mus iustificationem, non dilectioni, etsi dilectio fidem sequitur, quia dilectio est impletio legis. 
At Paulus docet nos non ex lege, sed ex promissione iustificari, quae tantum fide accipitur. 
Neque enim accedimus ad Deum sine mediatore Christo, neque accipimus remissionem pecca- 
174] torum propter nostram dilectionem, sed propter Christum. Ac ne diligere quidem possu- 
mus iratum Deum, et lex semper accusat nos, semper ostendit iratum Deum. Necesse est igitur 
nos prius fide apprehendere promissionem, quod propter Christum Pater sit placatus et igno- 
175] scat. Postea incipimus legem facere. Procul a ratione humana, procul a Mose reiiciendi 
sunt oculi in Christum et sentiendum, quod Christus sit nobis donatus, ut propter eum iusti 
reputemur. Legi nunquam in carne satisfacimus. Ita igitur iusti reputamur mon propter 
176] legem, sed propter Christum, quia huius merita nobis donantur, si in eum credimus.. Si 
quis igitur haec fundamenta consideraverit, quod non iustificemur ex lege, quia legem Dei 
humana natura non potest facere, non potest Deum diligere, sed quod iustificemur ex pro- 
missione, in qua propter Christum promissa est reconciliatio, iustitia et vita aeterna: is 
facile intelliget necessario tribuendam esse iustificationem fidei, si modo cogitabit Christum 
non esse frustra promissum, exhibitum, natum, passum, resuscitatum, si cogitabit promissio- 
nem gratiae in Christo non esse frustra, praeter legem et extra legem factam esse statim [R. 123 
a principio mundi, si cogitabit promissionem fide accipiendam esse, sicut Iohannes inquit 
l.ep.5,10sq.: Qui non credit Deo, mendacem facit eum, quia non credit in testimonium, quod 
testificatus est Deus de Filio suo, et hoc est testimonium, quod, vitam. aeternam dedit nobis 
Deus, et haec vita in Filio eius est. Qui habet Filium, habet vitam; qui non habet Filium Dei, 
vitam non habet. Et Christus ait Ioh. 8,36: Si vos Filius liberaverit, vere liberi eritis. Et 
Paulus Rom. 5,2: Per hunc habemus accessum ad Deum, et addit: per fidem. Fide igitur in 
Christum accipitur promissio remissionis peccatorum et iustitiae. Nec iustificamur coram Deo 
ex ratione aut lege. 


177] Haec tam perspicua, tam manifesta sunt, ut miremur tantum esse furorem adversario- 
rum, ut haec vocent in dubium. Manifesta aroöösıdıs est, quum non iustificemur coram Deo ex 
lege, sed ex promissione, quod necesse sit fidei tribuere iustificationem. Quid potest contra 
178] hane ázóóei£iw opponi, nisi totum evangelium, totum Christum abolere quis volet? Gloria 
Christi fit illustrior, quum docemus eo uti mediatore ac propitiatore. Piae conscientiae vident 
in hae doctrina uberrimam consolationem sibi proponi, quod videlicet credere ac certo statuere 
debent, quod propter Christum habeant placatum Patrem, non propter nostras iustitias, et 
179] quod Christus adiuvet tamen, ut facere etiam legem possimus. Haee tanta bona eripiunt 
ecclesiae adversarii nostri, quum damnant, quum delere conantur doctrinam de iustitia fidei. 
Viderint igitur omnes bonae mentes, ne consentiant impiis consiliis adversariorum. In doctrina 
adversariorum de iustificatione non fit mentio Christi, quomodo ipsum debeamus opponere irae 
Dei, quasi vero nos possimus iram Dei dilectione vincere, aut diligere Deum iratum possimus. 
180] Adhaece conscientiae relinquuntur incertae. Si enim ideo sentire debent se habere [R.124 
Deum placatum, quia diligunt, quia legem faciunt, semper dubitare necesse est, utrum habea- 
mus Deum placatum, quia dilectionem illam aut non sentiunt, ut fatentur adversarii, aut certe 
sentiunt valde exiguam esse, et multo saepius sentiunt se irasci iudicio Dei, qui humanam 
naturam multis terribilibus malis opprimit, aerumnis huius vitae, terroribus aeternae irae ete. 
Quando igitur acquiescet, quando erit pacata conscientia? Quando diliget Deum in hae dubi- 
tatione, in his terroribus? Quid est aliud haec doctrina legis nisi doctrina desperationis? 
181] Ac prodeat aliquis ex adversariis, qui doceat nos de hae dilectione, quomodo ipse diligat 
Deum. Prorsus, quid dicant, non intelligunt; tantum vocabulum dilectionis non intellectum 
reddunt, sicut parietes. Adeo confusa et obscura est eorum doctrina et gloriam Christi trans- 
fert in humana opera et conscientias vel ad praesumptionem vel ad desperationem adducit. 
182] Nostra vero speramus a plis mentibus facile intelligi, et speramus afferre perterrefactis 
conscientiis piam et salubrem consolationem. Nam quod adversarii cavillantur multos impios 
ac diabolos etiam credere, saepe iam diximus nos de fide in Christum, hoc est, de fide remissionis 
peceatorum, de fide, quae vere et ex corde assentitur promissioni gratiae, loqui. Haee non fit 
sine magno agone in cordibus humanis. Et homines sani facile iudicare possunt, illam fidem, 
quae credit nos a Deo respici, nobis ignosci, nos exaudiri, rem esse supra naturam; nam 
humanus animus per sese nihil tale de Deo statuit. Itaque neque in impiis, neque in diabolis 
haee fides est, de qua loquimur. 


183] Praeterea si quis sophista cavillatur iustitiam in voluntate esse, quare non possit tribui 
fidei, quae in intellectu est, facilis est responsio, quia isti in scholis etiam fatentur voluntatem 
imperare intellectui, ut assentiatur Verbo Dei. Ac nos clarius dicimus: Sicut terrores [R.125 
peccati et mortis non sunt tantum cogitationes intellectus, sed etiam horribiles motus volun- 
tatis fugientis iudicium Dei, ita fides est non tantum notitia in intellectu, sed etiam fiducia 
in voluntate, hoc est, est velle et accipere hoc, quod in promissione offertur, videlicet reconcilia- 
184] tionem et remissionem peccatorum. Sic utitur nómine fidei Scriptura, ut testatur haee 
sententia Pauli, Rom. 5, 1: Iustificati ex fide, pacem habemus erga Deum.  lustifieare vero hoc 
loco forensi consuetudine significat reum absolvere et pronuntiare iustum, sed propter alienam 
185] iustitiam, videlicet Christi, quae aliena iustitia communieatur nobis per fidem. Itaque 
quum hoc loco iustitia nostra sit imputatio alienae iustitiae, aliter hie de iustitia loquendum 
est, quam quum in philosophia aut in foro quaerimus iustitiam proprii operis, quae certe est 


FETA 


Apology of the Augsburg Confession. 


Law. Our eyes are to be cast far away from 
human reason, far away from Moses upon 
Christ, and we are to believe that Christ is 
given us, in order that for His sake we may 
be accounted righteous. In the flesh we never 
satisfy the Law. Thus, therefore, we are ac- 
counted righteous, not on account of the Law, 
but on account of Christ, because His merits 
are granted us, if we believe on Him. If any 
one, therefore, has considered these founda- 
tions, that we are not justified by the Law, 
because human nature cannot observe the 
Law of God and cannot love God, but that 
we are justified from the promise, in which, 
for Christ's sake, reconciliation, righteous- 
ness, and eternal life have been promised, he 
will easily understand that justification must 
necessarily be ascribed to faith, if he only 
will reflect upon the fact that it is not in 
vain that Christ has been promised and set 
forth, that He has been born and has suf- 
fered and been raised again; if he will re- 
flect upon the fact that the promise of grace 
in Christ is not in vain, that it was made 
immediately from the beginning of the world, 
apart from and beyond the Law; if he will 
reflect upon the fact that the promise should 
be received by faith, as John says, 1 Ep. 5, 
10 sq.: He that believeth not God hath made 
Hm a liar, because he believeth not the record 
that God gave of His Son. And this is the 
record that God hath given to us eternal life, 
and. this life is im His Son. He that hath the 
Son hath life, and he that hath not the Son 
of God hath not life. And Christ says, 
John 8, 36: If the Son, therefore, shall make 
you free, ye shall be free indeed. And Paul, 
Rom.5,2: By whom also we have access to 
God; and he adds: by faith. By faith in 
Christ, therefore, the promise of remission of 
sins and of righteousness is received. Neither 
are we justified before God by reason or by 
the Law. 

These things are so plain and so manifest 
that we wonder that the madness of the ad- 
versaries is so great as to call them into 
doubt. The proof is manifest that, since we 
are justified before God not from the Law, 
but from the promise, it is necessary to 
ascribe justification to faith. What can be 
opposed to this proof, unless some one wish 
to abolish the entire Gospel and the entire 
Christ? The glory of Christ becomes more 
brilliant when we teach that we avail our- 
selves of Him as Mediator and Propitiator. 
Godly consciences see that in this doctrine 
the most abundant consolation is offered to 
them, namely, that they ought to believe and 
most firmly assert that they have a recon- 
ciled Father for Christ's sake, and not for 
the sake of our righteousness, and that, never- 
theless, Christ aids us, so that we are able 
to observe also the Law. Of such great bless- 
ings as these the adversaries deprive the 
Church when they condemn, and endeavor to 
efface, the doctrine concerning the righteous- 
ness of faith. "Therefore let all well-disposed 
minds beware of consenting to the godless 
counsels of the adversaries. In the doctrine 
of the adversaries concerning justification no 


Art. III. 205 


mention is made of Christ, and how we ought 
to set Him against the wrath of God, as 
though, indeed, we were able to overcome the: 
wrath of God by love, or to love an angry 
God. In regard to these things, consciences 
are left in uncertainty. For if they are to 
think that they have a reconciled God for 
the reason that they love, and that they ob- 
serve the Law, they must needs always doubt 
whether they have a reconciled God, because 
they either do not feel this love, as the ad- 
versaries acknowledge, or they certainly feel 
that it is very small; and much more fre- 
quently do they feel that they are angry at 
the judgment of God, who oppresses human 
nature with many terrible evils, with troubles 
of this life, the terrors of eternal wrath, etc. 
When, therefore, will conscience be at rest, 
when will it be pacified? When, in this doubt 
and in these terrors, will it love God? What 
else is the doctrine of the Law than a doc- 
trine of despair? And let any one of our ad- 
versaries come forward who can teach us con- 
cerning this love, how he himself loves God. 
They do not at all understand what they say; 
they only echo, just like the walls of a house, 
the little word “love,” without understand- 
ing it. So confused and obscure is their doc- 
trine: it not only transfers the glory of Christ 
to human works, but also leads consciences 
either to presumption or to despair. But 
ours, we hope, is readily understood by pious 
minds, and brings godly and salutary conso- 
lation to terrified consciences. For as the ad- 
versaries quibble that also many wicked men 
and devils believe, we have frequently already 
said that we speak of faith in Christ, i. e., of 
faith in the remission of sins, of faith which 
truly and heartily assents to the promise of 
grace. This is not brought about without 
a great struggle in human hearts. And men 
of. sound mind can easily judge that the faith 
which believes that we are cared for by God, 
and that we are forgiven and heard by Him, 
is a matter above nature. For of its own ac- 
cord the human mind makes no such decision 
concerning God. 'Bherefore this faith of which 
we speak is neither in the wicked nor in devils. 

Furthermore, if any sophist cavils that 
righteousness is in the will, and therefore it 
cannot be ascribed to faith, which is in the 
intellect, the reply is easy, because in the 
schools even such persons acknowledge that 
the will commands the intellect to assent to 
the Word of God. We say also quite clearly: 
Just as the terrors of sin and death are not 
only thoughts of the intellect, but also hor- 
rible movements of the will fleeing God's judg- 
ment, so faith is not only knowledge in the 
intellect, but also confidence in the will, 4. e., 
it is to wish and to receive that which is 
offered in the promise, namely, reconciliation 
and remission of sins. Scripture thus uses 
the term “faith,” as the following sentence 
of Paul testifies, Rom. 5, 1: Being justified 
by faith, we have peace with God. Moreover, 
in this passage, to justify signifies, accord- 
ing to forensie usage, to acquit a guilty one 
and declare him righteous, but on account 
of the righteousness of another, namely, of 


206 M. 189—141. ‘Apologia Confessionis. (Art. IIT.) 38. 132—134. 


in voluntate. Ideo Paulus inquit 1 Cor. 1,30: Ex ipso vos estis in Christo Iesu, qui factus est 
nobis sapientia, a Deo, iustitia et sanctificatio et redemptio. Et 2 Cor. 5, 21: Eum, qui non 
186] novit peccatum, pro nobis fecit peccatum, ut nos efjiceremur wustitia Dei in ipso. Sed 
quia iustitia Christi donatur nobis per fidem, ideo fides est iustitia in nobis imputative, id est, 
est id, quo efficimur accepti Deo propter imputationem et ordinationem Dei, sicut Paulus ait 
187] Rom. 4,3.5: Fides imputatur ad iustitiam. Etsi propter morosos quosdam tEqvohoyin@ 
loquendum est: Fides recte est iustitia, quia est obedientia erga evangelium. Constat enim 
obedientiam erga edictum superioris: vere esse speciem distributivae iustitiae. "Et haee obe- 
dientia erga evangelium imputatur pro iustitia adeo, ut tantum propter hane, quia hae appre- 
hendimus propitiatorem Christum, placeant bona opera seu obedientia erga legem. Neque enim 
legi satisfacimus, sed id propter Christum condonatur nobis, ut Paulus ait Rom. 8,1: Nulla 
nune damnatio est his, qui in Christo Iesw etc. Haec fides reddit Deo honorem, reddit Deo, 
188] quod suum est, per hoc, quod obedit accipiens promissiones. Sicut et Paulus inquit [R. 126 
Rom. 4, 20: De promissione Dei non dubitavit per diffidentiam, sed firmus fuit fide dans gloriam 
189] Deo. Ita cultus et Aarosia evangelii est accipere bona a Deo; econtra cultus legis est 
bona nostra Deo offerre et exhibere. Nihil autem possumus Deo offerre, nisi antea reconeiliati 
et renati. Plurimum autem consolationis affert hic locus, quod cultus in evangelio praecipuus 
est a Deo velle accipere remissionem peccatorum, gratiam et iustitiam. De hoe cultu ait 
Christus Ioh. 6,40: Haec est voluntas Patris mei, qui misit me, ut omnis, qui videt. Filium et 
credit in ewm, habeat vitam aeternam. Et Pater inquit Matth. 17, 5: Hic est Filius meus 
190] dilectus, in quo mihi complacitum est; hunc audite. Adversarii de obedientia erga legem 
dicunt, non dicunt de obedientia erga evangelium, quum tamen legi non possimus obedire, nisi 
renati per evangelium, quum non possimus diligere Deum, nisi aecepta remissione peccatorum. 
191] Donec enim sentimus eum nobis irasci, natura humana fugit iram et iudicium eius. Si 
quis hoe etiam cavilletur: Si fides est, quae vult illa, quae in promissione offeruntur, videntur 
confundi habitus, fides et spes, quia spes est, quae exspectat res promissas: &d hoc respondemus 
hos affectus non ita divelli posse re ipsa, ut in scholis distrahunt otiosis cogitationibus. Nam 
et ad Hebraeos definitur fides esse exspectatio rerum sperandarum, Hebr. 11, 1. Si quis tamen 
volet discerni, dicimus spei obiectum proprie esse eventum futurum, fidem autem de rebus 
futuris et praesentibus esse et accipere in praesentia remissionem peccatorum exhibitam in 
promissione. 


192] Ex his speramus satis intelligi posse, et quid sit fides, et quod cogamur sentire, quod 
fide iustificemur, reconciliemur et regeneremur, siquidem iustitiam evangelii, non iustitiam 
legis docere volumus. Nam qui docent, quod dilectione iustificemur, legis iustitiam docent, 
193] nec uti docent Christo mediatore in iustificatione. Et haec manifesta sunt, quod [R.127 
non dilectione, sed fide vincamus terrores peccati et mortis, quod non possimus nostram dile- 
ctionem et impletionem legis opponere irae Dei, quia Paulus dicit Rom. 5,9: Per Ohristum 
habemus accessum ad Deum per fidem. Hanc sententiam toties inculcamus propter perspicui- 
tatem. Totius enim causae nostrae statum clarissime ostendit, et diligenter inspecta abunde 
de tota re docere et consolari bonas mentes potest. Ideo prodest eam in promptu,et in con- 
spectu habere, non solum ut opponere possimus adversariorum doctrinae, qui docent non fide, 
sed dilectione et meritis sine mediatore Christo ad Deum accedere, sed etiam ut per eam 
194] erigamus nos in pavoribus et fidem exerceamus. Manifestum est et hoc, quod sine auxilio 
Christi non possimus legem facere, sicut ipse inquit Ioh. 15,5: Sine me nihál ee ae soar, 
Ideo priusquam legem facimus, oportet corda fide renasci. 


Was nun auf andere dergleahen mehr Sprüche zu antworten fet, ijt leichtlich ee ang biete, 
fo wir erklärt haben. Denn die Regel legt aus alle Sprüche bon guten Werfen, daß fie außer Chrijto 
bor Gott nichts gelten, fondern das Herz muß zuvor Chrijtum haber und glauben, dap e8 Gott gefalle 
um Chriftus’ willen, nicht: von wegen eigener Werke. Die YWiderjacher führen auch etlihe Schul- 
argumente, darauf Teichtlich zu antworten ijt, wenn man weiß, was Glaube ijt. Erfahrene Chrijten 
reden biel anders bom Glauben denn die Sophijten, wie wir Droben angezeigt, dap. glauben heipt ber 
trauen auf Gottes Barmberzigheit, bab er gnädig fein wolle um Chriftus’ willen, ohne unfer Verdienft, 
und daS heißt glauben ben Artitel: Vergebung, der Sünde. Diefer Glaube ijt nicht allein’ die Hijtoria 
willen, bie aud) die Teufel willen. Darum ijt das Schulargument Teihtlich aufzulöfen, daß fie fprechen, 
bie Teufel glauben aud, darum made der Glaube nicht gerecht. Ba, die Teufel willen die Hijtoria, 
glauben aber nicht Vergebung der Sünden. Item, daß fie jprechen, gerecht fein heißt Gehorjam; nun 
ift ja Werte tun ein Gehorjam, darum müfjen die Werke gerecht machen. Darauf joll man aljo ante 
worten: Gerecht fein heipt ein folcher Gehorjam, den Gott dafür annimmt. Nun will Gott unfern 
Gehorjam in Werfen nicht annehmen fiir Gerechtigkeit; denn e8 ift nicht ein herzlicher Geforjam, dies 
weil niemand das Geje& recht halt. Darum hat er einen andern Gehorfam geordnet, den er will für 
Gerechtigkeit annehmen, nämlich daß wir unfern Ungehorfam erfennen und vertrauen, wir gefallen 
Gott um Chrijtus’ willen, nicht bon wegen unjer$ Gehorfams. Derhalben heißt nun Diet. gerecht fein, 
Gott angenehm fein, nicht bon wegen eigenen Gehorjams, Sondern aus Barmherzigkeit, um Chrijtus’ 
willen. Item, Sünde ijt Gott Hafen, barum muß Gerechtigkeit fein, Gott lieber. Wahr ijt'8, Gott 
lieben ift Gerechtigkeit des Gejeges; aber diejes Gejek erfüllt niemand, Darum lehrt das Evangelium 
eine neue Gerechtigkeit, bap wir um Chriftus’ willen Gott gefallen, ob wir fehon das Gefew nicht er= 
füllen, und jollen bod) anheben, das Gefek zutun. Item, was ijt der Unterfchied zwischen Glauben und 
Hoffen? Antwort: Hoffnung wartet fünftiger Güter und Rettung aus der Trübjal;. Glaube empfängt 


gegenwärtige Berjühnung und jdjftept im Herzen, daß Gott die Sünden. vergeben. habe, und daß er jekt 


Apology of the Augsburg Confession. 


Christ, which righteousness of another is 
communicated to us by faith. Therefore, 
since in this passage our righteousness is the 
imputation of the righteousness of another, 
we must here speak concerning righteousness 
otherwise than when in philosophy or in a 
civil court we seek after the righteousness of 
one’s own work, which certainly is in the will. 
Paul accordingly says, 1 Cor. 1, 30: Of Him 
are ye in Christ Jesus, who of God is made 
unto us Wisdom, and Righteousness, and 
Sanctification, and Redemption. And 2 Cor. 
5,21: He hath made Him to be sin for us 
who knew no sin, that we might be made the 
righteousness of God in Him. But because 
the righteousness of Christ is given us by 
faith, faith is for this reason righteousness 
in us imputatively, 7. e., it is that by which 
we are made acceptable to God on account of 
the imputation and ordinance of God, as Paul 
says, Rom. 4,3. 5: Faith is reckoned for right- 
eousness. Although on account of certain cap- 
tious persons we must say technically: Faith 
is truly righteousness, because it is obedience 
to the Gospel. For it is evident that obe- 
dience to the command of a superior is truly 
a species of distributive justice. And this 
obedience to the Gospel is reckoned for right- 
eousness, so that, only on account of this, be- 
cause by this we apprehend Christ as Pro- 
pitiator, good works, or obedience to the Law, 
are pleasing. For we do not satisfy the Law, 
but for Christ’s sake this is forgiven us, as 
Paul says, Rom.8,1: There is therefore now 
no condemnation to them which are in Christ 
Jesus. This faith gives God the honor, gives 
God that which is His own, in this, that, by 
receiving the promises, it obeys Him. Just 
as Paul also says, Rom. 4,20: He staggered 
not at the promise of God through unbelief, 
but was strong in faith, giving glory to God. 
Thus the worship and divine service of the 
Gospel is to receive from God gifts; on the 
contrary, the worship of the Law is to offer 
and present our gifts to God. We can, how- 
ever, offer nothing to God unless we have first 
been reconciled and born again. This passage, 
too, brings the greatest consolation, as the 
chief worship of the Gospel is to wish to re- 
ceive remission of sins, grace, and righteous- 
ness. Of this worship Christ says, John 6, 40: 
This is the will of Him that sent Me, that 
every one which seeth the Son, and believeth 
on Him, may have everlasting life. And the 
Father says, Matt.17,5: This is My beloved 
Son, in whom I am well pleased, hear ye Him. 
The adversaries. speak of obedience to the 
Law; they do not speak of obedience to the 
Gospel; and yet we cannot obey the Law, 
unless, through the Gospel; we have been born 
again, since we cannot love God, unless the 
remission of sins has been received. »For as 
long as we feel that He is angry with us, 


human nature flees from His wrath and judg- . 


ment. If any one should make a cavil such 
as this: If that be faith which wishes: those 


things that are offered in the promise, the : 


habits of faith and. hope ‚seem to be. con- 


founded, because hope is that which expects. 
promised things, — to this we reply that these. 


* 


Art. III. 207 


"dispositions cannot in reality be severed, in 


the manner that they are divided by idle 
speeulations in the schools. For also in the 
Epistle to the Hebrews faith is defined as 
the substance (exspectatio) of things hoped 
for, Heb. 11,1. Yet if any one wish a dis- 
tinction to be made, we say that the object of 
hope is properly a future event, but that faith 
is concerned with future and present things, 
and receives in the present the remission of 
sins offered in the promise. 

From these statements we hope that it can 
be sufficiently understood, both what faith is, 
and that we are compelled to hold that by 
faith we are justified, reconciled, and re- 
generated, if, indeed, we wish to teach the 
righteousness of the Gospel, and not the right- 
eousness of the Law. For those who teach 
that we are justified by love teach the right- 
eousness of the Law, and do not teach us in 
justification to avail ourselves of Christ as 
Mediator. These things also are manifest, 
namely, that not by love, but by faith, we 
overcome the terrors of sin and death, that 
we cannot oppose our love and fulfilling of 
the Law to the wrath of God, because Paul 
says, Rom.5,2: By Christ we have access to 
God by faith. We urge this sentence so fre- 
quently for the sake of perspicuity. For it 
shows most clearly the state of our whole 
case, and, when carefully considered, can 
teach abundantly concerning the whole mat- 
ter, and can console well-disposed minds. Ac- 
cordingly, it is of advantage to have it at 
hand and in sight, not only that we may be 
able to oppose it to the doctrine of our ad- 
versaries, who teach that we come to God 
not by faith, but by love and merits, with- 
out Christ as Mediator; and also, at the 
same time that, when in fear, we may cheer 
ourselves and exercise faith. This is also 
manifest, that without the aid of Christ we 
cannot observe the Law, as He Himself says, 
John 15, 5: Without Me ye can do nothing. 
Accordingly, before we observe the Law, our 
hearts must be born again by faith. [From 
the explanations which we have made it can 
easily be inferred what answer must be given 
to similar quotations. For the rule so inter- 
prets all passages that treat of good works 
that outside of Christ they are to be worthless 
before God, and that the heart must first have 
Christ, and believe that it is accepted with 
God for Christ’s sake, not because of its own 
works. The adversaries also bring forward 
some arguments of the schools, which are 
easily answered, if you know what faith is. 
Tried Christians speak of faith quite dif- 


ferently from the sophists, for we have shown 
- before that to believe means to rely on the 


mercy of God, that He desires to be gracious 
for Christ's sake, without our merits. | That 
is what it means to believe the article of the 
forgiveness of sin. To believe this does not 


mean to know the history only, which the 


devils also know. Therefore we can easily 


meet the. af gita: of the schools when: they 
say that the devils also believe, therefore 


faith does not justify. Aye, the devils know 
the history, but they do not believe the for- 


208 ° M. 141. 142. ( Art. III.) YW. 134. 135.” 


Apologia Confessionis. 
mit gnädig fei. Und diefes ijt ein hoher Gottesdienft, der Gott damit dient, daß er ihm die Chre tut 
und die Barmherzigkeit und Verheibung fo gewiß halt, daß er ohne Verdienft fann allerlei Güter bon 


ihm empfangen und warten [erwarten]. Und in biejem Gottesdienft foll das Herz geübt werden und 
zunehmen; davon mifjen bie tollen Sophiften nits. 


195] Hine etiam intelligi potest, quare re- 
prehendamus adversariorum doctrinam de me- 
rito condigni. Facillima diiudicatio est, quia 
non faciunt mentionem fidei, quod fide propter 
Christum placeamus, sed fingunt bona opera, 
facta adiuvante illo habitu dilectionis, iusti- 
tiam esse dignam, quae per se placeat Deo, 
et dignam aeterna vita, nec opus habere me- 
196] diatore Christo. Quid est hoe aliud, 
quam transferre gloriam Christi in opera 
nostra, quod videlicet propter opera nostra 
placeamus, non propter Christum? At hoe 
quoque est detrahere Christo gloriam media- 
toris, qui perpetuo est mediator, non tantum 
in principio iustificationis. Et Paulus ait 
Gal. 2, 17, si iustificatus in Christo opus habet, 
ut postea alibi quaerat iustitiam, tribut 
Christo, quod. sit minister peccati, id est, quod 
197] non plene iustificet. Et absurdissimum 
est, quod adversarii docent, quod bona [R.128 
opera de condigno mereantur gratiam, quasi 
vero post principium iustificationis, si con- 
scientia terreatur, ut fit, gratia per bonum 
opus quaerenda sit, et non fide in Christum. 


Aus diefem allem ift leichtlich zu verftehen, mas 
man halten foll bom merito condigni, ba Die 
SGiberjad)er erdichten, daß wir bor Gott gerecht 
find dur) die Liebe und unjere Werke. Da ges 
denken fie nicht einmal des Glaubens und anjtatt 
des Mittlers Chrifti jegen fic unjere Werke, unjere 
Erfüllung des Gejege8; das ijt in feinem Weg zu 
leiden. Denn wiewohl wir oben gejagt, wo Die 
neue Geburt ijt dur Geijt und Gnade, da folgt 
auch gewißlich die Liebe, fo jol man bod) die Ehre 
Chrifti nicht unfern Werfen geben; jondern das 
it gewiß, daß wir bor und nach, wenn mir zu 
dem Cvangelio kommen, gerecht gejd)übt werden 
um Chriftus’ willen, und der Chriftus bleibt der 
Mittler und Berfühner vor al8 [wie] nad, nad) 
al3 vor, und durch Chrijtum haben wir einen Buz 
gang zu Gott, nicht darum, daB wir das Gefet 
gehalten haben und viel Gutes getan, jondern daß 
wir fo fröhlich, getroft auf Gnade bauen und [o 
gewiß uns verlaffen, dak wir aus Gnaden um 
Chrijtus’ willen gerecht bor Gott gejchägt werden. 
Und das lehrt, predigt, befennt die heilige catho- 
lica, hriftliche Kirche, daß wir jelig werden durch 
Barmherzigkeit, wie wir oben haben angezogen 


aus Hieronymo. Unjere Gerechtigkeit fteht nicht 
auf eigenem Berdienft, fondern auf Gottes Barm- 
berzigfeit, und biejelbe Barmherzigkeit fakt man 
durch den Glauben. 


198] Secundo. Doctrina adversariorum relinquit conscientias ambiguas, ut nunquam pacatae 
esse queant, quia lex semper accusat nos etiam in bonis operibus. Semper enim caro con- . 
cupiscit adversus Spiritum, Gal. 5, 17. Quomodo igitur hic habebit conscientia pacem sine fide, 
si sentiet, quod non propter Christum, sed propter opus proprium iam placere debeat? Quod 
opus inveniet, quod statuet dignum esse vita aeterna? Siquidem spes ex meritis tantum debet 
199] existere. Adversus has dubitationes Paulus inquit Rom. 5,1: Iustificati ex fide, pacem 
habemus ; certo statuere debemus, quod propter Christum donetur nobis iustitia et vita aeterna. 
Et de Abraham ait Rom.4,18: Contra spem in spem. credidit. 


200] Tertio. Quomodo sciet conscientia, quando opus inclinante illo habitu dilectionis 
factum sit, ut statuere possit, quod de condigno mereatur gratiam? Sed haec ipsa distinctio 
tantum ad eludendas Scripturas conficta est, quod alias de congruo, alias de condigno mereantur 
homines, quia, ut supra diximus, intentio operantis non distinguit genera meritorum, sed hypo- 
critae securi sentiunt simpliciter opera sua esse digna, ut propterea iusti reputentur. Econtra 
territae conscientiae de omnibus operibus dubitant, ideo subinde alia quaerunt. Hoc est enim 
de congruo mereri, dubitare et sine fide operari, donec desperatio incidit. In summa, plena 
errorum et periculorum sunt omnia, quae in hae re tradunt adversarii. 


201] Quarto. Tota ecelesia confitetur, quod vita aeterna per misericordiam contingat. Sie 
enim inquit Augustinus de gratia et libero arbitrio, quum quidem loquitur de operibus [R.129 
sanctorum post iustificationem factis: Non meritis nostris Deus nos ad aeternam vitam, sed 
pro sua miseratione perducit. Et lib.9 Confess.: Vae hominum vitae quantumcunque lauda- 
bili, st remota misericordia 4udicétur! Et Cyprianus in enarratione orationis dominicae: Ne 
quis sibi quasi innocens placeat et se extollendo plus pereat, instruitur et docetur peccare 
202] quotidie, dum quotidie pro peccatis iubetur orare. Sed res nota est et habet plurima et 
clarissima testimonia in Scriptura et ecclesiasticis patribus, qui uno ore omnes praedicant nos, 
203] etiamsi habeamus bona opera, tamen in illis bonis operibus misericordia indigere. Hanc 
misericordiam intuens fides erigit et consolatur nos. Quare adversarii male docent, quum ita 
efferunt merita, ut nihil addant de hac fide apprehendente misericordiam. Sicut enim supra 
diximus promissionem et fidem correlativa esse, nec apprehendi promissionem nisi fide, ita hic 
dicimus promissam misericordiam correlative requirere fidem, nec posse apprehendi nisi fide. 
Iure igitur reprehendimus doctrinam de merito condigni, quum nihil de fide iustificante tradat 
204] et obscuret gloriam et offieium mediatoris Christi. Neque nos quidquam hae in re novi 
docere existimandi sumus, quum patres in ecclesia hanc sententiam tam clare tradiderint, quod 
misericordia indigeamus etiam in bonis operibus.  : | 


205] Et Scriptura idem saepe inculcat. In Psalmo 143,2: Non intres in iudicium cum servo 
tuo, quia non iustificabitur in conspectu tuo omnis vivens. Hic simpliciter detrahit omnibus 


Apology of the Augsburg Confession. Art. III. 


giveness of sin. Again, they say: To be 
righteous is to be obedient. Now, to per- 
form works is certainly obedience; therefore 
works must justify. We should answer this 
as follows: To be righteous is a kind of 
obedience which God accepts as such. Now, 
God is not willing to accept our obedience in 
works as righteousness; for it is not an obedi- 
ence of the heart, because none truly keep 
the Law. For this reason He has ordained 
that there should be another kind of obedi- 
ence which He will accept as righteousness, 
namely, that we are to acknowledge our dis- 
obedience, and trust that we are pleasing to 
God for Christ’s sake, not on account of our 
obedience. Accordingly, to be righteous in 
this case means to be pleasing to God, not on 
account of our own obedience, but from mercy 
for Christ’s sake. Again, to sin is to hate 
God; therefore, to love God must be right- 
eousness. True, to love God is the righteous- 
ness of the Law. But nobody fulfils this Law. 
Therefore the Gospel teaches a new kind of 
righteousness, namely, that we are pleasing 
to God for Christ’s sake, although we have 
not fulfilled the Law; and yet, we are to be- 
gin to do the Law. Again, what is the dif- 
ference between faith and hope? Answer: 
Hope expects future blessings and deliverance 
from tribulation; faith receives the present 
reconciliation, and concludes in the heart, 
that God has forgiven my sin, and that He 
is now gracious to me. "And this is a noble 
service of God, which serves God by giving 
Him the honor, and by esteeming His mercy 
and promise so sure that without merit.we 
can receive and expect from Him all manner 
of blessings. And in this service of God the 
heart should be exercised and increase, of 
which the foolish sophists know nothing.] 
Hence it can also be understood why we 
find fault with the doctrine of the adver- 
saries concerning meritum condigni. The de- 
cision is very easy: because they do not make 
mention of faith, that we please God by faith 
for Christ’s sake, but imagine that good 
works, wrought by the aid of the habit of 
love, constitute a righteousness worthy by 
itself to please God, and worthy of eternal 
life, and that they have no need of Christ 
as Mediator. [This can in no wise be toler- 
ated.] What else is this than to transfer 
the glory of Christ to our works, namely, 
that we please God because of our works, and 
not because of Christ? But this is also. to 
rob Christ of the glory of being the Mediator, 
who is Mediator perpetually, and not merely 
in the beginning of justification. Paul also 
says, Gal. 2, 17, that if one justified in Christ 
have need afterwards to seek righteousness 
elsewhere, he affirms of Christ that He is a 
minister of sin, i.e., that He does not fully 
justify. [And this is what the holy, catholic, 
Christian Church teaches, preaches, and con- 
fesses, namely, that we are saved by mercy, 
as we have shown above from Jerome.] And 
most absurd is that which the adversaries 
teach, namely, that good works merit grace 
de condigno, as though indeed after the be- 
ginning of justification, if conscience is ter- 
Concordia Triglotta. 


209 


rified, as is ordinarily the case, grace must 
be sought through a good work, and not by 
faith in Christ. 

Secondly, the doctrine of the adversaries 
leaves consciences in doubt, so that they never 
can be pacified, because the Law always ac- 
cuses us, even in good works. For always 
the flesh lusteth against the Spirit, Gal. 5, 17. 
How, therefore, will conscience here have 
peace without faith, if it believe that, not 
for Christ’s sake, but for the sake of one’s 
own work, it ought now to please God? What 
work will it find, upon what will it firmly 
rely as worthy of eternal life, if, indeed, hope 
ought to originate from merits? Against 
these doubts Paul says, Rom. 5,1: Being 
justified by faith, we have peace with God; 
we ought to be firmly convinced that for 
Christ’s sake righteousness and eternal life 
are granted us. And of Abraham he says, 
Rom. 4,18: Against hope he believed in hope. 

Thirdly, how will conscience know when, 
by the inclination of this habit of love, a 
work has been done of which it may affirm 
that it merits grace de condigno? But it is 
only to elude the Scriptures that this very 
distinction has been devised, namely, that 
men merit at one time de congruo and at an- 
other time de condigno, because, as we have 
above said, the intention of the one who works 
does not distinguish the kinds of merit; but 
hypocrites, in their security, think simply 
their works are worthy, and that for this 
reason they are accounted righteous. On the 
other hand, terrified consciences doubt con- 
cerning ¥all works, and for this reason are 
continually seeking other works. For this is 
what it means to merit de congruo, namely, 
to doubt and, without faith, to work, until 
despair takes place. In a word, all that the 
adversaries teach in regard to this matter is 
full of errors and dangers. 

Fourthly, the entire [the holy, catholic, 
Christian] Church confesses that eternal life 
is attained through mercy. For thus Augus- 
tine speaks On Grace and Free Will, when, 
indeed, he is speaking of the works of the 
saints wrought after justification: God leads 
us to eternal life not by our merits, but 
according to His mercy. And Confessions, 
Book IX: Woe to the life of man, however 
much it may be worthy of praise, if it be 
judged with mercy removed. And Cyprian 
in his treatise on the Lord’s Prayer: Lest 
any one should flatter himself that he is in- 
nocent, and by exalting himself, should perish 
the more deeply, he is instructed and taught 
that he sins daily, in that he is bidden to 
entreat daily for his sins. But the subject 
is well known, and has very many and very 
clear testimonies in Scripture, and in the 
Church Fathers, who all with one mouth de- 
clare that, even though we have good works, 
yet in these very works we need mercy. Faith 
looking upon this mercy cheers and con- 
soles us. Wherefore the adversaries teach 
erroneously when they so extol merits as to 
add nothing concerning this faith that ap- 
prehends mercy. For just as we have above 
said that the promise and faith stand in 

14 


210 M. 142. 143. Apologia Confessionis. (Art. III.) WW. 135. 186. 


etiam sanctis et servis Dei gloriam iustitiae, si non ignoscat Deus, sed iudicet et arguat corda 
eorum. Nam quod alibi gloriatur David de sua iustitia, loquitur de causa sua adversus perse- 
eutores Verbi Dei, non loquitur de personali munditie, et rogat causam et gloriam Dei defendi, 
ut Psalmo 7, 9: Iudica me, Domine, secundum iustitiam meam, et secundum innocentiam, meam 
super me. Rursus Psalmo 130, 3 ait neminem posse sustinere iudicium Dei, si observet [R.130 
206] peccata nostra: Si iniquitates observaveris, Domine, Domine, quis sustinebit? Et 
Iob. 9,28: Verebar omnia opera mea. ltem v.30: Si lotus fuero quasi aquis nivis, et fulserint 
velut mundissimae manus meae, tamen sordibus intinges me. Et Prov. 20,9: Quis potest 
207] dicere, mundum est cor meum, purus sum a peccato? Et lIoh.1,8: S dixerimus, quod 
peccatum non habemus, ipsi nos seducimus, et veritas in nobis non est etc. Et in oratione 
208] dominica sancti petunt remissionem peccatorum. Habent igitur et sancti peccata. In 
Numeris, cap. 14, 18: Ht innocens non erit innocens. Et Deut. 4, 24: Deus tuus ignis com- 
sumens est. Et Zacharias ait 2, 13: Sileat a facie Domini omnis caro. Et Esaias 40,6: Omnis 
caro foenum et omnis gloria, eius quasi flos agri; exsiccatum est foenum, et cecidit flos, quia 
Spiritus Domini sufflavit in eo, id est, caro et iustitia carnis non potest sustinere iudicium Dei. 
209] Et Ionas ait cap. 2, 9: Frusta observant vana, qui misericordia, relinquunt, id est, omnis 
fiducia est inanis, praeter fiduciam misericordiae, miserieordia servat nos, propria merita, pro- 
210] prii conatus non servant nos. Ideo et Daniel orat cap. 9, 18sq.: Neque enim in vustifica- 
tionibus nostris prosternimus preces coram, te, sed in miserationibus tuis multis. Exaudi, 
Domine, placare, Domine, attende et fac ne moreris propter temet ipsum, Deus meus, quia 
nomen tuum invocatum est super civitatem et super populum tuum. Sic docet nos Daniel 
apprehendere misericordiam in orando, hoc est, confidere misericordia Dei, non confidere nostris 
211] meritis coram Deo. Et miramur, quid agant in precatione adversarii, si tamen homines 
profani unquam aliquid à Deo petunt. Si commemorant se dignos esse, quia dilectionem et 
bona opera habeant, et reposcunt gratiam tamquam debitam, perinde orant ut Pharisaeus apud 
Lucam, cap. 18, 11, qui ait: Non sum sicut ceteri homines. Qui sic petit gratiam, nee [R. 131 
nititur misericordia Dei, iniuria afficit Christum, qui, quum sit pontifex noster, interpellat pro 
212] nobis. Sie igitur nititur oratio misericordia Dei, quando credimus nos propter Christum 
pontificem exaudiri, sicut ipse ait Ioh. 14, 13: Quidquid, petieritis Patrem in nomine meo, dabit 
vobis. In nomine meo, inquit, quia sine hoc pontifice non possumus accedere ad Patrem. 


Hier wollen aber affe Verftändigen fehen, was aus der Widerfacher Lehre folgen wollte. Denn [o wir 
halten werden, daß Chrijtus allein uns primam gratiam, das ijt, die erfte Gnade, verdient hatte (wie 
fie e$ nennen), und wir Dernad) burd) unjere Werke evjt daS ewige Leben müßten verdienen, jo werden 
Die Herzen oder Gewiffen weder an [in] ber Todesftunde nod) jonjf nimmermehr zufrieden werden, 
werden nimmermehr bauen finnen auf Gewiflen Grund, werden nimmer gewiß, ob uns Gott gnübig 
wäre. Alfo führt ihre Lehre bie Gewiffen ohne Unterlaß auf eitel Herzeleid und endlich auf Ver: 
zweiflung. Denn Gottes Gejek ijt nicht ein Scherz; das ffagt bie Gewiffen an außer Chrijto ohne 
Unterlaß, wie Paulus jagt Rim. 4,15: „Das Gefeß richtet Zorn an.” Alfo dann, wenn bie Gemiffen 
Gottes Urteil fühlen und haben feinen gewifjen Troft, fallen fie dahin in Verzweiflung. 


Paulus jagt Rim. 14, 23: „Alles, was nicht aus bem Glauben ijt, das ijt Sünde.” Diejenigen aber 
finnen nichts aus Glauben tun, die dann follen einen gnädigen Gott erjt befommen, wenn fie mit ihren 
Werfen das Geje& erfüllt haben. Denn fie werden allezeit wanten und zweifeln, ob fie Werke. genug 
getan haben, ob dem Gejet genug gejchehen -fei. Ba, fie werden Stark fühlen und empfinden, dap fie nod) 
dem Gejeb fduldig feien; darum werden fie nimmermehr bei fid) gewiß halten, daß fie einen gnübigen 
Gott haben, oder daß ihr Gebet erhört werde. Derhalben fünnen fie Gott nimmer recht lieben, aud 
nichts Gutes jid) zu Gott verfehen oder Gott recht dienen. Denn was find doch folche Herzen und Ges 
wiffen anders denn bie Hölle felbit, fo nichts anderes in folchen Herzen ij denn eitel Stweifeln, eitel 
Berzagen, eitel Murten, Verdrieh und Hap wider Gott. Und in dem Haß rufen fie bod) gleichwohl 
Gott heuchlerifh an, wie der gottlofe König Saul tat. 


Hier fünnen wir uns berufen auf alle d)riftlidjen Gewiffen und alle diejenigen, bie Wnfechtungen betz 
fudit haben; bie müfjen befennen und jagen, daß [olde große Ungemwißheit, folche Unruhe, [olde Dual 
und Angft, fold fdredlich Sagen und Verzweiflung aus folcher Lehre der Widerjacher folgt, ba fie 
lehren ober wähnen, daß wir Durd) unfere Werke oder Erfüllung des Gefekes, fo wir tun, vor Gott 
gerecht werden, und Iweijen uns den Holzweg, zu vertrauen nicht auf bie reichen, feligen Zufagungen der 
Gnade, welche uns durch den Mittler Chriftum werden angeboten, fondern auf unfere elenden Werte. 


Darum bleibt biejer Beihluß wie eine Mauer, ja wie ein Fels feftitehen, dak mir, ob wir [don an= 
gefangen haben, das Gefek zu tun, dennoch nicht um folder Werke willen, fondern um Chriftus’ willen 
durch den Glauben Gott angenehm find und mit Gott Frieden haben, und ijt uns Gott für diefelben 
Werte nicht fchuldig das ewige Leben, fondern gíeid)toie uns Vergebung der Sünden und Gerechtigkeit 
um Chriftus’ willen, nicht um unjerer Werke oder des Gefekes willen, wird zugerechnet, alfo wird uns 
aud) nicht um unferer Werke willen noch um des Gejeves willen, fondern um Chriftus’ willen famt der 
Gerechtigkeit ewiges Veben angeboten, wie denn Chriftus fagt Soh. 6, 40: „Das tjt ber Wille des Vaters, 
der mid) gefandt hat, daß ein jeglicher, der Den Sohn fiehet und glaubet an ihn, habe das ewige Leben”; 
item 33. 47: „Der da glaubet in den Sohn, hat das ewige Leben.” 


Nun find Hier woh! bte Widerfacher zu fragen, was fie bod) den armen Gewiffen in der Todesftunde 
für Rat geben; ob fie die Gewiffen vertröften, daß fie follen wohl fahren, felig werden, einem gnädigen 
Gott haben um ihres eigenen Verdienftes willen oder aus Gottes Gnade und Barmherzigkeit um 


Apology of the Augsburg Confession. Art. III. 


a reciprocal relation, and that the promise 
is not apprehended unless by faith, so we 
here say that the promised mercy correlatively 
requires faith, and cannot be apprehended 
without faith. Therefore we justly find fault 
with the doctrine concerning meritum con- 
digni, since it teaches nothing of justifying 
faith, and obscures the glory and oflice of 
Christ as Mediator. Nor should we be re- 
garded as teaching anything new in this mat- 
ter, since the Church Fathers have so clearly 
handed down the doctrine that even in good 
works we need mercy. 

Scripture also often inculcates the same. 
In Ps. 143,2: And enter not into judgment 
with Thy servant; for in Thy sight shall no 
man living be justified. This passage denies 
absolutely, even to all saints and servants of 
God, the glory of righteousness, if God does 
not forgive, but judges and convicts their 
hearts. For when David boasts in other 
places of his righteousness, he speaks con- 
cerning his own cause against the persecutors 
of God’s Word; he does not speak of his 
personal purity; and he asks that the cause 
and glory of God be defended, as in Ps. 7,8: 
Judge me, O Lord, according to Thy right- 
eousness, and according to mine integrity 
that is in me. Likewise in Ps. 130, 3, he says 
that no one can endure God’s judgment, if 
God were to mark our sins: If Thou, Lord, 
shouldest mark iniquities, O Lord, who shall 
stand? Job 9, 28: I am afraid of all my sor- 
rows [VULG., opera, works]; v.30: If I wash 
myself with snow-water, and make my hands 
never so clean, yet Thou shalt plunge me in 
the ditch. Prov.20,9: Who can say, I have 
made my heart clean, I am pure from my sin? 
1 John 1, 8: Jf we say that we have no sin, 
we decewe ourselves and the truth 4s not in 
us, etc. And in the Lord’s Prayer the saints 
ask for the remission of sins. Therefore even 
the saints have sins. Num.14,18: The in- 
nocent shall not be innocent [cf. Ex. 34, 7]. 
Deut. 4, 24: The Lord, thy God, is a con- 
suming fire. Zechariah also says, 2,13: Be 
silent, O all flesh, before the Lord. Is. 40,6: 
All flesh is as grass, and all the goodliness 
thereof is as the flower of the field; the grass 
withereth, the flower fadeth, because: the 
Spirit of the Lord bloweth upon it, 4. e., flesh 
and righteousness of the flesh cannot endure 
the judgment of God. Jonah also says, chap. 
2,8: They that observe lying vamties for- 
sake their own mercy, i.e., all confidence is 
vain, except confidence in mercy; mercy de- 
livers us; our own merits, our own efforts, 
do not. Accordingly, Daniel also prays, 
9,18sq.: For we do not present our suppli- 
cations before Thee for our righteousnesses, 
but for Thy great mercies. O Lord, hear; 
O Lord, forgive; O Lord, hearken and do it; 
defer not for Thine own sake, O my God; for 
Thy city and Thy people are called by Thy 
name. Thus Daniel teaches us in praying to 
lay hold upon mercy, i.e. to trust in God's 


mercy, and not to trust in our own merits 


before God. We also wonder what our ad- 
versaries do in prayer, if, indeed, the profane 
men ever ask anything of God. If they de- 


211 


clare that they are worthy because they have 
love and good works, and ask for grace as 
a debt, they pray precisely like the Pharisee 
in Luke 18, 11, who says: I am not as other 
men are. He who thus prays for grace, and 
does not rely upon God’s mercy, treats Christ 
with dishonor, who, since He is our High 
Priest, intercedes for us. Thus, therefore, 
prayer relies upon God’s mercy, when we be- 
lieve that we are heard for the sake of Christ, 
the High Priest, as He Himself says, John 
14, 13: Whatsoever ye shall ask the Father 
in My name, He will give it you. In My. 
name, He says, because without this High 
Priest we cannot approach the Father. 

[All prudent men will see what follows 
from the opinion of the adversaries. For if 
we shall believe that Christ has merited only 
the prima gratia, as they call it, and that we 
afterwards merit eternal life by our works, 
hearts or consciences will be pacified neither 
at the hour of death, nor at any other time, 
nor can they ever build upon certain ground; 
they are never certain that God is gracious. 
Thus their doctrine unintermittingly leads 
to nothing but misery of soul and, finally, to 
despair. For God’s Law is not a matter of 
pleasantry; it ceaselessly accuses consciences 
outside of Christ, as Paul says, Rom. 4, 15: 
The Law worketh wrath. Thus it will hap- 
pen that if consciences feel the judgment of 
God, they have no certain comfort and will 
rush into despair. 

Paul says: Whatsoever is not of faith is 
sin, hom. 14, 23. But those persons can do 
nothing from faith who are first to attain to 
this that God is gracious to them only when 
they have at length fulfilled the Law. They 
will always quake with doubt whether they 
have done enough good works, whether the 
Law has been satisfied, yea, they will keenly 
feel and understand that they are still under 
obligation to the Law. Accordingly, they 
will never be sure that they have a gracious 
God, and that their prayer is heard. There- 
fore they can never truly love God, nor ex- 
pect any blessing from Him, nor truly wor- 
ship God. What else are such hearts and 
consciences than hell itself, since there is 
nothing in them but despair, fainting away, 
grumbling, discontent, and hatred of God, and 
yet in this hatred they invoke and worship 
God, just as Saul worshiped Him. 

Here we appeal to all Christian minds and 
to all that are experienced in trials; they 
will be forced to confess and say that such 
great uncertainty, such disquietude, such tor- 
ture and anxiety, such horrible fear and doubt 
follow from this teaching of the adversaries 
who imagine that we are accounted righteous 
before God by our own works or fulfilling of 
the Law which we perform, and point us to 
Queer Street by bidding us trust not in the 
rich, blessed promises of Grace, given us by 
Christ the Mediator, but in our own miserable 
works. Therefore, this conclusion stands like 
a rock, yea, like a wall, namely, that, al- 
though we have begun to do the Law, still 
we are accepted with God and at peace with 
Him, not on account of such works of ours, 


212 M. 148. 144. Apologia Confessionis. (Art. III.) _ 898. 136-188. 


Chriftus’ willen. Denn St. Peter, St. Paul und dergleichen Heilige fónnen nicht rühmen, dah ihnen 
Gott für ihre Marter das ewige Leben fchuldig fei, haben auch nicht auf ihre Werke vertraut, appe 
auf bie Barmherzigkeit, in Chrifto berfeiBen. 


Und e8 wäre auch nicht möglich, daß ein Heiliger, wie groß und hoch er ijt, wider dag Anklagen git: 
liches Gefeges, wider bie große Macht des Teufels, wider bie Schreden des Todes und endlich wider die 
Verzweiflung und 9(ngjt der Hölle follte bleiben oder beftehen finnen, wenn er nicht die göttliche Zufage, 
Das Evangelium, wie einen Baum oder Zweig ergriffe in ber großen Flut, in bent jtarfen, gewaltigen 
Strome, unter den Wellen und Bulgen [Wogen] ber Todesangft, wenn er nicht durch den Glauben fid) 
an das Wort, meldje$ Gnade verfündigt, hielte, und aljo ohne alle Werte, ohne Gejeb, lauter aus 
Gnaden, das ewige Leben erlangte. Denn bieje Lehre allein erhält die hriftlichen Gewiffen in Anz 
fechtungen und Todesängften, bon welchen die Widerjacher nichts wiffen und reden davon wie der Blinde 
bon der Yarbe. 


Hier werden fie aber jagen: So wir aus lauter Barmherzigkeit jollen felig werden, was ift dann für 
ein Unterfchied unter denen, bie da felig werden, unb die da nicht jelig werden? Gilt Tein Verdienft, 
jo ift fein Unterfchied unter Böfen und Guten und folgt, daß fie zugleich jelig werden. Das Argu= 
ment hat die Scholaftifer bewegt, daß fie haben erfunden ba$ meritum condigni; Denn e$ muß ein 
Unterschied unter denen fein, bie da felig werden, und die verdammt werden. . 


Yür das erfte aber [agen wir, bab daS ewige Leben gehöre denen, bie Gott vies Ihäkt, und wenn 
fie find gerecht gefchätt, find fie damit Gottes Kinder und Chrifti Miterben geworden, wie Paulus zu 
den Römern am 8,30 fagt: „Welche er hat gerecht gemacht, die hat er auch herrlich gemadjt.^ Darum 
wird niemand felig denn allein, bie da glauben bem Changelio. Wie aber unjere Verjshnung gegen 
Gott ungewiß [wäre], wenn fie follte auf unjern Werfen ftehen und nicht auf Gottes gnädiger Ber 
beißung, welche nicht fehlen fann, alfo auch wäre alles ungewif, was wir burd) die Hoffnung erwarten, 
wenn fie follte gebaut fein auf unjer Berdienft und Werke. Denn Gottes Geje& tlagt das Gewwifjen 
an ohne Unterlak, und [wir] fühlen im Herzen nichts anderes denn bieje Stimme aus der Wolfe und 
Teuerflammen, Deut. am 5, 6 ff.: „Ich bin ber HErr, dein Gott; das follft Du tun, das bift du fchuldig, 
das will ich haben“ ufw. Und fein Gewiffen fann Rube haben einen Augenblid, wenn das Gejet und 
Mojes im Herzen drängt, ehe eS Ehriftum ergreift durch den Glauben. (58 fann auch nicht recht hoffen 
das etoige Leben, e8 jet Denn erjt zur Ruhe [gefommen]. Denn ein Gewiffen, das da zweifelt, das flieht 
por Gott und verzweifelt und fann nicht hoffen. Nun muß aber die Hoffnung des ewigen Lebens ge: 
wif fein. Damit fie nun nicht manfe, fondern gewiß jet, jo miifjen wir glauben, daß mir das ewige 
Leben haben nicht durch unjere Werle ober Berdienft, jondern aus lauter Gnade, durch den Glauben 
an Ehriftum. 


Sn Welthändeln und in den weltlichen Gerithts{tiihlen, da ijt zweierlei, Gnade und Recht. Recht ijt 
burd) bie Gejebe und Urteil gewiß, Gnade ijt ungewiß. Hier bor Gott ift’3 ein ander Ding; denn bie 
Gnade und Barmherzigkeit ift durch ein gewiß Wort zugefagt, und das Evangelium ijt das Wort, das 
ung gebietet zu glauben, daß uns Gott gnábig jet und felig machen wolle um Chriftus’ willen, wie bet 
Lert lautet, Yoh. 3, 17: „Bott hat feinen Sohn nicht in die Welt gejhidt, dak er bie Welt richte, fons 
dern Dak die Welt felig werde durch ihn. Wer in ihn glaubet, ber wird nicht gerichtet.” 


Sooft als man nun redet von Barmherzigkeit, jo ij$ aljo zu verftehen, daß Glaube gefordert wird, 
unb derjelbe Glaube, der macht den Unterjchied unter denen, bie jelig, und unter, denen, Die verdammt 
werden, unter Würdigen und Unmwürdigen. Denn das ewige Leben ijt niemand gugejagt Denn den 
Berföhnten in Chrijto. Der Glaube aber verjöhnt und macht uns gerecht bor Gott, wenn und zu 
welcher Zeit wir die Zujage durch den Glauben ergreifen. Und das ganze Leben durch jollen wir Gott 
bitten und uns fleißigen, daß wir ben Glauben befommen und in dem Glauben zunehmen. Denn, 
wie oben gejagt ijt, ber Glaube ijt, wo Buße ijt, und ijt nicht in denen, bie nad) bem Fleifch wandeln. 
Derjelbe Glaube foll auch durch allerlei Anfechtungen das ganze Leben durch wachen und zunehmen. 
Und welche den Glauben erlangen, die werden neugeboren, daß fie auch ein neu Leben führen und gute 
Werke tun. 


Wie wir nun fagen, daß die rechte Buße [of das ganze Leben durch währen, aljo jagen wir auch, 
daß bie guten Werke und Früchte des Glaubens das ganze Leben durch gefchehen jollen; wiewohl unfere 
Werke nimmermehr fo teuer werden, daß fie follten bem Schabe Chrifti gleich fein oder das ewige Leben 
verdienen. Wie aud) Chriftus fagt uf. 17,10: „Wenn ihr alles getan habt, fo fprecht: Wir find une 
niike fnedjte.^ Und St. Bernhardus fagt recht: „ES ijt not, und du mußt erft glauben, dak du Ver: 
gebung der Sünden nicht haben fonnejt denn allein durch Gottes Gnade, und banadj, bap du aud) 
[ponit bernad) fein gut Werk haben und tun fonnejt, wenn Gott dir’3 nicht gibt; endlich, bab du das 
ewige Xeben mit feinen Werfen verdienen fannit, wenn bir dasfelbe auch nicht ohne Verdienft gegeben 
wird.” Und bald fernadj: „Niemand wolle fid) felbft verführen; denn wenn du twürdeft recht bie Sache 
bebenfen, fo wirdeft du ohne Zweifel finden, daß bu mit zehntaufend nicht finneft entgegenfommen 
dem, ber Dit mit zwanzigtaufend begegnet" ufw. Das find je ftarfe Sprüche St. Bernhardi; fie möchten 
bod) benfelben glauben, ob fie uns nicht glauben wollten. [Sm Original lauten Bernhards Worte, bie 
aud) in die Oftavausgabe ber Apologie von 1531 Aufnahme fanden, aljo: ,,Necesse est primo cre- 
dere, quod remissionem peccatorum habere non possis nisi per indulgentiam Dei. Deinde, quod 
nihil prorsus habere queas operis boni, nisi et hoc dederit ipse. Postremo, quod aeternam vitam 
nullis possis operibus promereri, nisi gratis detur et illa. Nemo itaque se seducat, quia, si 
bene cogitare voluerit, inveniet procul dubio, quod nec cum decem millibus possit occurrere ei, 
qui cum viginti millibus venit ad se.“] 


Apology of the Augsburg Confession. Art. III. 


but for Christ’s sake by faith; nor does God 
owe us everlasting life on account of these 
works. But just as forgiveness of sin and 
righteousness is imputed to us for Christ’s 
sake, not on account of our works, or the Law, 
so everlasting life, together with righteous- 
ness, is offered us, not on account of our 
works, or of the Law, but for Christ’s sake, 
as. Christ says, John 6, 40: This is the 
Father’s will that sent Me, that every one 
which seeth the Son, and believeth on Him, 
may have everlasting life. Again, v.47: He 
that believeth on the Son hath everlasting 
life. Now, the adversaries should be asked at 
this point what advice they give to poor con- 
sciences in the hour of death: whether they 
comfort consciences by telling them that they 
will have a blessed departure, that they will 
be saved, and have a propitiated God, because 
of their own merits, or because of God’s grace 
and mercy for Christ’s sake. For St. Peter, 
St. Paul, and saints like them cannot boast 
that God owes them eternal life for their 
martyrdom, nor have they relied on their 
works, but on the mercy promised in Christ. 

Nor would it be possible that a saint, great 
and high though he be, could make a firm 
stand against the accusations of the divine 
Law, the great might of the devil, the terror 
of death, and, finally, against despair and the 
anguish of hell, if he would not grasp the 
divine promises, the Gospel, as a tree or 
branch in the great flood, in the strong, vio- 
lent stream, amidst the waves and billows of 
the anguish of death; if he does not cling by 
faith to the Word, which proclaims grace, 
and thus obtains eternal life without works, 
without the Law, from pure grace. For this 
doctrine alone preserves Christian consciences 
in afflictions and anguish of death. Of these 
things the adversaries know nothing, and talk 
of them like a blind man about color. 

Here they will say: If we are to be saved 
by pure mercy, what difference is there be- 
tween those who are saved, and those who are 
not saved? If merit is of no account, there 
is no difference between the evil and the good, 
and it follows that both are saved alike. This 
argument has moved the scholastics to invent 
the meritum condigni; for there must be 
(they think) a difference between those who 
are saved, and those who are damned. 

We reply, in the first place, that everlast- 
ing life is accorded to those whom God es- 
teems just, and when they have been esteemed 
just, they are become, by that act, the chil- 
dren of God and coheirs of Christ, as Paul 
says, Rom. 8, 30: Whom He justified, them 
He also glorified. Hence nobody is saved ex- 
cept only those who believe the Gospel. But 
as our reconciliation with God is uncertain 
if it is to rest on our works, and not on the 
gracious promise of God, which cannot fail, 
so, too, all that we expect by hope would be 
uncertain if it must be built on the foun- 
dation of our merits and works. For the 


Law of God ceaselessly accuses the conscience, ' 


and men feel in their hearts nothing but this 
voice from the fiery, flaming cloud: I am the 
Lord, thy God; this thou shalt do; that thou 


213 


art obliged to do; this I require of thee. 
Deut. 5, 6 ff. No conscience can for a mo- 
ment be at rest when the Law and Moses as- 
sails the heart, before it apprehends Christ 


"by faith. Nor can it truly hope for eternal 


life, unless it be pacified before. For a doubt- 
ing conscience flees from God, despairs, and 
cannot hope. However, hope of eternal life 
must be certain. Now, in order that it may 
not be fickle, but certain, we must believe 
that we have eternal life, not by our works 
or merits, but from pure grace, by faith in 
Christ. 

In secular affairs and in secular courts we 
meet with both, mercy and justice. Justice 
is certain by the laws and the verdict ren- 
dered; mercy is uncertain. In this matter 
that relates to God the case is different; for 
grace and mercy have been promised us by 
a certain word, and the Gospel is the word 
which commands us to believe that God is 
gracious and wishes to save us for Christ's 
sake, as the text reads, John 3, 17: God sent 
not His Son into the world to condemn the 
world, but that the world through Him might 
be saved. He that believeth on Him is not 
condemned. 

Now, whenever we speak of mercy, the 
meaning is to be this, that faith is required, 
and it is this faith that makes the difference 
between those who are saved, and those who 
are damned, between those who are worthy, 
and those who are unworthy. For everlasting 
life has been promised to none but those who 
have been reconciled by Christ. Faith, how- 
ever, reconciles and justifies before God the 
moment we apprehend the promise by faith. 
And throughout our entire life we are to pray 
God and be diligent, to receive faith and to 
grow in faith. For, as stated before, faith 
is where repentance is, and it is not in those 
who walk after the flesh. This faith is to 
grow and increase throughout our life by all 
manner of afflictions. Those who obtain faith 
are regenerated, so that they lead a new life 
and do good works. 

Now, just as we say that true repentance 
is to endure throughout our entire life, we 
say, too, that good works and the fruits of 
faith must be done throughout our life, al- 
though our works never become so precious 
as to be equal to the treasure of Christ, or to 
merit eternal life, as Christ says, Luke 17, 10: 
When ye shall have done all those things 
which are commanded you, say, We are un- 
profitable servants. And St. Bernard truly 
says: There is need that you must first be- 
lieve that you cannot have forgiveness of sin 
except by the grace of God; next, that there- 
after you cannot have and do any good work, 
unless God grants 4t to you; lastly, that you 
cannot earn eternal life with your works, 
though it is not given you without merit. 
A little further on he says: Let no one de- 


cewe himself; for when you rightly consider 


the matter, you will undoubtedly find that 


you cannot meet with ten thousand him who 


approaches you with twenty thousand. These 
are strong sayings of St. Bernard; let them 
believe these if they will not believe us. 


Apologia Confessionis. (Art. III.) 9$. 138. 139. 


914 M. 144. 145. 


Darum, damit die Herzen einen rechten, gewiffen Troft und Hoffnung haben mögen, fo weijen wir 
fie, wie Paulus tut, auf bie göttliche Zufage der Gnade in Chrifto und lehren, bab man müfje glauben, 
dag Gott nicht um unferer Werke, nicht um Erfüllung des GejeeS willen, uns das ewige Leben gibt, 
fondern um Chriftus’ willen; wie Johannes der Apoftel in feiner Cpiftel fpricht, 1 Yoh. 5,12: „Wer 


den Sohn hat, der hat das Leben; wer den Sohn nicht hat, der hat nicht das Leben.” 


213] Huc pertinet et sententia Christi Luc. 
17,10: Quwum feceritis omnia, quae praecepta 
sunt vobis, dicite: Servi imutiles sumus. 
Haee verba clare dicunt, quod Deus salvet 
per misericordiam et propter suam promissio- 
nem, non quod debeat propter dignitatem 
214] operum nostrorum. Sed adversarii miri- 
fice ludunt hic in verbis Christi. Primum 
faciunt dàvztotoéígov et in nos retorquent. 
Multo magis, inquiunt, diei posse: Si credi- 
deritis omnia, dicite: Servi inutiles sumus. 
Deinde addunt opera inutilia esse Deo, nobis 
215] vero non esse inutilia. "Videte, quam 
deleetet adversarios puerile studium sophi- 
stices. Et quamquam hae ineptiae indignae 
sint, quae refutentur, tamen paucis responde- 
bimus. ’Avtioro&pov est vitiosum. Primum 
216] enim decipiuntur adversarii in vocabulo 
fidei, quodsi significaret nobis notitiam illam 
historiae, quae etiam in impiis et diabolis est, 
recte ratiocinarentur adversarii fidem inuti- 
lem esse, quum dicunt: Quum credideritis 
omnia, dicite: Servi inutiles sumus. Sed nos 
non de notitia historiae, sed de fiducia pro- 
missionis et misericordiae Dei loquimur. Et 
haee fiducia promissionis fatetur nos esse 
servos inutiles, imo haec confessio, quod opera 
nostra sint indigna, est ipsa vox fidei, sicut 
apparet in hoc exemplo Danielis, 9, 18, quod 
paulo ante citavimus: Non in vustificationi- 
bus nostris prosternimus preces etc. Fides 
217] enim salvat, quia apprehendit miseri- 
eordiam seu promissionem gratiae, etiamsi 
nostra opera sint indigna. Et in hane sen- 
tentiam nihil laedit nos ávzioroéqov: Quum 
eredideritis omnia, dicite: Servi inutiles 
sumus, videlicet, quod opera nostra [R.132 
sint indigna; hoc enim cum tota ecclesia 
docemus, quod per misericordiam salvemur. 
218] Sed si ex simili ratiocinari volunt: 
Quum feceris omnia, noli confidere operibus 
tuis, ita: Quum credideris omnia, noli con- 
fidere promissione divina: haee non cohae- 
rent. Sunt enim dissimillima. Dissimiles 
eausae, dissimilia obiecta fiduciae sunt in 
priore propositione et in posteriore. Fiducia 


Hier haben bie Widerfacher ihre große Kunft 
trefflic) bewiefen unb den Sprud Chrifti vers 
fehrt: „Wenn ihr alles getan habt, fo fpredt: 
Wir find unnüge Knechte.“ Ziehen ihn bon 
Werken auf Glauben, fagen vielmehr, wenn wir 
affe8 glauben, find wir unniige Knehte. Das 


find je [dünblide Sophiften, die die tröftliche 


Lehre vom Glauben fo gar verfehren. Sagt, ihr 
Gfef, wenn einer da liegt am Tode und fühlt, bag 
er fein Werf hat, das vor Gottes Gericht genug 
fei, und fann auf fein Werf vertrauen, was wollt 
ihr demfelben raten? Wollt ihr ihm auch jagen: 
Wenn du [don glaubft, fo bijt bu Dod) ein uns 
niiker fnedt, und Hilft dir nists? Da muß 
das arme Gewiffen in Verzweiflung fallen, wenn 
es nicht weiß, bab das Evangelium den Glauben 
eben darum fordert, dieweil wir untüchtige Knete 
find und nicht Verdienst haben. Darum foll man 
fi) hüten bor den Sophiften, fo die Worte Chrifti 
aljo Täfterlich verkehren. Denn es folgt nicht: 
Die Werke helfen nicht, barum Hilft der Glaube 
aud) nidt. Wir müffen den groben Cfeln ein 
grob (rempel geben. C8 folgt nicht: Der Heller 
hilft nicht, darum Hilft der Gulden auch nicht. 
Ajo, wie der Gulden viel höher und ftärter ift 
denn der Heller, foll man verjtehen, daß Glaube 
viel höher und ftärker iit denn Werle. Nicht, 
daß Glaube helfe um feiner Wiirdigkeit willen, 
fondern darum, daß er auf Gottes Verheibung 
und Barmherzigkeit vertraut. Glaube ijt Stark, 
nicht um feiner Würdigfeit willen, fondern bon 
wegen der göttlichen Berheipung. Und darum 
verbietet Chriftus hier vertrauen auf eigene 
Werte; denn fie finnen nicht helfen. Dagegen 
verbietet er nicht vertrauen auf Gottes Ber: 
heipung. Sa, er fordert dasfelde Vertrauen auf 
Gottes Verheipung eben darum, dieweil wir un- 
tiichtige Knechte find und bie Werke nicht helfen 
finnen. Derhalben ziehen die Böfewichter Die 
Worte Chrifti unreht von Vertrauen eigener 
Würdigfeit auf Vertrauen göttliher Bufage. 
Damit ift ihre Sophifterei Har verlegt [tviber- 
legt] und aufgelöft. Der HErr Chriftus wolle 
Die Sophiften, fo fein heilige Wort alfo zer: 
reißen, bald 3ujdjanben machen! Amen. 


in priore est fiducia nostrorum operum. Fiducia in posteriore est fiducia promissionis divinae. 
Christus autem damnat fiduciam nostrorum operum, non damnat fiduciam promissionis suae. 
Non vult nos de gratia et misericordia Dei desperare, arguit opera nostra tamquam indigna, 
219] non arguit promissionem, quae gratis offert misericordiam. Et praeclare hic inquit Am- 
brosius: Agnoscenda est gratia, sed non ignoranda natura. [Ambrosius, Tom. V, p. 131, Basi- 
leae 1567: ,,Sequitur, ut nemo in operibus glorietur, quia iure Domino debemus obsequium... . 
Si ergo tu non solum non dicis servo tuo: Recumbe, sed exigis ab eo aliud ministerium et 
gratias ei non agis: ita nec in te patitur Dominus unius usum esse operis aut laboris, quia 
dum vivimus, debemus semper.operari. Ergo agnosce te esse servum plurimis obsequiis defoene- 
ratum. Non te praeferas, quia Filius Dei diceris: agnoscenda gratia, sed non ignoranda natura 
(das natuerliche, kreatuerliche Verhaeltnis). Neque te iactes, si bene servisti, quod facere 
debuisti. Obsequitur sol, obtemperat luna, serviunt angeli. Vas gentium electus a Domino: 
non sum, inquit, dignus vocari apostolus, quia persecutus sum Ecclesiam Dei. Deinde alibi 
nullius se ostendens conscium culpae, subiecit; sed non in hoc iustificatus sum. Et nos ergo 
non a nobis laudem exigamus, nee praecipiamus iudicium Dei, et praeveniamus sententiam 
Iudicis, sed suo tempori, suo Iudici reservemus."]  Promissioni gratiae confidendum est, non 
220] naturae nostrae. Sed adversarii suo more faciunt, contra fidei doctrinam detorquent 
221] sententias pro fide traditas. Verum haec spinosa reiiciamus ad scholas. Illa cavillatio 


Apology of the Augsburg Confession, Art. III. 


In order, then, that hearts may have a true, 
certain comfort and hope, we point them, with 
Paul, to the divine promise of grace in Christ, 
and teach that we must believe that God gives 
us eternal life, not on account of our works, 
but for Christ’s sake, as the Apostle John 
says in his Epistle, I, 5, 12: He that hath the 
Son hath life, and he that hath not the Son 
of God hath mot life.] 

Here belongs also the declaration of Christ, 
Luke 17, 10: So likewise ye, when ye shall 
have done all those ihings which are com- 
manded you, say, We are unprofitable ser- 
vants. These words clearly declare that God 
saves by mercy and on account of His promise, 
not that it is due on account of the value of 
our works. But at this point the adversaries 
play wonderfully with the words of Christ. 
In the first place, they make an antistrophe 
and turn it against us. Much more, they 
say, can it be said: “If we have believed all 
things, say, We are unprofitable servants.” 
Then they add that works are of no profit to 
God, but are not without profit to us. See 
how the puerile study of sophistry delights 
the adversaries, and although these absurdi- 
ties do not deserve a refutation, nevertheless 
we ‚will reply to them in a few words. The 
antistrophe is defective. For, in the first 
place, the adversaries are deceived in regard 
to the term faith; because, if it would sig- 
nify that knowledge of the history which is 
also in the wicked and in devils, the adver- 
saries would be correct in arguing that faith 
is unprofitable when they say: “When we 
have believed all things, say, We are un- 
profitable servants.” But we are speaking, 
not of the knowledge of the history, but of 
confidence in the promise and mercy of God. 
And this confidence in the promise confesses 
that we are unprofitable servants; yea, this 
confession that our works are unworthy is 
the very voice of faith, as appears in this ex- 
ample of Daniel, 9, 18, which we cited a little 
above: We do not present our supplications 
before Thee for our righteousnesses, etc. For 
faith saves because it apprehends mercy, or 
the promise of grace, even though our works 
are unworthy; and, thus understood, namely, 
that our works are unworthy, the antistrophe 
does not injure us: “When ye shall have be- 
lieved all things, say, We are unprofitable 
servants"; for that we are saved by mercy, 
we teach with the entire Church. But if 
they mean to argue from the similar: When 
you have done all things, do not trust in your 
works, so also, when you have believed all 
things, do not trust in the divine promise, 
there is no connection. [The inference is 
wrong: “Works do not help; therefore, faith 
also does not help.” We must give the un- 
cultured men a homely illustration: It does 
not follow that because a half-farthing does 
not help, therefore a florin also does not help. 
Just as the florin is of much higher denomi- 
nation and value than the half-farthing, so 
also should it be understood that faith is 
much higher and more efficacious than works. 
Not that faith helps because of its worth, but 
because it trusts in God’s promises and mercy. 


215 


Faith is strong, not because of its worthiness, 
but because of the divine promise.] For they 
are very dissimilar, as the causes and objects 
of confidence in the former proposition are 
far dissimilar to those of the latter. In the 
former, confidence is confidence in our own 
works. In the latter, confidence is confidence 
in the divine promise. Christ, however, con- 
demns confidence in our works; He does not 
condemn confidence in His promise. He does 
not wish us to despair of God’s grace and 
mercy. He accuses our works as unworthy, 
but does not accuse the promise which freely 
offers mercy. And here Ambrose says well: 
Grace is to be acknowledged; but nature 
must not be disregarded. We must trust in 
the promise of grace and not in our own 
nature. But the adversaries act in accord- 
ance with their custom, and distort, against 
faith, the judgments which have been given 
on behalf of faith. [Hence, Christ in this 
place forbids men to trust in their own works; 
for they cannot help them. On the other 
hand, He does not forbid to trust in God’s 
promise. Yea, He requires such trust in the 
promise of God for the very reason that we 
are unprofitable servants and works can be 
of no help. Therefore, the knaves have im- 
properly applied to our trust in the divine 
promise the words of Christ which treat of 
trust in our own worthiness. This clearly 
reveals and defeats their sophistry. May the 
Lord Christ soon put to shame the sophists 
who thus mutilate His holy Word! Amen.] 
We leave, however, these thorny points to the 
schools. The sophistry is plainly puerile 
when ‘they interpret “unprofitable servant,” 
as meaning that the works are unprofitable 
to God, but are profitable to us. Yet Christ 
speaks concerning that profit which makes 
God a debtor of grace to us, although it is 
out of place to discuss here concerning that 
which is profitable or unprofitable. For “un- 
profitable servants” means “insufficient,” be- 
cause no one fears God as much, and loves 
God as much, and believes God as much as 
he ought, But let us dismiss these frigid 
cavils of the adversaries, concerning which, 


M. 145. 146. (Art. III.) 36. 139. 140. 


916 Apologia Confessionis. 
plane puerilis est, quum interpretantur servos inutiles, quia opera Deo sint inutilia, nobis 
vero sint utilia. At Christus de ea utilitate loquitur, quae constituit nobis Deum debitorem 
gratiae. Quamquam alienum est hoe loco disputare de utili aut inutili. Nam servi inutiles 
significant insufficientes, quia nemo tantum timet, tantum diligit Deum, tantum credit Deo, 
222] quantum oportuit. Sed missas faciamus has frigidas cavillationes adversariorum, de 
quibus quid iudicaturi sint homines, si quando proferentur in lucem, facile possunt existimare 
viri prudentes. In verbis maxime planis et perspicuis repererunt rimam. At nemo non videt, 
in illo loco fiduciam nostrorum operum improbari. : | Yd 


223] Teneamus igitur hoc, quod ecclesia confitetur, quod per misericordiam salvemur. [R.133 
Et ne quis hie cogitet: Si per misericordiam salvandi sumus, incerta spes erit, si nihil prae- 
cedit in his, quibus contingit salus, quo discernantur ab illis, quibus non contingit: huie 
satisfaciendum est. Scholastici enim videntur hae ratione moti quaesivisse meritum condigni. 
224] Nam haec ratio valde potest exercere humanum animum. Breviter igitur respondemus. 
Ideo ut sit certa spes, ideo ut sit praecedens discrimen inter hos, quibus contingit, et illos, 
quibus non contingit salus, necesse est constituere, quod per misericordiam salvemur. Hoc, 
quum ita nude dicitur, absurdum videtur. Nam in foro et iudiciis humanis ius seu debitum 
certum est, misericordia incerta. Sed alia res est de iudicio Dei. Hic enim misericordia habet 
claram et certam promissionem et mandatum Dei. ‚Nam evangelium proprie hoc mandatum 
est, quod praecipit, dt credamus Deum nobis propitium esse propter Christum. Nom misit 
Deus Filium suum in mundum, ut iudicet mundum, sed ut salvetur mundus per ipsum. Qui 
225] credit in eum, non iudicatur ete., Ioh. 3, 17.18. Quoties igitur de misericordia dicitur, 
addenda est fides promissionis. Et haec fides parit certam spem, quia nititur Verbo et man- 
dato Dei. Si spes niteretur operibus, tune vero esset incerta, quia opera non possunt pacare 
226] conscientiam, ut supra saepe dictum est. Et haec fides facit discrimen inter hos, quibus 
contingit salus, et illos, quibus non contingit. Fides facit discrimen inter dignos et indignos, 
quia vita aeterna promissa est iustificatis, fides autem iustificat. 


227] Sed hie iterum clamitabunt adversarii, nihil opus esse bonis operibus, si non merentur 
vitam aeternam. Has calumnias supra refutavimus. Imo vero necesse est bene operari. Tusti- 
ficatis dicimus promissam esse vitam aeternam. At nec fidem nec iustitiam retinent illi, [R. 134 
qui ambulant seeundum earnem. Ideo iustificamur, ut iusti bene operari et obedire legi Dei 
228] incipiamus. Ideo regeneramur et Spiritum Sanctum accipimus, ut nova vita habeat nova 
229] opera, novos affectus, timorem, dilectionem Dei, odium concupiscentiae etc. Haee fides, 
de qua loquimur, existit in poenitentia, et inter bona opera, inter tentationes et perieula con- 
firmari et erescere debet, ut subinde certius apud nos statuamus, quod Deus propter Christum 
respiciat nos, ignoscat nobis, exaudiat nos. Haec non discuntur sine magnis et multis certa- 
minibus. Quoties recurrit conscientia, quoties sollicitat ad desperationem, quum ostendit aut 
vetera peccata aut nova aut immunditiem naturae! Hoc chirographum non deletur sine magno 
230] agone, ubi testatur experientia, quam difficilis res sit fides. Et dum inter terrores erigi- 
mur et consolationem concipimus, simul crescunt alii motus spirituales, notitia Dei, timor Dei, 
spes, dilectio Dei, et regeneramur, ut ait Paulus Col. 3, 10 et 2 Cor. 3, 18, ad agnitionem. Dei, et 
intuentes gloriam Domini transformamur in eandem, imaginem, id est, concipimus veram no- 
231] titiam Dei, ut vere timeamus eum, vere confidamus nos respici, nos exaudiri. Haec 
regeneratio est quasi inchoatio aeternae vitae, ut Paulus ait Rom. 8, 10: Si Christus in vobis 
232] est, spiritus vivit, corpus autem mortuum est etc. Et 2 Cor.5,2.3: Superinduemur, si 
tamen induti, non mud? reperiemur. Ex his iudicare candidus lector potest, nos maxime 
requirere bona opera, siquidem hane fidem docemus in poenitentia existere et debere subinde 
crescere in poenitentia. Et in his rebus perfectionem Christianam et spiritualem ponimus, si 
simul crescant poenitentia et fides in poenitentia. "Haec intelligi melius a piis possunt, quam 
233] quae de contemplatione aut perfectione apud adversarios docentur. Sicut autem iusti- 
fieatio ad fidem pertinet, ita pertinet ad fidem vita aeterna. Et Petrus ait 1 Petr. 1,9: Repor- 
tantes finem seu fructum fidei vestrae, salutem animarum. Fatentur enim adversarii, [R. 135 
234] quod iustificati sint filii Dei et coheredes Christi. Postea opera, quia placent Deo propter 
fidem, merentur alia praemia corporalia et spiritualia. 


ctorum. 


235] Sed hic reclamant adversarii, vitam 
aeternam vocari mercedem, quare necesse sit 
eam de condigno mereri per bona opera. Bre- 
viter et plane respondemus. Paulus Rom. 
6, 23 vitam aeternam donwm appellat, quia 
donata iustitia propter Christum simul effi- 
cimur filii Dei et coheredes Christi, sicut ait 
Iohannes 3, 36: Qui credit in Filium, habet 
vitam aeternam. Et Augustinus inquit, et 
hune secuti alii multi idem dixerunt: Dona 
sua coronat Deus in nobis. Alibi vero, Luc. 
6, 23, scriptum est: Merces vestra copiosa 
erit in coelis. Haec,si videntur adversariis 
236] pugnare, ipsi expediant. Sed parum 
" aequi iudices sunt, nam don? vocabulum omit- 


Erunt enim discrimina gloriae san- 


Die Widerfacher aber wollen beweifen, dak mit 
Das ewige Leben mit Werfen verdienen de con- 
digno, damit, daß das ewige Leben wird genannt 
ein Lohn, Wir wollen darauf furz und richtig. 
antworten. Paulus nennt das ewige Leben ein 
Gejdjenf und Gabe; denn menn wir burd) den 
Glauben gerecht werden, fo werden wir Gottes 
Söhne und Miterben Chrifti. An einem andern 
Ort aber fteht gefchrieben: „Euer Lohn ift reiche 
li im Himmel." Wenn nun bie Widerjacher- 
binft, daß biefe8 widereinander fei, fo mögen fte 
e$ ausrichten. Sie tun, tie fie pflegen: fie laffen 
das Wort donum augen und laffen allenthalben 
augen das Qauptitid, wie wir bor Gott geredht: 
werden, item, daß Chriftus allezeit der Mittler 


PY 
A. 
E 

3 


Apology of the Augsburg Confession. Art. II. 


if at any time they are brought to the light, 
prudent men will easily decide what they 
should judge. They have found a flaw in 
words which are very plain and clear. But 
every one sees that in this passage confidence 
in our own works is condemned. 

Let us, therefore, hold fast to this which 
the Church confesses, namely, that we are 
saved by mercy. And lest any one may here 
think: “If we are to be saved by mercy, hope 
will be uncertain, if in those who obtain sal- 
vation nothing precedes by which they may be 
distinguished from those who do not obtain 
it," we must give him a satisfactory answer. 
For the scholasties, moved by this reason, 
seem to have devised the meritum condigni. 
For this consideration can greatly exercise 
the human mind. We will therefore reply 
briefly. For the very reason that hope may 
be sure, for the very reason that there may 
be an antecedent distinction between those 
who obtain salvation, and those who do not 
obtain it, it is necessary firmly to hold that 
we are saved by mercy. When this is ex- 
pressed thus unqualifiedly, it seems absurd. 
For in civil courts and in human judgment, 
that which is of right or of debt is certain, 
and mercy is uncertain. But the matter is 
different with respect to God's judgment; for 
here mercy has a clear and certain promise 
and command from God. For the Gospel is 
properly that command which enjoins us to 
believe that God is propitious to us for 
Christ's sake. For God sent not His Son into 
ihe world to condemn the world, but that the 
world through Him might be saved, John 3, 
17.18. As often, therefore, as mercy is spoken 
of, faith in the promise must be added; and 
this faith produces sure hope, because it relies 
upon the Word and command of.God. If 
hope would rely upon works, then, indeed, it 
would be uncertain, because works cannot 
pacify the conscience, as has been said above 
frequently. And this faith makes a distinc- 
tion between those who obtain salvation, and 
those who do not obtain it. Faith makes the 
distinction between the worthy and the un- 
worthy, because eternal life has been promised 
to the justified; and faith justifies. 

But here again the adversaries will cry 
out that there is no need of good works if 
they do not merit eternal life. These calum- 
nies we have refuted above. Of course, it is 
necessary to do good works. We say that 
eternal life has been promised to the justified. 
But those who walk according to the flesh re- 
tain neither faith nor righteousness. We are 
for this very end justified, that, being right- 
eous, we may begin to do good works and to 
obey God's Law. We are regenerated and re- 
ceive the Holy Ghost for the very end that 
the new life may produce new works, new 
dispositions, the fear and love of God, hatred 
of concupiscence, etc. This faith of which we 
Speak arises in repentance, and ought to be 
established and grow in the midst of good 
works, temptations, and dangers, so that we 
may continually be the more firmly persuaded 
that God for Christ's sake cares for us, for- 
gives us, hears us. This is not learned with- 


217 


out many and great struggles. How often is 
conscience aroused, how often does it incite 
even to despair when it brings to view sins, 
either old, or new, or the impurity of our 
nature! This handwriting is not blotted out 
without a great struggle, in which experi- 
ence testifies what a difficult matter faith is. 
And while we are cheered in the midst of the 
terrors and receive consolation, other spiritual 
movements at the same time grow, the knowl- 
edge of God, fear of God, hope, love of God; 
and we are regenerated, as Paul says, Col. : 
3, 10 and 2 Cor. 3, 18, in the knowledge of 
God, and, beholding the glory of the Lord, are 
changed into the same image, i.e., we receive 
the true knowledge of God, so that we truly 
fear Him, truly trust that we are cared for, 
and that we are heard by Him. This regen- 
eration is, as it were, the beginning of eternal 
life, as Paul says, Rom. 8, 10: If Christ be in 
you, the body is dead because of sin; but the 
Spirit is life because of righteousness. And 
2 Cor. 5, 2.3: We are clothed upon, if so be 
that, being clothed, we shall not be found 
naked. From these statements the candid 
reader can judge that we certainly require 
good works, since we teach that this faith 
arises in repentance, and in repentance ought 
continually to increase; and in these matters 
we place Christian and spiritual perfection, 
if repentance and faith grow together in re- 
pentance. This can be better understood by 
the godly than those things which are taught 
by the adversaries concerning contemplation 
or perfection. Just as, however, justification 
pertains to faith, so also life eternal pertains 
to faith. And Peter says, 1 Pet. 1,9: Re- 
ceiving the end, or fruit, of your faith, the 
salvation of your souls. For the adversaries 
confess that the justified are children of God 
and coheirs of Christ. Afterwards works, be- 
cause on account of faith they please God, 
merit other bodily and spiritual rewards. 
For there will be distinctions in the glory of 
the saints. 

But here the adversaries reply that etergal 
life is called a reward, and that therefore it 
is merited de condigno by good works. We 
reply briefly and plainly: Paul, Rom. 6, 23, 
calls eternal life a gift, because by the right- 
eousness presented for Christ’s sake, we are 
made at the same time sons of God and co- 
heirs of Christ, as John says, 3,36: He that 
believeth on the Son hath everlasting life. 
And Augustine says, as also do very many 
others who follow him: God crowns His gifts 
in us. Elsewhere indeed, Luke 6, 23, it is 
written: Your reward is great in heaven. If 
these passages seem to the adversaries to 
conflict, they themselves may explain them. 
But they are not fair judges; for they omit 
the word gift. They omit also the sources of 
the entire matter [the chief part, how we are 
justified before God, also that Christ remains 
at all times the Mediator], and they select 
the word reward, and most harshly interpret 
this not only against Scripture, but also 
against the usage of the language. Hence 
they infer that inasmuch as it is called a 
reward, our works, therefore, are such that 


218 M. 146—148. 
tunt et fontes totius negotii, et excerpunt 
vocabulum «mercedis idque acerbissime inter- 
pretantur non solum contra Seripturam, sed 
etiam contra sermonis consuetudinem. Hine 
ratiocinantur, quia merces nominatur, igitur 
opera nostra sunt eiusmodi, quae debeant esse 
pretium, pro quo debetur vita aeterna. Sunt 
igitur digna gratia et vita aeterna, nee in- 
digent misericordia aut mediatore Christo 
237] aut fide. Plane nova est haee diale- 
etica: voeabulum audimus «mercedis, igitur 
nihil opus est mediatore Christo aut fide 
habente accessum ad Deum propter Chri- 
stum, non propter opera nostra. Quis non 
238] videt haec esse àvaxóAovüa? Nos non 
rixamur de vocabulo: mercedis. De hac re 
litigamus, utrum bona opera per se sint digna 
gratia et vita aeterna, an vero placeant tan- 
tum propter fidem, quae apprehendit media- 
239] torem Christum. Adversarii nostri non 
solum hoe tribuunt operibus, quod sint digna 


gratia et vita aeterna, sed fingunt etiam, quod : 


merita supersint sibi, quae donare aliis [R. 136 
et iustificare alios queant, ut quum monachi 
suorum ordinum merita vendunt aliis. Haec 
portenta Chrysippeo more coacervant, hae 
una voce mercedis audita: Merces appellatur, 
igitur habemus opera, quae sunt pretium, pro 
quo debetur merces; igitur opera per sese, 
non propter mediatorem Christum placent. 
Et quum alius alio plura habeat merita, 
igitur quibusdam supersunt merita. Et haec 
merita donare aliis possunt isti, qui meren- 
240] tur. 


huius donationis, mortuis induitur cucullus etc. 


et iustitia fidei obscurata sunt. 


241] Non movemus inanem 4Aoyouay(oav de 
vocabulo mercedis. Si coneedent adversarii, 
quod fide propter Christum iusti reputemur, 
et quod bona opera propter fidem placeant 
Deo, de nomine mercedis postea non valde 
rixabimur. Nos fatemur vitam aeternam mer- 
cedem esse, quia est res debita propter pro- 
missionem, non propter nostra merita. . Est 
enim promissa iustificatio, quam supra osten- 
dimus proprie esse donum Dei. Et huic dono 
coniuncta est promissio vitae aeternae, iuxta 
illud, Rom. 8, 30: Quos 4ustificavit, eosdem 
242] et glorificavit. Huc pertinet, quod Pau- 
lus ait 2 Tim. 4, 8: Reposita est mihi corona 
wustitiae, quam reddet mihi Dominus ustus 
iudex etc. Debetur enim corona iustificatis 
243] propter promissionem. Et hane pro- 
missionem scire sanctos oportet, non ut pro- 
pter suum commodum laborent, debent enim 
laborare propter gloriam Dei; sed ne despe- 
rent in afflietionibus, scire eos oportet volun- 
tatem Dei, quod velit eos adiuvare, eripere, 
servare. Etsi aliter perfecti, aliter infirmi 
audiunt mentionem poenarum et praemiorum; 
nam infirmi laborant sui commodi causa. 
244] Et tamen praedicatio praemiorum et 
poenarum necessaria est. In praedicatione 
poenarum ira Dei ostenditur, quare ad prae- 
dieationem poenitentiae pertinet. In praedi- 
catione praemiorum gratia ostenditur. [R.137 
Et sieut Scriptura saepe mentione bonorum 
operum fidem complectitur, vult enim com- 
plecti iustitiam cordis cum fructibus: ita 


Apologia Confessionis. 


Mane lector, nondum habes totum soriten. 


(Art. III.) 38. 140. 141. 


bleibt, unb flauben danad) heraus das Wort 
merces oder „Lohn“ und legen dann dasjelbe 
ihres Gefallens aufs drgfte aus, nicht allein wider 
die Schrift, fondern aud) wider gemeinen Gez 
brauch zu reden, und fclieBen dann aljo: Da 
fteht in der Schrift: ,Cuer Lohn” ufw.; batum 
find unfere Werte fo würdig, daß wir dadurd) 
Das ewige Leben verdienen. Das ijt gar eine neue 
Dialeftifa, da finden wir das einzelne Wort 
„Kohn“; darum tun unfere Werke vollfimmlicd 
genug dem Gefeb, darum find mir durch unfere 
Werke Gott angenehm, bedürfen feiner Gnade 
noch feines Mittlers Chrifti. Unjere guten Werke 
find der Schab, dadurch das ewige Leben erfauft 
und erlangt wird. Darum fünnen wir burd) 
unfere guten Werke das erfte, höchite Gebot Got- 
te8 und das ganze Gejek halten. Weiter Tonnen 
wir aud) tun opera supererogationis, das ijt, 
übrige Werfe und mehr, denn das Gefet fordert. 
Darum haben die Mönche, jo fie mehr tun, denn 
fie fchuldig find, übriges, überflüffiges Verdienft, 
das mögen fie andern [denfen oder um Geld mit- 
teilen und mögen de3 Gefchents, als die neuen 
Götter, ein neu Saframent einjegen, damit fie 
bezeugen, bab fie ihre BVerdienjte jenen verfauft 
unb mitgeteilt haben; wie denn die Barfüßer- 
monde und andere Orden unverfchämt getan, daß 
fie Den toten Körpern haben OrdenSfappen an- 
gezogen. Das find feine, ftarfe Gründe, welche 
fie alle aus ‘der einigen Syllabe ,Lohn” jpinnen 
a ae damit fie Chriftum und den Glauben ver= 
unfeln. 


Addenda sunt enim certa sacramenta 
Talibus coacervationibus beneficium Christi 


Wir aber zanfen nidjt um das Wort „LXohn”, 
fondern bon diefen großen, hohen, allerwichtigiten | 
Sacden, nämlich two chriftliche Herzen rechten, ge- 
wiffen Troft fuchen jollen; item, ob unjere Werke 
die Gewiffen fonnen zu Mubhe oder Frieden 
bringen; item, ob wir halten follen, daß unjere 
Werte des etvigen Lebens würdig find, oder ob 
es um Chriftus’ willen gegeben werde. Diefes 
find die rechten Fragen in diefen Sachen; wenn 
da die Gewiffen nicht recht berichtet find, fo finnen 
fie feinen gewiffen Troft haben. Wir aber haben 
far genug gejagt, daß bie guten Werke das Ge- 
feg nicht erfüllen, daß wir Gottes Barmberzig- 
feit bedürfen, und daß wir butd) den Glauben 
Gott angenehm werden, und daß bie guten Werke, 
fie feten, mie fdftlic) fie wollen, wenn e8 aud) 
St. Paulus’ Werke felbft wären, fein Getviffen 
fónnen zu Rube machen. Wus bem allem folgt, 


- daß wir follen glauben, bab wir das ewige Leben 


erlangen durch Chriftum aus Gnaden, nidjt um 
der Werle oder des Gefekes willen. Was fagen 
wir aber bon dem Lohn, melches [Ddeffen] die 
Schrift gebenft? Für das erfte, wenn wir fagten, 
daß das ewige Leben werde ein Lohn genannt 
darum, Daß e$ den Gläubigen Chrifti aus bet 
göttlichen Verheihung gehört, fo hätten wir recht 
gefagt. Uber die Schrift nennt das ewige Leben 
einen Kohn, nicht daß Gott fchuldig fei, um die 
Werke das ewige Leben zu geben, fondern nachdem 
das ewige Leben fonjt gegeben wird aus andern 
Urfachen, daß dennoch damit vergolten werden 
unjere Werfe und Trübfale, obfdjon der Schaf 
fo groß ift, bap ihn Gott uns um die Werke nicht 


uw b^ 


< 


Apology of the Augsburg Confession. Art. III. 


they ought to be a price for which eternal 
life is due. They are, therefore, worthy of 
grace and life eternal, and do not stand in 
need of mercy, or of Christ as Mediator, or 
of faith. This logic is altogether new; we 
hear the term reward, and therefore are to 
infer that there is no need of Christ as Medi- 
ator, or of faith having access to God for 
Christ’s sake, and not for the sake of our 
works! Who does not see that these are 
anacoluthons? We do not contend concern- 
ing the term reward. We dispute concerning 
this matter, namely, whether good works are 
of themselves worthy of grace and of eternal 
life, or whether they please only on account 
of faith, which apprehends Christ as Medi- 
ator. Our adversaries not only ascribe this 
to works, namely, that they are worthy of 
grace and of eternal life, but they also state 
falsely that they have superfluous merits, 
which they can grant to others, and by which 
they can justify others, as when monks sell 
the merits of their orders to others. These 
monstrosities they heap up in the manner of 
Chrysippus, where this one word reward is 
heard, namely: “It is called a reward, and 
therefore we have works which are a price 
for which a reward is due; therefore works 
please by themselves, and not for the sake of 
Christ as Mediator. And since one has more 
merits than another, therefore some have 
superfluous merits. And those who merit 
them can bestow these merits upon others.” 
Stop, reader; you have not the whole of this 
sorites. For certain sacraments of this dona- 
tion must be added; the hood is placed upon 
the dead. [As the Barefooted monks and other 
orders have shamelessly done in placing the 
hoods of their orders upon dead bodies.] By 
such accumulations the blessings brought us 
in Christ, and the righteousness of faith have 
been obscured. [These are acute and strong 
arguments, all of which they can spin from 
the single word reward, whereby they obscure 
Christ and faith.] 

We are not agitating an idle logomachy 
concerning the term reward [but this great, 
exalted, most important matter, namely, 
where Christian hearts are to find true and 
certain consolation; again, whether our works 
can give consciences rest and peace; again, 
whether we are to believe that our works are 
worthy of eternal life, or whether that is 
given us for Christ’s sake. These are the 
real questions regarding these matters; if 
consciences are not rightly instructed con- 
cerning these, they can have no certain com- 
fort. However, we have stated clearly enough 
that good works do not fulfil the Law, that 
we need the mercy of God, that by faith we 
are accepted with God, that good works, be 
they ever so precious, even if they were the 
works of St. Paul himself, cannot bring rest 
to the conscience. From all this it follows 
that we are to believe that we obtain eternal 
life through Christ by faith, not on account 
of our works, or of the Law. But what do 
we say of the reward which Scripture men- 
tions?] If the adversaries will concede that 
we are accounted righteous by faith because 


219 


of Christ, and that good works please God 
hecause of faith, we will not afterwards con- 
tend much concerning the term reward. We 
confess that eternal life is a reward, because 
it is something due on account of the promise, 
not on account of our merits. For the justi- 
fication has been promised, which we have 
above shown to be properly a gift of God; 
and to this gift has been added the promise 
of eternal life, according to Rom. 8, 30: 
Whom He justified, them He also glorified. 
Here belongs what Paul says, 2 Tim. 4,.8: 
There is laid. up for me a crown of righteous- 
ness, which the Lord, the righteous Judge, 
shall give me. For the crown is due the jus- 
tified because of the promise. And this 
promise saints should know, not that they 
may labor for their own profit, for they ought 
to labor for the glory of God; but in order 
that they may not despair in afflictions, they 
should know God's will, that He desires to 
aid, to deliver, to protect them. [Just as the 
inheritance and all possessions of a father 
are given to the son, as a rich compensation 
and reward for his obedience, and yet the 
son receives the inheritance, not on account 
of his merit, but because the father, for the 
reason that he is his father, wants him to 
have it. Therefore it is a sufficient reason 
why eternal life is called a reward, because 
thereby the tribulations which we suffer, and 
the works of love which we do, are compen- 
sated, although we have not deserved it. For 
there are two kinds of compensation: one, 
which we are obliged, the other, which we 
are not obliged, to render. E.g., when the 
emperor grants a servant a principality, he 
therewith compensates the servant's work; 
and yet the work is not worth the princi- 
pality, but the servant acknowledges that he 
has received a gracious lien. Thus God does 
not owe us eternal life, still, when He grants 
it to believers for Christ's sake, that is a 
compensation for our sufferings and works.] 
Although the perfect hear the mention of 
penalties and rewards in one way, and the 
weak hear it in another way; for the weak 
labor for the sake of their own advantage. 
And yet the preaching of rewards and punish- 
ments is necessary. In the preaching of 
punishments the wrath of God is set forth, 
and therefore this pertains to the preaching 
of repentance. In the preaching of rewards, 
grace is set forth. And just as Scripture, 
in the mention of good works, often embraces 
faith, — for it wishes righteousness of the 
heart to be included with the fruits, — so 
sometimes it offers grace together with other 
rewards, as in Is. 58, 8 f., and frequently in 
other places in the prophets. We also con- 
fess what we have often testified, that, al- 
though justification and eternal life pertain 
to faith, nevertheless good works merit other 
bodily and spiritual rewards [which are ren- 
dered both in this life and after this life; for 
God defers most rewards until He glorifies 
saints after this life, because He wishes them 
in this life to be exercised in mortifying the 
old man] and degrees of rewards, according 
to 1 Cor. 3, 8: Every man shall receive his 


220 M. 148. 149. 


interdum cum aliis praemiis simul offert gra- 
tiam, ut Esa. 58, 8 sq. et saepe alias apud pro- 
245] phetas. Fatemur et hoc, quod saepe 
testati sumus, quod, etsi iustificatio et vita 
aeterna ad fidem pertinent, tamen bona opera 
mereantur alia praemia corporalia et spiri- 
tualia et gradus praemiorum iuxta illud, 
1 Cor. 3,8: Unus quisque accipiet mercedem 
iuxta suum laborem. Nam iustitia evangelii, 
quae versatur circa promissionem gratiae, 
gratis accipit iustificationem et vivificatio- 
nem. Sed impletio legis, quae sequitur fidem, 
versatur circa legem, in qua non gratis, sed 
pro nostris operibus offertur et debetur 
mereces. Sed qui hane merentur, prius iusti- 
ficati sunt, quam legem faciunt. Itaque prius 
sunt translati in regnum Filii Dei, ut Pau- 
lus ait Col. ], 13; Rom. 8, 17, et facti co- 
246] heredes Christi. Sed adversarii, quoties 
de merito dicitur, statim transferunt rem 
a reliquis praemiis ad iustificationem, quum 
evangelium gratis offerat iustificationem pro- 
pter Christi merita, non nostra; et merita 
Christi communicantur nobis per fidem. Ce- 
terum opera et afflictiones merentur non iusti- 
ficationem, sed alia praemia, ut in his sen- 
tentiis merees operibus offertur: Qui parce 
seminat, parce metet, et qui largiter seminat, 
largiter metet, 2 Cor.9, 6. Hie clare modus 
mercedis ad modum operis confertur. Honora 
patrem et matrem, ut sis longaevus super ter- 
ram, Exod.20,12. Et hie proponit lex certo 
247] operi mercedem. Quamquam igitur legis 
impletio meretur mercedem, proprie enim 
merces ad legem pertinet: tamen meminisse 
nos evangelii oportet, quod gratis offert iusti- 
ficationem propter Christum. Nec legem 
prius facimus, aut facere possumus, quam 
reconciliati Deo, iustificati et renati sumus. 
Nec illa legis impletio placeret Deo, nisi pro- 
pter fidem essemus accepti. Et quia [R.138 
homines propter fidem sunt accepti, ideo illa 
inchoata legis impletio placet, et habet mer- 
cedem in hac vita et post hanc vitam. De 
248] nomine mercedis pleraque alia hic etiam 
dici poterant ex natura legis, quae, quia 
longiora sunt, alio in loco explicanda erunt. 

249] Verum urgent adversarii, quod pro- 
prie mereantur vitam aeternam bona opera, 
quia Paulus dicit Rom.2,6: Reddet wnicwi- 
que secundum opera, eius. Item v. 10: Gloria, 
honor et pax omni operanti bonum. Ioh. 5,29: 
Qui bona fecerunt, in resurrectionem, vitae. 
Matth. 25, 35: Hsurivi, et dedistis-mihi man- 
250] ducare etc. In his locis et similibus 


omnibus, in quibus opera laudantur in Seri- . 


pturis, necesse est intelligere non tantum ex- 
terna opera, sed fidem etiam cordis, quia 
Seriptura non loquitur de hypocrisi, sed de 
iustitia cordis cum fructibus suis. Quoties 
251] autem fit mentio legis et operum, scien- 
dum est, quod non sit excludendus Christus 
mediator. Is est enim finis legis et ipse in- 
quit Ioh. 15, 5: Sine me nihil potestis facere. 
Ex hoe canone diximus supra iudicari posse 
omnes loeos de operibus. Quare quum operi- 
bus redditur vita aeterna, redditur iustifica- 
tis, quia neque bene operari possunt homines 
nisi iustificati, qui aguntur Spiritu Christi, 


Apologia Confessionis. 


. mid) gefpeifet.“ 


(Art. III.) WB, 141. 142. 


fchuldig wäre. Gleithiwie das Erbteil oder alle 
Güter eines Vaters dem Sohn gegeben werden 
und find eine reiche Vergleichung und Belohnung 
feines Gehorfams; aber dennoch empfängt er das 
Erbe nidt um feines Verdienftes willen, fondern 
daß e8 ibm der Vater gönnt als ein Vater ujm. 
Darum ift’3 genug, daß das ewige Leben deshalb 
werde ein Lohn genannt, bab baburd) vergolten 
werden bie Trübfale, jo wir leiden, und die Werke 
der Liebe, bie wir tun, ob e$ wohl damit nicht 
verdient wird. Denn es ijt ziveierlei Vergelten, 
eins, ba8 man fchuldig iff, das andere, das man 
nicht fehuldig iff. ALS, fo der faijer einem Diez 
ner ein Fürftentum gibt, damit wird bergolten 
des Diener3 Arbeit, und iff bod) bie Arbeit nicht 
wiirdig des Fürftentums, jondern der Diener bez 
fennt, e8 fet ein Gnadenlehen. Alfo ijf uns Gott 
um die Werle nicht fchuldig das ewige Leben; 
aber dennoch, fo er’8 gibt um Chrijtus’ willen 
den Gläubigen, fo wird damit unjer Leiden und 
Werke vergolten. Weiter [agen wir, dak Die guten 
Werke wahrlich verdienftlid) unb meritoria feien. 
Nicht dak fie Vergebung der Sünden uns follten 
verdienen oder bor Gott gerecht machen. Denn fie 
gefallen Gott nicht, fte gefchehen denn bon ben 
jenigen, welchen die Sünden {chon vergeben find. 
So find fie auch nicht wert des eiwigen Lebens, 
fondern fie find verdienftlich zu andern Gaben, 
welche in diefem unb nach diefem Leben gegeben 
werden. Denn Gott, der berzieht viele Gaben 
bi8 in jenes Leben, ba nad) diefem Leben Gott die 
Heiligen wird zu Ehren feben. Denn Hier in Diez 
fem Leben will er den alten Adam freuzigen und 
töten mit allerlei Anfehtungen und Zrübfalen. 
Und dahin gehört der Cprud) Pauli: „Ein jeder 
wird Lohn empfangen nad) feiner Arbeit." Denn 
die Seligen werden Belohnung haben, einer höher 
denn der andere. Golden Unterfchied macht das 
Verdienft, nachdem e8 nun Gott gefällt, unb if 
Verdienit, dieweil diejenigen joldje gute Werke 
tun, bie Gott zu Kindern und Erben angenom- 
men hat. So haben fie denn eigenes und fonder- 
[idje8 Nerdienft, wie ein Kind bot dem andern. 


. Sie Widerfacher ziehen auch andere Spriiche 
an, 3u betwetjen, dak die Werke das ewige Leben 
verdienen. WLS bieje: Paulus jagt: ,Cr wird 
einem jeden geben nad) jeinen Werfen.” Stem, 
$05. am 5.: „Die Gutes getan haben, werden 
auferfteben zur Auferjtehung des Lebens.“ Item, 
Matth. 25: „Mich hat gehungert, und ihr habt 
Antwort: Diefe Sprüche alle, 
welche bie Werfe loben, jolfen wir berjteben nad) 
der Regel, welche ich oben gefebt habe, nämlich, 
daß die Werke außerhalb Chrifto Gott nicht ge- 
fallen, und daß man in feinem Wege ausfchliegen 
[oll den Mittler Chriftum. Darum, fo der Tert 
jagt, bab das ewige Leben werde gegeben. denen, 
„die Gutes getan haben”, fo zeigt er an, daß e8 
werde denjenigen gegeben, bie Durch den Glauben 
an Ehriftum zuvor gerecht find worden. Denn 
Gott gefallen feine guten Werke, e8 fet denn der 
Glaube dabei, dadurch fie glauben, bab fie Gott 
angenehm feien um Chriftus’ willen; und melde 
alfo durch den Glauben find gerecht worden, bie 
bringen gemiplid) gute Werfe und gute Früchte; 


Apology of the Augsburg Confession. Art. III. 


own reward according to his own labor. [For 
the blessed will have reward, one higher than 
the other. This difference merit makes, ac- 
cording as it pleases God; and it is merit, be- 
cause they do these good works whom God has 
adopted as children and heirs. For thus they 
have merit, which is their own and peculiar, 
as one child with respect to another.] For 
the righteousness of the Gospel, which has 
to do with the promise of grace, freely re- 
ceives justification and quickening. But the 
fulfilling of the Law, which follows faith, has 
to do with the Law, in which a reward is 
offered and is due, not freely, but according 
to our works. But those who merit this are 
justified before they do the Law. Therefore, 
as Paul says, Col. 1, 13; Rom. 8, 17, they have 
before been translated into the kingdom of 
God’s Son, and been made joint-heirs with 
Christ. But as often as mention is made of 
merit, the adversaries immediately transfer 
the matter from other rewards to justifica- 
tion, although the Gospel freely offers justi- 
fication on account of Christ’s merits and 
not of our own; and the merits of Christ 
are communicated to us by faith. But works 
and afflictions merit, not justification, but 
other remunerations, as the reward is offered 
for the works in these passages: He which 
soweth sparingly shall reap also sparingly, 
and he which soweth bountifully shall reap 
also bountifully, 2 Cor.9,6. Here clearly the 
measure of the reward is connected with the 
measure of the work. Honor thy father and 
thy mother, that thy days may be long upon 
the land, Ex. 20,12. Also here the Law offers 
a reward to a certain work. Although, there- 
fore, the fulfilling of the Law merits a re- 
ward, for a reward properly pertains to the 
Law, yet we ought to be mindful of the 
Gospel, which freely offers justification for 
Christ’s sake. We neither observe the Law, 
nor can observe it, before we have been recon- 
ciled to God, justified, and regenerated. 
Neither would this fulfilling of the Law 
please God, unless we would be accepted on 
account of faith. And because men are ac- 
cepted on account of faith, for this very 
reason the inchoate fulfilling of the Law 
pleases, and has a reward in this life and 
after this life. Concerning the term reward, 
very many other remarks might here be made, 
derived from the nature of the Law, which, 
as they are too extensive, must be explained 
in another connection. 


But the adversaries urge that it is the pre- 
rogative of good works to merit eternal life, 
because Paul says, Rom. 2, 6: Who will ren- 
der to every one according to his works. 
Likewise v.10: Glory, honor, and peace to 
every man that worketh good. John 5, 29: 
They that have done good [shall come forth] 
unto the resurrection of life. Matt. 25, 35: 
I was an hungred and ye gave Me meat, etc. 
In these and all similar passages in which 
works are praised in the Scriptures, it is 
necessary to understand not only outward 
works, but also the faith of the heart, be- 
cause Scripture does not speak of hypocrisy, 


221 


but of the righteousness of the heart with its 
fruits. Moreover, as often as mention is made 
of the Law and of works, we must know that 
Christ as Mediator is not to be excluded. For 
He is the end of the Law, and He Himself 
says, John 15,5: Without Me ye can do 
nothing. According to this rule we have said 
above that all passages concerning works can 
be judged. Wherefore, when eternal life is 
granted to works, it is granted to those who 
have been justified, because no men except 
justified men, who are led by the Spirit of 
Christ, can do good works; and without faith 
and Christ, as Mediator, good works do not 
please, according to Heb. 11,6: Without faith 
4t is impossible to please God. When Paul 
says: He will render to every one according 
io his works, not only the outward work 
ought to be understood, but all righteousness 
or unrighteousness, So: Glory to him that 
worketh good, i.e., to the righteous. Ye gave 
Me meat, is cited as the fruit and witness of 
the righteousness of the heart and of faith, 
and therefore eternal life is rendered to right- 
eousness. [There it must certainly be ac- 
knowledged that Christ means not only the 
works, but that He desires to have the heart, 
which He wishes to esteem God aright, and 
to believe correctly concerning Him, namely, 
that it is through mercy that it is pleasing 
to God. "Therefore Christ teaches that ever- 
lasting life will be given the righteous, as 
Christ says: The righteous shall go into ever- 
lasting life.] In this way Scripture, at the 
same time with the fruits, embraces the right- 
eousness of the heart. And it often names 
the fruits, in order that it may be better 


999 M. 149. 150. 


nee sine mediatore Christo et fide placent bona 
opera, iuxta illud, Hebr. 11,6: Sine fide im- 
252] possibile est placere Deo. Quum dicit 
Paulus: Reddet unicuique secundum opera 
eivus, intelligi debet non tantum opus exter- 
num, sed tota iustitia vel iniustitia. Sic: 
Gloria operanti bonum, hoc est, iusto. Dedi- 
stis mihi manducare, fructus et testimonium 
iustitiae cordis et fidei allegatur, redditur 
253] igitur vita aeterna iustitiae. Ad hune 
modum Scriptura simul complectitur iusti- 
tiam cordis cum fructibus. Et saepe fructus 
nominat, ut ab imperitis magis intelligatur, 


Apologia Confessionis. (Art. III.) 


YW. 142—144. 


als ber Tert-fagt: „Mich hat RR, und ihr 
habt mich gejpeijet" uj. Da muß man ja be: 
fennen, bab Gfrijtus nicht allein das Werk bet 
ftehe, jondern das Herz haben wolle, das da recht 
bon Gott halt und glaubt, daß e8 Gott gefalle 
durd) Barmherzigkeit. Alfo lehrt Chriftus, daß 
das ewige Leben den Gerechten gegeben wird, wie 
dabei Ehriftus {pridt Matth. 25, 46: „Die Geez 
rechten werden in8 eivige Leben gehen“, und nennt 
bod) Droben die Früchte, daß wir lernen jollen, daß 
Gerechtigkeit und Glaube nicht eine Heuchelet, jon= 
dern ein neu Leben fei, da gute Werke miüjjen 
folgen. 


et ut significet requiri novam vitam et regene- 
rationem, non hypocrisin. Fit autem regene- 
ratio fide in poenitentia. 


254] Nemo sanus iudicare aliter potest, nec nos aliquam otiosam subtilitatem hie affecta- 
mus, ut divellamus fructus a iustitia cordis, si tantum adversarii concesserint, quod [R. 139 
fructus propter fidem et mediatorem Christum placeant, non sint per sese digni gratia et vita 
255] aeterna. Hoc enim reprehendimus in adversariorum doctrina, quod talibus loeis Seri- 
pturae, seu philosophico, seu Iudaico more intellectis, abolent iustitiam fidei et excludunt 
mediatorem Christum. Ex his loeis ratiocinantur, quod haec opera mereantur gratiam, alias 
de eongruo, alias de condigno, quum videlicet accedit dilectio, id est, quod iustifieent et, quia 
sint iustitia, digna sint vita aeterna. Hic error manifeste abolet iustitiam fidei, quae sentit, 
quod accessum ad Deum habeamus propter Christum, non propter opera nostra, quae sentit nos 
per pontificem et mediatorem Christum adduci ad Patrem et habere placatum Patrem, ut supra 


256] satis dictum est. Et haec doctrina de iustitia fidei non est in ecclesia Christi negligenda, 
quia sine ea non potest officium Christi conspici, et reliqua doctrina iustifieationis tantum est 


doctrina legis. Atqui nos oportet retinere evangelium et doctrinam de promissione propter 
Christum donata. 


Wir juchen hier nicht eine unnötige Subtilität, fondern e$ hat große Urfache, marum man in biefen 
Fragen einen gewiffen Bericht muB haben. Denn alsbald, menn man ben Widerjachern auläßt, daß 
Die Werke das ewige Leben verdienen, bald jpinnen fie diefe ungejchidte Lehre daraus, daß wir ber= 
mögen Gottes Gejet zu halten, daß wir feiner Barmherzigkeit bedürfen, Dak wir bor Gott gerecht jeien, 
Das ijt, Gott angenehm, durch unjere Werke, nicht um Chriftus’ willen, dak wir aud) opera superero- 
gationis und mehr tun finnen, denn das Gejel erfordert. Alfo wird bann bie ganze Lehre bom 
Glauben gar unterdrüdt. Soll aber eine chrijtliche Kirche fein und bleiben, jo muß je bie reine Lehre 
pon Chrifto, von Gerechtigkeit be8 Glaubens erhalten werden. Darum miiffen wir folche große phari- 
faijche Irrtümer anfechten, damit wir den Namen Chrifti und die Ehre des (Sbangelit und Ehrifti ete 
retten unb den chriftliden Herzen einen rechten, beftändigen, gewiffen Troft erhalten. Denn wie ijt e8 
möglich, dab ein Herz oder Gewiffen fonne zur Ruhe fommen oder die Geligfeit hoffen, wenn in Anz 
fehtungen und Todesängften bor Gottes Urteil und Augen unfere Werke fo gar zu Staub werden, wo 
es nicht durch Glauben des gewiß wird, daß wir jelig werden aus Gnaden, um Chrijtus’ willen, nicht 
um unfere Werke, um unjere Erfüllung des Gefekes? Und freifid) St. Lorenz, ba er auf dem Mort gez 
legen und um Chrijtus’ willen gemartert, ift nicht alfo gefinnt getpejen, bab daSfelbe fein Werk Gottes 
Geje& vollfimmlicd) und rein erfüllte, Dak er ohne Sünde wäre, daß er des Mittlers Chrifti ober der 
Gnade nicht bedürfte. Er hat’s freilich bleiben laffen bei bem Worte des Propheten David, Pj. 143, 2: 
„Du wolleft nicht ins Gericht gehen, HErr, mit deinem Knete” ujw. St. Bernhardus hat aud) nicht 
gerühmt, daß feine Werke würdig wären be8 ewigen Lebens, da er [pridjt: „Perdite vixi, id) habe 
fündlich gelebt“ ujm. Doch richtet er fid) getroft wieder auf, halt fid) an bie Verheißung der Gnade 
unb glaubt, daß er um Chrijtus’ willen Vergebung der Sünden habe und das ewige Leben, wie bet 
Pialm jagt, 32,1: „Wohl denen, welchen bie Sünden vergeben find“, und Paulus zu den Römern am 
4,6: „Dies ijt deS Menfchen Seligkeit, wenn ihm bie Gerechtigkeit wird zugerechnet ohne Werke.” So 
fagt nun Paulus, der fet felig, welchem bie Gerechtigfeit wird zugerechnet dur) den Glauben an 
Chriftum, ob er gleich fein gut Werk getan hat. Das ijt der rechte beftändige Troft, wekkher in Anz 
fechtungen befteht, damit die Herzen und Gewwiffen fünnen geftärtt und getröftet werden, nämlich, daß 
um Chriftus’ willen butd) den Glauben uns Vergebung der Sünden, Gerechtigkeit und eiwiges Leben 
gegeben wird. Wenn nun die Sprüche, fo bon Werfen.reden, dermaßen berjtanben werden, daß fie ben 
Glauben mitbegreifen, fo find fie gar nichts wider bieje Lehre. Und man muß allezeit den Glauben 
mitbegreifen, damit wir den Mittler Chriftum nicht ausfchließen. Dem Glauben aber folgt Erfüllung 
des Gejeges; denn der Heilige Geift ijt ba, der macht ein neu Leben. Das fei genug von biejem Xrtifel. 


257] Non igitur litigamus in ‚hoc loco de parva re cum adversariis. Non quaerimus otiosas 
subtilitates, quum reprehendimus eos, quod docent vitam aeternam mereri operibus, omissa hac 
258] fide, quae apprehendit mediatorem Christum. Nam de hae fide, quae credit nobis Patrem 
propitium esse propter Christum, nulla apud scholasticos syllaba exstat. Ubique sentiunt, 
quod simus accepti, iusti propter opera nostra vel ex ratione facta, vel certe facta, inclinante 
259] illa dilectione, de qua dicunt. Et tamen habent quaedam dicta, quasi apophthegmata 
260] veterum auctorum, quae depravant interpretando. Iactatur in scholis, quod bona opera 


POPE Pe TOYS 


Apology of the Augsburg Confession. Art. III. 


understood by the inexperienced, and to sig- 
nify that a new life and regeneration, and 
not hypocrisy, are required. But regenera- 
tion occurs, by faith, in repentance. | 

No sane man can judge otherwise; neither 
do we here affect any idle subtilty, so as to 
separate the fruits from the righteousness of 
the heart; if the adversaries would only have 
conceded that the fruits please because of 
faith, and of Christ as Mediator, and that 
by themselves they are not worthy of grace 
and of eternal life. For in the doctrine of 
the adversaries we condemn this, that in such 
passages of Scripture, understood either in 
a philosophical or a Jewish manner, they 
abolish the righteousness of faith, and ex- 
clude Christ as Mediator. From these pas- 
sages they infer that works merit grace, some- 
times de congruo, and at other times de con- 
digno, namely, when love is added; 4.e., that 
they justify, and because they are righteous- 
ness they are worthy of eternal life. This 
error manifestly abolishes the righteousness 
of faith, which believes that we have access 
to God for Christ’s sake, not for the sake of 
our works, and that through Christ, as Priest 
and Mediator, we are led to the Father, and 
have a reconciled Father, as has been suf- 
ficiently said above. And this doctrine con- 
cerning the righteousness of faith is not to 
be neglected in the Church of Christ, because 
without it the office of Christ cannot be con- 
sidered, and the doctrine of justification that 
is left is only a doctrine of the Law. But 
we should retain the Gospel, and the doctrine 
concerning the promise, granted for Christ’s 
sake. 

[We are here not seeking an unnecessary 
subtilty, but there is a great reason why we 
must have a reliable account as regards these 
questions. For as soon as we concede to the 
adversaries that works merit eternal life, they 
spin from this concession the awkward teach- 
ing that we are able to keep the Law of God, 
that we are not in need of mercy, that we are 
righteous before God, that is, accepted with 
God by our works, not for the sake of Christ, 
that we can also do works of supererogations, 
namely, more than the Law requires. Thus 
the entire teaching concerning faith is sup- 
pressed. However, if there is to be and abide 
a Christian Church, the pure teaching con- 
cerning Christ, concerning the righteousness 
of faith, must surely be preserved. Therefore 
we must fight against these great pharisaical 
errors, in order that we redeem the name of 
Christ and the honor of the Gospel and of 
Christ, and preserve for Christian hearts a 
true, permanent, certain consolation. For 
how is it possible that a heart or conscience 
can obtain rest, or hope for salvation, when 


in afflictions and in the anguish of death our . 


works in the judgment and sight of God 
utterly become dust, unless it becomes certain 
by faith that men are saved by mercy, for 
Christ’s sake, and not for the sake of their 
works, their fulfilling of the Law? And, in- 


deed, St. Laurentius, when placed on the _ 


gridiron, and being tortured for Christ's sake, 
did not think that by this work he was per- 


-be justified, Ps. 143, 2. 


223 
- gi 
fectly and absolutely fulfilling the Law, that 
he was without sin, that he did not need 
Christ as Mediator and the mercy of God. 
He rested his case, indeed, with the prophet, 
who says: Enter not into judgment with Thy 
servant; for in Thy sight shall no man living 
Nor did St. Bernard 
boast that his works were worthy of eter- 
nal life, when he says: Perdite vixi, I have 
led a sinful life, ete. But he boldly com- 


forts himself, clings to the promise of grace, 


and believes that he has remission of sins 
and life eternal for Christ's sake, just as 
Psalm 32, 1 teaches: Blessed is he whose 
transgression is forgiven, whose sin is cov- 
ered. And Paul says, Rom. 4,6: David also 
describeth the blessedness of the man to whom 
God imputeth righteousness without works. 
Paul, then, says that he is blessed to whom 
righteousness is imputed through faith m 
Christ, even though he have not performed 
any good works. That is the true, permanent 
consolation, by which hearts and consciences 
ean be confirmed and encouraged, namely, 
that for Christ’s sake, through faith, the re- 
mission of sins, righteousness, and life eternal 
are given us. Now, if passages which treat 
of works are understood in such a manner 
as to comprise faith, they are not opposed 
to our doctrine. And, indeed, it is necessary 
always to add faith, so as not to exclude 
Christ as Mediator. But the fulfilment of 
the Law follows faith; for the Holy Ghost 
is present, who renews life. Let this suffice 
concerning this article.] 

We are not, therefore, on this topic con- 
tending with the adversaries concerning a 
small matter. We are not seeking out idle 
subtilties when we find fault with them for 
teaching that we merit eternal life by works, 
while that faith is omitted which apprehends 
Christ as Mediator. For of this faith which 
believes that for Christ’s sake the Father is 
propitious to us there is not a syllable in 
the scholastics. Everywhere they hold that 
we are accepted and righteous because of our 
works, wrought either from reason, or cer- 
tainly wrought by the inclination of that love 
concerning which they speak. And yet they 
have certain sayings, maxims, as it were, of 
the old writers, which they distort in inter- 
preting. In the schools the boast is made 
that good works please on account of grace, 
and that confidence must be put in God’s 
grace. Here they interpret grace as a habit 
by which we love God, as though, indeed, the 
ancients meant to say that we ought to trust 
in our love, of which we certainly experience 
how small and how impure it is. Although 
it is strange how they bid us trust in love, 
since they teach us that we are not able to 
know whether it be present. Why do they 
not here set forth the grace, the mercy of 
God toward us? And as often as mention is 
made of this, they ought to add faith. For 
the promise of God’s mercy, reconciliation, 
and love towards us is not apprehended un- 
less by faith. With this view they would be 
right in saying that we ought to trust in 
grace, that good works please because of grace, 


224 M. 150. 151. Apologia Confessionis. . (Art. ILI.) 38. 144. 145. 


placeant propter gratiam, et quod sit confidendum gratiae Dei. Hie interpretantur [R.140 
gratiam habitum, quo nos diligimus Deum, quasi vero voluerint dicere veteres, quod debeamus 
confidere nostra dilectione, quae, quam sit exigua, quam sit immunda, certe experimur. Quam- 
quam hoc mirum est, quomodo isti iubeant confidere dilectione, quum doceant nesciri, utrum 
adsit. Cur non exponunt hic gratiam misericordiam Dei erga nos? Et quoties mentio huius 
fit, addere oportebat fidem. Non enim apprehenditur nisi fide promissio misericordiae, recon- 
eiliationis, dilectionis Dei erga nos. In hane sententiam recte dicerent confidendum esse gratia, 
261] placere bona opera propter gratiam, quum fides gratiam apprehendit. Iaectatur et hoc 
in scholis, valere bona opera nostra virtute passionis Christi. Recte dicitur. Sed cur non 
addunt de fide? Christus enim est propitiatio, ut Paulus Rom. 3, 25 ait, per fidem. Quum fide 
eriguntur pavidae conscientiae et sentiunt peccata nostra deleta esse morte Christi et Deum 
nobis reconciliatum esse propter passionem Christi, tum vero prodest nobis passio Christi. Si 
omittatur doctrina de fide, frustra dicitur opera valere virtute passionis Christi. ; 


262] Et plerasque alias sententias corrumpunt in scholis, propterea quia non tradunt iusti- 
tiam fidei, et fidem intelligunt tantum notitiam historiae seu dogmatum, non intelligunt hanc 
virtutem. esse, quae apprehendit promissionem gratiae et iustitiae, quae vivificat corda in ter- 
263] roribus peceati et mortis. Quum Paulus inquit Rom. 10, 10: Corde creditur ad iustitiam, 
ore fit confessio ad salutem. Hic fateri-adversarios existimamus, quod confessio ex opere 
operato non iustificet aut salvet, sed tantum propter fidem cordis. Et Paulus sie loquitur, 
quod confessio salvet, ut ostendat, qualis fides consequatur vitam aeternam, nempe firma et 
264] efficax fides. Non est autem firma fides, quae non ostendit se in confessione. Sie cetera 
bona opera placent propter fidem, sicut et orationes ecclesiae rogant, ut omnia sint accepta 
propter Christum. Item petunt omnia propter Christum. Constat enim semper in fine [R.141 
265] precationum addi hane clausulam: per Christum, Dominum. nostrum. Ideo concludimus, 
quod fide iustificemur coram Deo, reconciliemur Deo et regeneremur, quae in poenitentia appre- 
hendit promissionem gratiae et vere vivificat perterritam mentem, ac statuit, quod Deus sit 
nobis plaeatus ae propitius propter Christum. Et hac fide ait Petrus l.ep. 1,5, nos custodiri 
266] ad salutem, quae revelabitur. Huius fidei cognitio Christianis necessaria est et uberri- 
mam affert consolationem in omnibus afflictionibus et officium Christi nobis ostendit, quia isti, 
qui negant homines fide iustificari, negant Christum mediatorem esse ac propitiatorem, negant 
promissionem gratiae et evangelium. "Tantum docent aut doctrinam rationis aut legis de iusti- 
267] fieatione. Nos, quantum hie fieri potuit, ostendimus fontes huius causae et exposuimus 
ea, quae adversarii obiieiunt. Quae quidem facile diiudicabunt boni viri, si cogitabunt, quoties 
citatur locus de dilectione aut operibus, legem non fieri sine Christo, nec nos ex lege, sed ex 
268] evangelio, hoc est, promissione gratiae in Christo promissae, iustifieari. Et speramus 
hane, quamvis brevem, disputationem bonis viris ad confirmandam fidem, ad docendam et con- 
solandam conscientiam utilem futuram esse. Scimus enim ea, quae diximus, consentanea esse 
seripturis propheticis et apostolicis, sanctis patribus, Ambrosio, Augustino et plerisque aliis 
et universae ecclesiae Christi, quae certe confitetur Christum esse propitiatorem et iustifi- 
catorem. 


269] Nec statim censendum est Romanam ecclesiam sentire, quidquid papa aut cardinales 
aut episcopi aut theologi quidam aut monachi probant. Constat enim pontifieibus magis curae 
esse dominationem suam quam evangelium Christi. Et plerosque compertum est palam Epi- 
curaeos esse, Theologos constat plura ex philosophia admiscuisse doctrinae Christianae, [R. 142 
270] quam satis erat. Nec auctoritas horum videri debet tanta, ut nusquam dissentire a dis- 
putationibus eorum liceat, quum multi manifesti errores apud eos reperiantur, ut quod possi- 
mus ex puris naturalibus Deum super omnia diligere. Hoc dogma peperit alios errores multos, 
271] quum sit manifeste falsum. Reclamant enim ubique Scripturae, saneti patres et omnium 
piorum iudicia. Itaque, etiamsi in ecclesia pontifices aut nonnulli theologi ac monachi docue- 
runt remissionem peccatorum, gratiam et iustitiam per nostra opera et novos cultus quaerere, 
qui obscuraverunt Christi officium, et ex Christo non propitiatorem et iustificatorem, sed tan- 
272] tum legislatorem fecerunt: mansit tamen apud aliquos pios semper cognitio Christi. 
Porro Scriptura praedixit, fore ut iustitia fidei hoc modo obscuraretur per traditiones humanas 
et doctrinam operum. Sicut Paulus saepe (cf. Gal. 4, 9; 5,7; Col. 2,8. 16sq.; 1 Tim. 4, 2 sq. 
et al.) queritur tune quoque fuisse, qui pro iustitia fidei docebant homines per opera propria 
et proprios cultus, non fide propter Christum reconciliari Deo et iustificari, quia homines 
273] naturaliter ita iudicant Deum per opera placandum esse. Nec videt ratio aliam iustitiam 
quam iustitiam legis civiliter intellectae. Ideo semper exstiterunt in mundo, qui hane carnalem 
iustitiam solam docuerunt, oppressa iustitia fidei, et tales doctores semper existent etiam. 
274] Idem accidit in populo Israel. Maxima populi pars sentiebat se per sua opera mereri 
remissionem peccatorum, cumulabant sacrificia et cultus.  Econtra prophetae, damnata illa 
opinione, docebant iustitiam fidei. Et res gestae in populo Israel sunt exempla eorum, quae in 
275] ecclesia futura fuerunt. Itaque non perturbet pias mentes multitudo adversariorum, qui 
nostram doctrinam improbant. Facile enim iudicari de spiritu eorum potest, quia in quibus- 
dam articulis adeo perspicuam et manifestam veritatem damnaverunt, ut palam appareat 
276] eorum impietas. Nam et bulla Leonis X. [Iunii 15, 1520: Exsurge, Domine] damnavit 
articulum maxime necessarium, quem omnes Christiani teneant et credant, videlicet [R.143 
non esse ‘confidendum, quod simus absoluti propter nostram, contritionem, sed propter verbum 
277] Christi Matth. 16, 19: Quodcunque ligaveris etc. Et nunc in hoc conventu auctores con- 


=— X Scu P 


Apology of the Augsburg Confession. 


when faith apprehends grace. In the schools 
the boast is also made that our good works 
avail by virtue of Christs passion. Well 
said! But why add nothing concerning faith? 
For Christ is a propitiation, as Paul, Rom. 
3, 25, says, through faith. When timid con- 
sciences are comforted by faith, and are con- 
vinced that our sins have been blotted out by 
the death of Christ, and that God has been 
reconciled to us on account of Christ's suf- 
fering, then, indeed, the suffering of Christ 
profits us. If the doctrine concerning faith 
be omitted, it is said in vain that works avail 
by virtue of Christ's passion. 

And very many other passages they cor- 
rupt in the schools because they do not teach 
the righteousness of faith, and because they 
understand by faith merely a knowledge of 
the history or of dogmas, and do not under- 
stand by it that virtue which apprehends the 
promise of grace and of righteousness, and 
which quickens hearts in the terrors of sin 
and of death. When Paul says, Rom. 10, 10: 
With the heart man believeth unto righteous- 
ness, and with the mouth confession is made 
unto salvation, we think that the adversaries 
acknowledge here that confession justifies or 
saves, not ex opere operato, but only on ac- 
count of the faith of the heart. And Paul 
thus says that confession saves, in order to 
show what sort of faith obtains eternal life; 
namely, that which is firm and active. That 
faith, however, which does not manifest it- 
self in confession is not firm. Thus other 
good works please on account of faith, as also 
the prayers of the Church ask that all things 
may be accepted for Christ’s sake. They like- 
wise ask all things for Christ’s sake. For it 
is manifest that at the close of prayers this 
clause is always added: Through Christ, our 
Lord. Accordingly, we conclude that we are 
justified before God, are reconciled to God 
and regenerated by faith, which in repentance 
apprehends the promise of grace, and truly 
quickens the terrified mind, and is convinced 
that for Christ’s sake God is reconciled and 
propitious to us. And through this faith, says 
Peter, 1 Ep. 1, 5, we are kept unto salvation, 
ready to be revealed. 'The knowledge of this 
faith is necessary to Christians, and brings 
the most abundant consolation in all afflic- 
tions, and displays to us the office of Christ, 
because those who deny that men are justi- 
fied by faith, and deny that Christ is Medi- 
ator and Propitiator, deny the promise of 
grace and the Gospel. They teach only the 
doctrine either of reason or of the Law con- 
cerning justifieation. We have shown the 
origin of this case, so far as can here be done, 
and have explained the objections of the ad- 
versaries. Good men, indeed, will easily judge 
these things, if they will think, as often as 
a passage concerning love or works is cited, 
that the Law cannot be observed without 
Christ, and that we cannot be justified from 
the Law, but from the Gospel, that is, from 
the promise of the grace promised in Christ. 
And we hope that this discussion, although 
brief, will be profitable to good men for 
strengthening faith, and teaching and com- 

Concordia Triglotta. 


Art. III. 225 


forting conscience. For we know that those 
things which we have said are in harmony 
with the prophetie and apostolie Scriptures, 
with the holy Fathers, Ambrose, Augustine, 
and very many others, and with the whole 
Church of Christ, which certainly confesses 
that Christ is Propitiator and Justifier. 
Nor are we immediately to judge that the 
Roman Church agrees with everything that 
the Pope, or cardinals, or bishops, or some 
of the theologians, or monks approve. For 
it is manifest that to most of the pontiffs 
their own authority is of greater concern than 
the Gospel of Christ. And it has been ascer- 
tained that most of them are openly Epicu- 
reans. It is evident that theologians have 
mingled with Christian doctrine more of phi- 
losophy than was sufficient. Nor ought their 
influence to appear so great that it will never 
be lawful to dissent from their disputations, 
because at the same time many manifest 
errors are found among them, such as, that 
we are able from purely natural powers to 
love God above all things. This dogma, al- 
though it is manifestly false, has produced 
many other errors. For the Scriptures, the 
holy Fathers, and the judgments of all the 
godly everywhere make reply. Therefore, 
even though Popes, or some theologians, and 
monks in the Church have taught us to seek 
remission of sins, grace, and righteousness 
through our own works, and to invent new 
forms of worship, which have obscured the 
office of Christ, and have made out of Christ 
not a Propitiator and Justifier, but only a 
Legislator, nevertheless the knowledge of 
Christ has always remained with some godly 
persons. Scripture, moreover, has predicted 
that the righteousness of faith would be ob- 
seured in this way by human traditions and 
the doctrine of works. Just as Paul often 
complains (cf. Gal. 4,9; 5,7; Col.2,8, 16 sq.; 
1 Tim. 4, 2 sq., ete.) that there were even at 
that time those who, instead of the righteous- 
ness of faith, taught that men were recon- 
ciled to God and justified by their own works 
and own acts of worship, and not by faith 
for Christ's sake; because men judge by na- 
ture that God ought to be appeased by works. 
Nor does reason see a righteousness other than 
the righteousness of the Law, understood in 
a civil sense. Accordingly, there have always 
existed in the world some who have taught 
this carnal righteousness alone to the exclu- 
sion of the righteousness of faith; and such 
teachers will also always exist. The same 
happened among the people of Israel. The 
greater part of the people thought that they 
merited remission of sins by their works; 
they accumulated sacrifices and acts of wor- 
ship. On the contrary, the prophets, in con- 
demnation of this opinion, taught the right- 
eousness of faith. And the occurrences among 
the people of Israel are illustrations of those 
things which were to occur in the Church. 
Therefore, let the multitude of the adver- 
saries, who condemn our doctrine, not dis- 
turb godly minds. For their spirit can easily 
be judged, because in some articles they have 
condemned truth that is so clear and mani- 
15 


996 M. 151. 152. Apologia Oonfessiomis. Art. VII. VIII. (IV.) 38. 145. 146. 
futationis damnaverunt apertis verbis hoc, quod fidem diximus partem esse poenitentiae, qua 
consequimur remissionem peccatorum et vincimus terrores peccatorum et conscientia pacata 
redditur. Quis autem non videt hune articulum, quod fide consequamur remissionem peccato- 
rum, verissimum, certissimum et maxime necessarium esse omnibus Christianis? Quis ad 
omnem posteritatem, audiens talem sententiam damnatam esse, iudicabit auctores huius con- 
demnationis ullam Christi notitiam habuisse? i 

278] Et de spiritu eorum coniectura fieri potest ex illa inaudita crudelitate, quam constat 
eos in bonos viros plurimos hactenus exercuisse. Et accepimus in hoc conventu quendam reve- 
rendum patrem in senatu imperii, quum de nostra confessione sententiae dicerentur, dixisse 
nullum sibi consilium videri utilius, quam si ad confessionem, quam nos exhibuissemus atra- 
mento scriptam, sanguine rescriberetur. Quid diceret crudelius Phalaris? Itaque hane vocem 
nonnulli etiam principes iudicaverunt indignam esse, quae in tali consessu diceretur. Quare 
279] etiamsi vindicant sibi adversarii nomen ecclesiae, tamen nos sciamus ecclesiam Christi 
apud hos esse, qui evangelium Christi docent, non qui pravas opiniones contra evangelium 
defendunt, sicut inquit Dominus Ioh. 10, 27: Oves meae vocem meam audiunt. Et Augustinus 
ait: Quaestio est, wb sit ecclesia. Quid ergo facturi sumus? In verbis nostris eam quaesi- 
turi sumus, an in verbis capitis sui, Domini nostri Iesu Christi? Puto, quod in illius verbis 
quaerere debemus, qui veritas est et optime movit corpus swum. Proinde non perturbent [R.144 
nos iudicia adversariorum, quum humanas opiniones contra evangelium, contra auctoritatem 
sanctorum patrum, qui in ecclesia scripserunt, contra piarum mentium testimonia defendunt. 


Art. VII. VIII. (IV.) 


1] Septimum articulum confessionis nostrae 
damnaverunt, in quo diximus ecclesiam esse 
congregationem, sanctorum. Et addiderunt 
longam declamationem, quod mali non sint 
ab ecclesia segregandi, quum Iohannes com- 
paraverit ecclesiam areae, in qua triticum et 
paleae simul coacervata sint, Matth. 3, 12, et 
Christus comparaverit eam sagenae, in qua 
=] pisces boni et mali sunt, 13,47 etc. Pro- 
fecto verum est, quod aiunt: Nullum reme- 
dium esse adversus sycophantae morsum. 
Nihil tam circumspecte dici potest, ut calu- 
3] mniam evitare queat. Nos ob hane ipsam 
causam adiecimus octavum articulum, ne quis 
existimaret nos segregare malos et hypocri- 
tas ab externa societate ecclesiae, aut adimere 
sacramentis efficaciam, quae per hypocritas 
aut malos administrantur. Itaque hie non 
est opus longa defensione adversus hanc 
calumniam. Satis nos purgat articulus octa- 
vus. Concedimus enim, quod hypocritae et 
mali in hac vita sint admixti ecclesiae et sint 
membra ecclesiae, secundum externam socie- 
tatem signorum ecclesiae, hoc est, Verbi, pro- 
fessionis et sacramentorum, praesertim si non 
sint excommunicati. Nee sacramenta ideo 
non sunt efficacia, quia per malos tractantur, 
imo recte uti possumus sacramentis, quae per 
4] malos administrantur. Nam et Paulus 
2 Thess. 2, 4 praedicit futurum, ut anti- 
christus sedeat in templo Dei, hoc est, in ec- 
5] clesia dominetur et gerat officia. At eccle- 


De Ecclesia. 


sia non est tantum societas externarum rerum . 


ac rituum, sieut aliae politiae, sed principa- 
liter est societas fidei et Spiritus Sancti in 
cordibus, quae tamen habet externas [R.145 
notas, ut agnosci possit, videlicet puram evan- 
gelii doctrinam et administrationem sacra- 
mentorum consentaneam evangelio Christi. 
Et haee ecclesia sola dicitur corpus Christi, 
quod Christus Spiritu suo renovat, sanctifi- 
cat et gubernat, ut testatur Paulus Eph. 1, 
22 sq., quum ait: Et ipsum dedit caput super 
ommia ecclesiae, quae est corpus eius, videlicet 
integritas, id est, tota congregatio ipsius, qui 
6] omnia, in omnibus perficit. Quare illi, in 
quibus nihil agit Christus, non sunt membra 


Art. VII und VIII (IV). Bon ber füivdje. 


Den fiebten Wrtifel unfers SSefenntnijjeS, da 
wir jagen, daß bie chriftliche Kirche jet die Ver: 
fammlung der Heiligen, verdammen die Wider: 
facher und führen mweitläuftig Gefhwäß ein,. daß 
bie Böfen oder Gottlofen bon ber Kirche nicht 
follen gefondert werden, Ddieweil Johannes Der 
Täufer die Kirche vergleicht einer Venne, in mel: 
cher Korn und Spreu beieinander liegen; item, 
Chriftus bie Kirche vergleicht einem Nete, da böje 
und gute Fifche innen find. Da feben wir, daß 
[eS] wahr ijt, wie man jagt, Dak man nicht jo 
deutlich reden fann, böje Zungen fonnen’s ber 
fehren. Wir haben eben darum und aus biejet 
Urfache den achten Artikel Daa3uge]ebt, Dak nie= 
mand darf Gedanken faffen, al8 wollten wir bie 
Böfen und Heuchler bon der äußerlichen Gefell- 
[daft ber Chriften ober Kirche abjondern, oder 
als wäre unjere Meinung, daß die Saframente, 
wenn fie durch Gottloje gereicht werden, ohne 
Kraft ober Wirtung feien. Darum darf [bedarf] 
Diefe faljdje, unrechte Deutung feiner langen Ant: 
wort; ber achte Artikel entjchuldigt uns genug: 
fam. Wir befennen unb jagen auch, daß bie 
Seudler und Böfen auch mögen Glieder der Kirche 
fein in äußerlicher Gemeinfchaft des Namens und 


der Amter, und dak man bon Böfen möge bie 


Satramente recht empfangen, fonderlich wenn fie 
nicht verbannt [gebannt] find. Und bie Safta- 
mente find darum nicht ohne Kraft oder Wirkung, 
daß fie Durch Gottloje gereicht werden. Denn aud) 
Paulus zuvor hat prophezeit, daß antichristus 
fol fiken im Tempel Gottes, herrjcen und regies 
ren in der Kirche, Regiment und Amt darin haben. 
Aber bie chriftliche Kirche ftebt nicht allein in Ges 
fellfchaft. äußerlicher Zeichen, jondern fteht bor 
nehmlih in Gemeinschaft inwendig der ewigen 
Güter im Herzen, als be8 Heiligen Geiftes, . des 
Glaubens, der Furt und Liebe Gottes. Und 
diejelbe Kirche hat bod) aud) üuberlidje Zeichen, 
dabei man fie fennt, ndmlid, wo Gottes Wort 
rein geht, wo die Satramente demjelben gemäß 
gereicht werden, ba ijt gewiß bie Kirche, ba find 
Ehriften, und Ddiefelbe Kirche wird allein genannt 
in der Schrift Chrijtus’ Leib. Denn Chriftus ijt 
ihr Haupt und heiligt und jtürft fie durch feinen 
Geift, wie Paulus zu ben Ephejern am 1. fagt: 
„Und hat ihn gejegt zum Haupt der Gemeinde, 


Apology of the Augsburg Confession. Art. VII. VIII. 


fest that their godlessness appears openly. 
For the bull of Leo X condemned a very 
necessary article, which all Christians should 
hold and believe, namely, that we ought to 
trust that we have been absolved not because 
of our contrition, but because of Christ’s word, 
Matt. 16,19: Whatsoever thou shalt bind, etc. 
And now, in this assembly, the authors of the 
Confutation have in clear words condemned 
this, namely, that we have said that faith is 
a part of repentance, by which we obtain re- 
mission of sins, and overcome the terrors of 
sin, and conscience is rendered pacified. Who, 
however, does not see that this article, that 
by faith we obtain the remission of sins, is 
most true, most certain, and especially neces- 
sary to all Christians? Who to all posterity, 
hearing that such a doctrine has been con- 
demned, will judge that the authors of this 
condemnation had any knowledge of Christ? 
. And concerning their spirit, a conjecture 
can be made from the unheard-of cruelty, 
which it is evident that they have hitherto 
exercised towards most good men. And in 
this assembly we have heard that a reverend 
father, when opinions concerning our Con- 
fession were expressed, said in the senate of 
the Empire that no plan seemed to him better 
than to make a reply written in blood to the 
Confession which we had ‘presented written 
in ink. What more cruel would Phalaris say? 
Therefore some princes also have judged this 
expression unworthy to be spoken in such 
a meeting. Wherefore, although the adver- 
saries claim for themselves the name of the 
Church, nevertheless we know that the Church 
of Christ is with those who teach the Gospel 
of Christ, not with those who defend wicked 
opinions contrary to the Gospel, as the Lord 
says, John 10, 27: My sheep hear My voice. 
And Augustine says: The question is, Where 
is the Church? What, therefore, are we to do? 
Are we to seek it in our own words or in the 
words of its Head, our Lord Jesus Christ? 
I think that we ought to seek it in the words 
of Him who is Truth, and who knows His own 
body best. Hence the judgments of our adver- 
saries will not disturb us, since they defend 
human opinions contrary to the Gospel, con- 
trary to the authority of the holy Fathers, 
who have written in the Church, and contrary 
to the testimonies of godly minds. 


Articles VII and VIII: Of the Church. 


The Seventh Article of our Confession, in 
which we said that the Church is the con- 
gregation of saints, they have condemned, 
and have added a long disquisition, that the 
wicked are not to be separated from the 
Church, since John has compared the Church 
to a threshing-floor on which wheat and chaff 
are heaped together, Matt. 3,12, and Christ 
has compared it to a net in which there are 
both good and bad fishes, Matt. 13,47. It is, 
verily, a true saying, namely, that there is 
no remedy against the attacks of the slan- 
derer. Nothing can be spoken with such care 


that it can escape detraction. For this reason. 


227 


one might think that we separate the wicked 
and hypocrites from the outward fellowship 
of the Church, or that we deny efficacy to 
Sacraments administered by hypocrites or 
wicked men. Therefore there is no need here 
of a long defense against this slander. The 
Eighth Article is sufficient to exculpate us. 
For we grant that in this life hypocrites and 
wicked men have been mingled with the 
Church, and that they are members of the 
Church according to the outward fellowship 
of the signs of the Church, 4. e., of Word, pro- 
fession, and Sacraments, especially if they 
have not been excommunicated. Neither are 
the Sacraments without efficacy for the reason 
that they are administered by wicked men; 
yea, we can even be right in using the Sacra- 
ments administered by wicked men. For 
Paul also predicts, 2 Thess. 2, 4, that Anti- 
christ will sit in the temple of God, i.e., he 
will rule and bear office in the Church. But 
the Church is not only the fellowship of out- 
ward objects and rites, as other governments, 
but it is originally a fellowship of faith and 
of the Holy Ghost in hearts. [The Christian 
Church consists not alone in fellowship of 
outward signs, but it consists especially in 
inward communion of eternal blessings in 
the heart, as of the Holy Ghost, of faith, of 
the fear and love of God]; which fellowship 
nevertheless has outward marks so that it 
can be recognized, namely, the pure doctrine 
of the Gospel, and the administration of the 
Sacraments in accordance with the Gospel of 
Christ. [Namely, where God’s Word is pure, 
and the Sacraments are administered in con- 
formity with the same, there certainly is the 
Church, and there are Christians.] And this 
Church alone is called the body of Christ, 
which Christ renews [Christ is its Head, and] 
sanctifies and governs by His Spirit, as Paul 
testifies, Eph. 1, 22 sq., when he says: And 
gave Him to be the Head over all things to 
the Church, which is His body, the fulness 
of Him that filleth all in all. Wherefore, 
those in whom Christ does not act [through 
His Spirit] are not the members of Christ. 
This, too, the adversaries acknowledge, 
namely, that the wicked are dead members 


we have added the Eighth Article, lest-any :- 


99g M. 152—154. 


Christi. Idque fatentur adversarii, malos esse 
mortua membra ecclesiae. Quare miramur, 
eur reprehenderint nostram descriptionem, 
7] quae de vivis membris loquitur. Neque 
novi quidquam diximus. Paulus omnino 
eodem modo definivit ecclesiam Eph. 5, 25 sq., 
quod purificetur, ut sit sancta. Et addit ex- 
ternas notas, Verbum et sacramenta. Sie 
enim ait: Christus dilewit ecclesiam. et se 
tradidit pro ea, ut eam sanctificet, purificans 
lavacro aquae per Verbum, ut exhibeat eam 
sibi gloriosam ecclesiam non habentem macu- 
lam neque rugam aut aliquid tale, sed ut sit 
sancta ét inculpata. Hane sententiam pene 
totidem verbis nos in confessione posuimus. 
Sie definit ecclesiam et articulus in symbolo, 
qui iubet nos credere, quod sit sancta catho- 
8] lica ecclesia. Impii vero non sunt saneta 
eeclesia. Et videtur additum, quod sequitur, 
sanctorum communio, ut exponeretur, quid 
significet ecclesia, nempe congregationem san- 
etorum, qui habent inter se societatem eius- 
dem evangelii seu doctrinae et eiusdem Spiri- 
tus Saneti, qui corda eorum renovat, sancti- 
ficat et gubernat. 


Apologia Confessionis. 


Art. VII. VIII. (IV.) 3R. 146. 147. 


welche ift fein Leib unb die Fülle des, der alles in 
allem erfüllt.” Darum in welchen Chrijtus durch 
feinen Geift nichts "wirkt, die find nicht Glied- 
maßen Chrifti.” Und das befennen aud) bie 
Widerjacher, bab bie Böfen allein tote Gliedmaßen 
der Kirche find. Darum fann id) mid) nicht gez 
nugfam verwundern, warum fie Doch unfern Bes 
fchluß bon der Kirche anfechten, fo wir von lebenz 
digen Gliedmaßen der Kirche reden. Und mir 
haben nichts Neues gefagt. Denn Paulus zu den 
Ephefern am 5. Kapitel jagt gleich aud) aljo, was 
die Kirche fei, und fegt auch bie äußerlichen eis 
chen, nämlich das Evangelium, die Saframente; 
denn alfo fagt er: „Chriftus hat geliebet bie Ges 
meinde unb fid) felbit für fie gegeben, auf daß er 
fie heiligte, und hat fie gereinigt butd) das Waffer=. 
bab im Wort, auf daß er fie ihm jelbit zurichtete 
eine Gemeinde, die herrlich fei, die nicht habe 
Fleen oder Nunzel [oder des etwas], fondern 
daß fie heilig fei, unfträflich” ujtp. Diejen Sprud 
des Wpoftels haben wir gar nahe bon Wort zu 
Wort gefegt in unfer Befenntnis unb aljo bez 
fennen wir auch in unferm heiligen Symbolo und 
Glauben: „Sch glaube eine heilige riftliche 
Kirche." Da jagen wir, dak die Kirche heilig jet; 
bie Gottíojen aber und Böfen fünnen nicht bie 


heilige Kirche fein. An unferm Glauben folgt bald hernach: „Gemeinschaft ber Heiligen“, welches nod) 
flarer, deutlicher auslegt, was bie Kirche heikt, nämlich der Haufe und die Verfammlung, melde ein 
Evangelium befennen, gleih eine Erkenntnis Chrifti haben, einen Geift haben, welder ihre 


Herzen verneuert, heiligt und regiert. 


9] Et hic articulus necessaria de causa pro- 
positus est. Infinita pericula videmus, quae 
minantur ecelesiae interitum. Infinita mul- 
titudo est impiorum in ipsa ecclesia, qui op- 
primunt eam.. Itaque ne desperemus, sed 
seiamus ecclesiam tamen mansuram esse; 
item, ut sciamus, quamvis magna multitudo 
sit impiorum, tamen ecclesiam existere [R. 146 
. et Christum praestare illa, quae promisit ec- 
clesiae, remittere peccata, exaudire, dare Spi- 
ritum Sanctum: has consolationes proponit 
10] nobis articulus ille in symbolo. Et catho- 
licam. ecclesiam dicit, ne intelligamus, eccle- 
siam esse politiam externam certarum gen- 
tium, sed magis homines sparsos per totum 
orbem, qui de evangelio consentiunt et habent 
eundem Christum, eundem Spiritum Sanctum 
et eadem sacramenta, sive habeant easdem 
11] traditiones humanas sive dissimiles. Et 
in decretis inquit glossa, ecclesiam large 
dictam complecti bonos et malos; item, malos 
nomine tantum in ecclesia esse, non re, bonos 
vero re et nomine. [Glossa decreti: ,,Eccle- 
sia Christi, quandoque large sumitur, ut gra- 
num et paleam complectitur. . . . 
aliud esse de ecclesia, quod hie negatur de 
malis; aliud esse in ecclesia, quod in con- 
trarlis conceditur. Vel distingue. Nam sunt 
quidam in ecclesia nomine et re, ut boni catho- 
lici; ut hie: quidam nec nomine nec re, ut 
praecisi.“] Et in hane sententiam multa 
leguntur apud patres. Hieronymus enim ait: 
Qui ergo peccator est aliqua sorde maculatus, 
de ecclesia Christi non potest appellari nec 
Christo subiectus dict. 


Vel die. 


Und ber Artifel von ber fatfofijd)em oder gez 
meinen Kirche, welche bon aller Nation unter ber 
Sonne zufammen fid) fchidt, ijt gar tröftfih und 
hochnötig. Denn der Haufe der Gottlojen ijt viel 
größer, gar nahe unzählig, welche das Wort bet 
achten, bitter haffen unb aufs duBerjte verfolgen, 
al8 da find Türken, Mahometijten, andere Thranz 
nen, feber uf. Darüber wird die rechte Lehre 
und Kirche oft fo gar untergebrüdt [unterdrüdt] 
und verloren, wie unterm Papfttum gejchehen, als 
fet feine Kirche, und läßt fid) oft anjehen, als fet 
fie gar untergegangen. Dagegen, ba& wir gewiß 
fein mögen, nicht zweifeln, fondern feit und ganj- 
fid glauben, daß eigentlich eine chriftliche Kirche 
bi8 an das Ende der Welt auf Erden jein und 
bleiben werde; dak wir aud) gar nicht zweifeln, 
daß eine chriftliche Kirche auf Erden lebe und fet, 


‚welhe Chrifti' Braut fei, obwohl ber gottloje 


Haufe mehr und größer ijt; daß aud) der Herr 
Chriftus hier auf Erden in bem Haufen, welcher 
Kirche heikt, täglich mirfe, Sünden vergebe, tügz 
fid) Das Gebet erhöre, täglich in Anfechtungen mit 


 reidem, ftarfem Troft die Seinen erquide und 


immer wieder aufrichte: fo iit der tröftliche Artikel 
im Glauben gefegt: „Ich glaube eine fatholifche, 
gemeine, ehriftliche Kirche“, damit niemand Denfen 
möchte, bie Kicche fei, wie eine andere äußerliche 
Polizei, an bieje8 oder jenes Land, Königreich) 
oder Stand gebunden, wie ber Papit von Rom 
[agen will, fondern daß [e8] gewiß wahr bleibt, 
bab der Haufe und bie Menjchen die rechte Kirche 
feien, melde hin und wieder in ber Welt, bom 
Aufgang der Sonne bi zum Niedergang, an 
Chriftum wahrlich glauben, melde denn ein 
Evangelium, einen Chriftum, einerlei Taufe 
unb Saframente haben, bur) einen Heiligen 


Geift regiert werden, ob fie wohl ungleiche Zeremonien haben. Denn aud) im Defret Gratiani jagt. 
Har bie Gloffe, baB dies Wort „Kirche”, large zu nehmen, begreift Böfe und Gute; item, daß bie 
Böfen allein mit bem Namen in der Kirche feien, nicht mit dem Werke; die Guten aber find beide mit 


Apology of the Augsburg Confession. Art. VII. VIII. 


of the Church. Therefore we wonder why 
they have found fault with our description 
[our conclusion concerning the Church] which 
speaks of living members. Neither have we 
said anything new. Paul has defined the 
Church precisely in the same way, Eph. 5, 
25 f., that it should be cleansed in order to 
be holy. And he adds the outward marks, 
the Word and Sacraments. For he says thus: 
Christ also loved the Church, and gave Him- 
self for it, that He might sanctify and cleanse 
it with the washing of water by the Word, 
that He might present it to Himself a glori- 
ous Church, not having spot, or wrinkle, or 
any such thing, but that it should be holy 
and without blemish. In the Confession we 
have presented this sentence almost in the 
very words. Thus also the Church is defined 
by the article in the Creed which teaches us 
to believe that there is a holy Catholic 
Church. The wicked indeed are not a holy 
Church. And that which follows, namely, 
the communion of saints, seems to be added 
in order to explain what the Church signi- 
fies, namely, the congregation of saints, who 
have with each other the fellowship of the 
same Gospel or doctrine [who confess one 
Gospel, have the same knowledge of Christ] 
and of the same Holy Ghost, who renews, 
sanctifies, and governs their hearts. 

And this article has been presented for a 
necessary reason. [The article of the Church 
Catholic or Universal, which is gathered to- 
gether from every nation under the sun, is 
very comforting and highly necessary.] We 
see the infinite dangers which threaten the 
destruction of the Church. In the Church 
itself, infinite is the multitude of the wicked 
who oppress it [despise, bitterly hate, and 
most violently persecute the Word, as, e. g., 
the Turks, Mohammedans, other tyrants, here- 
tics, etc. For this reason the true teaching 
and the Church are often so utterly suppressed 
and disappear, as if there were no Church, 
which has happened under the papacy; it 
often seems that the Church has completely 
perished]. Therefore, in order that we may 
not despair, but may know that the Church 
will nevertheless remain [until the end of 
the world], likewise that we may know that, 
however great the multitude of the wicked is, 
yet the Church [which is Christ’s bride] ex- 
ists, and that Christ affords those gifts which 
He has promised to the Church, to forgive 
sins, to hear prayer, to give the Holy Ghost, 
this article in the Creed presents us these 
consolations. And it says Church Catholic, 
in order that we may not understand the 
Church to be an outward government of cer- 
tain nations [that the Church is like any 
other external polity, bound to this or that 
land, kingdom, or nation, as the Pope of 
Rome will say], but rather men scattered 
throughout the whole world [here and there 
in the world, from the rising to the setting 
of the sun], who agree concerning the Gospel, 
and have the same Christ, the same Holy 
Ghost, and the same Sacraments, whether 
they have the same or different human tra- 
ditions. And the gloss upon the Decrees says 


229 


that the Church in its wide sense embraces 
good and evil; likewise, that the wicked are 
in the Church only in name, not in fact; but 
that the good are in the Church both in fact 
and in name. And to this effect there are 
many passages in the Fathers. For Jerome 
says: The sinner, therefore, who has been 
soiled with any blotch cannot be called a 
member of the Church of Christ, neither can 
he be said to be subject to Christ. 


9230 M. 154. 155. 


Namen und Werfen darin. 


Apologia’ Confessions. 


Und auf die Meinung Tieft man viel Sprüche bet ben Vätern. 
Hieronymus fagt: „Welcher ein Sünder ift und in Sünden noch unrein liegt, bet fann nicht genannt 


Art; VIT. VII. (IV.) W. 147.148. 


Denn 


werben ein Gíiebmag der Kirche, nod) in dem Reich Chrijtt fein.“ 


12] Quamquam igitur hypocritae et mali 
sint socii huius verae ecclesiae secundum ex- 
ternos ritus, tamen quum definitur ecclesia, 
necesse est eam definiri, quae est vivum cor- 
pus Christi, item, quae est nomine et re ec- 
13] clesia. Et multae sunt causae. Necesse 
est enim. intelligi, quae res principaliter effi- 
ciat nos membra et viva membra ecclesiae. 
Si ecclesiam tantum definiemus externam 
politiam esse bonorum et malorum, non in- 
telligent homines regnum Christi esse iusti- 
tiam cordis et donationem Spiritus Saneti, 
sed iudicabunt tantum externam observatio- 
nem esse certorum eultuum ac rituum. Item, 
14] quid intererit inter populum legis et ec- 
clesiam, si ecclesia est externa politia? At 
sic discernit Paulus ecclesiam a populo legis, 
quod ecclesia sit populus spiritualis, hoc est, 
non civilibus ritibus distinctus a gentibus, 
sed verus populus Dei, renatus per Spiritum 
Sanctum. In populo legis praeter promissio- 
nem de Christo habebat et carnale semen pro- 
missiones rerum corporalium, regni ete. [R. 147 
Et propter has dicebantur populus Dei etiam 
mali in his, quia hoc carnale semen Deus 
separaverat ab aliis gentibus per certas ordi- 
nationes externas et promissiones; et tamen 
15] mali illi non placebant Deo. At evan- 
gelium affert non umbram aeternarum rerum, 
sed ipsas res aeternas, Spiritum Sanctum et 
iustitiam, qua coram Deo iusti sumus. 


Wiewoh!l nun die Böfen und [bie] gottlofen 
Heuchler mit der rechten. Kirche Gejellichaft haben 
in äußerlihen Zeichen, in Namen und Mmtern, 
dennoch, menn man eigentlich reden will, was die 
Kirche fei, muß man von diefer Kirche jagen, bie 
der Leib Chrifti heißt und Gemetn[djaft hat nicht 
allein in äußerlichen Zeichen, fondern die Güter 
im Herzen hat, den Heiligen Geijt und Glauben. 
Denn man muß je recht eigentlich willen, modurdh 
wir Gliedmaßen Chrifti werden, und was uns 
macht zu lebenbigen Gliedmagken der Kirche. 
Denn [o wir würden jagen, daß die Kirche allein 
eine äußerliche Polizei wäre, wie andere Regie 
mente, darin Böfe und Gute waren ujm., jo 
wird [würde] niemand daraus lernen noch betz 
ftehen, dak Chrifti Reich geiftlich ijt, wie e bod) 
ift, Darin Chriftus inmwendig bie Herzen regiert, 
ftürft, troftet, den Heiligen Geift und mancherlei 
geiftliche Gaben austeilt, fondern man wird ges 
denfen, e8 fet eine Außerlihe Weife, geiwiffe 
Ordnung .etliher Zeremonien und Gottesdienfts. 
Stem, was wollte für ein Unterfchied fein ziwi= 
[den bem Volk des GefeteS und der Kirche, [o die 
Kirche. allein eine äußerliche Polizei wäre? Nun 
unterfcheidet Paulus alfo die Kirche. bon den 
Auden, baB er jagt, die Kirche fei ein geiftlich 
Volt, das ift, ein fold) Wolf, welches nicht allein 
in der Polizei und bürgerlidem Wejen unter: 
fchieden fei bon den Heiden, jondern ein recht Volt 
Gottes, welches im Herzen erleuchtet wird und 
neugeboren durd den Heiligen Geift. Item, in 
dem jüdischen Volk, da hatten. alle diejenigen, jo 


pon Natur Juden und aus Abrahams Samen geboren waren, über die Verheipung der geijtliden Güter 
in Chrifto auch viele Zufagen von leiblichen Gütern, alS pom Königreich uj. Und um der göttlichen 
Zufagen willen waren [wurden] aud) die Böfen unter ihnen Gottes Volt genannt. Denn den Teib- 
licen Samen Abrahams und alle gebornen Juden hatte Gott abgejonbert von andern. Heiden Durch 
biefefben leiblichen Berheifungen; und biejefben Gottlofen unb Böfen waren bod) nicht das rechte 
Gottesvolf, gefielen aud) Gott nidjt. Aber das Evangelium, welches in der Kirche gepredigt wird, 
bringt mit fich nicht allein den Schatten der ewigen Güter, fondern ein jeder rechter Chrift, der. wird 
hier auf Erden der ewigen Güter felbft, aud) des ewigen Troftes, des ewigen Lebens und Heiligen 
Geiftes und der Gerechtigkeit, bie aus Gott ijt, teilhaftig, bis dak er dort vollfümmlich felig werde. 


16] Igitur illi tantum sunt populus iuxta 
evangelium, qui hane promissionem Spiritus 
accipiunt. Adhaec ecclesia est regnum Chri- 
sti, distinctum contra regnum diaboli. Cer- 
tum est autem impios in potestate diaboli et 
membra regni diaboli esse, sicut docet Paulus 
Eph. 2, 2, quum ait, diabolum efficacem esse 
in incredulis. Et Christus inquit ad Phari- 
saeos, quibus certe erat externa societas cum 
ecclesia, id est, cum sanctis in populo legis, 


praeerant enim, sacrificabant et docebant: - 


Vos ex patre diabolo estis, Ioh. 8, 44. Itaque 
ecclesia, quae vere est regnum Christi, est 
proprie congregatio sanctorum. Nam impii 
reguntur a diabolo et sunt captivi diaboli, 
non reguntur Spiritu Christi. 

17] Sed quid verbis opus est in re mani- 
festa? Si ecclesia, quae vere est regnum 
Christi, distinguitur a regno diaboli, necesse 
est impios, quum sint in regno diaboli, non 
esse ecclesiam; quamquam in hac vita, quia 
nondum revelatum est regnum Christi, sint 
admixti eeclesiae et gerant officia in ecclesia. 
18| Nec propterea impii sunt regnum Christi, 
quia revelatio nondum facta est. Semper 


Derhalben find bie allein nad) dem Gbangelio 
Gottes Bolf, welche die geiftlichen Güter, den Heiz 
ligen Geift empfangen, und diefelbe Kirche ift das 
Reich Chrifti, unterfchieden bon bem Reich des 
Teufels. Denn e8 ijt gewiß, bab alle Gottlofen 
in Der Gewalt des Teufel find und Gliedmaßen 
feines Reichs, wie Paulus zu den Gpbejern fagt, 
bab „der Teufel früftig regiere in den Kindern 
des Unglaubens”. Und Chriftus jagt zu den 
Pharifüern (welche bie Heiligiten waren und aud) 
ven Namen hatten, daß fie Gottes Wolf und bie 
Kirche wären, welche.auch ihr Opfer täten): „hr 
feid aus eurem Vater, bem Teufel.“ Darum, bie 
rechte Kirche ijt das Reid) Chrifti, das ift, bie Vers 
fammlung aller Heiligen; denn die Gottlofen wer= 
den nicht regiert durch den Geift Chrifti. 

Was find aber viele Worte vonnöten in fo 
Harer, öffentlicher Sache? Allein die Widerjacher 
widerfprechen der hellen Wahrheit. So die Kirche, 
welche je gewiß Chrifti und Gottes Reich ift, unter= 
[deben ijt von des Teufels Reich, fo Tünnen die 
Gottlofen, weldhe in des Teufels Reich find, je 
nicht bie Kirche fein, wiewohl fie in diefem Leben, 
dieweil das Reich Chrifti noch nicht offenbart it 
unter den rechten Chriften und in der Kirche find, 


Apology of the Augsburg Confession. Art. VII. VIII. 


Although, therefore, hypocrites and wicked 


men are members of this true Church accord- 


ing to outward rites [titles and offices], yet 


when the Church is defined, it is necessary to. 


define that which is the living body of Christ, 


and which is in name and in fact the Church: 


[which is called the body of Christ, and has 
fellowship not alone in outward signs, but has 
gifts in the heart, namely, the Holy Ghost 
and faith]. And for. this there are many 
reasons. 
what it is that principally makes us mem- 
bers, and that, living members, of the Church. 
If we will define the Church only as an out- 
ward polity of the good and wicked, men will 
not understand that the kingdom of Christ 
is righteousness of heart and the gift of the 
Holy Ghost [that the kingdom of Christ is 
spiritual, as nevertheless it is; that therein 
Christ inwardly rules, strengthens, and com- 
forts hearts, and imparts the Holy Ghost and 
" various spiritual gifts], but they will judge 
that. it is only the outward observance of 
certain forms of worship and rites. Likewise, 
what difference will there be between. the 
people of the Law and the Church if the 
Church is an outward polity? But Paul dis- 
tinguishes the Church from the people of the 
Law thus, that the Church is a spiritual 
people, i. ¢., that it has been distinguished 
from the heathen not by civil rites [not 
in the polity and civil affairs], but that it is 
the true people of God, regenerated by the 
Holy Ghost. 
apart from the promise of Christ, also the 
earnal seed [all those who by nature were 
born Jews and Abraham's seed] had prom- 
ises concerning corporeal things, of govern- 
ment, ete. And because of these even the 
wicked among them were called the people 
of God, because God had separated this carnal 
seed from other nations by certain outward 
ordinances. and promises; and yet, these 
wicked persons did not please God. But the 
Gospel [which is preached in the Church] 
brings not merely the shadow of eternal 
things, but the eternal things themselves, 
the Holy Ghost and righteousness, by which 
we are righteous before God. [But every true 
Christian is even here upon earth partaker 
of eternal blessings, even of eternal comfort, 
of eternal life, and of the Holy Ghost, and 
of righteousness which is from God, until he 
wil be completely saved in the world to 
come. | 

Therefore, only those are the people, ac- 
cording to the Gospel, who receive this 
promise of the Spirit. Besides, the Church 
is the kingdom of Christ, distinguished from 

the kingdom of the devil. It is certain, how- 
' ever, that the wicked are in the power of the 
devil, and members of the kingdom of the 
devil, as Paul teaches, Eph. 2, 2, when he says 
that the devil now worketh in the children 
of disobedience. And Christ says to the 


Pharisees, who certainly had outward fellow- | 


ship with the Church, i.e., with the saints 
among the people of the Law (for they held 
office, sacrificed, and taught): Ye are of your 
father, the devil, John 8,44. Therefore, the 


For it is necessary to understand: 


Among the people of the Law, 


231 


Church, which is truly the kingdom of Christ, 
is properly the congregation of saints. For 
the wicked are ruled by the devil, and are 
captives of the devil; they are not ruled by 
the. Spirit of Christ... Int 

But what need is there of words in a mani- 
fest matter? [However, the adversaries con- 
tradict the plain truth.] If the. Church, 
which is truly the. kingdom of Christ, is dis- 
tinguished from the kingdom of the devil, it 
follows necessarily that the wicked, since they 
are in the kingdom of the devil, are not the 
Church; although in this life, because the 


939 M. 155. 156. 


enim hoc est regnum Christi, quod Spiritu 
suo vivificat, sive sit revelatum, sive sit 
tectum cruce. Sicut idem est Christus, qui 
nune glorificatus est, antea afflictus erat. Et 
19] conveniunt huc similitudines Christi, qui 
clare dicit Matth. 13, 38, bonwm semen esse 
filios regni, at zizania filios diaboli; agrum 
dicit mundum esse, non ecclesiam. Ita Io- 
hannes de illa tota gente Iudaeorum loquitur 
et dicit fore, ut vera ecclesia separetur ab 
illo populo. Itaque hie locus magis contra 
adversarios facit, quam pro eis, quia [R.148 
ostendit verum et spiritualem populum a po- 
pulo carnali separandum esse. Et Christus de 
specie ecclesiae dicit, quum ait Matth. 13, 47: 
Simile est regnum coelorum sagenae aut decem 
virginibus, et docet ecclesiam tectam esse mul- 
titudine malorum, ne id scandalum pios offen- 
dat; item ut sciamus Verbum et sacramenta 
efficacia esse, etsi tractentur a malis. Atque 
interim docet impios illos, quamvis habeant 
societatem externorum signorum, tamen non 
esse verum regnum Christi et membra Christi. 
20] Sunt enim membra regni diaboli. Neque 
vero somniamus nos Platonicam civitatem, ut 
quidam impie cavillantur, sed dicimus exi- 
stere hane ecclesiam, videlicet vere credentes 
ac iustos sparsos per totum orbem. Et addi- 
mus notas: puram doctrinam evangelW et 
sacramenta. Et haec ecclesia proprie est co- 
lumna veritatis, l'Tim.3,15. Retinet enim 
purum evangelium et, ut Paulus inquit 1 Cor. 
3, 12, fundamentum, hoc est, veram Christi 
cognitionem et fidem. Etsi sunt in his etiam 
multi imbecills, qui supra fundamentum 
aedificant stipulas perituras, hoc est, quas- 
dam inutiles opiniones, quae tamen, quia non 
evertunt fundamentum, tum condonantur illis, 
21] tum etiam emendantur. Ac sanctorum 
patrum scripta testantur, quod interdum sti- 
pulas etiam aedificaverint supra fundamen- 
tum, sed quae non everterunt fidem eorum. 
Verum pleraque istorum, quae adversarii 
nostri defendunt, fidem evertunt, ut quod 
damnant articulum de remissione peccatorum, 
in quo dicimus fide accipi remissionem pecca- 
torum. Manifestus item et perniciosus error 
est, quod docent adversarii mereri homines 
remissionem peccatorum dilectione erga Deum 
ante gratiam. Nam hoc quoque est tollere 
fundamentum, hoc est, Christum. Item, quid 
opus erit fide, si sacramenta ex opere operato 
22] sine bono motu utentis iustificant? Sicut 
autem habet ecclesia promissionem, quod sem- 
per sit habitura Spiritum Sanctum, ita [R.149 
habet comminationes, quod sint futuri impii 
doctores et lupi. Illa vero est proprie ecclesia, 
quae habet Spiritum Sanctum. Lupi et mali 
doctores, etsi grassantur in ecclesia, tamen 
non sunt proprie regnum Christi. Sicut et 
Lyra testatur, quum ait: Ecclesia non con- 
sistit in hominibus ratione potestatis vel 
dignitatis ecclesiasticae vel saecularis, quia 
multi principes et summi pontifices et alü 
inferiores inventi sunt apostatasse a fide. 
Propter quod ecclesia consistit in illis per- 
soms, in quibus est notitia vera et confessio 
fidei et veritatis. Quid aliud diximus nos in 
confessione nostra, quam quod hie dicit Lyra? 


Apologia Confessions. 


Art. VII. VIII. (IV.) YB. 148. 149. 


darin auch Lehramt und andere Wmter mit haben. 
Und die Gottlofen find darum mittlerzeit nicht 
ein Stüd des Reichs Chrifti, weil e8 nod) nidt 
offenbart iff. Denn das rechte Reid) Chrifti, der 
rechte Haufe Chrifti, find und bleiben allezeit diez 
jenigen, welche Gottes Geift erleuchtet hat, ftärkt, 
regiert, ob e8 wohl bor der Welt noch nicht offen= 
bart, fondern unterm Kreuz verborgen ijt, gleiche 
wie e8 allzeit ein Chriftus ijt unb bleibt, der 
die Beit gefreuzigt ward und nun in ewiger Setrz 
lichkeit Herrfeht und regiert im Himmel. Und da 
reimen fid aud) bie Gleichniffe Chrifti hin, da et 
Har jagt Matth.13, daß „der gute Same jetem 
die Kinder des Reich, das Unkraut feten die Kin 
der be8 Teufels, der Acer fet bie Welt“, nicht die 
Kirche. Alfo ijt auch zu verftehen bas Wort %o= 
hannis, ba er fagt Matth. 3: „Er wird feine 
Tenne fegen und den Weizen in feine Scheuer 
fammeln; aber die Spreu wird er verbrennen." 
Da redet er bor dem ganzen jüdischen Volk und 
fagt, bie rechte Kirche folle bon dem Wolf abge: 
fondert werden. Derfelbe Spruch ijt den Wider: 
fachern mehr entgegen denn für fie. Denn er zeigt 
flar an, wie das recht gläubige, getitfid)e Volt jolle 
pon dem leiblichen SSrael abgefchieden erden. 
Und da Chriftus fpriht: „Das S$immelreid) ijt 
gleich einem 9tete", item, „den zehn Yungfrauen“, 
will er nicht, bap die Böfen die Kirche feien, fon 
dern unterrichtet, wie die Kirche fcheint [fichtbar 
wird] in biejer Welt. Darum fprict er, fie fet 
gleich diefem u[m.; das ijt, wie im Haufen Fijde 
die guten und böjen durcheinanderliegen, aljo ijt 
die Kirche hier verborgen unter bem großen Haus 
fen und Menge der Gottlofen, und will, daß fid) 
die Frommen nicht ärgern jolfen; item, daß wir 
wiffen follen, daß das Wort und die Saframente 
darum nicht ohne Kraft feien, obgleich) Gottlofe 
predigen oder bie Caframente reihen. Und lehrt 
uns Chriftus damit alfo, daß die Gottlojen, ob 
fie wohl nach äußerlicher Gefellfchaft in der Kirche 
find, bod) nidt Gliedmaßen Chrifti, nicht bie 
rechte Kirche feien, denn fie find Gliedmaßen des 
Teufels. Und wir reden nicht von einer erdichte- 
ten Kirche, die nirgend zu finden fet, fondern toit 
[agen und wiffen fürwahr, daß biefe Kirche, darin 
Heilige leben, wahrhaftig auf Erden ift und bleibt, 
nämlih bab etliche Gottesfinder find hin und 
wieder in aller’ Welt, in allerlei Königreichen, 
Snfeln, Ländern, Städten, bom Wufgang bet 
Sonne bi8 zum Niedergang, die Chriftum und 
das Evangelium recht erfannt haben; und [wir] 
fagen, diejelde Kirche habe bieje äußerlichen Bei: 
chen: ba8 Bredigtamt oder Evangelium und 
die Saframente. Und diefelbe Kirche ijt eigent- 


- fid), wie Paulus fagt, „eine Säule der Wahrheit“, 


Denn fie behält das reine Evangelium, den rechten 
Grund. Und wie Paulus fagt: „Einen andern 
Grund fann niemand legen auper dem, der ges 
legt ijt, welcher ijt Chriftus.” Auf ben Grund 
find nun die Chrijten gebaut. Und wiewohl nun 
in dem Haufen, welcher auf den rechten Grund, 
das iit, Ehriftum und den Glauben, gebaut ijt, 
viel Schwache find, welche auf folden Grund 
Stroh und Heu bauen, das ijt, etliche menfchliche 
Gedanten und Opinionen, mit welchen fte bod) den 
Grund, Chriftum, nidt umjtoben noch verwerfen, 
Derhalben fie dennoch Gbrijtet find und erden 
ihnen folche Tehle vergeben, werden aud) etta er: 
leuchtet und beffer unterrichtet: alfo fehen wir in 
Vätern, daß fie aud) bisweilen Stroh und Heu 


- has not yet been made. 


' from that people. 


Apology of the Augsburg Confession. Art. VII. VIII. 


kingdom of Christ has not yet been revealed; 
they are mingled with the Church, and hold 
offices [as teachers, and other offices] in the 
Church. Neither are the wicked the kingdom 
of Christ, for the reason that the revelation 
For that is always 
the kingdom which He quickens by His Spirit, 
whether it be revealed or be covered by the 
cross; just as He who has now been glori- 
fied is the same Christ who was before af- 
flicted. And with this clearly agree the par- 
ables of Christ, who says, Matt. 13, 38, that 
the good seed are the children of the king- 
dom, but the tares are the children of the 
Wicked One. The field, He says, is the world, 
not the Church. Thus John [Matt. 3,12: He 
will throughly purge His floor, and gather His 
wheat into the garner; but He will burn up 
the chaff] speaks concerning the whole race 
of the Jews, and says that it will come to 
pass that the true Church will be separated 
Therefore, this passage is 
more against the adversaries than in favor 
of them, because it shows that the true and 
spiritual people is to be separated from the 
carnal people. Christ also speaks of the out- 
ward appearance of the Church when He says, 
Matt. 13,47: The kingdom of heaven is like 
unto a net, likewise, to ten virgins; and He 
teaches that the Church has been covered by 
a multitude of evils, in order that this stum- 
bling-block may not offend the pious; like- 
wise, in order that we may know that the 
Word and Sacraments are efficacious even 
when administered by the wicked. And 
meanwhile He teaches that these godless men, 
although they have the fellowship of outward 
signs, are nevertheless not the true kingdom 
of Christ and members of Christ; for they 
are members of the kingdom of the devil. 
Neither, indeed, are we dreaming of a Pla- 
tonic state, as some wickedly charge, but we 
say that this Church ewists, namely, the 
truly believing and righteous men scattered 
throughout the whole world. [We are speak- 
ing not of an imaginary Church, which is to 
be found nowhere; but we say and know cer- 
tainly that this Church, wherein saints live, 
is and abides truly upon earth; namely, that 
some of God’s children are here and there in 
all the world, in various kingdoms, islands, 
lands, and cities, from the rising of the sun 
to its setting, who have truly learned to know 
Christ and His Gospel.] And we add the 
marks: the pure doctrine of the Gospel [the 
ministry or the Gospel] and the Sacraments. 
And this Church is properly the pillar of 
the truth, 1 Tim. 3,15. For it retains the 
pure Gospel, and, as Paul says, 1 Cor. 3, 11 
[: “Other foundation can no man lay than 
that is laid, which is Jesus Christ"], the 
foundation, i. e., the true knowledge of Christ 
and faith. Although among these [in the 
body which is built upon the true founda- 
tion, i.e., upon Christ and faith] there are 
also many weak persons, who build upon the 
foundation stubble that will perish, 4. e., 
certain unprofitable opinions [some human 
thoughts and opinions], which, nevertheless, 
because they do not overthrow the founda- 


233 


tion, are both forgiven them and also cor- 
rected. And the writings of the holy Fathers 
testify that sometimes even they built stubble 
upon the foundation, but that this did not 
overthrow their faith. But most of those 
errors which our adversaries defend, over- 
throw faith, as, their condemnation of the 
article concerning the remission of sins, in 
which we say that the remission of sins is 
received by faith. Likewise it is a mani- 
fest and pernicious error when the adver- 
saries teach that men merit the remission of 
sins by love to God, prior to grace. [In the 
place of Christ they set up their works, 
orders, masses, just as the Jews, the heathen, 
and the Turks intend to be saved by their 
works.] For this also is to remove “the foun- 
dation,” 4. e, Christ. Likewise, what need 
will there be of faith if the Sacraments jus- 
tify ex opere operato, without a good dispo- 
sition on the part of the one using them? 
[without faith. Now, a person that does not 
regard faith as necessary has already lost 
Christ. Again, they set up the worship of 
saints, call upon them instead of Christ, the 
Mediator, etc.] But just as the Church has 
the promise that it will always have the Holy 


M. 156.157. ''' Apologia Confessionis. Art. VII. VIII. (IV.) 38. 149—151. 


234 


auf ben Gtund gebaut haben, bod) haben fie damit den Grund nicht umftoßen tollen. Aber viele 
Artikel bei unfern Widerfahern ftofen den rechten Grund nieder, bie Erfenntnis Chrifti und den 
Glauben. Denn fie verwerfen und verdammen den hohen, größten Artikel, da wiv jagen, daß wir 
allein burdj den Glauben, ohne alle Werke, Vergebung der Sünden durch Chriftum erlangen. Dagegen 
lehren fie vertrauen auf unfere Werke, damit Vergebung der Sünden zu verdienen, unb jegen anjtatt 
Chrifti ihre Werke, Orden, Meffe, wie aud) bie Juden, Heiden und Türken mit eigenen Werten bote 
haben fefig zu werden. Stem, fie lehren, bie Saframente machen fromm ex opere operato, ohne 
Glauben. Wer nun den Glauben nicht nötig achtet, der hat Chriftum bereits verloren, Item, fie 
richten Heiligendienft an, rufen fie an anftatt Chrifti, als Mittler ufw. Wie aber Mare Verheigungen 
Gottes in der Schrift ftehen, daß die Kirche allezeit foll den Heiligen Geift haben, aljo fteben aud) ernite 
Dräuungen in der Schrift, daß neben den rechten Predigern werden einjdjleidjen falfche Lehrer und 
Wölfe, Diefe ift aber eigentlich die chriftliche Kirche, die den Heiligen Geift hat. Die Wölfe und fatide 
Qefrer, wiewohl fie in der Kirche wüten und Schaden tun, fo find fte bod) nicht bie Kirche oder das 
Reich) Chrifti, wie aud) Lyra bezeugt, ba er fagt: „Die rechte Kirche fteht nicht auf Pralaten ihres 
Gewalts halben, denn viele hohen Standes, Fürften und Bifchöfe, aud) viele niedern Standes find bom 
Glauben abgefallen. Darum fteht die Kirche auf denjenigen, in melden ijt eine rechte Crienntnis 
Chrifti, eine rechte Konfeffion und SBefenntni$ des Glaubens und der Wahrheit.“ Nun haben mit in 
unferer Konfeffion nichts anderes gefagt im Grunde denn eben das, was Lyra alfo mit Haren Worten 


fagt, bab er nicht flarer reden fünnte. 


23] Sed fortassis adversarii sic postulant 
definiri  ecclesiam, quod sit monarchia ex- 
terna suprema totius orbis terrarum, in qua 
oporteat Romanum. pontificem habere potesta- 
tem dvvzev0vvor, de. qua nemini liceat dispu- 
tare aut iudieare, condendi articulos. fidei, 
abolendi Seripturas, quas velit, instituendi 
eultus et sacrificia, item condendi leges, quas 
velit, dispensandi et solvendi, quibuscunque 
legibus velit, divinis, canonicis et civilibus, 
a quo imperator et reges omnes accipiant 
potestatem et ius tenendi regna de mandato 
Christi, cui quum Pater omnia subiecerit, in- 
telligi oporteat hoc ius in papam translatum 
esse. Quare necesse sit papam esse dominum 
totius orbis terrarum, omnium regnorum 
mundi, omnium rerum privatarum et publi- 
earum, habere plenitudinem potestatis in tem- 
poralibus et spiritualibus, habere utrumque 
gladium, spiritualem et temporalem. Atque 
24] haee definitio, non ecclesiae Christi, sed 
regni pontificii, habet auctores non solum 
canonistas, sed etiam Danielem, cap. 11, 36 sqq. 


Uber e8. wollten gern bie Widerfacher eine neue 
römische Definition der Kirche haben, daß mit 
follten fagen, die Kirche ijt die oberfte Monardia, 
die größte, mächtigfte- Hoheit in der ganzen Welt, 
darin ber römische Papft als das Haupt der Kirche 
aller Hohen und niedern Sachen und Handel, meltz 
licher, geiftlicher, wie er will und Denfen darf, 
Durdaus ganz mächtig ijt, von welches [beffen] 
Gewalt (er brauch’8, mibbrauch’s, wie er tolle) 
niemand DdiSputieren, reden oder muden . darf; 
item, in welcher Kirche der Papit Macht. hat, 
Artikel des Glaubens zu machen, allerlei Gottes- 
dienste aufzurichten, bie Heilige Schrift nad) allem 
feinem Gefallen abzutun, zu verfehren und 3u 
deuten wider alle göttlichen Gefete, wider fein 
eigen Defretal, wider alle Kaiferrechte, wie oft, 
wiediel und wann e8 ihn gelüjtet, Freiheit und 
Dispenfation um Geld zu verfaufen, von welchem 
bet: römische Kaifer, alle Könige, Fiirften und 
Potentaten fehuldig feien, ihre finiglidhe Krone, 
ihre Herrlichkeit und Titel zu empfangen, al$ bom 
Statthalter Chrifti.. Derhalben der Papft ein 
irbijdjer Gott, eine oberfte Majeftät und allein ber 
grokmaddtigite Herr im aller Welt ijt, über alle 


Königreiche, über alle Lande und Leute, über alle Güter, geiftliche und tweltliche, und alfo in feiner 


Hand hat alles, beide weltliches und geiftliches Schwert. 


Diefe Definition, welche fid) auf die rechte 


Kirche gar nicht, aber auf des tbmijden Papfts Wefen wohl reimt, findet man nicht allein in der 
Kanoniften Büchern, fondern Daniel der Prophet malt den UAntidriften auf dieje Weife. Iul 


25] Quodsi hoe modo definiremus ecclesiam, 
fortassis haberemus aequiores iudices. Multa 
enim exstant immoderate et impie scripta de 
potestate Romani pontificis, propter quae 
nemo unquam reus factus est. Nos soli ple- 
etimur, quia praedicamus beneficium [R.150 
Christi, quod fide in Christum consequamur 
remissionem peccatorum, non cultibus excogi- 
26] tatis a pontifice. Porro Christus, pro- 
phetae et apostoli longe aliter definiunt eccle- 
siam Christi quam regnum pontificium. Nec 
27] est ad pontifices transferendum, quod ad 
veram ecclesiam pertinet, quod videlicet sint 
columnae veritatis, quod non errent. Quo- 
tusquisque enim curat evangelium aut iudi- 
cat dignum esse lectione? Multi etiam palam 
irrident religiones omnes, aut si quid probant, 
probant illa, quae humanae rationi consen- 
tanea sunt; cetera fabulosa esse arbitrantur 
28] et similia tragoediis poetarum. Quare 
nos iuxta Scripturas sentimus ecclesiam pro- 


felben ftraft niemand. 


Wenn toit eine folche Definition fekten und 
fagten, bap bie Kirche wäre eine folche Pracht, 
wie des Papfts Wefen fteht, fo möchten wir biel- 
leicht nicht jo gar ungnädige Richter haben. Denn 
e8 find ber Widerfacher. Bücher am Tage, darin 
des Papfts Gewalt allzuhoch gehoben wird; diez 
Allein wir miiffen Der 
halten Dderhalben, daß mir Gbriftus' Wobhltat 
preifen und hoch heben und die flaren Worte und 
Lehre der Wpoftel [d)reiber und predigen, nämlich 
bab wir Vergebung der Sünden erlangen durch 
ben Glauben an JCjum Chriftum und nicht durch 
Heuchelei oder erdichtete Gottesdienfte, welche der 
Papft unzählig angerichtet. Chriftus aber und 
die Propheten und Wpoftel fdreiben und reden 
gar viel anders davon, was die Kirche Chrifti fei, 
und des Papfts Reich will fid) gu derfelben Kirche 
gar nicht reimen, jonbern fieht ihr gar unähnlich. 
Darum foll man die Sprüche, fo bon der rechten 
Kirche ‚reden, nicht auf bie Papfte oder Bifchöfe 
deuten, ndmlid) daß fie Säulen der Wahrheit. 


Apology of the Augsburg Confession. Art. VII. VIII. 


Ghost, so. it has also the threatenings that 
there will be wicked teachers and wolves. But 
that is the Church in the proper sense which 
has the Holy Ghost. Although wolves. and 
wicked teachers become rampant [rage and 
do injury] in the Church, yet they are not 
properly the kingdom of Christ. Just as 
Lyra also testifies, when he says: The Church 
does not consist of men with respect to power, 
or ecclesiastical or secular dignity, because 
many princes and archbishops and others of 
lower rank have been found to have aposta- 
tized from the faith. Therefore, the Church 
consists. of those persons in whom there is 
a true knowledge and confession of faith and 
truth. What else have we said in our Con- 
fession than what Lyra here says [in terms 
so clear that he could not have spoken more 
clearly]? 

But the adversaries perhaps require [a new 


Roman definition], that the Church be defined - 


thus, namely, that it is the supreme outward 
monarchy of the whole world, in which the 
Roman pontiff necessarily has unquestioned 
power, which no one is permitted to dispute 
or censure [no matter whether he uses it 
rightly, or misuses it], to frame articles of 
faith; to abolish, according to his pleasure, 
the Scriptures [to pervert and interpret them 
contrary to all divine law, contrary to his own 
decretals, contrary to all imperial rights, as 
often, to as great an extent, and whenever it 
pleases him; to sell indulgences and dispen- 
sations for money]; to appoint rites of wor- 
ship and sacrifices; likewise, to frame such 
laws as he may wish, and to dispense and 
exempt from whatever laws he may wish, 
divine, canonical, or eivil; and that from 
him [as from the vicegerent of Christ] the 
Emperor and all kings receive, according to 
the command of Christ, the power and right 
to hold their kingdoms, from whom, since the 
Father has subjected all things to Him, it 
must be understood, this right was trans- 
ferred to the Pope; therefore the Pope must 
necessarily be [a God on earth, the supreme 
Majesty,] lord of the whole world, of all the 
kingdoms of the world, of all things private 
and publie, and must have absolute power 
in temporal and spiritual things, and both 
swords, the spiritual and temporal. Besides, 
this definition, not of the Church of Christ, 
but of the papal kingdom, has as its authors 
not only the canonists, but also Daniel 11, 
3611. [Daniel, the prophet, represents Anti- 
christ in this way.] 

Now, if we would define the Church in this 
way [that it is such pomp, as is exhibited 
in the Pope's rule], we would perhaps have 
fairer judges. For there are many things 
extant written extravagantly and wickedly 
concerning the power of the Pope of Rome, 
on account of which no one has ever been 
arraigned. We alone are blamed, because we 
proclaim the beneficence of Christ [and write 
and preach the clear word and teaching of 
the apostles], that by faith in Christ we ob- 
tain remission of sins, and not by [hypocrisy 
or innumerable] rites of worship devised by 

the Pope. Moreover, Christ, the prophets, 


235 


and the apostles define the Church of Christ 
far otherwise than as the papal kingdom. 
Neither must we transfer to the Popes what 
belongs to the true Church, namely, that they 
are pillars of the truth, that they do not err. 
For how many of them care for the Gospel, 
or judge that it [one little page, one letter 
of it] is worth being read? .Many [in Italy 
and elsewhere] even publicly ridicule all re- 
ligions, or, if they approve anything, they 
approve such things only as are in harmony 


9m. 157—159. Apologia Confessionis. 


236 


prie dietam esse congregationem sanctorum, 
qui vere credunt evangelio Christi et habent 
Spiritum Sanctum. Et tamen fatemur mul- 
tos hypocritas et malos his in hae vita ad- 
mixtos habere societatem externorum signo- 
rum, qui sunt membra ecclesiae seeundum 
societatem externorum signorum ideoque ge- 
runt officia in ecclesia. Nec adimit sacra- 
_ mentis efficaciam, quod per indignos tractan- 
tur, quia repraesentant Christi personam 
propter vocationem ecclesiae, non repraesen- 
tant proprias personas, ut testatur Christus 
Lue.10,16: Qui vos audit, me audit. Quum 
Verbum Christi, quum sacramenta porrigunt, 
Christi vice et loco porrigunt. Id docet nos 
ila vox Christi, ne indignitate ministrorum 
offendamur. 


Art. VII. VIII. (IV.) YW. 151. 152. 


feien, item, daß fie nicht irren finnen. Denn 
wieviel findet man wohl oder wieviel find bis- 
anher gefunden unter Bifchöfen, Päpften ufw., bie 
fid) be8 Evangelii mit Grnjt und herzlich anges 
nommen oder das wert geachtet hätten, ein Blatt- 
fein, einen Buchftaben darin recht zu lefen. Man 
weiß mohl leider viele Erempel, daß ihrer viele 
in Welfehland [Italien] und font find, welche bie 
ganze Religion, Chriftum und das Evangelium 
verlachen und öffentlich für einen Spott halten. 
Und laffen fie ihnen etwas gefallen, jo lafjen fie 
ihnen das gefallen, das menschlicher Vernunft 
gemäß [iff]; das andere alles halten fie für 
Tabeln. Darum jagen und fchließen wir mad) 
der Heiligen Schrift, bab die rechte hriftliche Kirche 
fet der Haufe hin und wieder in der Welt bet 
jenigen, die da wahrlich glauben dem Evangelio 
Chrifti und den Heiligen Geift haben. Und mir 


befennen doch auch, daß, folange diefes Leben auf Erden währt, viele Heuchler und Böfe in der Kirchen 
feien unter den rechten Chriften, welche auch Glieder find der Kirche, jofern [e$] äupgerliche Zeichen bez 
trifft. Denn fie haben MWmter in der Kirche, predigen, reihen Saframente und tragen den Titel und 
Namen der Chriften. Und bie Saframente, Taufe ujto., find darum nicht ohne Wirkung oder Kraft, 
daß fie Durch Unmwürdige und Gottlofe gereicht werden.. Denn um des Berufs willen der Kirche find 
folde da, nicht für ihre eigene Perjon, fondern als Chriftus, wie Chriftus zeugt: „Wer eud) höret, 


der höret mi." Alfo ift aud) Judas zu predigen gejendet. 
bie Saframente reichen, fo reichen fie diefelben an Chriftus’ Statt. 


Wenn nun gleich Gottlofe predigen und 
Und das lehrt uns das Wort 


Chrifti, baB wir in folhem Fall bie Unmwürdigfeit der Diener uns nicht follen irren [irremachen] lafjen. 


29] Sed de hac re satis clare diximus in 
Confessione, nos improbare Donatistas et 
Viglevistas, qui senserunt homines peccare, 
accipientes sacramenta ab indignis in ecclesia. 
Haec in praesentia videbantur sufficere ad de- 
fensionem descriptionis ecclesiae, quam tra- 
didimus. Neque lem, quum ecclesia pro- 
prie dicta appelletur corpus Christi, quomodo 
aliter describenda fuerit, quam nos descripsi- 
mus. Constat enim impios ad regnum et cor- 
pus diaboli pertinere, qui impellit et habet 
captivos impios. Haec sunt luce meridiana 
clariora, quae tamen si pergent calumniari 
adversarii, non gravabimur copiosius [R.151 
respondere. 


30] Damnant adversarii et hanc partem se- 
ptimi articuli, quod diximus ad veram unita- 
tem ecclesiae satis esse, consentire de doctrina 
evangelii et administratione sacramentorum, 
nec necesse esse, ubique similes traditiones 
humanas esse seu ritus aut ceremonias ab 
hominibus institutas. Hic distinguunt uni- 
versales et particulares ritus et probant arti- 
culum nostrum, si intelligatur de particulari- 
bus ritibus; de universalibus ritibus non 
31] recipiunt. Non satis intelligimus, quid 
velint adversarii. Nos de vera, hoc est, spiri- 
tuali unitate loquimur, sine qua non potest 
existere fides in corde seu iustitia cordis 
eoram Deo. Ad hane, dicimus, non esse ne- 
cessariam similitudinem rituum humanorum 
sive universalium sive particularium, quia 
iustitia fidei non est iustitia alligata certis 
traditionibus, sicut iustitia legis erat alligata 
Mosaicis ceremoniis, quia illa iustitia cordis 
est res vivificans corda. Ad hanc vivificatio- 
nem nihil conducunt humanae traditiones 
sive universales, sive particulares, nee sunt 


Tete. 


Aber von dem Stüd haben wir flar genug ge- 
redet in unferer Konfejfion, nämlich, daß wir e$ 
nicht halten mit den Sonatijten und Willifiten, 
bie da hielten, daß Diejenigen jündigen, bie Die 
Saframente in der Kirche von gottlojen Dienern 
empfangen. Diefes, achten wir, foll genug fein, 
zu jdüten und zu erhalten die Definition, ba wir 
gefagt, was die Kirche jet. Und nachdem [ba] bie 
rechte Kirche in der Schrift genannt wird Gbri- 
ftus’ Leib, fo ijt je gar nicht möglich, anders daz 
bon zu reden, denn wie wir davon geredet haben. 
Denn es ijt je gewiß, daß bie Heuchler unb Gott- 
ofen nidjt Chriftus’ Leib fein fünnen, fondern in 
Das Reich des Teufels gehören, welcher fie gefangen 
hat unb treibt, wozu er will. Diefes alles iit 
ganz offentlid und fo far, daß [es] niemand 
leugnen mag. Werden aber bie Widerfacher mit 
ihren RKalumnien fortfahren, joll. ihnen ferner 
Antwort gegeben erden. 

Auch verdammen bie Widerfacher diefes Stüd 
bom fiebten Artikel, da wir gejagt haben, dak 
genug fet zur (inigfeit der Kirche, daß einerlei 
Evangelium, einerlei Saframente gereicht werden, 
und fet nidj not, dak bie Menfchenfagungen 
allenthalben gleichfürmig feien. | Sieje Stüde 
laffen fie alfo zu, daß nicht not fei zur Einigkeit 
der Kirche, daß traditiones particulares gleich 
Aber baf traditiones universales gleich 
feten, das fei not zu wahrer Einigkeit ber Kirche. 
Das ijt eine gute, grobe distinctio. Wir jagen, 
daß Diejenigen eine einträchtige Kirche heißen, bie 
an einen Chriftum glauben, ein Evangelium, 
einen Geift, einen Glauben, einerlei Satra- 
mente haben, und reden aljo bon geiftlicher Cinig- 
feit, ohne welche ber Glaube und ein Kriftlich 
Wefen nicht fein fann. Bu berjefben Einigkeit. 
fagen. wir nun, e8 fei nicht not, daß Menfchen- 
fabungen, fie feien universales oder particulares, 
allenthalben gleich feten. Denn die Gerechtigkeit, 
welche bor Gott. gilt, die durd ben Glauber 
fommt, ijt nidt gebunden an äußerliche Seremoz. 
nien ober, Menfchenfagungen. Denn der, Glaube 


Apology of the Augsburg Confession, 


with human reason, and regard the rest fabu- 
lous and like. the tragedies of the poets. 
Wherefore we hold, according to the Scrip- 
tures, that the Church, properly so called, is 
the congregation of saints [of those here and 
there in the world], who truly believe the 
Gospel of Christ, and have the Holy Ghost. 
And yet we confess that in this life many 
hypocrites and wicked men, mingled with 
these, have the fellowship of outward signs, 
who are members of the Church according 
to this fellowship of outward signs, and ac- 
cordingly bear offices in the Church [preach, 
administer the Sacraments, and bear the title 
and name of Christians]. Neither does the 
fact that the Sacraments are administered 
by the unworthy detract from their efficacy, 
because, on account of the call of the Church, 
they represent the person of Christ, and do 
not represent their own persons, as Christ 
testifies, Luke 10,16: He that heareth you 
heareth Me. [Thus even Judas was sent to 
preach.] When they offer the Word of God, 
when they offer the Sacraments, they offer 
them in the stead and place of Christ. Those 
words of Christ teach us not to be offended 
by the unworthiness of the ministers. 

But concerning this matter we have spoken 
with suffieient clearness in the Confession 
that we condemn the Donatists and Wyelif- 
ites, who thought that men sinned when they 
received the Sacraments from the unworthy 
in the Church. These things seem, for the 
present, to be sufficient for the defense of the 
description of the Church which we have pre- 
sented. Neither do we see how, when the 
Church, properly so called, is named the body 
of Christ, it should be described otherwise 
than we have described it. For it is evident 
that the wicked belong to the kingdom and 
body of the devil, who impels and holds cap- 
tive the wicked. These things are clearer 
than the light of noonday; however, if the 
adversaries still continue to pervert them, we 
will not hesitate to reply at greater length. 

The adversaries condemn also the part of 
the Seventh Article in which we said that “to 
the unity of the Church it is sufficient to 
agree concerning the doctrine of the Gospel 
and the administration of the Sacraments; 
nor is it necessary that human traditions, 
rites, or ceremonies instituted by men should 
be alike everywhere." Here they distinguish 
between universal and particular rites, and 
approve our article if it be understood con- 
cerning particular rites; they do not receive 
it concerning universal rites. [That is a fine, 
clumsy distinction!] We do not sufficiently 
understand what the adversaries mean. We 
are speaking of true, i.e., of spiritual unity 
[we say that those are one harmonious Church 
who believe in one Christ; who have one 
Gospel, one Spirit, one faith, the same Sacra- 
ments; and we are speaking, therefore, of 
spiritual unity], without which faith in the 
heart, or righteousness of heart before God, 
cannot exist. For this we say that similarity 
of human rites, whether universal or par- 
ticular, is not necessary, because the right- 
eousness of faith is not a righteousness bound 


Art. VII. VIII. 287 


to certain traditions [outward ceremonies of 
human ordinances] as the righteousness of 
the Law was bound to the Mosaie ceremonies, 
because this righteousness of the heart is & 
matter that quickens the heart. To this 
quickening, human traditions, whether they 
be universal or particular, contribute noth- 


238 M. 159. 160. 


effectus Spiritus Sancti, sicut castitas, patien- 
tia, timor Dei, dilectio proximi et opera dile- 
ctionis. 


32] Nec leves causae fuerunt, cur hune arti- 
eulum poneremus. Constat enim multas stul- 
tas opiniones de traditionibus serpsisse in 
ecclesiam. Nonnulli putaverunt humanas tra- 
ditiones necessarios cultus esse ad promeren- 
dam iustificationem. Et postea disputaverunt, 
qui fieret, quod tanta varietate coleretur Deus, 
quasi vero observationes illae essent cultus, 
et non potius externae et politicae ordinatio- 
nes, nihil ad iustitiam cordis seu cultum Dei 
pertinentes, quae alibi casu, alibi propter 
quasdam probabiles rationes variant. Item 
aliae ecelesiae alias propter tales traditiones 
excommunicaverunt, ut propter observatio- 
nem Paschatis, picturas et res similes. [R. 152 
Unde imperiti existimaverunt fidem seu iusti- 
tiam cordis coram Deo non posse existere sine 
his observationibus. Exstant enim de hoc 
negotio multa inepta scripta Summistarum et 
aliorum. 


33] Sed sieut dissimilia spatia dierum ac 
noetium non laedunt unitatem ecclesiae, ita 
sentimus non laedi veram unitatem ecclesiae 
dissimilibus ritibus institutis ab hominibus. 
Quamquam placet nobis, ut universales ritus 
propter tranquillitatem serventur. Sicut et 
nos in ecclesiis ordinem missae, diem domi- 
nicum et alios dies festos celebriores libenter 
servamus. Et gratissimo animo amplectimur 
utiles ac veteres ordinationes, praesertim 
quum contineant paedagogiam, qua prodest 
populum et imperitos assuefacere ac docere. 
34] Sed non disputamus nunc, an conducat 
propter tranquillitatem aut corporalem utili- 
tatem servare. Alia res agitur. Disputatur 
enim, utrum observationes traditionum huma- 
narum sint cultus necessarii ad iustitiam 
coram Deo. Hoc est xowóusvov in hae con- 
troversia, quo constituto postea iudicari 
potest, utrum ad veram unitatem ecclesiae 
necesse sit, ubique similes esse traditiones 
humanas. Si enim traditiones humanae non 
sunt cultus necessarii ad iustitiam eoram Deo, 
sequitur posse iustos et filios Dei esse, etiamsi 
quas traditiones non habent, quae alibi re- 
ceptae sunt. Ut si forma vestitus Germanici 
non est cultus Dei necessarius ad iustitiam 
eoram Deo, sequitur posse iustos ac filios Dei 
et ecclesiam Christi esse, etiamsi qui utantur 
non Germanico, sed Gallico vestitu. 


Apologia Confessionis. Art. VII. VIII. (IV.) 


YW. 152. 153. 


ijt ein Licht im Herzen, Das bie Herzen berneuert 
und lebendig macht; da helfen äußerliche Sagun- 
gen oder Zeremonien, fie find [feien] univerfal 
oder partifular, wenig zu. 

Und es hat nicht geringe Urfachen gehabt, daß 
wir ben Wrtifel gejegt haben; denn es iff gat 
mancher große Irrtum und närrifhe Opinion 
von den Sakungen eingeriffen in ber Kirche. 
Etlihe haben wollen wähnen, dak chriftliche Heilig 
feit und Glaube ohne [olde Menfchenfagungen 
nicht gelte bor Gott, finne auch niemand [ein] 
Chrift fein, er halte denn folde traditiones, fo 
fie bod) nichts anderes find denn äußerlihe Orb: 
nungen, welche oft zufällig, oft aud) aus Urjadhen 
an einem Ort anders find denn am andern; tie 
im weltlichen Regiment eine Stadt andere Ges 
bräuche hat denn die andere. Auch Tieft man in 
Hiftorien, daß eine Kirche bie andern in Bann 
getan folher Satungen halben, al3 um des Ofter= 
tags willen, um der Bilder willen und desgleichen. 
Darum haben bie Unerfahrenen nicht anders gez 
halten, denn daß man durch folde Zeremonien vor 
Gott fromm würde, und bab niemand [ein] Chrift 
fein finnte ohne jofdje Gottesdienfte und Zere= 
monien. Denn es find gar viel ungejchidte Bücher 
ber Summiften und anderer davon mod) bot 
Augen. 

Wher wie die Einigkeit ber Kirche Dadurch nicht 
getrennt wird, ob in einem Lande, an einem Ort. 
Die Tage natürlich fünger ober fürzer find denn 
am andern, alfo halten wir auch, daß die Cinig- 
feit der Kirche dadurch nicht getrennt wird, ob 
Tolhe Menfchenfagungen an einem Ort bieje, am 
andern jene Ordnung haben. MWiewohl e8 uns 
aud) wohlgefällt, Dak bie Univerfalzeremonien um 
Einigkeit und guter Ordnung willen gleihförmig 
gehalten werden, ipie wir denn in unfern Kirchen 
bie Mteffe, des Sonntags Feier und die andern 
hohen Feiern auch behalten. Und wir laffen uns 
gefallen alle guten, nüglihen Menfchenfagungen, 
fonderlich bie ba zu einer feinen, duperlicden Zucht 
dienen der Jugend und des Bolts. Aber hier ijt 
Die Frage darüber nicht, ob Menfchenfagungen 
um duberlidher Zucht willen, um Friedens willen 
zu halten feien; e8 ift gar viel eine andere Frage, 
nämlich ob fold Menfchenfagungen halten ein 
Gottesdienft fet, baburd) man Gott berjohne, und 
bab ohne jolhe Sakungen niemand bor Gott gez 
recht fein möge. Das ijt bie Hauptfrage. Wenn 
darauf Schließlich und endlich geantwortet ijt, jo 
ift danach flar zu urteilen, ob da8 heiße einig over 
einträchtig mit der Kirche fein, wenn wir alfent- 
halben folhe Satungen zugleich [glei] halten. 
Denn fo folde Menfhenjfagungen nicht ein nötiger 
Gottesdienst find, fo folgt, daß etliche fromm, 
heilig, gerecht, Gottesfinder und Chriften fein 
fonnen, Die gleich nicht die Zeremonien haben, 
fo in andern Kirchen im Gebrauch find. Als ein 


Gleihnis: Wenn dies ftebt, ba deutjche und franzöfifche Kleidung tragen nicht ein nötiger Gottesdienft 
fei, fo folgt, daß etliche gerecht, heilig und in bec Kirche Chrifti fein fünnen, bie auch gleich nicht 


deutfche oder franzöfifche Kleidung tragen. 


35] Hoc clare docet Paulus ad Col. 2, 16. 17, 
quum ait: Nemo vos iudicet in cibo aut in 
potu aut in parte diei festi aut neomeniae 
aut sabbatorum, quae sunt umbra futurorum, 
corpus autem Christi. Item, v. 20sqq.: Si 
mortui estis cum Christo ab elementis mundi, 
quid adhuc tamquam. viventes mundo decreta 
facitis: ne tetigeritis, neque gustaveritis, 


Wijo lehrt aud) Paulus Far zu den fofofetu 
am 2: „So faffet nun niemand euch Gewifjen 
machen über Cpeije, Trant oder beftimmte Feier: 
tage oder Neumonden oder Sabbate, welche find 
der Schatten bon dem, ba8 zufünftig war, aber 
der Körper. jelbit iit in Gbrijto.^ Stem: „So 
ihr denn nun abgeftorben jeib mit Chrifto den 
Sakungen ber Welt, was labt ihr euch denn 


ww 


Apology of the Augsburg Confession. Art. VII. VIII. 239 


ing; neither are they effects of the Holy 
Ghost, as are chastity, patience, the fear of 
God, love to one’s neighbor, and the works 
of love. | 

Neither were the reasons trifling why we 
presented this article. For it is evident that 
many [great errors and] foolish opinions con- 
cerning traditions had crept into the Church. 
Some thought that human traditions were 
necessary services for meriting justification 
[that without such human ordinances Chris- 
tian holiness and faith are of no avail before 
God; also that no one can be a Christian 
unless he observe such traditions, although 
they are nothing but an outward regulation]. 
And afterwards they disputed how it came 
to pass that God was worshiped with such 
variety, as though, indeed, these observances 
were acts of worship, and not rather outward 
and political ordinances, pertaining in no re- 
spect to righteousness of heart or the worship 
of God, which vary, according to the circum- 
stances, for certain probable reasons, some- 
times in one way, and at other times in an- 
other [as in worldly governments one state 
has customs different from another]. Like- 
wise some Churches have excommunicated 
others because of such traditions, as the ob- 
servance of Easter, pictures, and the like. 
Hence the ignorant have supposed that faith, 
or the righteousness of the heart before God, 
cannot exist [and that no one can be a Chris- 
tian] without these observances. For many 
foolish writings of the Summists and of others 
concerning this matter are extant. 


But just as the dissimilar length of day 
and night does not injure the unity of the 
Church, so we believe that the true unity of 
the Church is not injured by dissimilar rites 
instituted by men; although it is pleasing 
to us that, for the sake of tranquillity [unity 
and good order], universal rites be observed, 
just as also in the churches we willingly ob- 
serve the order of the Mass, the Lord’s Day, 
and other more eminent festival days. And 
with a very grateful mind we embrace the 
profitable and ancient ordinances, especially 
since they contain a discipline by which it 
is profitable to educate and train the people 
and those who are ignorant [the young 
people]. But now we are not discussing the 
question whether it be of advantage to ob- 
serve them on account of peace or bodily 
profit. Another matter is treated of. For the 
question at issue is, whether the observances 
of human traditions are acts of worship nec- 
essary for righteousness before God. This is 
the point to be judged in this controversy, 
and when this is decided, it can afterwards 
be judged whether to the true unity of the 
Church it is necessary that human traditions 
should everywhere be alike. For if human 
traditions be not acts of worship necessary 
for righteousness before God, it follows that 
also they can be righteous and be the sons 
of God who have not the traditions which 


. have been received elsewhere. F.i., if the style 


of German clothing is not worship of God, 
necessary for righteousness before God, it fol- 


lows that men can be righteous and sons of 
God and the Church of Christ, even though 
they use à costume that is not German, but 
French. 

Paul clearly teaches this to the Colossians, 
2,16.17: Let no man, therefore, judge you 
in meat, or in drink, or in respect of an holy- 
day, or of the new moon, or of the Sabbath 
days, which are a shadow of things to come; 
but the body is of Christ. Likewise, v. 20 sqq.: 
If ye be dead with Christ from the rudiments 
of the world, why, as though living in the 


940 M. 160. 161. Apologia, Confessionis. 
neque contrectaveritis, quae ommia pereunt 
usu consumpta et sunt praecepta et [R.153 
doctrinae hominum, speciem habentia, sapien- 
36] tiae in superstitione et humilitate? Est 
enim sententia: Quum iustitia cordis sit res 
spiritualis vivificans corda, et constet, quod 
traditiones humanae non vivificent corda, nec 
sint effectus Spiritus Sancti, sicut dilectio 
proximi, castitas ete., nec sint instrumenta, 
per- quae Deus movet corda ad credendum, 
sieut Verbum et sacramenta divinitus tradita, 
sed sint usus rerum nihil ad cor pertinentium, 
quae usu pereant, non est sentiendum, quod 
sint necessariae ad iustitiam coram Deo. Et 
in eandem sententiam inquit Rom. 14, 17: 
Regnum Dei non est esca et potus, sed iustitia 
37) et pax et gaudium in Spiritu Sancto. Sed 
non est opus citare multa testimonia, quum 
ubique sint obvia in Scripturis, et nos plurima 
in confessione congesserimus in posterioribus 
articulis. Et huius controversiae: xouwoóuzvov 
infra paulo post repetendum erit, videlicet 
uirum traditiones humanae sint cultus neces- 
sarii ad iustitiam coram Deo. Ubi de hac re 
copiosius disputabimus. 


38] Adversarii dicunt universales traditio- 
nes ideo servandas esse, quia existimentur ab 
apostolis traditae esse. O religiosos homines! 
Ritus ab apostolis sumptos retineri volunt, 
non volunt retineri doctrinam apostolorum. 
39] Sic iudicandum est de ritibus illis, sicut 
ipsi apostoli in suis scriptis iudicant. Non 
enim voluerunt apostoli nos sentire, quod per 
tales ritus iustificemur, quod tales ritus sint 
res necessariae ad iustitiam eoram Deo. Non 
voluerunt apostoli tale onus imponere con- 
scientiis; non voluerunt iustitiam et pecca- 
tum collocare in observationibus dierum, ci- 
40] borum et similium rerum. Imo Paulus 
appellat huiusmodi opiniones doctrinas dae- 
momorum, 1 Tim. 4,1. Itaque voluntas et con- 
silium apostolorum ex scriptis eorum quaeri 
debet; non est satis allegare exemplum. Ser- 
vabant certos dies, non quod ea observatio ad 
iustificationem necessaria esset, sed ut populus 
sciret, quo tempore conveniendum esset. Ser- 
vabant et alios quosdam ritus, ordinem [R.154 
lectionum, si quando conveniebant. Quaedam 
etiam ex patriis moribus, ut fit, retinebat po- 
pulus, quae apostoli nonnihil mutatu ad histo- 
riam evangelii accommodaverunt, ut Pascha, 
Pentecosten, ut non solum docendo, sed etiam 
per haee exempla memoriam maximarum 
41] rerum traderent posteris. Quodsi haec 
tradita sunt tamquam necessaria ad iustifi- 
cationem, cur in his ipsis postea multa muta- 
runt episcopi? Quodsi erant iuris divini, non 
lieuit ea mutare auctoritate humana. Pascha 
42] ante synodum Nicaenam alii alio tem- 
pore servabant. Neque haee dissimilitudo 
laesit fidem. Postea ratio inita est, ne in- 
cideret nostrum Pascha in Iudaici Paschatis 
tempus. At apostoli iusserant ecclesias ser- 
vare Pascha cum 'íratribus conversis ex 


. Xpofteln auf uns geerbt [feien]. 


Art. VII. VIII. (IV.) 36. 153—155. 


fangen mit Sagungen, als Iebtet ihr noch in der 
Welt? Die da jagen: Du follit das nist anz 
greifen, du follft das nicht fojtem, bu jollit das 
nidt anrühren, welches fid) bod) alles unter den 
Händen verzehrt und ift Menfchengebot und 
[ehre; welche haben einen Schein der Weisheit 
durch felbiterwählte Geiftlichfeit und Demut.” 
Denn das ijt Pauli Meinung: Der Glaube im 
Herzen, dadurch wir fromm werden, ijt ein geift= 
[id Ding und Licht im Herzen, dadurd wir ber: 
neuert werden, andern Sinn und Mut gewinnen. 
Die Menfhenjagungen aber find nicht ein fol 
lebendig Licht und Kraft des Heiligen Geistes im 
Herzen, find nichts Cwiges; darum machen fie 
nicht ewig Leben, jondern find äußerliche, leibliche 
Übungen, die das Herz nicht ändern. Darum ijt 
nicht zu halten, daß fie nötig feiert zu der Geredh- 
tigkeit, Die bor Gott gilt. Und auf die Meinung 
redet Paulus aud) zu den Römern am 14: „Das 
Reid) Gottes ijt nicht Speife und Trank, fondern 
Gerechtigkeit, Friede und Freude im Heiligen 
(Seijt." Aber es ijt nicht not, hier viel Sprüche 
anzuzeigen, jo bie ganze Bibel deren voll ift, und 
wir aud) in unjerer fonfejfion, in den legten 
Artikeln, deren viele borgebrad)t; jo wollen wir 
Diejer Sache Hauptfrage hernacd auch fonberlid) 
handeln, nämlich ob jolche Menfchenfakungen ein 
Gottesdienft jeien, welcher not fet zur Geligteit, 
Da wir denn reichlicher und mehr von diefer Sache 
reden wollen. 

Die Widerfacher jagen, man miiffe barum folche 
Cafgungen, jonberlid) die Univerjalzeremonien, 
halten; denn es fet vermutlich, daß fie bon den 
© mie große, 
heilige, treffliche, apoftolifche Leute! Wie fromm. 
und geiftlich find fie bod) nun geworden! Die 
Sagungen und Zeremonien, von den Apofteln, tote 
fie jagen, aufgerichtet, wollen fie halten, und der 
Apoftel Lehre und flare Morte wollen fie nicht 
halten. Wir jagen aber und wiffen, daß e8 recht 
it: Man foll alfo und nicht anders bom allen 
Sakungen lehren, urteilen und reden, denn mie 
bie Apoftel felbft in ihren Schriften davon gelehrt 
haben. Die Apoftel aber fechten auf das aller: 
ftärffte und heftigfte allenthalben nicht allein 
wider Diejenigen, jo Menfchenfagungen wollen 
hoch heben, fondern auch, bie das göttliche Gefet, 
bie Beremonien ber Befchneidung uf. wollten 
al$ nötig achten zur Seligfeit. Die Apoftel haben 
in feinem Weg eine folche Biirde auf bie Gewiffen 
legen tollen, daß folde Sagungen von getiffen 
Tagen, von Faften, von Speife und dergleichen 
jollten Sünde fein, jo man’s nicht Hielte. Und, 
das mehr ijt, Paulus nennt far folche Lehren 
Teufelslehren. Darum mas bie Apoftel in dem 


für gut und recht gehalten, dag muß man aus 


ihren Haren Schriften fuden und midt allein 
Grempel anzeigen. Sie haben woh! gehalten 
etliche getviffe Tage, nicht daß folches nötig ware, 
bor Gott fromm und gerecht zu werden, fondern 
Daf das Vol toüpte, wann es follte zufammen- 
fommen. Wud) haben fie wohl etliche Gebräuche 
und Zeremonien gehalten, als ordentliche Lektion 
in ber Bibel, wenn fie zufammenfamen ufto. Auch 
haben im Anfang der Kirche die Yuden, fo Chriz 
ften geworden, viel behalten von ihren jüdifchen 
Seften und Zeremonien, welches bie Wpoftel daz 
nad) auf die Hiftorien des Evangelit gerichtet 
haben. Alfo find unfere Oftern bon der Yuden 


Apology of the Augsburg Confession. Art. VII. VIII. 


world, are ye subject to ordinances (touch 
not; taste not; handle not; which all are 
to perish with the using), after the command- 
ments and doctrines of men? Which things 
have, indeed, a show of wisdom in will- 
worship and humility. For the meaning is: 
Since righteousness of the heart is a spiritual 
matter, quickening hearts, and it is evident 
that human traditions do not quicken hearts, 
and are not effects of the Holy Ghost, as are 
love to one's neighbor, chastity, ete., and are 
not instruments through which God moves 
hearts to believe, as are the divinely given 
Word and Sacraments, but are usages with 
regard to matters that pertain in no respect 
to the heart, which perish with the using, 
we must not believe that they are necessary 
for righteousness before God. [They are noth- 
ing eternal; hence, they do not procure eter- 
nal life, but are an external bodily discipline, 
which does not change the heart.] And to 
the same effect he says, Rom. 14,17: The 
kingdom of God is not meat and drink, but 
righteousness and peace and joy in the Holy 
Ghost. But there is no need to cite many 
testimonies, since they are everywhere ob- 
vious in the Scriptures, and in our Confes- 
sion we have brought together very many of 
them, in the latter articles. And the point 
to be decided in this controversy must be re- 
peated after a while, namely, whether human 
traditions be acts of worship necessary for 
righteousness before God. There we will dis- 
cuss this matter more fully. 

The adversaries say that universal tradi- 
tions are to be observed because they are 
supposed to have been handed down by the 
apostles. What religious men they are! They 
wish that the rites derived from the apostles 
be retained; they do not wish the doctrine 
of the apostles to be retained. They must 
judge concerning these rites just as the 
apostles themselves judge in their writings. 
For the apostles did not wish us to believe 
that through such rites we are justified, that 
such rites are necessary for righteousness be- 
fore God. The apostles did not wish to im- 
pose such a burden upon consciences; they 
did not wish to place righteousness and sin 
in the observance of days, food, and the like. 
Yea, Paul calls such opinions„doctrines of 
devils, 1 Tim. 4, 1. Therefore the will and 
advice of the apostles ought to be derived 
from their writings; it is not enough to 
mention their example. They observed cer- 
tain days, not because this observance was 
necessary for justification, but in order that 
the people might know at what time they 
should assemble. They observed also certain 
other rites and orders of lessons whenever they 
assembled. The people [In the beginning of 
the Church the Jews who had become Chris- 
tians] retained also from the customs of the 
Fathers [from their Jewish festivals and cere- 
monies], as is commonly the case, certain 
things which, being somewhat changed, the 
apostles adapted to the history of the Gospel, 
as the Passover, Pentecost, so that not only 
by teaching, but also through these examples 
they might hand down to posterity the mem- 

Concordia Triglotta. 


241 


ory of the most important subjects. But if 
these things were handed down as necessary 
for justification, why afterwards did the 
bishops change many things in these very 
matters? For, if they were matters of divine 
right, it was not lawful to change them by 
human authority. Before the Synod of Nice, 
some observed Easter at one time and others 
at another time. Neither did this want of 
uniformity injure faith. Afterward the plan 
was adopted by which our Passover [Easter] 
did not fall at the same time as that of the 
Jewish Passover. But the apostles had com- 
manded the Churches to observe the Passover 
with the brethren who had been converted 
from Judaism. Therefore, after the Synod 
of Nice, certain nations tenaciously held to 
the custom of observing the Jewish time. 


16 


242 3h. 161. 162. 


Iudaismo. Itaque hunc morem quaedam gen- 
tes pertinaciter post synodum Nicaenam reti- 
nuerunt, ut Iudaicum tempus observarent. 
Verum apostoli decreto illo non. voluerunt ec- 
clesiis imponere necessitatem, id quod verba 
decreti testantur. lubet enim, ne quis curet, 
etiamsi fratres servantes Pascha non recte 
supputent tempus. Verba decreti exstant 
apud Epiphanium: ^Yueig un ynyiönte, aAla 
roLeite, Órav of adehqol bum@y oi Ex mtpiro- 
uns, mer? Gvi@y dua wovsite, xàv te thavnV@or, 
undsv óuiv wehéto.* Haec scribit Epiphanius 
verba esse apostolorum in decreto quodam 
posita de Paschate, in quibus prudens lector 
facile potest iudicare, apostolos voluisse po- 
pulo stultam opinionem de necessitate Certi 
temporis eximere, quum prohibent curare, 
43] etiamsi in supputando erretur. Porro 
quidam in Oriente, qui Audiani appellati sunt 
ab auetore dogmatis, propter hoe decretum 
apostolorum contenderunt Pascha cum Iudaeis 
servandum esse. Hos refellens Epiphanius 
laudat decretum et inquit nihil continere, 
quod dissentiat a fide aut ecclesiastica regula, 
et vituperat Audianos, quod non recte intelli- 
gant to öntov, et interpretatur in hane sen- 
tentiam, in quam nos interpretamur, [R.155 
quod non senserint apostoli referre, quo tem- 
pore servaretur Pascha, sed quia praecipui 
fratres ex Iudaeis conversi erant, qui morem 
suum servabant, horum exemplum propter 
44] concordiam voluerint reliquos sequi. Et 
sapienter admonuerunt lectorem apostoli, se 
neque libertatem evangelicam tollere, neque 
necessitatem conscientiis imponere, quia ad- 
dunt non esse curandum, etiamsi erretur in 
supputando. 


Apologia Confessionis. 


Art. VII. VIII. (IV.) 38. 155. 156. 


Oftern unb unjere Pfingften von ber Buden 
Shfingiten hergefommen. Und haben bie Apoftel 
nicht allein mit Sehren, fondern aud) durch [olde 
Fefte bon ber Hiftorie bie Erfenntnis Chrifti und 
den großen Schag auf bie Nachfommen erben 
wollen. So nun folde und dergleichen Beremoz- 
nien nötig find zur Seligfeit, warum haben Detz 
nad) die Bifchöfe viel darin verändert? Denn 
find fie durch Gottes Befehl eingejebt, jo hat fein 
Menjc) Macht gehabt, fie zu verändern. Die 
Oftern hat man vor dem Concilio zu 9ti3üa an 
einem Ort auf eine andere Zeit gehalten denn 
am andern. Und die Ungleichheit hat bem Glau= 
ben oder der chriftlichen Einigkeit nidjt$ gejchadet. 
Danach hat man mit Fleiß den Oftertag verrüdt, 
daß unjer Oftertag mit der Juden Oftertag je 
nicht follte übereintreffen. Die Wpoftel aber haben 
befohlen, in [ben] Kirchen den Dftertag aljo auf 
bie Beit zu halten, wie ihn die Brüder, jo aus 
dem Judentum befehrt waren, hielten. Darum 
haben etliche Bistümer und Völker, auch nad) dem 
Eoncilio zu Nizäa, hart darüber gehalten, daß 
der Oftertag mit dem jüdifchen Oftertag follte 
[zu] gleicher Beit gehalten werden. Wher die 
Apoftel haben mit ihrem Defret den Kirchen 
nicht wollen eine jolche Saft auflegen, alS ware 
folches nötig zur Seligfeit, wie die Haren Worte 
auch desfelben ihres Defret3 anzeigen; denn fie 
Driicen’S mit Haren Worten aus, „daß niemand 
fid) darum befümmern folle, ob die Brüder, jo 
Ditertag halten ujw., gleich die Seit nicht eigent= 
fid abrechnen“. Denn Cpiphanius zieht an bie 
Worte der Apoftel, daraus ein jeder Verftändiger 
far zu merfen hat, daß die Apoitel die Qeute-bort 
bem Srrtum haben wollen abweijen, damit ihm 
niemand Getvijfen made über Teiertage, getwiffe 
Beit ufw. Denn fie jegen flar dazu, man folle 
fid) nicht groß darum befümmern, objd)on in der 


Rechnung des Oftertags geirrt fei. [Die im lateinifhen Text zitierte griechiiche Stelle findet fid) nicht 
in den fogenannten UWpoftolijhen Konftitutionen; auch Cpiphanius, gejtorben 402, findet bem apojtoz 


[iden Ursprung derfelben zweifelhaft. | 


45] Multa huius generis colligi possunt ex 
historiis, in quibus apparet dissimilitudinem 
humanarum. observationum non laedere uni- 
tatem fidei. Quamquam quid opus est dispu- 
tatione? Omnino quid sit iustitia fidei, quid 
sit regnum Christi, non intelligunt adver- 
sarii, si iudieant necessariam esse similitu- 
dinem observationum in cibis, diebus, vestitu 
et similibus rebus, quae non habent manda- 
46] tum Dei. Videte autem religiosos homi- 
nes, adversarios nostros! Requirunt ad uni- 
tatem ecclesiae similes observationes humanas, 
quum ipsi mutaverint ordinationem Christi 
in usu coenae, quae certe fuit antea. ordinatio 
universalis. Quodsi ordinationes universales 
necessariae sunt, cur mutant ipsi ordinatio- 
nem coenae Christi, quae non est humana, sed 
divina? Sed de hae tota controversia infra 
aliquoties dicendum erit. 

47] Octavus articulus approbatus est totus, 
in quo confitemur, quod hypocritae et mali 
admixti sint ecclesiae, et quod sacramenta 
sint efficacia, etiamsi per malos ministros tra- 
ctentur, quia ministri funguntur vice Christi, 
non repraesentant suam personam, iuxta illud 
48] Luc. 10, 16: Qui vos audit, me audit. 
Impii doctores deserendi sunt, quia hi iam 
non funguntur persona Christi, sed sunt anti- 


Dergleichen unzählig fónnte id) aus den $ijto- 
rien borbringen und noch flarer anzeigen, daß 
folche Ungleichheit an [in] äußerlihen Sakungen 
niemand bon der gemeinen Gbrijtenfird)e abjon- 
dert oder jdjeibet. Die Widerfacher berjteben gar 
nicht, was der Glaube, was das Reich Chrijti fet, 
Die da lehren, daß in den Sabungen, welche von 
Speife, von Tagen, von Kleidung und dergleichen 
Dingen reden, die Gott nicht geboten hat, die 
Einigkeit der “chrijtlicen Kirche ftehe. -&3 mag 
aber hier jedermann jehen und merken, mie ans 
büd)tige, überaus heilige Leute bie Winerjacher 
jeien. Denn jo Univerfalordnungen nötig. find 
und nicht jollen geändert werden, wer hat ihnen 


-befohlen, bie Ordnung im Abendmahl ChHrifti zu 


ändern, welche nicht eine Menfchenjagung ijt, jon« 
dern eine göttliche Ordnung? Aber davon wollen 
tir Hernach fonderlich handeln, go 


Sen VIII. Artikel laffen ihnen bie Widerfacher 
ganz. gefallen, ba wir jagen, daß aud) Heuchler 
und Gottfofe in der Kirche gefunden werden, und 
bab bie Satramente nicht darum ohne Kraft feien, 
0b fie durch. Heuchler gereicht werden; denn fie 
reihen’s an Chriftus’ Statt und nicht für ihre 
Perjon, wie der Spruch lautet: „Wer euch. Bret, 
Det höret mich." Doch fol man falfche Lehrer nicht 
annehmen oder Hiren; denn biejefben find nicht 


Uem 


circumcision do; 


Apology of the Augsburg Confession. Art. VII. VIII. . 243 


But the apostles, by this decree, did not wish 
to impose necessity upon the Churches, as 
the words of the decree testify. For it bids 
no one to be troubled, even though his breth- 
ren, in observing Easter, do not compute the 
time aright. The words of the decree are ex- 
tant in Epiphanius: Do not calculate, but 
celebrate it whenever your brethren of the 
celebrate it at the same 
time with them, and even though they may 
have erred, let not this be a care to you. 
Epiphanius writes that these are the words of 
the apostles presented in a decree concerning 
Easter, in which the discreet reader can easily 
judge that the apostles wished to free the 
people from the foolish opinion of a fixed 
time, when they prohibit them from being 
troubled, even though a mistake should be 
made in the computation. Some, moreover, 
in the East, who were called, from the author 
of the dogma, Audians, contended, on account 
of this decree of the apostles, that the Pass- 
over should be observed with the Jews. Epi- 
phanius, in refuting them, praises the decree, 
and says that it contains nothing which devi- 
ates from the faith or rule of the Church, 
and blames the Audians because they do not 
understand aright the expression, and inter- 
prets it in the sense in which we interpret it, 
because the apostles did not consider it of 
any importance at what time the Passover 
should be observed, but because prominent 
brethren had been converted from the Jews, 
who observed their custom, and, for the sake 
of harmony, wished the rest to follow their 
example. And the apostles wisely admon- 
ished the reader neither to remove the lib- 
erty of the Gospel, nor to impose necessity 
upon consciences, because they add that they 
should not be troubled even though there 
should be an error in making the compu- 
tation. 

Many things of this class can be gathered 
from the histories, in which it appears that 
a want of uniformity in human observances 
does not injure the unity of faith [separate 
no one from the universal Christian Church]. 
Although, what need is there of discussion? 
The adversaries do not at all understand 
what the righteousness of faith is, what the 
kingdom of Christ is, when they judge that 
uniformity of observances in food, days, cloth- 
ing, and the like, which do not have the com- 
mand of God, is necessary. But look at the 
religious men, our adversaries. For the unity 
of the Church they require uniform human 
observances, although they themselves have 
changed the ordinance of Christ in the use 
of the Supper, which certainly was a uni- 
versal ordinance before. But if universal 
ordinances are so necessary, why do they 
themselves change the ordinance of Christ’s 
Supper, which is not human, but divine? 
But concerning this entire controversy we 
shall have to speak at different times below. 

The entire Eighth Article has been ap- 
proved, in which we confess that hypocrites 


and wicked persons have been mingled with. 
the Church, and that the Sacraments. are, 


efficacious even though dispensed by wicked, 


ministers, because the ministers act in the 
place of Christ, and do not represent their 
own persons, according to Luke 10, 16: He 
that heareth you heareth Me. Impious 


: teachers are to be deserted [are not to be re- 


944 3m. 162. 163. 


ehristi. Et Christus ait Matth. 7,15: Cavete 
a pseudoprophetis. Et Paulus Gal. 1, 9: Si 
quis aliud evangelium evangelizaverit, ana- 
thema sit. 


49] Ceterum monuit nos Christus in colla- 
tionibus de ecclesia, ne offensi privatis [R.156 
vitiis sive sacerdotum sive populi schismata 
exeitemus, sicut scelerate fecerunt Donatistae. 
50] Illos vero, qui ideo excitaverunt schis- 
mata, quia negabant sacerdotibus licere, 
tenere possessiones aut proprium, plane sedi- 
tiosos iudicamus. Nam tenere proprium 
civilis ordinatio est. Licet autem Christianis 
uti civilibus ordinationibus, sicut hoc aére, 
hae luce, cibo, potu. Nam ut haee rerum 
natura et hi siderum certi motus vere sunt 
ordinatio Dei et conservantur a Deo, ita legi- 
timae politiae vere sunt ordinatio Dei et reti- 
nentur ac defenduntur a Deo adversus dia- 
bolum. 


[Art. IX. De Baptismo.] 


51] Nonus articulus approbatus est, in quo 
confitemur, quod Baptismus sit necessarius ad 
salutem, et quod pueri sint baptizandi, et quod 
baptismus puerorum, non sit irritus, sed me- 
52] cessarius et efficaw ad salutem. Et quo- 
niam evangelium pure ae diligenter apud nos 
docetur, Dei beneficio hune quoque fructum 
ex eo capimus, quod in ecclesiis nostris nulli 
exstiterunt Anabaptistae, quia populus Verbo 
Dei adversus impiam et seditiosam factionem 
ilorum latronum munitus est. Et quum ple- 
rosque alios errores Anabaptistarum damna- 
mus, tum hunc quoque, quod disputant baptis- 
mum parvulorum inutilem esse. Certissimum 
est enim, quod promissio salutis pertinet etiam 
ad parvulos. Neque vero pertinet ad illos, 
qui sunt extra ecclesiam Christi, ubi nee Ver- 
bum nec sacramenta sunt, quia regnum Christi 
tantum cum Verbo et sacramentis existit. 
Igitur necesse est baptizare parvulos, ut ap- 
plieetur eis promissio salutis iuxta manda- 
tum Christi, Matth. 28, 19: Baptizate omnes 
gentes. Ubi sieut offertur omnibus salus, ita 
offertur omnibus baptismus: viris, mulieri- 
bus, pueris, infantibus. Sequitur igitur clare 
infantes baptizandos esse, quia salus cum 
53] baptismo offertur. Secundo manifestum 
est, quod Deus approbat baptismum [R.157 
parvulorum. Igitur Anabaptistae impie sen- 
tiunt, qui damnant baptismum parvulorum. 
Quod. autem Deus approbet baptismum parvu- 
lorum, hoe ostendit, quod Deus dat Spiritum 
Sanctum sic baptizatis. Nam si hie baptis- 
mus irritus esset, nullis daretur Spiritus San- 
etus, nulli fierent salvi, denique nulla esset 
ecclesia. Haec ratio bonas et pias mentes vel 
sola satis confirmare potest contra impias et 
fanaticas opiniones Anabaptistarum. 


Apologia Confessions. 


4e 


Art. IX. T6. 156. 157. 


mehr an Gfriftus' Statt, fondern find Wider: 
chrifti. Und Chriftus hat pon denen flar be- 
fohlen: ,Siitet euch bor den falfchen Propheten”; 
unb Paulus zu den Galatern: „Wer euch ein 
ander Evangelium prediget, ber fet verflucht." — 

Sonft, was ber Priefter eigen Seben belangt, 
hat uns Chrijtus bermahnt in den Steihniffen 
bon der Kirche, daß wir nicht schismata oder 
Trennungen follen anrichten, ob bie Priefter ober 
das Volk nicht allenthalben rein, driftfid) leben, 
toie Die Donatiften getan haben. Diejenigen aber, 
die darum an etlichen Orten haben schismata 
und Trennungen angerichtet, dak fie borgeben, 
die Priefter dürften nicht Güter oder Eigenes 
haben, die achten wir für aufrühreriid. Denn 
Eigenes haben, Güter haben ijt eine weltliche Ord- 
nung. Die Chriften aber mögen allerlei twelt- 
fide Ordnung jo frei brauchen, al8 fie der Luft, 
Speife, Trants, gemeines Lichts brauchen. Denn 
gleihwie Himmel, Erde, Sonne, Mond und 
Sterne Gottes Ordnung find und bon Gott er- 
halten werden, alfo find Politien und alles, was 
zur Wolizei gehört, Gottes Ordnung und werden 
erhalten und befhüßt von Gott wider pen Teufel. 


Artikel IX. Von der Taufe, 


Den neunten Artikel Tafjen ihnen die Wider: 
facher auch gefallen, ba wir befennen, daß bite 
Taufe zur Seligfeit vonniten fet, und daß bie 
Taufe der jungen Kinder nicht vergehlid) fei, 
fondern nötig und jeliglidh. Und dieweil das 
Evangelium bei ung rein und mit allem Fleif 
gepredigt wird, fo haben wir auch, Gott Lob, den 
großen Mugen ‘und felige Frucht davon, daß ‘nicht 
Wiedertäufer in unfere Kirchen eingeriffen [find]. 
Denn unfer Volk ift, Gott Lob, unterrichtet Dutd) 
Gottes Wort wider bie gottlofen, aufrührerifchen 
Rotten derfelben mörderifchen Böfewichte, und [o 
wir viel andere Srrtümer der Wiedertaufer 
dämpfen umd verdammen, fo haben wir den bod) 
fonberfid) wider fie erftritten und erhalten, daß 
die Kindertaufe nicht unnüß fet. Denn eS iit 
ganz gewiß, bab bie göttlichen Verheigungen der 
Gnade des Heiligen Geiftes nicht allein die Alten, 
fondern auch die Kinder belangen. Nun gehen 
Die Verheipungen diejenigen nicht an, jo außer: 
halb der Kirche Chriftt find, da weder Evangelium 
noch Saframent, iit. Denn das Reich Chrifti tjt 
nirgend, denn wo das Wort Gottes und bie 
Saframente find. Darum iff e$ aud) recht dhrift- 
fid) und not, bie Kinder zu taufen, damit fie des 
Evangelii, der Verheikung des HeilS und der 
Gnade teilhaftig werden, wie Chriftus befiehlt: 
„Sehet hin, taufet alle Heiden.” Wie ihnen nun 


wird Gnade, Heil in Chrifto, alfo wird ihnen an 


geboten bie Taufe, beide Männern und Weibern, 
Knaben und jungen Kindern. So folgt gewiß 
daraus, Dak man die jungen Kinder taufen mag 
und foll, denn in und mit der Taufe wird ihnen 
Die gemeine Gnade und der Shak des Gbangelit 
angeboten. Zum andern i[P8 am Tage, bap Gott 
bet Herr ihm gefallen läßt die Taufe ber jungen 
Kinder. Derhalben lehren die Wiedertäufer un: 
recht, fo diefelbe Taufe verdammen. Daß aber 
Gott Gefallen hat an der Taufe ber jungen Kin 
der, zeigt er damit an, daß er vielen, fo in der 
Kindheit getauft find, den Heiligen Geift hat ge- 
geben; denn e3 find biel heilige Seute in der gen 
gewesen, die nicht anders getauft find. 


Apology of the Augsburg Confession. 


ceived or heard], because these do not act any 
longer in the place of Christ, but are anti- 
christs. And Christ says Matt. 7,15: Be- 
ware of false prophets. And Paul, Gal. 1,9: 
If any man preach any other gospel unto you, 
let him be accursed. 

Moreover, Christ has warned us in His par- 
ables concerning the Church, that when of- 
fended by the private vices, whether of priests 
or people, we should not excite schisms, as 
the Donatists have wickedly done. As to 
those, however, who have excited schisms, be- 
cause they denied that priests are permitted 
to hold possessions and property, we hold 
that they are altogether seditious. For to 
hold property is a civil ordinance. It is law- 
ful, however, for Christians to use civil ordi- 
nances, just as they use the air, the light, 
food, drink. For as this order of the world 
and fixed movements of the heavenly bodies 
are truly God's ordinances and these are pre- 
served by God, so lawful governments are 
truly God's ordinances, and are preserved and 
defended by God against the devil. 


Article IX: Of Baptism. 


The Ninth Article has been approved, in 
which we confess that Baptism is necessary 
to salvation, and that children are to be bap- 
tized, and that the baptism of children is not 
in vain, but is necessary and effectual to sal- 
vation. And since the Gospel is taught among 
us purely and diligently, by God's favor we 
receive also from it this fruit, that in our 
Churches no Anabaptists have arisen [have 
not gained ground in our Churches], because 
the people have been fortified by God's Word 
against the wicked and seditious faction of 
these robbers. And as we condemn quite a 
number of other errors of the Anabaptists, 
we condemn this also, that they dispute that 
the baptism of little children is unprofitable. 
For itis very certain that the promise of sal- 
vation pertains also to little children [that 
the divine promises of grace and of the Holy 
Ghost belong not alone to the old, but also to 
children]. It does not, however, pertain to 
those who are outside of Christ's Church, 
where there is neither Word nor Sacraments, 
because the kingdom of Christ exists only 
. with the Word and Sacraments. Therefore 
it is necessary to baptize little children, that 
the promise of salvation may be applied to 
them, according to Christ's command, Matt. 
28, 19: Baptize all nations. Just as here 
salvation is offered to all, so Baptism is 
offered to all, to men, women, children, in- 
fants. It clearly follows, therefore, that 
infants are to be baptized, because with Bap- 
tism salvation [the universal grace and 
treasure of the Gospel] is offered. Secondly, 
it is manifest that God approves of the bap- 
tism of little children. Therefore the Ana- 
baptists, who condemn the baptism of little 
children, believe wickedly. That God, how- 
ever, approves of the baptism of little chil- 
dren is shown by this, namely, that God 
gives the Holy Ghost to those thus baptized 
[to many who have been baptized in child- 


Art. IX. 245 


hood]. For if this baptism would be in vain, 
the Holy Ghost would be given to nonc, none 
would be saved, and finally there would be 
no Church. [For there have been many holy 
men in the Chureh who have not been bap- 
tized otherwise.] This reason, even taken 
alone, ean sufficiently establish good and 
godly minds against the godless and fanatical 
opinions of the Anabaptists. 


246 M. 164. 


[Art. X. De Sacra Coena.] 


54] Decimus articulus approbatus est, in 
quo confitemur nos sentire, quod in coena Do- 
mini vere et substantialiter adsint corpus et 
sanguis Christi et vere exhibeantur cum illis 
rebus, quae videntur, pane et vino, his, qu 
sacramentum accipiunt. 
eonstanter defendimus re diligenter inquisita 
et agitata. Quum enim Paulus dicat 1 Cor. 
10, 16, panem esse participationem corporis 
Domini etc., sequeretur panem non esse par- 
ticipationem corporis, sed tantum spiritus 
Christi, si non adesset vere corpus Domini. 
55] Et comperimus non tantum Romanam 
ecclesiam affirmare corporalem praesentiam 
Christi, sed idem et nunc sentire et olim sen- 
sisse Graecam ecclesiam. Id enim testatur 
canon missae apud illos, in quo aperte orat 
sacerdos, ut mutato pane ipsum corpus Christi 
fiat. Et Vulgarius [Theophylactus Bulgarius], 
scriptor, ut nobis videtur non stultus, diserte 
inquit, panem, non tantum figuram. esse, sed 
56] vere in carnem mutari. Et longa sen- 
tentia est Cyrilli in Iohannem, cap. 15, in qua 
docet, Christum corporaliter nobis exhiberi 
in coena. Sic enim ait: Non tamen negamus 
recta nos fide caritateque sincera Christo. spi- 
ritualiter coniungi. Sed nullam nobis [R.158 
comunctionis rationem secundum carnem cum 
illo esse, id profecto pernegamus. Idque 
a divimis Scripturis omnino alienum dieimus. 
Quis enim dubitavit Christum etiam sic vitem 
esse, nos vero palmites, qui vitam inde nobis 
acquirimus? Audi Paulum dicentem 1 Cor. 
10, 17; Rom. 12, 5; Gal. 3, 28: Quia „ommes 
unum corpus sumus in Christo“, quia, ,,etst 
multi sumus, unum tamen in eo. sumus. 
Omnes enim uno pane participamus". An 


fortasse putat ignotam nobis mysticae bene- - 


dictionis virtutem esse? Quae quum in nobis 
sit, nonne corporaliter quoque facit, communi- 
catione carnis Christi, Christum in nobis habi- 
tare? Et paulo post: Unde considerandum 
est non habitudine solum, quae per caritatem 
intelligitur, Christum. in nobis esse, verum 
57] etiam participatione naturali etc. Haec 
recitavimus, non ut hic disputationem de hac 
re institueremus, non enim improbat hune 
artieulum Caesarea Maiestas, sed ut clarius 
etiam perspicerent, quicunque ista legent, nos 
defendere receptam in tota ecclesia senten- 
tiam, quod in coena Domini vere et substan- 
tialiter adsint corpus et sanguis Christi et 
vere exhibeantur. eum his rebus, quae viden- 
tur, pane et vino. Et loquimur de praesentia 
vivi Christi; scimus enim, quod mors ei ultra 
non dominabitur, Rom. 6, 9. 


tuum.“  (Enbfid in ber ,Liturgia s. Cyrilli*: 


Apologia Confessionis. 


Hane sententiam s 


Art. X. XI. $8. 157. 158. 


[Artifel X. Vom Heiligen Abendmahl. | 


Den zehnten Artikel fechten die Widerjacher 
nicht an, darin wir befennen, daß unfers Herrn 
Chrijtt Leth und Blut wahrhaftiglih im Nadıt- 
mahl Chriftt zugegen und mit den fidtbaren 
Dingen, Brot und Wein, bargereid)f und ge- 
nommen wird; wie man bisanher in der Kirche 
gehalten hat, wie auch ber Gräfen [Griechen] Ka= 
non zeugt. Und Eyrillus jpridjt, bab uns Chri- 
ftus feibfid) gereicht unb gegeben wird im Abend- 
mahl. Denn fo jagt er: „Wir leugnen nicht, dab 
wir durch rechten Glauben und reine Liebe Chrifto 
geiftlich vereinigt werden. Daß wir aber nad) dem 
Wleijd) gar feine Vereinigung mit ihm haben joll- 
ten, da jagen wir nein zu, und das ijt auch wider 
Die Schrift. Denn wer will zweifeln, daß Chri- 
{tus aud) alfo ber Weinftod fei, wir die Neben, daß 
wir Saft unb Leben von ihm haben? Höre, wie 
Paulus fagt: ‚Wir find alle ein Leib in Chrijto; 
wiewohl unjer viel find, fo find wir in ihm bod) 
ein8; denn wir genießen alle eines Brot3.‘ 
Meinejt bu, daß wir die Kraft beS göttlichen 
Segens im Abendmahl nicht wiffen? Denn wenn 
der gejchieht, jo macht er, daß Durch bie Geniepung 
des Wleifches und Leibes Chrifti Gbrijtu$ aud 
leiblich in uns wohnt.“ Item: „Darum ijt das 
zu merken, daß Chriftus nicht allein durch geijt- 
liche Einigfeit, durch die Liebe, fondern aud) burd) 
natürliche Gemeinschaft in ung il^" Und wit 
reden bon Gegenmärtigfeit des lebendigen Seibes; 
denn wir willen, wie Paulus jagt, „daß ber Tod 
forthin nicht über ihn Herrchen wird’. [Was 
ven SWebfanon betrifft, auf den fid) ber latei- 
nijde Lert bezieht, fo betet der Priefter in der 
„Missa S. Iacobi" ,'Av10 To mvebud cov To 
mavayıov Hardmeiapon, Agonota, Ep’ Huds xai 
Emi và mooxEl weve. yia ÓÓpa TATA... iva ERL- 
qortijoav tj) ayia xai aya i xai Evöogo avTOU 
TAQOVOLE äyıcon xai 000) TOY MEY AOTOY tOv- 
tov ona äyıov tou Xovotod oov ... xal TO 
OTH OLOY tovto aiua tiuov Tod Xorotod cov. 
yn ber „Liturgia s. Marei" betet bet Priefter: 
„ESanoorsıkov e: 89 muds xai Eni rovc do- 
TOUS TOUTOUS xai Ertl za LUI vara zo nvedud 
cov To Ayıorv, iva avta Ayıdon xai ‚rekeıwon ec 
mavroósvanoc Peds xai zoujoy TOY Ev GAOTOY 
oóua. in bet Missa ; s. Basilii“: : „Evkoyn- 
oor, Aéonora, tov äyıor dorov . . TOY Mev dorov 
TOUTOY, AUTO TO: Tiuov oí uo Tod Kvpíov 20A 
usra[laÀov rQ nveduan t@ Ayio.“ An der 
„Missa s. Chrysostomi“ 
tov Ayıov otov . . . soígoov toy uiv dorov 
voUrov tí(utov o@ua tod XoioroD cov. Sn 
ber ,Liturgia s. Gregorii“ betet bet Briefter: 
„Mitte super nos gratiam Spiritus Sancti 
tui, qui purificet et commutet has propositas 
oblationes in corpus et sanguinem liberationis 
nostrae. | Et fiat panis corpus sacrosanctum 
„Emitte Spiritum Sanctum tuum super nos, 


famulos tuos, et super has oblationes venerandas, quas'ineipio apponere coram te, super hune 
panem et super hunc calicem, ut sanctificentur et:commutentur. Et hune panem faciat corpus 


sanetum Christi.“ 


Mit bem Mekfanon unb dem Zitat aus Theophylaft foll nur, wie ber Tert des 


zehnten Artikels far zeigt, bie reale Gegenwart des Leibes und Blutes Chrifti mit bem Brot und Wein 
bezeugt werden; was in Diejen Stellen darüber VE EN ft batum Asie ieri on eec 


der Apologie.] 
[Art. XI. De Confessione. | 


58] Undecimus articulus de retinenda abso- 


lutione in ecclesia probatur. Sed de confes- 


sione addunt correctionem, videlicet observan- 


[Metifel XI. Bon ber Beide] - 


: Den elften Artikel, da wir fagen von ber Ab- 
folution, laffen ihnen: die Widerjacher gefallen. 


Wher was bie Beichte belangt, feken fie biefe8- 


j 
| 


: s EbAóygoor; Aéoxot , : 


Apology of the Augsburg Confession. 


Article X: Of the Holy Supper. 


The Tenth Article has been approved, in 
which we confess that we believe, that in the 
Lord’s Supper the body and blood of Christ 
are truly and substantially present, and are 
truly tendered, with those things which are 
seen, bread and wine, to those who receive the 
Sacrament. This belief we constantly defend, 
as the subject has been carefully examined 
and considered. For since Paul says, 1 Cor. 
10, 16, that the bread is the communion of 
the Lord’s body, etc., it would follow, if the 
Lord’s body were not truly present, that the 
bread is not a communion of the body, but 
only of the spirit of Christ. And we have 
ascertained that not only the Roman Church 
affirms the bodily presence of Christ, but the 
Greek Church also both now believes, and 
formerly believed, the same. For the canon 
of the Mass among them testifies to this, in 
which the priest clearly prays that the bread 
may be changed and become the very body of 
Christ. And Vulgarius, who seems to us to 
be not a silly writer, says distinctly that 
bread is not a mere figure, but is truly 
changed into flesh. And there is a long ex- 
position of Cyril on John 15, in which he 
teaches that Christ is corporeally offered us 
in the Supper. For he says thus: Never- 
theless, we do not deny that we are joined 
spiritually to Christ by true faith and sin- 
cere love. But that we have no mode of con- 
nection with Him, according to the flesh, this 
indeed we entirely deny. And this, we say, 
is altogether foreign to the divine Scriptures. 
For who has doubted that Christ is in this 


manner a vine, and we.the branches, deriving. 


thence life for ourselves? Hear Paul saying 
1 Cor. 10,17; Rom. 12,5; Gal. 3,28: We are 
all one body in Christ; although we are 
many, we are, nevertheless, one in Him; for 
we are all partakers of that one bread. Does 
he perhaps think that the virtue of the mys- 
tical benediction is unknown to us?. Since 
this is in us, does it not also, by the com- 
mumication of Christ’s flesh, cause Christ to 
dwell in us bodily? And a little after: 
Whence we must consider that Christ 4s im 
us not only according to the habit, which 
we call love, but also by natural participa- 
tion, etc. We have cited these testimonies, 
not to undertake a discussion here concerning 
this subject, for His Imperial Majesty does 
not disapprove of this article, but in order 
that all who may read them may the more 
clearly perceive that we defend the doctrine 
received in the entire Church, that in the 
Lord’s Supper the body and blood of Christ 
are truly and substantially present, and are 
truly tendered with those things which are 
seen, bread and wine. And we speak of the 
presence of the living Christ [living body]; 
for we know that death hath no more do- 
minion over Him, Rom. 6, 9. 


Article XI: Of Confession. 


The Eleventh Article, Of Retaining Abso- 
lution in the Church, is approved. But they 
add a correction in reference to confession, 


Act. X. AE 


241 


948 M. 164. 165. 


dam esse constitutionem cap. Omnis utrius- 
que,* ut et quotannis fiat confessio, et quamvis 
omnia peccata enumerari non queant, tamen 
diligentiam adhibendam esse, ut colligantur, 
et illa, quae redigi in memoriam possunt, 
recenseantur. [Coneilium Lateranense, A.D. 
1515, ean. 21: ,,Omnis utriusque sexus fidelis, 
postquam ad annos discretionis pervenerit, 
omnia sua solus peccata fideliter confiteatur, 
saltem semel in anno, proprio sacerdoti, et 
iniunetam sibi poenitentiam studeat pro viri- 
bus adimplere, suscipiens reverenter ad minus 
in Pascha eucharistiae sacramentum, nisi 
forte de consilio proprii sacerdotis ob ali- 
quam rationabilem causam ad tempus ab eius 
perceptione duxerit abstinendum; alioquin et 
vivens ab ingressu ecclesiae arceatur, et mo- 
riens Christiana careat sepultura. Unde 


hoe salutare statutum frequenter in ecclesiis. 


publicetur, ne quisquam ignorantiae caecitate 
velamen excusationis assumat. Si quis autem 
alieno sacerdoti voluerit iusta de causa sua 
confiteri peccata, licentiam prius postulet et 
obtineat a proprio sacerdote, cum aliter ille 
ipse non possit solvere vel ligare. Mansi, 
Collectio amplissima 22, 1007.] De hoe toto 
articulo dieemus paulo post copiosius, quum 
sententiam nostram de poenitentia totam ex- 
59] plieabimus. Constat nos beneficium ab- 
solutionis et potestatem clavium ita illu- 
stravisse et ornavisse, ut multae afflictae con- 
scientiae ex doctrina nostrorum consolationem 
conceperint, postquam audiverunt mandatum 
Dei esse, imo propriam evangelii vocem, [R. 159 
ut absolutioni credamus et certo statuamus 
nobis gratis donari remissionem peccatorum 
propter Christum, et sentiamus vere nos hae 
fide reconciliari Deo. 


Apologia Confessionis. 


Art. X. XI. 3B. 158. 159. 


dazu, daß mit der Beichte foll gehalten werden 
nad) dem Kapitel Omnis utriusque sexus, daß 
ein jeder Ehrift alle afr einmal beichte, und ob 
er alle Sünden fo rein nicht fann erzählen, daß 
er bod) Fleiß habe, fid) deren aller zu erinnern, 
und fobiel er fid) erinnern mag, daß er bie in der 
PBeichte fage. Vom ganzen Xrtifel wollen wir 
hernad) weiter handeln, wenn wir bon der chrift- 
[iden Buße werden reden. E38 iff am Tage und 
e8 finnen bie Widerfacher nicht leugnen, daß bie 
Unfern von der Abjolution, von den Schlüfjeln, 
alfo hriftlich, richtig, rein gepredigt, gejd)rieben 
und gelehrt haben, daß viel betrithte, angefochtene 
Gewiffen daraus großen Troft empfangen, nad: 
Dem fie Ddiefes nötigen Stites flar unterrichtet 
find, namic) daß e8 Gottes Gebot ijt, dak e8 ber 
rechte Brauch des Evangelii ijt, daß wir ber Whfo- 
lution glauben und gewiß bei ung dafürhalten, 
daß ohne unjer Verdienft und Sünden vergeben 
werden burd) Chriftum, daß wir aud) fo wahr- 
haftig, wenn wir dem Wort der Abfolution glau- 
ben, Gotte werden verjühnt, al3 hörten wir eine 
Stimme bom Himmel. Dieje Lehre, welche fait 
[febr] nötig, ift vielen angefochtenen Gewifjen faft 
tröftlich gewejen. Auch haben viel redliche, ber= 
ftändige Leute, viel fromme Herzen im Anfang 
Diefer unferer Lehre halben D. Luther hoch gelobt 
und des eine fondere Freude. gehabt, dak der 
nötige, gewiffe Grojt wiederum tare an [bem] 
Tag gebradjt. Denn zuvor war die ganze nötige 
Lehre bon ber Bube und Abjolution untergedrüdt 
[unterdrüdt], nachdem die Sophiiten feinen red)- 
ten und beftändigen Troft des Gewiffens lehrten, 
fondern mweifeten bie Leute auf ihre eigenen Werke, 
DEF eitel Verzweiflung in erfchrodene Gewifjen 
ommt. 


4 » 
Haec sententia multas pias mentes erexit, et initio commendationem 


maximam apud omnes bonos viros attulit Luthero, quum ostendit certam et firmam consola- 
tionem conscientiis, quia antea tota vis absolutionis erat oppressa doctrinis operum, quum 
de fide et gratuita remissione nihil docerent sophistae et monachi. 


60] Ceterum de tempore, certe in ecclesiis 
nostris plurimi saepe in anno utuntur sacra- 
mentis, absolutione et coena Domini. Et qui 
docent de dignitate et fructibus sacramento- 
rum, ita dicunt, ut invitent populum, ut saepe 
utantur sacramentis. Exstant enim de hac 
re multa a nostris ita scripta, ut adversarii, 
si qui sunt boni viri, haud dubie probent ac 
61] laudent. Denuntiatur et excommunicatio 
flagitiosis et contemptoribus sacramentorum. 
Haee ita fiunt et iuxta evangelium et iuxta 
62] veteres canones. Sed certum tempus non 
praescribitur, quia non omnes pariter eodem 
tempore idonei sunt. Imo si accurrant eodem 
tempore omnes, non possunt ordine audiri et 
institui homines. Et veteres canones ac patres 
non constituunt certum tempus. "Tantum ita 
dicit canon: Si qui intrant ecclesiam Dei et 
deprehenduntur nunquam communicare, admo- 
neantur. Quodsi non communicant, ad poeni- 
tentiam accedant. Si communicant, non sem- 
per abstineant. Si non fecerint, abstineant. 
[Concilium Toletanum, A. D. 400, can. 13: „De 
his, qui intrant in ecclesiam, et deprehendun- 
tur nunquam communicare, admoneantur, ut 
si (quod si) non communicant, ad poeniten- 
tiam accedant; si cömmunicant, non super 
abstineantur; si non fecerint, abstineantur.“ 


Was aber bie getotije Zeit der Beidjte belangt, 
fo iff e$ wahr und den Widerjachern unberborgen, 
daß in unjern Kirchen viele Leute des Bahrs nicht 
allein einmal, jondern oft beichten, ber Whfolution 
und des heiligen Saframent3 brauchen. Und die 
Prediger, wenn fie bon dem Brauch und Mus bet 
heiligen Saframente lehren, lehren fie alfo, daß 
fie das Bolt mit Fleiß vermahnen, des heiligen 
Saframents oft zu gebrauchen. Und es find aud) 
die Bücher und Schriften der Unfern am Licht, 
welche alfo gejchrieben, daß bie Widerfacher, welche 
ehrbare, gottesfürchtige Leute find, folche nicht an- 
fechten, jondern loben miiffen. So wird auch bon 
unjern Predigern allezeit daneben gemeldet, daß 
die follen verbannt unb ausgefchloffen werden, 
die in öffentlichen Laftern leben, Hurerei, Chez 
brud) ujm.; item, fo bie heiligen Satramente bet 
achten. Das halten wir alfo nach bem Gbangelio 
und nad) den alten canonibus. Aber auf getwiffe 
Tage oder Beit im Jahr wird niemand zum 
Saframent gedrungen; denn e8 ift nicht möglich, 
daß bie Leute alle gleich auf eine getwiffe Zeit ge- 
{hit feien, und wenn fie alle in einer ganzen 
Pfarre auf eine Zeit zum Altar laufen, fünnen 
fie nicht fo fleißig verhört und unterrichtet werden, 
wie fie bei uns unterrichtet werden. Und die 
alten Ganone$ und Väter feken feine gewiffe Beit; 
allein aljo fagt der Kanon: „So.etliche fid) zu der 


Apology of the Augsburg Confession. Art. X. XI. 949 


namely, that the regulation headed, Omnis 
Utriusque, be observed, and that both an- 
nual confession be made, and, although all 
sins cannot be enumerated, nevertheless dili- 
gence be employed in order that they be rec- 
ollected, and those which can be recalled, 
be recounted. Concerning this entire article, 
we will speak at greater length after a while, 
when we will explain our entire opinion con- 
cerning repentance. It is well known that 
we have so elucidated and extolled [that we 
have preached, written, and taught in a man- 
ner so Christian, correct, and pure] the bene- 
fit of absolution and the power of the keys 
that many distressed consciences have de- 
rived consolation from our doctrine; after 
they heard that it is the command of God, 
nay, rather the very voice of the Gospel, that 
we should believe the absolution, and regard it 
as certain that the remission of sins is freely 
granted us for Christ’s sake; and that we 
should believe that by this faith we are truly 
reconciled to God [as though we heard a voice 
from heaven]. This belief has encouraged 
many godly minds, and, in the beginning, 
brought Luther the highest commendation 
from all good men, since it shows consciences 
sure and firm consolation; because previously 
the entire power of absolution [entire neces- 
sary doctrine of repentance] had been kept 
suppressed by doctrines concerning works, 
since the sophists and monks taught noth- 
ing of faith and free remission [but pointed 
men to their own works, from which nothing 
but despair enters alarmed consciences]. 
But with respect to the time, certainly 
most men in our churches use the Sacraments, 
absolution and the Lord’s Supper, frequently 
in a year. And those who teach of the worth 
and fruits of the Sacraments speak in such 
a manner as to invite the people to use the 
Sacraments frequently. For concerning this 
subject there are many things extant writ- 
ten by our theologians in such a manner that 
the adversaries, if they are good men, will 
undoubtedly approve and praise them.  Ex- 
communication is also pronounced against 
the openly wicked [those who live in mani- 
fest vices, fornication, adultery, etc.] and the 
despisers of the Sacraments. These things 
are thus done both according to the Gospel 
and according to the old canons. But a fixed 
time is not prescribed, because all are not 
ready in like manner at the same time. Yea, 
if all are to come at the same time, they can- 
not be heard and instructed in order [so dili- 
gently]. And the old canons and Fathers do 
not appoint a fixed time. The canon speaks 
only thus: Jf any enter the Church and be 
found never to commune, let them be admon- 
ished that, if they do mot commune, they 


250 3n. 165—167. - 


Mansi, Coll. amp. 3, 1000.] Christus ait 1 Cor. 
11, 29, illos sibi iudicium manducare, qui man- 
dueant indigne. Ideo pastores non cogunt hos, 
qui non sunt idonei, ut sacramentis utantur. 


‘Apologia Confessionis. 


Art. X. XI. 36. 159. 160. 


Kirche begeben und befunden erden, daß fie das 
Saframent nicht brauchen, foll man fie vermah: 
nen. Wo etliche nicht fommunizieren, jollen fie 
zur Buße vermahnt werden; fo fie aber wollen 
für Chriften gehalten fein, follen fie fid) nicht alles 


zeit davon halten. Paulus 1 Kor. 11 fagt, daß diejenigen das Saframent zum Gericht empfangen, bie 


es unwürdig empfangen. 
Saframent zu empfangen. 

63] De enumeratione peccatorum in confes- 
sione sic docentur homines, ne laquei iniician- 
tur conscientiis. Etiamsi prodest rudes as- 
suefacere, ut quaedam enumerent, ut doceri 
facilius possint: verum disputamus [R.160 
nune, quid sit necessarium iure divino. Non 
igitur debebant adversarii nobis allegare con- 
stitutionem Omnis utriusque, quae nobis non 
est ignota, sed ex iure divino ostendere, quod 
enumeratio peccatorum sit necessaria ad con- 
64] sequendam remissionem. Tota ecclesia 
per universam Europam scit, quales laqueos 
iniecerit conscientiis illa particula constitu- 
tionis, quae iubet omnia peccata confiteri. 
Nee tantum habet incommodi textus per se, 
quantum postea affinxerunt Summistae, qui 
colligunt circumstantias peccatorum. Quales 
ibi labyrinthi, quanta carnificina fuit opti- 
marum mentium! Nam feros et profanos ista 
65] terriculamenta nihil movebant. Postea 
quales tragoedias excitavit quaestio de pro- 
prio sacerdote inter pastores et fratres, qui 
tune minime erant fratres, quum de regno 
confessionum belligerabantur. Nos igitur sen- 
timus enumerationem peccatorum non esse ne- 
cessariam iure divino. Idque placet Panormi- 
tano et plerisque aliis eruditis iurisconsultis. 
Nec volumus imponere necessitatem conscien- 
tiis nostrorum per constitutionem illam Omnis 
utriusque, de qua perinde iudicamus, ut de 
alis traditionibus humanis, de quibus senti- 
mus, quod non sint cultus ad iustificationem 
necessarii. Et haee constitutio rem impossi- 
bilem praecipit, ut omnia peccata confiteamur. 
Constat autem plurima nos nec meminisse, nec 
intelligere iuxta illud Ps. 19, 13: Delicta quis 
intelligit? 


war. 


Darum zwingen unfere Pfarrer diejenigen nicht, bie nicht gejdhidt find, das 


Bon dem Erzählen aber und Erinnerung der 
Sünden in der Veidhte unterrichten unjere Prez 
Diger alfo die Leute, daß fie bod) bie Gewilfen 
nicht berjtriden, als fet e8 not, alle Sünden bei 
Namen zu erzählen. Wiewohl es nun gut ilt, 
die Groben, Unerfahrenen dazu [zu] untermweifen, 
Dap fie etlihe Sünden in der Beichte nambaftig 
machen, ma$ fie drücdt, damit man fie leichtlicher 
unterrichten fann: fo Disputieren wir bod) Dabon 
hier nicht, jonbern davon, ob Gott geboten habe, 
Dak man bie Sünden alfo alle erzählen miiffe, 
und ob die Sünden unerzählt nicht mögen bere 
geben werden. Derhalben follten bie Widerfacher 
uns nicht angezogen haben das fapite Omnis 
utriusque sexus, welches wir fehr wohl fennen, 
jondern aus der Heiligen Schrift, aus Gottes 
Wort, uns bewiefen haben, dap fold) Erzählen 
der Sünden von Gott geboten wäre. (G8 ijt leider 
allzu Kar am Tage und rüchtig [ruchtbar] dur 
alle Kirchen in ganz Europa, wie bieje particula 
des Kapitels Omnis utriusque sexus, ba e8 ges 
bietet, man folle [djufbig fein, alle Sünden zu 
beichten, bie Gewiffen in Elend, Kammer und Ver 
itridung gebracht hat. Und der Lert an ihm felbft 
hat nicht fo biel Schaden getan als. hernach ber 
Summiften Bücher, darin die Umftände, Zirfums 
ftan3 der Sünden zufammengelefen; denn damit 
haben jie erft Die Getwiffen recht irregemadht und 
unjügfid) geplagt, und dazu eitel gutherzige Leute, 
denn bie Frechen und Wilden haben banad) nicht 
biel gefragt. Darüber, nachdem ber Vert aljo 
lautet: ein jeder jollte feinem eigenen Priefter 
beichten,. was großes Zanfs und wie mördlichen 
Neid und Hak hat zwifchen Pfarrern und Mönz 
hen allerlei Ordens diefe Frage angerichtet, mel- 
ches doch der eigene Priefter ware! Denn ba war 
alle Brüderfchaft, alle Freundfchaft aus, wenn e3 
um die Herrfchaft, um den Beichtpfennig zu tun 


Darum halten wir, daß Gott nicht geboten hat, die Sünden namhaftig zu maden unb zu ers 


zählen. Und das hält aud) Panormitanus und viel andere Gelehrte. ı Darum wollen wir feine Biirde 
auf die Getwiffen legen durch das Kapitel Omnis utriusque sexus, jondern jagen bon bemjelben mie 
bon andern Menfchenjagungen, nämlich daß es nicht ein Gottesdienjt fei, ber nötig fet zur Seligteit. 
Auch jo wird in dem Kapitel ein unmöglich Ding geboten, nämlich dak wir alle Sünden beichten jollen. 
Nun if’S gewiß, dab wir vieler Sünden nicht fonnem gedenken, aud) wohl die größten Sünden nicht 
fehen, wie der Pfalm jagt: „Wer fennet feine Fehle?“ | dE pee 


66] Si sint boni pastores, scient, quatenus 
prosit examinare rudes, sed illam carnificinam 
Summistarum confirmare non volumus, quae 
tamen minus fuisset intolerabilis, si verbum 
unum addidissent de fide consolante et eri- 
gente conscientias. Nunc de hac fide conse- 
quente remissionem peccatorum nulla est syl- 
laba in tanta mole constitutionum, glossarum, 
summarum, confessionalium. Nusquam ibi 
Christus legitur. "Tantum leguntur suppu- 
tationes peccatorum. Et maxima pars [R.161 
consumitur in peccatis contra traditiones 
67] humanas, quae est vanissima. Haec do- 
ctrina adegit multas pias mentes ad despera- 
tionem, quae non potüerunt acquiescere, quia 
sentiebant iure divino necessariam esse enume- 


Wo verftändige, gottesfürdhtige Pfarrherren 


und Prediger find, die werden wohl wifjen, toie- 


fern not und nübe fein mag, bie Augend und 
fonjt unerfahrene Leute in der Beichte zu fragen: 
Uber bieje Tyrannei über die Getviffen, ba bie 
Summijten als die Stodmeifter bie Gewiffen ohne 
Unterlak geplagt haben, fónnen nocd) wollen wir 
nicht loben; welche dennod weniger be[d)tverlid) 
getvefen wären, wenn fie bod) mit einem Wort 
auch des Glaubens an Chriftum, dadurch bie Ge- 
wiffen recht getröftet werden, gedacht hätten. Nun 
aber ijt. bon Chrifto, vom (Glauben, von Berges 
bung der Sünde nicht eine Silbe, nicht ein Tüttel 
in fo viel großen Büchern ihrer Detretale, ihrer 
Kommente, ihrer Summiften, ihrer Konfeffionale; 
Da wird niemand ein Wort lefen, daraus er Chris 


Apology of the Augsburg Confession. Art. X. XI. 951 


come to repentance. If they commune [if 
they wish to be regarded as Christians], let 
them not be expelled; if they fail to do so, 
let them be excommunicated. Christ [Paul] 
says, 1 Cor. 11, 29, that those who eat un- 
worthily eat judgment to themselves. The 
pastors, accordingly, do not compel those 
who are not qualified to use the Sacraments. 


Concerning the enumeration of sins in con- 
fession, men are taught in such a way as not 
to ensnare their consciences. Although it is 
of advantage to accustom inexperienced men 
to enumerate some things [which worry 
them], in order that they may be the more 
readily taught, yet we are now discussing 
what is necessary according to divine Law. 
Therefore, the adversaries ought not to cite 
for us the regulation Omnis Utriusque, which 
is not unknown to us, but they ought to show 
from the divine Law that an enumeration 
of sins is necessary for obtaining their re- 
mission. The entire Church, throughout all 
Europe, knows what sort of snares this point 
of the regulation, which commands that all 
sins be confessed, has cast upon consciences. 
Neither has the text by itself as much dis- 
advantage as was afterwards added by the 
Summists, who collect the circumstances of 
the sins. What labyrinths were there! How 
great a torture for the best minds! For the 
licentious and profane were in no way moved 
by these instruments of terror. Afterwards, 
what tragedies [what jealousy and hatred] 
did the questions concerning one’s own priest 
excite among the pastors and brethren [monks 
of various orders], who then were by no means 
brethren when they were warring concerning 
jurisdiction of confessions! [For all brother- 
liness, all friendship, ceased, when the ques- 
tion was concerning authority and confes- 
sor’s fees.] We, therefore, believe that, ac- 
cording to divine Law, the enumeration of 
sins is not necessary. This also is pleasing 
to Panormitanus and very many other learned 
jurisconsults. Nor do we wish to impose ne- 
cessity upon the consciences of our people by 
the regulation Omnis Utriusque, of which we 
judge, just as of other human traditions, that 
they are not acts of worship necessary for 
justification. And this regulation commands 
an impossible matter, that we should confess 
all sins. It is evident, however, that most 
sins we neither remember nor understand [nor 
do we indeed even see the greatest sins], ac- 
cording to Ps. 19, 13: Who can understand 
his errors? 


If the pastors are good men, they will know 
how far it is of advantage to examine [the 
young and otherwise] inexperienced persons; 
but we do not: wish to sanction the torture 
[the tyranny of consciences] of the Summists, 
which notwithstanding would have been less 
intolerable if they had added one word con- 
cerning faith, which comforts and encourages 
consciences. Now, concerning this faith, 
which obtains the remission of sins, there is 
not a syllable in so great a mass of regula- 
tions, glosses, summaries, books of confession. 
Christ is nowhere read there. [Nobody will 


there read a word by which he could learn to 
know Christ, or what Christ is.] Only the 
lists of sins are read [to the end of gather- 
ing and accumulating sins; and this would 
be of some value if they understood those 


M. 167. 168. Apologia Confessionis. Art. XII. (V.) 36. 160. 161. 


252 


rationem, et,tamen experiebatur impossibilem 
esse. Sed Naerent alia non minora vitia in 
doctrina adversariorum de poenitentia, quae 
iam recensebimus. 


ftum, oder was Chriftus fet, möge lernen. Allein 
gehen fie mit diefen Regiftern um, die Sünden zu 
fammeln, zu häufen, und wäre noch etwas, wenn 
fie bod) die Sünden berjtünben, bie Gott für 
Sünden Hält. Nun ijt der größere Teil ihrer 
Summen nicht anderes denn von Narrenwerk, von Menjchenjagungen. O twas hat bie heilloje, gott- 
lofe Lehre viel fromme Herzen und Gewiffen, die gern recht getan hätten, zur Verzweiflung gebracht, 
welche nicht Haben ruhen fünnen! Denn fie wubten nicht anders, fie müßten fid) aljo freien und beißen 
mit dem Erzählen, Zujammenrednen der Sünden, und befanden doch immer Unruhe, und daß es ihnen 
unmöglich war. Aber nicht weniger ungefchietes Dinges haben bie Widerjacher von der ganzen Buße 


E 
EYE ENT, 


gelehrt, welches wir hernac wollen erzählen. 


Art. XII. (V.) De Poenitentia. 


1] In articulo duodecimo probant primam 
partem, qua exponimus lapsis post baptismum 
contingere posse remissionem peccatorum, quo- 
cunque tempore et quotiescunque convertun- 
tur. Secundam partem damnant, in qua poe- 
nitentiae partes dicimus esse contritionem et 
fidem. Negant fidem esse alteram partem 
2] poenitentiae. Quid hic, Carole, Caesar in- 
victissime, faciamus? Haec est propria vox 
evangelii, quod fide consequamur remissionem 
peccatorum. Hane vocem evangelii damnant 
isti seriptores Confutationis. Nos igitur nullo 
modo assentiri Confutationi possumus. Non 
possumus saluberrimam vocem evangelii et 
plenam consolationis damnare. Quid est aliud 
negare, quod fide consequamur remissionem 
peccatorum, quam contumelia afficere sangui- 
3] nem et mortem Christi? Rogamus igitur 
te, Carole, Caesar invietissime, ut nos de hac 
re maxima, quae praecipuum evangelii locum, 
quae veram Christi cognitionem, quae verum 
eultum Dei continet, patienter ac diligenter 
audias et cognoscas. Comperient enim omnes 
boni viri, nos in hac re praecipue docuisse 
vera, pia, salubria et necessaria universae ec- 
clesiae Christi. Comperient ex scriptis nostro- 
rum plurimum lucis accessisse evangelio, et 
multos perniciosos errores emendatos [R.162 
esse, quibus antea obruta fuit doctrina de 
poenitentia per scholasticorum et canonista- 
rum opiniones. 


Artifel XII. (V.) Bon ber Buße, 


Sn dem zwölften Artikel fafen ihnen Die 
Widerfacher den erften Teil gefallen, da wir jagen, 
bab alle diejenigen, fo nad) der Taufe in Sünde 
fallen, Vergebung der Sünden erlangen, 3u tvel- 
cher Zeit und foie oft fie fid) befehren. Den andern 
Teil beriwerfen und verdammen fie, Da wir jagen, 
die Buße habe zwei Ctiife, contritionem und 
fidem, das ijt, zur Bupe gehören dieje zwei, ein 
renig, zerichlagen Herz und ber Glaube, dap 
id) glaube, daß ich Vergebung der Sünden durch 
Chrijtum erlange. Da höre man nun, wozu die 
Jeiperjad)er nein jagen! Da dürfen fie unver- 
idümt berneinen, daß der Glaube nicht ein Stüd 
per Buße jet. Was follen wir nun Hier, aller- 
gnädigiter Herr Katjer, gegen bieje Leute tun? 
(eti ift’s, daß wir durch den Glauben Ber: 
gebung der Sünden erlangen. Diejfeg Wort ijt 
nicht unjer Wort, jondern die Stimme und Wort 
SsEju Ehrifti, unfers Heilandes. Das flare Wort 
Shrifti nun verdammen diefe Meijter der Kon: 
futation, darum fonnen wir in feinem Wege in 
die Konfutation willigen. Wir wollen, ob Gott 
will, bie flaren Werte des Gbangelii, bie heilige 
göttliche Wahrheit und das felige Wort, darin 
aller Troft und Seligfeit fteht, nicht verleugnen. 
Denn diejes aljo verneinen, daß wir durch den 
Glauben Bergebung der Sünden erlangen, was 
dre Das anders, denn das Blut Chrijti und fei- 
nen Tod läftern und jehänden? Darum bitten 
wir, allergnädigiter Herr faijer, daß Gto. &aijer- 
fide Majeftät in diejer großen, höchiten, alleriwich- 
tigften Sache, welche unjere eigene Seele und Ge: 


toiffen, welche auch den ganzen Chriftenglauben, das ganze Evangelium, die Grfenntnis Chrifti und das 
Höchite, Größte nicht allein in diejem vergänglichen, jondern auch fünftigem Leben, ja unfer aller ewiges 
Genejen und Verderben bor Gott belangt, gnädiglih und mit Fleiß hören und erkennen. &3 follen 
alle gottesfürchtigen, frommen und ehrbaren Leute nicht anders befinden, denn bab mir in diefer Sache 
die göttliche Wahrheit und eitel heilfamen, hochndtigiten, tröftlihiten Unterricht der Gewifjen gelehrt 
haben und lehren lafjen, daran allen frommen Herzen ber ganzen chriftlichen Kirche das Merflichite und 
Größte, ja all ihr Heil und Wohlfahrt gelegen, ohne welchen Unterricht fein Predigtamt, feine chrift: 
liche Kicche fein noch bleiben fann. (58 jollen alle Gottesfürchtigen befinden, daß bieje Lehre ber Unjern 
bon der Buße das Evangelium und reinen Verftand wieder an [den] Tag gebracht hat, und daß dadurch 
viel jchädliche, Häßliche Irrtümer abgetan, wie denn durch ber Scholaftifer und Kanoniften Bücher! Dieje 
Lehre, was doch rechte Buße fet oder nicht jet, gar unterdrüdt war. 


4] Ac priusquam accedimus ad defensio- 
nem nostrae sententiae, hoc praefandum est. 
Omnes boni viri omnium ordinum, ac theolo- 
gici ordinis etiam, haud dubie fatentur ante 
Lutheri scripta confusissimam fuisse doctri- 
5] nam poenitentiae. Exstant libri Senten- 
tiariorum, ubi sunt infinitae quaestiones, quas 
nulli theologi unquam satis explicare potue- 
runt. Populus neque rei summam complecti 
potuit nec videre, quae praecipue requireren- 
tur in poenitentia, ubi quaerenda esset pax 
6] conscientiae. Prodeat nobis aliquis ex ad- 
versariis, qui dicat, quando fiat remissio pec- 


Und efe wir zur Sache greifen, mijfen- wir 
diefes anzeigen: ES werden alle ehrbaren, reb- 
licen, gelehrten Leute hohen und niedern Stan: 
des, auch die Theologen jelbjt befennen miiffen, 
und ohne Zweifel auch die Feinde werden von 
ihrem eigenen Herzen überzeugt, dak zubor und 
ehe denn Doktor Luther gejchrieben hat, eitel 
dunfle, veriworrene Schriften und Bücher von bet 
Bue vorhanden gewejen [find]. Wie man fieht 
bei ven Sententiarien, da unzählige unnitke Fra= 
gen find, mwelche nod) feine Theologi jelbft haben 
genugjam finnen ausörtern. Viel weniger hat 
das Bolf aus ihren Predigten und bermirrten 


we 


Apology of the Augsburg Confession. Art. XII. (V.) 


sins which God regards as such]. And the 
greater part is occupied with sins against 
human traditions, and this is most vain. This 
doctrine has forced to despair many godly 
minds, which were not able to find rest, be- 
cause they believed that by divine Law an 
enumeration was necessary, and yet they ex- 
perienced that it was impossible. But other 
faults of no less moment inhere in the doc- 
trine of the adversaries concerning repent- 
ance, which we will now recount. 


Article XII (V): Of Repentance. 


In the Twelfth Article they approve of the 
first part, in which we set forth that such as 
have fallen after baptism may obtain remis- 
sion of sins at whatever time, and as often 
as they are converted. They condemn the 
second part, in which we say that the parts 
of repentance are contrition and faith [a peni- 
tent, contrite heart, and faith, namely, 
that I receive the forgiveness of sins through 
Christ]. [Hear, now, what it is that the ad- 
versaries deny.] They [without shame] deny 
that faith is the second part of repentance. 
What are we to do here, O Charles, thou most 
invineible Emperor? The very voice of the 
Gospel is this, that by faith we obtain the 
remission of sins. [This word is not our word, 
but the voice and word of Jesus Christ, our 
Savior.] This voice of the Gospel these 
writers of the Confutation condemn. We, 
therefore, can in no way assent to the Con- 
futation. We cannot condemn the voice of 
the Gospel, so salutary and abounding in con- 
solation. What else is the denial that by 
faith we obtain remission of sins than to 
treat the blood and death of Christ with 
scorn? We therefore beseech thee, O Charles, 
most invincible Emperor, patiently and dili- 
gently to hear and examine this most im- 
portant subject, which contains the chief 
topic of the Gospel, and the true knowledge 
of Christ, and the true worship of God [these 
great, most exalted and important matters 
which concern our own souls and consciences, 
yea, also the entire faith of Christians, the 
entire Gospel, the knowledge of Christ, and 
what is highest and greatest, not only in this 
perishable, but also in the future life: the 
everlasting welfare or perdition of us all 
before God]. For all good men will ascer- 
tain that especially on this subject we have 
taught things that are true, godly, salutary, 
and necessary for the whole Church of Christ 
[things of the greatest significance to all 
pious hearts in the entire Christian Church, 
on ‘which their whole salvation and welfare 
depends, and without instruction on which 
there can be or remain no ministry, no Chris- 
tian Church]. They will ascertain from the 
writings of our theologians that very much 
light has been added to the Gospel, and many 
pernicious errors have been corrected, by 
which, through the opinions of the scholas- 
tics and canonists, the doctrine of repentance 
was previously covered. 

Before we come to the defense of our po- 
sition, we must say this first: All good men 


253 


of all ranks, and also of the theological rank, 
undoubtedly confess that before the writings 
of Luther appeared, the doctrine of repent- 
ance was very much confused. The books of 
the Sententiaries are extant, in which there 
are innumerable questions which no theo- 
logians were ever able to explain satisfac- 
torily. The people were able neither to com- 
prehend the sum of the matter, nor to see 
what things especially were required in re- 
pentance, where peace of conscience was to be 


954 M. 168. 169. 


catorum. Bone Deus, quantae tenebrae sunt! 
Dubitant, utrum in attritione vel in contri- 
tione fiat remissio peccatorum. Et si fit pro- 
pter contritionem, quid opus est absolutione, 
quid agit potestas clavium, si peccatum iam 
est remissum? Hic vero multo magis etiam 
sudant et potestatem clavium impie extenuant. 
7] Alii somniant potestate clavium non re- 
mitti culpam, sed mutari poenas aeternas in 
temporales. Ita saluberrima potestas esset 
ministerium non vitae et Spiritus, sed tan- 
tum irae et poenarum. Alii, videlicet cautio- 
res, fingunt potestate clavium remitti peccata 
eoram ecclesia, non coram Deo. Hic quoque 
perniciosus error est. Nam si potestas cla- 
vium non consolatur nos eoram Deo, quae res 
tandem reddet pacatam conscientiam? Iam 
8] illa sunt magis etiam perplexa.  Docent 
nos contritione mereri gratiam. Ubi si quis 
interroget, quare Saul, Iudas et similes non 
consequantur gratiam, qui horribiliter con- 
triti sunt? Hic de fide et de evangelio respon- 
dendum erat, quod Iudas non crediderit, non 
erexerit se evangelio et promissione Christi. 
Fides enim ostendit discrimen inter contri- 
tionem Iudae et Petri. Verum adversarii de 
lege respondent, quod Iudas non dilexerit 
9] Deum, sed timuerit poenas. Quando [R.163 
autem territa conscientia praesertim in seriis, 
veris et illis magnis terroribus, qui describun- 
tur in psalmis ac prophetis et quos certe de- 
gustant isti, qui vere convertuntur, iudicare 
poterit, utrum Deum propter se timeat, an 
fugiat aeternas poenas? . Hi magni motus 
literis et vocabulis discerni possunt, re ipsa 
non ita divelluntur, ut isti suaves sophistae 
10] somniant. Hic appellamus iudicia omnium 
bonorum et sapientum virorum. Hi haud 
dubie fatebuntur has disputationes apud ad- 
versarios perplexissimas et intricatissimas 
esse. Et tamen agitur de re maxima, de prae- 
cipuo evangelii loco: de remissione peccato- 
rum. Tota haec doctrina de his quaestionibus, 
quas recensuimus, apud adversarios plena est 
errorum et hypocrisis, et obscurat beneficium 
Christi, potestatem clavium et iustitiam fidei. 


Judas habe Gott nicht geliebt, fondern habe fid) vor der Strafe gefürchtet. 


und ungefchidt von der Buße gelehrt? 


' Apologia Confessionis. 


Art. XII. (V.) 38. 161. 162. 


Büchern von ber Buße eine Summa fajjet mögen 
oder merken, was bod) zu wahrer Bue vornehm- 
lich gehört, mie oder durch mas Weife ein Herz 
und Gewiffen Rube und Frieden fuchen müßte; 
und Troß! e$ trete mod) einer hervor, Det aus 
ihren Büchern einen einigen Menjhen unterrichte, 
warn gewiß die Sünden vergeben find. Lieber 
HErr Gott, wie fieht man da Blindheit! ie, 
wiffen fie jo gat nichts davon, wie find ihre 
Schriften eitel Nacht, eitel Finfternts! Sie 
bringen Fragen vor, ob in attritione oder con- 
tritione Vergebung der Sünden gejchehe, und jo 
bie Sünde vergeben wird um der Neue ober Kon= 
trition willen, a8 dann ber Abfolution bonndten 
fet; und fo die Sünden fehon vergeben find, was 
dann die Gewalt der Schlüffel vonnöten fet. Und 
da ängiten fie fic) und verbrechen fid) erjt über 
[zerbrechen fid den Kopf darüber] unb machen 
die Gewalt der Schlüffel gar zunichte. | Etliche 
unter ihnen erdichten und jagen, durch die Gewalt 
der Schlüffel werde nicht vergeben die Schuld bor 
Gott, jondern die ewige Pein werde dadurd) vers 
wandelt in zeitliche; und machen alfo aus bet 
Wbfolution, aus [der] Gewalt der Schlüflel, daz 
dureh wir Troit und Leben gewarten follen, eine 
[olde Gewalt, dadurd uns nur Strafe aufgelegt 
erde. Die andern wollen fíüger fein, Die jagen, 
daß durch [die] Gewalt ber Schlüffel Sünden berz 
geben werden bot den Leuten oder bot Det chrift- 
lichen Gemeinde, aber nicht vor Gott. Das ijt 
auch faft ein [ein febr] jchädlicher Irrtum; denn 
[o bie Gewalt der Schlüffel, welche von Gott ges 
geben ift, uns nicht tröftet bor Gott, wodurd will 
denn das Gewiffen zur Ruhe fommen? Darüber 
fo lehren und fehreiben fie noch ungefchidter und 
bermwirrter Ding; fie lehren, man fonne burd) 
Neue Gnade verdienen, und wenn fie da gefragt 
werden, warum denn Saul und Judas und derz 
gleichen nicht Gnade verdient haben, in melden 
gar eine fehrecdliche Kontrition gemejen ijt: auf 
bieje Frage follten fie antworten, Dak es Judas 
und Saul am Cvangelio und Glauben gefehlt 
hätte, daß Judas fi) nicht getröftet hat durchs 
Evangelium und hat nicht geglaubt; denn der 
Glaube unterscheidet bie Reue Petri und Buda. 
Aber bie Widerfacher gedenfen des Choangelit und 
Glaubens gar nicht, fondern des Gefeges; jagen, 
Sit aber das nicht ungemwiß 


Denn mann will ein erjchroden Gewiffen, fonderlich in den 


rechten großen Üngften, welche in Palmen und Propheten befdjrieben werden, willen, ob e8 Gott aus 
Liebe als jeinen Gott fürchtet, oder ob e8 feinen Zorn und etwige Verdammnis flieht und Bapt? (8 
mögen diejenigen bon Ddiejen großen Üngften nicht viel erfahren haben, dieweil fie aljo mit Worten 
fpielen und nad) ihren Träumen Unterfchied machen. Aber im Herzen, und menn e$ zur Erfahrung 
fomumt, findet fich’S biel anders, unb mit den jchlechten Syllaben und Worten findet fein Gelwiffen 
Ruhe, wie die guten, janften, müßigen Sophiften träumen. Hier berufen wir uns auf [bie] Erfahrung 
aller Gottesfürhtigen, auf alle redlichen, verftändigen Leute, die auch gern die Wahrheit erfennten; 
Die werden befennen, bab bie Widerfacher in allen ihren Büchern nichts Nechtehaffenes gelehrt Haben 
von der Buße, fondern eitel verworren, unniik Gefhmwät; und ijt bod) dies ein Hauptartikel der drift 
lichen Lehre, bon der Buße, von Vergebung der Sünden. Nun ift diefelbe Lehre von den Fragen, die 
jego erzählt, voll großer Irrtümer und Heuchelei, dadurch bie rechte Lehre von Chrijto, von en 
Schlüffeln, vom Glauben zu unjüglidem Schaden der Gewiffen unterdrüdt gewefen. 


11] Haec fiunt in primo actu. Quid quum 
ventum est ad confessionem? Quantum ibi 
negotii est in illa infinita enumeratione pec- 
catorum, quae tamen magna ex parte consu- 
mitur in traditionibus humanis? Et quo 
magis crucientur bonae mentes, fingunt hanc 
12] enumerationem esse iuris divini. Et quum 
ipsam enumerationem exigant praetextu iuris 


Weiter richten fie nod) mehr Irrtümer an, ‘wenn 
man bon ber Beichte reden foll; da lehren fie 
nichts, denn [ange 9tegijter mahen und Sünden 
erzählen unb mehrenteil® Sünden wider Men- 
ichengebote, und treiben Hier die Leute, als fei 
jolch Zählen de iure divino, daS ijt, von Gott 
geboten; und diefes wäre noch fo Hoch befdhwer- 
lich nicht, wenn fie nur aud) recht bon ber Abi: 


E »cW A 


per 


Apology of the Augsburg Confession. Art. XII. (V.) 


sought for. Let any one of the adversaries 
come forth and tell us when remission of 
sins takes place. O good God, what darkness 
there is! They doubt whether it is in attri- 
tion or in contrition that remission of sins 
oceurs. And if it occurs on account of con- 
trition, what need is there of absolution, what 
does the power of the keys effect, if sins have 
been already remitted? Here, indeed, they 
also labor much more, and wickedly detract 
from the power of the keys. Some dream 
that by the power of the keys guilt is not 
remitted, but that eternal punishments are 
changed into temporal. Thus the most salu- 
tary power would be the ministry, not of life 
and the Spirit, but only of wrath and punish- 
ments. Others, namely, the more cautious, 
imagine that by the power of the keys sins 
are remitted before the Church and not be- 
fore God. This also is a pernicious error. 
For if the power of the keys does not console 
us before God, what, then, will pacify the 
conscience? Still more involved is what fol- 
lows. They teach that by contrition we merit 
grace. In reference to which, if any one 
should ask why Saul and Judas and similar 
persons, who were dreadfully contrite, did 
not obtain grace, the answer was to be 
taken from faith and according to the Gos- 
pel, that Judas did not believe, that he 
did not support himself by the Gospel and 
promise of Christ. For faith shows the 
distinction between the contrition of Judas 
and of Peter. But the adversaries take their 
answer from the Law, that Judas did not 
love God, but feared the punishments. [Is 
not this teaching uncertain and improper 
things concerning repentance?] When, how- 
ever, will a terrified conscience, especially in 
those serious, true, and great terrors which 
are described in the psalms and the prophets, 
and which those certainly taste who are truly 
converted, be able to decide whether it fears 
God for His own sake [out of love it fears 
God, as its God], or is fleeing from eternal 
punishments? [These people may not have 
experienced much of these anxieties, because 
they juggle words and make distinctions ac- 
cording to their dreams. But in the heart, 
when the test is applied, the matter turns 
out quite differently, and the conscience can- 
not be set at rest with paltry syllables and 
words.] These great emotions can be dis- 
tinguished in letters and terms; they are not 
thus separated in fact, as these sweet sophists 
dream. Here we appeal to the judgments of 
all good and wise men [who also desire to 
know the truth]. They undoubtedly will con- 
fess that these discussions in the writings of 
the adversaries are very confused and intri- 
cate. And nevertheless the most important 
subject is at stake, the chief topic of the 
Gospel, the remission of sins. This entire 
doctrine concerning these questions which we 
have reviewed, is, in the writings of the ad- 
versaries, full of errors and hypocrisy, and 
obscures the benefit of Christ, the power of 
the keys, and the righteousness of faith [to 
inexpressible injury of conscience]. . 

_, These things occur in the first act. What 


255 


when they come to confession? What a work 
there is in the endless enumeration of sins, 
which is nevertheless, in great part, devoted 
to those against human traditions! And in 
order that good minds may by this means be 
the more tortured, they falsely assert that 
this enumeration is of divine right. And 
while they demand this enumeration under 
the pretext of divine right, in the mean time 
they speak coldly concerning absolution, 
which is truly of divine right. They falsely 
assert that the Sacrament itself confers grace 


256 M. 169. 170. 


divini, interim de absolutione, quae vere est 
iuris divini, frigide loquuntur. Fingunt 
ipsum sacramentum ex opere operato conferre 
gratiam sine bono motu utentis; de fide ap- 
prehendente absolutionem et consolante con- 
scientiam nulla fit mentio. 
quod dici solet, dmévar zoo T@v uvornoiwr. 

13] Restat tertius actus de satisfactionibus. 
Hie vero habet confusissimas disputationes. 
Fingunt aeternas poenas mutari in poenas 
purgatorii, et harum partem remitti potestate 
clavium, partem docent redimendam esse satis- 
14] factionibus. Addunt amplius, quod opor- 
teat satisfactiones esse opera supererogatio- 
nis, et haee constituunt in stultissimis obser- 
vationibus, velut in peregrinationibus, [R. 164 
rosariis aut similibus observationibus, quae 
15] non habent mandata Dei. Deinde, sicut 
purgatorium satisfactionibus redimunt, ita 
excogitata est ars redimendi satisfactiones, 
quae fuit quaestuosissima. Vendunt enim 
indulgentias, quas interpretantur esse remis- 
siones satisfactionum. Et hie quaestus non 
solum ex vivis, sed multo amplior est ex mor- 
tuis.* Neque solum indulgentiis, sed etiam 
sacrificio missae redimunt satisfactiones mor- 
16] tuorum. Denique infinita res est de satis- 
factionibus. Inter haee scandala (non enim 
possumus enumerare omnia) et doctrinas dae- 
moniorum iacet obruta doctrina de iustitia 
fidei in Christum et de beneficio Christi. 
Quare intelligunt omnes boni viri utiliter et 
pie reprehensam esse doctrinam sophistarum 
et canonistarum de poenitentia. Nam haec 
dogmata aperte falsa .sunt, et non solum 
aliena a Scripturis sanctis, sed etiam ab ec- 
clesiasticis patribus: 


ganze chriftliche Lehre bom Glauben, von Chrifto, wie wir dadurch jolfem getröftet werden. 


Apologia Oonfessionis. 


Hoc vere est, . 


Art! XEE (VW) 36. 162—164. 


{ution und Glauben hätten gelehrt. Wher da 
fahren fie abermal vorüber und lafjen den hohen 
Troft liegen unb dichten, Das Werk, beidjten und 
reuen, mache fromm ex opere operato, ohne 
Chriftum, ohne Glauben. Das heigen rechte 
S uber. 


Das dritte Sti bon biefem Spiel ift bie satis- 
factio oder Genugtuung für bie Sünde. Daz 
felbft lehren fie noch ungefchidter, bermitrter, merz 
fen das Hundert in3 Taufend, daß dafelbft nicht 
ein Tröpflein guten oder nötigen Troftes ein arm 
Gewiffen finden möchte. Denn da erdichten fie 
ihnen fefb]t, daß die ewige Pein werde bor Gott 
verwandelt in Pein des Fegfeuers, und ein Teil 
ber Pein werde vergeben und erlaffen durch bie 
Shlüffel, für einen Teil aber müjje man genugs 
tun mit Werfen. Darüber fagen fie weiter und 
nennen die Genugtuung opera supererogationis, 
das find denn bei ihnen die finbijdjen, nürri[d)en 
Werte, alS Wallfahrten, Rofenfränze und Der 
gleichen, da fein Gebot Gottes von ijt. Und mei- 
ter, wie fie Die Pein des Tegfeuers abfaufen und 
föfen mit ihrem Genugtun, afjo haben fie noch 
weiter ein Fünbdlein erdacht, biejelben Genug- 
tuungen für das Fegfeuer auch abzulöfen, welches 
denn ein recht genieblicher, reicher Kauf und großer 
Sahrmarft geworden. Denn fie haben unberz 
ihämt ihren Ablaß berfauft und gejagt, wer Ab= 
lah I9je, ber faufe fid) alfo ab, da er jonft müßte 
genugtun; und die Kretfchmerei, den Jahrmarkt, — 
haben fie unberjdjümt getrieben, nicht allein dak 
fie Den Lebendigen Ablaß verkauft, fondern aud) 
für die Toten hat man Ablak mitffen faufen. 
Darüber haben fie auch den fehredlihen Mif- 
brauch ber Mefje eingeführt, daß fie Die Toten 
haben mit Meffehalien erldjen wollen, und unter 
folchen Teufelslehren ijt unterbrüdt getwejen die 
Darum 


merien und verjtehen hier alle ehrbaren, redlichen, ehrliebenden, verftändigen Leute, gefchiweige denn 
Chriften, Dak ganz hoch vonnöten getvefen ijt, folche ungöttliche Lehre der Sophiften und Kanoniften 
bon der Buße zu tadeln. Denn diefelbe ihre Lehre ijt öffentlich falfch, unrecht, wider bie flaren Worte 
Chrifti, wider alle Schrift ber Wpoftel, wider die ganze Heilige Schrift und Väter, und find das ihre 


Sertümer: 


17] I. Quod per bona opera extra gratiam 
facta mereamur ex pacto divino gratiam. 

18] II. Quod per attritionem mereamur 
gratiam. 

19] III. Quod ad deletionem peccati sola 
detestatio criminis sufficiat. 

20] IV. Quod propter contritionem, non 
fide in Christum consequamur remissionem 
peccatorum. 

21] V. Quod potestas clavium valeat ad 


remissionem peccatorum non coram Deo, sed 


coram ecclesia. 

22] VI. Quod potestate clavium non re- 
mittantur peccata coram Deo, sed quod sit 
instituta potestas clavium, ut mutet poenas 
aeternas in temporales, ut imponat certas 
satisfactiones conscientiis, ut instituat novos 
cultus et ad tales satisfactiones et cultus obli- 
get conscientias. 

23] VII. Quod enumeratio delictorum in 
confessione, de qua praecipiunt adversarii, sit 
necessaria iure divino. 

24] VIII. Quod canonicae satisfactiones ne- 
cessariae sint ad poenam purgatorii [R.165 
redimendam, aut prosint tamquam compen- 


I. Daß uns Gott muß bie Sünde vergeben, fo 
wir gute Werke tun, aud) außerhalb der Gnade. 

II. Daß wir durch die Attrition ober Neue 
Gnade verdienen. 

III. Dak unfere Sünde auszulöfchen genug fei, 
wenn ich bie Sünde an mir fefbft haffe und fchelte. 

IV. Daß wir durch unfere Reue, nicht um des 
Glaubens millen an Chriftum, Bergebung ber 
Sünden erlangen. 

V. Daß die Gewalt ber Schlüffel verleihe Ver: 
gebung der Sünden nicht bor Gott, fondern vor 
der Kirche oder den Leuten. 

VI. Daß durch die Gewalt der Schlüffel nicht 
allein bie Sünden vergeben werden, fondern dies 
felbe Gewalt fet darum eingefegt, daß fie bie ewige 
Pein verwandle in zeitliche, und daß fie den Ge: 
wiffen etliche Genugtuungen auflege und Gottes: 
dienste und satisfactiones aufrichte, dazu bie Ge 
willen bor Gott verpflichte und verbinde. 

VII. Daß das Erzählen und eigentlich Rechnen 
aller Sünden bon Gott geboten fei. 


VIII. Daß satisfactiones, welche Dod von 
Menjchen aufgejebt, not feien, zu bezahlen bie 
Pein oder auch die Schuld; denn wiewohl man 


Apology of the Augsburg Confession. Art. XII. (V.) 


ex opere operato, without a good disposition 
on the part of the one using it; no mention 
is made of faith apprehending the absolu- 
tion and consoling the conscience. This is 
truly what is generally called améva: 200 r@v 
uvornolwv, departing before the mysteries. 
[Such people are called genuine Jews.] 


The third act [of this play] remains, con- 
cerning satisfactions. But this contains the 
most confused discussions. They imagine 
that eternal punishments are commuted to 
the punishments of purgatory, and teach that 
a part of these is remitted by the power of 
the keys, and that a part is to be redeemed 
by means of satisfactions. They add further 
that satisfactions ought to be works of super- 
erogation, and they make these consist of 
most foolish observances, such as pilgrimages, 
rosaries, or similar observances which do not 
have the command of God. Then, just as 
they redeem purgatory by means of satis- 
factions, so a scheme of redeeming satisfac- 
tions which was most abundant in revenue 
[which became quite a profitable, lucrative 
business and a grand fair] was devised. For 
they sell [without shame] indulgences which 
they interpret as remissions of satisfactions. 
And this revenue [this trafficking, this fair, 
conducted so shamelessly] is not only from 
the living, but is much more ample from 
the dead. Nor do they redeem the satisfac- 
tions of the dead only by indulgences, but 
also by the sacrifice of the Mass. In a word, 
the subject of satisfactions is infinite. Among 
these scandals (for we cannot enumerate all 
things) and doctrines of devils lies buried 
the doctrine of the righteousness of faith in 
Christ and the benefit of Christ. Wherefore, 
all good men understand that the doctrine 
of the sophists and canonists concerning re- 
pentance has been censured for a useful and 
godly purpose. For the following dogmas are 
clearly false, and foreign not only to Holy 
Scripture, but also to the Church Fathers: — 


I. That from the divine covenant we merit 
grace by good works wrought without grace. 

II. That by attrition we merit grace. 

III. That for the blotting out of sin the 
mere detestation of the crime is sufficient. 

IV. That on account of contrition, and not 
by faith in Christ, we obtain remission of 
sins. 

V. That the power of the keys avails for 
the remission of sins, not before God, but be- 
fore the Church. 

VI. That by the power of the keys sins are 
not remitted before God, but that the power 
of the keys has been instituted to commute 
eternal to temporal punishments, to impose 
upon consciences certain satisfactions, to in- 
stitute new acts of worship, and to obligate 
consciences to such satisfactions and acts of 
worship. 

VII. That according to divine right the 
enumeration of offenses in confession, cen- 
cerning which the adversaries teach, is neces- 
sary. 

Concordia Triglotta. 


257 


VIII. That canonical satisfactions are neces- 
sary for redeeming the punishment of purga- 
tory, or they profit as a compensation for the 
blotting out of guilt. For thus uninformed 
persons understand it. [For, although in the 


17 


258 M. 170. 171. 
satio ad delendam culpam. Sic enim imperiti 
intelligunt. 


25] IX. Quod susceptio sacramenti poeni- 
tentiae ex opere operato sine bono motu uten- 
tis, hoc est, sine fide in Christum, consequatur 
gratiam. 

26] X. Quod potestate clavium per indul- 
gentias liberentur animae ex purgatorio. 

27] XI. Quod in reservatione casuum non 
solum poena canonica, sed etiam culpa reser- 
vari debeat in eo, qui vere convertitur. 


28] Nos igitur, ut explicaremus pias con- 
scientias ex his labyrinthis sophistarum, con- 
stituimus duas partes poenitentiae, videlicet 
contritionem et fidem. Si quis volet addere 
tertiam, videlicet dignos fructus poenitentiae, 
hoc est, mutationem totius vitae ac morum in 
29] melius, non refragabimur. 
praecidimus illas otiosas et infinitas disputa- 
tiones, quando ex dilectione Dei, quando ex 
timore poenae doleamus. Sed dicimus con- 
tritionem esse veros terrores conscientiae, 
quae Deum sentit irasci peccato, et dolet se 
peccasse. Et haec contritio ita fit, quando 
Verbo Dei arguuntur peccata, quia haec est 
summa praedicationis evangelii, arguere pec- 
cata et offerre remissionem peccatorum et 
iustitiam propter Christum et Spiritum San- 
ctum et vitam aeternam, et ut renati bene- 
30] faciamus. Sie complectitur summam 
evangelii Christus, quum ait Lucae ultimo, 
v.47: Praedicari in nomine meo poenitentiam 
et remissionem peccatorum inter omnes gentes. 
31] Et de his terroribus loquitur Scriptura, 
ut Ps.38,5: Quoniam iniquitates meae super- 
gressae sunt capui meum, sicut omus grave 
gravatae sunt super me, etc. Afflictus sum et 
humiliatus sum mimis. Rugiebam a gemitu 
cordis mei. Et Ps.6,3.4: Miserere met, 
Domine, quoniam infirmus sum. Sana me, 
Domine, quoniam, conturbata sunt ossa mea, 
et anima mea turbata est valde. Et tu, Do- 
mine, usque quo? Et Es. 38, 10. 13: Ego dim 
in dimidio dierum meorum: Vadam [R.166 
ad portas inferi. Sperabam usque ad mane. 
Quasi leo, sic contrivit omnia ossa, mea. In 
32] his terroribus sentit conscientia iram Dei 
adversus peccatum, quae est ignota securis 
hominibus secundum carnem ambulantibus. 
Videt peccati turpitudinem et serio dolet se 
peccasse; etiam fugit interim horribilem iram 
Dei, quia non potest eam sustinere humana 
33] natura, nisi sustentetur Verbo Dei. Ita 
Paulus ait, Gal. 2, 19: Per legem legi mortuus 
34] swm. Lex enim tantum accusat et terret 
conscientias. In his terroribus adversarii 
nostri nihil de fide dicunt: ita tantum pro- 
ponunt verbum, quod arguit peccata. Quod 
quum solum traditur, doctrina legis est, non 
evangelii. His doloribus ac terroribus dicunt 
homines mereri gratiam, si tamen diligunt 
Deum. At quomodo diligent Deum homines 
in veris terroribus, quum sentiunt horribilem 
et inexplieabilem humana voce iram Dei? 
Quid aliud nisi desperationem docent, qui in 
his terroribus tantum ostendunt legem? 


Apologia, Confessionis. 


De contritione . 


. Pforten fahren, 


Art. XII. (V.) 3h. 164. 165. 


in der Schule bie satisfactiones allein für bie 
Pein abrechnet, fo verfteht bod) männiglid, daß 
man dadurch Vergebung der Schuld verdiene. 
IX. Daf wir aus Empfangung des Satraments 
der Buße, ex opere operato, wenn das Herz gleich 
nicht dabei ijt, ohne den Glauben an Chriftum, 
Gnade erlangen. | 
X. Daß aus der Gewalt ber Schlüffel Durch den 
Whlah bie Seelen aus dem Tegfeuer erlöft werden. 
XI. Dak in Refervatfillen nicht die Strafe der 
canonum, fondern die Schuld der Sünden bot 
Gott durch ben Papft möge referbiert werden in 
denen, bie fid) wahrlich [wahrhaft] zu Gott bez 
fehren. | 
Dak wir nun den Gelwiffen hülfen aus den uns 
zähligen Striden und veriworrenen Neßen der Sp: 
phiften, fo jagen wir, bie Buße oder Befehrung 
habe zwei Stüde, contritionem und fidem. 
So nun jemand will das dritte Stüd dazufeken, 
nämlich die Früchte ber Buke und Belehrung, 
welche find gute Werke, jo folgen follen und 
miiffen, mit dem will ich nicht groß Fechten. 
Wenn wir aber de contritione, das ijt, bon 
ted)ter Neue, reden, fehneiden wir ab die unzähe 
ligen unniigen Fragen, da fie Fragen borgeben, 
wann wit aus der Liebe Gottes, item, wann wir 
aus Furcht der Strafe Reue haben. Denn e8 
find allein bloße Worte und vergebliche Gejchwäße 
derjenigen, Die nicht erfahren haben, wie einem 
er[d)rodenen Geiffen zu Sinne ijt. Wir jagen, 
daß contritio oder rechte Neue Das fei, menn das 
Gewiffen er[d)redt wird und feine Sünde und 
den großen Born Gottes über die Sünde anhebt 
zu fühlen, und ijt ihm leid, daß es gefitndigt hat. 
Und biefelbe contritio geht aljo zu, wenn unjere 
Sünde durch Gottes Wort geftraft wird. Denn 
in Diefen zwei Stüden fteht die Summa des 
Evangelii. Erftlich fagt e3: Beffert euch! und 
macht jedermann zu Sündern. Bum andern 
bietet'8 an Vergebung der Sünden, das ewige 
Leben, Geligfeit, alles Heil unb den Heiligen 
Geift durd Chriftum, durch melden wir neuz 
geboren werden. Aljo faBt aud) bie Summa des 
Evangelii Chriftus, da er Lucd am lebten jagt: 
„zu predigen in meinem Namen Buße unb Ver: 
gebung der Sünden unter allen Heiden“. Und 
von dem Schreden und Angit des Getviffens redet 
Die Schrift im 38. Pjalm: „Denn meine Miffe- 
taten find über mein Haupt gegangen; foie eine 
fhhwere Laft find fie mir au [diper geworden.“ 
Und im 6. Pfalm: „HErr, jet mir gnädig, denn 
id bin fhwach! Heile mid), HErr; benn meine 
Gebeine find erfehroden, und meine Seele tit jehr 
er[d)toden ufw. Ach du HErr, wie lange!“ Und 
Sei. 88: neh Äprah: Nun muß id) aur Höllen 
da ich Tanger gu leben gez 
dachte ufo. Bch dachte: Möchte ich bis morgen 
leben; aber er zerbrad) mir alle meine Gebeine 
wie ein Lowe.” Stem: „Meine Augen wollten 
mit brechen; rr, ich leide Not!“ ujw. In bene 
felben Singften fühlt das Gewiffen Gottes Zorn 
und Ernft wider die Sünde, welches gar eine un 
befannte Sache ijt folden mühigen und fleiich- 
lidhen Leuten wie den Sophiften und ihresgleichen. 
Denn da merkt erft das Gewiffen, was die Sünde 
für ein großer Ungehorfam gegen Gott ijt, ba 
drückt erft recht das Gewiflen ber fchredliche Born 
Gottes, und e8 ift unmöglich ber menjdfiden 
Natur, denjelben zu tragen, wenn fie nicht burd) 
Gottes Wort würde aufgerichtet. Alfo fagt Pau= 


uere 


Apology of the Augsburg Confession. Art. XII. (V.) 


schools satisfactions are made to apply only 
to the punishment, everybody thinks that re- 
mission of guilt is thereby merited.] 

IX. That the reception of the sacrament of 
repentance ex opere operato, without a good 
disposition on the part of the one using it, 
4.€., without faith in Christ, obtains grace. 

X. That by the power of the keys our souls 
are freed from purgatory through indulgences. 

XI. That in the reservation of cases not 
only canonical punishment, but the guilt also, 
ought to be reserved in reference to one who 
is truly converted. 

In order, therefore, to deliver pious con- 
sciences from these labyrinths of the sophists, 
we have ascribed to repentance [or conver- 
sion] these two parts, namely, contrition and 
faith. If any one desires to add a third, 
namely, fruits worthy of repentance, i.e., a 
change of the entire life and character for 
the better [good works which shall and must 
follow conversion], we will not make any 
opposition. From contrition we separate 
those idle and infinite discussions, as to when 
we grieve from love of God, and when from 
fear of punishment. [For these are nothing 
but mere words and a useless babbling of 
persons who have never experienced the state 
of mind of a terrified conscience.] But we 
say that contrition is the true terror of con- 
science, which feels that God is angry with 
sin, and which grieves that it has sinned, 
And this contrition takes place in this man- 
ner when sins are censured by the Word of 
God, because the sum of the preaching of the 
Gospel is this, namely, to convict of sin, and 
to offer for Christ’s sake the remission of 
sins and righteousness, and the Holy Ghost, 
and eternal life, and that as regenerate men 
we should do good works. Thus Christ com- 
prises the sum of the Gospel when He says 
in the last chapter of Luke, v.74: That re- 
pentance and remission of sins should be 
preached in My name among all nations. 
And of these terrors Scripture speaks, as 
Ps. 38, 4.8: For mine iniquities are gone 
over mine head, as a heavy burden they are 
too heavy for me.... I am feeble and sore 
broken; I have roared by reason of the dis- 
quietness of my heart. And Ps. 6,2.3: Have 
mercy upon me, O Lord; for I am weak; 
O Lord, heal me; for my bones are vexed. 
My soul is also sore vexed; but Thou, O Lord, 


how long? And Is.38,10.18: J said in the 


cutting off of my days, I shall go to the gates 
of the grave: I am deprived of the residue 
of my years. . . . I reckoned till morning, 
that, as a lion, so will He break all my bones. 
[Again, v.14: Mine eyes fail with looking up- 
ward; O Lord, I am oppressed.] In these ter- 
rors, conscience feels the wrath of God against 
sin, which is unknown to secure men walk- 
ing according to the flesh [as the sophists and 
their like]. It sees the turpitude of sin, and 
seriously grieves that it has sinned; mean- 
while it also flees from the dreadful wrath of 
God, because human nature, unless sustained 
by the Word of God, cannot endure it. Thus 
Paul says, Gal.2,19: I through the Law am 
dead to the Law. For the Law only accuses 


259 


960 M. 171—173. 


"Apologia Confessionis. Art. XII. (V.) 


YW. 165. 166. 


fus: „Durch das Geje& bin ich dem Geje& geftorben." Denn das Gefek flagt allein die Gemijjen an, 


gebietet, was man tun folle, und erjchredt jie. 


Und da reden die Widerfacher nicht ein Wort bom 


Glauben, lehren alfo tein Wort vom Evangelio nod) bon Chrifto, fondern eitel Gefeglehre und fagen, 
daß die Leute mit folhem Schmerz, Neue und Leid, mit folhen Üngften Gnade verdienen, Dod) two fie 


aus €iebe Gottes Reue haben oder Gott lieben. 
für bie Gewiffen, denen Troft3 vonnöten tjt! 


Sieber HErr Gott, was iit doch das für eine Predigt 
Wie formen wir bod) dann Gott lieben, wenn wir in jo 


hohen, großen Üingften und unjüglidem Kampf fteden, wenn wir fo großen, fchredlichen Gottes Grnjt 
und Zorn fühlen, welcher fid) da ftürfer fühlt, denn fein Menjch auf Erden nachfagen oder reden tann? 
Was lehren bod) folche Prediger und Doctores anders denn eitel Verzweiflung, bie in jo großen 
Ingften einem armen Gewiffen fein Evangelium, feinen Troft, allein das Gejet predigen? 


35] Nos igitur addimus alteram partem 
poenitentiae de fide in Christum, quod in his 
terroribus debeat conscientiis proponi evan- 
gelium de Christo, in quo promittitur gratis 
remissio peccatorum per Christum. Debent 
igitur credere, quod propter Christum gratis 
36] remittantur ipsis peccata. Haee fides 
erigit, sustentat et vivificat contritos, iuxta 
illud, Rom. 5, 1: Justificati ex fide pacem 
habemus. Haec fides consequitur remissio- 
nem peccatorum. Haee fides iustificat coram 
Deo, ut idem locus testatur: Justificati ex 
fide. Haec fides ostendit discrimen inter con- 
tritionem Iudae et Petri, Saulis et Davidis. 
Ideo Iudae aut Saulis contritio non prodest, 
quia non accedit ad eam haec fides apprehen- 
dens remissionem peccatorum donatam propter 
Christum. Ideo prodest Davidis aut Petri 
contritio, quia ad eam fides accedit [R.167 
apprehendens remissionem peccatorum dona- 
37] tam propter Christum. Nec prius dilectio 
adest, quam sit facta fide reconciliatio. Lex 
enim non fit sine Christo, iuxta illud, Rom. 
5,2: Per Christum habemus accessum. ad 
Deum. Et haec fides paulatim crescit et per 
omnem vitam luctatur cum peccato, ut vincat 
peccatum et mortem. Ceterum fidem sequitur 
38] dilectio, ut supra diximus. Et sic clare 
definiri potest filialis timor, talis pavor, qui 
cum fide coniunctus est, hoc est, ubi fides con- 
solatur et sustentat pavidum cor.  Servilis 
timor, ubi fides non sustentat pavidum cor. 


Wir aber feben das andere Stüf der Bupe 
dazu, nämlich den Glauben an Chriftum, und 
fagen, daß in folhem Schrefen den Getoijfen joll 
vorgehalten werden das Evangelium bon Gbrijto, 
in welchem verheißen ijt Vergebung der Sünden 
aus Gnaden durch Chriftum. Und [olde Ge: 
wiffen follen glauben, daß ihnen um Chriftus’ 
willen Sünden vergeben werden. Derjelbe Glaube 
richtet wieder auf, tröftet und macht wieder leben= 
big und fröhlich folche zerichlagene Herzen; : wie 
Paulus zu den Röm.5 jagt: „So wir nun gez 
rechtfertigt find, fo haben wir Frieden mit Gott.“ 
Derielbe Glaube zeigt recht an den Unterjchied 
unter der Neue Suda und Petri, Sauls und 
Davids. Und darum iff Suda und Sauls Neue 
nichts nüße getwefen; denn da ijt nicht Glaube 
gemejfen, ber fid) gehalten hatte an bie Verheipung 
Gottes durch Chrijtum. Dagegen find Davids 
und St. Peters Neue rechtichaffen gewejen; denn 
ba ijt der Glaube gewefen, welcher gefaßt hat die 
Sujage Gottes, welche anbietet Vergebung der 
Sünden durch Chriftum. Denn eigentlich ift in 
feinem Herzen einige Liebe Gottes, e8 fet denn, 
bab wir erft Gott verfühnt werden durch Gbri- 
funt. Denn Gottes Gejek oder das erjte Gebot 
fann ohne Chriftum niemand erfüllen noch halten; 
wie Paulus zu den Ephejern, 2, 18; 3, 12, jagt: 
,Surd) Chriftum haben wir einen Zutritt zu 
Gott.” Und der Glaube fümpft das ganze Leben 
durch wider die Sünde und wird Durch mancherlei 
Unfehtungen probiert und nimmt zu. Yo nun 
der Glaube iit, da folgt denn erjt bie Liebe Gottes, 
pie wir hier oben gejagt. Und das ‚heikt aljo 


recht gelehrt, was timor filialis fei, nämfich ein folches Fürchten und Erjchreden vor Gott, ba dennod 


der Glaube an Chrijtum uns wiederum tröftet. 


Servilis timor autem, fnechtliche [Inechtifhe] Furt, 


ift Furdht ohne Glauben, da wird eitel Zorn und Verzweiflung. 


39] Porro potestas clavium administrat et 
exhibet evangelium per absolutionem, quae 
est vera vox evangelii. Ita et absolutionem 
complectimur, quum de fide dieimus, quia fides 
est ex auditu, ut ait Paulus Rom. 10, 17. 
Nam audito evangelio, audita absolutione 
erigitur et coneipit consolationem conscientia. 
40] Et quia Deus vere per Verbum: vivificat, 
claves vere coram Deo remittunt peccata, 
iuxta illud, Luc. 10, 16: Qui vos audit, me 
audit. Quare voci absolventis non secus ac 
41] voci de coelo sonanti eredendum est. Et 
absolutio proprie dici potest sacramentum 
poenitentiae, ut etiam scholastici theologi 
42] eruditiores loquuntur. Interim haec fides 
in tentationibus multipliciter alitur per evan- 
gelii sententias et per usum sacramentorum. 
Haee enim sunt signa novi testamenti, hoc 
est, signa remissionis peccatorum.  Offerunt 
igitur remissionem peccatorum, sicut clare 
testantur verba coenae Domini, Matth. 26, 
26. 28: Hoc est corpus meum, quo pro vobis 
traditur. Hie est calia movi testamenti etc. 


. {ution mitbegriffen haben. 


Die Gewalt nun der Schlüffel, bie verfündigt 
uns durch bie Abfolution das Evangelium. Denn 
das Wort ber Abfolution verfündigt mir Frieden 
und if das Evangelium felbit. Darum wenn 
wir bom Glauben reden, wollen wir die Abfo= 
Denn ber Glaube 
tft au8 dem Gehör, und wenn ich bie Abjolution 
höre, das ift, bie Zufage göttlicher Gnade oder 
das Evangelium, fo wird mein Herz und Ge: 
wiffen getröftet. Und dieweil Gott durd das 
Wort wahrlich neu Leben und Trojt ins Herz 
gibt, fo werden auch durch [die] Gewalt ber 
Schlüffel wahrhaftig hier auf Erden die Sünden 
losgezählt, alfo daß fie vor Gott im Himmel To8 
find, wie der Spruch lautet: „Wer euch foret, 
der höret mid.” Darum follen wir das Wort 
der Abjolution nicht weniger achten noch glauben, 
denn wenn wit Gottes flare Stimme bom fine 
mel hörten, und bie Abfolution, das felige, tröft- 
fide Wort, follte billig das Saframent der Buße 
heißen, wie denn auch etliche Scholajtict, welche 
gelehrter denn bie andern gewefen, davon reden. 
Und derfelbe Glaube an das Wort foll für und 


Apology of the Augsburg Confession. Art. XII. (V.) 961 


and terrifies consciences. In these terrors 
our adversaries say nothing of faith; they 
present only the Word, which convicts of sin. 
When this is taught alone, it is the doctrine 
of the Law, not of the Gospel. By these 
griefs and terrors, they say, men merit grace, 
provided they love God. But how will men 
love God in true terrors when they feel the 
terrible and inexpressible wrath of God? 
What else than despair do those teach who, 
in these terrors, display only the Law? 

We therefore add as the second part of re- 
pentance, Of Faith in Christ, that in these 
terrors the Gospel concerning Christ ought 
to be set forth to consciences, in which Gos- 
pel the remission of sins is freely promised 
concerning Christ. "Therefore, they ought to 
believe that for Christ's sake sins are freely 
remitted to them. This faith cheers, sus- 
tains, and quickens the contrite, according 
to Rom. 5, 1: Being justified by faith, we 


have peace with God. This faith obtains the 


remission of sins. This faith justifies before 
God, as the same passage testifies: Being 
justified by faith. This faith shows the dis- 
tinction between the contrition of Judas and 
Peter, of Saul and of David. The contrition 
of Judas or Saul is of no avail, for the reason 
that to this there is not added this faith, 
which apprehends the remission of sins, be- 
stowed as a gift for Christ's sake. Accord- 
ingly, the contrition of David or Peter avails, 
because to it there is added faith, which ap- 
prehends the remission of sins granted for 
Christ’s sake. Neither is love present before 
reconciliation has been made by faith. For 
without Christ the Law [God's Law or the 
First Commandment] is not performed, ac- 
cording to [Eph. 2,18; 3,12] Rom. 5,2: By 
Christ we have access to God. And this faith 
grows gradually and throughout the entire 
life, struggles with sin [is tested by various 
temptations] in order to overcome sin and 
death. But love follows faith, as we have 
said above. And thus filial fear ean be clearly 
defined as such anxiety as has been eonnected 
with faith, 4. e., where faith consoles and sus- 
tains the anxious heart. It is servile fear 
when faith does not sustain the anxious heart 
[fear without faith, where there is nothing 
but wrath and doubt]. 

Moreover, the power of the keys adminis- 
ters and presents the Gospel through absolu- 
tion, which [proclaims peace to me and] is the 
true voice of the Gospel. Thus we also com- 
prise absolution when we speak of faith, be- 
cause faith cometh by hearing, as Paul says 
Rom. 10, 17. For when the Gospel is heard, 
and the absolution [i. e., the promise of divine 
grace] is heard, the conscience is encouraged 
and receives consolation. And because God 
truly quickens through the Word, the keys 
truly remit sins before God [here on earth sins 
are truly canceled in such a manner that they 
are canceled also before God in heaven] ac- 
cording to Luke 10,16: He that heareth you 
heareth Me. Wherefore the voice of the one 
absolving must be believed not otherwise than 
we would believe a voice from heaven. And 
absolution [that blessed word of comfort] 


properly can be called a sacrament of re- 
pentance, as also the more learned scholastic 
theologians speak. Meanwhile this faith is 
nourished in a manifold way in temptations, 
through the declarations of the Gospel [the 
hearing of sermons, reading] and the use of 
the Sacraments. For these are [seals and] 
signs of [the covenant and grace in] the New 
Testament, i.e., signs of [propitiation and] 
the remission of sins. They offer, therefore, 
the remission of sins, as the words of the 


262 M. 173. 174. 


Ita fides concipitur et confirmatur per abso- 
lutionem, per auditum evangelii, per usum 
sacramentorum, ne succumbat, dum luctatur 
43] cum terroribus peccati et mortis. Haec 
ratio poenitentiae plana et perspicua est, et 
auget dignitatem potestatis clavium et [R.168 
sacramentorum, et illustrat beneficium Chri- 
sti, docet nos uti mediatore ac propitiatore 
Christo. 


Apologia Confessionis. Art. XII. (V.) 


T6. 166. 167. 


für geftärft werden durch Bredigthören, but) 
Qefen, Durd Braud) ber Saframente. Denn das 
find die Siegel und Zeichen des Bundes und ber 
Gnade im neuen Teftament; das find Zeichen 
der PVerfühnung und Vergebung der Sünden. 
Denn fie bieten an Vergebung der Sünden, wie 
Denn flar zeugen die Worte im Abendmahl: „Das 
ijt mein Qeib, ber für euch gegeben wird“ wf. 
„Das ift ber Kelch des neuen Tejtaments“ ufm. 
Alfo wird aud) der Glaube geftürft Durch das 


Wort ber Whfolution, durch bie Prediger des Changelii, durch Empfangung des Saframents, damit er 


in folden Schrefen und Üngften des Gewiffens nicht untergebe. 


Das ift eine flare, getwiffe, richtige 


Lehre bon der Buße; baburd) fann man verftehen und wiffen, tas die Schlitffel find oder nicht find, 
was bie Saframente niike find, was Chrifti Wohltat iff, warum und wie Chriftus unjer Mittler ijt. 


44] Sed quia Confutatio-damnat nos, quod 
has duas partes poenitentiae posuerimus, 
ostendendum est, quod Scriptura in poeni- 
tentia seu conversione impii ponat has praeci- 
puas partes. Christus enim inquit Matth. 
11,28: Venite ad me omnes, qui laboratis et 
onerati estis, et ego reficiam vos. Hic duo 
membra sunt. Labor et onus significant con- 
tritionem, pavores et terrores peccati et mor- 
tis. Venire ad Christum est credere, quod pro- 
pter Christum remittantur peccata; quum 
eredimus, vivificantur corda Spiritu Sancto 
45] per verbum Christi. Sunt igitur hie duae 
partes praecipuae, contritio et fides. Et Marci 
primo, v. 15, Christus ait: Agite poeniten- 
tiam et credite evangelio. Ubi in priore par- 
ticula arguit peccata, in posteriore consolatur 
nos et ostendit remissionem peccatorum. Nam 
credere evangelio non est illa generalis fides, 
quam habent et diaboli, sed proprie est cre- 
dere remissionem peccatorum propter Chri- 
stum donatam. Haee enim revelatur in evan- 
gelio. Videtis et hie duas partes coniungi, 
contritionem, quum arguuntur peccata, et 
fidem, quum dicitur: Credite evangelio. Si 
quis hie dicat Christum complecti etiam 
fructus poenitentiae seu totam novam vitam, 
non dissentiemus. Nam hoc nobis sufficit, 
quod hae partes praecipuae nominantur: con- 
tritio et fides. 


46] Paulus fere ubique, quum describit con- 
versionem seu renovationem, facit has duas 
partes, mortificationem et vivificationem, ut 
Col. 2, 11: In quo circumeisi estis circum- 
cisione non manu facta, videlicet exspolia- 
tione corporis peccatorum carnis. Et postea, 
v.12: In quo simul resuscitati estis per fidem 
efficaciae Dei. Hic duae sunt partes. Altera 
est exspoliatio corporis peccatorum, altera est 
resuscitatio per fidem. Neque haec [R.169 
verba, mortificatio, vivificatio, exspoliatio cor- 
poris peccatorum, resuscitatio, Platonice in- 
telligi debent de simulata mutatione; sed 
mortificatio significat veros terrores, quales 
sunt morientium, quos sustinere natura non 
posset, nisi erigeretur fide. Ita hic exspolia- 
tionem corporis peccatorum vocat, quam nos 
dicimus usitate contritionem, quia in illis do- 
loribus concupiscentia naturalis expurgatur. 
Et vivificatio intelligi debet non imaginatio 


Dieweil aber die Widerfacher berbamumen, daß 
wir Die zwei Teile der Bue gejekt haben, jo 
miiffen wir anzeigen, daß nicht wir, jondern bie 
Schrift diefe zwei Stüde der Buße oder, Beleh- 
tung aljo ausdrüdt. Chriftus jagt Matthäi 11: 
„Kommt zu mir alle, die ihr mithfelig und be- 
laden jeib, und ich will euch erquiden." Da find 
zwei Stüde: bie €ajt oder die Bürde, da Chri- 
ftuS von redet, Das ijt, Der Jammer, das große 
Crfdhreden vor Gottes Born im Herzen; zum 
andern das Kommen zu Chrifto, denn das fom- 
men ijt nicht3 anderes, denn. glauben, bab um 
Chriftus’ willen uns Sünden vergeben werden, 
und daß wir butd) den. Heiligen Geijt neugeboren 
und lebendig werden. Sarum miiffen Dieje zwei 
die vornehmften Stüde in ber Bue fein: bie 
Neue und ber Glaube. Und Marci am 1. jagt 
Chriftus: „Tut Buße und glaubet dem Evans 
gelio!” Für das erfte macht er un3 zu Sündern 
und jchreft und. Bum andern tröftet er und und 
verfündigt BVergebung ber Sünden. Denn dem 
Evangelio glauben heift nicht allein. die Hiftorien 
des Changelii glauben, welchen Glauben auch bie 
Teufel haben, fondern heißt eigentlich glauben, 
bab uns durch Chriftum Sünden vergeben find; 
denn benjelben Glauben predigt uns das Chan- 
gelium. Da jeht ihr auch die zwei Stüde: bie 
Neue oder das Schreden. beS Gewiffens, da er 
fagt: „Tut Buße!“ und den Glauben, da er fagt: 
„Slaubet dem. Evangelio!" Ob nun. jemand 
wollte jagen, Chriftus begreift aud) die Früchte 
der Buße, Das ganze neue Leben, das fechten mir 
nicht groß an. 8 ijt uns hier genug, daß. bie 
Schrift dieje zwei Stüde vornehmlich ausdrüdt: 
Neue und Glauben. te 

Paulus in allen Epifteln, fooft er handelt, wie 
wir befehrt werden, faßt er bieje zwei Stüde 3u- 
jammen: Sterben des alten Menjchen, das ijt, 
Reue, Erfchreden bor Gottes Zorn und Gericht, 
und dagegen Vernenerung durd den Glauben. 
Denn durch [ben] Glauben werden wir getröftet 


und tieder zum Leben gebracht und errettet bon 


Tod und Hölle. Bon diefen zwei Stüden redet 
er Far Röm. 6, 2. 4. 11: „Daß wir der Sünde 
geftorben find”, das gejchieht durch Neue und 
Schreden; „und wiederum follen wir mit Chrifto 
auferftehen”, ba8 gejchieht, jo wir burd) [ben] 
Glauben wiederum Troft und Leben erlangen. 
Und diemweil Glaube foll Troft und Frieden im 
Gemiffen bringen faut des Spruchs Rim. 5, 1: 
„So wir gerecht find worden durch den Glauben, 
haben tir Frieden”, folgt, daß zuvor Schreden 
und Ungft im Gerwiffen ijt. Wyo gehen Reue und 
Glaube nebeneinander. 


Apology of the Augsburg Confession. Art. XII. (V.) 


Lord’s Supper clearly testify, Matt. 26, 26. 28: 
This is My body, which is given for you. 
This is the cup of the New Testament, .eto. 
Thus faith is conceived and strengthened 
through absolution, through the hearing of 
the Gospel, through the use of the Sacra- 
ments, so that it may not succumb while it 
struggles with the terrors of sin and death. 
This method of repentance is plain and clear, 
and increases the worth of the power of the 
keys and of the Sacraments, and illumines 


the benefit of Christ, and teaches us to avail. 


ourselves of Christ as Mediator and Pro- 
pitiator. . 

But as the Confutation condemns us for 
having assigned these two parts to repent- 
ance, we must show that [not we, but] Scrip- 
ture expresses these as the chief parts in 
repentance or conversion. For Christ says, 
Matt. 11,28: Come unto Me, all ye that labor 
and are heavy laden, and I will give you rest. 
Here there are two members. The labor and 
the burden signify the contrition, anxiety, 
and terrors of sin and of death. To come to 
Christ is to believe that sins are remitted for 
Christ’s sake; when we believe, our hearts 
are quickened by the Holy Ghost through the 
Word of Christ. Here, therefore, there are 
these two chief parts, contrition and faith. 
And in Mark 1, 15 Christ says: Repent ye 
and. believe the Gospel, where in the first 
member He convicts of sins; in the latter 
He consoles us, and shows the remission of 
sins. For to believe the Gospel is not that 
general faith which devils also have [is not 
only to believe the history of the Gospel], 
but in the proper sense it is to believe that 
the remission of sins has been granted for 
Christ’s sake. For this is revealed in the 
Gospel. You see also here that the two parts 
are joined, contrition when sins are reproved, 
and faith, when it is said: Believe the Gospel. 
If any one should say here that Christ in- 
cludes also the fruits of repentance or the 
entire new life, we shall not dissent. For 
this suffices us, that contrition and faith are 
named as the chief parts. 

Paul almost everywhere, when he describes 
conversion or renewal, designates these two 
parts, mortification and quickening, as in 
Col.2,11: In whom also ye are circumcised 
with the circumcision made without hands, 
namely, by putting off the body of the sins 
of the flesh. And afterward, v.12: Wherein 
also ye are risen with Him through the 
faith of the operation of God. Here are 
two parts. [Of these two parts he speaks 
plainly Rom. 6, 2. 4. 11, that we are dead to 
sin, which takes place by contrition and its 
terrors, and that we should rise again with 
Christ, which takes place when by faith we 
again obtain consolation and life. And since 
faith is to bring consolation and peace into 
the conscience, according to Rom. 5,1: Being 
justified by faith, we have peace, it follows 
that there is first terror and anxiety in the 
conscience. Thus contrition and faith go side 
by side.] One is putting off the body of 
sins; the other is the rising again through 
faith. Neither ought these words, mortifi- 


263 


cation, quickening, putting off the body of 
sins, rising again, to be understood in a Pla- 
tonic way, concerning a feigned change; but 
mortification signifies true terrors, such as 
those of the dying, which nature could not 
sustain unless it were supported by faith. 
So he names that as the putting off of the 
body of sins which we ordinarily call con- 
trition, because in these griefs the natural 
concupiscence is purged away. And quick- 
ening ought not to be understood as a Pla- 
tonic fancy, but as consolation which truly 
sustains life that is escaping in contrition. 
Here, therefore, are two parts: contrition 
and faith.. For as conscience cannot be paci- 


204 3n. 174. 175, 


47] Platoniea, sed consolatio, quae vere sustentat fugientem vitam in contritione. 
Quia enim conscientia non potest reddi pacata nisi fide, 


hie duae partes, contritio et fides. 


Apologia Confessionis. 


Art. iXIL(V.) 36. 167—169. 


Sunt ergo 


ideo sola fides vivificat, iuxta hoc dictum, Hab. 2, 4;| Rom. 1, 17: Iustus ea fide vivet. 
48] Et deinde in Colossensibus, 2, 14, inquit, Christum delere chirographum, quod per legem 


adversatur nobis. 


autem chirographum conscientia arguens et condemnans nos. 
Haec igitur vox, quae dicit: Peccavi Domino, sicut David ait 


arguit et condemnat peccata. 


Hie quoque duae sunt partes, chirographum et deletio chirographi. 


Est 
Porro lex est verbum, quod 


2 Sam. 12, 13, est chirographum. Et hane vocem impii et securi homines non emittunt serio. 


Non enim vident, non legunt scriptam in corde sententiam legis. 
Est igitur chirographum ipsa contritio, condemnans nos. 


roribus cernitur haee sententia. 


In veris doloribus ac ter- 


Delere chirographum. est tollere hane sententiam, qua pronuntiamus, fore ut damnemur, et 


sententiam insculpere, qua sentiamus nos liberatos esse ab illa condemnatione. 


Est autem 


fides nova illa sententia, quae abolet priorem sententiam et reddit pacem et vitam cordi. 


49] Quamquam quid opus est multa citare 
testimonia, quum ubique obvia sint in Seri- 
pturis. Psalmo 118, 18: Castigans castiga- 
vit me Dominus, et morti non tradidit me. 
Psalmo 119,28: Defecit anima mea prae an- 
gustia; confirma me Verbo tuo. Ubi in 
priore membro continetur contritio, in [R.170 
secundo modus clare describitur, quomodo in 
contritione recreemur, scilicet Verbo Dei, quod 
50] offert gratiam. Id sustentat et vivificat 
corda. Et 1 Reg. 2 (1 Sam. 2,6): Dominus 
mortificat et vivificat, deducit ad inferos et 
reducit. Horum altero significatur contritio, 
51] altero significatur fides. Et Es. 28, 21: 
Dominus irascetur, ut faciat opus suum. Alie- 
num est opus eius, ut operetur opus suum. 
Alienum opus Dei vocat, quum terret, quia 
Dei proprium opus est vivificare et consolari. 
Verum ideo terret, inquit, ut sit locus con- 
solationi et vivificationi, quia secura corda et 
non sentientia iram Dei fastidiunt consolatio- 
52] nem. Ad hune modum solet Scriptura 
haec duo coniungere, terrores et consolatio- 
nem, ut doceat haec praecipua membra esse 
in poenitentia, contritionem et fidem conso- 
lantem et iustificantem. Neque videmus, quo- 
modo natura poenitentiae clarius et simpli- 
cius tradi possit. 


Wiewoh!, was ift not, viel Sprüche oder Zeug: 
niffe ber Schrift einzuführen, fo die ganze Schrift 
der Sprithe voll ijt? 9118 im 118. Pfalm: „Der 
Herr zühtigt mid) wohl, aber er gibt mid) bem 
Tode nicht.“ Und im 119. Pfalm: „Meine Seele 
vergehet vor Gramen; richte mid) auf nad) deinen 
Worten!” Erftlich jagt er von Schreden oder bon 
der Reue, Im andern Stüd des Verfes zeigt er 
Har an, wie ein reuig arm Gewifjen wieder ge- 
tröftet wird, nämlich durch das Wort Gottes, 
twelches Gnade anbietet und wieder erquidt. Item 
1 Sam.2: „Der HErr tötet und macht lebendig; 
er führt in die Hölle und wieder heraus.” Da 
werden auch die zwei Stüde gerührt [berührt]: 
Neue und Glaube. Item Sjejaia am 28.: „Der 
Herr wird zürnen, daß er fein Werk tue, welches 
doch nicht jein Werk ijt." Cr fagt: Gott werde 
jchreden, twietooh! dasjelbe nicht Gottes Werk fet; 
denn Gottes eigen Werk ijt, lebendig machen. 
Andere Werte, als Schreden, ‚Töten, find nicht 
Gottes eigene Werke. Denn Gott macht allein 
lebendig, und wenn er jchredt, tut er’3 barum, 
daß fein feliger Troft uns defto angenehmer und 
füßer werde; denn fiere und fleifchliche Herzen, 
die Gottes Born und ihre Sünde nicht fühlen, 
achten feines Trofts. Auf bie Weife pflegt die 
Heilige Schrift die zwei Stüde beieinander zu 
jegen, erjtlich das Schreden, banad) den Soft, daß 
fie anzeige, daß Dieje zwei Stüde zu einer rechten 


Buße over Belehrung gehören, erjtlich Herzliche Rene, banad) Glaube, der daS Gewiffen wieder auf- 
richte. Und ijt je getoiB aljo, daß nicht wohl möglich ijt, von der Sache flarer oder richtiger zu reden. 
So wiffen wir fürwahr, dag Gott in feinen Chriften, in der Kirche, alfo wirkt. 


53] Haec enim sunt duo praecipua opera 
Dei in hominibus, perterrefacere, et iustifi- 
care ae vivificare perterrefactos. In haee duo 
opera distributa est. universa Scriptura. Al- 
tera pars lex est, quae ostendit, arguit et con- 
demnat peccata. Altera pars evangelium, hoc 
est, promissio gratiae in Christo donatae, et 
haec promissio subinde repetitur in tota Scri- 
ptura, primum tradita Adae, postea patriar- 
chis, deinde a prophetis illustrata, postremo 
praedicata et exhibita a Christo inter Iudaeos 
et ab apostolis sparsa in totum mundum. 
54] Nam fide huius promissionis sancti omnes 
iustificati sunt, non propter suas attritiones 
vel contritiones. 


Dies find nun die vornehmften zwei Werke, ba- 
butd) Gott in den Seinen wirft. Bon den zwei 
Stüden redet bie ganze Schrift: erftlih, bab er 
unjere Herzen erjd)redt und uns die Sünde zeigt; 
gum andern, daß er wiederum uns tröftet, auf: 
richtet und lebendig macht. Darum führt aud 
die ganze Schrift bieje zweierlei Lehre: Eine ijt 
das Gefek, welche uns zeigt unfern Kammer, 
Kraft. die Sünde. Die andere: Lehre iff das 
Evangelium; denn Gottes Verheißung, ba er 


Gnade zufagt urd Chriftum, und bie Verheipung 


der Gnade wird bon Adam her durch die ganze 
Schrift immer wiederholt. Denn erjtfid) ijt bie 
Verheihung der Gnade oder das erfte Evangelium 
Adam zugefagt: „Ich will Feindichaft jegen“ uj. 
Hernad find Abraham und andern Patriarchen 


don demjelben Chrijto Verheipungen gejchehen, twelche dann bie Propheten fernad) gepredigt; umb 3u- 
legt ift biejefbe Verheigung der Gnade durch Chriftum felbft, a8 er nun gefommen war, gepredigt 
unter den Juden und endlich durch bie Apoftel unter die Heiden in alle Welt ausgebreitet. Denn 
durch ben Glauben an das Evangelium oder an bie Qujage bon Chrifto find alle Patriarchen, alle 
Heiligen bon Anbeginn der Welt gerecht bor Gott geworden und nicht um ihrer Neue oder Leids oder 
einigerlet Werfe willen. Eng 

55] Et exempla ostendunt similiter has duas 


+ Und bie Grempel, wie bie Heiligen find fromm 
partes. Adam obiurgatur post peccatum et v Heiligen find f 


geworden, zeigen auch bie obgedachten zwei Stüde 


Apology of the Augsburg Confession. Art. XII. (V.) 


fied except by faith, therefore faith alone 
quickens, according to the declaration, Hab. 
2,4; Rom.1,17: The just shall live by faith. 


And then in Col. 2, 14 it is said that Christ 
blots out the handwriting which through the 
Law is against us. Here also there are two 


‘parts, the handwriting and the blotting out 


of the handwriting. The handwriting, how- 
ever, is conscience, convicting and condemn- 
ing us. The Law, moreover, is the word 
which reproves and condemns sins. There- 
fore, this voice which says, I have sinned 
against the Lord, as David says, 2 Sam. 
12,13, is the handwriting. And wicked and 
secure men do not seriously give forth this 
voice. For they do not see, they do not read 
the sentence of the Law written in the heart. 
In true griefs and terrors this sentence is 
perceived. Therefore the handwriting which 
condemns us is contrition itself. To blot out 
the handwriting is to expunge this sentence 
by which we declare that we shall be con- 
demned, and to engrave the sentence accord- 
ing to which we know that we have been 
freed from this condemnation. But faith is 
the new sentence, which reverses the former 
sentence, and gives peace and life to the 
heart. 


However, what need is there to cite many 


" testimonies since they are everywhere obvious 


in the Scriptures? Ps. 118, 18: The Lord 
hath chastened me sore, but He hath not given 
me over unto death. Ps. 119, 28: My soul 
melteth for heaviness; strengthen Thou me 
according unto Thy word. Here, in the first 
member, contrition is contained, and in the 
second the mode is clearly described how in 
contrition we are revived, namely, by the 
Word of God, which offers grace. This sus- 
tains and quickens hearts. And 1 Sam. 2,6: 
The Lord killeth and maketh alive; He 
bringeth down to the grave and bringeth up. 
By one of these, contrition is signified; by 
the other, faith is signified. And Is. 28, 21: 
The Lord shall be wroth that He may do His 
work, His strange work, and bring to pass 
His act, His strange act. He calls it the 
strange work of the Lord when He terrifies, 
because to quicken and console is God’s own 
work. [Other works, as, to terrify and to 
kill, are not God’s own works, for God only 
quickens.] But He terrifies, he says, for this 
reason, namely, that there may be a place for 
consolation and quickening, because hearts 
that are secure and do not feel the wrath of 
God loathe consolation. In this manner 
Scripture is accustomed to join these two, 
the terrors and the consolation, in order to 
teach that in repentance there are these chief 
members, contrition, and faith that consoles 
and justifies. Neither do we see how the 
nature of repentance can be presented more 
clearly and simply. [We know with certainty 
that God thus works in His Christians, in the 
Church. ] 

For the two chief works of God in men are 
these, to terrify, and to justify and quicken 
those who.have been terrified. Into these two 


‚works all Scripture, has been distributed. 


265 


The one part is the Law, which shows, re- 
proves, and condemns sins. The other part 
is the Gospel, i.e., the promise of grace be- 
stowed in Christ, and this promise is con- 
stantly repeated in the whole of Scripture, 
first having been delivered to Adam [I will 
put enmity, etc., Gen. 3, 15], afterwards to 
the patriarchs; then, still more clearly pro- 
claimed by the prophets; lastly, preached 
and set forth among the Jews by Christ, and 
disseminated over the entire world by the 
apostles. For all the saints were justified 
by faith in this promise, and not by their 
own attrition or contrition. 


And the examples [how the saints became 
godly] show likewise these two parts. After 


266 M. 175—177. 


perterrefit; haec fuit contritio. Postea pro- 
mittit Deus gratiam, 
quo destruetur regnum diaboli, mors et pec- 
catum; ibi offert remissionem peccati. Haec 
sunt praecipua. Nam etsi postea additur 
poena, tamen haec poena non meretur remis- 
sionem peccati. Et de hoc genere [R.171 
poenarum paulo post dicemus. 

Sinden. Das find die zwei Stüde. 
wit hernach jagen. 

56] Sic David obiurgatur a Nathan et per- 
terrefactus inquit 2 Sam. 12,13: Peccavi Do- 
mino. Ea est contritio. Postea audit abso- 
lutionem: Dominus sustulit peccatum tuum, 
non morieris. Haec vox erigit Davidem et 
fide sustentat, iustificat et vivificat eum. Ad- 
ditur et hic poena, sed haec poena non mere- 
57] tur remissionem peccatorum. Nec sem- 
per adduntur peculiares poenae, sed haec duo 
semper existere in poenitentia oportet, con- 
tritionem et fidem, ut Luc. 7, 37.38. Mulier 
peccatrix venit ad Christum lacrymans. Per 
has lacrymas agnoscitur contritio. Postea 
audit absolutionem: Remittuntur tib? pec- 
cata; fides tua salvam te fecit; vade in pace. 
Haee est altera pars poenitentiae, fides, quae 
58] erigit et consolatur eam. Ex his omni- 
bus apparet piis lectoribus nos eas partes 
poenitentiae ponere, quae propriae sunt in 
conversione seu regeneratione et remissione 
peccati. Fructus digni et poenae sequuntur 
regenerationem et remissionem peccati. Ideo- 
que has duas partes posuimus, ut magis con- 
spiei fides possit, quam in poenitentia requiri- 
mus. Et magis intelligi potest, quid sit fides, 
quam praedieat evangelium, quum opponitur 
contritioni ac mortificationi. 


Apologia Confessionis. 


dieit futurum semen, 


Art. XII. (V.) 3$. 169. 170. 


an, nämlich ba8 Gefeb& und Evangelium. Denn 
Adam, als er gefallen war, wird er erjt geftraft, 
daß fein Gewwiffen erfchrictt unb in große Üngite 
fommt; Ddasfelbe ijt die rechte Neue oder con- 
tritio. Hernach fagt ibm Gott Gnade und Heil 
zu burd) den gebenedeiten Samen, das ijt, Chri- 
itum, durch welchen der Tod, bie Sünde und des 
Teufel3 9teid) jollte zerbrochen werden; da bietet 
et ihm wieder an Gnade und Vergebung der 


Denn wiewohl Gott hernach Adam Strafe auflegt, jo verdient 
er bod) butd) bie Strafe nicht Vergebung der Sünden. 


Und bon derfelben aufgelegten Strafe wollen 


Alfo wird David bom Propheten Nathan hart 
angerebet und er{chredt, daß er fpricht und be- 
fennt: „Sch habe bor dem HErrn gefiindigt.” 
Das ift nun die Reue. Hernach hört er das Evan- 
gelium und die Whfolution: „Der HErr hat deine 
Sünde weggenommen, du follft nicht fterben.” 9118 
David das Wort glaubt, empfängt fein Herz wie- 
ber Troft, Licht und Leben. Und twiewoh! ihm 
auch die Strafe wird aufgelegt, jo verdient er bod) 
dur) bie Strafe nicht Vergebung der Sünden. 
Und es find auch wohl Grempel, ba folche [onbere 
lide Strafen nicht dazugetan werden, fondern 
Diefe zivei Stiice gehören allzeit vornehmlich zu 
einer rechten Buße: erftlich, daß unfer Gewiffen 
die Siinde erfenne und erfdjrede; zum andern, 
daß wir der göttlichen Zufage glauben. Als 
&uf. 7 fommt das arme, fitndige Weib zu Chrifto 
und weint bitterlih. Das Meinen zeigt Die 
Rene an.  $ernad) hört fie das Evangelium: 
„Deine Sünden find dir vergeben; dein Glaube 
hat dir geholfen; gehe hin in Frieden.” Das 
ift nun das andere, vornehmite Stüd der Buße, 
nämlich ber Glaube, ber fie wieder tröftet. Aus 
diefem fünnen hier alle chriftlichen Gefer merken, 
Dak wir nicht unnötige Disputationes einführen, 
jondern flar, richtig und eigentlich bie Stüde der 
Bue jegen, ohne welche bie Sünden nit finnen 
vergeben werden, ohne welche niemand vor Gott 


fromm, heilig oder neugeboren wird. Die Früchte aber unb guten Werke, item Geduld, daß wir gern 
leiden Kreuz und Strafe, ma8 Gott dem alten Adam auflegt, das alles folgt, wenn alfo etjt durch den 
Glauben die Sünde vergeben ijt und wir neugeboren find. Und wir haben bieje zwei Stüde flat ges 
febt, Damit der Glaube an Chriftum, davon bie Sophiften, Kanoniiten affe gefchwiegen, aud) einmal 
gelehrt werde, damit man auch dejto flarer fehen möge, was bet Glaube fet oder nicht fet’ wenn et 
alfo gegen das große Schreden und Angft gehalten wird. 


59] Sed quia adversarii nominatim hoc 
damnant, quod dicimus homines fide consequi 
remissionem peccatorum, addemus paucas 
quasdam probationes, ex quibus intelligi pot- 
erit remissionem peccatorum contingere non 
ex opere operato propter contritionem, sed 
fide illa speciali, qua unusquisque credit sibi 
remitti peccata. Nam hic articulus praeci- 
puus est, de quo digladiamur cum adversariis, 
et cuius cognitionem ducimus maxime neces- 
sariam esse Christianis omnibus. Quum 
autem supra de iustificatione de eadem re 
satis dictum videatur, hie breviores erimus. 
Sunt enim loci maxime cognati, doctrina 
poenitentiae et doctrina iustificationis. 


$0] Adversarii quum de fide loquuntur et 
dicunt eam praecedere poenitentiam, [R.172 
intelligunt fidem, non hane, quae iustificat, 
sed quae in genere credit Deum esse, poenas 
propositas esse impiis etc. Nos praeter illam 


Diemweil aber bie Widerfacher diefen Haren, gez 
willen, trefflichiten Artikel ohne alle Scheu und 
Scham namhaftig berbantmen, da wir jagen, dak 
bie Menfchen Vergebung der Sünden erlangen 
dDurd den Glauben an Chriftum, jo wollen wir 
des etliche Gründe und Beweifungen feken, aus 
welchen zu verftehen fet, dak wir Vergebung ber 
Sünden nicht erlangen ex opere operato oder 


‚durch das getane Werk, durch Neue oder Leid ufiv., 


fondern allein durch den Glauben, ba ein jeder 
für fid) jeldft glaubt, daß ihm [die] Sünden ver: 
geben find. Denn diefer Artikel ift der bornehmite 
und nötigfte, darum wir mit den Widerfachern 
ftreiten; welcher auch ber nötigfte ift allen Chri- 
{ten zu wiffen. So wir aber hier oben im Artikel 
De iustificatione von demfelben genugfam ge= 
fagt, jo wollen wir bejto fürger hier bas[elbe 
handeln. 

Die Widerfacher, wenn fie vom Glauben reden, 
fagen fie, ber Glaube mitffe bor der Buße her: 
gehen, und verjtehen nicht ben Glauben, mwelcher 
bor Gott gerecht macht, fondern den Glauben, 
durch welchen in genere,-da8 ijt, FRE ais ges. 


Apology of the Augsburg Confession. Art. XII. (V.) 


his sin Adam is reproved and becomes terri- 
fied; this was contrition. Afterward God 
promises grace, and speaks of a future seed 
(the blessed seed, 7. e., Christ), by which the 
kingdom of the devil, death, and sin will be 
destroyed; there He offers the remission of 
sins. These are the chief things. For al- 
though the punishment is afterwards added, 
yet this punishment does not merit the re- 
mission of sin. And concerning this kind of 
punishment we shall speak after a while. 


So David is reproved by Nathan, and, ter- 
rified, he says, 2 Sam. 12,13: JI have sinned 
against the Lord. 'This is contrition. After- 
ward he hears the absolution: The Lord also 
hath put away thy sin; thow shalt not die. 
This voice encourages David, and by faith 
sustains, justifies, and quickens him. Here 
a punishment is also added, but this punish- 
ment does not merit the remission of sins. 
Nor are special punishments always added, 
but in repentance these two things ought al- 
ways to exist, namely, contrition and faith, 
as Luke 7, 37.38. The woman, who was a sin- 
ner, came to Christ weeping. By these tears 
the contrition is recognized. Afterward she 
hears the absolution: Thy sins are forgwen; 
thy faith hath saved thee; go in peace. This 
is the second part of repentance, namely, 
faith, which encourages and consoles her. 
From all these it is apparent to godly readers 
that we assign to repentance those parts 
which properly belong to it in conversion, 
or regeneration, and the remission of sin. 
Worthy fruits and punishments [likewise, 
patience that we be willing to bear the cross, 
and punishments, which God lays upon the 
old Adam] follow regeneration and the re- 
mission of sin. For this reason we have men- 
tioned these two parts, in order that the faith 
which we require in repentance [of which the 
sophists and canonists have all been silent] 
might be the better seen. And what that 
faith is which the Gospel proclaims can be 
better understood when it is set over against 
contrition and mortification. 


But as the adversaries expressly condemn 
our statement that men obtain the remission 
of sins by faith, we shall add a few proofs 
from which it will be understood that the 
remission of sins is obtained not ex opere 
operato because of contrition, but by that 
special faith by which an individual believes 
that sins are remitted to him. For this is 
the chief article concerning which we are 
contending with our adversaries, and the 
knowledge of which we regard especially 
necessary to all Christians. As, however, it 
appears that we have spoken sufficiently 
above concerning the same subject, we shall 
here be briefer. For very closely related are 
the topics of the doctrine of repentance and 
the doctrine of justification. 


When the adversaries speak of faith, and 
say that it precedes repentance, they under- 
stand by faith, not that which justifies, but 
that which, in a general way, believes that 
God exists, that punishments have been 
threatened to the wicked [that there is a 


267 


hell], etc. In addition to this faith we re- 
quire that each one believe that his sins are 
remitted to him. Concerning this special 
faith we are disputing, and we oppose it to 
the opinion which bids us trust not in the 


268 M. 177. 178. 


fidem requirimus, ut credat sibi quisque re- 
mitti peccata. De hac fide speciali litigamus; 
et opponimus eam opinioni, quae iubet con- 
fidere non in promissione Christi, sed in opere 
operato contritionis, confessionis et satisfa- 
etionum ete. Haec fides ita sequitur terrores, 
ut vincat eos et reddat pacatam conscientiam. 
Huic fidei tribuimus, quod iustificet et regene- 
ret, dum ex terroribus liberat, et pacem, gau- 
dium et novam vitam in corde parit. Hane 
fidem defendimus vere esse necessariam ad 
remissionem peccatorum, ideo ponimus inter 
partes poenitentiae. Nec aliud sentit ecclesia 
Christi, etiamsi adversarii nostri reclamant. 


61] Principio autem interrogamus adver- 
sarios, utrum absolutionem accipere pars sit 
poenitentiae nec ne. Quod si a confessione 
separant, ut sunt subtiles in distinguendo, 
non videmus, quid prosit confessio sine abso- 
lutione. Sin autem non separant a confes- 
sione acceptionem absolutionis, necesse est eos 
sentire, quod fides sit pars poenitentiae, quia 
absolutio non accipitur nisi fide. Quod autem 
absolutio non accipiatur nisi fide, ex Paulo 
probari potest, qui docet Rom. 4, 16, quod pro- 
missio non possit accipi nisi fide. Absolutio 
autem est promissio remissionis peccatorum. 
62] Igitur necessario requirit fidem. Nee 
videmus, quomodo dicatur is accipere abso- 
lutionem, qui non assentitur ei. Et quid 
aliud est non assentiri absolutioni, quam 
Deum accusare mendacii? Si cor dubitet, 
sentit incerta et inania esse, quae promittit 
Deus. Ideo 1 Ioh. 5, 10 seriptum est: Qwi 
non credit Deo, mendacem facit eum, quia 
non credit in testimonium, quod testificatus 
est Deus de Pho suo. 


Apologia Confessionis. Art. XII. (V.) 


%. 170. 171. 


glaubt wird, dak ein Gott fei, dak eine Hölle 
fei uf. Wir reden aber darüber [außerdem] 
bon einem Glauben, da ich für mich gewiß glaube, 
bab mir die Sünden vergeben find um Chrijtus’ 
willen. Bon diejem Glauben jtreiten mir, Det 
nad) dem Schreden folgen jof und muß, und das 
Gewiffen tröften und das Herz in Dem [deren 
Kampf und Angft wieder zufrieden machen. Und 
das wollen wir, will’s Gott, ewiglich verfechten 
unb wider alle Pforten der Hölle erhalten, daß 
Detjelbe Glaube muB da fein, follen jemand Siin- 
den bergeben werden. Darum feken wir dDiefes 
Stic aud) zur Bube. C8 fann auch die chrijtliche 
Kirche nicht anders halten, denn dak Sünden bet- 
geben werden durch folder Glauben, wiewohl die 
Widerfacher als die mwütenden Hunde Dawider 
bellen. 
gir das erjte frage id) Hier die MWiderfacher, 
ob e$ aud) ein Ctiif ber Buße jet, die Abjolution 
hören ober empfangen. Denn two fie die Abfo- 
lution abfondern von der Beichte, wie fie denn 
jubtil fein wollen zu Ddiftinguieren, jo wird mie- 
mand wiffen ober fagen finnen, was die Beichte 
ohne bie Abfolution niü&e fei. So fie aber die 
Whfolution bon ber Beichte nicht abjonbern, jo 
miiffen fie jagen, daß der Glaube an das Wort 
Ehrifti fet ein Stüd der Buße, jo man die Abjo- 
lution nidt empfangen fann denn allein burd) 
den Glauben. Daß man aber das Wort der 
Wbfolution nicht empfangen fann denn allein 
durch den Glauben, ijf zu beweijen aus Paulo, 
Rim. 4, ba er fagt, dak die Verheibung Gottes 
niemand faffen fann denn allein Durd) den 
Glauben. Die Abjolution aber ijt nichts anderes 
Denn das Evangelium, eine göttliche Zufage der 
Gnade und Huld Gottes ufw. Darum fann man 
fie nicht haben noch erlangen denn allein durch 
den Glauben. Denn wie fann denjenigen das 
Wort der Abfolution niike werden, bie fie nicht 
glauben? Die Wbjolution aber nicht glauben, 
was iff das anders, denn Gott Lügen ftrafen? 


Dieweil das Herz wankt, zweifelt, halt’s für ungewik, was Gott da zufagt. Darum jtebt 1 Boh. 5 ge- 
fchrieben: „Wer Gott nicht glaubt, der liigenftraft ihn, denn er glaubt nicht dem Zeugnis, das Gott 


bon feinem Sohne zeugt.” 


63] Secundo fateri adversarios existimamus, 
remissionem peccatorum poenitentiae [R.173 
seu partem, seu finem, seu, ut ipsorum more 
loquamur, terminum esse ad quem. Ergo 
id, quo accipitur remissio peccatorum, recte 
additur partibus poenitentiae. Certissimum 
est autem, etiamsi omnes portae inferorum 
reclamant, remissionem peccatorum non posse 
accipi nisi sola fide, quae credit peccata 
remitti propter Christum, iuxta illud Rom. 
3, 25: Quem proposuit Deus propitiatorem 
per fidem in sanguine ipsius. Item Rom. 5, 2: 
Per quem accessum habemus per fidem in 
64] gratiam etc. Nam conscientia territa 
non potest opponere irae Dei opera nostra 
aut dilectionem nostram, sed ita demum fit 
pacata, quum apprehendit mediatorem Chri- 
stum et credit promissionibus propter illum 
donatis. Non enim intelligunt, quid sit re- 
missio peccatorum aut quomodo nobis con- 
tingat, qui somniant corda pacata fieri sine 
65] fide in Christum. Petrus, l. ep. 2, 6, citat 
ex Esaia, 49, 23 et 28, 16: Qui crediderit in 
eum, non confundetur. Necesse est igitur con- 
fundi hypocritas, confidentes se accipere re- 


Sum andern, jo miiffen je die.Widerjacher gez 
wif befennen, daß bie Vergebung der Sünden fei 
ein Stüd oder, bab wir auf ihre Weife reden, fei 
finis, ba8 Ende, oder terminus ad quem der gan: 
zen Buße. Denn was hülfe Buße, wenn nicht 
Vergebung der Sünden erlangt würde? Darum 
dasjenige, dadurch) Vergebung der Sünden erlangt 
wird, joll und muß je ein vornehmftes Stüd der 
Buße fein. Eigentlich ijt e8 aber wahr, flar und 
gewiß, wenn [wenngleich] alle Teufel, alle Pfor- 


ten der Hölle dDatwider jchrien, daß das Wort bon 
der Vergebung der Sünden niemand fallen Tann 


denn allein durch den Glauben. Mdm. 3: „Wel: 
chen Gott hat borgeftellt zu einem Gnadenjtuhl 
durch den Glauben“ uj. Item Mom. 5: „Dur 
welchen wir aud) einen Zutritt haben im Glau- 
ben zu Diefer Gnade” ufw. Denn ein erjehroden 
Getviffen, das feine Sünde fühlt, merft bald, daß 
Gottes Zorn mit unjern elenden Werfen nicht zu 
verjühnen ijt, fondern aljo fommt ein Getviffen 


recht zum Frieden, wenn e$ fid) hält an den Mitte 


ler Chriftum und glaubt den göttlihen Bujagun- 
gen. Denn diejenigen verftehen nicht, tas Ber- 
gebung der Sünden fei, oder wie man Diejefbe 


erlangt, Die da wähnen, bie Herzen und Gelwiffen 


UN CP ee ar Nee In 


Apology of the Augsburg Confession. Art. XII. (V.)' 


promise of Christ, but in the opus opera- 
tum of contrition, confession, and satisfac- 
tions, ete. This faith follows terrors in such 
a manner as to overcome them, and render 
the conscience pacified. To this faith we 
ascribe justification and regeneration, inas- 
much as it frees from terrors, and brings 
forth in the heart not only peace and joy, 
but also a new life. We maintain [with the 
help of God we shall defend to eternity and 
against all the gates of hell] that this faith 
is truly necessary for the remission of sins, 
and accordingly place it among the parts of 
repentance. Nor does the Church of Christ 
believe otherwise, although our adversaries 
[like mad dogs] contradict us. 

Moreover, to begin with, we ask the adver- 
saries whether to receive absolution is a part 
of repentance, or not. But if they separate 
it from confession, as they are subtile in 
making the distinction, we do not see of what 
benefit confession is without absolution. If, 
however, they do not separate the receiving 
of absolution from confession, it is necessary 
for them to hold that faith is a part of re- 
pentance, because absolution is not received 
except by faith. That absolution, however, 
is not received except by faith can be proved 
from Paul, who teaches, Rom. 4, 16, that the 
promise cannot be received except by faith. 
But absolution is the promise of the remis- 
sion of sins [nothing else than the Gospel, 
the divine promise of God's grace and favor]. 
Therefore, it necessarily requires faith. Nei- 
ther do we see how he who does not assent 
to it may be said to receive absolution. And 
what else is the refusal to assent to abso- 
lution but eharging God with falsehood? If 
the heart doubts, it regards those things which 
God promises as uncertain and of no account. 
Accordingly, in 1 John 5, 10 it is written: 
He that believeth not God hath made Him 
a liar, because he believeth not the record 
that God gave of His Son. 

Secondly, we think that the adversaries 
acknowledge that the remission of sins is 
either a part, or the end, or, to speak in 
their manner, the terminus ad quem of re- 
pentance. [For what does repentance help if 
the forgiveness of sins be not obtained?] 
Therefore that by which the remission of sins 
is received is correctly added to the parts 
[must certainly be the most prominent part] 
of repentance. It is very certain, however, 
that even though all the gates of hell con- 
tradict us, yet the remission of sins cannot 
be received except by faith alone, which be- 
lieves that sins are remitted for Christ's sake, 
according to Rom. 3, 25: Whom God hath set 


forth to be a propitiation through faith im 


His blood. Likewise Rom. 5,2: By whom 
also we have access by faith unto grace, etc. 
For.a terrified conscience cannot set against 
God’s wrath our works or our love, but it is 
at length pacified when it apprehends Christ 
as Mediator, and believes the promises given 
for His sake. For those who dream that 
without faith in Christ hearts become paci- 
fied, do not understand what the remission 
of sins is, or how it came to us. Peter, 1 Ep. 


269 


270 M. 178. 179. 
missionem peccatorum propter sua opera, non 
propter Christum. Et Petrus ait in Actis, 
cap. 10, 43: Huic omnes prophetae testimo- 
mum perhibent, remissionem peccatorum ac- 
cipere per nomen eius omnes, qui credunt in 
eum. Non potuit dici magis dilucide, quam 
quod ait: per nomen eius, et addit: omnes, 
qui credunt in eum. Tantum igitur ita ac- 
cipimus remissionem peccatorum per nomen 
Christi, hoc est, propter Christum, non pro- 
pter ulla nostra merita atque opera. Et hoc 
ita fit, quum credimus nobis remitti peccata 
propter Christum. 


Apologia Confessionis. 


Art. XII. (V.) 38. 171—113. 


fónnten geftillt werden ohne den Glauben an 
Chriftum. Petrus der Wpoftel führt ein den 
Spruch Sef. 49: „Wer an ihn glaubt, der twird 
nicht gufcanden werden.“ Derhalben miiffen bie 
Heuchler bor Gott zufchanden werden, bie Da mete 
nen, fie wollen Vergebung der Sünden erlangen 
durch ihre Werke, nicht um Ehriftu3’ willen. Und 
Petrus in den Gejchidten bet Apoftel am 10. jagt: 
„Dem BEfu geben Zeugnis alle Propheten, daß 
diejenigen Vergebung der Sünden durch feinen 
Namen erlangen, jo an ihn glauben.“ Er hätte 
nicht flarer reden fonnen, denn daß er jagt „Durch 
feinen Namen”, und jegt dazu: „alle, bie an ihn 
glauben”, Darum erlangen wir Vergebung der 


Sünden burd) den Namen Chrifti, das ijt, um Chriftus’ willen, nicht um unjers Verdienftes oder 
Werfe willen, und das ge[djiebt alfo, wenn tit glauben, bap uns Sünden vergeben werden um 


Chriftus’ willen. 


66] Adversarii nostri vociferantur se esse 
ecelesiam, se consensum ecclesiae sequi. At 
Petrus hic in nostra causa etiam allegat con- 
sensum ecclesiae: Huic, inquit, omnes pro- 
phetae perhibent testimonium, remissionem 
peccatorum accipere per nomen ews etc. 
Profecto consensus prophetarum iudicandus 
est universalis ecclesiae consensus esse. [R.174 
Nec papae nec ecclesiae concedimus potesta- 
tem decernendi contra hune consensum pro- 
67] phetarum. At bulla Leonis aperte damnat 
hune articulum de remissione peccatorum, 
damnant et adversarii in confutatione. Qua 


ex re apparet, qualis sit ecclesia iudicanda 


istorum, qui non solum decretis improbant 
hane sententiam, quod remissionem peccato- 
rum consequamur fide, non propter opera 
nostra, sed propter Christum, sed etiam iubent 
eam vi ac ferro abolere, iubent omni genere 
erudelitatis perdere viros bonos, qui sic sen- 
tiunt. 


Die Xeiberjadjet fchreien wohl, fie feten Die 
hriftliche Kirche, und fie hielten, was die catho- 
lica, gemeine Kirche hält. Petrus aber, der 
Apoftel, hier in unferer Gace und unjerm bod 
ften Artikel rühmt auch eine catholica, gemeine 
Kirche, ba er jagt: „Dem JEju geben Zeugnis 
alle Propheten, daß wir Vergebung der Sünden 
erlangen durch feinen Namen.“ Sch meine je, 
wenn alle heiligen Bropheten eintrüd)tig zujfams 
menftimmen (nachdem Gott aud) einen einigen 
Propheten für einen Weltihat achtet), jolfe je 
aud) ein Sefret, eine Stimme und eintrüd)tiger 
ftarfer Befchluß fein der gemeinen, fatholijden, 
eiftfichen. heiligen Kirche und billig dafitrgehal- 
ten twerden. Wir twerden weder Papjt, Bilchof 
noch Kirche die Gewalt einräumen, wider aller 
Propheten eintrachtige Stimme etwas zu halten 
oder zu [be]id)fieben. Noch [dennoch] hat 3Bapit 
Veo X. diejen Artikel als irrig Dürfen berbant- 
men. Und bie Widerfacher verdammen Diefes 
aud. Darum ijt genug am Tag, twas das für 
eine feine chriftliche Kirche fei, bie nicht allein 


Durch öffentliche, gefchriebene Defrete und Mandate diefen Artikel, nämlich daß wir Vergebung der 
Sünden ohne Werke, durch den Glauben an Chrijtum erlangen, betbammen darf, jondern auch über 


dem Beienntnis diefes Urtifels unfduldig Blut verdammen und eriwürgen. 


Sie Dürfen Gebote aus- 


gehen laffen, bap man fromme, redliche Leute, die alfo lehren, folle verjagen, und trachten ihnen duch 
allerlei Tyrannei, al3 bie Bluthunde, nad) Leib und Leben. 


68] Sed habent magni nominis auctores, 
Scotum, Gabrielem et similes, dicta patrum, 
quae in decretis truncata citantur. Certe, 
si numeranda sunt testimonia, vincunt. Est 
enim maxima turba nugacissimorum scripto- 
rum in sententias, qui tamquam coniurati de- 
fendunt illa figmenta de merito attritionis et 
operum et cetera, quae supra recitavimus. 
69] Sed ne quis multitudine moveatur, non 
magna auctoritas est in testimoniis poste- 
riorum, qui non genuerunt sua scripta, sed 
tantum compilatis superioribus transfuderunt 
ilas opiniones ex aliis libris in alios. Nihil 
iudicii adhibuerunt, sed ut pedanei senatores 
[Du Cange, Glossarium, Tom. 6, p. 242: ,,Pe- 
daneus iudex, inferior, qui minora iudicia 
exercet. . . .  Pedarii dieti senatores, qui 
nondum maioribus honoribus functi, pedibus 
itabant in curiam.“] taciti comprobaverunt 
superiorum errores non intellectos. Nos igi- 
tur hane Petri vocem non dubitemus opponere 
70] quamlibet multis legionibus Sententiario- 
rum, quae allegat consensum prophetarum. 
71] Et accedit testimonium Spiritus Sancti 
ad hane concionem Petri. 


"'mären. 


Sie enim ait textus, 


Wher fie werden vielleicht fagen, fie haben [hät- 
ten] aud) Sehrer für fi, Scotum, Gabrielem und 
dergleichen, die auch großen Namen haben, dazu 
auch Die Sprüche der Väter, welche im Detret bet- 
ftiimpelt [verftümmelt] angezogen. Sa, e8 tft wahr, 
fie heißen alle Lehrer und Sfribenten, aber am 
Gejange fanum man merfen, welche Vögel e8 find. 
Diefelben Sfribenten haben nists anderes denn 
PhHilojophie gelehrt und von Chrifto und Gottes 
Werk nichts gewußt; das beweifen ihre Bücher - 


.ffar. Derhalben lafjen wir uns nicht irren, fon 


dern wiflen fürwahr, Dak wir das Wort des Dei- 
ligen Apoftels Petri, als eines großen Doftors, 
feöhlich mögen halten gegen alle Sefttentiarios 
über einen Haufen, und wenn ihrer viel taufend 
Denn Petrus fagt flar, es fei eine eine 
trächtige Stimme aller Propheten, und biefelbe 
herrliche Predigt des hohen, großen Apoftels hat 
Gott früftig dasmal bejtütigt durch Austeilung 
des Heiligen Geijtes. Denn aljo jagt ber Gert: 
„Als Petrus noch redete, fiel der Heilige Geift 
auf affe, bie bem Wort zuhörten.“ Derhalben 
follen die chriftlichen Gewiffen das wohl merken, 
daß biefe$ Gottes Wort und Gebot ijt, dak uns 
ohne Verdienft Sünden vergeben werden durch 


Apology of the Augsburg Confession. Art. XII. (V.) 


2,6, cites from Is. 49, 23, and 28,16: He that 
believeih on Him shall not be confounded. It 
is necessary, therefore, that hypocrites be con- 
founded, who are confident that they receive 
the remission of sins because of their own 
works, and not because of Christ. Peter also 
says in Acts 10,43: To Him give all the 
prophets witness that through His name, 
whosoever believeth in Him, shall receive re- 
mission of sins. What he says, through His 
name, could not be expressed more clearly, 
and he adds: Whosoever believeth in Him. 
Thus, therefore, we receive the remission of 
sins only through the name of Christ, i. e., 
for Christ’s sake, and not for the sake of any 
merits and works of our own. And this oc- 
curs when we believe that sins are remitted 
to us for Christ's sake. 

Our adversaries cry out that they are the 
Church, that they are following the consensus 
of the Church [what the Church catholic, 
universal, holds]. But Peter also here cites 
in our issue the consensus of the Church: 
To Him give all the prophets witness, that 
through His name, whosoever believeth in 
Him, shall receive remission of sins, etc. The 


consensus of the prophets is assuredly to be 


judged as the consensus of the Church uni- 
versal. [I verily think that if all the holy 
prophets are unanimously agreed in a decla- 
ration (since God regards even a single 
prophet as an inestimable treasure), it would 
also be a decree, a declaration, and a unani- 
mous strong conclusion of the universal, cath- 
olic, Christian, holy Church, and would be 
justly regarded as such.] We concede neither 
to the Pope nor to the Church the power to 
make decrees against this consensus of the 
prophets. But the bull of Leo openly con- 
demns this article, Of the Remission of Sins, 
and the adversaries condemn it in the Confu- 
tation. From which it is apparent what sort 
of a Church we must judge that of these men 
to be, who not only by their decrees censure 
the doctrine that we obtain the remission of 
sins by faith, not on account of our works, but 
on account of Christ, but who also give the 
command by force and the sword to abolish 
it, and by every kind of cruelty [like blood- 
hounds] to put to death good men who thus 
believe. 

But they have authors of a great name, 
Scotus, Gabriel, and the like, and passages of 
the Fathers which are cited in a mutilated 
form in the decrees. Certainly, if the testi- 
monies are to be counted, they win. For 
there is a very great crowd of most trifling 
writers upon the Sententiae, who, as though 
they had conspired, defend these figments con- 
cerning the merit of attrition and of works, 
and other things which we have above re- 
counted. [Aye, it is true, they are all called 
teachers and authors, but by their singing 
you can tell what sort of birds they are. 
These authors have taught nothing but phi- 
losophy, and have known nothing of Christ 
and the work of God; their books show this 
plainly.] But lest any one be moved by the 
multitude of citations, there is no great 
weight in the testimonies of the later writers, 


271 


who did not originate their own writings, but 
only, by compiling from the writers before 
them, transferred these opinions from some 
books into others. They have exercised no 
judgment, but just like petty judges silently 
have approved the errors of their superiors, 
which they have not. understood. Let us not, 
therefore, hesitate to oppose this utterance 
of Peter, which cites the consensus of the 
prophets, to ever so many legions of the Sen- 
tentiaries. And to this utterance of Peter 
the testimony of the Holy Ghost is added. 
For the text speaks thus, Acts 10,44: While 
Peter yet spake these words, the Holy Ghost 
fell on all them which heard the Word. 
Therefore, let pious consciences know that 
the command of God is this, that they be- 
lieve that they are freely forgiven for Christ’s 
sake, and not for the sake of our works. And 
by this command of God let them sustain 
themselves against despair, and against the 
terrors of sin and of death. And let them 


979 9. 179. 180. 
Act. 10,44: Adhuc loquente Petro verba haec 
cecidit Spiritus Sanctus super omnes, qui 
72] audiebant verbum. Sciant igitur piae 


conscientiae hoc esse mandatum Dei, ut cre-: 


dant sibi gratis ignosci propter Christum, 
non propter opera nostra. Et hoe mandato 
Dei sustentent se adversus desperationem et 
73] adversus terrores peccati et mortis. Et 
hane sententiam sciant a principio mundi in 
ecclesia exstitisse apud sanctos. Petrus [R.175 
enim clare allegat consensum prophetarum, et 
apostolorum scripta testantur eos idem sen- 
tire. Nee desunt patrum testimonia. Nam 
Bernardus idem dicit verbis minime obscuris: 
Necesse est enim primo omnium credere, quod 
remissionem peccatorum habere non possis nist 
per indulgentiam Dei, sed adde adhuc, ut cre- 
das et hoc, quod per ipsum peccata tibi do- 
nantur. Hoc est testimomum, quod perhibet 
Spiritus Sanctus in corde tuo dicens: Dimissa 
sunt tibi peccata. tua. Sic enim arbitratur 
apostolus gratis iustificarr hominem per fidem. 
74] Haee Bernardi verba mirifice illustrant 
causam nostram, quia non solum requirit, ut 
in genere credamus peccata remitti per miseri- 
cordiam, sed iubet addere specialem fidem, qua 
credamus, et nobis ipsis remitti peccata, et 
docet, quomodo certi reddamur de remissione 
peecatorum, videlicet quum fide corda erigun- 
tur et fiunt tranquilla per Spiritum Sanctum. 
Quid requirunt amplius adversarii? Num ad- 
hue audent negare fide nos consequi remissio- 
nem peccatorum, aut fidem partem esse poeni- 
tentiae? 


Apologia Confessionis. 


Art. XII. (V.) 38. 173. 174. 


Chrijtum, nidt um unjerer Werfe willen, und 
foley Gotteswort und -gebot ijt ein rechter, ftat 
fer, getvijfer, unbergünglidjer Trojt wiper alles 
Schreden der Sünde, des Todes, wider alle Anz 
fehtung und Verzweiflung, Dual und Angft des 
Gewiffene. Da wiffen bie mühigen Sophiften 
wenig bon, unb Die jelige Predigt, das Evan: 
gelium, welche Vergebung der Sünden predigt 
durch den gebenedeiten Samen, das ijt, Chrijtum, 
ijt bon Wnbeginn der Welt aller Patriardhen, aller 
frommen Könige, aller Propheten, aller Glaubi- 
gen größter Schag und Croft gemejen; denn fie 
haben an denfelben Chriftum geglaubt, ba wir an 
olauben. Denn bon Anfang der Welt ift fein 
Heiliger anders denn durch den Glauben deSfel- 
ben (bangefit jelig geworden. Darum fagt auch 
Petrus, e$ fet eine einträchtige Stimme aller Pro- 
pheten (unb bie Wpoftel predigen auch einträchtig 
gleich dasjelbe), und zeigt an, daß die Propheten 
Gleid) al8 burd) einen Mund geredet haben. 
Darüber find die Zeugniffe der heiligen Bäter. 
Denn Bernhardus jagt mit Haren Worten aljo: 
„Darum iit vor allen Dingen not zu Willen, daß 
wir Vergebung der Sünden nicht anders haben 
fünnen denn durch Gottes Gnade; doch follit du 
diejes Dazufeken, daß Du das glaubjt, bab ated) 
bir, nicht allein andern, durch Chriftum Sünden 
vergeben werden. Das ift das Zeugnis des $ei- 
ligen Getites intwendig in deinem Herzen, wenn er 
dir jelbft jagt in deinem Herzen, dir jelbjt find 
deine Sünden vergeben. Denn aljo nennt’s der 
9(poftef, Dak ber Menfch ohne YVerdienjt gerecht 
wird, durch den Glauben." Diefe Worte St. 
Bernhards ftreichen erst diefe unfere Lehre recht 
heraus und feben fie recht an das Licht. Denn er 


fagt, Dak wir nicht allein insgemein glauben jollen, daß uns Sünden vergeben werden, jondern jagt, 


DiefeS mu Dazugejekt werden, daß id) für mich glaube, Dak mir Sünden vergeben jeien. 


Und lehrt 


darüber nod) eigentlicher und flarer, wie wir inwendig im Herzen der Gnade, der Vergebung unjerer 
Sünden gewiß werden, nämlich wenn die Herzen getröftet werden und gejtillt intpenbig Durch diejen 


Troft. 
haben? 


75] Tertio adversarii dicunt peccatum ita 
remitti, quia attritus seu contritus elicit 
actum dilectionis Dei, per hune actum mere- 
tur accipere remissionem peccatorum. Hoc 
nihil est nisi legem docere, deleto evangelio 
et abolita promissione de Christo. Tantum 
enim requirunt legem et nostra opera, quia 
lex exigit dilectionem. Praeterea docent con- 
fidere, quod remissionem peccatorum conse- 
quamur propter contritionem et dilectionem. 
Hoe quid est aliud nisi collocare fiduciam in 
nostra opera, non in Verbum et promissio- 
nem Dei de Christo? Quodsi lex satis est ad 
consequendam remissionem peccatorum, quid 
opus est evangelio, quid opus est Christo, si 
propter nostrum opus consequimur remissio- 
76] nem peccatorum? Nos contra a lege ad 
evangelium revocamus conscientias, et [R.176 
a fiducia propriorum operum ad fiduciam pro- 
missionis et Christi, quia evangelium exhibet 
nobis Christum et promittit gratis remissio- 
nem peccatorum propter Christum. Hae pro- 
missione iubet nos confidere, quod propter 
Christum reconciliemur Patri, non propter 
nostram contritionem aut dilectionem. Non 
enim alius est mediator aut propitiator nisi 
Christus. Nec legem facere possumus, nisi 
prius per Christum reconciliati simus. Et si 


Wie aber nun, ihr Widerjacher? 


Sit St. Bernhard aud) ein Kever? Was wollt ihr doch mehr 
Wollt ihr nod) leugnen, dak wir Vergebung der Sünden erlangen bird) den Glauben? 


Für das dritte jagen die Widerjacher, Dak die 
Sünde alfo vergeben werde, quia attritus vel 
eontritus elicit actum dilectionis Dei; wenn 
wir uns aus der Vernunft vornehmen, Gott zu 
lieben, durch das Werf, jagen fie, erlangen wir 
Vergebung der Sünden. Das ijt nichts anderes, 
denn das (bangelium und bie göttlichen 3er 
heipungen abtun und eitel Gefeß lehren; denn fie 
reden von eitel jeje und unfern Werfen; denn 
das Geje& fordert Liebe. Darum lehren fie bet- 
trauen, bab wir Vergebung der Sünden erlangen 
Durch jolche Reue und unfer Lieben. Was ijt das 
anders, denn vertrauen auf unfere Werke, nicht 


auf die Zujage oder Verheigung von Chrifto? So 


nun das Gejeß genug tft, Vergebung der Sünden 
zu erlangen, was ijt Chrijti, was ijt des Evans 
gelit vonnöten? Wir aber weifen die Gewillen 
ab bon dem Gefeb, bon ihren Werfen auf das 
Evangelium und die Berheißung der Gnade. 
Denn das Evangelium, das bietet Chriftum an 
unb eitel Gnade und heißt uns auf bie Sujage 
vertrauen, daß wir um Chriftus’ willen verjöhnt 
werden: dem Vater, nicht um unferer Neue oder 
Liebe willen; denn es ijt fein anderer Mittler 
oder Verjühner denn Chriftus. So fünnen wir 
das Gefek nicht erfüllen, menn wir nicht erft durch 
Shriftum verföhnt find; und ob wir [d)jon etwas 
Gutes tun, fo müffen wir e8 doch dafiirhalten, 


Apology of the Augsburg Confession. 


know that this belief has existed among saints 
from the beginning of the world. [Of this the 
idle sophists know little; and the blessed 
proclamation, the Gospel, which proclaims the 
forgiveness of sins through the blessed Seed, 
that is, Christ, has from the beginning of the 
world been the greatest consolation and 
treasure to all pious kings, all prophets, all 
believers. For they have believed in the same 
Christ in whom we believe; for from the be- 
ginning of the world no saint has been saved 
in any other way than through the faith of 
the same Gospel.] For Peter clearly cites the 
consensus of the prophets, and the writings of 
the apostles testify that they believe the same 
thing. Nor are testimonies of the Fathers 
wanting. For Bernard says the same thing 
in words that are in no way obscure: For it 
is necessary first of all to believe that you 
cannot have remission of sins except by the 
indulgence of God, but add yet that you be- 
lieve also this, namely, that through Him sins 
are forgiven thee. This is the testimony which 
the Holy Ghost asserts in your heart, saying: 
“Thy sins are forgiven thee.” For thus the 
apostle judges that man is justified freely 
through faith. These words of Bernard shed 
a wonderful light upon our cause, because he 
not only requires that we in a general way 
believe that sins are remitted through mercy, 
but he bids us add special faith, by which we 
believe that sins are remitted even to us; and 
he teaches how we may be rendered certain 
concerning the remission of sins, namely, 
when our hearts are encouraged by faith, and 
become tranquil through the Holy Ghost. 
What more do the adversaries require? [But 
how now, ye adversaries? Is St. Bernard also 
a heretic?] Do they still dare deny that by 
faith we obtain the remission of sins, or that 
faith is a part of repentance? 

Thirdly, the adversaries say that sin is 
remitted, because an attrite or contrite person 
elicits an act of love to God [if we undertake 
from reason to love God], and by this act 
merits to receive the remission of sins. This 
is nothing but to teach the Law, the Gospel 
being blotted out, and the promise concerning 
Christ being abolished. For they require only 
the Law and our works, because the Law de- 
mands love. Besides, they teach us to be con- 
fident that we obtain remission of sins be- 
cause of contrition and love. What else is 
this than to put confidence in our works, not 
in the Word and promise of God concerning 
Christ? But if the Law be sufficient for ob- 
taining the remission of sins, what need is 
there of the Gospel? What need is there of 
Christ if we obtain remission of sins because 
of our own work? We, on the other hand, 
call consciences away from the Law to the 
Gospel, and from confidence in their own 
works to confidence in the promise and Christ, 
because the Gospel presents to us Christ, and 
promises freely the remission of sins for 
Christ’s sake. In this promise it bids us 
trust, namely, that for Christ’s sake we are 
reconciled to the Father, and not for the sake 
of our own contrition or love. For there is 


Concordia Triglotta. 


Art. XII. (V.) 273 


no other Mediator or Propitiator than Christ. 
Neither can we do the works of the Law un- 
less we have first been reconciled through 
Christ. And if we would do anything, yet 
we must believe that not for the sake of these 


274 M. 180—182. 
quid faceremus, tamen sentiendum est, quod 
non propter illa opera, sed propter Christum 
mediatorem et propitiatorem consequimur re- 
missionem peccatorum. 

77] Imo contumelia Christi et evangelii 
abrogatio est sentire, quod remissionem pec- 
catorum propter legem aut aliter consequa- 
mur quam fide in Christum. Et hane ratio- 
nem supra tractavimus de iustificatione, quum 
diximus, quare profiteamur homines fide iusti- 
78] ficari, non dilectione. Itaque doctrina 
adversariorum, quum docent homines contri- 
tione et dilectione sua consequi remissionem 
peccatorum et confidere hac contritione et 
dilectione, tantum est doctrina legis, et qui- 
dem non intellectae, sicut Iudaei in velatam 
Mosis faeiem intuebantur. Fingamus enim 


adesse dilectionem, fingamus adesse opera, 


tamen neque dilectio neque opera possunt 
esse propitiatio pro peccato. Ac ne possunt 
quidem opponi irae et iudicio Dei, iuxta illud 
Ps. 143, 2: Nom intrabis in 4udicium cum 
servo two, quia non tustificabitur in conspectu 
tuo omnis vivens. Nec debet honos Christi 
transferri in nostra opera. 


79] Propter has causas contendit Paulus, 
quod non iustificemur ex lege, et opponit legi 
promissionem remissionis peccatorum, quae 
propter Christum donatur, ac docet nos gratis 
propter Christum fide accipere remissionem 
peccatorum. Ad hanc promissionem revocat 
nos Paulus a lege. In hane promissionem 
iubet intueri, quae certe irrita erit, [R.177 
si prius lege iustificamur, quam per promis- 
sionem, aut si propter nostram iustitiam con- 
80] sequimur remissionem peccatorum. At 
constat, quod ideo nobis data est promissio, 
ideo exhibitus est Christus, quia legem non 
possumus facere. Quare necesse est prius 
nos promissione reconciliari, quam legem faci- 
mus. Promissio autem tantum fide accipitur. 
Igitur necesse est contritos apprehendere fide 
promissionem remissionis peccatorum donatae 
propter Christum, ae statuere, quod gratis 
propter Christum habeant placatum Patrem. 
81] Haec est sententia Pauli ad Rom. 4, 16, 
ubi inquit: Ideo ex fide, ut secundum gratiam 
firma sit promissio. Et ad Gal. 3, 22: Con- 
clusit Scriptura omnia sub peccatum, ut pro- 
missio ex fide Iesu Christi detur credentibus, 
id est, omnes sunt sub peccato, nec possunt 
aliter liberari, nisi fide apprehendant pro- 
82] missionem remissionis peccatorum. Prius 
igitur oportet nos fide accipere remissionem 
peeeatorum, quam legem facimus, etsi, ut 
supra dietum est, fidem dilectio sequitur, quia 
renati Spiritum Sanctum accipiunt; ideo 
legem facere incipiunt. 


83] Citaremus plura testimonia, nisi obvia 
essent cuilibet pio lectori in Scripturis. Et 
nos non nimis prolixi esse cupimus, ut facilius 
$4] haec causa perspici possit. Neque vero 
dubium est, quin haee sit sententia Pauli, 


Apologia Confessionis. Art. XII. (V.) 


YW. 174. 175. 


daß mir nicht um ber Werke willen, fondern um 
Chriftus’ willen Vergebung der Sünden erlangen. 


Derhalben heikt das Chriftum ge[d)mábt und 
dag Evangelium abgetan, wenn jemand wollte 
halten, daß wir Vergebung der Sünden Dburd) 
das Gefe& oder auf andere Weije denn durch ben 
Glauben an Chriftum erlangen. Und Diejes 
haben wir aud) oben gehandelt De iustificatione, 
da wir gefagt haben, warum mir lehren, daß wir 
durch ben Glauben gerecht werden und nicht durch 
Die Liebe Gottes oder durch unjere Liebe gegen 
Gott. Derhalben, wenn die Widerfacher lehren, 
daß mir durd Rene und Liebe Vergebung bet 
Sünden erlangen und darauf vertrauen, ijt nichts 
anderes, Denn das Gefebk lehren, welches fie dennoch 
nicht verstehen, was es für eine Liebe gegen Gott 
fordere, fondern fehen wie die Juden allein in 
Das berbedte Angefiht Mofis. Denn ich will gleich 
fegen, daß die Werfe und die Liebe ba jeien; 
dennoch können weder Werke noch Liebe Gott ver- 
fühnen, oder al8 viel als Ehriftus gelten, wie der 
Palm fagt: „Du wolleft nicht mit deinem Knedjte 
in ba8 Gericht gehen” ufw. Darum follen wir 
die Ehre Chriftt nicht unfern Werfen geben. 

Aus diefer Urfache ftreitet Paulus, dag wir 
nicht durch das Gefek gerecht werden, und hält 
gegen das Gefek die Zufage Gottes, bie Ber- 
Deibung der Gnade, welche um Chriftus’ willen 
un8 gegeben wird. Da rürft uns Paulus herum 
und tweift uns bom Gefek auf die göttliche Ver: 
heipung; da will er, daß mir jollen auf Gott und 
feine Sujage feet und den HErrn Chrijtum für 
unfern Schaf halten; denn diefelbe Zufage wird 
vergeblich fein, fo wir durch des Gejekes Werke 
gerecht vor Gott werden, fo wir burd) unjere 
Gerechtigfeit Vergebung der Sünden verdienen. 
Nun ift e8 gewiß, bab Gott batum die Zujage 
tut, barum Chriftus auch gefommen tft, Dak mir 


das QGejet nicht halten nod) erfüllen finnen. 


Darum mijen wir erft durch die Verheipung berz 
föhnt werden, efe wir daS Gefek erfüllen; Die 
Verheibung aber fann man nicht faffen denn allein. 
durch) den Glauben. Darum alle diejenigen, fo 
rechte Neue haben, ergreifen die Verheipung der. 
Gnade durch den Glauben und glauben getwif, 
daß mir dem Vater verfühnt werden burd) Chri- 
ftum. Das ijt auch die Meinung Pauli zu ben 
Rimern am 4.: „Darum erlangen wir Gnade 
durch den Glauben, dak die Verheipung feit ftehe.” 
Und zu den Galatern am 3.: „Die Schrift hat 
alles unter die Sünde befchloffen, dak die Ber= 
heipung SEfu Chrijti durch den Glauben werde 
gegeben bei Gläubigen“, das iit, alle Menfchen 


find unter der Sünde und fünnen nicht erlöft 


werden, fie ergreifen denn Vergebung der Sitn= 
den durch den Glauben. Darum miiffen wir erjt 
Vergebung der Sünden durch ben Glauben er= 
langen, ehe wir das Geje erfüllen. Wiemwohl, wie 
wir oben gejagt, au8 dem Glauben die Liebe ge- 
wif folgt, denn diejenigen, fo glauben, empfangen 
den Heiligen Geijt. Darum fangen fie an, dem. 
Gefet hold zu werden und bemjelben zu gehorchen. 

Wir wollten hier mehr Sprüche einführen, aber 
die Schrift tjt deren allenthalben voll. Bch wollte 
e8 auch gern nicht zu fang machen, damit Diefe 
Sache defto ffarer fei. Denn e$ hat gar feinen 
‚Zweifel, dak diefes Pauli Meinung fei, daß wir 


Apology of the Augsburg Confession. Art. XII. (V.) 975 


works, but for the sake of Christ, as Mediator 
and Propitiator, we obtain the remission of 
sins. 


Yea, it is a reproach to Christ and a re- 
peal of the Gospel to believe that we obtain 
the remission of sins on account of the Law, 
or otherwise than by faith in Christ. This 


method also we have discussed above in the 


chapter Of Justification, where we declared 
why we confess that men are justified by 
faith, not by love. Therefore the doctrine of 
the adversaries, when they teach that by their 
own contrition and love men obtain the re- 
mission of sins, and trust in this contrition 
and love, is merely the doctrine of the Law, 
and of that, too, as not understood [which 
they do not understand with respect to the 
kind of love towards God which it demands], 
just as the Jews looked upon the veiled face 
of Moses. For let us imagine that love is 
present, let us imagine that works are 
present, yet neither love nor works can be 
a propitiation for sin [or be of as much value 
as Christ]. And they cannot even be opposed 
to the wrath and judgment of God, according 
to Ps. 143, 2: Enter not into judgment with 
Thy servant; for in Thy sight shall no man 
living be justified. Neither ought the honor 
of Christ to be transferred to our works. 


For these reasons Paul contends that we 
are not justified by the Law, and he opposes 
to the Law the promise of the remission of 
sins, which is granted for Christ’s sake, and 
teaches that we freely receive the remission 
of sins for Christ’s sake. Paul calls us away 
from the Law to this promise. Upon this 
promise he bids us look [and regard the Lord 
Christ our treasure], which certainly will be 
void if we are justified by the Law before we 
are justified through the promise, or if we 
obtain the remission of sins on account of 
our own righteousness. But it is evident that 
the promise was given us and Christ was 
tendered to us for the very reason that we 
cannot do the works of the Law. Therefore 


it is necessary that we are reconciled by the 


promise before we do the works of the Law. 
The promise, however, is received only by 
faith. Therefore it is necessary for contrite 
persons to apprehend by faith the promise of 
the remission of sins granted for Christ’s 
sake, and to be confident that freely for 
Christ’s sake they have a reconciled Father. 
This is the meaning of Paul, Rom. 4, 16, 
where he says: Therefore it is of faith that 
it might be by grace, to the end the promise 
might be sure. And Gal. 3, 22: The Scrip- 
ture hath concluded all under sin, that the 
promise by faith of Jesus Christ might be 
given them that believe, 1. e., all are under 
sin, neither can they be freed otherwise than 
by apprehending by faith the promise of the 
remission of sins. Therefore we must by faith 
accept the remission of sins before we do the 
works of the Law; although, as has been said 
above, love follows faith, because the regen- 
erate receive the Holy Ghost, and accordingly 
begin [to become friendly to the Law and] to 
do the works of the Law. 


We would cite more testimonies if they 
were not obvious to every godly reader in the 
Scriptures. And we do not wish to be too 
prolix, in order that this case may be the 
more readily seen through. Neither, indeed, 


276 M. 182. 183. 


quam defendimus, quod fide accipiamus re- 
missionem peceatorum propter Christum, quod 
fide mediatorem Christum opponere debeamus 
irae Dei, non opera nostra. Nee perturbentur 
piae mentes, etiamsi Pauli sententias calu- 
mnientur adversarii. Nihil tam simpliciter 
dieitur, quod non queat depravari cavillando. 
Nos scimus hane, quam diximus, veram et 
germanam sententiam Pauli esse, scimus hane 
nostram sententiam piis conscientiis firmam 
consolationem afferre, sine qua nemo consi- 
stere in iudicio Dei queat. 


S5] Itaque repudientur illae pharisaicae 
opiniones adversariorum, quod non accipia- 
mus fide remissionem peccatorum, sed [R.178 
quod oporteat mereri dilectione nostra et ope- 
ribus, quod dilectionem nostram et opera 
nostra irae Dei opponere debeamus. Haee 
doctrina legis est, non evangelii, quae fingit 
prius hominem lege iustificari, quam per Chri- 
stum reconciliatus sit Deo, quum Christus 
dicat Ioh. 15,5: Sine me nihil potestis facere ; 
item: Ego sum vitis vera, vos palmites. 
86] Verum adversarii fingunt nos esse pal- 
mites non Christi, sed Mosis. Prius enim 
volunt lege iustificari, dilectionem nostram 
et opera offerre Deo, quam reconcilientur 
Deo per Christum, quam sint palmites Christi. 
Paulus eontra contendit legem non posse fieri 
sine Christo. Ideo promissio prius accipienda 
est, ut fide reconciliemur Deo propter Chri- 
87] stum, quam legem facimus. Haec satis 
perspieua esse piis conscientiis existimamus. 
Et hine intelligent, cur supra professi simus, 
iustificari homines fide, non dilectione, quia 
oportet nos opponere irae Dei non nostram 
dilectionem aut opera, aut confidere nostra 
dilectione ac operibus, sed Christum media- 
torem. ‘Et prius oportet apprehendere promis- 
sionem remissionis peccatorum, quam legem 
facimus. 


Apologia Confessionis. Art. XII. (V.) 


YW. 175. 176. 


Vergebung der Sünden erlangen um Chriftus’ 
willen durch den Glauben, daß wir aud) den 
Mittler feken miiffen gegen Gottes Born, nicht 
unjere Werfe. C8 follen fid) auch fromme, chrijft- 
fide Gewiffen daran nichts irren, ob bie Wider: 
jadjer die Haren Sprüche Pauli fälfchlich auslegen 
und unrecht deuten. Denn fo einfältig, jo gewiß 
und rein, fo flar fann man nichts reden oder 
Schreiben, man fann ihm mit Worten eine andere 
Nafe machen. Wir find aber des gewiß und 
wiffen’s fürwahr, daß bie Meinung, die wir ges 
iet, bie rechte Meinung Pauli ijf. So hat das 
auch feinen Zweifel, daß Dbieje Lehre allein ein 
recht gewiffer Troft ijt, Die Herzen und Getwifjen . 
in rechtem Kampf und in agone De8 Todes und 
Anfechtung zu ftillen, zu trbjten, wie es bie Gr- 
fahrung gibt. 

Derhalben nur weit, weit von ung mit den 
pharifäiichen Lehren der Widerfacher, ba jie jagen, 
daß wir Bergebung der Sünden nicht butd) den 
Glauben erlangen, fondern dak wir fie verdienen 
miiffen mit unjern Werfen und mit unferer Liebe 
gegen Gott; item, dak bir mit unjern Werfen 
und Liebe follen Gottes Zorn verjühnen! Denn 
e8 ift eine recht pharifäifche Lehre, eine Lehre des 
Gefetes, nicht des Evangelii, da fie lehren, daß 
ber Menfch erit durch das Gejeg gerecht werde, 
ehe er durch Chriftum Gott verjühnt werde, jo 
doch Ehriftus. jagt: „Ohne mid) finnt ihr nichts 
tun”; item: „Sch bin ber Weinftoc, ihr jeid die 
Neben.“ Die Widerfacher aber, bie reden Davon, 
als jeien wir nicht Ehrifti Neben, fondern Mofi2. 
Denn fie wollen erft durchs Gejek fromm und 
gerecht bor Gott werden und erjt unjere Werfe 
und Dileftion Gott opfern, ehe fie Reben am 
Weinftod Chrifti find. Paulus aber, welcher fret- 
lich ein viel höherer Softor ift denn bie Wider: 
facher, redet flar und ftreitet wiederum dies allein, 
bab niemand das Gefek tun fünne ohne Chrijtum. 
Darım Diejenigen, jo bie Sünde und Angft des 
Gewiffens recht fühlen oder erfahren haben, Die 
miiffen: fid) an die Bufage der Gnade halten, dap 
fie Durch den Glauben evjt Gott verföhnt werden | 
um Chriftus’ willen, ehe fie das Geje& erfüllen. 
Diejes alles ijt öffentlich und far genug bei 
gottesfürchtigen Gewiffen. Und hieraus werden 
Chriften wohl verftehen, warum wir hieroben ge- 


fagt haben, daß wir allein durch den Glauben vor Gott gerecht werden, nicht durch unjere Werke oder 
Dileftion uf. Denn alf unjer Vermögen, alles Tun und Werk find zu fhwah, Gottes Born weg- 
zunehmen und zu ftillen; barum müffen wir Chriftum, den Mittler, darftellen. 


88] Postremo, quando erit pacata conscien- 
tia, si ideo accipimus remissionem peccato- 
rum, quia nos diligimus aut legem facimus? 
Semper enim accusabit nos lex, quia nunquam 
legi Dei satisfacimus. Sicut inquit Paulus 
Rom. 4, 15: Lex iram operatur. Chrysosto- 
mus quaerit de poenitentia, unde certi red- 
damur peccata nobis remissa esse. Quaerunt 
et in sententiis eadem de re adversarii. Hoc 
non potest explicari, non possunt conscientiae 
reddi tranquillae, nisi sciant mandatum Dei 
esse et ipsum evangelium, ut certo statuant 
propter Christum gratis remitti peccata, nec 
dubitent sibi remitti. Si quis dubitat, is, ut 
Iohannes ait 1 ep. 5, 10, accusat promissionem 
divinam mendacii. Hane certitudinem fidei 
nos docemus requiri in evangelio. Adversarii 
relinquunt conscientias incertas et ambigentes. 


Endlich aber follten die Widerjacher bedenten: 
wann will bod) ein arm Getiffen zu Frieden fom- 
men und ftille werden, jo wir Gnade und Verz 
gebung der Sünden darum erlangen, bab Mir 


Gott fiebfaben, oder dak mir das Gejet erfüllen? 


Das Gefek wird uns allezeit anflagen; denn fein 
9fRenjd) erfüllt das Gejek, wie Paulus fagt: „Das 
Gefek richtet Zorn an.” E3 fragt Chryjojtomus, 
fo fragen aud) die Sententiarii, wie einer gewiß 
wird, daß ibm die Sünden vergeben jeiem. (8 
ift wahrlich wohl Fragens wert. Wohl dem, der 
da recht Antwort gibt! Auf diefe allernötigite 
erage ift nicht möglich zu antworten, es ijt aud) 
nicht möglich, das Getviffen in Anfehtung recht 
zu trösten oder zu ftillen, man antworte denn auf 
diefe Meinung. C8 ijt Gottes Beichluß, Gottes 
Befehl bon Anbeginn der Welt her, daß uns burd) 
den Glauben an den gebenedeiten Samen, das tit, . 


Apology of the Augsburg Confession. Art. XII. (V.) 


is there any doubt that the meaning of Paul 
is what we are defending, namely, that by 
faith we receive the remission of sins for 
Christ’s sake, that by faith we ought to op- 
pose to God’s wrath Christ as Mediator, and 
not our works. Neither let godly minds be 
disturbed, even though the adversaries find 
fault with the judgments of Paul. Nothing 
is said so simply that it cannot be distorted 
by caviling. We know that what we have 
mentioned is the true and genuine meaning 
of Paul; we know that this our belief brings 
to godly consciences [in agony of death and 
temptation] sure comfort, without which no 
one can stand in God’s judgment. 

Therefore let these pharisaic opinions of 
the adversaries be rejected, namely, that we 
do not receive by faith the remission of sins, 
but that it ought to be merited by our love 
and works; that we ought to oppose our love 
and our works to the wrath of God. Not of 
the Gospel, but of the Law is this doctrine, 
which feigns that man is justified by the Law 
before he has been reconciled through Christ 
to God, since Christ says, John 15,5: With- 
out Me ye can do nothing; likewise: I am 
the true Vine; ye are the branches. But the 
adversaries feign that we are branches, not 
of Christ, but of Moses. For they wish to be 
justified by the Law, and to offer their love 
and works to God before they are reconciled 
to God through Christ, before they are 
branches of Christ. Paul, on the other hand 
[who is certainly a much greater teacher 
than the adversaries], contends that the Law 
cannot be observed without Christ. Accord- 
ingly, in order that we [those who truly feel 
and have experienced sin and anguish of con- 
science must cling to the promise of grace, 
in order that they] may be reconciled to God 
for Christ’s sake, the promise must be received 
before we do the works of the Law. We think 
that these things are sufficiently clear to godly 
consciences. And hence they will understand 
why we have declared above that men are 
justified by faith, not by love, because we 
must oppose to God’s wrath not our love or 
works (or trust in our love and works), but 
Christ as Mediator [for all our ability, all 
our deeds and works, are far too weak to re- 
move and appease God’s wrath]. And we 
must apprehend the promise of the remission 
of sins before we do the works of the Law. 

Lastly, when will conscience be pacified if 
we receive remission of sins on the ground 
that we love, or that we do the works of the 
Law? For the Law will always accuse us, 
because we never satisfy God’s Law. Just as 
Paul says, Rom. 4, 15: The Law worketh 
wrath. Chrysostom asks concerning repent- 
ance, Whence are we made sure that our sins 
are remitted us? The adversaries also, in 
their “Sentences,” ask concerning the same 
subject. [The question, verily, is worth ask- 
ing; blessed the man that returns the right 
answer.] This cannot be explained, con- 
- sciences cannot be made tranquil, unless they 
know that it is God’s command and the very 


Gospel that they should be firmly confident | 


that for Christ's sake sins are remitted freely, 


277 


and that they should not doubt that these 
are remitted to them. If any one doubts, he 
charges, as John says, 1 Ep. 5, 10, the divine 
promise with falsehood. We teach that this 
certainty of faith is required in the Gospel. 
The adversaries leave consciences uncertain 
and wavering. Consciences, however, do noth- 
ing from faith when they perpetually doubt 
whether they have remission. [For it is not 
possible that there should be rest, or a quiet 
and peaceful conscience, if they doubt whether 
God be gracious. For if they doubt whether 
they have a gracious God, whether they are 
doing right, whether they have forgiveness of 
sins, how can, etc.] How can they in this 
doubt call upon God, how can they be confi- 
dent that they are heard? Thus the entire 


278 M. 183. 184. 


89] Nihil autem agunt conscientiae ex [R.179 
fide, quum perpetuo dubitant, utrum habeant 
remissionem. Quomodo possunt in hac dubi- 
tatione invocare Deum, quomodo possunt sta- 
tuere, quod exaudiantur? Ita tota vita est 
sine Deo et sine vero cultu Dei. Hoc est, 
quod Paulus inquit Rom. 14, 23: peccatum 
esse, quidquid. non fit ex fide. Et quia in hae 
dubitatione perpetuo versantur, nunquam ex- 
periuntur, quid sit fides. Ita fit, ut ad ex- 
tremum ruant in desperationem. Talis est 
doctrina adversariorum, doctrina legis, abro- 
gatio evangelii, doctrina desperationis. Nune 
90] libenter omnibus bonis viris permittimus 
iudicium de hoc loco poenitentiae, nihil enim 
habet obseuri, ut pronuntient, utri magis pia 
et salubria conscientiis docuerint, nos an ad- 
versarii. Profecto non delectant nos hae dis- 
sensiones in ecclesia, quare nisi magnas et ne- 
cessarias causas haberemus dissentiendi ab ad- 
versariis, summa voluntate taceremus. Nune 
quum ipsi manifestam veritatem damnent, non 
est integrum nobis deserere causam, non no- 
stram, sed Christi et ecclesiae. 


Apologia Confessionis. 


Art. XII. (V.) 35. 176. 177. 


burdj den Glauben, um Chriftus’ willen, ohne 
Verdienft jollen Sünden vergeben werden. So 
jemand aber daran manft oder zweifelt, der fitgenz 
ftraft Gott in feiner Verheigung, wie Sohannes 
jagt. Da jagen wir nun, dak ein Chrijt jolches 
für gewiß al8 Gottes Befehl halten joll, und halt 
er’8 alfo, fo ift er gewiß und fühlt Frieden und 
Troft. Die Widerfacher, wenn fie lange predigen 
und lehren auger biejer Lehre, fajen fie Die armen 
Gewifjfen im Zweifel ftefen. Da ijt nicht mbglid), 
bab da follte Ruhe fein, ein til oder friedlich 
Gemiflen, menn fie zweifeln, ob Gott gnädig fet. 
Denn fo fie zweifeln, ob fie einen gnädigen Gott 
haben, ob fie recht tun, ob fie Vergebung ber 
Sünden haben, wie finnen fie Denn in Dem Swei- 
fel Gott anrufen, wie fonnen fie gewiß fein, daß 
Gott ihr Gebet adjte unb erhire? Alfo tit all ihr 
Reben ohne Glauben, und können Gott nicht recht 
dienen. Das ift’3, das Paulus zu den Römern 
fagt: „Was nicht aus bem Glauben iit, das tjt 
Sünde.” Und biemeil fie in dem Zweifel allzeit 
und ewig fteden bleiben, fo erfahren fie nimmer, 
was Gott, was Chriftus, was Glaube jet. Dar: 
über gebt'$ zulegt alfo, daß fie in Verzweiflung, 
ohne Gott, ohne alle GotteSerfenntnis jterben. 


Eine fold) fhädliche Lehre Führen bie Widerfadher, nämlich eine folche Lehre, dadurch das ganze (ban- 
gelium wird meggetan, Chrijtus unterdrüdt, die Leute in Herzeleid und Dual der Getijjen, endlich, 
tenn Anfechtungen fommen, in Verzweiflung geführt. Diejes wolle nun Kaiferlihe Majeität gnübig- 
[id) betrachten und wohl aufjeben; e8 belangt [betrifft] nicht Gold oder Silber, fondern Seelen und 
Getwiffen. Auch wollen alle Chrbaren, Berftändigen hier wohl aufmerfen, was diefe Sache jei oder 
nicht fei. Hier mögen mir leiden, bab alle ehrbaren Leute urteilen, welcher Teil für die chrijtliden Ge= 
wiffen das Nüglichite gelehrt habe, wir oder bie Widerfacher. Denn wahrlich fol man e$ dafürhalten, 
bab uns mit Sanf und Brwiejpalt nicht wohl ij. Und menn e$ nicht die größten, allerwichtigiten 
: Urfachen hätte, nämlich unjer aller Gemiffen, Heil und Seele befangenb, marum mir bieje$ mitfjen mit 
ben Widerfachern fo heftig ftreiten, jo wollten wir wohl fchweigen. Aber nachdem fie das heilige Evan- 
gelium, alle flare Schrift der Apoftel, bie göttliche Wahrheit, verdammen, jo fónnen wir mit Gott und 
Getviffen dieje felige Lehre und göttlihe Wahrheit, daran wir endlich, wenn dies arme zeitliche Leben 
aufhört und aller Kreaturen Hilfe aus ift, den einigen, ewigen, höchiten Troft [er]warten, nicht bet- 
leugnen, auch von diefer Sache in feinem Wege weichen, welche nicht unjer allein ijt, jondern der ganzen 


Chriftenheit, und belangt ben höchften Schat, SCfum Chriftum. 


91] Diximus, quas ob causas posuerimus 
has duas partes poenitentiae, contritionem et 
fidem. Idque hoc fecimus libentius, quia cir- 
cumferuntur multa dicta de poenitentia, quae 
truncata citantur ex patribus, quae ad obscu- 
. randam fidem detorserunt adversarii. Talia 
sunt: Poenitentia est mala praeterita, plam- 
gere, et plangenda iterum non committere. 
Item: Poenitentia est quaedam dolentis vin- 
dicta, puniens in se, quod dolet se commisisse. 
In his dictis nulla fit mentio fidei. Ac ne in 
scholis quidem, quum interpretantur, aliquid 
92] de fide additur. Quare nos eam, ut magis 
conspici doctrina fidei posset, inter partes 
poenitentiae numeravimus. Nam illa dicta, 
quae contritionem aut bona opera requirunt et 
nullam fidei iustificantis mentionem faciunt, 
93] periculosa esse res ipsa ostendit. Et me- 
rito desiderari prudentia in istis potest, [R. 180 
qui centones illos sententiarum et decretorum 
congesserunt. Nam quum patres alias de alia 
parte poenitentiae loquantur, non tantum de 
una parte, sed de utraque, hoc est, de con- 
tritione et fide, excerpere et coniungere sen- 
tentias profuisset. 


tire. ^ 


Wir haben nun angezeigt, aus was Urjachen 
wir bie zwei Stüde der Buße gejebt haben, nüm- 
lich bie Rene und den Glauben, Und das haben 
wir batum auch getan, denn man findet allerlei 
Sprüche Hin und wieder in Büchern der Wider- 
facher bon ber Buße, welche fie aus Auguftino und 
den andern alten Vätern ftücweife, berjtünumelt 
einführen, welche fie denn allenthalben dahin ge- 
deutet und geftredt haben, die Lehre bom Glau- 
ben ganz unterzudrüden [zu unterdrüden]. ALS 
diefen Spruch haben fie gefebt: „Die Buße ijt 
ein Schmerz, babutd) die Sünde gejtraft wird.“ 
stem: „Die Buße iit, daß id) bemeine die vorigen 
Sünden und die beflagten Sünden nicht wieder 
Sn den Sprüchen wird des Glaubens gar 
nicht gedacht, und aud) in ihren Schulen, da fie 
gleich jolche Sprüche nach der Länge [weitläufig] 
handeln, gedenfen fie be8 Glaubens gar nicht. 
Sarum, damit bie Lehre bom Glauben befto be- 
fannter würde, haben wir den Glauben für ein 
Sti der Buße gejebt. Denn die Sprüche, bie 
unjere Reue und unfere guten Werfe lehren und 
des Glaubens gar nicht gebenfen, bie find gar 
fährlich [ganz gefährlich], wie die Erfahrung gibt. 
Darum, wenn fie die große Fahr der Seelen und 
Gewiffen bedacht hätten, follten bie Sententiarii 


und Kanoniften über ihr Dekret billig weislicher gejchrieben haben. Denn fo die Väter bon dem andern 
Zeil der Bue auch reden, nicht allein von einem Teil, fondern von beiden, bon der Reue und bom 
Glauben, jo follten fie beides beieinander gejekt haben. 


Apology of the Augsburg Confession. Art. XII. (V.) 


life is without God [faith] and without the 
true worship of God. . This is what Paul says, 
Rom. 14, 23: Whatsoever is not of faith is 
sin. And because they are constantly occu- 
pied with this doubt, they never experience 
what faith [God or Christ] is. Thus it comes 
to pass that they rush at last into despair 
[die in doubt, without God, without all 
knowledge of God]. Such is the doctrine of 
the adversaries, the doctrine of the Law, the 
annulling of the Gospel, the doctrine of de- 
spair. [Whereby Christ is suppressed, men 
are led into overwhelming sorrow and tor- 
ture of conscience, and finally, when temp- 
tation comes, into despair. Let His Imperial 
Majesty graciously consider and well examine 
this matter; it does not concern gold or 
silver, but souls and consciences.] Now we 
are glad to refer to all good men the judg- 
ment concerning this topic of repentance (for 
it has no obscurity), in order that they may 
decide whether we or the adversaries have 
taught those things which are more godly 
‚and healthful to consciences. Indeed, these 
dissensions in the Church do not delight us; 
wherefore, if we did not have great and 
necessary reasons for dissenting from the ad- 
versariés, we would with the greatest pleasure 
be silent. But now, since they condemn the 
manifest truth, it is not right for us to desert 
a cause which is not our own, but is that of 
Christ and the Church. [We cannot with 
fidelity to God and conscience deny this 
blessed doctrine and divine truth, from which 
we expect at last, when this poor temporal 
life ceases and all help of creatures fails, the 
only eternal, highest consolation: nor will we 
in anything recede from this cause, which is 
not only ours, but that of all Christendom, 
and concerns the highest treasure, Jesus 
Christ. ] 

We have declared for what reasons we as- 
signed to repentance these two parts, con- 
trition and faith. And we have done this 
the more readily because many expressions 
concerning repentance are published which 
are cited in a mutilated form from the 
Fathers [Augustine and the other ancient 
Fathers], and which the adversaries have 
distorted in order to put faith out of sight. 
Such are: Repentance is to lament past evils, 
and not to commit again deeds that ought to 
be lamented. Again: Repentance is a kind 
of vengeance of him who grieves, thus punish- 
ing in himself what he is sorry for having 
committed. In these passages no mention is 
made of faith. And not even in the schools, 
when they interpret, is anything added con- 
cerning faith. Therefore, in order that the 
doctrine of faith might be the more con- 
spicuous, we have enumerated it among the 
parts of repentance. For the actual fact 
shows that those passages which require con- 
trition or good works, and make no mention 
of justifying faith, are dangerous [as experi- 
ence proves]. And prudence can justly be 
desired in those who have collected these 
centos of the “Sentences” and decrees. 
since the Fathers speak in some places con- 
cerning one part, and in other places concern- 


For. 


279 


ing another part of repentance, it would have 
been well to select and combine their judg- 
ments not only concerning one part, but con- 
er: both, i. e., concerning contrition and 
aith. 


280 M. 184, 185. 

94] Nam Tertullianus egregie de fide loqui- 
tur, amplificans iusiurandum illud apud pro- 
phetam, Ezech. 33,11: Vivo ego, dicit. Domi- 
nus, nolo mortem peccatoris, sed ut conver- 
tatur et vivat. Quia enim iurat Deus nolle se 
mortem peccatoris, ostendit requiri fidem, ut 
iuranti credamus, et certo statuamus eum 
nobis ignoscere. Magna debet esse auctoritas 
apud nos promissionum divinarum per sese. 
At haec promissio etiam iureiurando confir- 
mata est. Quare si quis non statuit sibi 
ignosci, is negat Deum verum iurasse, qua 
blasphemia atrocior nulla excogitari potest. 
Sic enim ait Tertullianus: Invitat praemio 
ad salutem, iurans etiam. ,,Vivo% dicens cupit 
sibi credi. O beatos, quorum causa urat 
Deus! O miserrimos, si nec iuranti Domino 
95] credimus! Atque hic sciendum est, quod 
haec fides debeat sentire, quod gratis nobis 
ignoscat Deus propter Christum, propter suam 
promissionem, non propter nostra opera, con- 
tritionem, confessionem aut satisfactiones. 
Nam si fides nitatur his operibus, statim fit 
incerta, quia conscientia pavida videt haec 
96] opera indigna esse. Ideo praeclare ait 
Ambrosius de poenitentia: Ergo et agendam 
poenitentiam et tribuendam veniam credere 
nos convenit, ut veniam tamen tamquam ex 
fide speremus, tamquam. ea syngrapha fides 
impetrat. Item: Fides est, quae peccata 
97] nostra cooperit. Exstant itaque senten- 
tiae apud patres non solum de contritione et 
operibus, sed etiam de fide. Verum adversarii, 
quum neque naturam poenitentiae intelligant, 
neque sermonem patrum, excerpunt dicta de 
parte poenitentiae, videlicet de operibus; alibi 
dicta de fide, quum non intelligant, prae- 
tereunt. 


Apologia Confessionis. (Art. VI.) 


38. 171—179. 


Denn Tertullianus aud) redet gar tröftlih vom 
Glauben, und [onberfid) preijt er den göttlichen 
Eid, davon ber Prophet redet: „ALS wahr id) 
lebe, jagt. der HErr, will id) nicht den Tod des 
Sünders, fondern bab er jid) befehre und lebe." 
Diemweil Gott jchwört, jagt er, er wolle nicht den 
Tod des Sünders, jo erfordert er gewiß den 
Glauben, dak wir jeinem Cid und Schmwören 
glauben jolfen, daß er uns [die] Sünden vergeben 
wolle. Gottes Zufagen follen ohnedas bei uns 
aufs höchfte angejehen und geachtet fein. Nun ijt 
die Zufage mit einem Cid beftatigt. Darum fo 
jemand hält, dak ibm [die] Sünden nicht ber 
geben werden, der 4ügenjtraft Gott, welches die 
größte Gotteslajterung ijt. Denn alfo jagt Terz — 
tullianus: Invitat praemio ad salutem, iurans 
etiam etc.; das ijt: ,Gott lodt uns zu unjerm 
eigenen Heil mit feinem eigenen Gide, bab man 
ihm glaube. O mohl denen, um derentwillen 
Gott jhwört! DO webhe uns elenden Leuten, wenn 
wir auch dem göttlichen Cide nicht glauben!“ 
Und hier müffen wir wiffen, daß der Glaube ge- 
wif Dafitrhalten foll, dak uns Gott aus Gnaden 
Sünde vergibt um Chriftus’ willen, nidt um 
unferer Werfe willen, um Beihte oder Genug: 
tung willen. Denn alsbald wir uns auf Werte 
gründen, werden wir ungewiß. Denn ein er: 
ichroden Getviffen merkt bald, daß feine beiten 
Werke nichts wert jeter gegen Gott. Darum fagt 
Ambrofius ein fein Wort bon der Buße: „Wir 
miiffen Buße tun und auch glauben, daß uns 
Gnade widerfahre, bod) afjo, dak wir der Gnade 
hoffen aus dem Glauben; denn der Glaube tate 
tet und erlangt, wie aus einer Handfdrift, 
Gnade.” tem: „Der Glaube ift eben das, daz 
Durd) bie Sünden bebedt werden.“ Darum find 
flare Sprüche in den Büchern der Väter nicht 
allein bon Werfen, jondern auch bom Glauben. 
Wher die Widerjacher, jo fie nicht verftehen bie 


rechte Art der Buße, verftehen aud) der Väter Sprüche nicht, Hauben fie heraus etliche verftiimmelt bon 
einem Teil der Buße, nämlich von der Neue und bon den Werfen; und was bom Glauben geredet ijt, 


da laufen fie überhin. 


(Art. VI.) [R.181 
De Confessione et Satisfactione. 


1] Boni viri facile iudicare possunt pluri- 
mum referre, ut de superioribus partibus, 
videlieet contritione et fide, conservetur vera 
doctrina. Itaque in his locis illustrandis 
semper plus versati sumus, de confessione et 
satisfactionibus non admodum rixati sumus. 
2] Nam et nos confessionem retinemus prae- 
cipue propter absolutionem, quae est verbum 
Dei, quod de singulis auctoritate divina pro- 
3] nuntiat potestas clavium. Quare impium 
esset ex ecclesia privatam absolutionem tol- 
4] lere. Neque quid sit remissio peccatorum 
aut potestas clavium, intelligunt, si qui pri- 
5] vatam absolutionem aspernantur.  Cete- 
rum de enwmeratione delictorum in confes- 
sione supra diximus, quod sentiamus eam non 
6] esse iure divino necessariam. Nam quod 
obiieiunt quidam iudicem prius debere cogno- 
scere causam, priusquam pronuntiat, hoc nihil 
ad hane rem pertinet, quia ministerium abso- 
lutionis beneficium est seu gratia, non est 
7] iudicium seu lex. Itaque ministri in ec- 
clesia habent mandatum remittendi peccata, 
non habent mandatum ‘cognoscendi occulta 


(S(rtife[. VI.) 
Von ber Seidjte und Genugtuung. 


Gottesfiirdhtige, ehrbare, fromme, chriftliche 
Leute fünnen Hier wohl merken, dak viel daran 
gelegen ijt, Dak’ man de poenitentia, pon bet 
Neue und dem Glauben, eine rechte, gewiffe Lehre 
in ber Kirche babe und erhalte. Senn der große 
Betrug vom Ablak ufw., item, bie ungejchiete 
Lehre der Sophiften hat uns genug gewikigt, mas 
großen Unrats und Fährlichfeit daraus entjtebt, 
wenn man hier fehlichlägt. Wie hat mand) fromm 


-Sewiffen unter dem Papfttum hier fo mit großer 


Arbeit den rechten Weg gejud)t unb unter folcher 
SinjterniS nicht gefunden! Darum haben wir 
affegeit großen Fleiß gehabt, bon biejem Stite 
ar, gewiß, richtig zu lehren. Bon ber Beichte 
und Genugtuung haben wir nicht fonders [bez 
jonder3] geganft. Denn bie Beichte behalten wir 
aud) um der Abjolution willen, welche ift Gottes 
Wort, dadurd uns die Gewalt der Schlüffel 1o8- 
Ipricht bon Sünden. Darum wäre e8 wider Gott, 
die Whfolution aus der Kirche alfo abtum ufw. 
Diejenigen, fo bie Whfolution verachten, bie wilfen 
nicht, was BVergebung der Sünden ijt, oder was 
die Gewalt der Schlüffel ijt. Bon dem Erzählen 
aber ber Sünden haben wir oben in unferm Bez 


N 


Apology of the Augsburg Confession. Art. VI. 281 


For Tertullian speaks excellently concern- 
ing faith, dwelling upon the oath in the 
prophet, Ezek. 33, 11: As I live, saith the 
Lord God, I have no pleasure in the death 
of the wicked, but that the wicked turn from 
his way and live. For as God swears that 
He does not wish the death of a sinner, He 
shows that faith is required, in order that we 
may believe the one swearing, and be firmly 
confident that He forgives us. The authority 
of the divine promises ought by itself to be 
great in our estimation. But this promise 
has also been confirmed by an oath. There- 
fore, if any one be not confident that he is 
forgiven, he denies that God has sworn what 
is true, than which a more horrible blasphemy 
cannot be imagined. For Tertullian speaks 
thus: He invites by reward to salvation, even 
swearing. Saying, “I live,” He desires that 
He be believed. Oh, blessed we, for whose 
sake God swears! Oh, most miserable if we 
believe not the Lord even when He swears! 
But here we must know that this faith ought 
to be confident that God freely forgives us 
for the sake of Christ, for the sake of His 
own promise, not for the sake of our works, 
contrition, confession, or satisfactions. For if 
faith relies upon these works, it immediately 
becomes uncertain, because the terrified con- 
science sees that these works are unworthy. 
Accordingly, Ambrose speaks admirably con- 
cerning repentance: Therefore it is proper 
for us to believe both that we are to repent, 
and that we are to be pardoned, but so as 
to expect pardon as from faith, which ob- 
tains it as from a handwriting. Again: It 
is faith which covers our sins. Therefore, 


there are sentences extant in the Fathers, 


not only concerning contrition and works, 
but also concerning faith. But the adver- 
saries, since they understand neither the na- 
ture of repentance nor the language of the 
Fathers, select passages concerning a part of 
repentance, namely, concerning works; they 
pass over the declarations made elsewhere 
concerning faith, since they do not under- 
stand them. 
Article VI: 


Of Confession and Satisfaction. 


Good men can easily judge that it is of 
the greatest importance that the true doc- 
trine concerning the above-mentioned parts, 
namely, contrition and faith, be preserved. 
[For the great fraud of indulgences, etc., and 
the preposterous doctrines of the sophists 
have sufficiently taught us what great vexa- 
tion and danger arise therefrom if a foul 
stroke is here made. How many a godly 
conscience under the Papacy sought with 
great labor the true way, and in the midst 
of such darkness did not find it!] There- 
fore, we have always been occupied more with 
the elucidation of these topics, and have dis- 
puted nothing as yet concerning confession 
and satisfaction. For we also retain confes- 
sion, especially on account of the absolution, 
as being the word of God which, by divine 


authority, the power of the keys pronounces . 


upon individuals. |. Therefore it would be 


wicked to remove private absolution from the 
Church. Neither do they understand what 
the remission of sins or the power of the keys 
is, if there are any who despise private abso- 
lution. But in reference to the enumeration 
of offenses in confession, we have said above 
that we hold that it is not necessary by divine 
right. For the objection, made by some, that 
a judge ought to investigate a case before he 
pronounces upon it, pertains in no way to 
this subject; because the ministry of abso- 
lution is favor or grace, it is not a legal 
process, or law. [For God is the Judge, who 
has committed to the apostles, not the office 


9892 M. 185. 186. 
8] peccata. Et quidem absolvunt ab his, quae 
non meminimus, quare absolutio, quae est vox 
evangelii remittens peccata et consolans con- 
scientias, non requirit cognitionem. 


Apologia Confessions. 


(Art. VL) 39. 179. 180. 


fenntnis gejagt, dak wir halten, e8 fet bon Gott 
nicht geboten. Denn daß fie jagen, ein jeglicher 
Richter muß erft bie Sachen und Gebrechen hören, 
ehe er das Urteil fpreche, alfo müffen erjt bie 
Sünden erzählt werden ujm.: das tut nichts zur 


Sache. Denn bie Abjolution ijt fchlecht der Befehl Ioszufprechen, und ijt nicht ein neu Gericht, Sünde 


zu erforjchen. 


Denn Gott ijt der Richter, ber fat den Apofteln nicht das Nichteramt, jondern Die 


Gnadenerefution befohlen, diejenigen loszufprechen, fo e8 begehrten; und fie entbinben aud) und abjol- 


pieren von Sünden, die uns nicht einfallen. 


Darum ift die Whjolution eine Stimme des Evangelit, 


dadurch wir Troft empfangen, und ijt nicht ein Urteil oder Gejes. | 


9] Et ridieulum est huc transferre dietum 
Salomonis, Prov. 27,23: Diligenter cognosce 
vultum pecoris twi. Nihil enim dicit Salo- 
mon de confessione, sed tradit oeconomicum 
praeceptum patrifamilias, ut utatur suo et 
abstineat ab alieno, et iubet eum res suas 
diligenter curare; ita tamen, ne studio augen- 
darum facultatum occupatus animus abiiciat 
timorem Dei aut fidem aut curam Verbi Dei. 
Sed adversarii nostri mirifica metamorphosi 
transformant dicta Scripturae in quaslibet 
sententias. Hic cognoscere significat [R.182 
eis audire confessiones, vultus non externam 
conversationem, sed arcana conscientiae. Pe- 
cudes significant homines. Sane bella est 
interpretatio et digna istis contemptoribus 
studiorum eloquentiae. Quodsi velit aliquis 
per similitudinem transferre praeceptum a 
patrefamilias ad pastorem ecclesiae, certe 
vultum debebit interpretari de externa con- 
versatione. Haec similitudo magis quadrabit. 


Und es ijf nürrijd) und finbi[d) genug bei Ver: 
ftändigen, Den Spruch Salomonis,.da er am 27. 
jagt: Diligenter cognosce vultum pecoris tui, 
das ijt: „Habe acht auf deine Schafe” ujm., an 
dem Ort bon ber Beichte oder Abjolution ein 
zuführen. Denn Salomo redet ba gar nicht bon 
ber Beichte, jondern gibt ein Gebot den Haus- 
pätern, bap fie follen mit dem Shren zufrieden 
fein und fid) fremdes Guts enthalten, und bez 
fiehlt mit bem Wort, ein jeder folle feines Viehes 
und Güter fleißig wahrnehmen; doch joll er aus 
Geiz GotteSfurdht, Gottes Gebot und Wort nicht 
bergelfen. Aber bie Widerfacher machen aus der 
Schrift Schwarz und Weiß, mann und wie fie 
wollen, wider alle natürliche Art ber flaren Worte 
an dem Ort: Cognosce vultum pecoris etc. 
Da muf cognoscere Beichtehören heiken. „Vieh“ 
oder „Schafe” muß ba Menfchen heißen. Stabu- 
lum, achten wir, heißt auch eine Schule, da folche 
Doctores und Oratores innen find. Aber ihnen 
geichieht recht, bie alfo bie Heilige Schrift, alle 
guten fünfte verachten, daß fie fo grob in ber 


Grammatifa fehlen. Wenn jemand an dem Ort je Luft hätte, einen HausSvater, davon Salomo redet, 
mit einem Seelenhirten zu vergleichen, fo müßte vultus da nidi arcana conscientiae, jondern den 


äußerlihen Wandel bedeuten. 


10] Sed omittamus ista. Aliquoties fit in 
Psalmis mentio confessionis, ut Ps. 32, 5: 
Disi, confitebor adversum me imustitiam 
meam Domino, et tu remisistw iniquitatem 
peccati mei. Talis confessio peccati, quae 
Deo fit, est ipsa contritio. Nam quum Deo 
fit confessio, corde fieri necesse est, non 
solum voce, sieut fit in scenis ab histrioni- 
bus. Est igitur talis confessio contritio, in 
qua sentientes iram Dei confitemur Deum 
iuste irasci, nec placari posse nostris operi- 
bus, et tamen quaerimus misericordiam pro- 
11] pter promissionem Dei. Talis est haec 
confessio, Ps. 51, 6: Tibi soli peccavi, ut tu 
wustificeris et vincas, quum iudicaris. Id est: 
Fateor me peccatorem esse et meritum aeter- 
nam iram, nec possum opponere meas iusti- 
tias, mea merita tuae irae. Ideo pronuntio 
te iustum esse, quum condemnas et punis nos. 
Pronuntio te vincere, quando hypocritae iudi- 
cant te, quod sis iniustus, qui ipsos punias 
aut condemnes bene meritos. Imo nostra 
merita non possunt opponi tuo iudicio, sed 
ita iustificabimur, si tu iustifices, si tu re- 
putes nos iustos per misericordiam tuam. 
12] Fortassis et Iacobum citabit aliquis, 
5,16: Confitemini vicissim delicta. Sed hie 
non loquitur de confessione sacerdotibus fa- 
cienda, sed in genere de reconciliatione fra- 
trum inter se. Iubet enim mutuam esse con- 
fessionem. 


Aber id) laffe das fahren. C8 wird am etlichen 
Orten in Palmen gedacht des Wort3 confessio, 
alg im 32. Pjalm: „Sch will dem Herrn meine 
übertretung befennen wider mid." Dasfelbe 
Beichten und Belennen, das Gott gejdjiebt, ijt 
Die Reue jelbft. Denn menn wir Gott beichten, 
jo müffen wir im Herzen uns für Sünder er: 
fennen, nidjt allein mit dem Munde, mie Die 
Heuchler bie Worte allein nachreden. So tjt bieje 
Beichte, bie Gott gefchieht, eine fold Neue im 


. Herzen, da id) Gottes Ernft und Born fühle, Gott 


recht gebe, daß er billig zürnt, daß er aud) mit 
unjerm erdienft nicht finne verfühnt erden, 
und da wir bod) Barmherzigkeit fuchen, nachdem 
Gott hat Gnade in Ehrifto zugefagt. Alfo tjt das 
eine Beichte im 51. Pfalm: „An dir allein hab’ 
ich gefündigt, Dak du recht erfunden werdeft, wenn 
du gerichtet wirft.“ Das ijt: Beh befenne mid) 
einen Sünder, und daß ich verdient habe ewigen 


‘Born, und fann mit meinen Werfen nod) mit 


meinem Derdienft deinen Born nit ftillen. 
Darum jage ich, dab bu gerecht bijt und billig 
uns ftrafit. Sch gebe dir recht, obwohl bie Heuch- 
ler bid) richten, bu feieft unrecht, bag bu ihr Ver: 
dient und qute Werke nicht anfiehft. Sa, id) 
weiß, baB meine 9Berfe vor deinem Urteil nicht 
beftehen, fondern aljo werden wir gerecht, jo du 
uns für gerecht fchagett durch deine Barmberzig- 
feit. (68 möchte etwa auch einer den Sprud 
Sakobi anziehen: „Belennet einander eure Süns 
den.“ Er redet aber da nicht von der Beichte, die 
dem Priefter gejchieht ufmw., fondern redet bon 
einem DVerjühnen und Befennen, wenn ich jonjt 
mid) mit meinem Nächften verfühne. 


~~ =< 


Apology of the Augsburg Confession. Art. VI. 283 


of judges, but the administration of grace, 
namely, to acquit those who desire, etc.] 
Therefore ministers in the Church have the 
command to remit sin; they have not the 
command to investigate secret sins. And in- 
deed, they absolve from those that we do 
not remember; for which reason absolution, 
which is the voice of the Gospel remitting 
sins and consoling consciences, does not re- 
quire judicial examination. 

And it is ridiculous to transfer hither the 
saying of Solomon, Prov. 27,23: Be thou dili- 


‘gent to know the state of thy flocks. For 


Solomon says nothing of confession, but gives 
to the father of a family a domestic precept, 
that he should use what is his own, and ab- 
stain from what is another’s; and he com- 
mands him to take care of his own property 
diligently, yet in such a way that, with his 
mind occupied with the increase of his re- 
sources, he should not cast away the fear of 
God, or faith or care in God’s Word. But 
our adversaries, by a wonderful metamorpho- 
sis, transform passages of Scripture to what- 
ever meaning they please. [They produce 
from the Scriptures black and white, as they 
please, contrary to the natural meaning of 
the clear words.] Here to know signifies with 
them to hear confessions, the state, not the 
outward life, but the secrets of conscience; 
and the flocks signify men. [Stable, we think, 
means a school within which there are such 
doctors and orators. But it has happened 
aright to those who thus despise the Holy 
Scriptures and all fine arts that they make 
gross mistakes in grammar.] The interpre- 
tation is assuredly neat, and is worthy of 
these despisers of the pursuits of eloquence. 
But if any one desires by a similitude to 
transfer a precept from a father of a family 
to a pastor of a Church, he ought certainly 
to interpret “state” [V. vultus, countenance ] 
as applying to the outward life. This simili- 
tude will be more consistent. 

But let us omit such matters as these. At 
different times in the Psalms mention is made 
of confession, as, Ps. 32,5: I said, I will con- 
fess my transgressions unto the Lord; and 
Thou forgavest the iniquity of my sin. Such 
confession of sin which is made to God is 
contrition itself. For when confession is 
made to God, it must be made with the heart, 
not alone with the voice, as is made on the 
stage by actors. Therefore, such confession 
is contrition, in which, feeling God’s wrath, 
we confess that God is justly angry, and that 
He cannot be appeased by our works, and, 
nevertheless, we seek for mercy because of 
God’s promise. Such is the following con- 
fession, Ps. 51,4: Against Thee only have 
I sinned, that Thou mightest be justified, 
and be clear when Thou judgest, i.e., “I con- 
fess that I am a sinner, and have merited 
eternal wrath, nor can I set my righteous- 
nesses, my merits, against Thy wrath; ac- 
cordingly, I declare that Thou art just when 
Thou condemnest and punishest us; I declare 
that Thou art clear when hypocrites judge 
Thee to be unjust in punishing them or in 
condemning the well-deserving. Yea, our 


merits cannot be opposed to Thy judgment; 
but we shall thus be justified, namely, if 
Thou justifiest us, if through Thy mercy Thou 
accountest us righteous.” Perhaps some one 
may also cite Jas.5,16: Confess your faults 
one to another. But here the reference is not 
to confession that is to be made to the priests, 
but, in general, concerning the reconciliation 
of brethren to each other. For it commands 
that the confession be mutual. 


284 M. 186—188. 


13] Porro adversarii nostri multos doctores 
receptissimos damnabunt, si contendent enu- 
merationem delictorum in confessione neces- 
sariam esse iure divino. Quamquam [R.183 
enim confessionem probamus et quandam ex- 
aminationem prodesse iudicamus, ut institui 
homines melius possint: tamen ita moderanda 
res est, ne conscientiis iniiciantur laquei, quae 
nunquam erunt tranquillae, si existimabunt 
se non posse consequi remissionem peccato- 
rum, nisi facta illa scrupulosa enumeratione. 
14] Hoc certe falsissimum est, quod adver- 
sarii posuerunt in Confutatione, quod con- 
fessio integra sit necessaria ad salutem. Est 
enim impossibilis. Et quales laqueos hie in- 
iiciunt conscientiae, quum requirunt integram 
eonfessionem! Quando enim statuet conscien- 
15] tia integram esse confessionem? Apud 
scriptores ecclesiasticos fit mentio confessio- 
nis, sed hi non loquuntur de hac enumeratione 
oceultorum delictorum, sed de ritu publicae 
poenitentiae. Quia enim lapsi aut famosi non 
recipiebantur sine certis satisfactionibus, ideo 
confessionem faciebant isti apud presbyteros, 
ut pro modo delictorum praescriberentur eis 
satisfactiones. Haec tota res nihil simile 
habuit huie enumerationi, de qua nos dispu- 
tamus. Confessio illa fiebat, non quod sine ea 
non posset fieri remissio peccatorum coram 
Deo, sed quod non poterant satisfactiones 
praescribi, nisi prius cognito genere delicti. 
Nam alia delicta habebant alios canones. 


16] Et ex illo ritu publieae poenitentiae 
reliquum habemus etiam nomen satisfactionis. 
Nolebant enim sancti patres recipere lapsos 
aut famosos, nisi prius cognita et spectata 
poenitentia eorum, quantum fieri poterat. Et 
huius rei multae videntur fuisse causae. Nam 
ad exemplum pertinebat castigare lapsos, sicut 
et Glossa in Decretis admonet, et indecorum 
erat homines famosos statim admittere ad 
communionem. [Glossa Decreti: ‚Si crimina 
aliquorum nolentium confiteri fuerint mani- 
festa vel probata: praelati eorum debent eos 
prius admonere et increpare, ut emendentur; 
quodsi non fecerint, ferro excommunieationis 
sunt ab aliis separandi. ^|] Hi mores diu iam 
antiquati sunt. Nec necesse est eos resti- 
tuere, quia non sunt necessarii ad remissio- 
17] nem peccatorum coram Deo. Neque hoc 
senserunt patres, mereri homines remissionem 
peccatorum per tales mores aut talia opera. 
Quamquam haee spectacula imperitos solent 
fallere, ut putent se per haec opera mereri 
remissionem peccatorum coram Deo. Verum 
si quis sie sensit, iudaice et gentiliter [R.184 
sensit. Nam et ethnici habuerunt quasdam 
expiationes delictorum, per quas fingebant se 
18] reconciliari Deo. Nune autem more anti- 
quato manet nomen satisfactionis et vesti- 
gium moris, quod in confessione praescribun- 
tur certae satisfactiones, quas definiunt esse 
opera non debita. Nos vocamus satisfactiones 
19] canonicas. De his sie sentimus, sicut de 
enumeratione, quod satisfactiones canonicae 


Apologia Confessionis. 


(Art. VI.) 36. 180. 181. 


(£8 müfjfen aud) bie Widerfacher gar viel ihre 
eigenen Lehrer verdammen, jo fie wollen jagen, 
bab Erzählung der Sünden miiffe gejdeben und 
bon Gott geboten fet. Denn mwiewohl mir die 
Beichte auch behalten und fagen, e$ jet nicht un= 
nig, daß man bie Kugend und unerfahrene Leute 
auch frage, damit fie bejto bejfer mögen unter: 
richtet werden: Doch ift Das alles alfo zu mäßigen, 
damit die Gewiffen nicht gefangen werden, tweldhe 
nimmer fönnen zufrieden fein, folange fie in dem 
Wahn find, daß man bor Gott fehuldig fet, bie 
Sünden zu erzählen. Derhalben ijt das Wort 
der Widerfacher, ba fie jagen, daß zur Seligfeit 
not jei eine ganz reine Beichte, ba feine Sünde 
verfcehiwiegen [wird] ujw., ganz faljd. Denn 
folche Beichte iff unmöglich. O HErr Gott, wie 
jammerlich haben fie mand) fromm Getwiffen ge= 
plagt und gequält damit, da fie gelehrt, Die Beichte 
müfle ganz rein jein und feine Sünde ungebeichtet 
bleiben! Denn wie fann ein Menfch immer ge- 
wi werden, wann er ganz rein gebeichtet habe? 
Die Väter gedenken auch der Beichte, aber fie reden 
nicht von Erzählung der heimlichen Sünden, fon= 
Dern bon einer Zeremonie einer öffentlichen Buße. 
Denn vorzeiten hat man diejenigen, jo in öffent: 
[iden Lajtern gewesen, nicht wieder angenommen 
in der Kirche ohne eine öffentliche Zeremonie und 
Strafe; derhalben jo mußten fie den Prieftern 
thre Sünden nambaftig beichten, daß mad) der 
Größe der Übertretung die satisfactiones fonnten 
aufgelegt werden. Das ganze Ding aber ijt nicht 
gleich gewejen dem Sündeerzählen, davon Mir 
reden. Denn diefelbe Beichte und Befenntnis ge- 
fab nicht darum, daß ohne diefelbe Beichte Ver- 
gebung ber Sünden vor Gott nicht gejchehen Tann, 
fondern daß man ihnen feine äußerlihe Strafe 
fonnte auflegen, man wüßte denn bie Sünde. 

Und bon der äußerlichen Zeremonie der Hffent- 
lichen Buße ijt auch das Wort satisfactio oder 
Genugtuung hergefommen. Denn die Vater 
wollten diejenigen, fo in öffentlichen Lajtern er- 
funden, nicht wieder annehmen ohne eine Strafe. 
Und diefes hatte viele Urjachen. Denn e3 diente: 
zu einem Grempel, daß öffentliche Lajter geftraft 
würden; tie auch bie Gloffe im Dekret jagt. So 
war e3 auch ungefchidt, dak man Diejenigen, fo 
in offene Lafter gefallen waren, follte bald un- 
verjucht zu dem Gaframent 3ulajen. Diejelben 
Zeremonien affe find nun vorlängit abgefommen, 
und ift nicht not, daß man fie wieder aufrichte, 
denn fie tun gar nichts zu ber Verfohnung vor 
Gott. Auch ijt eS ber Väter Meinung in feinem 
Wege gewefen, dak die Menfchen dadurch folíten 
Vergebung der Sünden erlangen; miewohl folche 
duperlice Zeremonien feidjtfid) bie Unerfahrenen 


- dahin bringen, daß fie meinen, fie hitlfen etwas 


zur Geligfeit. Wer nun das lehrt oder halt, der 
lehrt und hält ganz jüdifeh und Beibnijd. Denn 
die Heiden haben auch gehabt etliche Reinigungen, 
ba fie haben tollen wähnen, fie witrden babutd) 
gegen [mit] Gott verfühnt. Nun aber, fo bie- 
jelbe Weife der öffentlichen Buße abgefommen it, 
ift geblieben ber Name satisfactio, und it nod) 
geblieben ber Schatten des alten Brauchs, daß fie 
in der Beihte Genugtuung auflegen und meme 
nen’8 opera non debita. Wir nénnen’s satis- 
factiones canonicas. Davon lefren wir, mie bon 
Erzählung der Sünden, nämlich, daß. biefelben 
öffentlichen Zeremonien bon Gott nicht geboten 
find, auch nicht not find und nicht helfen gut Der: 


Apology of the Augsburg Confession. Art. VI. 


Again, our adversaries will condemn many 
most generally received teachers if they will 
contend that in confession an enumeration of 
offenses is necessary according to divine Law. 
For although we approve of confession, and 
judge that some examination is of advantage, 
in order that men may be the better instructed 
[young and inexperienced persons be ques- 
tioned], yet the matter must be so controlled 
that snares are not cast upon consciences, 
which never will be tranquil if they think 
that they cannot obtain the remission of sins, 
unless this precise enumeration be made. 
That which the adversaries have expressed 
in the Confutation is certainly most false, 
namely, that a full confession is necessary for 
salvation. For this is impossible. And what 
snares they here cast upon the conscience 
when they require a full confession! For 
when will conscience be sure that the con- 
fession is complete? In the Church-writers 
mention is made of confession, but they do 
not speak of this enumeration of secret 
offenses, but of the rite of publie repentance. 
For as the fallen or notorious [those guilty 
of public crimes] were not received without 
fixed satisfactions [without a public ceremony 
or reproof], they made confession on this ac- 
count to the presbyters, in order that satis- 
factions might be prescribed to them accord- 
ing to the measure of their offenses. This 
entire matter contained nothing similar to 
the enumeration concerning which we are dis- 
puting. This confession was made, not be- 
cause the remission of sins before God could 
not occur without it, but because satisfac- 
tions could not be prescribed unless the kind 
of offense were first known. For different 
offenses had different canons. 

And from this rite of public repentance 
there has been left the word “satisfac- 
tion.” For the holy Fathers were unwilling 
to receive the fallen or the notorious, unless, 
as far as it was possible, their repentance had 
been first examined into and exhibited pub- 
liely. And there seem to have been many 
eauses for this. For to chastise those who 
had fallen served as an example, just as also 
the gloss wpon the decrees admonishes, and it 
was improper immediately to admit notorious 
men to the communion [without their being 
tested]. These customs have long since grown 
obsolete. Neither is it necessary to restore 
them, because they are not necessary for the 
remission of sins before God. Neither did 
the Fathers hold this, namely, that men merit 
the remission of sins through such customs or 
such works, although these spectacles [such 
outward ceremonies] usually lead astray the 
ignorant to think that by these works they 
merit the remission of sins before God. But 
if any one thus holds, he holds to the faith 
of a Jew and heathen. For also the heathen 
had certain expiations for offenses through 
which they imagined to be reconciled to God. 
Now, however, although the custom has be- 
come obsolete, the name satisfaction still re- 
mains, and a trace of the custom also remains 
of prescribing in confession certain satisfac- 
tions, which they define as works that are 


285 


not due. We call them canonical satisfac- 
tions. Of these we hold, just as of the enu- 
meration, that canonical satisfactions [these 
public ceremonies] are not necessary by divine 
Law for the remission of sins; just as those 
ancient exhibitions of satisfactions in public 


286 M. 188. 189. 


non sint necessariae iure divino ad remissio- 
nem peccatorum, sieut neque illa spectacula 
vetera satisfactionum in poenitentia publica 
| iure divino necessaria fuerunt ad remissionem 
peccatorum. Retinenda est enim sententia de 
fide, quod fide consequamur remissionem pec- 
catorum propter Christum, non propter nostra 
opera praecedentia aut sequentia. Et nos ob 
hane causam praecipue de satisfactionibus dis- 
putavimus, ne susciperentur ad obscurandam 
iustitiam fidei, neve existimarent homines se 
propter illa opera consequi remissionem pec- 
20] catorum. Et adiuvant errorem multa 
dieta, quae in scholis iactantur, quale est, 
quod in definitione satisfactionis ponunt: 
fieri eam ad placandam divinam offensam. 


21] Sed tamen fatentur adversarii, quod 
satisfactiones non prosint ad remissionem 
culpae. Verum fingunt satisfactiones prod- 
esse ad redimendas poenas seu purgatorii seu 
alias. Sic enim docent in remissione peccati 
Deum remittere culpam, et tamen, quia con- 
venit iustitiae divinae punire peccatum, mu- 
tare poenam aeternam in poenam temporalem. 
Addunt amplius partem illius temporalis 
poenae remitti potestate clavium, reliquum 
autem redimi per satisfactiones. Nec potest 
intelligi, quarum poenarum pars remittatur 
potestate clavium, nisi dicant partem [R.185 
poenarum purgatorii remitti; qua ex re seque- 
retur satisfactiones tantum esse poenas redi- 
mentes purgatorium. Et has satisfactiones 
dicunt valere, etiamsi fiant ab his, qui relapsi 
sunt in peccatum mortale, quasi vero divina 
offensa placari queat ab his, qui sunt in pec- 
22] cato mortali. Haec tota res est commen- 
titia, recens conficta sine auctoritate Scriptu- 
rae et veterum scriptorum ecclesiasticorum. 
Ac ne Longobardus quidem de satisfactionibus 
23] hoc modo loquitur. Scholastici viderunt 
in ecclesia esse satisfactiones. Nec animad- 
verterunt illa spectacula instituta esse tum 
exempli causa, tum ad probandos hos, qui 
petebant recipi ab ecclesia. In summa, non 
viderunt esse disciplinam et rem prorsus poli- 
ticam. Ideo superstitiose finxerunt eas non 
ad disciplinam coram ecclesia, sed ad pla- 
candum Deum valere. Et sicut alias saepe 
incommode commiscuerunt spiritualia et :z04:- 
txa, idem accidit et in satisfactionibus. At- 
24] qui glossa in canonibus aliquoties testa- 
tur has observationes institutas esse propter 
disciplinam ecclesiae. 


Apologia Confessionis. 


(Art. VI.) m. 181. 182. 


gebung ber Sünden. Denn diefe Lehre muß bor 
allen Dingen erhalten werden und ftehenbleiben, 
dab wir durch den Glauben Vergebung ber Sitn= 
ben erlangen, nicht durch unjere Werke, bie vor 
oder nach gejchehen, wenn wir befehrt oder mete 
geboren find in Chrifto. Und wir haben bot- 
nehmlich aus biejer Urfache bon den satisfactio- 
nibus geredet, damit niemand Die Genugtuung 
alfo berftünbe, daß baburd) bie Lehre bom Glau= 
ben würde untergedrüdt [unterdrüdt], als Tünn= 
ten wir durch unsere Werte Vergebung ber Süns 
den verdienen. Denn der gefährliche Irrtum von 
satisfactionibus ijt alfo eingeriffen und bejtütigt 
durch etliche ungejd)idte Kehren, fo bie Widerjacher 
ichreiben, bie Genugtuung fet ein fold) Werk, daz 
Durch ber göttliche Zorn und Ungnade verjöhnt 
iverde. 

Sedo) befennen die Widerfacher jelbit, daß bie 
satisfactiones nicht Io8machen die Schuld bor 
Gott, fondern fie erdichten, daß fie allein quitte 
und fo$madjen bie Pein oder Strafe. Denn jo 
lehren fie, bap, wenn bie Sünde vergeben wird, 
fo wird die Schuld oder culpa ohne Mittel, allein 
durch Gott, vergeben; und Doch, Ddieweil er ein 
gerechter Gott ijt, lagt er Sünde midt ohne 
Strafe und verwandelt die ewige Strafe in eine 
zeitlihe Strafe. Darüber lehren fie, daß ein 
Teil der zeitlichen Strafe erlaffen werde Durch 
die Gewalt der Schlüffel. Cin Teil aber fol 
burd) die satisfactiones oder Genugtuungen be- 
zahlt werden. Und man fann nicht berjtefem, 
welches Seil bet Strafe oder Pein erlaffen werde 
burd) die Gewalt der Schlüffel, fie wollten denn 
jagen, daß ein Teil der Pein des Tegfeuers er- 
laffen iverde, daraus folgen wollte, daß bie satis- 
factiones allein dienten, zu erlöfen Die Pein des 
Fegfeuerd. Und weiter jagen fie, bie satisfactio- 
nes taugen bor Gott, menn fie gleich bon ben- 
jenigen gefchehen, bie in Todfünden gefallen find; 
gleich als laffe fid) Gott von denen verjohnen, bie 
in Todfünden liegen und feine Feinde find. Diez 
je8 alles find eitel erträumte, erdichtete Lehren 
und Worte, ohne allen Grund der Schrift und 
wider alle Schriften der alten Väter. Auch redet 
Longobardus felbft nicht auf die Weije bon den 
satisfactionibus. 
pon Hörenjagen gehabt, dak etwann [vorzeiten] 
satisfactiones in der Kirche getwefen wären, und 


haben nicht bedacht, daß es eine äußerliche Seres 


monie gétvefen, ba bie publice poenitentes oder 
bie Biker fi gegen bie Kirche erzeigen mußten 
mit einer Seremonie, welche dazu war eingejebt, 
eritlich zu einem Schreden und Crempel, daran 
fid) andere möchten ftopen, zum andern zu einer 
Probe, ob diefelben Sünder oder Bühßer, fo wieder 


Gnade begehrten, auch herzlich fi) befehrt hätten. Sn Summa, fie haben nicht gefehen, bab fofde satis- 
factio eine äußerliche Zucht, Strafe unb disciplina ijt gewejen und ein fold) Ding, wie eine andere 


weltliche But, zu einer Scheu oder Furcht aufgeridtet. 
zu einer Zucht, fondern aud) Gott zu verjühnen dienten und not wären zur Seligheit. 


Darüber haben fie gelehrt, daß fie nicht allein 
Wie fie aber 


in vielen andern Stüden das Reid) Chrifti, welches geiftlich iff, und der Welt Reich und üuperlide Zucht 


ineinandergetodt haben, alfo haben fie auch getan mit den satisfactionibus. 


Aber die Gloffen in 


canonibus zeigen an etlichen vielen Orten an, daß diefelben satisfactiones allein zu einem Erxempel 


bor der Kirche dienen jollen. 

25] Videte autem, quomodo in Confuta- 
tione, quam ausi sunt obtrudere Caesareae 
Maiestati, probent haec sua figmenta. Multa 
dieta ex Scripturis citant, ut fucum imperitis 
faciant, quasi haee res habeat auctoritatem ex 
Scripturis, quae adhue Longobardi tempore 
ignota erat. Allegant has sententias: Facite 


Hier taht uns aber fefen, mie bie Widerfacher 
[oíde ihre Träume gründen und betvetjen in der 
Konfutation, welche fie Katjerlicher Majeftät zus 
legt aufgehängt. Sie ziehen viele Sprüche ber 
Schrift an, daß fie den Unerfahrenen einen Schein 
machen, als fei ihre Lehre von Satisfactionibus 
in der Schrift gegründet, welche Doch noch zu Lon= 


Die Scholaftici haben wohl - 


AA pe Oe A Na, 1m RE Ea RUNI te, Dun" nl tn ny 


Apology of the Augsburg Confession. Art. VI. 287 


repentance were not necessary by divine Law 
for the remission of sins. For the belief con- 
cerning faith must be retained, that by faith 
we obtain remission of sins for Christ’s sake, 
and not for the sake of our works that pre- 
cede or follow [when we are converted or born 
anew in Christ]. And for this reason we have 
discussed especially the question of satisfac- 
tions, that by submitting to them the right- 
eousness of faith be not obscured, or men 
think that for the sake of these works they 
obtain remission of sins. And many sayings 
that are current in the schools aid the error, 
such as that which they give in the definition 
of satisfaction, namely, that it is wrought 
for the purpose of appeasing the divine dis- 
pleasure. 

But, nevertheless, the adversaries acknowl- 
edge that satisfactions are of no profit for 
the remission of guilt. Yet they imagine 
that satisfactions are of profit in redeeming 
from the punishments, whether of purgatory 
or other punishments. For thus they teach 
that in the remission of sins, God [without 
means, alone] remits the guilt, and yet, be- 
cause it belongs to divine justice to punish 
sin, that He commutes eternal into temporal 
punishment. They add further that a part 
of this temporal punishment is remitted by 
the power of the keys, but that the rest is 
redeemed by means of satisfactions. Neither 
can it be understood of what punishments 
a part is remitted by the power of the keys, 
unless they say that a part of the punish- 
ments of purgatory is remitted, from which 
it would follow that satisfactions are only 
punishments redeeming from purgatory. And 
these satisfactions, they say, avail even 
though they are rendered by those who have 
relapsed into mortal sin, as though indeed 
the divine displeasure could be appeased by 
those who are in mortal sin. This entire 
matter is fictitious, and recently fabricated 
without the authority of Scripture and the 
old writers of the Church. And not even 
Longobardus speaks in this way of satisfac- 
tions. The scholastics saw that there were 
satisfactions in the Church; and they did 
not notice that these exhibitions had been 
instituted both for the purpose of example, 
and for testing those who desired to be re- 
ceived by the Church. In a word, they did 
not see that it was a discipline, and entirely 
a secular matter. Accordingly, they super- 
stitiously imagined that these avail not for 
discipline before the Church, but for appeas- 
ing God. And just as in other places they 
frequently, with great inaptness, have con- 
founded spiritual and civil matters [the king- 
dom of Christ, which is spiritual, and the 
kingdom of the world, and external disci- 
pline], the same happens also with regard to 
satisfactions. But the gloss on the canons 
at various places testifies that these observ- 
ances were instituted for the sake of church 
discipline [should serve alone for an example 
before the Church]. ' 

Let us see, moreover, how in the Confuta- 
tion which they had the presumption to ob- 
trude upon His Imperial Majesty, they prove 


these figments of theirs. They cite many pas- 
sages from the Scriptures, in order to impose 
upon the inexperienced, as though this sub- 
ject which was unknown even in the time 
of Longobard, had authority from the Scrip- 


288 M. 189. 190. 


fructus dignos poenitentiae, Matth. 3,8; Mare. 
1,15. Item: Hahibete membra vestra servire 
iustitiae, Rom. 6,19. Item, Christus praedi- 
cat poenitentiam, Matth. 4,17: Agite poeni- 
tentiam! Item, Christus, Luc. 24, 47, iubet 
apostolos poenitentiam praedicare, et Petrus 
praedicat poenitentiam, Act. 2, 38. . Postea 
citant quaedam dicta patrum et canones et 
concludunt: satisfactiones in ecclesia contra 
expressum evangelium et conciliorum et pa- 
trum decreta abolendae non sunt, quin imo 
absoluti a sacerdote iniunctam poenitentiam 
perficere debent, illud Pauli, Tit. 2, 14, sequen- 
tes: Dedit semetipsum pro nobis, ut [R.186 
redimeret nos ab omm iniquitate et mundaret 
sibi populum acceptabilem, sectatorem bono- 
rum operum. 

26] Deus perdat istos impios sophistas, 
tam sceleste detorquentes Verbum Dei ad sua 
somnia vanissima! Quis bonus vir non com- 
moveatur indignitate tanta? Christus inquit: 
Agite poenitentiam, apostoli praedicant poeni- 
tentiam: igitur poenae aeternae compensan- 
tur poenis purgatorii, igitur claves habent 
mandatum remittendi partem poenarum pur- 
gatorii, igitur satisfactiones redimunt poenas 
purgatori. Quis docuit istos asinos hanc 
dialecticam? Sed haec neque dialectica ne- 
que sophistica est, sed est sycophantica. Ideo 
allegant hane vocem: Agite poenitentiam, ut, 
quum tale dictum contra nos citatum impe- 
riti audiunt, concipiant opinionem nos totam 
poenitentiam tollere. His artibus alienare 
animos et inflammare odia conantur, ut con- 
clament contra nos imperiti, tollendos esse 
e medio tam pestilentes haereticos, qui im- 
probent poenitentiam. 


Apologia Confessionis. | (Art. VI.) 


YW. 182. 183. 


gobardus’ Zeiten unbefannt war. Sie bringen 
Dieje Sprüche hervor: „Tut Buße, bringt Früchte 
der Buße!” Stem: „Begebet eure Gliedmaßen, zu 
dienen der Gerechtigkeit!“ Stem, Chriftus hat gez 


fagt: ,&ut Buße!“ Btem, Chrijtus befiehlt den 


Wpofteln, Bue zu predigen. Item, Petrus pre= 
Digt Bupe in Gefchichten der Wpojtel am 2. Daz 
nach zeigen fie an etliche Sprüche der Vater und 
bie Kanones und bejchließen, e$ joffen bie Genug- 
tuungen in der Kirche wider Das Evangelium, 
wider der Vater und Konzilien Defrete, wider 
den Beichluß der heiligen Kirche nicht abgetan 
werden, jondern diejenigen, jo Abjolution er- 
langen, jollen ihre Buße und Satisfaktion, Ge- 
nugtuung, jo ihnen vom Priefter aufgelegt, voll- 
bringen. 


Gott wolle jchanden und-ftrafen folche -ber3toei- 
felte Sophiften, bie jo verräterifch und böslid) das 
heilige Evangelium auf ihre Träume deuten! 
Welhem frommen, ehrbaren Mann follte nicht 


jolch groper, Difentlider Mibbrauch göttlichen 


Wortes im Herzen wehe tun? Chriftus jpridt: 
„ut Buße!“ Die Upoftel predigen auch: „Tut 
Buße!“ Darum ijf burd) bie Sprüche beiviejen, 
Dak Gott Sünden nicht vergebe ohne um der er= 
Dichteten Satisfattion willen? Wer hat die gro= 
ben, unberjdjümten Gjel jolche Dialeftifa gelehrt? 
(58 ijt aber nicht Dialeftif nod) Sophiftif, jondern 
es find 3Bubenitüde, mit Gottes Wort aljo zu 
ipielen und jo verdrieglihen Mutwillen [zu] 
treiben. Darum ziehen fie den Spruch als Dunkel 
und verdedt an aus Dem  Gbangelio: „Zut 
Buße” ujw., Dap, wenn bie Unerfahrenen hören, 
Dak dies Wort aus dem Changelio wird wider 
uns angezogen, [fie] denfen jollen, wir jeten folche 
Leute, Die gar nichts von der Buße halten. Mit 
jolchen Böfewichtitüden gehen fie mit ung um. 


Wiewohl fie wiffen, Dak wir recht bon ber Buße lehren, jo wollen fie bod) bie Leute abjchreden und gern 
viele Veute wider uns erbittern, Dak bie Unerfahrenen jchreien jolfen: Kreuzige, freuzige folde jean 
lide feter, welche von der Buße nichts halten! und werden alfo öffentlich alS bie Lügner Hier über: 


mwunden. 


27] Sed speramus apud bonos viros has 
calumnias parum profecturas esse. Et Deus 
tantam impudentiam ac malitiam non diu 
feret. Nec utiliter consulit suae dignitati 
Romanus pontifex, quod tales patronos ad- 
hibet, quod rem maximam iudicio horum so- 
phistarum permittit. Nam quum nos in con- 
fessione fere summam doctrinae Christianae 
universae complexi simus, adhibendi fuerant 
iudices de tantis, tam multis et tam variis 
negotiis pronuntiaturi, quorum doctrina et 
fides probatior esset quam horum ‚sophista- 
rum, qui hane Confutationem scripserunt. Id- 
28] que te, Campegi, pro tua sapientia provi- 
dere decebat, ne quid in tantis rebus isti scri- 
berent, quod aut hoc tempore aut ad posteros 
videatur posse minuere Romanae sedis existi- 
mationem. Si Romana sedes censet aequum 
esse, ut omnes gentes agnoscant eam pro 
magistra fidei, debet operam dare, ut docti 
et integri viri de religionibus cognoscant. 
Quid enim iudicabit mundus, si quando [R. 187 
proferetur in lucem scriptum adversariorum, 
quid iudicabit posteritas de his calumniosis 
29] judiciis? "Vides, Campegi, haec esse po- 
strema tempora, in quibus Christus praedixit 
plurimum periculi fore religioni. Vos igitur, 


Wher wir tröften uns des und wiffen’s für: 
wahr, bap bet gotteSfiirdtigen, ja bei ehrbaren, 
frommen, redlichen Leuten folche unvderjchämte 
Lügen und Fälicherei der Heiligen Schrift Dod) 
nichts jchaffen. Sp wird aud) Gott der HErr, 
als wahr er ein lebendiger Gott ijt, joldje une 
verichämte Gottesläfterung und ungehörte Bos- 
Heit nicht lange leiden, fie werden fid) gewik am 
erften und andern [zweiten] Gebot Gottes ber- 
brennen. Und nachdem wir in unjerer Son 
feifion fait affe höchiten Artikel der ganzen diriit- 
lichen Lehre begriffen haben, alfo bab über Dieje 


Sache feine größere, hochwichtigere Sache fann 


unter der Sonne fein, jollte man zu biejen hohen, 
allerwichtigiten Händeln, die ganze heilige, hriit- 
[ide Religion, Wohlfahrt und Cinigfeit der ganz 
zen chriftlichen Kirche und in aller Welt jo viel 
unzählige Seelen und Gewiffen jegund biejer Beit 
und bei unfern Nachfommen belangend, billig mit 
allem treuen, höchften Fleiß Leute gefucht und 
auserleijen haben, bie gottesfürchtiger, veritänz 
diger, erfahrener, tauglicher und redlicher wären, 
auch mehr treuen, guten Herzens und Sinnes zu 
gemeinem Nuten, zur Cinigfeit der Kirche, zur 
Wohlfahrt des Reichs trügen und erzeigten Denn 
die fofen, leichtfertigen Sophiften, fo bie Konfu= 


tation gejchrieben haben. Und Ihr, Herr Kardis 


Apology of the Augsburg Confession. Art. VI. 


tures. They bring forward such passages as 
these: Bring forth, therefore, fruits meet for 
repentance, Matt. 3,8; Mark 1,15. Again: 
Yield your members servants to righteousness, 
Rom. 6, 19. Again, Christ preaches repent- 
ance, Matt. 4, 17: Repent. Again, Christ 
Luke 24, 47, commands the apostles to preach 
repentance, and Peter preaches repentance, 
Acts 2,38. Afterward they cite certain pas- 
sages of the Fathers and the canons, and con- 
clude that satisfactions in the Church are not 
to be abolished contrary to the plain Gospel 
and the decrees of the Councils and Fathers 
[against the decision of the Holy Church]; 
nay, even that those who have been absolved 
by the priest ought to bring to perfection 
' the repentance that has been enjoined, fol- 
lowing the declaration of Paul, Titus 2, 14: 
Who gave Himself for us that He might re- 
deem us from all imiquity, and purify unto 
Himself a peculiar people, zealous of good 
works. 

May God put to confusion these godless 
sophists who so wickedly distort God’s Word 
to their own most vain dreams! What good 
man is there who is not moved by such in- 
dignity? “Christ says, Repent, the apostles 
preach repentance; therefore eternal punish- 
ments are compensated by the punishments 
of purgatory; therefore the keys have the 
power to remit part of the punishments of 
purgatory; therefore satisfactions redeem the 
punishments of purgatory”! Who has taught 
these asses such logic? Yet this is neither 
logie nor sophistry, but cunning trickery. Ac- 
cordingly, they appeal to the expression re- 
pent in such a way that, when the inexperi- 
enced hear such a passage cited against us, 
they may derive the opinion that we deny the 
entire repentance. By these arts they en- 
deavor to alienate minds and to enkindle 
hatred, so that the inexperienced may cry 
out against us [Crucify! crucify!], that such 
pestilent heretics as disapprove of repentance 
should be removed from their midst. [Thus 
they are publicly convicted of being liars in 
this matter. ] 

But we hope that among good men these 
calumnies [and misrepresentations of Holy 
Scripture] may make little headway. And 
God will not long endure such impudence 
and wickedness. [They will certainly be con- 
sumed by the First and Second Command- 
ments.] Neither has the Pope of Rome con- 
sulted well for his own dignity in employing 
such patrons, because he has entrusted a 
matter of the greatest importance to the 
judgment of these sophists. For since we 
include in the Confession almost the sum of 
the entire Christian doctrine, judges should 
have been appointed to make a declaration 
concerning matters so important and so many 


and various, whose learning and faith would 


have been more approved than that of these 
sophists who have written this Confutation. 
It was particularly becoming for you, O Cam- 
pegius, in accordance with your wisdom, to 
have taken care that in regard to matters of 
such importance they should write nothing 


Concordia Triglotta. 


289 


which either at this time or with posterity 
might seem to be able to diminish regard for 
the Roman See. If the Roman See judges it 
right that all nations should acknowledge her 
as mistress of the faith, she ought to take 
pains that learned and uncorrupt men make 
investigation concerning matters of religion. 
For what will the world judge if at any time 
the writing of the adversaries be brought to 
light? What will posterity judge concern- 
ing these reproachful judicial investigations? 
You see, O Campegius, that these are the last 
times, in which Christ predicted that there 
would be the greatest danger to religion. 
You, therefore, who ought, as it were, to sit 
on the watch-tower and control religious mat- 
ters, should in these times employ unusual 
wisdom and diligence. There are many signs 
which, unless you heed them, threaten a 
change to the Roman state. And you make 
a mistake if you think that Churches should 
be retained only by force and arms. Men 
ask to be taught concerning religion. How 
many do you suppose there are, not only 
in Germany, but also in England, in Spain, 
in France, in Italy, and finally even in the 
city of Rome, who, since they see that con- 


19 


290 M. 190. 191. 
qui tamquam in specula sedere et gubernare 
religiones debetis, his temporibus oportuit sin- 
gularem adhibere tum prudentiam, tum dili- 
gentiam. Multa sunt signa, quae, nisi provi- 
deritis, minantur mutationem Romano statui. 
30] Et erras, si tantum vi et armis existimas 
ecclesias retinendas esse. Doceri de religione 
postulant homines. Quam multos esse existi- 
mas non tantum in Germania, sed etiam in 
Anglia, in Hispania, in Galliis, in Italia, 
denique in ipsa urbe Roma, qui, quoniam 
vident exortas esse de maximis rebus contro- 
versias, dubitare alicubi incipiunt et taciti 
indignantur, quod has tantas res rite cogno- 
scere et iudicare recusatis, quod non expli- 
catis ambigentes conscientias, quod tantum 
iubetis nos armis opprimi ac deleri. Multi 
31] sunt boni viri, quibus haec dubitatio 
morte acerbior est. Non satis expendis, 
quanta res sit religio, si bonos viros leviter 
existimas angi, sicubi incipiunt ambigere de 
aliquo dogmate. Et haee dubitatio non pot- 
est non parere summam odii acerbitatem ad- 
versus illos, qui, quum mederi conscientiis 
debebant, obsistunt, quominus explicari res 
32] possit. Non hie dicimus Dei iudicium 
vobis pertimescendum esse. Nam hoc leviter 
curare pontifices putant, qui, quum ipsi 
teneant claves, scilicet patefacere sibi coelum, 
quum volunt, possunt. De hominum iudiciis 
deque tacitis voluntatibus omnium gentium 
loquimur, quae profecto hoe tempore requi- 
runt, ut haee negotia ita cognoscantur atque 
constituantur, ut sanentur bonae mentes et 
a dubitatione liberentur. Quid enim futurum 
sit, si quando eruperint odia illa adversus 
vos, pro tua sapientia facile iudicare potes. 
Verum hoe beneficio devincire omnes [R.188 


Apologia Confessionis. 


(Art. VI.) 36. 183—185. 


nal Campegi, af8 der Verftindige, dem diefe Sache 
zu Nom vertraut, des Weisheit man rühmen will, 
wenn Shr auch nichts denn des Papfts und Stuhls 
zu Rom Ehre wolltet achten oder anjehen, hättet 
hier beffer [offen Haushalten und biejem mit hid- 
ftem Fleiß vorfommen, daß in folder jo gar 
großen, trefflihen Sache durch bie oder Dbergfeid)en 
Spphiften nicht eine folch ungejdhidte confutatio 
wäre gejchrieben, welche beide zu diefer Beit und 
fiinftig bei den Nahfommen Gud) nicht anders 
denn zu eitelm Spott, zur Verkleinerung eures 
Gerühts und Namens, zu ewigem, unbertpinbz 
lidem Schimpf und Schaden gereichen wird. Ahr 
Romaniften feht, bap bieje bie legten Zeiten find 
por dem Siingften Tag, bon melden Chriftus 
warnt, daß viele Fährlichteiten follen vorfallen 
in der Kirche. hr nun, bie ihre wollt Wächter, - 
bie Hirten und Häupter der Kirche genannt fein, 
follt in diefer Zeit mit fonderm, treuem, fodjjitem 
Tleiß Auffehen haben. C8 find viele Zeichen bor 
Augen fehon, bap, too ihr euch nicht ganz wohl 
in bie Seit und Sachen fdjift und richtet, daß eS 
mit dem ganzen römifchen Stuhl und Wejen eine 
große, ftarfe Veränderung gewinnen will. Und 


. dürft eud) in Sinn nicht nehmen, ja dürft nicht 


gedenken, daß ihr die Gemeinden und Kirchen 
allein mit dem Schwert und Gewalt wollt bei 
eud und dem römischen Stuhl erhalten. Denn 
gute Gewiffen fchreien nach der Wahrheit und 
rechtem Unterricht aus Gottes Wort, und den- 
felben ift ber Tod nicht fo bitter, al3 bitter ihnen 
ift, wo fie etwa in einem Stüde zweifeln; darum 
miiffen fie fuden, wo fie Unterricht finden. Wollt 
ihr die Kirche bet euch erhalten, jo müßt ihr da= 
nad) trachten, daß ihr recht lehren und predigen 
laßt; damit finnt ihr einen guten Willen und 
beftindigen Gehorfam anrichten. 


gentes vobis poteritis, quod omnes sani homines summum et maximum iudicant, si dubitantes 
33] conscientias sanaveritis. Haec non eo diximus, quod nos de nostra confessione dubitemus. 


Scimus enim eam veram, piam et piis conscientiis utilem esse. 


Sed credibile est passim multos 


esse, qui non de levibus rebus ambigunt, nec tamen audiunt idoneos doctores, qui mederi con- 


scientiis ipsorum possint. 


34] Sed redeamus ad propositum. Scri- 
pturae citatae ab adversariis prorsus nihil 
loquuntur de canonicis satisfactionibus et de 
opinionibus scholasticorum, quum constet eas 
nuper natas esse. Quare mera calumnia est, 
quod detorquent Scripturas ad illas suas 
opiniones. Nos dicimus, quod poenitentiam, 
hoe est, conversionem seu regenerationem, 
boni fructus, bona opera, in omni vita sequi 
debeant. Nec potest esse vera conversio aut 
vera contritio, ubi non sequuntur mortifica- 
tiones carnis et boni fructus. Veri terrores, 
veri dolores animi non patiuntur corpus in- 
dulgere voluptatibus, et vera fides non est 
ingrata Deo, nec contemnit mandata Dei. 
Denique nulla est interior poenitentia, nisi 
foris pariat etiam castigationes carnis. Et 
35] hane dicimus esse sententiam Iohannis, 
quum ait Matth.3,8: Facite fructus dignos 
poenitentiae, item Pauli, quum ait Rom. 6, 19: 
Eahibete membra vestra servire (iustitiae; 
sicut et alibi, Rom. 12, 1, inquit: Exhibete 
corpora vestra hostiam vivam, sanctam ete. 
Et quum Christus inquit Matth.4,17: Agite 
poenitentiam, certe loquitur de tota poeni- 
tentia, de tota novitate vitae et fructibus; 


nicht folgen gute Werke, gute Früchte. 


Wir wollen hier wieder zur Sache fommen. 
Die Sprüche aus der Schrift, jo angezogen von 
Widerjahern, reden nicht bon den Genugtuungen 
und Satisfaktionen, davon die MWiderjacher 
ftreiten. Darum ift e8 lauter Täljcherei der 
Schrift, daß fie Gottes Wort auf ihre Meinung 
deuten. Wir jagen, two rechte Buße, VBerneuerung 
des Heiligen Geiftes, iff im Herzen, ba folgen ge- 
wip gute Früchte, gute Werke, unb ift nicht mög= 
lich, daß ein Menfch follte fid) 3u Gott beiehren, 
rechte Buße tun, herzliche Neue haben, und follten 
Denn ein 
Herz und Gewiffen, das recht feinen Sammer und 
Sünde gefühlt Hat, recht erfchredt ijt, das wird 
nicht viele Wollüfte der Welt achten oder fuchen. 
Und wo der Glaube ijt, ba ijt er Gott dankbar, 
achtet unb liebt herzlich feine Gebote. Auch ijt 
inwendig im Herzen getoiBlid) feine rechte Buße, 
wenn wir nicht äußerlich gute Werke, chriftliche 


" Geduld erzeigen. Und aljo meinet’3 aud) Sohan= 


nes der Täufer, da er fagt: 
Trüchte der Buße.“ Stem Paulus, da er fagt zu 
den Römern am 6.: „Begebet eure Glieder zu 
Waffen der Gerechtigkeit“ ufw. Und Chrijtus, da 
er Spricht: „Tut Bupe!” redet wahrlich bon der 
ganzen Supe und bon dem ganzen neuen Leben. 


„Erzeiget rechte 


lated by arms? 


Apology of the Augsburg Confession. Art. VI. 


troversies have arisen concerning subjects of 
the greatest importance, are beginning here 
and there to doubt, and to be silently indig- 
nant that you refuse to investigate and judge 
aright subjects of such weight as these; that 
you do not deliver wavering consciences; that 
you only bid us be overthrown and annihi- 
There are many good men 
to whom this doubt is more bitter than death. 
You do not consider sufficiently how great 
a subject religion is, if you think that good 
men are in anguish for a slight cause when- 
ever they begin to doubt concerning any 
dogma. And this doubt can have no other 
effect than to produce the greatest bitterness 
of hatred against those who, when they ought 
to heal consciences, plant themselves in the 
way of the explanation of the subject. We 
do not here say that you ought to fear God’s 
judgment. For the hierarchs think that they 
can easily provide against this, for since they 
hold the keys, of course they can open heaven 
for themselves whenever they wish. We are 
speaking of the judgments of men and the 
silent desires of all nations, which, indeed, 
at this time require that these matters be 
investigated and decided in such a manner 
that good minds may be healed and freed 
from doubt. For, in accordance with your 
wisdom, you can easily decide what will take 
place if at any time this hatred against you 
should break forth. But by this favor you 
will be able to bind to yourself all nations, 
as all sane men regard it as the highest and 
most important matter, if you heal doubting 
consciences. We have said these things not 
because we doubt concerning our Confession. 
For we know that it is true, godly, and use- 
ful to godly consciences. But it is likely 
that there are many in many places who 
waver concerning matters of no light impor- 
tance, and yet do not hear such teachers as 
are able to heal their consciences. 

But let us return to the main point. The 
Scriptures cited by the adversaries speak in 
no way of canonical satisfactions, and of the 
opinions of the scholastics, since it is evident 
that the latter were only recently born. 
Therefore it is pure slander when they dis- 
tort Scripture to their own opinions. We 
say that good fruits, good works in every 
kind of life, ought to follow repentance, 4. e., 
conversion or regeneration [the renewal of 
the Holy Ghost in the heart]. Neither can 
there be true conversion or true contrition 
where mortifications of the flesh and good 
fruits do not follow [if we do not externally 
render good works and Christian patience]. 
True terrors, true griefs of mind, do not 
allow the body to indulge in sensual pleas- 
ures, and true faith is not ungrateful to God, 
neither does it despise God’s commandments. 
In a word, there is no inner repentance un- 
less it also produces outwardly mortifications 
of the fiesh. We say also that this is the 
meaning of John when he says, Matt. 3, 8: 
Bring forth, therefore, fruits meet for re- 
pentance. Likewise of Paul when he says, 
Rom. 6,19: Yield your members servants to 
righteousness; just as he likewise says else- 


291 


where, Rom. 12, 1: Present your bodies a liv- 
ing sacrifice, etc. And when Christ says, 
Matt. 4, 17: Repent, He certainly speaks of 
the entire repentance, of the entire newness 
of life and its fruits; He does not speak of 


292 M. 191—193. 


non loquitur de illis hypocritieis satisfactio- 
nibus, quas fingunt scholastici tum quoque 
valere ad compensationem poenae purgatorii 
aut aliarum poenarum, quum fiunt ab his, qui 
sunt in peccato mortali. 


36] Ac multa colligi argumenta possunt, 
quod haec dicta Scripturae nullo modo per- 
tineant ad scholasticas satisfactiones. [R.189 
Isti fingunt satisfactiones esse opera indebita ; 
Scriptura autem in his sententiis requirit 
opera debita. Nam haec vox Christi est vox 
37] praecepti: Agite poenitentiam. Item, ad- 
versarii scribunt confitentem, si recuset susci- 
pere satisfactiones, non peccare, sed persolutu- 
rum esse has poenas in purgatorio. lam hae 
sententiae sine controversia praecepta sunt ad 
hane vitam pertinentia: Agite poenitentiam ; 
facite fructus dignos poenitentiae ; eshibete 
membra vestra servire wstitiae. Quare non 
possunt detorqueri ad satisfactiones, quas re- 
cusare licet. Non enim licet recusare prae- 
38] cepta Dei. Tertio, indulgentiae remit- 
tunt illas satisfactiones, ut docet cap. Quum 
ex eo, de poenitentiis et remissione. [Decret. 
Grat., lib. V, tit. 38, c. 14: , Decernimus, ut, 
cum dedieatur basiliea, non extendatur in- 
dulgentia ultra annum ...; ac deinde in an- 
niversario dedicationis tempore 40 dies de 
iniunetis poenitentiis indulta remissio non 
excedat.“] At indulgentiae non solvunt nos 
ilis praeceptis: Agite poenitentiam ; facite 
fructus dignos poenitentiae.  ltaque mani- 
festum est male detorqueri illa dicta Scri- 
pturae ad canonicas satisfactiones. Videte 
39] porro, quid sequatur. Si poenae purga- 
torii sunt satisfactiones seu satispassiones, 
aut satisfactiones sunt redemptio poenarum 
purgatorii: num etiam hae sententiae prae- 
cipiunt, ut animae castigentur in purgatorio? 
Id quum sequi necesse sit ex adversariorum 
opinionibus, hae sententiae novo modo inter- 
pretandae erunt: Facite fructus dignos poeni- 
tentiae; agite poenitentiam, hoc est, patia- 
mini poenas purgatorii post hane vitam. Sed 
40] piget has ineptias adversariorum pluribus 
refellere. Constat enim Scripturam loqui de 
operibus debitis, de tota novitate vitae, non 
de his observationibus operum non debitorum, 
de quibus loquuntur adversarii. Et tamen his 
figmentis defendunt ordines, venditionem mis- 
sarum et infinitas observationes, quod scilicet 
sint opera, si non pro culpa, tamen pro poena 
satisfacientia. 


bie Widerfacher reden. Und bod) mit biefen Lügen b 


Apologia Confessionis. 


(Art. VI.) 38. 185. 186. 


unb feinen Früchten. Cr redet nicht bou den 
heuchlerifchen Satisfattionen, davon die Colas 
ftict träumen und dürfen fagen, Dap fie Dann ard) 
gelten bor Gott für bie Strafe, wenn fie in Tod= 
fünden gefchehen. Das follte freilich ein föftlicher 
Gottesdienft fein! : 

Auch fo find fonft viele Argumente und Gründe, 
bab bie obangezeigten Sprüde der Schrift fid) 
nicht8 reimen auf die Genugtuungen, davon bie 
Scholaftici reden. Sie erdichten unb jagen, bie 
satisfactiones feien Werke, bie wir nicht fdul- 
dig feien. Die Heilige Schrift aber in den Sprit- 
chen, fo eingeführt, fordert folche Werke, die wir 
fhuldig find. Denn diefes Wort Chrifti, ba er 
fagt: ,&ut Buße!“ ift ein Wort des göttlichen 
Gebots. Stem, bic Widerfacher jehreiben, daß die= 


‚jenigen, fo da beichten, ob fie [on bie aufgelegten 


satisfactiones nicht wollen annehmen, daß fie Doch 
darum nicht jünbigen, fondern werden im Weg: 
feuer müffen Strafe tragen und genugtun. Nun 
hat’8 je feinen Zmeifel, daß diefe Sprüche: „Tut 
Pußel" ufw., item Pauli: „Gebet eure Glied 
mapen, zu dienen der Gerechtigkeit“ und derglet= 
den Sprüche, jeien Chrifti und ber Wpottel, bie 
das Fegfeuer gar nichts, fondern allein Dtejes 
Leben angehen. Derhalben fonnen fie nicht ge- 
ftredt werden zu den aufgelegten satisfactioni- 
bus, bie id) mag annehmen oder nicht annehmen; 
denn Gottes Gebote find uns nicht aljo frei heim= 
geftellt ufw. Zum dritten, fo lehrt des Papits 
Recht und Kanon, daß burd) den 9(bla& jolde, 
satisfactiones werden erlaffen, cap. Quum ex eo, 
de poenitentiis. Wher der Whlaf madjt niemand 
fo8 von biejen Geboten: „Tut Buße, erzeiget rechte 
oriidte der Buße!“ ufw. Darum ijt e$ hell am 
Tage, bab man ganz ungefdhidt bie Sprüche ber 
Schrift einführt von den satisfactionibus. Denn 
fo bie Pinen [Strafen] des Tegfeuers find satis- 
factiones oder satispassiones, oder fo die satis- 
factiones find Ouittierung der Pein des eg: 
feuer, jo müfjfen die obangezeigten Shrüde 
Chrifti und Pauli aud) beweifen unb probieren 
[dartun], daß die Seelen ins Wegfeuer fahren 
und dafelbit Pein leiden. So nun das bon Not 
folgt aus der MWiderfacher Opinion, fo miüjjen 
Die Sprüche alle neue Rice anziehen und aljo 
ausgelegt werden: Facite fructus etc., „erzeiget 
rechte Früchte der Buße“, das ijt: Leidet im eg 
feuer nach diefem Leben. Aber e8 ijt berbrieblid), 
jo bon öffentlihem Irrtum ber Widerjacher mehr 
Worte zu madjen. Denn man weiß fürwahr, daß 
die Schrift an den Orten redet bon Werfen, die 
wir fchuldig find, und bon dem ganzen neuen 
Leben eines Chrijten ujto., nit bon den erdich- 
teten Werfen, die wir nicht fchuldig find, davon 


erteidigen fie Die Möncherei, das Kaufen und Ber- 


Taufen ber Meffen und unzählige andere Traditionen, nämlich, daß e8 Werke jeien, genuggutun für 
die Pin und Strafe, ob fie gleich für die Schuld gegen Gott nicht genugtun. 


41] Quum igitur Scripturae citatae non 
dicant, quod operibus non debitis poenae 
aeternae compensandae sint, temere affirmant 
adversarii, quod per satisfactiones canonicas 
poenae illae compensentur. Nec habent [R. 190 
claves mandatum poenas aliquas commutandi, 
item partem poenarum remittendi. Ubi enim 
leguntur haec in Scripturis? Christus de re- 
missione peccati loquitur, quum ait Matth. 
18,18: Quidquid solveritis etc. quo remisso 
sublata est mors aeterna, et reddita vita 


So nun bie Sprüde, aus ber Schrift ange- 
zogen, gar nicht melden, daß durch bie Werke, fo 
wit nicht fhuldig [find], bie ewige Pein oder Feg- 
feuer bezahlt werden, fo jagen die Widerfacher 
ohne allen Grund, daß durch folche satisfactio- 
nes die Peinen des Tegfeners abgelöft werden. 
So haben auch die Schlüffel nicht Befehl, Pein 
aufzulegen oder Die Pein zum Teil, halb oder 
ganz, zu quittieren. Man Tielt folche Träume und 
Lügen nirgend in der Schrift. Chrijtus redet 
bon Vergebung der Sünden, ba er jagt: „Was 


ih 


Apology of the Augsburg Confession. Art. VI. 


those hypocritical satisfactions which, the 
scholastics imagine, avail for compensating 
the punishment of purgatory or other punish- 
ments when they are made by those who are 
in mortal sin. 

Many arguments, likewise, can be collected 
to show that these passages of Scripture per- 


 .tain in no way to scholastic satisfactions. 


These men imagine that satisfactions are 
works that are not due [which we are not 
obliged to do]; but Scripture, in these pas- 
sages, requires works that are due [which we 
are obliged to do]. For this word of Christ, 
Repent, is the word of a commandment. Like- 
wise the adversaries write that if any one 
who goes to confession should refuse to 
undertake satisfactions, he does not sin, but 
will pay these penalties in purgatory. Now 
the following passages are, without contro- 
versy, precepts pertaining to this life: Re- 
pent; Bring forth fruits meet for repentance ; 
Yield your members servants to righteous- 
ness. Therefore they cannot be distorted to 
the satisfactions which it is permitted to re- 
fuse. For to refuse God’s commandments is 
not permitted. [For God’s commands are not 
thus left to our discretion.] Thirdly, indul- 
gences remit these satisfactions, as is taught 
by the Chapter, De Poenitentüs et Remis- 
sione, beginning Quum ex eo, etc. But indul- 
gences do not free us from the command- 
ments: Repent; Bring forth fruits meet for 
repentance. Therefore it is manifest that 
these passages of Scripture have been wick- 
edly distorted to apply to canonical satis- 
factions. See further what follows. If the 
punishments of purgatory are satisfactions, 
or satispassions [sufferings sufficient], or if 
satisfactions are a redemption of the punish- 
ments of purgatory, do these passages also 
give commandment that souls be punished 
in purgatory? [The above-cited passages of 
Christ and Paul must also show and prove 
that souls enter purgatory and there suffer 
pain.] Since this must follow from the opin- 
ions of the adversaries, these passages should 
be interpreted in a new way [these passages 
should put on new coats]: Bring forth fruits 
meet for repentance; Repent, 4. e., suffer the 
punishments of purgatory after this life. 
But we do not care about refuting in more 
words these absurdities of the adversaries. 
For it is evident that Scripture speaks of 
works that are due, of the entire newness 
of life, and not of these observances of works 
that are not due, of which the adversaries 
speak. And yet, by these figments they de- 
fend orders [of monks], the sale of Masses 
and infinite observances, namely, as works 
which, if they do not make satisfaction for 
guilt, yet make satisfaction for punishment. 

Since, therefore, the passages of Scripture 
cited do not say that eternal punishments 
are to be compensated by works that are not 
due, the adversaries are rash in affirming 
that these satisfactions are compensated by 
canonical satisfactions. Nor do the keys have 
the command to commute some punishments, 
and likewise to remit a part of the punish- 
ments. For where are such things, [dreams 


293 


and lies] read in the Scriptures? Christ 
speaks of the remission of sins when He says, 
Matt. 18,18: Whatsoever ye shall loose, etc. 
[i.e], sin being forgiven, death eternal is 
taken away, and life eternal bestowed. Nor 
does Whatsoever ye shall bind speak of the 


294 M. 198. 194. 
aeterna. Neque hic loquitur de imponendis 
poenis: Quidquid ligaveris, sed de retinendis 
peccatis illorum, qui non convertuntur. Sed 
42] dictum Longobardi de parte poenarum 
remittenda sumptum est a canonicis poenis; 
harum partem remittebant pastores. Quam- 
quam igitur sentimus, quod poenitentia debeat 
bonos fructus parere propter gloriam et man- 
datum Dei; et boni fructus habent mandata 
Dei, vera ieiunia, verae orationes, verae elee- 
mosynae etc.: tamen hoc nusquam reperimus 
in Scripturis sanctis, quod poenae aeternae 
non remittantur nisi propter poenam purga- 
torii aut satisfactiones canonicas, hoc est, 
propter certa quaedam opera non debita, aut 
quod potestas clavium habeat mandatum com- 
mutandi poenas aut partem remittendi. Haec 
probanda erant adversariis. 


43] Praeterea mors Christi non est solum 
satisfactio pro culpa, sed etiam pro aeterna 
morte, iuxta illud Hos. 13, 14: Ero mors tua, 
o mors. Quid est igitur monstri, dicere, quod 
. Christi satisfactio redimat culpam, nostrae 
poenae redimant mortem aeternam, ut iam 
ila vox: Ero mors tua, intelligi debeat non 
de Christo, sed de nostris operibus, et quidem 
non de operibus a Deo praeceptis, sed de frigi- 
dis quibusdam observationibus excogitatis ab 
hominibus! Et dicuntur mortem abolere, 
44] etiam quum fiunt in peccato mortali. In- 
credibile est, quanto cum dolore has ineptias 
adversariorum recitemus, quas qui expendit, 
non potest non succensere istis doctrinis dae- 
moniorum, quas sparsit in ecclesia diabolus, 
ut opprimeret ccgnitionem legis et evangelii, 
poenitentiae et vivificationis et beneficiorum 
45] Christi. Nam de lege sic dicunt: Deus 
condescendens nostrae infirmitati constituit 
homini mensuram eorum, ad quae de [R.191 
necessitate tenetur, quae est observatio prae- 
ceptorum, ut de reliquo, id est, de operibus 
supererogationis, possit satisfacere de com- 
missis. Hic fingunt homines legem Dei ita 
facere posse, ut plus etiam, quam lex exigit, 
facere possimus. Atqui Scriptura ubique cla- 
mat, quod multum absimus ab illa perfectione, 
quam lex requirit. Sed isti fingunt legem Dei 
contentam esse externa et civili iustitia, non 
vident eam requirere veram dilectionem Dei 
ex toto corde etc, damnare totam concupi- 
scentiam in natura. Itaque nemo tantum 
facit, quantum lex requirit. Ridiculum igitur 
est, quod fingunt nos amplius facere posse. 
Quamquam enim externa opera facere possu- 
mus non mandata lege Dei, tamen illa est 
vana et impia fiducia, quod legi Dei sit satis- 
46] factum. Et verae orationes, verae elee- 
mosynae, vera ieiunia habent praecepta Dei; 
et ubi habent praeceptum Dei, non possunt 
sine peccato omitti. Verum illa opera, quate- 
nus non sunt praecepta lege Dei, sed habent 
certam formam ex humano praescripto, sunt 
opera traditionum humanarum, de quibus 
Christus dicit Matth. 15, 9: Frustra colunt 
me mandatis hominum, ut certa ieiunia insti- 
tuta non ad carnem coercendam, sed ut per id 
opus reddatur honos Deo, ut ait Scotus, et 
compensetur mors aeterna. Item certus nu- 


Apologia Confessionis. 


( Art. VI.) 36. 186. 187. 


ihr auffofet" uf. Wenn die Sünde bergeben 
ijt, fo ift aud) der Tod weggenommen und das 
ewige Leben gegeben. Auch jo redet der Lert: 
„Bas ihr auflöfet“ ufw., nicht von Strafe auf- 
legen, jondern daß auf denjenigen die Sünden 
bleiben, bie fid) nicht befehren. Wiewohl wir nun 
halten, daß nach ber rechten Buße gute Früchte 
und Werfe folgen follen, Gott zu Lob und Danf, 
und von Denjelben guten Werfen und Früdten 
haben wir Gottes Gebote, al3 von Falten, Beten, 
Almojen ufw.: fo findet man doch nirgend in ber 
Schrift, dak Gottes Zorn oder bie ewigen Beinen 
follten mögen abgelöft werden durch die Pein des 
Qeafeuer8 oder durch satisfactiones oder Genug: 
tun, das ijt, durch etliche Werke, bie wir ohnedas 
nicht fchuldig waren, oder dak die Gewalt der 
Schlüfjel Befehl haben, Pein aufzulegen oder einen 
Teil der Pein zu erlaffen. Dasjelbe jollten nun 
Die MWiderfacher aus der Schrift bemweifen; das 
werden fie wohl laffen. | 
Darüber fo ijt e8 gewiß, dak Chriftus’ Tod 
eine Genugtuung iff nicht allein für bie Schuld 
gegen Gott, fondern auch für den ewigen Tod, 
wie Kar der Spruch Hofeas lautet: „Tod, id) 
will dein Tod fein.” Was ijf e8 denn für ein 
Greuel, zu fagen, daß Chrifti Tod genugtue für 
Die Schuld gegen Gott, aber die Pein, jo wir 
leiden, bie erlife un vom ewigen Tode, alfo daß 
bie8 Wort des Propheten: „Tod, id) will bein 
Tod fein” nicht bon Chrifto, fondern von unjern 
Werfen, und dazu von elenden menfhlichen 
Cafungen, bie Gott nicht geboten hat, jollen ver- 
ftanden werden! Und noch darüber dürfen fie 
fagen, daß diefelben Werke für den ewigen Tod 
genugtun, wenn fie gleich in Todjünden gejchehen. 
($8 muß. billig einem frommen Herzen weh tun 
bie ganz ungejdjidte Rede ber Widerfaher. Denn 
wer es lieft und bebenft, bem mitffen je herzlich 
weh tun folche öffentliche Teufelsiehren, bie ber 
leidige Satan in die Welt geftreut hat, bie rechte 
Lehre be8 Changeltt unterzubrüden [zu untere 


‚ drüden], damit niemand oder wenige möchten 


unterrichtet werden, wa3 Gefek oder Evangelium, 
was Buße oder Glaube oder was bie Wohltaten 
Chrifti feien. Denn vom Gejet jagen fie aljo: 
Gott bat unfere Schwachheit angejeben und hat 
bem Menfchen ein Ziel und Maß aejebt der Werke, 
welche er zu tun, fdjufbig ift; das find bie Werke 
der zehn Gebote ujw., daß er von bem übrigen, 
bon den operibus supererogationis, ba8 ijt, von 
den Werfen, die er nicht fchuldig ift, möchte genug: 
tun für feine Fehle und Sünden. Da erdichten 
fie ihnen jelbft einen Traum, al3 bermbge oder 
fönne ein Mensch alfo Gottes Gefek erfüllen, daß 
er ettvas mehr unb übriges tue, denn das Gejeó 


‚erfordert, fo bod) die ganze Heilige Schrift zeugt, 
‚ale Propheten auch zeugen, daß Gottes QGejet 


viel Höheres fordere, denn wir immer [je] zu tun 
vermögen. Wher fte wollen wähnen, das Gefet 
Gottes und Gott fet zufrieden mit äußerlichen 
Werfen, und fehen nicht, wie das Gejet fordert, 
daß wir Gott lieben follen bon ganzem Her- 
zen ujm. unb aller böfen Litfte los fein. Darum 
it fein. Menfd) auf Erden, ber fo viel tut, als 
ba8 Gefet erfordert. Sarum ift’S bei Verftin- 
digen ganz ndrrifd und findifc) anzufehen, daß 
fie erdichten, wir fünnen nod) etwas mehr tum, 
denn das göttliche Gefek erfordert. Denn wie- 
wohl wir bie armen, Guperliden Werke tun fon- 
nen, bie nicht Gott, fondern Menfchen geboten 


Apology of the Augsburg Confession. Art. VI. 


imposing of punishments, but of retaining 
the sins of those who are not converted. 
Moreover, the declaration of Longobard con- 
cerning remitting a part of the punishments 
has been taken from the canonical punish- 
ments; a part of these the pastors remitted. 
Although, therefore, we hold that repentance 
ought to bring forth good fruits for the sake 
of God’s glory and command, and good fruits, 
true fastings, true prayers, true alms, etc., 
have the commands of God, yet in the Holy 
Scriptures we nowhere find this, namely, 
that eternal punishments are not remitted ex- 
cept on account of the punishment of purga- 
tory or canonical satisfactions, i.e., on ac- 
count of certain works not due, or that the 
power of the keys has the command to com- 
mute their punishments or to remit a portion. 
These things the adversaries were to prove. 
[This they will not attempt.] 

Besides, the death of Christ is a satisfac- 
tion not only for guilt, but also for eternal 
death, according to Hos. 13, 14: O death, 
I will be thy death. How monstrous, there- 
fore, it is to say that the satisfaction of 
Christ redeemed from the guilt, and our 
punishments redeem from eternal death; as 
the expression, I will be thy death, ought 
then to be understood, not concerning Christ, 
but concerning our works, and, indeed, not 
concerning the works commanded by God, but 
concerning some frigid observances devised 
by men! And these are said to abolish death, 
even when they are wrought in mortal sin. 
It is incredible with what grief we recite 
these absurdities of the adversaries, which 
cannot but cause one who considers them to 
be enraged against such doctrines of demons, 
which the devil has spread in the Church in 
order to suppress the knowledge of the Law 
and Gospel, of repentance and quickening, and 
the benefits of Christ. For of the Law they 
speak thus: “God, condescending to our weak- 
ness, has given to man a measure of those 
things to which of necessity he is bound; 
and this is the observance of precepts, so 
that from what is left, i.e., from works of 
supererogation, he can render satisfaction 
with reference to offenses that have been com- 
mitted.” Here men imagine that they can 
observe the Law of God in such a manner as 
to be able to do even more than the Law ex- 
acts. But Scripture everywhere exclaims 
that we are far distant from the perfection 
which the Law requires. Yet these men 
imagine that the Law of God has been com- 
prised in outward and civil righteousness; 
they do not see that it requires true love to 
God “with the whole heart,” etc., and con- 
demns the entire concupiscence in the nature. 
Therefore no one does as much as the Law 
requires. Hence their imagination that we 
can do more is ridiculous. For although we 
can perform outward works not commanded 
by God’s Law [which Paul calls beggarly 
ordinances], yet the confidence that satisfac- 
tion is rendered God’s Law [yea, that more 
is done than God demands] is vain and 
wicked. And true prayers, true alms, true 
fastings, have God’s command; and where 


295 


296 M. 194. 195. 
merus precum, certus modus eleemosynarum, 
quum ita fiunt, ut ille modus sit cultus ex 
opere operato, reddens honorem Deo et com- 
pensans mortem aeternam. Tribuunt enim 
his ex opere operato satisfactionem, quia 
docent, quod valeant etiam in his, qui sunt 
47] in peccato mortali. Iam illa loygius 
recedunt a praeceptis Dei, peregrinationes, et 
harum magna est varietas, alius facit iter 
cataphractus, alius facit iter nudis pedibus. 
Haee vocat Christus inutiles cultus, quare 
non prosunt ad placandam offensam Dei, ut 
adversarii loquuntur. Et tamen haee opera 
magnificis titulis ornantur, vocantur opera 
supererogationis, tribuitur eis honos, [R.192 
quod sint pretium pro morte aeterna. Ita 
48] praeferuntur operibus praeceptorum Dei. 
In hune modum lex Dei bifariam obscuratur, 
et quia putatur legi Dei satisfactum esse per 
externa et civilia opera, et quia adduntur 
traditiones humanae, quarum opera praefe- 
runtur operibus legis divinae. 


faftion gelte, obgleich einer in Todfünden Tiegt. 


Apologia Confessionis. (Art. VI.) 


YS. 187. 188. 


haben, toelche Paulus bettelijde Satungen nennt, 
fo ijf bod) das ein närrifch, vergeblich Vertrauen, 
daß ich vertrauen wollte, id) hatte damit Gottes 
Gefeg erfüllt, ja mehr getan, denn Gott erfor 
dert. Item, rechte Gebete und rechte Wlmojen, 
rechte Falten, die find bon Gott geboten, und int 
Tall, ba fie von Gott geboten find, ba fann man 
fie ohne Sünde nicht nachlaffen. Dagegen diefe 
Werke, fofern fie nicht geboten find in Gottes 
Gejek, fondern haben eine Form nad) menschlicher 
Wahl, jo find fie nichts denn Menfchenfagungen, 
bon melden Ehriftus fagt: „Sie dienen mir bet- 
geblid mit Menfchengeboten.” Wie denn find 
etliche gewiffe Batten, nicht dazu erfunden, das 
Blei) zu zähmen, fondern damit Gott zu ehren 
und, wie Scotus jagt, des ewigen Todes [o8 zu 
werden. Item, wie denn find etliche Gebete, et= 
lide getvijfe Almojen, welche jollen ein Gottes- 
dienst fein, welcher ex opere operato Gott bet- 


 Jöhne und bon ewiger Verdammnis erlöfe. Denn 


fie jagen und lehren, daß jolche Werfe ex opere 
operato, das ijt, durchs getane Werk, für Die 
Sünde genugtun, und lehren, bab [olde Gatis- 


Darüber find nod) Werke, bie noch weniger göttlichen 


Befehl oder Gebot haben, als da find 9tojenfrünge, Wallfahrten, welche denn mancherlei find. Denn 
etliche gehen in vollem Harnijch zu St. SSafob, etliche mit bloßen Füßen und dergleihen. Das nennt 
Chriftus vergebliche, unnüte Gottesdienfte. Darum find fie nicht nitke, Gott zu ber[DDnen, wie bod) 
bie Widerjacher jagen, und diefelben Werke, als Wallfahrten, rühmen fie bod) und achten’s für große, 
töftliche Werke, nennen e$ opera supererogationis, und, das fchändlicher iit, das nod) gottesläfterlicher 
ift, man gibt ihnen bie Ehre, bie Chrijti Tod und Blut allein gebührt, daß fie [offer das pretium, 
das ijt, der Schaf, fein, damit wir bon dem ewigen Tod erlöft find. Pfui des leibiger Teufels, bet 
Chriftus’ heiligen und teuren Tod fo fchmähen und laftern darf! Alfo werden diefelben Wallfahrten 
vorgezogen den rechten Werfen, fo in den zehn Geboten find ausgedrücdt, und wird alfo [auf] zweierlei 
eife Gottes Gejek verdunfelt: erftlich, dak fie wähnen, fie haben dem Gefek genuggetan, fo fie die 
üuBerfiden Werke getan haben; zum andern, bab fie bie elenden Menjchenfagungen höher achten denn 


Die Werke, jo Gott geboten hat. 


49] Deinde obscuratur poenitentia et gratia. 
Nam mors aeterna non redimitur illa com- 
pensatione operum, quia est otiosa, nec de- 
gustat in praesentia mortem. Alia res op- 
ponenda est morti, quum tentat nos. Sicut 
enim ira Dei fide in Christum vincitur, ita 
vincitur mors fide in Christum. Sicut Paulus 
ait 1 Cor. 15, 57: Deo gratia, qui dat nobis 
victoriam per Dominum nostrum Iesum Chri- 
stum; non inquit: Qui dat nobis victoriam, 
si adversus mortem opponamus satisfactiones 
50] nostras. Adversarii otiosas speculationes 
tractant de remissione culpae, nec vident, quo- 
modo in remissione culpae liberetur cor ab 
ira Dei et a morte aeterna per fidem in Chri- 
stum. Quum igitur mors Christi sit satis- 
factio pro morte aeterna, et quum ipsi ad- 
versarii fateantur illa opera satisfactionum 
esse opera non debita, sed opera traditionum 
humanarum, de quibus Christus inquit Matth. 
15, 9, quod sint inutiles cultus: tuto possu- 
mus affirmare, quod satisfactiones canonicae 
non sint neccessariae iure divino ad remis- 
sionem culpae aut poenae aeternae aut poenae 
purgatorii. 


a 


Darüber wird auch unterdrüdt die Lehre bon 
der Buße und Gnade. Denn der ewige Tod und 
bie Üngfte der Hölle laffen fid) nicht alfo quit- 
tieren, mie fie wähnen wollen. Man muß gar 
biel einen andern und größeren Schaf haben, da= 
Durch wir vom Tode, ewigen ?Ingjtett und Schmer= 
zen erfauft werden, denn unfere Werke find. 
Denn [olde Werfheiligfeit ijt ein müßig Ding, 
und die Werfheiligen jdjmeden nicht einmal, was 
bet Tod ijt, jondern wie Gottes Zorn nicht anders 
mag noch fann überwunden werden denn durch 
den Glauben an Chriftum, alfo wird aud) der 
Tod überwunden allein durch Chriftum, wie Baus 
[u8 jagt: ,Gott fei Lob, der uns Sieg gibt burd) 
SGhun Chriftum, unfern Herrn.“ Er fagt nidt: 
der uns Sieg gibt burd) unjere Genugtuung. 
Die Widerjacher reden faft [jehr] falt und jchläf- 
rig bon der Bergebung der Sünden gegen Gott 


‚und jehen nicht, daß Vergebung folcher Schuld 


und Erlöfung bon Gottes Zorn und ewigem Tode 
ein fold) groß Ding ijt, daß folches allein durd 
den einigen Mittler Chriftum und burd den. 
Glauben an ihn erlangt wird. So nun der Tod 
und da3 Blut Chrifti die rechte Bezahlung ift 
für Den ewigen Tod, und die Widerfacher felbit 
befennen, daß folche Werke der Satisfaktion Werte 


jeien, bie wir nicht {chuldig find, jondern Menfchenfagungen, bon welchen Chriftus Matth. am 15. jagt, 
Dap e8 vergebliche Gottesdienfte feien, jo mögen wir frei aud) aus ihren eigenen Worten jchließen, dak 
jolche satisfactiones nicht bon Gott geboten find, aud) ewige Pein und Schuld oder Pein des Feg: 


feuers nicht ablöfen. 

51] Sed obiiciunt adversarii vindietam seu 
poenam necessariam' esse ad poenitentiam, 
quia Augustinus ait: Poenitentiam esse vin- 


(58 werden bie Widerfacher vielleicht uns hier 
bormwerfen, daß bie Pein und Strafe eigentlich 
jut Buße gehöre. Denn Auguftinus fagt, „die 


- 


Apology of the Augsburg Confession. Art. VI. 


they have God’s command, they cannot with- 
out sin be omitted. But these works, in so 
far as they have not been commanded by 
God’s Law, but have a fixed form derived 
from human rule, are works of human tradi- 
tions of which Christ says, Matt. 15,9: In 
vain they do worship Me with the command- 
ments of men, such as certain fasts appointed 
not for restraining the flesh, but that, by 
this work, honor may be given to God, as 
Scotus says, and eternal death be made up 
for; likewise, a fixed number of prayers, a 
fixed measure of alms when they are ren- 
dered in such a way that this measure is 
a worship ex opere operato, giving honor to 
God, and making up for eternal death. For 
they ascribe satisfaction to these ex opere 
operato, because they teach that they avail 
even in those who are in mortal sin. There 
are works which depart still farther from 
God’s commands, as [rosaries and] pilgrim- 
ages; and of these there is a great variety: 
one makes a journey [to St. Jacob] clad in 
mail, and another with bare feet. Christ calls 
these “vain acts of worship,” and hence they 
do not serve to appease God’s displeasure, as 
the adversaries say. And yet they adorn 
these works with magnificent titles; they 
call them works of supererogation; to them 
the honor is ascribed of being a price paid 
instead of eternal death. Thus they are pre- 
ferred to the works of God’s commandments 
[the true works expressly mentioned in the 
Ten Commandments]. In this way the Law 
of God is obscured in two ways, one, because 
satisfaction is thought to be rendered God’s 
Law by means of outward and civil works, 
the other, because human traditions are added, 
whose works are preferred to the works of 
the divine Law. 

In the second place, repentance and grace 
are obscured. For eternal death is not 
atoned for by this compensation of works, 
because it is idle, and does not in the present 
, life taste of death. Something else must be 
opposed to death when it tries us. For just 
as the wrath of God is overcome by faith in 
Christ, so death is overcome by faith in 
Christ. Just as Paul says, 1 Cor. 15, 57: But 
thanks be to God which giveth us the victory 
through our Lord Jesus Christ. He does not 
say: “Who giveth us the victory if we op- 
pose our satisfactions against death." The 
adversaries treat of idle speculations concern- 
ing the remission of guilt, and do not see how, 
in the remission of guilt, the heart is freed 
by faith in Christ from God's anger and 
eternal death. Since, therefore, the death of 
Christ is a satisfaction for eternal death, and 
since the adversaries themselves confess that 
these works of satisfactions are works that 
are not due, but are works of human tradi- 
tions, of which Christ says, Matt. 15,9, that 
they are vain acts of worship, we can safely 
affirm that canonical satisfactions are not 
necessary by divine Law for the remission of 
guilt, or eternal punishment, or the punish- 
ment of purgatory. ; 

But the adversaries object that vengeance 
or punishment is necessary for repentance, 


297 


298 M. 195. 196. 


= 


dictam punientem ete. [Augustinus, De Vera 
et Falsa Poenitentia: ,Ille poenam tenet, qui 
semper vindicat, quod commisisse dolet. Poe- 
nitentia itaque est vindicta, puniens in se, 
quod dolet commisisse.“] Concedimus vindi- 
etam seu poenam in poenitentia necessariam 
esse non tamquam meritum seu pretium, sicut 
adversarii fingunt satisfactiones, sed vindicta 
formaliter est in poenitentia, hoc est, quia 
ipsa regeneratio fit perpetua mortificatione 
vetustatis. Sit sane belle dictum a Scoto, 
poenitentiam appellari quasi poenae tenen- 
tiam. Sed de qua poena, de qua vindicta 
loquitur Augustinus? Certe de vera [R.193 
poena, de vera vindicta, scilicet de contri- 
tione, de veris terroribus. Neque hie exclu- 
dimus mortificationes externas corporis, quae 
52] sequuntur veros animi dolores. Longe 
errant adversarii, si verius poenam esse 
iudicant satisfactiones canonicas quam veros 
terrores in corde. Stultissimum est nomen 
poenae detorquere ad illas frigidas satisfactio- 
nes, non referre ad illos horribiles terrores 


Apologia Confessionis. (Art. VI.) 


La 


36. 188. 189. 


Bue fei eine Rache, Angft und Strafe über bie 


Sünde”. Antwort: Unfjere Widerjacher find 
grobe fel, daß fie bie Worte Auguftini, der da 
redet bon der Neue und ganzen Buße, deuten 
auf die Zeremonie der Satisfaktion und wetter 
nod) daran hängen, daß folde satisfactio fol 
verdienen Vergebung des ewigen odes. Mir 


lehren aud), daß in der Buße. Strafe der Sitn= 


Den fet; Denn Die großen Schreden, Dadurch bie 
Sünde in uns gerichtet wird, ijt eine Strafe, viel 
größer und höher denn Wallfahrten und derglei- 


chen Gaufefjpiel. Wher jold) Schreden geht die 


satisfactiones nicht an, jo verdient e8 auch nicht 
Vergebung der Sünden oder De8 ewigen Todes, 
fondern wo wir nicht durch [ben] Glauben gez 
tröftet würden, wäre fold) Schreden und Strafe 
eitel Sünde und Lod. Alfo lehrt Auguftinus 
von der Strafe. Wher unfere Widerjacher, die 
groben Gjel, wiffen gar nicht, was Buße oder 
Reue jet, fondern gehen mit ihrem Gaufelipiel 
um, mit Rojenfränzen, Wallfahrten und der 
gleichen. 4 


conscientiae, de quibus ait David Ps. 18, 5; 2 Sam. 22, 5: Oürcumdederunt me dolores mortis ete. 
Quis non malit loricatus et cataphractus quaerere templum Iacobi, Basilieam Petri etc., quam 
sustinere illam ineffabilem vim doloris, quae est etiam in mediocribus, si sit vera poenitentia. 


53] At, inquiunt, convenit iustitiae Dei 
punire peccatum. Certe punit in contritione, 
quum in illis terroribus iram suam ostendit. 
Sicut significat David, quum orat Ps. 6, 1: 
Domine, ne in furore tuo arguas me. Et Iere- 
mias, cap. 10, 24: Corripe me, Domine; ve- 
rumtamen im wdicio, non in furore, ne ad 
nihilum redigas me. Hic sane de acerbissi- 
mis poenis loquitur. Et fatentur adversarii 
contritionem posse tantam esse, ut non requi- 
ratur satisfactio.  Verius igitur contritio 
54] poena est quam satisfactio. Praeterea 
subiecti sunt sancti morti et omnibus com- 
munibus afflictionibus, sicut ait Petrus 1 ep. 
4, li: Qwia tempus est incipere iudicium 
a domo Dei; si autem primum a nobis, qua- 
lis erit fins istorum, qui non credunt evan- 
gelio? Et ut hae afflictiones plerumque sint 
poenae peccatorum, tamen in piis habent 
alium finem potiorem, scilicet ut exerceant 
eos, ut inter tentationes discant quaerere 
auxilium Dei, agnoscant diffidentiam cordium 
suorum etc., sicut Paulus de se inquit 2 Cor. 
1,8: Sed ipsi m nobis sententiam mortis 
habuimus, ne confideremus nobis ipsis, sed 
Deo excitantt mortuos. Et Esaias ait, 26, 16: 
Angustia, in qua clamant, disciplina [R.194 
tua est ipsis, hoc est, afflictiones sunt disci- 
55] plina, qua Deus exercet sanctos. Item, 
afflietiones propter praesens peccatum infli- 
guntur, quia in sanctis mortificant et exstin- 
guunt concupiscentiam, ut renovari Spiritu 
possint, sicut ait Paulus Rom.8,10: Corpus 
mortuum est propter peccatum, id est, morti- 
fieatur propter praesens peccatum, quod ad- 
56] hue in carne reliquum est. Et mors ipsa 
servit ad hoe, ut aboleat hane carnem pec- 
cati, ut prorsus novi resurgamus. Neque iam 
in morte credentis, postquam fide terrores 


mortis vicit, ille aculeus est et sensus irae, © 


de quo dicit Paulus 1 Cor. 15, 56: Aculeus 
mortis peccatum est, potentia vero peccati lex. 
Illa potentia peccati, ille sensus irae vere est 


Wher ba jprechen fie: Gott, al8 [ba] er ein ge= 
rechter Richter iit, muß bie Sünde ohne Strafe 
nicht laffen. .3a, wahrlich ftraft er die Sünde, 
wenn er in folchem Schreden bie Getviffen fo 
ftar= mit feinem Zorn drängt unb üngftet, tote 
David im 6. Palm fagt: „HErr, Strafe mid) nicht 
in deinem Grimm!“ Und Keremias. am 10. Raz 
pitel: „Strafe mid, HErr, bod) mit Gnaden, 
nicht in deinem Grimme, dak ich nicht bergehe.” 
Da redet er mwahrlih von großer, unfäglicher 
Angft, und bie Widerfacher felbft befennen, bie 
Reue fonne fo bitter und gefdhiwind [heftig] fein, 
daß bie Sati8fattion nicht not fet. Darum ijt 
die contritio oder Reue getviffer eine Pein denn 
bie satisfactio. Darüber miiffen bie Heiligen den 
Lod, allerlei Kreuz unb Trübfal tragen tie bie 
andern; wie Petrus jagt 1 Petr. 4: „Es ijt Zeit, 
das Gericht anzufangen an dem Haufe Gottes.” 
Und miewohl dtefelben Trübfale oft Pin und 
Strafe find über die Sünde, fo haben fie bod) 
in den Chriften eine andere Urjache, nämlich dak 
fie follen die Chriften treiben und üben, daß fie 
in Unfehtung merfen ihren fhwadhen Glauben 
und lernen Gottes Hilfe und Troft fuchen, tie 
Paulus bon ihm felbft jagt 2 Kor. 1: „Da wir 
über Die Magen bejchiveret waren unb über Macht, 
aljo dag wir bei uns befchloffen hatten, wir müß- 
ten fterben, damit mit lerneten nicht auf uns ber- 
trauen.“ Und efaias fagt: „Die Not unb Angft, 
darin fie fteden und bid) anrufen, ift ihnen eine 
Budi", das ift, bie Trübfal ijt bie Kindergucht, 


Dadurd Gott übt die Heiligen. Stem, die Trith= | 


fale aud) fchidt und Gott zu, bie Sünde in uns, 
fo nod) übrig ijt, zu töten und zu dämpfen, daß 
wir im Geijt berneuert werden; wie Paulus 
Rim. 8 fagt: „Der Leib ift tot um der Sünde 
willen“, das ijt, er wird täglich mehr und mehr 
getötet um der Sünde willen, bie nod) im Fleifch 
übrig ift, und der Tod felbft dient dazu, daß er 
des jündlichen Fleifches ein Ende mache, und daß 
wir gat heilig und verneuert aufftehen von [den] 
Toten. Bon diefen Trübfalen und Pönen mer- 


Den twit nicht [08 durch die satisfactiones; ders - 


OE Ne 


Apology of the Augsburg Confession. Art. VI. 


because Augustine says that repentance is 
vengeance punishing, etc. We grant that 
vengeance or punishment is necessary in re- 
pentance, yet not as merit or price, as the 
adversaries imagine that satisfactions are. 
But vengeance is in repentance formally, 4. e., 
because regeneration itself occurs by a per- 
petual mortification of the oldness of life. 
The saying of Scotus may indeed be very 
beautiful, that poenitentia is so called be- 
cause it is, as it were, poenae tenentia, hold- 
ing to punishment. But of what punishment, 
of what vengeance, does Augustine speak? 
Certainly of true punishment, of true venge- 
ance, namely, of contrition, of true terrors. 
Nor do we here exclude the outward mortifi- 
cations of the body, which follow true grief 
of mind. The adversaries make a great mis- 
take if they imagine that canonical satisfac- 
tions [their juggler’s tricks, rosaries, pilgrim- 
ages, and such like] are more truly punish- 
ments than are true terrors in the heart. It 
is most foolish to distort the name of punish- 
ment to these frigid satisfactions, and not to 
refer them to those horrible terrors of con- 
science of which David says, Ps. 18,4; 2 Sam. 
22,5: The sorrows of death compassed me. 
Who would not rather, clad in mail and 
equipped, seek the church of James, the ba- 
silica of Peter, etc., than bear that ineffable 
violence of grief which exists even in persons 
of ordinary lives, if there be true repentance? 

But they say that it belongs to God’s jus- 
tice to punish sin. He certainly punishes it 
in contrition, when in these terrors He shows 
His wrath. Just as David indicates when he 
prays, Ps. 6, 1: O Lord, rebuke me not in 
Thine anger. And Jeremiah, 10,24: O Lord, 
correct me, but with judgment; not in Thine 
anger, lest Thou bring me to nothing. Here 
indeed the most bitter punishments are 
spoken of. And the adversaries acknowledge 
that contrition can be so great that satisfac- 
tion is not required. Contrition is therefore 
more truly a punishment than is satisfaction. 
Besides, saints are subject to death, and all 
general afflictions, as Peter says, 1 Ep. 4, 17: 
For the time is come that judgment must be- 
gin at the house of God; and if it first begin 
at us, what shall the end be of them that obey 
not the Gospel of God? And although these 
afflictions are for the most part the punish- 
ments of sin, yet in the godly they have a 
better end, namely, to exercise them, that 
they may learn amidst trials to seek God’s 
aid, to acknowledge the distrust of their own 
hearts, etc. as Paul says of himself, 2 Cor. 
1,9: But we had the sentence of death in 
ourselves, that we should not trust in our- 
selves, but in God which raiseth the dead. 
And Isaiah says, 26, 16: They poured out 
prayer when Thy chastening was upon them, 
4. €., afflictions are a discipline by which God 
exercises the saints. Likewise afflictions are 
inflicted because of present sin, since in the 
saints they mortify and extinguish concu- 
piscence, so that they may be renewed by the 
Spirit, as Paul says, Rom. 8,10: The body is 
dead because of sin, 4. e., it is mortified [more 
and more every day] because of present sin 


r 


299 


which is still left in the flesh. And death 
itself serves this purpose, namely, to abolish 
this flesh of sin, that we may rise absolutely 
new. Neither is there now in the death of the 
believer, since by faith he has overcome the 
terrors of death, that sting and sense of wrath 
of which Paul speaks 1 Cor. 15, 56: The sting 
of death is sin; and the strength of sin is 
the Law. This strength of sin, this sense of 
wrath, is truly a punishment as long as it is 
present; without this sense of wrath, death 
is not properly a punishment. Moreover, 
canonical satisfactions do not belong to these 


punishments; as the adversaries say that by 


300 M. 196. 197. 
poena, donee adest; mors sine illo sensu irae 
57] proprie non est poena. Porro satisfactio- 
nes canonicae non pertinent ad has poenas, 
quia adversarii dicunt potestate elavium re- 
mitti aliquam partem poenarum. Item, claves 
iuxta ipsos condonant satisfactiones et poenas, 
quarum causa fiunt satisfactiones. At con- 
stat illas afflictiones communes non tolli pote- 
state clavium. Et si de his poenis volunt in- 
telligi, quare addunt, quod in purgatorio 
oporteat satisfacere? 

58] Obiiciunt de Adamo, de Davide, qui pro- 
pter adulterium punitus est. Ex his exemplis 
faciunt universalem regulam, quod singulis 
peccatis respondeant propriae poenae tempo- 
59] rales in remissionem peccatorum. Prius 
dictum est sanctos sustinere poenas, quae sunt 
opera Dei, sustinent contritionem seu terrores, 
sustinent et alias communes afflictiones. Ita 
sustinent aliqui proprias poenas a Deo impo- 
sitas, exempli causa. Et hae poenae nihil per- 
tinent ad claves, quia claves neque imponere 
neque remittere eas possunt, sed Deus sine 
ministerio clavium imponit et remittit. 


Nec sequitur universalis regula: 
propria poena imposita est; igitur praeter 
communes afilictiones alia quaedam purga- 
torii poenae est, in qua singulis peccatis sin- 
60] guli gradus respondent. Ubi docet [R. 195 
hoc Seriptura, non posse nos a morte aeterna 
liberari, nisi per illam compensationem cer- 
tarum poenarum praeter communes afllictio- 
nes? At contra saepissime docet remissionem 
peccatorum gratis contingere propter Chri- 
stum, Christum esse victorem peccati et 
mortis. Quare non est assuendum meritum 
satisfactionis. Et quamvis afflictiones reli- 
quae sint, tamen has interpretatur praesentis 
peecati mortificationes esse, non compensatio- 
nes aeternae mortis seu pretia pro aeterna 
morte. 


61] Iob excusatur, quod non sit afflictus 
propter praeterita mala facta. Itaque aftli- 
ctiones non semper sunt poenae aut signa irae. 
Imo pavidae conscientiae docendae sunt, alios 
fines afflictionum potiores esse, ne sentiant se 
a Deo reiici, si in afflictionibus nihil nisi 
poenam et iram Dei videant. Alii fines 
potiores sunt considerandi, quod Deus alie- 
num opus faciat, ut swum opus facere pos- 
sit etc. sicut longa concione docet Esaias 
62] cap. 28, 21. Et quum discipuli interro- 
garent de caeco, quis peccasset, Ioh. 9, 2. 3, 
respondet Christus causam caecitatis esse 
non peccatum, sed ut opera Dei in eo mani- 
festentur. Et apud Ieremiam, 49, 12, dicitur: 
Quibus non erat iudicium, bibentes bibent ete. 
Sicut prophetae interfecti sunt, Iohannes Ba- 
63] ptista et alii sancti. Quare afflictiones 
non semper sunt poenae pro certis factis prae- 
teritis, sed sunt opera Dei destinata ad no- 
stram utilitatem, et ut potentia Dei fiat con- 
spectior in infirmitate nostra. 


Apologia Confessionis. 


Davidi 


m 


(Art. VI.) 36. 180—191. 


halben fann man nicht fprechen, daß bie satis- 
factiones gelten für fold Kreuz und Trübjal 
und zeitliche Strafen der Sünden wegnehmen. 
Denn dies iff gewiß, dak bie Gewalt der Schlüffel 
niemand frei, {08 abfolvieren fann vom Kreuz 
oder bon andern gemeinen Trübfalen. Und fo 
fie wollen, daß das Wort poenae, dadurd genug: 
getan wird, folle von gemeinen Trübjalen veritan= 
Den werden, wie lehren fie denn, man mitffe im 
Tegfeuer genugtun? / 


Sie werfen uns Crempel bor bon Adam und 
David, welcher um jeines Chebruchs willen gez 
ftraft ift. Aus den Crempeln machen fie eine 
Regel, bab jegliche Sünde miiffe ihre gewifje zeit- 
Yihe Strafe haben, ehe die Sünden vergeben 
werden. ch habe vor[hin] gejagt, daß bie Chri- 
fen Trübfal leiden, dadurd fie gezüchtigt werden, 
fo leiden fie Schreden im Gewiffen, manchen 
Kampf unb Anfehtung. Alfo legt unjer HErr- 
gott auch etlichen Sündern eigene Pon und Strafe 
auf zu einem Grempel. Und mit den Ponen fat 
Die Gewalt der Schlüffel nichts zu tun, fondern 
allein Gott hat fie aufzulegen und zu löjen, wie 
et will. 

(£8 folgt auch gar nicht, ob [weil] David eine 
eigene Strafe aufgelegt ijt, Dak darum über das 
gemeine Kreuz und Trübjal aller Chrijten 10d) 
eine Pein des Fegfeuers fet, ba eine jegliche Sünde 
ihren Grad und Map der Pein hat. Denn e3 ijt 
nirgend in der Schrift zu finden, daß wir bon 
ewiger Pein und Tod nicht follten fünnen erlöft 
werden denn durch olde Duittierung unfers Let= . 
dens und Genugtuns. Wber allenthalben zeugt 
die Schrift, dak mir Vergebung der Sünden ohne 
Verdienft erlangen durch Chriftum, und daß Gbri- 
[tus allein die Sünde unb den Tod überwunden 
hat. Darum follen wir unjer Verdienft nicht 
daran plegen [annähen] und fliden. Und wies 
wohl Chriften allerlei Pin, Strafe und Trübfal 
leiden mitffen, fo zeigt Dod) bie Schrift an, daß 
folche uns aufgelegt werden, den alten Adam zu 
töten und zu demütigen, nidjt damit uns bon 
dem ewigen Tod zu löjen. 

Hiob wird entjdjulbigt in der Schrift, daß er 
nicht geplagt fei um einiger böjen Taten willen. 
Darum find die Trübfale und Anfechtungen nicht 
allezeit göttlichen Bornes Zeichen, fondern man 
muß die Gewiffen fleißig unterrichten, daß fie Die 
Trübfale lernen gar viel anders anfehen, nämlich 
al3 Gnadenzeichen, daß fie nicht benfen, Gott habe 
fie bon fid) gejtoßen, wenn fie in Trübfalen find. 
Man fol die andern rechten Früchte des Kreuzes 
anfehen, nämlich) daß Gott uns angreift unb 
darum ein fremd Werf tut, wie Sejaias fagt, 


damit er fein eigen Werf in uns haben möge; 


wie er denn Dabon eine lange, tröftliche Predigt 
macht im 28. Kapitel. Und ba bie Syünger frag- 
ten bor dem Blinden, Boh. 9, fagt Chriftus, daß 
weder be8 Blinden Eltern nod) er gefiindigt habe, 
fondern Gottes Ehre und Werfe müßten offen- 
bart werden. Und alfo jagt aud) Syeremia8 der 
Prophet: „Diejenigen, fo nicht fduld bran haben, 
follen aud) den Kelch trinfen” ufw. Alfo find bie 
Propheten erwürgt, aljo ijt Sohannes Baptifta 
getötet und andere Heilige. Darum find bie 
Trübfale nicht allzeit Strafen oder Pönen für 


die borigem Sünden, jondern find Gottes Werke, zu unferm Nut gerichtet, dak Gottes Stärke und 
Kraft in unjerer Schwachheit defto Harer erfannt werde, mie er mitten im Tode helfen fann uto. 


Apology of the Augsburg Confession. Art. VI. 


the power of the keys a part of the punish- 
ments is remitted. Likewise, according to 
these very men, the keys remit the satisfac- 
tions, and the punishments on account of 
which the satisfactions are made. But it is 
evident that the common afflictions are not 
removed by the power of the keys. And if 
they wish to be understood concerning these 
punishments, why do they add that satis- 
faction is to be rendered in purgatory? 


They oppose the example of Adam, and also 
of David, who was punished for his adultery. 
From these examples they derive the universal 
rule that peculiar temporal punishments in 
the remission of sins correspond to individual 
sins. It has been said before that saints 
suffer punishments, which are works of God; 
they suffer contrition or terrors, they also 
suffer other common afflictions. Thus, for ex- 
ample, some suffer punishments of their own 
that have been imposed by God. And these 
punishments pertain in no way to the keys, 
because the keys neither can impose nor re- 
mit them, but God, without the ministry of 
the keys, imposes and remits them [as He 
will]. 

Neither does the universal rule follow: 
Upon David a peculiar punishment was im- 
posed, therefore, in addition to common afflic- 
tions, there is another punishment of purga- 
tory, in which each degree corresponds to 
each sin. Where does Scripture teach that 
we eannot be freed from eternal death except 
by the compensation of certain punishments 
in addition to common afflictions? But, on 
the other hand, it most frequently teaches 
that the remission of sins occurs freely for 
Christ's sake, that Christ is the Victor of sin 
and death. Therefore the merit of satisfac- 
tion is not to be patched upon this. And al- 
though afflictions still remain, yet Scripture 
interprets these as the mortifications of 
present sin [to kill and humble the old 
Adam], and not as the compensations of eter- 
nal death or as prices for eternal death. 


Job is excused that he was not afflicted on 
account of past evil deeds; therefore afflic- 
tions are not always punishments or signs of 
wrath. Yea, terrified consciences are to be 
taught that other ends of afflictions are more 
important [that they should learn to regard 
troubles far differently, namely, as signs of 
grace], lest they think that they are rejected 
by God when in afflictions they see nothing 
but God’s punishment and anger. The other 
more important ends are to be considered, 
namely, that God is doing His strange work 
so that He may be able to do His own 
work, etc., as Isaiah teaches in a long dis- 
course, chap. 28. And when the disciples 
asked concerning the blind man who sinned, 
John 9, 2.3, Christ replies that the cause of 
his blindness is not sin, but that the works 
of God should be made manifest in him. And 
in Jeremiah, 49, 12, it is said:: They whose 
judgment was not to drink of the cup have 
assuredly drunken. Thus the prophets and 
John the Baptist and other saints were killed. 
Therefore afflictions are not always punish- 


301 


ments for certain past deeds, but they are 
the works of God, intended for our profit, 
and that the power of God might be made 
more manifest in our weakness [how He can 
help in the midst of death]. 


302 M. 197—199. 

Sie Paulus ait 2 Cor. 12,5. 9: Potentia Dei 
perficitur in infirmitate mea. Itaque corpora 
nostra debent esse hostiae, propter volunta- 
tem Dei, ad obedientiam nostram declaran- 
dam, non ad compensandam mortem aeternam, 
pro qua aliud pretium habet Deus, scilicet 
64] mortem Filii sui. Et in hanc sententiam 
interpretatur Gregorius ipsam etiam poenam 
Davidis, quum ait: Si Deus propier pecca- 
tum illud. fuerat comminatus, ut sic humilia- 
retur a filio, cur dimisso peccato, quod erat 
ei comminatus, implevit? Respondetur, remis- 
sionem illam. peccati factam. esse, ne [R.196 
homo ad percipiendam | vitam | 4mpediretur 
aeternam. Subsecutum vero illud. commina- 
tionis ecemplum, ut pietas hominis etiam im 
illa, humilitate exerceretur atque probaretur. 
Sic et mortem corporis propter peccatum Deus 
homini infliweit et post peccatorum, remissio- 
nem propter exercendam, Vustitiam non ade- 
mit, videlicet ut exerceatur et probetur 
iustitia istorum, qui sanctificantur. 


65] Neque vero tolluntur communes cala- 


mitates proprie per illa opera satisfactionum . 


canonicarum, hoc est, per illa opera traditio- 
num humanarum, quae ipsi sic valere dicunt 
ex opere operato, ut, etiamsi fiant in peccato 
66] mortali, tamen redimant poenas. Et 
quum obiicitur illud Pauli, 1 Cor.11,31: 8% 
nos iudicaremus ipsi, non wudicaremur a Do- 
mino, verbum iudicare intelligi debet de tota 
poenitentia et fructibus debitis, non de operi- 
bus non debitis. Adversarii nostri dant 
poenas contemptae grammatices, quum in- 
telligunt iudicare idem esse, quod cataphra- 
ctum peregre ire ad sanctum Iacobum aut 
similia opera. Judicare significat totam poe- 
nitentiam, significat damnare peccata. Haec 
67] damnatio vere fit in contritione et muta- 
tione vitae. Tota poenitentia, contritio, fides, 
boni fructus impetrant, ut mitigentur poenae 
et calamitates publicae et privatae, sicut 
Esaias eapite primo, v.17—19 docet: Desi- 
nite male facere, et discite benefacere etc. S 
fuerint peccata vestra, ut coccimum, quasi nia 
dealbabuntur. Si volueritis et audieritis me, 
68] bona terrae comedetis. Nec est ad satis- 
factiones et opera traditionum humanarum 
transferenda gravissima et saluberrima sen- 
tentia a tota poenitentia et operibus debitis 
seu a Deo praeceptis. Et hoc prodest docere, 
quod mitigentur communia mala per nostram 
poenitentiam et per veros fructus poeniten- 
tiae, per bona opera facta ex fide, non, ut 
isti fingunt, facta in peccato mortali. [R.197 
69] Et hue pertinet exemplum Ninivitarum, 
Ionae 3, 10, qui sua poenitentia (de tota loqui- 
mur), reconciliati sunt Deo et impetraverunt, 
ne deleretur civitas. 


70] Quod autem patres mentionem faciunt 
satisfactionis, quod concilia fecerunt cano- 
nes, diximus supra disciplinam ecclesiasticam 
fuisse exempli causa constitutam. Nec sen- 
tiebant hanc disciplinam necessariam esse vel 
ad culpae vel ad poenae remissionem. Nam 
si qui in his mentionem purgatorii fecerunt, 
interpretantur esse non . compensationem 


Apologia Confessionis. 


% 


(Art. VI.) 36. 191. 192. 


Alfo jagt Paulus: „Gottes Kraft und Starke 
lat fid in Schwachheit erfahren und jehen.“ 
Darum follen wir unjere Leiber opfern in Gottes 
Villen, unjern Gehorjam und Geduld zu erzeigen, 
nicht bon dem ewigen Tode oder ewiger Pein uns 
zu erlöfen. Denn da hat Gott einen andern 
Schaf verordnet, nämlich ben Tod feines Sohnes, 
unfers HErrn Chrifti. Und aljo legt St. Grego- 
riu3 das Exempel Davids aus, da er jagt: „Sp 
Gott um derfelben Sünde willen ihm gebräut - 
bat, daß er aljo bon feinem eigenen Sohn follte 
gedemütigt werden, warum hat er denn folches 
ergehen laffen, ba bie Sünde fchon vergeben war? 
Sit zu antworten, daß bie Vergebung gejchehen 
it, daß der Mensch nicht verhindert würde, Das 
etvige Leben zu empfangen. Die gedräute Strafe 
ijt nichtödeftoweniger gefolgt, daß er ihn prüfte 
und in Demut behielte. Alfo hat auch Gott bem 
Menfchen den natürlichen Tod aufgelegt und ben- 
felben auch, al8 die Sünde vergeben, nicht weg= 
genommen, damit bewährt werden und geprüft 
diejenigen, welchen Sünde vergeben und jie ge- 
beiligt werden.” 

Nun ift öffentlich, bab bie Schlüffel bieje ge- 
meine Strafe, als Krieg, Teurung und dergleichen 
Sagen, nicht wegnehmen; item, daß auch cano- 
nicae satisfactiones uns nicht losmaden bon 
folhen PBlagen, alfo daß unjere satisfactiones 
dafür helfen oder gelten follten, wenn wir {chon 
in Todfünden liegen. Auch befennen die Wider: 
facher felbft, daß fie bie satisfactiones ‚auflegen 
nicht für folde gemeine Plagen, fondern für das 
Tegfeuer. Darum find ihre satisfactiones eitel 
erdichtete Träume. Uber hier ziehen etliche den 
Sprud Pauli an 1 Kor. 11: „So wir uns felbit 
richteten, jo würden wir nicht gerichtet.” Daraus 
Tchließen fie: fo wir uns felbit Strafe auflegten, 
würde Gott gnädiger ftrafen. Antwort: Paulus 
redet bon Befferung des ganzen Lebens, nicht von 
üuBerfider Strafe und Zeremonie, darum tut 
diefer Spruch nichts zur Satisfattion. Denn 
was fragt Gott nach der Strafe ohne Befjerung? 
Sa, e8 iit eine greuliche Gotteslafterung, daß man 
lehrt, unfere Satisfattion lindert Gottes Strafe, 
wenn fie fon in Lodfiinden gefhieht. Paulus 
redet bon Reue und Glauben und bon der ganzen 
Beflerung, redet nicht bon ber Äußerlichen Strafe 
allein. Darum fann man hieraus nicht mehr er= 
zwingen denn: jo wir ung beffern, fo wende Gott 
feine Strafe ab. Das ijf wahr und ijf nüßlich, 
tröftlich und not zu predigen, daß Gott die Strafe 
[inbett, wenn wir uns beffern, wie er mit Ninive 
tat. Und alfo Iehrt Sefaias im 1. Kapitel: 
„Wennjhon eure Sünden blutrot find, follen fie 
dennoch ab und fchneeweiß fein, wenn ihr euch 
beffert.“ Und diefe Befferung fteht nicht in der 
canonica satisfactione, fondern in andern 
Stitden der Buße, in Neue, im Glauben, in 
guten Werfen, jo folgen mad) bem Glauben. 
Aber unfere Widerfacher deuten bieje tröftlichen 
Sprüche auf ihre Lügen und Gaufeljpiel von der 
Satisfaltion. 

Dak aber bie alten Lehrer und Biter der 
Satisfaftion gebenfen, daß die Concilia bon den 
satisfactionibus Canones gemacht, habe id) bro 
ben gefagt, e8 jet eine äußerliche Zeremonie gez 
wefen, unb ijt ber Väter Meinung nicht getwefen, 
Dak diefelbe Zeremonie der Buße follte ein Wus- 
ldfchen fein ber Schuld gegen Gott oder der Pein. 
Denn fo etlihe Vater gleich find, die des eg: 


Apology of the Augsburg Confession. Art. VI. 


Thus Paul says, 2 Cor.12,5.9: The strength 
of God is made perfect in my weakness. There- 
fore, because of God’s will, our bodies ought 
to be sacrifices, to declare our obedience [and 
patience], and not to compensate for eternal 
death, for which God has another price, 
namely, the death of His own Son. And 
in this sense Gregory interprets even the 
punishment of David when he says: If God 
on account of that sim had threatened that 
he would ihus be humbled by his som, why, 
when the sin was forgiven, did He fulfil that 
which He had threatened against him? The 
reply is that this remission was made that 
man might not be hindered from receiving 
eternal life, but that the example of the 
threatening followed, in order that the piety 
of the man might be exercised and tested 
even in this humility. Thus also God inflicted 
upon man death of body on account of sin, 
and after the remission of sins He. did not re- 
move it, for the sake of exercising justice, 
namely, in order that the righteousness of 
those who are sanctified might be exercised 
and tested. 


Nor, indeed, are common calamities [as 
war, famine, and similar calamities], prop- 
erly speaking, removed by these works of 
canonical satisfactions, i.e., by these works 
of human traditions, which, they say, avail 
ex opere operato, in such a way that, even 
though they are wrought in mortal sin, yet 
they redeem from the punishments. [And the 
adversaries themselves confess that they im- 
pose satisfactions, not on account of such 
common calamities, but on account of purga- 
tory; hence, their satisfactions are pure 
imaginations and dreams.] And when the 
passage of Paul, 1 Cor. 11, 31, is cited against 
us: If we would judge ourselves, we should 
mot be judged by the Lord [they conclude 
therefrom that, if we impose punishment 
upon ourselves, God will judge us the more 
graciously], the word to judge ought to be 
understood of the entire repentance and due 
fruits, not of works which are not due. Our 
adversaries pay the penalty for despising 
grammar when they understand to judge to 
be the same as to make a pilgrimage clad in 
mail to the church of St. James, or similar 
works. To judge signifies the entire repent- 
ance; it signifies to condemn sins. This con- 
demnation truly occurs in contrition and the 
change of life. The entire repentance, con- 
trition, faith, the good fruits, obtain the miti- 
gation of public and private punishments and 
calamities, as Isaiah teaches chap. 1, 17—19: 
Cease to do evil; learn to do well, etc. 
Though your sins be as scarlet, they shall be 
white as snow. If ye be willing and obedient, 
ye shall eat the good of the land. Neither 
should a most important and salutary mean- 
ing be transferred from the entire repentance, 
and from works due or commanded by God, 
to the satisfactions and works of human tra- 
ditions. And this it is profitable to teach, 
that common evils are mitigated by our re- 
pentance and by the true fruits of repentance, 
by good works wrought from faith, not, as 


308 


these men imagine, wrought in mortal sin. 
And here belongs the example of the Nine- 
vites, Jonah 3, 10, who by their repentance 
(we speak of the entire repentance) were 
reconciled to God, and obtained the favor that 
their city was not destroyed. 

Moreover, the making mention, by the 
Fathers, of satisfaction, and the framing of 
canons by the councils, we have said above, 
was a matter of church-discipline instituted 
on account of the example. Nor did they hold 
that this discipline is necessary for the re- 


304 M. 199. 200. 
aeternae poenae, non satisfactionem, sed pur- 
gationem imperfectarum animarum. Sicut 
Augustinus ait venialia concremari, hoc est, 
mortificari difidentiam erga Deum et alios 
71] affectus similes. Interdum scriptores 
transferunt satisfactionis vocabulum ab ipso 
ritu seu spectaculo ad significandam veram 
mortificationem. ‚Sie Augustinus ait: Vera 
satisfactio est peccatorum causas excidere, 
hoc est, mortificare carnem, item coercere 
carnem, non ut compensentur aeternae poenae, 
sed ne caro pertrahat ad peccandum. [Gen- 
nadius Massiliensis, De fide sive dogmatibus 
ecclesiasticis liber ad Gelasium papam: ,,Sa- 
tisfactio poenitentiae est, causas peccatorum 
excidere, nec earum suggestionibus aditum 
indulgere.‘‘] 


72] Ita Gregorius de restitutione loquitur 
falsam esse poenitentiam, si non satisfiat illis, 
quorum res occupatas tenemus. Non enim 


vere dolet se furatum esse aut rapuisse is, 


qui adhuc furatur. Tantisper enim fur aut 
praedo est, dum est iniustus possessor alienae 
rei. Civilis illa satisfactio necessaria est, 
quia scriptum est Eph.4,28: Qui furatus est, 
73] deinceps non furetur. Item Chrysostomus 
inquit: In corde contritio, in ore confessio, 
in opere tota humilitas. Hoc nihil contra 
nos facit. Debent sequi bona opera poeniten- 
tiam, debet poenitentia esse, non simulatio, 
sed totius vitae mutatio in melius. 

74] Item, patres scribunt satis esse, si 
semel in vita fiat illa publica seu solennis 
poenitentia, de qua sunt facti canones satis- 
factionum. Qua ex re intelligi potest, quod 
sentiebant illos canones non esse necessarios 
ad remissionem peccatorum. Nam [R.198 
praeter illam solennem poenitentiam saepe 
alias volunt poenitentiam agi, ubi non requi- 
rebantur canones satisfactionum. 


*5] Architecti Confutationis seribunt, non 
esse tolerandum, ut satisfactiones contra ex- 
pressum evangelium aboleantur. Nos igitur 
hactenus ostendimus canonicas illas satis- 
factiones, hoc est, opera non debita, facienda 
propter compensationem poenae, non habere 
76] mandatum evangelii. Res ipsa hoc osten- 
dit. Si opera satisfactionum sunt opera non 
debita, quare allegant expressum evangelium? 
Nam si evangelium iuberet compensari poenas 
per talia opera, iam essent debita opera. Sed 
sic loquuntur, ut fucum faciant imperitis, et 
allegant testimonia, quae de debitis operibus 
loquuntur, quum ipsi in suis satisfactionibus 
praescribant opera non debita. Imo ipsi con- 
cedunt in scholis, sine peccato recusari posse 
satisfactiones. Falso igitur hic scribunt, 
quod expresso evangelio cogamur satisfactio- 
nes illas canonicas suscipere. 


Apologia Confessionis. 


( Art. VI.) %. 192. 193. 


feuer3 gebenfen, jo legen fie e$ doch felbjt aus: 
ob e8 auch ware, fo fet e8 bod) nicht Erlöfung 
bom ewigem Tod und Pein, welches Chriftus 
allein tut, fondern daß e8 ein Reinigen und Fegen 
fet (wie fie reden) ber unvollfommenen Geelen. 
Alfo fagt Auguftinus: „Die tügliden Sünden 
erden verbrannt und ausgelöfcht, als fd)tvadjer 
Glaube gegen Gott und dergleichen" ujw. Man 
findet auch an etlichen Orten, dak die Vater das 
ort satisfactio oder Genugtuung, welches ur 
fprünglih bon der Zeremonie der öffentlichen 
Nönitenz herfommt, wie ich gejagt, brauchen für 
rechte Neue und Tötung des alten Adams. Alfo 
fagt Auguftinus [Gennadius von Mafftlia]: „Die 
rechte satisfactio oder Genugtuung iff, Urjachen 
der Sünden abichneiden, das iit, das Fleiih 
töten” ujw.; item, „das Wleifch zahmen und 
fafteien; nicht Dak ewiger Tod oder Pein damit 
quittiert werde, fondern daß un das Fleifh nicht 
zu Sünden ziehen möge”. 

Alfo jagt Gregorius von MWiedergeben fremder 
Güter, Dak e8 eine fafjd)e Buße fet, wenn den= 
jenigen nicht genug gejchieht, deren Güter wir mit 
Unrecht innehaben. Denn den gereuet’3 nicht, daß 
er geitohlen hat, ber noch immer ftiehlt. Denn 
folange er fremd Gut innehat, jo lange ift er ein 
Dieb oder Rauber. Diefelbe satisfactio gegen 
Die, fo einer fd)ufbig iit, fol gegen diefelben ge- 
fchehen, und bon derfelben civili satisfactione ijt 
nicht not, hier zu Disputieren. : 


Stem, bie Vater fchreiben, daß e8 genug fet, 
Dak einmal im ganzen Leben gefdhehe bie publica 
Vönitenz oder die üffentlihe Buße, davon bie 
canones satisfactionum gemacht find. Daraus 
fann man merien, daß ihre Meinung nicht ge- 
wefen, daß biejefben (GanoneS nötig jeim follten 
zur Bergebung der Sünden. Denn ohne diez 
felben Zeremonien der Djfentliden Buße lehren 
fie fonft viel von ber chriftlichen Buße, ba fie der 
canones satisfactionum nicht gedenfen. - 

Die Ejel, jo bie Konfutation gejtelít haben, 
fagen, e8 fet nicht zu leiden, daß man bie satis- 
factiones tider das dffentliche Evangelium wolle 
abtun. Wir haben aber bisanher Far genug anz 
gezeigt, daß diejelben canonicae satisfactiones, 
das iit, folhe Werke (wie fie davon reden), jo 
wir nicht [huldig find, in der Schrift oder Gban- 
gelio nicht gegründet find. So zeigt das die Sache 
an ihr felbft an. Denn wenn die satisfactiones 
Werfe find, Die man nicht jdulbig ijt, warum 


Tagen fie, wir lehren wider das flare Evangelium? 


Denn jo im Evangelio ftünde, bab bie ewige Rein 
und Tod teggenommen mürden Durd) folche 
Werke, fo wären e8 Werke, bie man bor Gott zu 
tun fduíbig wäre. Aber fie reden alfo, daß fie 
den Unerfahrenen einen Schein bor der Nafe 
machen, und ziehen Sprüche der Heiligen Schrift 


. an, welche von rechten hriltlichen Werfen, die wir 


fdhuldig find, reden, fo fie doch ihr Genugtun 
gründen auf Werke, bie wir nicht fchuldig find, 


unb melde fie opera non debita nennen. Sie lehren und geben felbft nach in ihren Schulen, daß man 


ohne Todfünde [olde Gatisfaftionen fünne nachlaffen. 


Darum ift das falfch, dak fie jagen, das flare 


Evangelium bermbge [verfüge, gebiete], man müffe die satisfactiones halten. 


77] Ceterum nos saepe iam testati sumus, 
quod poenitentia debeat bonos fructus parere, 


Weiter haben wir nun oft gejagt, daß recht. 
ihaffene Buße ohne gute Werke und Früchte nicht 


Apology of the Augsburg Confession. Art. VI. 


mission either of the guilt or of the punish- 
ment. For if some of them made mention of 
purgatory, they interpret it not as compen- 
sation for eternal punishment [which only 
Christ makes], not as satisfaction, but as 
purification of imperfect souls. Just as 
Augustine says that venial [daily] offenses 
are consumed, i. e., distrust towards God and 
other similar dispositioys are mortified. Now 
and then the writers transfer the term satis- 
faction from the rite itself or spectacle, to 
signify true mortification. Thus Augustine 
says: True satisfaction is to cut off the 
causes of sin, 1.e., to mortify the flesh, like- 
wise to restrain the flesh, not in order that 
eternal punishments may be compensated for, 
but so that the flesh may not allure to sin. 

Thus concerning restitution, Gregory says 
that repentanec is false if it does not satisfy 
those whose property we have taken. For he 
who still steals does not truly grieve that he 
has stolen or robbed. For he is a thief or 
robber, so long as he is the unjust possessor 
of the property of another. This civil satis- 
faction is necessary, because it is written 
Eph. 4, 28: Let him that stole, steal no more. 
Likewise Chrysostom says: In the heart, con- 
trition; in the mouth, confession; in the 
work, entire humility. This amounts to noth- 
ing against us. Good works ought to follow 
repentance; it ought to be repentance, not 
simulation, but a change of the entire life 
for the better. 

Likewise, the Fathers wrote that it is suf- 
ficient if once in life this publie or ceremonial 
penitence occur, about which the canons con- 
cerning satisfactions have been made. There- 
fore it can be understood that they held that 
these canons are not necessary for the re- 
mission of sins. For in addition to this cere- 
monial penitence, they frequently wish that 
penitence be rendered otherwise, where canons 
of satisfactions were not required. 

The composers of the Confutation write 


that the abolition of satisfactions contrary 


to the plain Gospel is not to be endured. We, 
therefore, have thus far shown that these 
canonical satisfactions, 7.e., works not due, 
and that are to be performed in order to 
compensate for punishment, have not the 
command of the Gospel. The subject itself 
shows this. If works of satisfaction are 
works which are not due, why do they cite 
the plain Gospel? For if the Gospel would 
command that punishments be compensated 
for by such works, the works would already 
be due. But thus they speak in order to im- 
pose upon the inexperienced, and they cite 
testimonies which speak of works that are 
due, although they themselves in their own 
satisfactions prescribe works that are not due. 
Yea, in their schools they themselves concede 
that satisfactions can be refused without 
[mortal] sin. Therefore they here write 
falsely that we are compelled by the plain 
Gospel to undertake these canonical satis- 
factions. 

But we have already frequently testified 
that repentance ought to produce good fruits; 


Concordia Triglotta. 


20 


305 


306 M. 200. 201. 


et qui sint boni fructus, docent mandata, 
videlicet invocatio, gratiarum actio, confessio 
evangelii, docere evangelium, obedire paren- 
tibus et magistratibus, servire vocationi, non 
occidere, non retinere odia, sed esse placa- 
bilem, dare egentibus, quantum pro facul- 
tatibus possumus, non scortari, non moechari, 
sed coercere et refrenare, castigare carnem, 
non propter compensationem poenae aeternae, 
sed ne obtemperet diabolo, ne offendat Spiri- 
tum Sanctum, item vera dicere. Hi fructus 
habent praecepta Dei, et propter gloriam et 
mandatum Dei fieri debent, habent et praemia. 
Sed quod non remittantur poenae aeternae 
nisi propter compensationem certarum tradi- 
tionum aut purgatorii, hoc non docet Seri- 
78] ptura. Indulgentiae olim erant condona- 
tiones publicarum illarum observationum, ne 
nimium gravarentur homines. Quodsi [R.199 
humana auctoritate remitti satisfactiones et 
poenae queunt, non igitur iure divino neces- 
saria est illa compensatio; nam ius divinum 
non tollitur humana auctoritate. Porro 


quum nune per se antiquatus sit mos, et. 


quidem dissimulantibus episcopis, nihil opus 
est remissionibus illis. Et tamen mansit 
nomen indulgentiarum. Et sieut satisfactio- 
nes non intellectae sunt de politica disciplina, 
sed de compensatione poenae: ita indulgen- 
tiae male intellectae sunt, quod liberent ani- 
79] mas ex purgatorio. At clavis non habet 
potestatem nisi super terram ligandi et sol- 
vendi, iuxta illud Matth. 16, 19: Quidquid 
ligaveris super terram, erit ligatum im coelo ; 
quidquid. solveris super terram, erit. solutum 
in coelo. Quamquam, ut supra diximus, 
clavis potestatem habet non imponendi poenas 
aut cultus instituendi, sed tantum habet man- 
datum remittendi peccata his, qui convertun- 
tur, et arguendi et excommunicandi istos, qui 
nolunt converti. Sicut enim solvere signi- 
ficat remittere peccata, ita ligare significat 
non remittere peccata. Loquitur enim Chri- 
stus de regno spirituali. Et mandatum Dei 
est, ut ministri evangelii absolvant hos, qui 
convertuntur, iuxta illud 2 Cor. 10,8: Pote- 
sias nobis data est ad aedificationem. Quare 
80] reservatio casuum politica res est. Est 
enim reservatio poenae canonicae, non est 
reservatio culpae coram Deo in his, qui vere 
convertuntur. Proinde recte iudicant adver- 
sarii, quum fatentur, quod in articulo mortis 
illa reservatio casuum non debeat impedire 
absolutionem. . 


Apologia Confessionis. (Art. VI.) 


35. 195—195. 


fein finne, unb was rechte gute Werle jeien, 
lehren die zehn Gebote, nämlich Gott ben HEren 
wahrlich und bon Herzen am höchften groß achten, 
fitdjten und lieben, ihn in Nöten fröhlid) ane 
rufen, ihm allezeit banfen, fein Wort befennen, 
dasfelbe Wort hören, aud) andere dadurch trbften, 
lehren, Eltern und Obrigkeit gehorjam fein, fet- 
ne8 Amts und Berufs treulich warten, nicht bitter, 
nicht [ge]häffig fein, nicht töten, fondern tröftlich, 
freundlich fein dem Nächften, ben Armen nad) 
Vermögen helfen, nicht huren, nicht ehebrechen, 
fondern das Fleifch allenthalben im Zaum halten. 
Und das alles, nicht für den ewigen Tod oder 
ewige Pein genugzutun, welches Chrifto allein gez 
büfrt, fondern alfo zu tun, damit dem Teufel 
nieht Naum gegeben werde und Gott erzürnt und 
der Heilige Geift betrübt unb geunehrt werde. 
Diefe Früchte und guten Werke hat Gott geboten, 
haben auch ihre Belohnung, und um Gottes Ehre 
und göttlichen Gebots willen follen fie aud) gez 
fchehen. Daß aber bie ewigen Peinen nicht anders 
erlaffen werden denn allein durch Genugtun im 
Tegfeuer oder etliche gute Werke menjchlicher Tra= 
Ditionen, da fagt die Heilige Schrift nirgend von. 
Durch ben Ablak werden etwa folche aufgelegte 
Bue und Satisfaktion quittiert ben publice 
poenitentibus oder Biipern, daß die Leute nicht 
zu febr befchwert werden. Haben nun Menjchen 
Macht, bie satisfactiones und aufgelegten Stra= 
fen oder Pönen zu erlaffen, fo ijt foldhe satis- 
factio von Gott nicht geboten. Denn göttlichen 
Befehl und Gebot fann ein Menjch nicht abtun. 
Nachdem aber die alte Weife der öffentlichen Buße 
und Genugtuung ijt vorlängit abgetan, welches 
die Bifchöfe von einer Beit auf bie andere haben 
gefchehen laffen, ijt des Ablaffes nicht bonndten, 
und ijt bod) ber Name indulgentia oder Ablak 
in der Kirche geblieben. Gleihwie nun das Wort 
satisfactio ijt anders berjtanben denn für eine 
Kirhenordnung und Zeremonie, aljo hat man 
dies Wort Andulgenz oder Ablaß auch unrecht gez 
deutet und ausgelegt für [olde Gnade und 9[b- 
fap, durch welchen bie Seelen aus bem Tegfeuer 
erlöft werden, fo Doc bie ganze Gewalt ber 
Schlitffel in der Kirche nicht weiter fid) erjtredt 
Denn allein hier auf Erden, wie ber Text lautet: 
„28a8 bu binden wirft auf Erden, das foll ge- 
bunden fein im Himmel; ma$ du auflöjen wirit 
auf Erden, das joff aufgelöjt fein im Himmel.” 
So ijt die Gewalt der Schliiffel nicht eine folche 
Gewalt, fonderliche eigene Strafen oder Gottes- 
dienst aufzurichten, fondern allein Sünden zu berz 
geben denjenigen, fo fic) befehren, und zu ver= 
bannen [bannen] diejenigen, fo fid) nicht befehren. 
Denn auflöfen an dem Ort heißt Sünden ber 


geben, binden heißt Sünden nicht vergeben. Denn Chriftus redet bon einem geiftlichen Reich, und Gott 
hat befohlen, Diejenigen, fo fid) befehren, von Sünden zu entbinden, wie Paulus jagt: „Die Gewalt 
ift uns gegeben gu erbauen und nicht zu brechen.“ Darum ijt aud) bie reservatio casuum, ba$ ift, 
darin der Papft und bie Bifchöfe etliche Fälle vorbehalten, ein äußerlich, weltlih Sing. , Denn fie bez 
halten ihnen bot bie Abjolution a poena canonica, nicht bon der Schuld gegen Gott. Darum lebten 
bie Widerfacher recht, da fie jelbit befennen und fagen, daß an [in] der Todesftunde eine jolche reser- 


vatio oder Vorbehaltung nicht folle hindern bie rechte chriftliche Whfolution. 


81] Exposuimus summam nostrae doctrinae 
de poenitentia, quam certo scimus piam et 
salubrem bonis mentibus esse. Et boni viri, 
si contulerint nostram doctrinam cum confu- 
sissimis disputationibus adversariorum, per- 
spicient adversarios omisisse doctrinam de fide 
iustificante et consolante pia corda. Videbunt 


Hiermit haben wir die Summa unserer Lehre 
bon der Buße angezeigt und wiffen fürwahr, bag 
Diefelbe chrijtlid) und frommen Herzen ganz nüß- 
lich ift und Dod) bonnbten. Und fo gottesfürd- 
tige, fromme, ehrbare Leute diejen allerwichtigiten 
Handel nad) Notdurft bebenfen werden und diefe 
unfere, ja Ehrifti und der Wpoftel Lehre halten 


i E 
E 


Apology of the Augsburg Confession. Art. VI. 307 


and what the good fruits are the [Ten] Com- 
mandments teach, namely, [truly and from 
the heart most highly to esteem, fear, and 
love God, joyfully to call upon Him in need], 
prayer, thanksgiving, the confession of the 
Gospel [hearing this Word], to teach the 
Gospel, to obey parents and magistrates, to 
be faithful to one's calling, not to kill, not 
to retain hatred, but to be forgiving [to be 
agreeable and kind to one's neighbor], to give 
to the needy, so far as we can according to 
our means, not to commit fornieation or 
adultery, but to restrain and bridle and chas- 
tise the flesh, not for a compensation of eter- 
nal punishment, but so as not to obey the 
devil, or offend the Holy Ghost; likewise, 
to speak the truth. These fruits have God's 
injunction, and ought to be brought forth 
for the sake of God's glory and command; 
and they have their rewards also. But that 
eternal punishments are not remitted except 
on account of the compensation rendered by 
certain traditions or by purgatory, Scripture 
does not teach. Indulgences were formerly 
remission of these public observances, so that 
men should not be excessively burdened. But 


. if, by human authority, satisfactions and 


punishments can be remitted, this compensa- 
tion, therefore, is not necessary by divine 
Law; for a divine Law is not annulled by 
human authority. Furthermore, since the 
custom has now of itself become obsolete and 
the bishops have passed it by in silence, there 
is no necessity for these remissions. And yet 
the name indulgences remained. And just as 
satisfaetions were understood not with ref- 
erence to external discipline, but with refer- 
ence to the compensation of punishment, so 
indulgences were incorrectly understood to 
free souls from purgatory. But the keys have 
not the power of binding and loosing except 
upon earth, according to Matt. 16, 19: What- 
soever thou shalt bind. on earth shall be bound 
in heaven, and whatsoever thou shalt loose 
on earth shall be loosed in heaven. Although, 
as we have said above, the keys have not the 
power to impose penalties, or to institute 
rites of worship, but only the command to 
Temit sins to those who are converted, and to 
convict and excommunicate those who are un- 
willing to be converted. For just as to loose 
signifies to remit sins, so to bind signifies not 
to remit sins. For Christ speaks of a spir- 
itual kingdom. And the command of God is 
that the ministers of the Gospel should ab- 
solve those who are converted, according to 
2 Cor. 10,8: The authority which the Lord 
hath given us for edification. Therefore the 
reservation of cases is a secular affair. For 
it is a reservation of canonical punishment; 
it is not a reservation of guilt before God in 
those who are truly converted. Therefore the 
adversaries judge aright when they confess 
that in the article of death the reservation 
of cases ought not to hinder absolution. 
We have set forth the sum of our doctrine 
concerning repentance, which we certainly 
know is godly and salutary to good minds 
[and highly necessary]. And if good men 
will compäre our [yea, Christ’s and His 


apostles’] doctrine with the very confused 
discussions of our adversaries, they will per- 
ceive that the adversaries have omitted the 
doctrine [without which no one can teach or 
learn anything that is substantial and Chris- 


308 M. 201—908. 


etiam multa fingere adversarios de merito at- 
tritionis, de illa infinita enumeratione [R.200 
delictorum, de satisfactionibus, otte y7s qaoiv 
ovte ot0pavroU Antöusva, quae ne ipsi quidem 
adversarli satis explicare possunt. 


ausgelaffen, baburd) allein bie Gewiffen mögen rechten Troft haben. 


Apologia Oonfessionis. 


Art. XIII. (VII.) W. 195. 196. 


gegen fo viele ungefchiete, verworrene, finbijde 
Disputationen und Bücher ber YWiderjacher, jo 
werden fie befinden, daß fie das allerhöchjlte, 
nötigfte Stüd, nämli vom Glauben an Chri- 
fum, ohne welches niemand etivas Rechtichaffenes, 
Ehriftliches febrem oder lernen mag, gar haben 
Sie werden aud) feben, daß bie 


MWiderfacher viel aus eigenem Hirn erdichten bon Verdienft der Attrition, bon der Erzählung ber 
Sünden, von Genugtuung, welches alles in der Schrift ungegründet und meber oben mod) unten ame 


reicht, welches bie Widerfacher jelbft nicht verftehen. 


Art. XIII. (VII.) 
De Numero et Usu Sacramentorum. 


*1] In XIII. artieulo probant adversarii, 
quod dicimus sacramenta non esse tantum 
notas professionis inter homines, ut quidam 
fingunt, sed magis esse signa et testimonia 
voluntatis Dei erga nos, per quae movet Deus 
2] corda ad credendum. Sed hic iubent nos 
etiam septem sacramenta numerare. Nos sen- 
timus praestandum esse, ne negligantur res 
et ceremoniae in Scripturis institutae, quot- 
cunque sunt. Nec multum referre putamus, 
etiamsi docendi eausa alii numerant aliter, si 
tamen recte conservent res in Scriptura tra- 
ditas. Nec veteres eodem modo numerave- 
runt. 


3] Si sacramenta vocamus ritus, qui habent 
mandatum Dei, et quibus addita est promissio 
gratiae, facile est iudicare, quae sint proprie 
sacramenta. Nam ritus ab hominibus insti- 
tuti non erunt hoc modo proprie dieta saera- 
menta. Non est enim auctoritatis humanae 
promittere gratiam. Quare signa sine man- 
dato Dei instituta non sunt certa signa gra- 
tiae, etiamsi fortasse rudes docent aut admo- 
4] nent aliquid. Vere igitur sunt sacramenta 
baptismus, coena, Domini, absolutio, quae est 
sacramentum poenitentiae. Nam hi ritus 
habent mandatum Dei et promissionem gra- 
tiae, quae est propria novi testamenti. Certo 
enim debent statuere corda, quum baptiza- 
mur, quum vescimur corpore Domini, quum 
absolvimur, quod vere ignoscat nobis Deus 
5] propter Christum. Et corda simul per 
Verbum et ritum movet Deus, ut credant et 
concipiant fidem, sicut ait Paulus Rom. 10,17: 
Fides ex auditu est. Sicut autem Verbum in- 
currit in aures, ut feriat corda, ita ritus ipse 
ineurrit in oculos, ut moveat corda. [R.201 
Idem effectus est Verbi et ritus, sicut prae- 
clare dietum est ab Augustino sacramentum 
esse Verbum visibile, quia ritus oculis acci- 
pitur et est quasi pictura Verbi, idem signi- 
ficans, quod Verbum. Quare idem est utrius- 
que effectus. [Augustinus, Tract. 80 in Iohan- 
nem: „Accedit Verbum ad elementum et fit 
sacramentum, etiam ipsum tamquam visibile 
Verbum.*] 


6] Confirmatio et extrema unctio sunt ritus 
accepti a patribus, quos ne ecclesia quidem 
tamquam necessarios ad salutem requirit, quia 


9(rtifef. XIII. (VII. Bon den Saframenten 
und ihrem redten Gebraud). 


Sm dreizehnten Artikel laffen ihnen bie Wider- 
facher gefallen, dak wir jagen, bie Saframente 
find nicht fchlechte Zeichen, dabei bie Leute unter 
einander fid) fennen, wie Lofung im Krieg und 
Hoffarbe ufw., fondern find früftige Zeichen und 
gewiffe Zeugniffe göttlicher Gnade und Willens 
gegen uns, dadurch Gott unjere Herzen erinnert 
und ftürft, bejto gewiffer und fröhlicher zu glau- 
ben. Uber hier wollen jie haben, wir jollen andy 
befennen, daß an der Zahl fieben Saframente 
feien, nicht mehr noch weniger. Darauf jpredjem 
wir, daß not jei, Dieje Zeremonien und Cafra- 
mente, die Gott eingeje&t hat durch) jein Wort, 
wie viele und in was Zahl die find, zu erhalten. 
Wher bon diefer Zahl der fieben Saframente bez 
findet man, bab die Väter jelbit nicht gleich ge= 
zählt haben; jo find auch bieje jieben Zeremonien 
nicht alle gleich nötig. 

So tir Saframente nennen die aduperliden 
Seidjen und Zeremonien, die da Haben Gottes 
Befehl und Haben eine angeheftete göttliche Su- 
jage der Gnade, jo fann man bald jchließen, was 
Saframente feien. Denn Zeremonien und andere 
üuBerfide Dinge, bon Menfchen eingejebt, jind 
auf bie Weife nicht Saframente. Denn Men: 
[den ohne Befehl haben nicht Gottes Gnade zu 
verheißen. Darum Zeichen, jo ohne Gottes Ber 
fehl find eingejebt, die find nicht Zeichen bet 
Gnade, wiewohl fie den Kindern und groben Leuz 
ten fonft mögen eine Erinnerung bringen, als ein 
gemalt Kreuz. So find nun rechte Saframente 
bie Taufe und das Nadıtmahl des Herrn, die 
Abfolution. Denn bieje haben Gottes Befehl, 
haben aud) Verheipung der Gnade, welche denn 
eigentlich gehört zum Neuen Gejtament und ift 
das Neue Geftament. Denn dazu find bie duper- 
lichen Zeichen eingejebt, daß dadurch beivegt wer: 
den die Herzen, nümlid) burdjs Wort und Außer: 
[ide Zeichen zugleich, daß fie glauben, wenn ir 
getauft werden, menn wir des HErrn Leib emp= 
fangen, daß Gott uns wahrlich gnübig jein will 
durch Chriftum; wie Paulus jagt: „Der Glaube 
if aus dem Gehör." Wie aber das Wort in die 
Ohren geht, alfo ijf das äußerliche Zeichen vor 
bie Augen geitellt, alg [um] inwendig das Herz 
zu reizen und zu bewegen zum Glauben. Denn 
das Wort und Außerliche Zeichen wirken einerlei 
im Herzen, wie Auguftinus ein fein Wort ge- 
redet hat. „Das Saframent“, jagt er, ,ijt ein 
fichtlih. Wort. Denn das äußerlihe Zeichen ijt 
wie ein Gemälde, baburd) dasjelbe bedeutet wird, 
das durch Wort gepredigt wird; Darum richtet 


beides einerlei aus. 


Wher die confirmatio und die fette Ölung find 
Zeremonien, welche bon den alten Vätern herge- 
fommen, welche auch die Kirche nie als für nötig 


Apology of the Augsburg Confession. Art. XIII. (VII.) 309 


tian] concerning faith justifying and consol- 
ing godly hearts. They will also see that the 
adversaries invent many things concerning 
the merits of attrition, concerning the endless 
enumeration of offenses, concerning satisfac- 
tions; they say things [that touch neither 
earth nor heaven] agreeing neither with 
human nor divine law, and which not even 
the adversaries themselves can satisfactorily 
explain. 


Article XIII (VII): Of the Number and 
Use of the Sacraments. 


In the Thirteenth Article the adversaries 
approve our statement that the Sacraments 
are not only marks of profession among men, 
as some imagine, but that they are rather 
signs and testimonies of God’s will toward 
us, through which God moves hearts to be- 
lieve [are not mere signs whereby men may 
recognize each other, as the watchword in 
war, livery, etc., but are efficacious signs and 
sure testimonies, etc.]. But here they bid us 
also count seven sacraments. We hold that it 
should be maintained that the matters and 
ceremonies instituted in the Scriptures, what- 
ever the number, be not neglected. Neither 
do we believe it to be of any consequence, 
though, for the purpose of teaching, different 
people reckon differently, provided they still 
preserve aright the matters handed down in 
Scripture. Neither have the ancients reck- 
oned in the same manner. [But concerning 
this number of seven sacraments, the fact is 
that the Fathers have not been uniform in 
their enumeration; thus also these seven cere- 
monies are not equally necessary. ] 


If we call Sacraments rites which have the 
command of God, and to which the promise 
of grace has been added, it is easy to decide 
what are properly Sacraments. For rites in- 
stituted by men will not in this way be Sacra- 
ments properly so called. For it does not be- 
long to human authority to promise grace. 
Therefore signs instituted without God’s com- 
mand are not sure signs of grace, even though 
they perhaps instruct the rude [children or 
the uncultivated],.or admonish as to some- 
thing [as a painted cross]. Therefore Bap- 
tism, the Lord’s Supper, and Absolution, 


‘which is the Sacrament of Repentance, are 


truly Sacraments. For these rites have God’s 


command and the promise of grace, which is. 


peculiar to the New Testament. For when 
we are baptized, when we eat the Lord’s body, 
when we are absolved, our hearts must be 


firmly assured that God truly forgives us for: 
And God, at the same time, 


Christ’s sake. 
by the Word and by the rite, moves hearts to 


believe and conceive faith, just as Paul says, 
Rom. 10,17: Faith cometh by hearing. But‘ 


just as the Word enters the ear in order to 


strike our heart, so the rite itself strikes the 


eye, in order to :move the heart. The effect 


of the Word and of the rite is the same, as’ 
it has been well said by Augustine that a 


Sacrament is a visible word, because the rite 
is received by the eyes, and is, as it were, 


a picture of the Word, signifying the same 


thing as the Word. Therefore the effect of 
both is the same. 

Confirmation and Eatreme Unction are 
rites received from the Fathers which not 
even the Church requires as necessary to sal- 


310 M. 203. 204. 


non habent mandatum Dei. Propterea non 
est inutile hos ritus discernere a superiori- 
bus, qui habent expressum mandatum Dei et 
claram promissionem gratiae. 


7] Sacerdotium, intelligunt adversarii non 
de ministerio Verbi et sacramentorum aliis 
porrigendorum, sed intelligunt de sacrificio, 
quasi oporteat esse in novo testamento sacer- 
dotium simile Levitico, quod pro populo saeri- 
ficet et mereatur aliis remissionem peccato- 
8] rum. Nos docemus, sacrificium Christi 
morientis in cruce satis fuisse pro peccatis 
totius mundi, nec indigere praeterea aliis 
sacrificiis, quasi illud non satis fuerit pro 
peeeatis nostris. Ideo iustifieantur homines 
non propter ulla reliqua sacrificia, sed pro- 
pter illud unum Christi sacrificium, si cre- 
9] dant illo sacrificio se redemptos esse. Ideo 
sacerdotes vocantur non ad ulla sacrificia 
velut in lege pro populo facienda, ut per ea 
mereantur populo remissionem peccatorum, 
sed vocantur ad docendum evangelium et sa- 
10] cramenta porrigenda populo. Nec habe- 
mus nos aliud sacerdotium, simile Levitico, 
11] sicut satis docet epistola ad Ebraeos. Si 
autem ordo de ministerio Verbi intelligatur, 
non gravatim vocaverimus ordinem sacramen- 
tum. Nam ministerium Verbi habet manda- 
tum Dei et habet magnificas promissiones, 
Rom. 1, 16: Evangelium est potentia Dei ad 
salutem omm credenti. Item Es.55,11: Ver- 
bum meum, quod egredietur de ore meo, non 
revertetur ad me vacuum, sed, faciet, [R. 202 
12] quaecunque volui ete. Si ordo hoc modo 
intelligatur, neque impositionem manuum vo- 
care sacramentum gravemur. Habet enim 
ecelesia mandatum de constituendis ministris, 
quod gratissimum esse nobis debet, quod sci- 
mus Deum approbare ministerium illud et ad- 
13] esse in ministerio. Ac prodest, quantum 
fieri potest, ornare ministerium Verbi omni 
genere laudis adversus fanaticos homines, qui 


Apologia Confessionis. 


Art. XIII. (VII.) ?^. 196. 197. 


zur Geligfeit geachtet hat. Denn fie haben nicht 
Gottes Befehl nod Gebot. Darum ijt8 wohl gut, 
Diefelben zu unterscheiden bon ben obangezeigten, 
welche durch Gottes Wort eingejekt und befohlen 
find unb eine angeheftete Zufage Gottes haben. 

Durch das Saframent be8 Ordens oder Prie- 
fterfchaft verftehen die Widerfacher nicht das Pre 
Digtamt und das Amt, bie Saframente zu reihen 
und auszuteilen, fondern verftehen [es] bon Prie- 
ftern, bie zu opfern geordnet feien. Gleih als 
miiffe im Neuen Teftament ein Prieftertum fein, 
wie das Tevitifche Prieftertum gemwejen, ba bie 
Priefter für das Volt opfern und den andern Ber- 
gebung der Sünden erlangen. Wir aber lehren, 
Dak das einige Opfer Chrifti am Kreuze genug 
getan hat für aller Welt Sünden, und daß wir 
nicht eines andern Opfers für die Sünden bes 
dürfen. Denn wir haben im Neuen Tejtament 
nicht ein folh Prieftertum, wie das levitijche 
Prieftertum war, wie die Epiftel gu den Hebraern 
lebrt. Wo man aber daS Saframent de8 Ordens 
wollte nennen ein Gaframent bon dem Predigt- 
amt und (bangefio, jo hätte e8 feine Bejchwe- 
rung, die Ordination ein Gaframent zu nennen. 
Denn das Predigtamt hat Gott eingefekt und ge- 
boten und hat herrliche Zufage Gottes, Rom. 1: 
„Das Evangelium ift eine Kraft Gottes allen benz 
jenigen, fo daran glauben“ uf. Bej.55: „Das 
Wort, das aus meinem Munde gehet, foll nicht 
wieder leer zu mir fommen, fondern tun, was 
mir gefällt.“ Wenn man das Saframent des 
Ordens alfo berfteben wollte, fo möchte man auch 
das Auflegen der Hände ein Saframent nennen. 
Denn bie Kirche hat Gottes Befehl, bab jie folk 
Prediger und Diafonos beftellen. Dieweil nun 
folches febr trojtlich ijt, fo wir twijfen, bab Gott 
Durch Menfchen und diejenigen, fo bon Menjder 
gewählt find, predigen und twirfen twill, jo ijt8 
gut, daß man [olde Wahl hoch rühme und ehre, 
fonderlich wider die teuflifhen Anabaptiiten, 
welche folhe Wahl famt dem Predigtamt und 
leiblichen Wort verachten und lüjtetm. 


somniant Spiritum Sanctum dari non per Verbum, sed propter suas quasdam praeparationes, 
si sedeant otiosi, taciti, in locis obscuris, exspectantes illuminationem, quemadmodum olim 
Evdovoraorai docebant et nune docent Anabaptistae. 


14] Matrimonium non est primum institu- 
tum in novo testamento, sed statim initio 
ereato genere humano. Habet autem man- 
datum Dei, habet et promissiones, non quidem 
proprie ad novum testamentum pertinentes 
sed magis pertinentes ad vitam corporalem. 
Quare si quis volet sacramentum vocare, 
discernere tamen a prioribus illis debet, quae 
proprie sunt signa novi testamenti et sunt 
testimonia gratiae et remissionis peccatorum. 
15] Quodsi matrimonium propterea habebit 
appellationem sacramenti, quia habet manda- 
tum Dei, etiam alii status seu officia, quae 
habent mandatum Dei, poterunt vocari sacra- 
menta, sicut magistratus. 


16] Postremo, si omnes res annumerari 
sacramentis debent, quae habent mandatum 
Dei et quibus sunt additae promissiones, eur 
non addimus orationem, quae verissime potest 
dici sacramentum? Habet enim et mandatum 
Dei et promissiones plurimas, et collocata 


Aber bet efelidje Stand ift nicht erit eingejegt 
im Neuen Teftament, fondern bald al3 das menjd): 
[ide Geschlecht erft gefchaffen ijt. Und er ijt aud) 
durch Gott befohlen und geboten. Er hat aud 
göttliche Zufagungen, welche wohl nicht eigentlich 
zum Neuen Teftament gehören, jondern mehr das 
leibliche Leben angehen. Darum fo e8 jemand 
will ein Saframent nennen, fechten wir [dies} 
nicht hod) an. E3 foll aber gleichwohl abgejon- 
dert werden bon den vorigen zwei, welche eigent= 
fid) Zeichen und Siegel find des Neuen Teita= 
ments. Denn fo der Cheftand allein batum jollte 
ein Saframent heißen, daß Gott benjefben ein= 
gejebt und befohlen hat, jo müßten die andern 
Wmter und Stände aud) Gaframente genannt 
werden, die aud) in Gottes Wort und Befehl 
gehen, als Obrigkeit oder Magiftrat ujt. 

Und endlich, fo man alle Dinge wollte mit fo 
berrlihem Titel Saframente nennen, barum da 
fie Gottes Wort und Befehl haben, fo follte man 
billig vor allen andern das Gebet ein Saframent 
nennen. Denn da ift ein ftarfer Gottesbefehl und 
viel herrliche göttliche Zufage. Es hätte aud 


Apology of the Augsburg Confession. Art. XIII. ( VII.) 


vation, because they do not have God’s com- 
mand. Therefore it is not useless to dis- 
tinguish these rites from the former, which 
have God’s express command and a clear 
promise of grace. 

The adversaries understand priesthood not 
of the ministry of the Word, and administer- 
ing the Sacraments to others, but they under- 
stand it as referring to sacrifice; as though 
in the New Testament there ought to be a 
priesthood like the Levitical, to sacrifice for 
the people, and merit the remission of sins for 
others. We teach that the sacrifice of Christ 
dying on the cross has been sufficient for the 
sins of the whole world, and that there is no 
need, besides, of other sacrifices, as though 
this were not sufficient for our sins. Men, 
accordingly, are justified not because of any 
other sacrifices, but because of this one sacri- 
fice of Christ, if they believe that they have 
been redeemed by this sacrifice. They are ac- 
cordingly called priests, not in order to make 
any sacrifices for the people as in the Law, 
so that by these they may merit remission of 
sins for the people; but they are called to 
teach the Gospel and administer the Sacra- 
ments to the people. Nor do we have another 
priesthood like the Levitical, as the Epistle 
to the Hebrews sufficiently teaches. But if 
ordination be understood as applying to the 
ministry of the Word, we are not unwilling 
to call ordination a sacrament. For the min- 
istry of the Word has God’s command and 
glorious promises, Rom. 1,16: The Gospel is 
the power of God unto salvation to every one 
that believeth. Likewise, Is. 55, 11: So shall 
My Word be that goeth forth out of My 
mouth; it shall not return unto Me void, but 
it shall accomplish that which I please. If 
ordination be understood in this way, neither 
will we refuse to call the imposition of hands 
a sacrament. For the Church has the com- 
mand to appoint ministers, which should be 
most pleasing to us, because we know that 
God approves this ministry, and is present in 
the ministry [that God will preach and work 
through men and those who have been chosen 
by men]. And it is of advantage, so far as 
ean be done, to adorn the ministry of the 
Word with every kind of praise against 
fanatical men, who dream that the Holy 
Ghost is given not through the Word, but 
because of certain preparations of their own, 
if they sit unoccupied and silent in obscure 
places, waiting for illumination, as the En- 
thusiasts formerly taught, and the Anabap- 
tists now teach. 

Matrimony was not first instituted in the 
New Testament, but in the beginning, imme- 
diately on the creation of the human race. 
It has, moreover, God's command; it has also 
promises, not indeed properly pertaining to 
the New Testament, but pertaining rather to 
the bodily life. Wherefore, if any one should 
wish to call it a sacrament, he ought still to 
distinguish it from those preceding ones [the 
two former ones], which are properly signs 
of the New Testament, and testimonies of 
grace and the remission of sins. But if mar- 
riage wil have the name of sacrament for 


311 


the reason that it has God's command, other 
states or offices also, which have God's com- 
mand, may be called sacraments, as, for ex- 
ample, the magistracy. 

Lastly, if among the Sacraments all things 
ought to be numbered which have God's com- 
mand, and to which promises have been added, 
why do we not add prayer, which most truly 
can be called a sacrament? For it has both 
God’s command and very many promises; 
and if placed among the Sacraments, as 
though in a more eminent place, it would 


319 3m. 204. 205. 


inter sacramenta quasi in illustriore loco, in- 
17] vitat homines ad orandum. Possent hic 
numerari etiam eleemosynae, item afflictiones, 
quae et ipsae sunt signa, quibus addidit Deus 
promissiones. Sed omittamus ista. Nemo 
enim vir prudens de numero aut vocabulo 
magnopere rixabitur, si tamen illae res reti- 
neantur, quae habent mandatum Dei et pro- 
missiones. 

18] Illud magis est necessarium intelligere, 
quomodo sit utendum sacramentis. [R.203 
Hie damnamus totum populum scholastico- 
rum doctorum, qui docent, quod sacramenta 
non ponenti obicem conferant gratiam ex 
opere operato sine bono motu utentis. Haee 
simplieiter Iudaica opinio est sentire, quod 
per ceremoniam iustificemur, sine bono motu 
cordis, hoe est, sine fide. Et tamen haee 
impia et perniciosa opinio magna auctoritate 
19] docetur in toto regno pontificio. Paulus 
reclamat et negat, Rom. 4, 9 sqq., Abraham 
iustifieatum esse circumcisione, sed circum- 
cisionem esse signum propositum ad exercen- 
dam fidem. Ita nos docemus, quod in usu 
sacramentorum fides debeat accedere, quae 
credat illis promissionibus et accipiat res pro- 
missas, quae ibi in sacramento offeruntur. 
20] Et est ratio plana et firmissima.  Pro- 
missio est inutilis, nisi fide accipiatur. At 
sacramenta sunt signa promissionum. Igitur 
in usu debet accedere fides, ut, si quis utetur 
coena Domini, sic utatur. Quia id est sacra- 
mentum novi testamenti, ut Christus clare 
dicit Luc. 22, 20, ideo statuat sibi offerri res 
promissas in novo testamento, scilicet gratui- 
tam remissionem peccatorum. Et hane rem 
fide accipiat, erigat pavidam conscientiam et 
sentiat haee testimonia non esse fallacia, sed 
tam certa, quam si Deus novo miraculo de 
coelo promitteret se velle ignoscere. Quid 
autem prodessent illa miracula et promissio- 
21] nes non credenti? Et loquimur hie de 
fide speciali, quae praesenti promissioni cre- 
dit, non tantum quae in genere credit Deum 
esse, sed quae credit offerri remissionem pec- 
22] catorum. Hic usus sacramenti consolatur 
pias et pavidas mentes. 


Apologia Confessionis. 


Art. XIII. (VII.) IW. 197. 198. 


wohl Urfade. Denn wenn man dem Gebet jo 
großen Titel gäbe, würden die Leute zum Gebet 
gereizt. Auch fónnte man bie Almojen unter bie 
Saframente rechnen; item das Kreuz und Die 
Trübfale ber Chrijten, denn die haben aud) Got: 
tes Zufage. Dod wird fein veritändigerr Mann 
großen Sank darüber machen, ob fieben oder mehr 
Saframente gezählt werden, Dod) fo fern, dab 
Gottes Wort und Befehl nicht abgebrochen werde. 

Das ift aber mehr vonndten zu diSputieren und 
zu wiffen, was der rechte Gebraud ber Safra- 
mente fet. Da miiffen wir frei verdammen den 
ganzen Haufen der scholasticorum und ihren 
Srrtum ftrafen, da fie lehren, daß Diejenigen, fo 
bie Saframente fchlecht[ hin] gebrauchen, wenn fie 
nicht obicem feten, ex opere operato Gottes 
Gnade erlangen, wennfchon das Herz alsdann 
feinen guten Gebanfen hat. Das ijt aber jtrads 
ein jüdischer Irrtum, jo fie halten, daß wir follten 
durch ein Werk und äufßerliche Zeremonie gerecht 
und heilig werden ohne Glauben, und wenn das 
Herz [don nicht dabei ijt; und bieje jchädliche 
Lehre wird Dod) gepredigt und gelehrt weit und 
breit, durchaus und überall im ganzen Papftreich 
und [in des] Papits Kirchen. Paulus jcehreit da- 
wider und jagt, dak Abraham jet bor Gott ge- 
recht getootben nicht durd) die Bejchneidung, [on 
Dern Die Beschneidung jet ein Zeichen gewejen, den 
Glauben zu üben und zu ftärfen. Darum jagen 
wit auch, daß zum rechten Gebrauch der Safra= 
mente der Glaube gehöre, der da glaube der gitt= 
[iden Bufage und 3ugejagte Gnade empfange, 
welche durch Saframente und Wort wird ange- 
boten. Und dies ijt ein gewiffer, rechter Gebrauch 
der heiligen Saframente, ba fid) ein Herz und ein 
Getwiffen auf wagen und [ber]fajet mag. Denn 
die göttliche Zujage fann niemand faffen denn 
allein durch den Glauben. Und die Saframente 
find äußerliche Zeichen und Siegel ber Verheipung. 
Darum zum rechten Gebrauch derjelben gehört 
Glaube. Als wenn id) das Saframent des Leibes 
und Blutes Chrifti empfange, jagt Chriftus Klar: 
„Das ijt das Neue Leftament.” Da foll ich ge- 
wik glauben, daß mir Gnade und Vergebung der 
Sünden, welche im Neuen Seftament verheißen ijt, 
widerfahre. Und jolches foll ich empfangen im 
Glauben und damit tröften mein erjchroden, blöd 
Gemijem und ftehen darauf gewiß, daß Gottes 


Wort und Zufagen nicht fehlen, fondern jo gewiß unb noch gewiffer jeien, als ob Gott mir eine neue 


Stimme oder neu Wunderzeichen bom Himmel liege geben, dadurd) mir würde Gnade 3ugejagt. 
hülfen aber Wunderzeichen, menn nicht Glaube da wäre? 


Was 
Und wir reden hier vom Glauben, da id) 


jetbft gewiß für mich glaube, daß mir Die Sünden vergeben find; nicht allein bom fide generali, ba id) 


glaube, daß ein Gott fei. 
Getpiffen. 


23] Quantum autem in ecclesia abusuum 
pepererit illa fanatica opinio de opere operato 
sine bono motu utentis, nemo verbis consequi 
potest. Hine est illa infinita profanatio mis- 
sarum; sed de hac infra dicemus. Neque 
ulla littera ex veteribus scriptoribus proferri 
potest, quae patrocinetur hac in re [R.204 
scholasticis. Imo contrarium ait Augustinus, 
quod fides sacramenti, non sacramentum iusti- 
ficet. [Augustinus, Tract. 80. in Iohannem: 
„Unde ista tanta virtus aquae, ut corpus 
tangat et cor abluat, nisi faciente Verbo, non 
quia dicitur, sed quia creditur?“] Et est nota 
Pauli sententia, Rom..10, 10: Corde creditur 
ad. iustitiam. 


Derjelbe rechte Gebrauch der Caframente tröftet recht und erquidt bie 


. Was aber die hapliche, jchandliche, ungöttliche. 
Lehre bom opere operato, da fie gelehrt, daß, 
wenn id) ber Saframente gebrauche, jo macht das 
getane Werf mid) bor Gott fromm und erlangt 
mir Gnade, obgleich das Herz feinem. guten Ges, 
danken dazu hat, für Mißbrauch und Irrtum eins 
geführt, fann niemand genug nachdenken, jhreiz 
ben nod) jagen. Denn daher ijt auch der unfäg-. 
liche, unzählige,. greulihe Mibbraucd) der. Meile 
gefommen. Und. fie können feinen Tüttel mod) 
Buchftaben aus den alten Nätern ‚anzeigen, : Das, 
durch ber Scholafter Opinion beiviefen werde. Sa, 
Auguftinus jagt ftrads datwider, bab ber Glaube, 
im Gebrauch des. Satraments, nicht das Puls 
ment bor Gott uns fromm mache. ree 


at 


a 
u 


4 - Apology of the Augsburg Confession. Art. XIII. ( VII.) 


invite men to pray. Alms could also be reck- 
oned here, and likewise afflictions, which are 
even themselves signs, to which God has added 
promises. But let us omit these things. For 
no prudent man will strive greatly concern- 
ing the number or the term, if only those 


"objects still be retained which have God's 


command and promises. 

It is still more needful to understand how 
the Sacraments are to be used. Here we con- 
demn the whole crowd of scholastic doctors, 
who teach that the Sacraments confer grace 
ex opere operato, without a good disposition 
on the part of the one using them, provided 
he do not place a hindrance in the way. This 
is absolutely a Jewish opinion, to hold that 
we are justified by a ceremony, without a good 
disposition of the heart, i.e., without faith. 
And yet this impious and pernicious opinion 
is taught with great authority throughout the 
entire realm of the Pope. Paul contradicts 
this, and denies, Rom. 4, 9, that Abraham was 
justified by circumcision, but asserts that cir- 
eumcision was a sign presented for exercising 
faith. Thus we teach that in the use of the 
Sacraments faith ought to be added, which 
should believe these promises, and receive the 
promised things, there offered in the Sacra- 
ment. And the reason is plain and thoroughly 
grounded. [This is a certain and true use of 
the holy Sacrament, on which Christian 
hearts and consciences may risk to rely.] The 
promise is useless unless it is received by 
faith. But the Sacraments are the signs [and 
seals] of the promises. Therefore, in the use 
of the Sacraments faith ought to be added, 
so that, if any one use the Lord's Supper, he 
use it thus. Because this is a Sacrament of 
the New Testament, as Christ clearly says, 
he ought for this very reason to be confident 
that what is promised in the New Testament, 
namely, the free remission of sins, is offered 
him. And let him receive this by faith, let 
him comfort his alarmed conscience, and know 
that these testimonies are not fallacious, but 
as sure as though [and still surer than if] 
God by a new miracle would declare from 


heaven that it was His will to grant forgive- . 


ness. But of what advantage would these 
miracles and. promises be to an unbeliever? 
And here we speak of special faith which be- 
lieves the present promise, not only that 
which in general believes that God exists, but 
which believes that the remission of sins is 
offered. This use of the Sacrament consoles 
godly and alarmed minds. 

Moreover, no one can express in words what 
abuses in the Church this fanatical opinion 
concerning the opus operatum, without a good 
disposition on the part of the one using the 
Sacraments, has produced. Hence the infinite 
profanation of the Masses; but of this we 
shall speak below. Neither can a single letter 
be produced from the old writers which in 
this matter favors the scholastics. Yea, 
Augustine says the contrary, that the faith 
of the Sacrament, and not the Sacrament, 
justifies. And the declaration of Paul is well 


. known, Rom. 10, 10:- With the heart man be- 


lieveth unto. righteousness. 


313 


814 M. 205. 206. 


Art. XIV. De Ordine Ecclesiastico. 


24] Articulum XIV., in quo dicimus nemini 
nisi rite vocato concedendam esse administra- 
tionem sacramentorum et Verbi in ecclesia, 
ita recipiunt, si tamen utamur ordinatione 
eanoniea. Hac de re in hoc conventu saepe 
testati sumus, nos summa voluntate cupere 
eonservare politiam ecclesiasticam et gradus 
in ecclesia, factos etiam humana auctoritate. 
Seimus enim bono et utili consilio a patribus 
ecclesiasticam disciplinam hoc modo, ut vete- 
res canones deseribunt, eonstitutam esse. Sed 
25] episcopi sacerdotes nostros aut cogunt hoc 
doctrinae genus, quod confessi sumus, abiicere 
ae damnare, aut nova et inaudita crudelitate 
miseros et innocentes occidunt. Hae causae 
impediunt, quominus agnoscant hos episcopos 
nostri sacerdotes. Ita saevitia episcoporum 
in eausa est, quare alicubi dissolvitur illa 
canonica politia, quam nos magnopere cupie- 
bamus conservare. Ipsi viderint, quomodo 
rationem Deo reddituri sint, quod dissipant 
26] ecclesiam. Nostrae conscientiae hac in 
re nihil habent periculi, quia, quum sciamus 
Confessionem nostram veram, piam et catho- 
lieam esse, non debemus approbare saevitiam 
istorum, qui hane doctrinam persequuntur. 
27] Et ecclesiam esse scimus apud hos, qui 
Verbum Dei recte docent et recte admini- 
strant sacramenta, non apud illos, qui Ver- 
bum Dei non solum edictis delere conantur, 
sed etiam recta et vera docentes trucidant, 


Apologia, Confessionis. 


Art. XIV. XV. (VIII.) YW. 198—900. 


Urtifel XIV. Bom Rirchenregiment. 


Sm biergebnten Artikel, da wir jagen, dak mar 
niemand geftatte zu predigen oder bie Caftamente 
zu reichen in der Kirche denn allein denjenigen, 
fo recht gebührlich berufen find, das nehmen fie 
an, wenn wir den Beruf alfo verftehen bon Priez 
ftern, welche nad) Anhalt der GanoneS. ordiniert 
oder geweiht find. Bon der Sache haben wir uns 
etlihemal auf diefem Neichstage hören lafjen, daß, 
wir zum Höchiten geneigt find, alte Kirchenord- 
nungen und ber Bilchöfe Regiment, das man 
nennt canonicam politiam, helfen zu erhalten, 
fo bie Bifchöfe unjere Lehre dulden und unfere 
Priefter annehmen mollten. Nun haben die 
Bifhöfe bisanher die Unfern verfolgt und wider 
ihre eigenen Rechte ermordet. So fonnen wir 
aud) nod) nicht erlangen, dak fie bon folder 
Tyrannei ablaffen. Derhalben ijt bie Schuld 
unfers Gegenteils, bab den Bilchöfen ber Gehor- 
fam entzogen wird, und find mir bor Gott und 
allen frommen Leuten entfehuldigt. Denn diewerl 
Die Bifchöfe bie Unfern nicht dulden wollen, fie 
verlaffen denn bieje Lehre, fo wir befannt haben, 
und Doc) wir bor Gott fchuldig find, Dieje Lehre 
zu befennen und zu erhalten, müfjfen wir die 
Bifchöfe fahren laffen und Gott mehr gehorfam 
fein und wiffen, daß bie chriftliche Kirche da ijt, 
da Gottes Wort recht gelehrt wird. Die 3Bijd)bfe 
mögen zujehen, wie fie e& verantworten wollen, 
daß fie durch [olde Tyrannei die Kirche zerreiken 
unb müje machen. 


28] erga quos, etiamsi quid contra canones faciunt, tamen ipsi canones mitiores sunt. Porro 
hie iterum volumus testatum, nos libenter conservaturos esse ecclesiasticam et canonicam 


politiam, si modo episcopi desinant in nostras ecclesias saevire. 


Haee nostra voluntas et 


coram Deo et apud omnes gentes ad omnem posteritatem excusabit nos, ne nobis [R.205 
imputari possit, quod episcoporum auctoritas labefactatur, ubi legerint atque audierint homi- 
nes, nos iniustam saevitiam episcoporum deprecantes nihil aequi impetrare potuisse. 


Art. XV. (VIII. 
De Traditionibus Humanis in Ecclesia. 


1] In artieulo XV. recipiunt primam par- 
tem, in qua dicimus observandos esse ritus 
ecclesiasticos, qui sine peccato observari pos- 
sunt et ad tranquillitatem et bonum ordinem 
in ecclesia prosunt. Alteram partem omnino 
damnant, in qua dicimus traditiones huma- 
nas institutas ad placandum Deum, ad prome- 
rendam gratiam et satisfaciendum pro pec- 
2] catis adversari evangelio. Quamquam in 
ipsa Confessione de discrimine ciborum satis 
multa diximus de traditionibus, tamen hic 
quaedam breviter repetenda sunt. 

3] Etiamsi arbitrabamur adversarios ex 
aliis causis defensuros esse traditiones huma- 
nas, tamen hoe non putavimus futurum, ut 
hune articulum damnarent: non mereri nos 
remissionem peccatorum aut gratiam obser- 
vatione traditionum humanarum. Postquam 
igitur hic articulus damnatus est, facilem et 
4] planam eausam habemus. Nunc aperte 
iudaizant adversarii, aperte obruunt evan- 
gelium doctrinis daemoniorum. Tune enim 
Seriptura, 1 Tim. 4, 1—3, vocat traditiones 
doctrinas daemoniorum, quando docetur, quod 
sint cultus utiles ad promerendam remissio- 
nem peccatorum et gratiam. Tune enim ob- 
scurant evangelium, beneficium Christi et 


Artifel XV. (VIII. 
Bon den menihlichen Satungen in ber firdje. 


Sm fünfzehnten Urtifel laffen fie ihnen gefallen, 
da wir fagen, bie Zeremonien und Sakungen foll 
man halten in der Kirche, bie man mit gutem 
Gewiffen ohne Sünde halten fann und bie zu 
guter Ordnung und Frieden dienen. Das andere 
Ctüd verdammen fie, da twir fagen, daß bie 
Sagungen, welche aufgerichtet find, Gott zu ver- 
fühnen und Vergebung der Sünden zu erlangen, 
ftrad3 wider das Evangelium find. MWiewohl wir 
in ber Konfeffion bom Unterjchied. der Speifen 
und von Saßungen viel gefagt haben, jo müffen 
wir e$ bod) furz hier wiederholen. 

Wiewohl wir gedacht, dak bie Widerjacher an 
dere Urjacen fuchen würden, bie menjchlichen 
Sagungen zu fdjügen, jo hätten wir bod) nicht 
gemeint, bab fie diefen Artikel, nämlih: durch 
Menfchentraditionen verdient niemand Vergebung 
bet Sünden, verdammen follten. Diemweil aber 
berjefbe ganze Artikel unverfchämt verdammt ijt, 
fo haben wir eine leichte, fchlechte Sache. Denn 
Das ijt Öffentlich jübijd), das heikt öffentlich mit 
des Teufels Lehren das Evangelium unterdrüden. 
Denn die Heilige Schrift und Paulus nennen 
[olde Sabungen dann erft rechte Teufelslehre, 
wenn man fie dafür rühmt, daß fie follen diez 
nen, babutd) Vergebung der Sünden zu erlangen. 
Denn da find fie fttadS wider Chriftum, wider 


nem 


Apology of the Augsburg Confession. Art. XIV. XV. (VIII.) 815 


Article XIV: Of Ecclesiastical Order. 


The Fourteenth Article, in which we say 
that in the Church the administration of 
the Sacraments and Word ought to be al- 
lowed no one unless he be rightly called, 
they receive, but with the proviso that we 
employ canonical ordination. Concerning 
this subject we have frequently testified 
in this assembly that it is our greatest wish 
to maintain church-polity and the grades in 
the Church [old church-regulations and the 
government of bishops], even though they 
have been made by human authority [pro- 
vided the bishops allow our doctrine and re- 
ceive our priests]. For we know that church- 
discipline was instituted by the Fathers, in 
the manner laid down in the ancient canons, 
with a good and useful intention. But the 
bishops either compel our priests to reject 
and condemn this kind of doctrine which we 
have confessed, or, by a new and unheard-of 
cruelty, they put to death the poor innocent 
men. These causes hinder our priests from 
acknowledging such bishops. Thus the cruelty 
of the bishops is the reason why the canon- 
ical government, which we greatly desired to 
maintain, is in some places dissolved. Let 
them see to it how they will give an account 
to God for dispersing the Church. In this 
matter our consciences are not in danger, be- 
cause since we know that our Confession is 
true, godly, and catholic, we ought not to ap- 
prove the cruelty of those who persecute this 
doctrine. And we know that the Church is 
among those who teach the Word of God 
aright, and administer the Sacraments aright, 
and not with those who not only by their 
edicts endeavor to efface God’s Word, but also 
put to death those who teach what is right 
and true; towards whom, even though they 
do something contrary to the canons, yet the 
very canons are milder. Furthermore, we 
wish here again to testify that we will gladly 
maintain ecclesiastical and canonical govern- 
ment, provided the bishops only cease to rage 
against our Churches. This our desire will 
clear us both before God and among all na- 
tions to all posterity from the imputation 
against us that the authority of the bishops 
is being undermined, when men read and hear 
that, although protesting against the unright- 
eous cruelty of the bishops, we could not ob- 
tain justice. 


Article XV (VIII): 
Of Human Traditions in the Church. 


In the Fifteenth Article they receive the 
first part, in which we say that such eccle- 
stastical rites are to be observed as can be ob- 
served without sin, and are of profit in the 
Church for tranquillity and good order. They 
altogether condemn the second part, in which 
we say that human traditions instituted to 
appease God, to merit grace, and make satis- 
factions for sins are contrary to the Gospel. 
Although in the Confession itself, when treat- 
ing of the distinction of meats, we have 
spoken at sufficient length concerning tradi- 


tions, yet certain things should be briefly re- 
counted here. 

Although we supposed that the adversaries 
would defend human traditions on other 
grounds, yet we did not think that this would 
come to pass, namely, that they would con- 
demn this article: that we do not merit the 
remission of sins or grace by the observance 
of human traditions. Since, therefore, this 
article has been condemned, we have an easy 
and plain case. The adversaries are now 
openly Judaizing, are openly suppressing the 
Gospel by the doctrines of demons. For 
Scripture calls traditions doctrines of demons, 
when it is taught that religious rites are 
serviceable to merit the remission of sins and 
grace. For they are then obscuring the Gos- 
pel, the benefit of Christ, and the righteous- 
ness of faith. [For they are just as directly 
contrary to Christ and to the Gospel as are 


316 M. 206—908: : 


5] iustitiam fidei. Evangelium docet nos fide 
propter Christum gratis accipere remissionem 
peccatorum et reconciliari Deo.  Adversarii 
contra alium mediatorem constituunt, scilicet 
has traditiones. Propter has volunt consequi 
remissionem peccatorum, per has volunt pla- 
eare iram Dei. At Christus aperte [R.206 
dicit Matth. 15, 9: Frustra colunt me man- 
datis hominum. 


6] Supra copiose disputavimus homines 


iustificari fide, quum credunt se habere Deum 
placatum non propter nostra opera, sed gra- 
tis, propter Christum. Hane certum est evan- 
gelii doctrinam esse, quia Paulus clare dicit 
ad Ephesios, 2,8.9: Gratis salvati estis per 
fidem, et hoc non ex vobis; Dei domum est, 
7] non ex hominibus. Nunc isti dicunt, pro- 
mereri homines remissionem peccatorum per 
has observationes humanas. Quid hoe est 
aliud, quam praeter Christum alium iustifica- 
torem, alium mediatorem constituere? Pau- 
8] lus inquit ad Galatas, 5,4: Evacuat estis 
a Christo, qui lege iustificamini; id est, si 
sentitis vos mereri observatione legis, ut iusti 
coram Deo reputemini, nihil proderit vobis 
Christus, quia quorsum opus est Christo istis, 
qui sentiunt se iustos esse sua observatione 
9] legis? Deus proposuit Christum, quod pro- 
pter hune mediatorem, non propter nostras 
iustitias velit nobis esse propitius. At isti 
sentiunt Deum esse placatum, propitium pro- 
pter traditiones et non propter Christum. 
Adimunt igitur Christo honorem mediatoris. 
10] Nee interest inter nostras traditiones et 
Mosaieas eeremonias, quod ad hane rem at- 
tinet. Paulus ideo damnat Mosaicas ceremo- 
nias, sicut traditiones damnat, quia existima- 
bantur esse opera, quae mererentur iustitiam 
coram Deo. Ita obscurabatur offieium Christi 
et iustitia fidei. Quare remota lege, remotis 
traditionibus contendit, quod non propter ista 
opera, sed propter Christum gratis promissa 
sit remissio peccatorum, modo ut fide acci- 
piamus eam. Nam promissio non accipitur 
11] nisi fide. Quum igitur fide accipiamus 
remissionem peccatorum, quum fide habeamus 
propitium Deum propter Christum, error et 
impietas est constituere, quod per has obser- 
vationes mereamur remissionem peccatorum. 
12] Si quis hic dicat non mereri nos [R.207 
remissionem peccatorum, sed iam iustificatos 
per has traditiones mereri gratiam: hie 
iterum reclamat Paulus, Gal.2,17, Christum 
peccati ministrum, fore, si post iustificatio- 
nem sentiendum sit, quod deinde non propter 
Christum iusti reputemur, sed primum me- 
reri debeamus per alias observationes, ut iusti 
reputemur. Item Gal.3,15: Hominis testa- 
mento nihil addi debet. Ergo nec Dei testa- 
mento, qui promittit, quod propter Christum 
propitius nobis esse velit, addi debet, quod 
primum per has observationes debeamus me- 
reri, ut accepti et iusti reputemur. 


ber Sünder erfunden werben, fo wäre Chriftus ein Siindendiener”; item: 


ment foll niemand einen Zujak machen.” 


Apologia Confessionis. 


Art. XV. (VIII) W. 200. 201. 


da3 Evangelium, wie Feuer und Wafjer mwider- 
einander find. Das Evangelium lehrt, dak wir 
durch den Glauben an Chriftum ohne Berdienit 
Vergebung der Sünden erlangen und Gott ber- 
fühnt werden. Die Widerfacher aber jeben einen 
andern Mittler, nämlih Menfchengejege, Durch 
Die wollen fie Vergebung der Sünden erlangen, 
durch die wollen fie den Born Gottes berfühnen. 
Aber Chriftus jagt Far: „Sie dienen mir ber 
geblich Durch Menjchengebote.” 

Droben haben wir reichlich ces Dak wit 
durch ben Glauben bor Gott gerecht werden, wenn 
wir glauben, daß wir einen gnädigen Gott haben, 
nicht Durch unjere Werfe, fondern durch Chriftum. 
Nun ift’s gar gewiß, daß jolches das reine Gban- 
gelium fei. Denn Paulus jagt flar zu den Ephe= 
fern am 2. Kapitel: „Ohne Verdienft feid ihr felig 
worden, und das nicht aus euch, Denn Gottes 
Gabe ift e$; nicht aus den Werfen,” Nun jagen 
die Widerjacher, bie Leute verdienen Bergebung 
der Sünden durch jofde menjdjlide Sakungen 
und YGerfe. Was ijt das anders, denn über 
Chriftum einen andern Mittler, einen andern 
Verjohner jtellen und jeben? Paulus jagt zu 
ven Galatern: „Shr jeib von Chrijto abgefallen, 
fo ihr durch8 Gefeg wollt gerecht werden“, das ijt, 
fo ihr haltet, dak ihr durch Gejeb bor Gott ge- 
recht werdet, jo ijt euch Ehriftus nichts miife. 
Denn was bedürfen Diejenigen des Mittlers 
Chrijtt, bie durch die Werke des Gefekes ber 
trauen, Gott zu verfühnen? Gott hat Chrijtum 
Dargeftellt, daß er um desjelben Mittlers willen, 
nicht um unjerer Gerechtigkeit willen, ung twill 
gnädig fein. Wher jie halten, dap Gott um ihrer 
MWerfe willen und um jolcher Traditionen willen 
uns gnädig jet. So nehmen fie nun und. rauben 
Chrijto feine Ehre, und iit fein Unterjchied 3tvi- 
{cen den Zeremonien des Gejekes Mois unb jol- - 
chen Saßungen, jovtel e$ dieje Cade belangt. 
Paulus verwirft Mofis Zeremonien eben darum, 
darum er auch Menichengebote verwirft, nämlich 
daß e$ Die ’Auden für jolche Werfe hielten, da= 
Durd) man Vergebung der Sünden verdiente. 
Denn dadurd ward Chriftus untergedriidt. 
Darum verwirft er die Werke des GejebeS8 und 
Menjchengebote zugleich und ftreitet diefes [dringt 
darauf], daß nicht um unjerer Werke, fondern um 
Chriftus’ willen,, ohne Berdienft, berbeipen jet 
Vergebung ber Sünden, dod) aljo, daß wir fie 
burd) den Glauben faffen. Denn bie Verheikung 
fann man nicht anders denn durch den Glauben 
faffen. So mir nun duch ben Glauben Ber: 
gebung der Sünden etlangen, fo wir durch den 
Glauben einen gnübigen Gott haben um Chriftus’ 
willen, fo ijf eg ein großer Irrtum und Gottes- 
läfterung, daß wir burd) [olde Satungen follten — 
Vergebung der Sünden erlangen. Wenn fie hier 
nun jagen wollten, daß wir nicht durch folde 
Werke Vergebung der Sünden erlangen, fondern 
wenn wir durch den Glauben jegund Vergebung 
haben, [o jollen wir danach) durch foldhe Werke 
verdienen, daß uns Gott gnübig jet: da. ftreitet 
aber Paulus wider zu den Galatern am 2. Kapi- 
tel, da er jagt: „Sollten wir aber, bie da-juchen 
durch Chriftum gerecht zu werden, aud) mod) jelz. 
„gu eines Menfchen Teftas: 


Darum foll man aud) zu dem Teitament Gottes, da er uns 


berheibt, er will uns gnädig fein um Chriftus’ willen, nichts zutun oder DIC, Ane alg ber bhertten : 
toit erft, daß uns Gott um [older Werke willen gnädig_jein. miiffe.. x 


Apology of the Augsburg Confession. 


fire and water to one another.] The Gospel 
teaches that by faith we receive freely, for 
Christ’s sake, the remission of sins and are 
reconciled to God. The adversaries, on the 


other hand, appoint another mediator, namely, : 


these traditions. On account of these they 
wish to acquire remission of sins; on account 
of these they wish to appease God's wrath. 
But Christ clearly says, Matt. 15,9: Im vain 
do they worship Me, teaching for doctrines 
the commandments of men. 


We have above discussed at length that 
men are justified by faith when they believe 
that they have a reconciled God, not because 
of our works, but gratuitously, for Christ's 
sake. It is certain that this is the doctrine 
of the Gospel, because Paul clearly teaches, 
Eph.2,8.9: By grace are ye saved, through 
faith; and that not of yourselves: it is the 
gift of God; not of works. Now these men 
say that men merit the remission of sins by 
these human observances. What else is this 
than to appoint another justifier, a mediator 
other than Christ? Paul says to the Gala- 
tians; 5, 4: Christ has become of no effect 
unto you, whosoever of you are justified by 
the Law; 4.e. if you hold that by the ob- 
servance of the Law you merit to be accounted 
righteous before God, Christ will profit you 
nothing; for what need of Christ have those 
who hold that they are righteous by their 
own observance of the Law? God has set 
forth Christ with the promise that on account 
of this Mediator, and not on account of our 
righteousness, He wishes to be propitious 
to us. But these men hold that God is recon- 
ciled and propitious because of the traditions, 
and not because of Christ. Therefore they 
take away from Christ the honor of Mediator. 
Neither, so far as this matter is concerned, 
is there any difference between our traditions 
and the ceremonies of Moses. Paul condemns 
the ceremonies of Moses, just as he condemns 
traditions, for the reason that they were re- 
garded as works which merit righteousness 
before God. Thus the office of Christ and the 
righteousness of faith were obscured. There- 
fore, the Law being removed, and traditions 
being removed, he contends that the remission 
of sins has been promised not because of our 
works, but freely, because of Christ, if only 
by faith we receive it. For the promise 
is not received except by faith. Since, there- 
fore, by faith we receive the remission of sins, 
since by faith we have a propitious God for 
Christ’s sake, it is an error and impiety to 
declare that because of these observances we 
merit the remission of sins. If any one should 
say here that we do not merit the remission 
of sins, but that those who have already been 
justified by these traditions merit grace, Paul 
again ‚replies, Gal. 2, 17, that Christ would 
be the minister of sin if after justification 
we must hold that henceforth we are not ac- 
counted righteous for Christ's sake, but we 
ought first, by other observances, to merit 
that we be accounted righteous. | Likewise 
Gal. 3,15: Though it be but a man’s cove- 
nant, no man addeth thereto. Therefore, 


Art. XV. (VIII.) 317 


neither to God’s covenant, who promises that 
for Christ’s sake He will be propitious to us, 
ought we to add that we must first through 
these observances attain such merit as to be 
regarded as accepted and righteous. 


218 M. 208. 209. 


13] Quamquam quid opus est longa dispu- 
tatione? Nulla traditio a sanctis patribus 
hoe consilio instituta est, ut mereatur remis- 
sionem peccatorum aut iustitiam, sed sunt 
institutae propter bonum ordinem in ecclesia 
14] et propter tranquillitatem. Et ut velit 
aliquis instituere certa opera ad promeren- 
dam remissionem peccatorum aut iustitiam, 
quomodo sciet illa opera Deo placere, quum 
non habeat testimonium Verbi Dei?  Quo- 
modo de voluntate Dei certos reddet homines 
sine mandato et Verbo Dei? Nonne ubique 
in prophetis prohibet instituere peculiares 
cultus sine suo mandato? Ezech. 20, 18. 19 
scriptum est: In praeceptis patrum. vestro- 
rum nolite incedere, nec iudicia eorum. custo- 
diatis, nec in idolis eorum polluamini. Ego 
Dominus Deus vester. In praeceptis meis am- 
bulate, et iudicia mea custodite. et facite ea. 
15] Si licet hominibus instituere cultus, et 
per hos cultus merentur gratiam, iam omnium 
gentium cultus erunt approbandi, cultus in- 
stituti a leroboam, 1 Reg. 12, 26 sqq., et aliis 
extra legem erunt approbandi. Quid enim 
interest, si nobis licuit instituere cultus utiles 
ad promerendam gratiam aut iustitiam, cur 
non licuit idem gentibus et Israelitis? Ideo 
16] gentium et Israelitarum cultus improbati 
sunt, quod sentiebant sese per illos mereri re- 
missionem peccatorum et iustitiam, et [R.208 
17] iustitiam fidei non norant. Postremo, 
unde reddimur certi, quod cultus ab homini- 
bus instituti sine mandato Dei iustificent, 
siquidem de voluntate Dei nihil affirmari pot- 
est sine Verbo Dei? Quid si hos cultus non 
approbat Deus? Quomodo igitur affirmant 
adversarii, quod iustificent? Sine Verbo ac 
testimonio Dei hoc non potest affirmari. Et 
Paulus ait Rom. 14, 23, omne, quod non est ex 
fide, peccatum. esse. Quum autem hi cultus 
nullum habeant testimonium Verbi Dei, dubi- 
tare conscientiam necesse est, utrum pla- 
ceant Deo. 

18] Et quid in re manifesta verbis opus est? 
Si hos humanos cultus defendunt adversarii 
nostri, tamquam promerentes iustificationem, 
gratiam, remissionem peccatorum, simpliciter 
constituunt regnum antichristi. Nam regnum 
antichristi est novus cultus Dei, excogitatus 
humana auctoritate, reiiciens Christum, sicut 
regnum Mahometi habet cultus, habet opera, 
per quae vult iustificari coram Deo, nec sen- 
tit homines coram Deo gratis iustificari fide 
propter Christum. Ita et papatus erit pars 
regni antichristi, si sic defendit humanos 
cultus, quod iustificent.  Detrahitur enim 
honos Christo, quum docent, quod non pro- 
pter Christum gratis iustificemur per fidem, 
sed per tales cultus, maximeque quum docent 
tales cultus non solum utiles esse ad iusti- 
fieationem, sed necessarios etiam, sicut supra 
in articulo octavo [Art. VII.] sentiunt, ubi 
damnant nos, quod diximus, quod non sit ne- 
eessarium ad veram unitatem ecclesiae ubique 
similes esse ritus ab hominibus institutos. 
19] Daniel eapite undecimo, v.38, significat 
novos eultus humanos ipsam formam et :ro4:- 
telay regni antichristi fore. Sie enim inquit: 
Deum Maosim in loco suo colet, et deum, quem 


Apologia Confessionis. 


gerecht werde. 


Art. XV. (VIIL.) 39. 201. 202. 


Und wenngleich nod) jemand wollte joldhe Werfe 
aufrichten oder ermwählen, damit Gott zu ber 
fühnen, Vergebung der Sünden zu verdienen, tote 
wollte ber gewiß werden, bab bie Werle Gott gez 
fielen, fo er feinen GotteSbefehl nod) -wort ba: 
von hat? Wie wollte er bie Gewiffen und Her: 
zen verfichern, wie fie mit Gott ftehen; item, daß 
Die Werte Gott gefallen, wenn fein Gotteswort 
noch =befehl da ijt? (8 verbieten bie Propheten 
allenthalben, eigenerwählte, jonderliche Gottes- 
Dienfte anzurichten ohne Gottes Wort und Befehl, 
Hefef. am 20.: ,Wandelt nicht in Geboten eurer 
Väter und haltet ihre Sitten nidjf und werdet 
nicht unrein bon ihren Gigen. Ich bin der HErr, 
euer Gott. Bn meinen Geboten wandelt und hal- 
tet meine Rechte und Sitten und tut diejelbigen.” 
So die Menihen Macht haben, GotteSbienjte an= 
guridten, bab mir dadurdh Sünden bezahlen und 
fromm werden bot Gott, fo müjjem aller Heiden 
GotteSdienfte, alle Wbgdtteret aller gottlofen 
Könige in Sy8rael, Serobeam8 und anderer, auch 
gut fein; denn es ijt fein Unterjchied. Steht bei 
Menjchen die Macht, GotteSbienjte aufzurichten, 
dadurch man möge Seligfeit verdienen, warum 
follten der Heiden und SSraeliten jelbjterwählte 
Gottesdienste unrecht fein? Denn darum find der 
Heiden und ASraeliten Dienfte verworfen, dap 
fie wähnen wollten, folche Dienjte gefielen Gott, 
und mußten nichts bom Dodjten GotteSbien]t, der 
da heißt Glaube. Item, woher find wir gewiß, 
daß folche GotteSdienjte und Werte ohne Gottes 
Wort bor Gott gerecht machen, jo fein Menfdh 
Gottes Willen anders erfahren oder willen fann 
denn allein Durch fein Wort? Wie, wenn folche 
Gottesdienste Gott der HErr nicht allein erachtet, 
fondern aud für einen Greuel hält? Wie Dürfen 
denn Die Widerfacher fagen, daß fie vor Gott ge- 
recht machen? Ohne Gottes Wort fann je nies 
mand das jagen. Paulus fagt zu den Römern: 
„Alles, was nicht aus dem Glauben gejchieht, das 
ijt Sünde.” So nun diejelben GotteSbtenjte Tei= 
nen göttlichen Befehl haben, jo müjjen die Herzen 
im Zweifel ftehen, ob fie Gott gefallen. 

Und was bedarf bieje öffentliche Sache vieler 
Worte? Wenn bie Widerfacher bieje Gottesdienite 
alfo verteidigen, als feien e$ Werke, dadurch man 
Vergebung der Sünden und GSeligfeit verdient, 
fo richten fie öffentliche antichriftifche Lehre und 
Reich an. Denn das 9teid) Antichrifti ijt eigent= 
lich ein fold) neuer Gottesdienft, Durch Menjchen 
erdichtet, baburd) Chriftus verworfen wird, wie, 
Mahomets Neich felbfterwählte Gottesdienjte hat, 
eigene Werke, baburd) fie bor Gott vermeinen 
heilig und fromm zu werden, und halten nidt, 
daß man allein durch den Glauben an Chriftum 
Alfo wird das PBapittum auch ein 
Stüf vom Reich Wntichrifti, fo e8 lehrt, burd) 
Menfchengebote Vergebung ber Sünden zu et- 
langen und Gott [zu] verjühnen. Denn da wird 
Ehrifto feine Ehre genommen, wenn fie lehren, 
bab wir nicht durch Chrijtuin, ohne Verdienst gez 
recht werden, durch den Glauben, fondern durch 
folche Gottesdienfte, fonderlich wenn jie lehren, daß 
folch felbjterwählter Gottesdienft nicht allein nüße 
fet, fondern aud) nötig. Wie fie Denn oben im 
achten Wrtifel halten, ba fie daS verdammen, daß 
toit gefagt, zu rechter Einigkeit der Kirche fei nicht 
not, daß allenthalben gleichfürmige Menfden- 
fagungen feien. Daniel, im 11. Kapitel, malt das. 


Apology of the Augsburg Confession. Art. XV. (VIII.) 


However, what need is there of a long dis- 
cussion? No tradition was instituted by the 
holy Fathers with the design that it should 
merit the remission of sins, or righteousness, 
but they have been instituted for the sake 
of good order in the Church and for the sake 
of tranquillity. And when any one wishes to 
institute certain works to merit the remission 
of sins, or righteousness, how will he know 
that these works please God since he has not 
the testimony of God’s Word? How, with- 
out God’s command and Word, will he render 
men certain of God’s will? Does He not every- 
where in the prophets prohibit men from in- 
stituting, without His commandment, peculiar 
rites of worship? In Ezek. 20, 18. 19 it is 
written: Walk ye not in the statutes of your 
fathers, neither observe their judgments, nor 
defile yourselves with their idols: I am the 
Lord, your God. Walk in My statutes, and 
keep My judgments, and do them. If men 
are allowed to institute religious rites, and 
through these rites merit grace, the religious 
rites of all the heathen will have to be ap- 
proved, and the rites instituted by Jeroboam, 
1 Kings 12, 26 f., and by others, outside of 
the Law, will have to be approved. For what 
difference does it: make? If we have been 
allowed to institute religious rites that are 
profitable for meriting grace, or righteous- 
ness, why was the same not allowed the 
heathen and the Israelites? But the religious 
rites of the heathen and the Israelites were 
rejected for the very reason that they held 
that by these they merited remission of sins 
and righteousness, and yet did not know [the 
highest service of God] the righteousness of 
faith. Lastly, whence are we rendered cer- 
tain that rites instituted by men without 
God’s command justify, inasmuch as nothing 
can be affirmed of God’s will without God’s 
Word? What if God does not approve these 
services? How, therefore, do the adversaries 
affirm that they justify? Without God's 
Word and testimony this cannot be affirmed. 
And Paul says, Rom. 14,23: Whatsoever is 
not of faith is sin. But as these services have 
no testimony of God’s Word, conscience must 
doubt as to whether they please God. 

And what need is there of words on a sub- 
ject so manifest? If the adversaries defend 
these human services as meriting justifica- 
tion, grace, and the remission of sins, they 
simply establish the kingdom of Antichrist. 
For the kingdom of Antichrist is a new ser- 
vice of God, devised by human authority re- 
jecting Christ, just as the kingdom of Ma- 
homet has services and works through which 
it wishes to be justified before God; nor does 
it hold that men are gratuitously justified 
before God by faith, for Christ’s sake. Thus 
the Papacy also will be a part of the king- 
dom of Antichrist if it thus defends human 
services as justifying. For the honor is taken 
away from Christ when they teach that we 
are not justified gratuitously by faith, for 
Christ’s sake, but by such services; especially 
when they teach that such services are not 
only useful for justification, but are also 
necessary, as they hold above in Art. VII, 


319 


where they condemn us for saying that unto 
true unity of the Church it is not necessary 
that rites instituted by men should every- 
where be alike. Daniel, 11, 38, indicates that 
new human services will be the very form and 
constitution of the kingdom of Antichrist. 
For he says thus: But in his estate shall he 
honor the god of forces; and a god whom his 
fathers knew not shall he honor with gold 
and silver and precious stones. Here he de- 
scribes new services, because he says that 


390 M. 209. 210. 


non noverunt patres eius, colet auro et argento 
et lapidibus pretiosis. Hic describit novos 
cultus, quia inquit talem deum coli, qualem 
20] patres ignoraverint. Nam saneti [R.209 
patres, etsi habuerunt et ipsi ritus et tradi- 
tiones, tamen non sentiebant has res utiles 
aut neeessarias esse ad iustifieationem, non 
obseurabant gloriam et offieium Christi, sed 
docebant nos iustificari fide propter Christum, 
non propter illos humanos cultus. Ceterum 
ritus humanos observabant propter utilitatem 
corporalem, ut sciret populus, quo tempore 


eonveniendum esset, ut ordine et graviter in 


templis exempli causa fierent omnia, denique 
ut vulgus etiam haberet quandam paedago- 
giam. Nam discrimina temporum et varietas 
rituum valet ad admonendum vulgus. Has 
21] causas habebant patres rituum servan- 
dorum, et propter has causas nos quoque recte 
servari traditiones posse iudicamus. Et valde 
miramur adversarios alium finem traditionum 
defendere, quod videlicet mereantur remissio- 
nem peccatorum, gratiam aut iustificationem. 
Quid hoe aliud est, quam colere Deum auro 
et argento et rebus pretiosis, id est, sentire, 
quod Deus fiat placatus varietate vestitus, 
ornamentorum et similibus ritibus, quales 
sunt infiniti in traditionibus humanis? 


Apologia Confessionis. Art. XV. (VIII.) 


. 98. 202—204. 


Reid) Antichrifti alfo ab, dak er anzeigt, daß jode 
neue Gottesdienfte, von Menjchen erfunden, mere 
ben die Politia und das rechte Weien des anti- 
ehriftifchen Reichs jet. Denn alfo jagt er: „Den 
Gott Maofim wird er ehren, und dem Gott, det 
feine Water nicht erfannt haben, wird er mit 
Gold, Silber und Cdelgettein dienen.“ Da be- 
ichreibt er fjolche neue GotteSdienfte. Denn er 
fagt bon einem jofden Gott, babon bie Väter 
nicht3 gewußt haben. Denn bie heiligen Väter, 
wietwoh! fie auch Zeremonien und Sakungen ge- 
habt, jo haben fie bod) nicht dafiirgehalten, daß 
folche Zeremonien mif und nötig twaren zur 
Seligfeit, fo haben fie Dod) damit Chrijtum nicht 
unterdrüct, jondern haben gelehrt, daß uns Gott 
um Chriftus’ willen gnädig fei, nicht um folder 
Gottesdienste willen. Aber diejelben Sakungen 
haben fie gehalten von wegen leiblidjer Übung, 
als die Fefte, Dak das Volk wüßte, wann e$ jollte 
zufammenfommen, daß in den Kirchen alles 
ordentlich und zühtieih um guter Crempel 
willen 3uginge, bab auch das gemeine, grobe Volk 
in einer feinen Kinderzucht gehalten würde. Denn 
folche Unterjchiede der Seit und folche mancherlei 
Gottesdienste dienen, das Volf in Zucht zu behal- 
ten und zu erinnern der Hiftorien. Sieje Urfachen 
haben die Vater gehabt, menjd)fide Ordnung zu 
erhalten. Und auf die Weife fechten wir’3 aud) 
nicht an, daß man gute Gewohnheit halte Und 


wir fünnen un$ nicht genugjam wundern, daß bie Widerjacher wider alle Schrift ber Wpojtel, wider 
das Alte und Neue Teitament lehren dürfen, dak wir durch folche Gottesdienfte jollen ewiges Heil und 


Vergebung der Sünden erlangen. 


Denn twas ijt das anders, denn, wie Daniel jagt, ,Gott ehren mit 


Gold, Silber und Edelgeftein“, das ijt, halten, dak Gott uns gnadig werde durch mancherlei Kirchen 
fhmud, durch Fahnen, Kerzen, wie denn unzählig find bei folchen Menjchenjagungen. 


22] Paulus ad Colossenses, 2, 23, scribit 
traditiones habere speciem sapientiae. Et 
habent profecto. Nam sörafia ila valde 
decet in ecclesia, eamque ob causam neces- 
saria est. Sed humana ratio, quia non in- 
telligit iustitiam fidei, naturaliter affingit, 
quod talia opera iustificent homines, quod 
23] reconcilient Deum ete. Sic sentiebat vul- 
gus inter Israelitas, et hac opinione augebant 
tales ceremonias, sicut apud nos in monaste- 
24] riis creverunt. Sic iudicat humana ratio 
etiam de exercitiis corporis, de ieiuniis, quo- 
rum finis quum sit coercere carnem, ratio 
affingit finem, quod sint cultus, qui iustifi- 
cent. Sicut Thomas scribit, ietunium valere 
ad deletionem et prohibitionem culpae. Haee 
sunt verba Thomae. Ita sapientiae ac iusti- 
tiae species in talibus operibus decipit homi- 
nes. Et accedunt exempla sanctorum, [R.210 
quos dum student imitari homines, imitantur 


plerumque externa exercitia, non imitantur. 


fidem eorum. 


Alfo biejelben Gottesdienste, welche febr gleiken, habe 


Paulus 3u den Koloffern jchreibt, dak jolde 
Sagungen haben einen Schein der Weisheit. 
Und [e$] hat auch einen großen Schein, als jet 
e$ faft heilig; Denn Unordnung fteht übel, und 
jolche. ordentliche Rinderzucht ijt nifi in der 
Kirche ujw. Dieweil aber menjdjide Vernunft 
nicht veriteht, was Glaube ijt, jo fallen Diejenigen, 
jo nad) der Vernunft richten, von Stund’ an dar- 
auf und machen ein jolch Werf daraus, das uns 
gen Himmel helfen jolle und Gott verjohnen. - 
Who haben [find] die Irrtümer und jchadliche 
Abgötterei cingerifjen bei Den YSraeliten. Darum 
machten fie auch einen Gottesdienjt über den ame 


Dern, wie bet unjerer Bett ein Altar über den 


andern, eine Kirche über Die andere gejtiftet ijt. 
Alfo richtet auch bie menfchlihe Vernunft bon 
andern leiblichen Übungen, als von Faiten ujw. 
Denn Falten dient dazu, den alten Adam zu zäh: 
men; da fällt bald die Vernunft drauf und madt 
ein Werf daraus, das Gott verjühne; wie Dho- 
mas jdreibt, ,Faften jet ein Werf, das da tauge, 
Schuld gegen Gott auszulöjchen und ferner zu 
verhüten“, Das find die Haren Worte Thoma. 
n einen großen Schein und ein groß Anjehen der 


Heiligkeit vor ben Leuten. Und dazu helfen nun die Exempel der Heiligen, da fie fprechen, St. Franz 


zisfus hat eine Kappe getragen und dergleichen. 
Das Herz und Glauben. 


25] Postquam fefellit homines haec species 
sapientiae ac iustitiae, deinde sequuntur in- 
finita incommoda, obscuratur evangelium de 
iustitia fidei in Christum, et succedit vana 
fiducia talium operum. Deinde obseurantur 
praecepta Dei, haec opera arrogant sibi titu- 
lum perfectae et 'spiritualis vitae et longe 
praeferuntur operibus praeceptorum Dei, ut 


Hier jehen fie allein bie duperlide Übung an, nicht 


Und wenn nun die Leute alfo durch jo großen 
und prächtigen Schein der Heiligkeit betrogen mere 
den, jo folgt dann unzählige Fahr [Gefahr] und 
Unrat daraus, nämlich daß Chrifti Erkenntnis 
und das Evangelium bergejjem wird, und daß 
man alles Vertrauen auf folche Werke fett. Dar: 
über fo werden durch jofdje heuchlerifche Werke die 
rechten guten Werfe, bie Gott in [den] zehn Ges 


Apology of the Augsburg Confession. Art. XV. (VIII.) 


such a god shall be worshiped as the fathers 
were ignorant of. For although the holy 
Fathers themselves had both rites and tra- 
ditions, yet they did not hold that these mat- 
ters are useful or necessary for justification; 
they did not obscure the glory and office of 
Christ, but taught that we are justified by 


faith for Christ's sake, and not for the sake 


of these human services. But they observed 
human rites for the sake of bodily advantage, 
that the people might know at what time 
they should assemble; that, for the sake of 
example, all things in the churches might be 
done in order and becomingly; lastly, that 
the common people might receive a sort of 
training. For the distinctions of times and 
the variety of rites are of service in admon- 
ishing the common people. The Fathers had 
these reasons for maintaining the rites, and 
for these reasons we also judge it to be right 
that traditions [good customs] be maintained. 
And we are greatly surprised that the ad- 
versaries [contrary to the entire Scriptures 
of the Apostles, contrary to the Old and New 
Testaments] contend for another design of 
traditions, namely, that they may merit the 
remission of sins, grace, or justification. 
What else is this than to honor God with 
gold and silver and precious stones [as Daniel 
says], i.e., to hold that God becomes recon- 
ciled by a variety in clothing, ornaments, and 
by similar rites [many kinds of church deco- 


rations, banners, tapers], as are infinite in | 


human traditions? 

Paul writes to the Colossians, 2, 23, that 
traditions have a show of wisdom. And they 
indeed have. For this good order is very be- 
coming in the Church, and for this reason 
is necessary. But human reason, because it 
does not understand the righteousness of 
faith, naturally imagines that such works 
justify men because they reconcile God, etc. 
Thus the common people among the Israelites 
thought, and by this opinion increased such 
ceremonies, just as among us they have grown 
in the monasteries [as in our time one altar 
after another and one church after another 
is founded]. Thus human reason judges also 
of bodily exercises, of fasts; although the 
end of these is to restrain the flesh, reason 
falsely adds that they are services which 
justify. As Thomas writes: Fasting avails 
for the extinguishing and the prevention of 
guilt. These are the words of Thomas. Thus 
the semblance of wisdom and righteousness in 
such works deceives men. And the examples 
of the saints are added [when they say: 
St. Francis wore a cap, etc.]; and when men 
desire to imitate these, they imitate, for the 
most part, the outward exercises; their faith 
they do not imitate. 

After this semblance of wisdom and right- 
eousness has deceived men, then infinite evils 
follow; the Gospel concerning the righteous- 
ness of faith in Christ is obscured, and vain 
confidence in such works succeeds. Then the 
commandments of God are obscured; these 
works arrogate to themselves the title of a 
perfect and spiritual life, and are far pre- 

Concordia Triglotta. 


21 


321 


399 M. 210. 211. 
operibus suae cuiusque vocationis, admini- 
strationi reipublicae, administrationi oecono- 
miae, vitae coniugali, educationi liberorum. 
26] Haec prae illis ceremoniis iudicantur esse 
profana, ita ut cum quadam dubitatione con- 
scientiae a multis exerceantur. Constat enim 
multos deserta administratione reipublicae, 
deserto coniugio illas observationes amplexos 
esse tamquam meliores et sanctiores. 


Apologia Confessionis. Art. XV. (VIII.) 


YW. 204. 205. 


boten fordert, ganz unterdrüct (welches [drediid) 
ift zu hören). Denn die Werke müffen allein gei[tz 
lich, heilig, bollfommen Leben heißen und werden 
dann weit vorgezogen den rechten, heiligen guten 
Werken, ba ein jeder nach Gottes Gebot in feinem 
Beruf zu wandeln, bie Obrigkeit fleißig, treulich 
zu regieren, die Hausvater, bie ehelichen Leute, 
Weib und Kind, Gefinde in chriftliher Zucht zu 
halten fchuldig find; item, ba eine Magd, ein 
Knecht feinem Herrn treulich zu dienen pflichtig tft. 


Diefelben Werke halt man nicht für göttlich, fondern für weltlih Wefen, alfo bap viele Leute Darüber 
ihnen [fi] ein [der Gewiffen gemacht. Denn man weiß je, daß etliche ihren Fürftenftand verlaffen, 
etliche ben Eheftand, und find in Klöfter gegangen, heilig unb geijtfid) zu werden. 


27] Neque hoc satis est. Ubi occupavit 
animos persuasio, quod tales observationes 
ad iustifieationem necessariae sint, misere 
vexantur conscientiae, quia non possunt omnes 
observationes exacte praestare. Nam quotus- 
quisque numerare omnes potuit? Exstant im- 


mensi libri, imo bibliothecae totae, nullam. 


syllabam de Christo, de fide in Christum, de 
bonis operibus suae cuiusque vocationis con- 
tinentes, sed tantum colligentes traditiones 
et harum interpretationes, quibus interdum 
28] exacerbantur, interdum relaxantur. Quo- 
modo torquetur vir optimus Gerson, dum 
quaerit gradus et latitudines praeceptorum. 
Nee tamen potest constituere Zmıeixeıav in 
gradu certo; interim graviter deplorat peri- 
cula piarum conscientiarum, quae parit haee 
acerba interpretatio traditionum. 


Und ift über den [außer bem] Arrtum nod) der 
Kammer dabei, bap, wenn die Leute in dem Wahn 
find, daß [olde Sakungen nötig feien zur Geligz 
feit, bie Getviffen ohne Unterlaß in Unruhe unb 
Dual find, daß fie ihren Orden, ihre Möncherei, 
ihre aufgelegten Werte nicht fo geftrenge gehalten 
haben. Denn wer fünnte bie Catungen alle ers 
zählen? E3 find unzählig viel Bücher, in melden 
nicht ein Tüttel, nicht eine Silbe bon Chrifto, 
bom Glauben gefdrieben ober von den rechten 
guten Werfen, die Gott gebietet, welche jeder nach 
feinem Beruf zu tun [dufbig ijt; fondern allein 
bon folchen Sabungen jd)reiben fie, alS bon den 
vierzig Tagen zu faiten, bon Mefjehören, von biet 
Gezeiten beten ufiw.; ba ift des Deutens und Dis- 
penfieren8 fein Ende. Wie jämmerlich martert 
fi, wie ringt unb windet fid) über den Dingen 
der gute, fromme Mann Gerjon, ba er gern den 


: Gewifjen mit dem rechten Croft helfen wollte, ba 


er gradus und latitudines fucht praeceptorum, tviefern diejelben Gebote binden, und fann bod) nicht 
finden einen getviffen Grad, ba er darf bem Herzen Sicherheit und Frieden gewiß zufagen. Darum flagt 
er aud) ganz heftig, mie in großer Gefahr bie Gewiffen und Konfzienzen dadurch ftehen, bap man jolche 
Satungen alfo bei einer Todjünde fordert und will gehalten haben. 


29] Nos igitur contra illam speciem sapien- 
tiae et iustitiae in humanis ritibus, quae 
fallit homines, muniamus nos Verbo Dei, et 
primum sciamus eas neque remissionem pec- 
catorum, neque iustificationem mereri coram 
Deo, neque ad iustificationem necessarias esse. 
30] Testimonia quaedam supra citavimus. Et 
plenus est Paulus. Ad Colossenses 2, 16. 17 
clare dicit: Nemo vos iudicet in cibo, [R.211 
potu aut stato festo aut novilumio aut sab- 
batis, quae sunt umbrae futurorum; corpus 
autem Christi. Atque hic simul et legem 
Mosis et traditiones humanas complectitur, ne 
adversarii eludant haec testimonia, ut solent, 
quod Paulus tantum de lege Mosis loquatur. 
Ille vero hic clare testatur se loqui de tra- 
ditionibus humanis. Quamquam, quid dicant, 
adversarii non vident; si evangelium negat 
ceremonias Mosis, quae erant divinitus insti- 
tutae, iustificare, quanto minus iustificant tra- 
ditiones humanae? 

31] Nec habent episcopi potestatem insti- 
tuendi cultus tamquam iustificantes aut ne- 
cessarios ad iustificationem. Imo apostoli 
Act. 15,10 dicunt: Quid tentatis Deum, im- 
ponentes wgum? etc., ubi velut magnum pec- 
catum accusat Petrus hoc consilium oneran- 
dae ecclesiae. Et ad Galatas 5,1 vetat Paulus 
32] iterum, servituti subici. Volunt igitur 
apostoli in ecclesia manere hane libertatem, 
ne iudicentur ulli cultus legis aut traditio- 
num necessarii esse, sicut in lege fuerunt ne- 


Wir aber follen uns wider folch heuchlerifche, 
gleifende Satungen, dadurd viele verführt und 
jämmerlih die Getviffen ohne Urfache geplagt 
werden, rüften und ftärfen mit Gottes Wort und 
follen erftlich das [für] gewiß halten, daß Ber: 
gebung der Sünden nicht dur) folhe Sakungen 
verdient wird. Wir haben den Apoftel proben 
angezogen zu den Koloffern: „Laßt euch niemand 
Gewiffen machen über Speife, Drank, Neumon= 
ben, Sabbater.” Und der Apojtel will das ganze 
Gejet Mofis und [olde Traditionen zugleich bez 
griffen haben, damit die Widerfacher hier nicht 
entjchliefen [entfchlüpften], wie fie pflegen, als 
rede Paulus allein vom Gejeg Mofis. Er zeigt 
aber flar genug an, daß er bon menschlichen 
Satungen auch rede, wiewohl bie Widerfacher 
felbjt nicht wifjen, mes fie fagen. Denn fo das 
Evangelium und Paulus Har melden, dak aud) 


bie Zeremonien und Werke des GefekeS Mois bot 


Gott nieht helfen, jo werden’s viel weniger menjch 
fide Sabungen tun. | 

Derhalben haben bie Bijchöfe nicht Macht noch 
Gewalt, eigenerwählte Gottesdienfte aufzurichten, 
welche jollen bie Leute vor Gott heilig und fromm 
machen. Denn e$ jagen auch bie Apoftel Wet. 15: 
„Bas verfudt ihr Gott und legt eine Bürde auf 
bie Siinger?” ufw. Da fhilt e§ Petrus als eine 
große Sünde, damit man Gott verläftere und bete 
fude. Darum ijf e8 der Apoftel Meinung, daß 
diefe Freiheit in der Kirche bleiben foll, daß feine 
Beremonien, weder das Geje& Mtofis nod) andere 
Sabungen, follen als nötige Gottesdienfte ge[d)übt 


. cannot exactly fulfil all observances. 


Apology of the Augsburg Confession. Art. XV. (VIII.) 


ferred to the works of God’s commandments 
[the true, holy, good works], as, the works 
of one’s own calling, the administration of 
the state, the management of a family, mar- 
ried life, the bringing up of children. Com- 
pared with those ceremonies, the latter are 
judged to be profane,-so that they are exer- 
cised by many with some doubt of conscience. 
For. it is known that many have abandoned 
the administration of the state and married 
life, in order to embrace these observances as 
better and holier [have gone into cloisters in 
order to become holy and spiritual]. 

Nor is this enough. When the persuasion 
has taken possession of minds that such ob- 
servances are necessary to justification, con- 
sciences are in miserable anxiety because they 
For how 
many are there who could enumerate all these 
observances? There are immense books, yea, 
whole libraries, containing not a syllable con- 
cerning Christ, concerning faith in Christ, 
concerning the good works of one’s own call- 
ing, but which only collect the traditions and 
interpretations by which they are sometimes 
rendered quite rigorous and sometimes re- 
laxed. [They write of such precepts as of 
fasting for forty days, the four canonical 
hours for prayer, etc.] How that most ex- 
cellent man, Gerson, is tortured while he 
searches for the grades and extent of the 
precepts! Nevertheless, he is not able to fix 
Erıelzeıav [mitigation] in a definite grade [and 
yet cannot find any sure grade where he could 
confidently promise the heart assurance and 
peace]. Meanwhile, he deeply deplores the 
dangers to godly consciences which this rigid 
interpretation of the traditions produces. 

Against this semblance of wisdom and 
righteousness in human rites, which deceives 
men, let us therefore fortify ourselves by the 
Word of God, and let us know, first of all, 
that these neither merit before God the re- 
mission of sins or justification, nor are neces- 
sary for justification. We have above cited 
some testimonies. And Paul is full of them. 
To the Colossians, 2, 16. 17, he clearly says: 


Let no man, therefore, judge you in meat or - 


in drink, or in respect of an holy-day, or of 
the new moon, or of the Sabbath-days, which 
are a shadow of things to come; but the 
body is of Christ. Here now he embraces at 
the same time both the Law of Moses and 
human traditions, in order that the adver- 
saries may not elude these testimonies, ac- 
cording to their custom, upon the ground that 
Paul is speaking only of the Law of Moses. 
But he clearly testifies here that he is speak- 
ing of human traditions. However, the ad- 
versaries do not see what they are saying; if 
the Gospel says that the ceremonies of Moses, 
which were divinely instituted, do not justify, 
how much less do human traditions justify! 

Neither have the bishops the power to in- 
stitute services, as though they justified, or 
were necessary for justification. Yea, the 
apostles, Acts 15,10, say: Why tempt ye God 
to put a yoke, etc., where Peter declares this 
purpose to burden the Church a great sin. 


323 


And Paul forbids the Galatians, 5, 1, to be 
entangled again with the yoke of bondage. 
Therefore, it is the will of the apostles that 
this liberty remain in the Church, that no ser- 
vices of the Law or of traditions be judged 
as necessary (just as in the Law ceremonies 


394 M. 211—213. 


cessariae ceremoniae ad tempus, ne obscuretur 
iustitia fidei, si iudicent homines cultus illos 
mereri iustificationem, aut ad iustificationem 
33] necessarios esse. Multi varias Zzusıxeias 
quaerunt in traditionibus, ut conscientiis me- 
deantur, neque tamen certos gradus reperiunt, 
per quos explicent conscientias ex his vinculis. 
34] Verum sicut Alexander solvit Gordium 
nodum, quem, quum explicare non posset, 
gladio semel dissecuit, ita apostoli semel libe- 
rant conscientias traditionibus, praesertim si 
tradantur ad promerendam. iustificationem. 
Huie doctrinae cogunt nos apostoli adversari 
docendo et exemplis. Cogunt nos docere, quod 
traditiones non iustificent, quod non sint ne- 
cessariae ad iustificationem, quod nemo debeat 
35] condere aut recipere traditiones hae opi- 
nione, quod mereantur iustificationem. [R.212 


Tune etiamsi quis observat, observet sine: 


superstitione tamquam politicos mores, sicut 
sine superstitione aliter vestiuntur milites, 
36] aliter scholastici. Apostoli violant tra- 
ditiones et excusantur a Christo. Erat enim 
exemplum ostendendum Pharisaeis, quod illi 
37] cultus essent inutiles. Et si quas tradi- 
tiones parum commodas omittunt nostri, satis 
nune excusati sunt, quum requiruntur, tam- 
quam promereantur iustifieationem. Talis 
enim opinio in traditionibus est impia. 


Apologia Confessionis. Art. XV. (VIII.) 


YW. 205. 206. 


werden; tie etliche Zeremonien im Gefek Mots 
als nötig mußten im Alten Teftament eine Zeit- 
lang gehalten werden. Darum mitffen wir auch 
wehren, daß die Predigt von der Gnade und bom 
Chrifto, von BVergebung der Sünden aus lauter 
Gnade nicht unterbrüdt werde, und der jchädliche 
Srrtum [nicht] einreipe, als find [jeien] Die 
Sakungen nötig, fromm bor Gott zu jein. 63 
haben Gerfon und viel andere treue, fromme 
Beute, welche über bie großen Tährlichkeiten der 
Gewiffen Mitleid getragen, Erıeizeıav und ine 
derung gefucht, wie man doch darin den Getijjen 
helfen möchte [fönnte], daß fie durch Die Tradiz 
tionen nicht in fo mannigfaltige Wege gemartert 
würden, und haben nichts Gewwiffes finden fonnen, 
Den Gewiffen aus den Banden zu helfen. Die 
Heilige Schrift und die Wpoftel aber find fura 
hindurdgegangen und [haben] jehleht mit einem 
Striche alles quittiert und flar bitrr herausgejagt, 
daß wit in Chrifto frei, ledig feien bom allen 
Traditionen, jonderlic wenn man dadurd Selig: 
feit und Vergebung der Sünden zu erlangen jucht. 
Darum lehren aud) bie Wpojtel, dag man der 
fchädlichen pharifäifchen Lehre foll mwiderjtreben 
mit Lehren und mit dem Gegenerempef. Darum 
lehren wir, daß [olde Satungen midi gerecht 
machen bor Gott, daß fie auch nicht not jeien zur 
Seligfeit, daß auch niemand folde Sakungen 
machen oder: annehmen foll der Meinung, dap er 
wolle vor Gott Dadurch gerecht werden. Wer fie 


aber halten will, der halte fie, wie id) einen andern Stadtgebrauch möchte halten, da ich wohne, ohne 
alles Vertrauen, Dadurd) gerecht zu werden bor Gott. ALS, dak id) bei Den Deutjchen deutiche Kleidung 
trage, bei ben Walen mweljche, halte ich alS einen Landbrauch, nicht babutd) felig zu werden. Die 
Apoftel, wie das Evangelium anzeigt, brechen frijd) jofdje Sakungen und werden von Chrijto derhalben 


gelobt. 


Denn man muß es nicht allein mit Lehren, Predigen, jondern auc) mit ber Tat den Phari- 
fäern anzeigen und bemeijen, daß jolche Gottesdienste nists nitke find zur Seligfeit. 


Und darum, ob 


bie Unjern gleich etliche Traditionen und Zeremonien nachlafjen, fo find fie bod) genugfam entjchuldigt. 
Denn die Bischöfe fordern folches als nötig zur Seligheit; das ijt ein Irrtum, der nicht zu leiden ijt. 


38] Ceterum traditiones veteres factas in 
ecclesia utilitatis et tranquillitatis causa 
libenter servamus easque interpretamur zo0c 
TO eb9nuóreoov, exclusa opinione, quae sentit, 
39] quod iustificent. Ac falso nos accusant 
inimici nostri, quod bonas ordinationes, quod 
disciplinam ecclesiae aboleamus. Vere enim 
praedieare possumus publicam formam eccle- 
siarum apud nos honestiorem esse quam apud 
adversarios. Et si quis recte expendere velit, 
verius servamus canones quam adversarii. 
40] Apud adversarios missas faciunt saeri- 
fieuli inviti et mercede conducti et plerumque 
tantum mercedis causa. Canunt Psalmos, non 
ut discant aut orent, sed cultus causa, quasi 
illud opus sit cultus, aut certe mercedis causa. 


Apud nos utuntur coena Domini multi singu- - 


lis Dominicis, sed prius instituti, explorati et 
absoluti. Pueri canunt Psalmos, ut discant; 
canit et populus, ut vel discat vel oret. Apud 
41] adversarios nulla prorsus est xzarmynoıs 
puerorum, de qua quidem praecipiunt canones. 
Apud.nos coguntur pastores et ministri eccle- 
siarum publice instituere et audire pueri- 
tiam; et haec ceremonia optimos fructus 
42] parit. Apud adversarios in multis regio- 
nibus toto anno nullae habentur conciones, 
praeterquam in Quadragesima. Atqui prae- 
cipuus cultus Dei est docere evangelium. Et 


quum concionantur adversarii, dicunt de tra- 


ditionibus humanis, de cultu sanetorum et 


Weiter, die älteften Sakungen aber in der 
Kirche, al3 die drei hohen Fefte ufiw., die Conn: 
tagsfeier und dergleichen, welche um guter Ordz 
nung, (inigfeit und Friedens killen erfun- 
den ujtv., bie halten wir gerne. Auch jo predigen 
die Unjern auf3 glimpflichite gegen [bor] bem 
Volt davon; allein, daneben jagen fie, bab fie 
bot Gott nicht gerecht machen. Darum reden bie 
Widerfacher ihre Gewalt und tun uns ganz bor 


Gott unrecht, wenn fie uns jchuld geben, bab wir 


alle guten. Zeremonien, alle Ordnungen in der 
Kirche abbringen und. nieberfegen. Denn bir 
mögen e$ mit der Wahrheit jagen, bab es chrijt= 
licher, ehrlicher in unjern Kirchen mit rechten 
GotteSdienften gehalten wird denn bei den Wider: 
fachern, Und wo gottesfürchtige, ehrbare, verjtin- 
Dige, unparteiifche Leute find, bie diefe Sache recht 
genau wollen bedenfen und anjehen, jo halten wir 
die alten Canones und mentem legis mehr, reiner 
und fleißiger denn bie Widerfacher. Denn bie 
Widerfacher treten unverschämt die allerehrlichiten 
Canones mit Füßen, iie fie denn Chrifto und 
dem Cvangelio aud) tun. Die Pfaffen und 
Mönche in Stiften migbrauchen der Melfe aufs 
fchredlichfte unb greulicfte, halten Meffen täglich 
in großer Anzahl allein um der Binje [Ubgaben] 
willen, um des Geldes, um des fchändlichen 3Baudjs 
willen. So fingen fie bie Pjalmen in Stiften, 
nicht daß fie ftudieren oder ernftlich beten (denn 
Das mehrere Teil verfteht nicht einen Vers in - 
[ben] Pfalmen), fondern haften ihre Metten und 


Apology of the Augsburg Confession. Art. XV. (VIII.) 325 


were for a time necessary), lest the right- 
eousness of faith be obscured, if men judge 
that these services merit justification, or are 
necessary for justification. Many seek in 
traditions various ézvecxeiac [mitigations] in 
order to heal consciences; and yet they do 
not find any sure grades by which to free 
consciences from these chains. But just as 
Alexander once for all solved the Gordian 
knot by cutting it with his sword when he 
could not disentangle it, so the apostles once 
for all free consciences from traditions, es- 
pecially if they are taught to merit justifi- 
cation. The apostles compel us to oppose this 
doctrine by teaching and examples. They 
compel us to teach that traditions do not 
justify; that they are not necessary for 
justification; that no one ought to frame or 
receive traditions with the opinion that they 
merit justification. Then, even though any 
one should observe them, let him observe 
them without superstition as civil customs, 
just as without superstition soldiers are 
clothed in one way and scholars in another 
[as I regard my wearing of a German cos- 
tume among the Germans and a French cos- 
tume among the French as an observance of 
the usage of the land, and not for the pur- 
pose of being saved thereby]. The apostles 
violate traditions and are excused by Christ; 
for the example was to be shown the Phar- 
isees that these services are unprofitable. 
And if our people neglect some traditions 
that are of little advantage, they are now 
sufficiently excused, when these are required 
as though they merit justification. For such 
an opinion with regard to traditions is im- 
pious [an error not to be endured]. 


But we cheerfully maintain the old tradi- 
tions [as, the three high festivals, the ob- 
servance of Sunday, and the like] made in 
the Church for the sake of usefulness and 
tranquillity; and we interpret them in a 
more moderate way, to the exclusion of the 
opinion which holds that they justify. And 
our enemies falsely accuse us of abolishing 
good ordinances and. church-discipline. For 
we can truly declare that the public form 
of the churches is more becoming with us 
than with the adversaries [that the true 
worship of God is observed in our churches 
in a more Christian, honorable way]. And 
if any one will consider it aright, we conform 
to the canons more truly than do the adver- 
saries. [For the adversaries, without shame, 
tread under foot the most honorable canons, 
just as they do Christ and the Gospel.] With 
the adversaries, unwilling celebrants, and 
those hired for pay, and very frequently only 
for pay, celebrate the Masses. They sing 
psalms, not that they may learn or pray [for 
the greater part do not understand a verse 
in the psalms], but for the sake of the ser- 
vice, as though this work were a service, or, 
at least, for the sake of reward. [All this 
they cannot deny. Some who are upright 
among them are even ashamed of this traffic, 
and declare that the' clergy is in need of refor- 
mation.] With us many use the Lord’s Sup- 


— 


per [willingly and without constraint] every 
Lord's Day, but after having been first in- 
strueted, examined [whether they know and 
understand anything of the Lord's Prayer, 
the Creed, and the Ten Commandments], and 
absolved. The children sing psalms in order 
that they may learn [become familiar with 
passages of Scripture]; the people also sing 
[Latin and German psalms], in order that 
they may either learn or pray. With the ad- 
versaries there is no catechization of the chil- 
dren whatever, concerning which even the 
canons give commands. With us the pastors 
and ministers of the churches are compelled 
publicly [and privately] to instruct and hear 
the youth; and this ceremony produces the 
best fruits. [And the Catechism is not a mere 
childish thing, as is the bearing of banners 
and tapers, but a very profitable instruction.] 
Among the adversaries, in many regions [as 
in Italy and Spain], during the entire year 
no sermons are delivered, except in Lent. 
[Here they ought to cry out and justly make 


396 M. 213. 214. 
similibus nugis, quas iure fastidit populus; 
itaque deseruntur statim initio, post- [R.213 
quam recitatus est evangelii textus. Pauci 
quidam meliores nunc de bonis operibus dicere 
incipiunt; de iustitia fidei, de fide in Chri- 
stum, de consolatione conscientiarum nihil 
dicunt; imo hane saluberrimam evangelii 
43] partem lacerant conviciis. Econtra in 
nostris ecclesiis omnes conciones in his locis 
consumuntur: de poenitentia, de timore Dei; 
de fide in Christum, de iustitia fidei, de con- 
solatione conscientiarum per fidem, de exer- 
eitiis fidei; de oratione, qualis esse debeat, et 
quod certo statuendum sit, quod sit efficax, 
quod exaudiatur; de cruce; de dignitate 
magistratuum et omnium civilium ordinatio- 
num; de discrimine regni Christi seu regni 


Apologia Confessionis. 


Art. XV. (VIIL.) W. 906—908. 


Vefper als einen gedingten Gottesdienit, der ihnen 
ihre Mente und Zinfe trägt. Diejes alles finnen 
fie nicht leugnen. €8 fchdmen fid) aud) jelbit 
etliche Nedliche unter ihnen deSfelben Sahrmarfts 
und jagen, clerus bedürfe einer Reformation. 
Bei uns aber braucht daS Bolt des heiligen 
Saframent3 willig, ungedrungen, alle Sonntage, 
welche man erft verhört, ob fie in chriftlicher Lehre 
unterrichtet find, im BVaterunfer, im Glauben, in 
[den] zehn Geboten etwas wiffen oder verftehen. 
Stem, bie Jugend und das Bolf fingt ordentlich 
fateitijde und beut[de Palmen, daß fie der 
Sprüche ber Schrift gewohnen und beten lernen. 
Bei den Widerfachern ijt fein Katehismus, da 
Dod) bie Kanone bom reden. Bei uns erden 
bie Ganone8 gehalten, daß bie Pfarrer und Rir- 
chendiener öffentlich) und daheim bie Kinder und 


spiritualis et politicarum rerum; de con- 
iugio; de educatione et institutione puero- 
rum; de castitate; de omnibus officiis cari- 
44] tatis. Ex hoe statu ecclesiarum iudicari 
potest nos disciplinam ecclesiasticam et pias 
ceremonias et bonos mores ecclesiasticos dili- 
genter conservare. 


Sugend in Gottes Wort unterweifen. Und der 
Katehismus ijt nicht ein Kinderwerf, wie Fah- 
nene, Kerzentragen, fondern eine faft [febr] nüß- 
fide Unterrihtung. Bei den Widerjahern wird 
in vielen Ländern, al3 in Italien und Hijpa- 
nien ujm., Das ganze afr durch nicht gepredigt 
denn allein in der Faften. Da jollten fie jehreien 
und billig hoch Hagen; denn das heißt auf ein- 
mal alle Gottesdienfte recht umgeftopen. Denn der allergrößte, Deiligite, nötigjte, höchjte Gottesdienit, 
welden Gott im erjten und andern Gebot al8 das Größte hat gefordert, ijt Gottes Wort predigen: 
denn das Predigtamt ijt das Hichfte Amt in der Kirche. Wo nun bet Gottesdienft ausgelafjen wird, 
wie fann da Erkenntnis Gottes, die Lehre Chrijtt oder das Evangelium fein? Darum, wenn fie gleich 
in der Falten oder jonft zur andern Beit predigen, lehren fie nicht3 denn bon folhen Menfchenfagungen, 
vom Anrufen der Heiligen, von Weihwajfer und von [olden Narrenwerfen, unb ijt ber Gebraud), dak 
ihr Volk bald, wenn der Gert des Evangelii gejagt ijt, aus der Kirche Taufe, welches fid) vielleicht babon 
angefangen, daß fie nicht haben mögen die andern Lügen hören. Etliche wenige unter ihnen heben 
nun auc) an, von guten Werken zu predigen. Bon ber Grfenntnis Chrifti aber, bom Glauben, vom 
Troft der Gewiffen fonnen fie nichts prebigen, fondern biejefbe felige Lehre, das liebe, heilige Chan- 
gelium, nennen fie Lutherifdh. Bn unferer Kirche aber werden bon Predigern diefe folgenden nötigen © 
Stüde mit höchitem Fleiß gelehrt: bon rechter Buße, bon der Furcht Gottes, von bem Glauben, twas 
der fei, bon der Erkenntnis Chrifti, von der Gerechtigkeit, die aus dem Glauben fommt; item, mie 
die Gewiffen in Üngften und Anfechtungen follen Troft fuchen, wie der Glaube burd) allerlei Anfedh- 
tungen muß geübt werden, was ein recht Gebet fei, wie man beten fol; item, daß ein Chrijt gewiß 
fid tröften foll, daß fein Rufen und Bitten Gott werde erhören im Himmel; bon dem heiligen Kreuz, 
pom Gehorjam gegen die Obrigkeit; item, mie ein jeder in feinem Stande chrijtlich leben und fahren 
mag; bom Gehorfam der Herrengebote, aller weltlichen Ordnungen und Gefete; item, mie zu unter- 
fcheiden feien das geiftliche Reich Chrifti und die Negimente und Reiche in der Welt; von dem Che 
ftande, und mie der hriftlich zu führen fet; bon chrijtlider Zucht der Kinder, bon ber Keufchheit, von 
allerlei Werfen der Liebe gegen den 9tüd)ften. Alfo ijt unfere Kirche mit Lehre und Wandel bejtellt, 
daraus unparteiifche Zeute wohl merken und abnehmen finnen, daß wir chriftliche, rechte Zeremonien 


nicht abtun, jonbern mit Fleiß aufs treulichfte erhalten. 


45] Ac de mortificatione carnis et disci- 
plina corporis ita docemus, sicut narrat Con- 
fessio, quod vera et non simulata mortificatio 
fiat per crucem et afflictiones, quibus Deus 
exercet nos. In his obediendum est voluntati 
Dei, sicut ait Paulus Rom. 12, 1: ‚Esxhibete 
corpora vestra hostiam etc. Et haec sunt 
spiritualia exercitia timoris et fidei. Verum 
46] praeter hane mortificationem, quae fit 
per erucem, est et voluntarium quoddam exer- 
citii genus necessarium, de quo Christus ait 
Lue. 21,34: Cavete, ne corda vestra graven- 
. tur crapula. Et Paulus 1 Cor. 9,27: Castigo 
corpus meum, et in servitutem redigo etc. 
47] Et haec exercitia suscipienda sunt, non 
quod sint cultus iustificantes, sed ut coerceant 
carnem, ne saturitas obruat nos et reddat 
securos et otiosos, qua ex re fit, ut affectibus 
carnis indulgeant et obtemperent homines. 
Haec diligentia debet esse perpetua, [R.214 
48] quia habet perpetuum mandatum Dei. Et 


Und bie Kaftetung des Fleifches oder alten 
Adams lehren wir aljo, mie unfere Konfejfion 
meldet, daß bie rechte Kafteiung dann gejchieht, 
wenn uns Gott den Willen bricht, Kreuz und 
Trübfal zufhidt, daß wir lernen feinem Willen 
gehorjam fein, wie Paulus zu den Römern am 


12. fagt: „Begebet eure eigenen Leiber zu einem 


heiligen Opfer.“ Und das find rechte heilige 
Kafteiungen, aljo in Anfehtungen lernen Gott 
fennen, ihn fürchten, lieben ujm. Über biejelben 
Trübfale, welche nicht in unjerm Willen ftehen, 
find auch noch die leiblichen Übungen, da Chriftus 
bon jagt: „Hütet euch, daß eure Leiber nicht be= 
fchweret werden mit Freffen und Saufen!“ Und 
Paulus zu den Korinthern: „Ih zähme meinen 
Leib“ ufw. Die Übungen follen batum gefchehen, 
nicht daß eS nötige GotteSdienfte feien, baburd) 
man bot Gott fromm terde, jondern daß mir 
unjer Fleifh im Zaum halten, damit wir durd 
Villeret und Befchwerung des Leibes nicht ficher 
unb müßig werden, des Teufels Neizungen und 


Apology of the Augsburg Confession. Art. XV. (VIII.) 


grievous complaint; for this means at one 
blow to overthrow completely all worship. 
For of all acts of worship that is the greatest, 
most holy, most necessary, and highest, which 
God has required as the highest in the First 
and the Second Commandment, namely, to 
preach the Word of God. For the ministry 
is the highest office in the Church. Now, if 
this worship is omitted, how can there be 
knowledge of God, the doctrine of Christ, or 
the Gospel?] But the chief service of God is 
to teach the Gospel. And when the adver- 
saries do preach, they speak of human tradi- 
tions, of the worship of saints [of consecrated 
water], and similar trifles, which the people 
justly loathe; therefore they are deserted 
immediately in the beginning, after the text 
of the Gospel has been recited. [This prac- 
tise may have started because the people did 
not wish to hear the other lies.] A few better 
ones begin now to speak of good works; but 
of the righteousness of faith, of faith in 
Christ, of the consolation of consciences, they 
say nothing; yea, this most wholesome part 
of the Gospel they rail at with their re- 
proaches. [This blessed doctrine, the precious 
holy Gospel, they call Lutheran.] On the con- 
trary, in our churches all the sermons are 
occupied with such topics as these: of re- 
pentance; of the fear of God; of faith in 
Christ, of the righteousness of faith, of the 
consolation of consciences by faith, of the 
exercises of faith; of prayer, what its nature 
should be, and that we should be fully con- 
fident that it is efficacious, that it is heard; 
of the cross; of the authority of magistrates 
and all civil ordinances [likewise, how each 
one in his station should live in a Christian 
manner, and, out of obedience to the com- 
mand of the Lord God, should conduct him- 
self in reference to every worldly ordinance 
and law]; of the distinction between the 
kingdom of Christ, or the spiritual kingdom, 
and political affairs; of marriage; of the 
education and instruction of children; of 
chastity; of all the offices of love. From 
this condition of the churches it may be 
judged that we diligently maintain church- 
discipline and godly ceremonies and good 
church-customs. 

And of the mortification of the flesh and 
discipline of the body we thus teach, just as 
the Confession states, that a true and not 
a feigned mortification occurs through the 
cross and afflictions by which God exercises us 
[when God breaks our will, inflicts the cross 
and trouble]. In these we must obey God’s 
will, as Paul says, Rom. 12,1: Present your 
bodies a living sacrifice. And these are the 
spiritual exercises of fear and faith. But in 
addition to this mortification which occurs 
through the cross [which does not depend 
upon our will] there is also a voluntary kind 
of exercise necessary, of which Christ says, 
Luke 21,34: Take heed to yourselves lest at 
any time your hearts be overcharged with 
surfeiting. And Paul, 1 Cor. 9, 27: I keep 
under my body, and bring it into subjec- 
tion, etc. And these exercises are to be under- 
taken not because they are services that jus- 


327 


tify, but in order to curb the flesh, lest sa- 
tiety may overpower us, and render us secure 
and indifferent, the result of which is that 
men indulge and obey the dispositions of the 
flesh. This diligence ought to be perpetual, 
because it has the perpetual command of 


God. And this prescribed form of certain 
3 


398 M. 214. 215. 
illa praescripta forma certorum ciborum ac 
temporum nihil facit ad coercendam carnem. 
Est enim delicatior et sumptuosior quam re- 
liqua convivia; et ne adversarii quidem ob- 
servant formam in canonibus traditam. 


49] Multas et difficiles disputationes habet 
hic locus de traditionibus, ac nos re ipsa ex- 
perti sumus traditiones vere esse laqueos 
conscientiarum. Quum exiguntur tamquam 
necessariae, miris modis cruciant conscien- 
tias praetermittentes aliquam observationem. 
Rursus abrogatio sua habet incommoda, suas 
50] quaestiones. Sed nos facilem et planam 
causam habemus, quia adversarii damnant 
nos, quod docemus traditiones humanas non 
mereri remissionem peccatorum. Item requi- 
runt universales traditiones, quas sic vocant, 
tamquam necessarias ad iustificationem. Hic 
habemus patronum constantem Paulum, qui 
ubique contendit has observationes neque 
iustificare, neque necessarias esse supra iusti- 
51] tiam fidei. Et tamen usum libertatis in 
his rebus ita moderandum esse docemus, ne 
imperiti offendantur et propter abusum liber- 
tatis fiant iniquiores verae doctrinae evan- 
gelii, neve sine probabili causa mutetur ali- 
quid in usitatis ritibus, sed ut propter alen- 
dam concordiam serventur veteres mores, qui 
sine peccato aut sine magno incommodo ser- 
52] vari possunt. Et in hoe ipso conventu 
satis ostendimus nos propter caritatem adıqa- 
qooo non gravatim observaturos esse cum 
aliis, etiamsi quid incommodi haberent, sed 
publicam concordiam, quae quidem sine offen- 
sione conscientiarum fieri posset, iudicavimus 
omnibus alis commodis anteferendam esse. 
Sed de hac tota re paulo post etiam dicemus, 
quum de votis et de potestate ecclesiastica 
disputabimus. 


Apologia Confessionis. 


Art. XVI. 38. 208. 209. — 


des Fleifches Lüften folgen. Dasjelbe Falten und 
Kafteien follte nicht allein auf gewiffe Beit, jon- 
dern allezeit gefchehen. Denn Gott will, daß wir 
allezeit mäßig und nüchtern leben, und tie bie 
Erfahrung gibt, fo helfen dazu nicht viel be= 
ftimmte Faftentage. Denn man hat mit Fijfcen 
und allerlei Faftenfpeije mehr Unfoft und Ouaffes 
ret [Schwelgerei] getrieben Denn auger der Fajten; 
und bie Widerjacher felbjt haben die Falten nie 
gehalten dergeftalt, wie fie in canonibus ange 
zeigt ilt. | 

Diefer Artikel bon den menfhlihen Traditio- 
nen oder Sagungen hat ganz viel fchwere Dispu- 
tationen und Tragen hinter fid, und bie Gr- 
fabrung hHat’3 allzuftart gegeben, daß folce 
Satungen rechte fehwere Ketten und Stride find, 
die Gewiffen jämmerlih zu quälen. Denn wenn 
Diefer Wahn da ijt, daß fie nötig feien zur Selig: 
feit, fo plagen fie über alle Magen ein arm Ge- 
wiffen. Wie denn fromme Herzen wohl erfahren, 
wenn fie in horis canonicis eine Complete aus: 
gelaffen uftw. oder dergleichen Ddatvider getan. 
Wiederum jchlehthin die Freiheit lehren, hat auch 
feine Bedenken und feine Fragen, nachdem das 
gemeine Volk duberlidher Qudt und Anleitung 
bedarf. Uber bie Widerfacher machen diefe Sache 
felbft gewiß unb [djfed)t. Denn fie verdammen 
uns darum, daß wir lehren, daß Wir Dburd) 
menschliche Gabkungen nicht verdienen Vergebung 
der Sünden bor Gott. Item, fie wollen ihre 
Sabungen durch die ganze Kirche universaliter 
durchaus gehalten haben, jchlechts als nötig, unb 
fegen fie an Chriftu3’ Statt. Da haben wir 
einen ftarfen Patron für ung, den Wpoftel Baus 
lum, ‘welder an allen Orten das jtreitet, daß 
folche Saßungen bor Gott nicht gerecht machen 
und nicht nötig feten zur Seligfeit. Auch lehren 
die Unfern deutlich und Far, daß man der chrift- 
[iden Freiheit in den Singen alfo gebrauchen 
joll, daß man bor den Schwachen, fo folches nicht 
unterrichtet find, nicht Ürgernis anrichte, und 
daß nicht etma Diejenigen, fo ber Freiheit miß- 
brauchen, bie Schwachen bon der Lehre des Gban- 
gelii abjchredfen. Darum lehren auch unfere Pre- 
Diger, daß ohne [be]fondere und ohne bewegende 
Urjadhen an den Kirhenbräuchen nists geändert 


foll werden, fondern um Friedens und Einigkeit willen foll man diejenigen Gewohnheiten halten, fo 


man ohne Sünde und ohne Beichwerung ber Gewwiffen halten fann. 


Und auf diefem Augsburger 


Reichstag haben wir uns gleich genug finden und vernehmen laffert, daß wir um Liebe willen un- 
befchwert fein wollten, etliche adiaphora mit den andern zu halten. Denn wir haben auch bei uns 
wohl bedacht, dak gemeine Einigfeit und Friede, foviel derjelben ohne VBefdhiwerung ber Gewiffen zu 


erhalten wäre, billig allen andern, geringen Sachen würde vorgezogen. 


Wher bon dem allem mollen 


wir hernac weiter reden, wenn wir bon Kloftergelübden und bom ber potestate ecclesiastica bam 


deln werden. 


Art. XVI. De Ordine Politico. 


53] Articulum XVI. recipiunt adversarii 
sine ulla exceptione, in quo confessi sumus, 
quod liceat Christiano gerere magistratus, 
exercere iudicia ex imperatoriis legibus seu 
aliis praesentibus legibus, supplicia [R.215 
iure constituere, iure bella gerere, militare, 
iure contrahere, tenere-proprium, iusiuran- 
dum postulantibus magistratibus dare, con- 
trahere matrimonium, denique quod legitimae 
ordinationes civiles sint bonae creaturae Dei 
et ordinationes divinae, quibus tuto Christia- 
54] nus uti potest. Hic totus locus de discri- 
mine regni Christi et regni civilis literis no- 


Artikel XVI. Bom weltlichen stegtinend: 


Den XVI. Artikel laffen ihnen die Wider 
facher gefallen ohne alle weiteren Fragen, da wir 
in der Konfeffion jagen und lehren, dak ein Chrift 
mit Gott und Getwiffen in der Obrigkeit fein 
mag, Vand und Leute regieren, Urteil und Recht 
fprechen aus faiferlihen und andern lanblüufe 
tigen Rechten, die Übeltäter mit bem Schwert und 
fonft nach der Schärfe ftrafen, Kriege führen, fau- 
fen unb berfaufen, Haus, Hof und fonft Eigenes 
haben und behalten, aufgelegte Cide in Gerichten 
Ihwören; in Summa, da wir lehren, dak Obrig- 
feit und Regiment, item ihr Recht und Strafe 
und alles, was dazu gehört, feten gute Kreaturen 


Apology of the Augsburg Confession. Art. XVI. 


meats and times does nothing [as experience 
shows] towards curbing the flesh. For it is 
more luxurious and sumptuous than other 
feasts [for they were at greater expense, and 
practised greater gluttony with fish and vari- 
ous Lenten meats than when the fasts were 
not observed], and not even the adversaries 
observe the form given in the canons. 

This topic concerning traditions contains 
many and difficult questions of controversy, 
and we have actually experienced that tradi- 
tions are truly snares of consciences. When 
they are exacted as necessary, they torture in 
wonderful ways the conscience omitting any 
observance [as godly hearts, indeed, experi- 
ence when in the canonical hours they have 
omitted a compline, or offended against them 
in a similar way]. Again their abrogation 
has its own evils and its own questions. [On 
the other hand, to teach absolute freedom has 
also its doubts and questions, because the 
common people need outward discipline and 
instruction.] But we have an easy and plain 
case, because the adversaries condemn us for 
teaching that human traditions do not merit 
the remission of sins. Likewise they require 
universal traditions, as they call them, as 
necessary for justification [and place them 
in Christ’s stead]. Here we have Paul as 
a constant champion, who everywhere con- 
tends that these observances neither justify 
nor are necessary in addition to the right- 
eousness of faith. And nevertheless we teach 
that in these matters the use of liberty is to 
be so controlled that the inexperienced may 
not be offended, and, on account’of the abuse 
of liberty, may not become more hostile to 
the true doctrine of the Gospel, or that with- 
out a reasonable cause nothing in customary 
rites be changed, but that, in order to cherish 
harmony, such old customs be observed as 
can be observed without sin or without great 
inconvenience. And in this very assembly we 
have shown sufficiently that for love’s sake 
we do not refuse to observe adiaphora with 
others, even though they should have some 
disadvantage; but we have judged that such 
public harmony as could indeed be produced 
without offense to consciences ought to be 
preferred to all other advantages [all other 
less important matters]. But concerning this 
entire subject we shall speak after a while, 
when we shall treat of vows and ecclesiastical 
power. | 


Article XVI: Of Political Order. 


The Sixteenth Article the adversaries re- 
ceive without any exception, in which we have 
confessed that it is lawful for the Christian 
to bear civil office, sit in judgment, determine 
matters by the imperial laws, and other laws 
in present force, appoint just punishments, 
engage in just wars, act as a soldier, make 
legal contracts, hold property, take an oath 
when magistrates require it, contract mar- 
riage; finally, that legitimate civil ordinances 
are good creatures of God and divine ordi- 
nances, which a Christian can use with safety. 
This entire topic concerning the distinction 
between the kingdom of Christ and a political 


329 


330 3n. 215. 216. 


strorum utiliter illustratus est, quod regnum 
Christi sit spirituale, hoc est, in corde noti- 
tiam Dei, timorem Dei et fidem, iustitiam 
aeternam et vitam aeternam inchoans, interim 
foris sinat nos uti politicis ordinationibus 
legitimis quarumcunque gentium, inter quas 
vivimus, sieut sinit nos uti medicina aut 
55] architectonica aut cibo, potu, aére. Nec 
fert evangelium novas leges de statu civili, 
sed praecipit, ut praesentibus legibus ob- 
temperemus, sive ab ethnicis, sive ab aliis con- 
ditae sint, et hac obedientia caritatem iubet 
exercere. Insaniebat enim Carolostadius, qui 
nobis imponebat leges iudiciales Mosis. De 
56] his rebus ideo copiosius scripserunt no- 
stri, quia monachi multas perniciosas opinio- 
nes sparserunt in ecclesiam. Vocaverunt poli- 
tiam evangelicam communionem rerum, dixe- 
runt esse consilia, non tenere proprium, non 
uleisci. Hae opiniones valde obseurant evan- 
gelium et regnum spirituale, et sunt pericu- 
57] losae rebus publicis. Nam evangelium 
non dissipat politiam aut oeconomiam, sed 
multo magis approbat, et non solum propter 
poenam, sed etiam propter conscientiam iubet 
ilis parere tamquam divinae ordinationi. 


man follte nad) bem Gejeb 9ftofi8 die Stadt: unb Landregimente beftellen. 


Apologia Confessionis. 


Art; XVI. YW. 209. 210. 


Gottes und Gottes Ordnungen, deren ein Chrift 
mit gutem Gewwiffen brauchen mag [darf]. Dies 
fer Artikel gefällt ihnen wohl. Diefer gana wid: 
tige, nötige Artikel vom Unterjchied des geiit- 
Lichen Keiches Chrijtt und weltlichen Reiches, 
welcher faft [fev] nötig ijt zu willen, ijt durch bie 
Unjern ganz eigentlih, richtig und Har gegeben, 
vielen Gewiffen zu merflichem, großem Soft. 
Denn wir haben flar gelehrt, daß Chrijti Reich 
geiftlich ijt, da er regiert Durch das Wort und die 
Predigt, wirkt durch den Heiligen Geift und mehrt 
in uns den Glauben, Gottesfurdt, Liebe, Geduld 
inwendig im Herzen und fängt hier auf Erden 
in uns Gottes Reich und das ewige Leben an. 
Solange aber dieS Leben währt, läßt er uns 
nichtsdeftoweniger brauchen der Gefeke, ber Ord- 
nungen und Stände, fo in der Welt gehen, da= 
nach eines jeden Beruf ijt, gleichwie er uns läßt 
brauchen der Arznei, item Bauens und Pflanzens, 
der Quft, des MWaffers. Und das Evangelium 
bringt nicht neue Gejege im Weltregiment, fon- 
dern gebietet und will haben, dak wir ben (Ge: 
fegen jollen gehorfam fein und der Obrigfeit, 
Darunter wir wohnen, e8 feten Heiden oder Chri- 
fen, und daß wir in folchem Gehorfam unjere 
Liebe erzeigen follen. Denn Barlitadt war im 
Diejem Fall gar toll und töricht, daß er lebrte, 
Bon diefem Stiide haben 


die Unfern darum defto fleipiger gefchrieben, denn bie Mönche hatten viel und ganz fchänliche Irrtümer 


gelehrt in der Kirche. 


hätte, Dak man nicht Strafe und Rache übte, Dak man nicht Weib und Kind hätte. 


Denn fie haben diejes ein evangelifch Leben genannt, daß man nichts Eigenes 


Solche Lehren 


haben die reine evangelifche Lehre ganz unterdriidt, dat man gar nicht verftanden hat, was dirijtfid) 
oder das geiftliche Reich) Chrifti fet, und haben meltlich und geiftlich Reich ineinandergefodt, daraus 


piel Unrat und aufrührerifche, fchädliche Xehre erfolgt ujto. 


Denn das Evangelium zerreißt nicht toelt- 


[id) Regiment, Haushaltung, Kaufen, Verkaufen und andere weltliche Polizei, fondern bejtütigt Obrig- 
feit und Regiment und befiehlt, denfelben gehorjam zu fein al3 Gottes Ordnung, nicht allein um der 
Strafe willen, fondern aud) wm des Gewiffens millen. 


58] Iulianus Apostata, Celsus et plerique 
alii obiecerunt Christianis, quod evangelium 
dissiparet respublicas, quia prohiberet vindi- 
etam, et alia quaedam traderet parum apta 
civili societati. Et hae quaestiones mire ex- 
ercuerunt Origenem, Nazianzenum et alios, 
quum quidem facillime explicari possint, si 
sciamus evangelium non ferre leges de [R.216 
statu civili, sed esse remissionem peccatorum 
et inchoationem vitae aeternae in cordibus 
eredentium; ceterum non solum externas poli- 
tias approbare, sed nos etiam subiicere illis, 
Rom. 13, 1, sieut necessario subditi sumus legi- 
bus temporum, vicibus hiemis et aestatis tam- 
59] quam divinis ordinationibus. Evangelium 
prohibet vindictam privatam, idque hoc con- 
silio Christus toties inculcat, ne apostoli 
putarent se imperia debere istis eripere, qui 
alioqui tenebant, sicut Iudaei de regno Mes- 
siae somniabant, sed ut scirent se de regno 
spirituali docere oportere, non mutare civi- 
lem statum. Itaque privata vindicta non con- 
silio, sed praecepto prohibetur Matth. 5, 39 et 
Rom. 12,19. Publica, quae fit ex officio magi- 
stratus, non dissuadetur, sed praecipitur et 
est opus Dei iuxta Paulum, Rom. 13, 1 sqq. 
Iam publicae vindictae species sunt iudicia, 
60] supplicia, bella, militia. De his rebus 
quam male iudicaverint multi scriptores, con- 
stat, quia in hoc errore fuerunt evangelium 
externam quandam, novam et monasticam 
politiam esse, nec viderunt evangelium cor- 


Sulianus Apoftata, Gefjus und etfidje andere, 
die haben den Chriften vorgeworfen, dak ihr 
Evangelium die Weltregimente und Wolizeien 
zerrijie und zerrüttete, Dietweil e8 berbiete, man 
folle fid) nicht rächen und dergleichen. Und die- 
felben Fragen haben QOrigeni und Nazianzeno 
und etliden andern biel zu tun gemacht, fo man 
doch feid)tfid) darauf antworten fann, wenn wir 
allein wiffen, Dak die evangelifche Lehre nicht neue 
Gejege madjt bon Weltregimenten, fondern pre- 
bigt Vergebung, der Sünden, und dak das geift=- 
lide 9teid) unb etwige Leben in [den] Herzen 
der Gläubigen anfängt. Das Evangelium aber 
IüBt nidt allein bleiben Ddiefelben äußerlichen 
Polizeten, Weltregimente und Ordnungen, fon- 
dern till auch, bap wir foldhen follen gehorfam 
fein, gleichiwie wir in biefem zeitlichen Leben ges 


 borjam und unterworfen fein follen und miiffen 


gemeinem Lauf der Natur alS Gottes Ordnung 
(wir lafien e8 Winter und Sommer werden ujt.); 
das hindert niht8 am geiftlihen Reich. Das 
Evangelium verbietet allein privatam vindictam, 
bap niemand der Obrigkeit in ihr Amt greife. 
Und das zeigt Gbrijtus darum fo oft an, daß die 
Apoftel nicht dächten, fie jollten Weltherren mer: 
den unb bie Konigreidhe und Obrigkeit denjenigen 
nehmen, bie bie [zu der] Beit in Herrfchaften 
waren, ipie denn Die Yuden bom Reich des Mef- 
fia3 gedachten, fondern daß fie müßten, daß ihr 
Umt märe, zu predigen vom geiftlichen Reich, 
nicht einiges MWeltregiment zu verändern. Der: 
halben ift daS Gebot, ba Chriftus verbietet, fid) 


ke 


Apology of the Augsburg Confession. Art. XVI. 


kingdom has been explained to advantage [to 
the remarkably great consolation of many 
consciences] in the literature of our writers, 
[namely] that the kingdom of Christ is spir- 
itual [inasmuch as Christ governs by the 
Word and by preaching], to wit, beginning 
in the heart the knowledge of God, the fear 
of God and faith, eternal righteousness, 
and eternal life; meanwhile it permits us 
outwardly to use legitimate political ordi- 
nances of every nation in which we live, just 
as it permits us to use medicine or the art 
of building, or food, drink, air. Neither does 
the Gospel bring new laws concerning the 
civil state, but commands that we obey 
present laws, whether they have been framed 
by heathen or by others, and that in this 
obedience we should exercise love. For Carl- 
stadt was insane in imposing upon us the 
judicial laws of Moses. Concerning these 
subjects, our theologians have written more 
fully, because the monks diffused many per- 
nicious opinions in the Church. They called 
a community of property the polity of the 
Gospel; they said that not to hold property, 
not to vindicate one’s self at law [not to have 
wife and child], were evangelical counsels. 
These opinions greatly obscure the Gospel and 
the spiritual kingdom [so that it was not 
understood at all what the Christian or spir- 
itual kingdom of Christ is; they concocted 
the secular kingdom with the spiritual, 
whence much trouble and seditions, harmful 
teaching resulted], and are dangerous to the 
commonwealth. For the Gospel does not de- 
stroy the State or the family [buying, sell- 
ing, and other civil regulations], but much 
rather approves them, and bids us obey them 
as a divine ordinance, not only on account of 
punishment, but also on account of conscience. 

Julian the Apostate, Celsus, and very many 
others made the objection to Christians that 
the Gospel would rend asunder states, because 
it prohibited legal redress, and taught cer- 
tain other things not at all suited to political 
association. And these questions wonderfully 
exercised Origen, Nazianzen, and others, al- 
though, indeed, they can be most readily ex- 
plained, if we keep in mind the fact that the 
Gospel does not introduce laws concerning the 
civil state, but is the remission of sins and 
the beginning of a new life in the hearts of 
believers; besides, it not only approves out- 
ward governments, but subjects us to them, 
Rom. 13, 1, just as we have been necessarily 
placed under the laws of seasons, the changes 
of winter and summer, as divine ordinances, 
[This is no obstacle to the spiritual kingdom.] 
The Gospel forbids private redress [in order 
that no one should interfere with the office 
of the magistrate], and Christ inculcates this 
so frequently with the design that the apostles 
should not think that they ought to seize the 
governments from those who held otherwise, 
just as the Jews dreamed concerning the 
kingdom of the Messiah, but that they might 
know they ought to teach concerning the 
spiritual kingdom that it does not change 
the civil state. Therefore private redress is 
prohibited not. by advice, but by a command, 


331 


Matt. 5, 39; Rom. 12, 19. Public redress, 
which is made through the office of the magis- 
trate, is not advised against, but is com- 
manded, and is a work of God, according to 
Paul, Rom. 13, 1 sqq. Now the different kinds 
of public redress are legal decisions, capital 
punishment, wars, military service. It is 
manifest how incorrectly many writers have 
judged concerning these matters [some teach- 
ers have taught such pernicious errors that 


339 M. 216. 217. 


dibus afferre iustitiam aeternam, foris autem 
probare statum civilem. 


Apologia Confessions. 


ATLIAVT. $$. 210—212. 


felbft zu rächen, nicht allein ein Rat, fondern ein 
ernst Gebot, Matth.5 und Rim. 12. Die Rache 


aber und Strafe des Argen, fo von der Obrig- 
feit gefchteht, ijt damit nicht verboten, fondern vielmehr geboten. Denn e$ ift ,Gottes Wert", wie 
Paulus Röm. 13 jagt. Diefelbe Rache gefchteht, wenn man Übeltäter ftraft, Krieg führt um gemeinen 
Friedens willen, des Schwerts, der Pferde und Harnifche gebraucht ujw. Bon ben Dingen haben etliche 
Lehrer jolche fehädliche Irrtümer gelehrt, daß gar nahe [jchier] alle Fürften, Herren, Ritter, Knechte 
ihren rechten Stand für weltlich, ungöttlih und verdammt gehalten ujt. Und ift nicht wohl mit 
Worten auszureden, was [fiir] unjüglide Gefahr und Schaden der Seelen und Gemiffen daraus gez 
urfaht. Denn man hat gelehrt, als fei das Evangelium und bie chriftliche Lehre eitel MönchSleben, 
und haben nicht gefehen, bab das Evangelium eftt, wie man bor Gott und im Gewiflen bon der 
Sünde, Hölle, bem Teufel erlöft wird und lüpt auswendig der Welt ihr Regiment in auperliden 


Dingen. 

61] Vanissimum et hoc est, quod sit per- 
fectio Christiana non tenere proprium. Nam 
perfectio Christiana est sita non in con- 
temptu civilium ordinationum, sed in moti- 
bus cordis, in magno timore Dei, in magna 
fide, sicut Abraham, David, Daniel etiam in 
magnis opibus atque in imperiis non minus 
62] perfecti erant quam ulli eremitae. Sed 
monachi illam externam hypocrisin offude- 
runt oculis hominum, ne videri posset, in 
quibus rebus sit vera perfectio. Quibus lau- 
dibus vexerunt communionem rerum quasi 
63] evangelicam! At hae laudes plurimum 
habent periculi, praesertim quum longe dis- 
sentiant a Scripturis. Scriptura enim non 
praecipit, ut res sint communes, sed lex Deca- 
logi, cum inquit Exod. 20, 15: Non furtum 
facies, dominia distinguit, et suum quemque 
tenere iubet. Plane furebat Vuiglefus, [R. 217 
qui negabat licere sacerdotibus tenere pro- 
64] prium. Sunt infinitae disputationes de 
contractibus, de quibus nunquam satisfieri 
bonis conscientiis potest, nisi sciant hane 
regulam, quod Christiano liceat uti eivilibus 


ordinationibus ac legibus. Haee regula tuetur . 


conscientias, quum docet eatenus licitos esse 
contractus coram Deo, quatenus eos magistra- 
tus seu leges approbant. 


So iff das auch eine fautere Lüge und Betrug 
gewejen, daß fie gelehrt haben unverjchämt, dak 
die Hriftliche Vollfommenheit [be]ftebe darin, dak 
man .nidts Eigenes habe. Denn chriftlice Voll: 
fommenheit [be]fteht nicht darin, daß id) mid) 
äußerlich fromm ftelle und bon dem MWeltwefen 
mich abjondere, fondern ber Glaube und rechte 
Gottesfurdht im Herzen ijt bie Vollfommenheit. 
Denn Abraham, David, Daniel find in Ionig- 
lidem Stande, in großen Fürftenräten und. üm= 
tern getvefen, haben auch große Reichtümer ge- 
habt und find doch Heiliger, bolffommener gewejen, 
denn je ein Mönch oder Kartäufer ijt auf Erden 
gefommen. Wher die Mönche, fonderlid) Bar- 
HiBer, haben den Leuten einen Schein bor den 
Augen gemacht; darüber hat niemand gewußt, 
worin die rechte Heiligkeit [be]itiünbe. Denn mie 
hoch evangelifch, wie für große Heiligkeit haben 
die Mönche allein bieje8 gerühmt, daß man nicht 
Eigenes haben follte, daß man follte willig arm 
fein! Wher dasfelbe find gar fehänliche Lehren, 
nachdem die Schrift nichts davon meldet, jondern 
ftrad3 batiber lehrt. Die zehn Gebote Gottes 
fagen ffar: „Du follft nicht ftehlen.” Da lat 
ja Gott nach, daß ein jeder das Seine habe. Bn 
Diejem Stüde hat MWillefus gar gemwütet, ba er 
hat darauf gedrungen, fein Bifchof nod) Pfaff 
follte Eigene haben. So find unzählige bet- 
toorrene Disputationen von Kontraiten, da chrijt- 


liche Gewiffen nimmermehr finnen geftillt werden, fie find denn diefes nötigen Stüdes unterrichtet, daß 
ein Chrift mit gutem Gewiffen fid) halten mag nad) Landreht und Gebraud.. Denn biejer Unterricht 
errettet viele Gemiffen, da wir lehren, bab die Kontrafte jofern vor Gott ohne Gefahr feien, fofern fie 


in gemeinen Rechten und Sanbgebrüudjen (welche den Rechten gleich gelten) angenommen find. 


65] Hie totus locus rerum politicarum a 
nostris ita patefactus est, ut plurimi boni 
viri, qui versantur in republica et in negotiis, 
praedicaverint se magnopere adiutos esse, qui 
antea monachorum opinionibus vexati dubi- 
tabant, utrum illa civilia officia et negotia 
evangelium permitteret. Haec ideo recitavi- 
mus, ut etiam exteri intelligant hoc doctrinae 
genere, quod nos sequimur, non labefactari, 
sed multo magis muniri auctoritatem magi- 
stratuum et dignitatem omnium ordinationum 
civilium, quarum rerum magnitudo fatuis illis 
opinionibus monasticis mirifice antea fuit ob- 
scurata, quae longe praeferebant hypocrisin 
paupertatis et humilitatis politiae et oecono- 
miae, quum hae mandatum Dei habeant, illa 
communio Platonica non habeat mandatum 
Dei. 


Diefer hohe, nötige Artikel, nämlich bon Obrig- 
feit, bon Weltgejegen, ijt von den Unfern ganz 
Har unb richtig gegeben, alfo daß biel große, hohe, 
ehrbare Leute, die nad) ihrem Stand mit Regi- 


menter müffen umgehen und in großen Handeln 


fein, befennen, daß ihre Getwiffen merflihen Troft 
empfangen haben, welche zuvor durch [olde Str 
tümer der Mönche unfäglihe Dual erlitten und 


. in Brweifel ftanden, ob ihre Stände aud) chriftlid 


wären, und ob das Evangelium folches nadhliche. 
Diefes Haben wir darum erzählt, daß auch bie 
orembden, Feind und Freund, verftehen mögen, 
daß durch diefe Lehre bie Obrigkeit, Candregiment, 
faijerlich Recht und andere nicht niedergeftoßen, 
fondern vielmehr hoch gehoben und gefhübt twer- 
den, daß aud) bieje Lehre erft recht Unterricht gibt, 
tote ein. herrlich, groß Amt, voll chriftlicher, guter 
Werke, das Amt der Negimente ijt ujto.; melches 
alfes gubor durch. die heuchlerifhe Mönchslehre für 


fünblide, weltliche Stände, Leben und Wejen zu unfäglicher Fährlichfeit [Gefahr] des Getwiffens ge- 


halten ift worden. 


Denn die Mönche haben folche Heuchelei erdichtet, ihre Demut und Armut diel 


höher gerühmt und gehalten denn Fürften- und Herren-, Vater, Mutter:, Hausvaterftand; jo bod) 
diefe Stände Gottes Wort und Befehl haben, die Möncherei aber feinen Befehl Gottes hat. Mi. 


Apology of the Augsburg Confession. Art.XVI. 


nearly all princes, lords, knights, servants re- 
garded their proper estate as secular, un- 
godly, and damnable, etc. Nor can it be fully 
expressed in words what an unspeakable peril 
and damage has resulted from this to souls 
and consciences], because they were in the 
error that the Gospel is an external, new, 
and monastic form of government, and did 
not see that the Gospel brings eternal right- 
eousness to hearts [teaches how a person is 
redeemed, before God and in his conscience, 
from sin, hell, and the devil], while it out- 
wardly approves the civil state. 

It is also a most vain delusion that it is 
Christian perfection not to hold property. 
For Christian perfection consists not in the 
contempt of civil ordinances, but in dispo- 
sitions of the heart, in great fear of God, in 
great faith, just as Abraham, David, Daniel, 
even in great wealth and while exercising 
civil power, were no less perfect than any 
hermits. But the monks [especially the Bare- 
foot monks] have spread this outward hypoc- 
risy before the eyes of men, so that it could 
not be seen in what things true perfection 


exists. With what praises have they brought: 


forward this communion of property, as 
though it were evangelical! But these praises 
have the greatest danger, especially since they 
differ much from the Scriptures. For Scrip- 
ture does not command that property be com- 
mon, but the Law of the Decalog, when it 
says, Ex. 20, 15: Thou shalt not steal, dis- 
tinguishes rights of ownership, and commands 
each one to hold what is his own. Wyclif 
manifestly was raging when he said that 
priests were not allowed to hold property. 
There are infinite discussions concerning con- 
tracts, in reference to which good consciences 
can never be satisfied unless they know the 
rule that it is lawful for a Christian to make 
use of civil ordinances and laws. This rule 
protects consciences when it teaches that con- 
tracts are lawful before God just to the extent 
that the magistrates or laws approve them. 

This entire topic concerning civil affairs has 
been so clearly set forth by our theologians 
that very many good men occupied in the 
state and in business have declared that they 
have been greatly benefited, who before, 
troubled by the opinion of the monks, were 
in doubt as to whether the Gospel allowed 
these civil offices and business. Accordingly, 
we have recounted these things in order that 
those without also may understand that by 
the kind of doctrine which we follow, the 
authority of magistrates and the dignity of 
all civil ordinances are not undermined, but 
are all the more strengthened [and that it is 
only this doctrine which gives true instruc- 
tion as to how eminently glorious an office, 
full of good Christian works, the office of 
rulers is]. The importance of these matters 
was greatly obscured previously by those silly 
monastic opinions, which far preferred the 
hypocrisy of poverty and humility to the 
state and the family, although these have 
God’s command, while this Platonic com- 
munion [monasticism] has not God’s com- 
mand. | 


333 


334 M. 217. 218. 


Art. XVII. 
De Christi Reditu ad Iudicium. 


66] Articulum XVII. recipiunt adversarii 
sine exceptione, in quo confitemur Christum 
in consummatione mundi appariturum esse, 
ac mortuos omnes resuscitaturum, et piis 
aeternam vitam et aeterna gaudia daturum, 
impios vero condemnaturum esse, ut cum dia- 
bolo sine fine crucientur. 


Art. XVIII. De Libero Arbitrio. 


67] Articulum XVIII. recipiunt adversarii 
de libero arbitrio, etsi quaedam addunt testi- 
monia parum apta ad eam causam. Addunt 
et declamationem, quod non sit nimium tri- 
buendum libero arbitrio cum Pelagianis, neque 
omnem ei libertatem adimendam esse cum 
68] Manichaeis. Praeclare sane; sed quid 
interest inter Pelagianos et adversarios [R.218 
nostros, quum utrique sentiant homines sine 
Spiritu Sancto posse Deum diligere et prae- 
cepta Dei facere quoad substantiam actuum, 
mereri gratiam ac iustificationem operibus, 
quae ratio per se efficit sine Spiritu Sancto? 
69] Quam multa absurda sequuntur ex his 
Pelagianis opinionibus, quae in scholis magna 
auetoritate docentur! Has Augustinus se- 
quens Paulum magna contentione refutat, 
euius sententiam supra in articulo De Iusti- 
ficatione [vid. p 118 et 152] recitavimus. Ne- 
70] que vero adimimus humanae voluntati 
libertatem. Habet humana voluntas liberta- 
tem in operibus et rebus deligendis, quas ratio 
per se comprehendit. Potest aliquo modo 
efficere iustitiam civilem seu iustitiam ope- 
rum, potest loqui de Deo, exhibere. Deo cer- 
tum cultum externo opere, obedire magistra- 
tibus, parentibus, in opere externo eligendo 
potest continere manus a caede, ab adulterio, 
a furto. Quum reliqua sit in natura hominis 
ratio et iudicium de rebus sensui subiectis, 
reliquus est etiam delectus earum rerum et 
libertas et facultas efficiendae iustitiae civilis. 
Id enim vocat Scriptura iustitiam carnis, 
quam natura carnalis, hoe est, ratio per se, 
71] efficit sine Spiritu Sancto. Quamquam 
tanta est vis concupiscentiae, ut malis affe- 
ctibus saepius obtemperent homines quam 
recto iudicio. Et diabolus, qui est efficax in 
impiis, ut ait Paulus Eph. 2, 2, non desinit 
incitare hane imbecilem naturam ad varia 
delicta. Hae causae sunt, quare et civilis 
iustitia rara sit inter homines, sieut videmus 
ne ipsos quidem philosophos eam eonsecutos 
72] esse, qui videntur eam expetivisse. Illud 
autem falsum est, non peccare hominem, qui 
facit opera praeceptorum extra gratiam. Et 
addunt amplius talia opera etiam de congruo 
mereri remissionem peccatorum ac iustifica- 
tionem. Nam humana corda sine Spiritu 
Sancto sunt sine timore Dei, sine fiducia erga 
Deum, non credunt se exaudiri, sibi ignosci, 
se iuvari et servari a Deo. Igitur sunt impia. 
Porro arbor male non potest ferre [R.219 
bonos fructus, Matth.7,18. Et sine fide im- 
possibile est Deo placere, Ebr. 11, 6. 


Apologia Confessionis. Art. XVII. XVIII. 


YW. 212. 213. 


Artifel XVII. 
Bon ber Wiederkunft Chrijtt zum Geridt. 


Den XVII. Artikel nehmen bie Widerjacher an, 
ba wir befennen, daß Chriftus am Jüngften Tage 
fommen werde, bie Toten auferweden, den From- 
men ba8 ewige Leben und Freude geben, die Gott 
lofen zu ewiger Pein mit dem Teufel verdammen. 


Hrtifel XVIII. Bom freien Willen. 


Den XVIII. Artikel nehmen die Widerjadher an 
vom freien Willen, wiewoh! fie etliche Sprüche 
der Schrift anziehen, bie fid) zu der Sache nicht 
teimen, Auch machen fie ein groß Gefchrei davon, 
daß, [wie] man den freien Willen nicht folle zu 
hoch heben wie die Pelagianer, fo joll man ihm 
nicht zu viel nehmen mit den Manichäern. Ja 
alles wohl geredet. Was ijt aber für Unterfchied 
zwifchen den Pelagianern und unjern Wider: 
fachern, fo fie beide lehren, bab bie Menfchen ohne 
ben Heiligen Geift fónnen Gott lieben, Gottes 
Gebote halten quoad substantiam actuum, da3 
iit, Die Werke fónnen fie tun Dutd) natürliche Ver: 
nunft, ohne den Heiligen Geift, dadurch fie die 
Gnade Gottes verdienen? Wie viele, unzählige 
Srrtiimer erfolgen aus biefer pelagianifchen Lehre, 
Die fie gleichwohl in ihren Schulen gar jtarf trei- 
ben und predigen! Diefelben Irrtümer widerficht 
Auguftinus aus Paulo aufs Heftigfte, welches 
[beffen] Meinung wir oben De Iustifieatione gez 
fet. Und wir jagen aud, bap die Bernunft 
etlihermaßen einen freien Willen hat. Denn in 
den Dingen, welche mit der Bernunft zu fallen, 
zu begreifen find, haben wir einen freien Willen. 
(£8 ijt etlihermaßen in un3 ein Vermögen, Außer 
fid) ehrbar zu leben, bon Gott zu reden, einen 
äußerlichen GotteSdienft oder heilige Gebürbe zu 
erzeigen, Obrigkeit und Eltern zu gehorchen, nicht 
[au] ftehlen, nicht [gu] töten. Denn dieweil nach 
Adams Fall gleichwohl bleibt die natürliche Ver 
nunft, bap id) Böfes und Gutes fenne in den 
Dingen, bie mit Sinnen und Vernunft zu be 
greifen find, fo ift auch etlichermaßen unfers freien 
Willens Vermögen, ehrbar . oder unehrbar zu 
eben. Das nennt die Heilige Schrift bie Gered)- 
tigfeit des Gefekes oder Fleifches, welche bie Verz= 
nunft etlihermaßen vermag ohne den Heiligen 
Geift, wiewoh! bie angeborne bbje Luft fo ge- 


toaltig ijt, daß die Menfchen öfter derjelben fol- 


gen denn der Vernunft, unb der Teufel, welcher, 
wie Paulus fagt, fräftiglich wirft in den Gott- 
lofen, reizt ohne Unterlaß die arme, jchwache 
Natur zu allen Sünden. Und das tjt die Urfache, 


- warum aud) wenig der natürlichen Vernunft nad) 


ein ehrbar Leben führen, wie wir fehen, daß aud) 
wenig Philojophi, welche Dod) banad) heftig fid) 
bemüht, ein ehrbar äußerlich Leben recht geführt 
haben. Das ijt aber fafj und erdichtet, dak 
Diejenigen follten ohne Sünde fein, bie [olde 
Werke tun außerhalb ber Gnade, oder daß folche 
gute Werfe de congruo Vergebung der Sünden 
und Gnade verdienen follten. Denn jolde Her: 
zen, Die ohne den Heiligen Geift find, die find 
ohne Gottesfurdht, ohne Glauben, Bertrauen, 
glauben nicht, daß Gott fie erhöre, daß er ihre 
Sünden vergebe, daß er ihnen in Nöten helfe. 
Darum find fie gottlos. Nun Tann „ein böfer 
Baum nicht gute Frucht tragen", und „ohne 
Glauben fann niemand Gott gefallen“. 


Apology of the Augsburg Confession. Art. XVII. XVIII. 


Article XVII: 
Of Christ’s Return to Judgment. 


The Seventeenth Article the adversaries re- 
ceive without exception, in which we confess 
that at the consummation of the world Christ 
shall appear, and shall raise up all the dead, 
and shall give to the godly eternal life and 
eternal joys, but shall condemn the ungodly 
to be punished with the devil without end. 


Article XVIII: Of Free Will. 


The Eighteenth Article, Of Free Will, the 
adversaries receive, although they add some 
testimonies not at all adapted to this case. 
They add also a declamation that neither, 
with the Pelagians, is too much to be granted 
to the free will, nor, with the Manicheans, 
is all freedom to be denied it. Very well; 
but what difference is there between the 
Pelagians and our adversaries, since both 
hold that without the Holy Ghost men can 
love God and perform God’s commandments 
with respect to the substance of the acts, and 
can merit grace and justification by works 
which reason performs by itself, without the 
Holy Ghost? How many absurdities follow 
from these Pelagian opinions, which are 
taught with great authority in the schools! 
These Augustine, following Paul, refutes with 
great emphasis, whose judgment we have re- 
counted above in the article Of Justification. 
(See p. 119 and 153.) Nor, indeed, do we 
deny liberty to the human will. The human 
will has liberty in the choice of works and 
things which reason comprehends by itself. 
It can to a certain extent render civil right- 
eousness or the righteousness of works; it 
can speak of God, offer to God a certain ser- 
vice by an outward work, obey magistrates, 
parents; in the choice of an outward work 
it can restrain the hands from murder, from 
adultery, from theft. Since there is left in 
human nature reason and judgment concern- 
ing objects subjected to the senses, choice be- 
tween these things, and the liberty and power 
to render civil righteousness, are also left. 
For Scripture calls this the righteousness of 
the flesh which the carnal nature, 4. e., reason, 
renders by itself, without the Holy Ghost. 
Although the power of concupiscence is such 
that men more frequently obey evil dispo- 
sitions than sound judgment. And the devil, 
who is efficacious in the godless, as Paul says, 
Eph. 2, 2, does not cease to incite this feeble 
nature to various offenses. These are the 
reasons why even civil righteousness is rare 
among men, as we see that not even the phi- 
losophers themselves, who seem to have as- 
pired after this righteousness, attained it. 
But it is false to say that he who performs 
the works of the commandments without grace 
does not sin. And they add further that such 
works also merit de congruo the remission of 
sins and justification. For human hearts 
without the Holy Ghost are without the fear 
of God; without trust toward God, they do 
not believe that they are heard, forgiven, 
helped, and preserved by God. Therefore 


335 


they are godless. For neither can a corrupt 
tree bring forth good fruit, Matt. 7,18. And 
without faith it is impossible to please God, 
Heb. 11, 6. 


336 M. 218—220. 
73] Igitur etiamsi concedimus libero arbi- 
trio libertatem et facultatem externa opera 
legis efficiendi, tamen illa spiritualia non tri- 
buimus libero arbitrio, scilicet vere timere 
Deum, vere credere Deo, vere statuere ac sen- 
tire, quod Deus nos respiciat, exaudiat, igno- 
scat nobis etc. Haec sunt vera opera primae 
tabulae, quae non potest humanum cor efficere 
sine Spiritu Sancto, sicut ait Paulus 1 Cor. 
2,14: Animalis homo, hoc est, homo tantum 
naturalibus viribus utens, non percipit ea, 
74] quae Dei sunt. Et hoc iudicari potest, 
si considerent homines, quomodo corda de 
voluntate Dei sentiant, utrum vere statuant 
se respici et exaudiri a Deo. Hane fidem 
difficile est et sanctis retinere; tantum abest, 
ut sit in impiis. Concipitur autem, ut supra 
diximus, quum, corda perterrefacta evange- 
lium audiunt et consolationem concipiunt. 


Apologia Confessionis. 


Art, XIX. XX, YW. 213. 214. 


Darum, ob wir gleich nachgeben, daß in unjerm 
Vermögen fei, fold äußerlich Werk zu tun, jo 
fagen wir bod) daß ber freie Wille und Vernunft 
in geijtfiden Sachen nichts vermag, nümlíid) Gott 
wahrlich [wahrhaft] glauben, gewiß fid) zu ver= 
laffen, daß Gott bei uns fet, uns erhöre, unfere 
Sünden vergebe ufw. Denn das find die rechten, 
hohen, edelften guten Werfe der erften Tafel in 
[den] zehn Geboten; bie vermag fein Menfchen= 
herz ohne be8 Heiligen Geiftes Licht und Gnade 
[zu tun], wie Paulus fagt zu ben Korinthern: 
„Der natürlide Menich vernimmt nichts bom 
Geift Gottes." Das ijt, ein Menfch, der nicht er= 
leuchtet ijt durch Gottes Geift, vernimmt gar 
niht3 aus natürlicher Vernunft von Gottes 
Willen oder göttlihen Sachen. Und das emp: 
finden bie Menfchen, wenn fie ihr Herz fragen, 
wie fie gegen Gottes Willen gefinnt jeien, ob fie 
auch gewiß dafiirhalten, daß Gott ihrer wahr- 
nehme und fie erhöre. Denn foldhes gewiß zu 


glauben und affo auf einen unfichtbaren Gott fi ganz [au] wagen und [zu] verlaffen und, tie Petrus 
jagt, 1. Ep. 1, 8, ben Chriftum, den wir nicht fehen, [zu] lieben und grop[3ujachten, dag. fommt auch 
die Heiligen imer an; foie follte e$ denn in [ben] Gottlojen leicht fein? Dann heben wir an recht zu 
glauben, wenn unfere Herzen erft erjchredt werden und butd) Chriftum wieder aufgerichtet, da wir Durch 
den Heiligen Geijt neugeboren werden, wie oben gejagt. 


75] Prodest igitur ista distributio, in qua 
tribuitur libero arbitrio iustitia civilis, et 
iustitia spiritualis gubernationi Spiritus San- 
cti in renatis. Ita enim retinetur paedagogia, 
quia omnes homines pariter debent scire, et 
quod Deus illam civilem iustitiam requirat, 
et quod aliquo modo praestare eam possimus. 
Et tamen ostenditur discrimen inter iusti- 
tiam humanam et spiritualem, inter philoso- 
phicam et doctrinam Spiritus Sancti, et in- 
telligi potest, ad quid opus sit Spiritu Sancto. 
76] Neque haec distributio a nobis inventa 
est, sed Scriptura clarissime tradit eam. 
Tractat eam et Augustinus, et est recens 
egregie tractata a Guilielmo Parisiensi, sed 
sceleste obruta est ab istis, qui somniaverunt 
homines legi Dei obedire posse sine Spiritu 
Sancto, dari autem Spiritum Sanctum, ut 
accedat respectus meritorii. 


Art. XIX. De Causa Peccati. 


77] Articulum XIX. recipiunt adversarii, 
in quo confitemur, quod, etsi unus ac solus 
Deus condiderit universam naturam et [R.220 
conservet omnia, quae existunt, tamen causa 
peccati sit voluntas in diabolo et hominibus 
avertens se a Deo, iuxta dictum Christi de 
diabolo, Ioh. 8, 44: Quum loquitur menda- 
cium, ex proprüs loquitur. 


Art. XX. De Bonis Operibus. 


78] In articulo XX. diserte ponunt haec 
verba, quod reiiciant et improbent hoc, quod 
dicimus, quod non mereantur homines remis- 
sionem, peccatorum, bonis operibus. Hunc 
articulum clare praedicant se reiicere et im- 
probare. Quid in re tam manifesta dicendum 
79] est? Hic aperte ostendunt architecti Con- 


Darum i5 gut, daß man bieje8 Har unter- 
fcheidet, nümlid, daß bie Vernunft und freier 
Wille vermag, etlichermaßen äußerlich ehrbar zu 
leben; aber neugeboren werden, inwendig ander 
Herz, Sinn und Mut friegen, das wirft allein 
der Heilige Geift. Wljo bleibt weltliche, außer 
fide Zudt; denn Gott will ungejchidtes, wildes, 
freches Wefen und Leben nicht haben, und wird 
Dod) ein rechter Unterjchied gemacht unter duper= 
lichem Weltleben und Frimmigfeit und der From- 
migfeit, die vor Gott gilt, die nicht philofophiich 
äußerlich iff, fondern inwendig im Herzen. Und 
diefen Unterfchied haben wir nicht erdichtet, jon 
Dern die Heilige Schrift febt folches Mar. So 
handelt’S aud) Auguftinus, und ijt neulid) bon 
Guilielmo Parifienfi aud) fleikig gejchrieben und 
gehandelt. Wher diejenigen, bie inen [ft] jelbit 
erdichten und erträumen, al vermöchten bie 
Menjhen Gottes Gefek zu halten ohne den Heiz 
ligen Geift, und af8 werde der Heilige Geijt uns 
Gnade geben in Anfehung unfers Verdienites, 
haben bieje nötige Lehre jdjünblid) unterdrüdt. 


Artikel XIX. Von ber ürjadje ber Sünde, 


Den XIX. Artikel laffen ihnen die Wider: 
jacher gefallen, ba wir febrem, pap, twiewohl der 
einige Gott die ganze Welt und ganze Natur gez 
ihaffen hat und alle Stunde alle Kreaturen ete 


hält, fo ift er bod) nicht eine Urjade der Sünde, 


fondern der böfe Wille in Teufeln und Menfcen, 
bet fid bon Gott abfehrt, ber ijt eine Urjache 
der Sünde, mie Chriftus jagt von bem Teufel: 
„Wenn er Lügen redet, [o redet er aus feinem 
Eigenen.” 


Artikel XX. Bon guten Werfen, 


Sm XX. WUrtifel feken fie Har bieje Worte, daß 
fie unjere Lehre vermwerfen und verdammen, ba 
tir fagen, bab bie Leute Durch gute Werke nicht 
verdienen Vergebung ber Sünden. Das merfe 
jedermann wohl: eben den XArtifel berbammen 
unb verwerfen fie mit Haren Worten. Was ijt 
nun not, in biejer öffentlihen Sache viel Worte 


ri e 
= iR 


.most clearly teaches it. 


Apology of the Augsburg Confession. Art. XIX. XX. 


Therefore, although we concede to free will 
the liberty and power to perform the outward 
works of the Law, yet we do not ascribe 
to free will these spiritual matters, namely, 
truly to fear God, truly to believe God, truly 
to be confident and hold that God regards us, 
hears us, forgives us, ete. These are the true 
works of the First Table, which the heart 
cannot render without the Holy Ghost, as 
Paul says, 1 Cor. 2,14: The natural man, 1. e., 
man using only natural strength, receiveth 
not the things of the Spirit of God. [That is, 
a person who is not enlightened by the Spirit 
of God does not, by his natural reason, re- 
ceive anything of God’s will and divine mat- 
ters.] And this can be decided if men con- 
sider what their hearts believe concerning 
God’s will, whether they are truly confident 
that they are regarded and heard by God. 
Even for saints to retain this faith [and, as 
Peter says (1. Ep. 1, 8), to risk and commit 
himself entirely to God, whom he does not see, 
to love Christ, and esteem Him highly, whom 
he does not see] is difficult, so far is it from 
existing in the godless. But it is conceived, 
as we have said above, when terrified hearts 
hear the Gospel and receive consolation [when 
we are born anew of the Holy Ghost]. 

Therefore such a distribution is of ad- 
vantage in which civil righteousness is as- 
eribed to the free will and spiritual right- 
eousness to the governing of the Holy Ghost 
in the regenerate. For thus the outward dis- 
cipline is retained, because all men ought to 
know equally, both that God requires this 
civil righteousness [God will not tolerate in- 
decent, wild, reckless conduct], and that, in 
a measure, we can afford it. And yet a dis- 
tinction is shown between human and spir- 
itual righteousness, between philosophical doc- 
trine and the doctrine of the Holy Ghost, 
and it can be understood for what there is 
need of the Holy Ghost. Nor has this dis- 
tribution been invented by us, but Scripture 
Augustine also 
treats of it, and recently it has been well 
treated of by William of Paris, but it has 
been wickedly suppressed by those who have 
dreamt that men can obey God’s Law with- 
out the Holy Ghost, but that the Holy Ghost 
is given in order that, in addition, it may be 
considered meritorious. 


Article XIX: Of the Cause of Sin. 


The Nineteenth Article the adversaries re- 
ceive, in which we confess that, although God 
only and alone has framed all nature, and 
preserves all things which exist, yet [He is 
not the cause of sin, but] the cause of sin is 
the will in the devil and men turning itself 
away from God, according to the saying of 
Christ concerning the devil, John 8,44: When 
he speaketh a lie, he speaketh of his own. 


Article XX: Of Good Works. 


In the Twentieth Article they distinctly 
lay down these words, namely, that they re- 
ject and condemn our statement that men 
do not merit the remission of sins by good 

Concordia Triglotta. 


337 


works. [Mark this well!] They clearly de- 
clare that they reject and condemn this 
article. What is to be said on a subject so 
manifest? Here the framers of the Confu- 


238 M. 220. 221. 


futationis, quo spiritu agantur. Quid est 
enim certius in ecclesia, quam’ quod remissio 
peeeatorum contingat gratis propter Chri- 
stum, quod Christus sit propitiatio pro pec- 
catis, non nostra opera, sieut Petrus inquit 
Act. 10,43: Huic omnes prophetae perhibent 
testimonium, in nomine ipsius accipere remis- 
sionem peccatorum omnes, qui credunt in 
eum.  Huie ecclesiae prophetarum assentia- 
mur potius quam istis perditis scriptoribus 
Confutationis, qui tam impudenter blasphe- 
S80] mant Christum. Nam etiamsi qui fue- 
runt scriptores, qui senserunt post remissio- 
nem peccatorum homines iustos esse coram 
Deo, non fide, sed ipsis operibus, tamen hoc 
non senserunt, quod ipsa remissio peccatorum 
contingat propter opera nostra, non gratis 
propter Christum. 


Chriftum fo unverfhämt lüfterm. 


Apologia Confessionis. Art. XX. 


YW, 214. 215. 


zu machen? Die großen Doctores unb Meifter 
ber Konfutation geben da Hffentlid) an Tag, was 
für ein Geift aus ihnen redet. Denn in ber 
chriftlichen Kirche iff das fein geringer Artikel, 
fondern der allerhichfte und Hauptartikel, daß wir 
Vergebung der Sünden erlangen ohne unfer Ver: 
Dienft, durch Chriftum, und dak nidt unfere 
Werke, fondern Chriftus fei die Verfühnung für 
unfere Sünden, wie Petrus jagt: „Dem Jeju 
geben Zeugnis alle Propheten, dak wir Berge- 
bung der Simbden erlangen, alle, die an ihn 
glauben.“ Solch ftarf Zeugnis aller heiligen 
Propheten mag billig ein Beihlug heißen der 
fatholifchen dhriftlichen Kirche. Denn auch ein 
einiger Prophet gar groß bei Gott geachtet und 
ein Weltichat ift. Derfelben heiligen Kirche und 
dem einträchtigen Munde aller Propheten jollen 
wir billiger glauben denn den heillofen, gottlofen 
Sophiften, fo bie Konfutation gemacht haben und 


Denn wiewoh! etliche Lehrer alfo aud) davon gejd)tieben, dak toit 


hernad, wenn uns die Sünde vergeben ift, nicht durch ben Glauben, fondern durch unjere eigenen Werte 
Gnade erlangen, fo haben fie bod) das nicht gehalten, dak bie Vergebung ber Sünden an ihr [fi] 
felbft um unferer Werfe willen uns mwiderfahre, und nidjt um Chrijtus’ willen. 


81] Non ferenda est igitur blasphemia tri- 
buere honorem Christi nostris operibus. 
Nihil pudet iam istos theologos, si talem sen- 
tentiam in ecclesia audent ferre. Neque dubi- 
tamus, quin optimus Imperator ac plerique 
Prineipum hunc locum nullo modo fuerint in 
Confutatione relieturi, si essent admoniti. 
82] Infinita hoc loco testimonia ex Scriptura, 
ex patribus citare possemus. Verum et supra 
satis multa de hac re diximus. Et nihil opus 
est pluribus testimoniis illi, qui scit, quare 
Christus nobis donatus sit, qui seit Christum 
esse propitiationem pro peccatis nostris. Esa- 
ias inquit 53,6: Poswit Dominus in eo [R. 221 
iniquitates omnium nostrum. Adversarii con- 
tra docent Deum ponere iniquitates nostras 
non in Christo, sed in nostris operibus. Ne- 
que hie dicere libet, qualia opera doceant. 
83] Videmus horribile decretum contra nos 
compositum esse, quod magis terreret nos, si 
de ambiguis aut levibus rebus contenderemus. 
Nune quum conscientiae nostrae intelligant 
damnari ab adversariis manifestam veritatem, 
cuius propugnatio ecclesiae necessaria est et 
amplifieat gloriam Christi, facile terrores 
mundi contemnimus, et ingenti animo, si quid 
erit patiendum, propter gloriam Christi, pro- 
84] pter utilitatem ecclesiae feremus. Quis 
non gaudeat mori in confessione horum arti- 
culorum, quod remissionem peccatorum fide 
consequamur gratis propter Christum, quod 


operibus nostris non mereamur remissionem : 


85] peccatorum? Nullam habebunt satis fir- 
mam consolationem conscientiae piorum ad- 
versus terrores peccati et mortis et adversus 
diabolum sollicitantem ad desperationem, si 
non sciant, se debere statuere, quod gratis 
propter Christum habeant remissionem pecca- 
torum. Haec fides sustentat et vivificat corda 
in illo asperrimo certamine desperationis. 


Darum it e8 eine greuliche Gottesläfterung, 


bie Ehre Chrifti alfo unjern Menjchenwerien zu 


geben. Und wir vertröften und verfehen uns zu 
Kaiferliher Majeftät und auch andern Füriten 
diefer faiferliden, fürftlihen Tugend, daß fte jo 
öffentliche Unwahrheit und Ungrund, Dadurch bor 
aller Welt Gott und das Cvangelium gelajtert 
wird, in feinem Wege würden in der Konfutation, 
wenn fie verwarnt wären, gelaffen haben. Denn 
daß biefer Artifel getwiplich göttlih und wahr ijt, 
und daß dies bie heilige adttliche Wahrheit jet, 
[dafür] finnten wir hier gar nahe unzählige 
Sprüche der Schrift borbringen, aud) aus den 
Vätern. Und ift gar nahe feine Silbe, fein Blatt 
in der Bibel, in den vornehmiten Büchern der 
Heiligen Schrift, da das nicht Har gemeldet mare. 
Wir haben oben auch viel bon diejen Stüden ge- 
fagt, und gottesfürchtige, Fromme Herzen, bie ba 
wohl wiffen, warum Chrijtus gegeben ijt, bie da 
nicht für aller Welt Güter und Königreiche ent- 
behren wollten, daß Chriftus nicht unfer einiger | 
Shak, unfer einiger Mittler und Verjohner wäre, 
bie müffen fid hier entfegen und erfchreden, daß 
Gottes heiliges Wort und Wahrheit jo öffentlich 
pon armen Menfchen verachtet und verdammt 
wird. Sejaias der Prophet jagt: „Der HErr hat 
auf ihn gelegt unfer aller Sünde.“ Die Wider: 
facher aber fiigenftrafen Yejatam und bie ganze 
Bibel und Schrift und jagen, er habe unjere 
Sünde auf uns und unjere Werle und bettelijche 
Genugtuung gelegt. Bch will dennoch hier fchivei= 
gem der finbijden Werke, Rofenfrangze, Wall: 
fahrten und dergleiden. Wir fehen gar wohl das 
ernitlihe Mandat und das faijerfid)e Coit, wider 
uns und unfere Lehre ausgegangen [den Abjchied 
des Augsburger Reichstags vom 19. November 
1530]; be$ follten wir billig erfchreden, wenn wir 
von leichten, geringen Sachen oder bon Sachen, 
bie in Zweifel ftiinden, 3u handeln hätten. Nach: 
dem wir aber, Gott Lob! durch Gottes Wort in 
unfern Herzen und Getviffen des ganz ohne allen 


Biwweifel vor Gott gewiß find, dak bie Widerfacher verdammen die öffentliche göttliche Wahrheit und bie 
vechte, chriftliche, felige, heilige Lehre, ohne tweldhe feine chriftliche Kirche irgend fein fann, melde ein 
jeder Gbrijt, fofern fein Leib und Leben reicht, fchuldig ijt, zu der Ehre Gottes zu befennen, zu retten 


und zu fhügen: fo laffen wir uns bon folder heilfamen Lehre nicht ab[dreden. 


Denn mer wollte 


ihm [fich] bod) nicht miünjden an feinem legten Ende, dak er im Betenntnis des Artikels fterben möchte, 


Apology of the Augsburg Confession. Art. XX. 


tation openly show by what spirit they are 
led. For what in the Church is more cer- 
tain than that the remission of sins occurs 
freely for Christ’s sake, that Christ, and not 
our works, is the propitiation for sins, as 
Peter says, Acts 10,43: To Him give all the 
prophets witness that through His name, who- 
soever believeth on Him, shall receive remis- 
sion of sins? [This strong testimony of all 
the holy prophets may duly be called a decree 
of the catholic Christian Church. For even 
a single prophet is very highly esteemed by 
God and a treasure worth the whole world.] 
To this Church of the prophets we would 
rather assent than to these abandoned writers 
of the Confutation, who so impudently blas- 
pheme Christ. For although there were 
writers who held that after the remission of 
sins men are just before God, not by faith, 
but by works themselves, yet they did not 
hold this, namely, that the remission of sins 
itself occurs on account of our works, and 
not freely for Christ’s sake. 

Therefore the blasphemy of ascribing 
Christ’s honor to our works is not to be en- 
dured. These theologians are now entirely 
without shame if they dare to bring such an 
opinion into the Church. Nor do we doubt 
that His Most Excellent Imperial Majesty 
and very many of the princes would not have 
allowed this passage to remain in the Con- 
futation if they had been admonished of it. 
Here we could cite infinite testimonies from 
Scripture and from the Fathers [that this 
article is certainly divine and true, and this 
is the sacred and divine truth. For there is 
hardly a syllable, hardly a leaf in the Bible, 
in the principal books of the Holy Scriptures, 
where this is not clearly stated.] But also 
above we have said enough on this subject. 
And there is no need of more testimonies for 
one who knows why Christ has been given 
to us, who knows that Christ is the propitia- 
tion for our sins. [God-fearing, pious hearts 
that know well why Christ has been given, 
who for all the possessions and kingdoms of 
the world would not be without Christ as our 
only Treasure, our only Mediator and Re- 
deemer, must here be shocked and terrified 
that God’s holy Word and Truth should be 
so openly despised and condemned by poor 
men.] Isaiah says, 53, 6: The Lord hath 
laid on Him the iniquities of us all. The ad- 
versaries, on the other hand, [accuse Isaiah 
and the entire Bible of lying and] teach that 
God lays our iniquities not on Christ, but on 
our [beggarly] works. Neither are we dis- 
posed to mention here the sort of works 
[rosaries, pilgrimages, and the like] which 
they teach. We see that a horrible decree 
has been prepared against us, which would 
terrify us still more if we were contending 
concerning doubtful or trifling subjects. Now, 
since our consciences understand that by the 
adversaries the manifest truth is condemned, 
whose defense is necessary for the Church and 
increases the glory of Christ, we easily de- 
spise the terrors of the world, and with a 
strong spirit will bear whatever is to be suf- 
fered for the glory of Christ and the ad- 


339 


vantage of the Church. Who would not re- 
joice to die in the confession of such articles 
as that we obtain the remission of sins by 
faith freely for Christ’s sake, that we do not 
merit the remission of sins by our works? 
[Experience shows — and the monks them- 
selves must admit it — that] The consciences 
of the pious will have no sufficiently sure con- 


340 3m. 221. 222. 


Apologia Confessionis. 


Art. XX. W. 215—211. 


Dak tir Vergebung ber Sünden durch den Glauben, ohne unjer Verdienft und Werk, durch bas Blut 
Chrifti erlangen? C8 gibt die Erfahrung, wie die Mönche felbft befennen miiffen, daß ftd) bie Gewifien 
nicht laffen ftillen noch zufrieden bringen denn burd) den Glauben an Chrijtum. Und die Getviffen 
tinnen feinen rechten, beftändigen Troft haben in den großen Ängften an [in] der Todesftunde und in 
Anfechtung wider das große Schreden des Todes, der Sünde, wenn fie nicht an die Bujage ber Gnade 
in Chrifto fid) halten. Auch finnen fie feinen beftändigen Troft haben wider den Teufel, welder dann 
erft ftart die Herzen drängt, dngftet und zur Verzweiflung reizt und alle unfere Werke in einem Augen 
bli wie ben Staub hinwegbläft, wenn fie nicht an dem Gbangefio, an diefer Lehre, feithalten, dag wir 
ohne unfer Verdienft, durd das teure Blut Chrifti Vergebung der Sünden erlangen. Denn der Glaube 
allein erquidt und erhält uns in dem großen Todesfampf, in den großen Üngften, wenn feine Kreatur 
helfen fann, ja, wenn wir außerhalb biefer ganzen fichtlichen [fichtbaren] Kreatur von dannen in ein 
ander Wefen unb Welt follen abfeheiden und fterben. ' 


S6] Digna igitur causa est, propter quam 
nullum recusemus periculum. „Tu ne cede 
malis, sed contra audentior ito‘, quisquis as- 
sentiris Confessioni nostrae, quum adversarii 
terroribus, cruciatibus, suppliciis conantur 
excutere tibi tantam consolationem, quae uni- 
versae ecclesiae in hoc nostro articulo propo- 
87] sita est. Non deerunt quaerenti testi- 
monia Scripturae, quae confirmabunt animum. 
Nam Paulus tota voce, ut dieitur, clamitat 
Rom. 3, 24 sq. et 4,16, gratis remitti peccata 
propter Christum. Ideo inquit: Ex fide iusti- 
ficamur, et gratis, ut firma sit promissio. Id 
est, si ex nostris operibus penderet promissio, 
non esset firma. Si propter nostra opera 
daretur remissio peccatorum, quando scire- 
mus eam nos consecutos esse, quando [R.222 
reperiret opus conscientia territa, quod sta- 
tueret ad placandam iram Dei sufficere? Sed 
88] supra de tota re diximus. Inde lector 
sumat testimonia. Nam hane non disputatio- 
nem, sed querelam indignitas rei nobis ex- 
pressit, quod hoe loco diserte posuerunt se 
improbare hune nostrum articulum, quod re- 
missionem peccatorum consequamur non pro- 
pter opera nostra, sed fide et gratis propter 
Christum. 


Darum ijt.e8 eine Sache, bie wahrlich der Rede 
wert ijt, um welder willen ein jeder Chrift bon 
Herzen gern alles wagen und in [Ge] Fabhr jegen 
fol. Darum alle diejenigen, fo diefer unjerer Kon: 
feffion anhangen, bürfen- fid) nicht [reden oder 
irren [irremachen] lajfen, jondern mögen in aller 
oreudigfeit auf Gott und den Herrn Chriftum es 
getroft und fröhlich wagen und bieje öffentliche 
Wahrheit wider alle Welt, Tyrannei, Born, Droz 
hen, Schreden, auch wider alles tyrannijd)e tag- 
fide Morden unb erfolgen fröhlich befennem. 
Denn wer wollte ihm [fi] doch joíden großen, 
ja ewigen Troit, daran der ganzen chrijtlicen 
Kirche alles Heil gelegen ijt, nehmen lafien? Wer 
die Bibel in die Hand nimmt und mit Ernit Lett, 
der merft bald, daß allenthalben in der Schrift 
Diefe Lehre gegründet ijf. Denn Paulus jagt iar 
Rim. 3 und 4, dak die Sünden ohne Verdientt, 
um Chrijtus’ willen vergeben werden; barum jagt 
et: „Wir werden gerecht durch den Glauben ohne 
Verdienft, dak die Verheikung feititehe.” Das tjt, 
fo die Verheifung aus unfern Werfen wäre, jo 
wäre fie nicht fejt. Und wenn die Gnade oder 
Vergebung der Sünden gegeben würde um unjerer 
Werte willen, wann würden wir dann gewiß, daß 
wir Gnade erlangt hätten? Wann wollte das 
Getwiffen ein fold) Werk finden, das genug wäre, 
Gottes Zorn zu verfühnen? Wir haben hier oben 


davon genug gejagt; da mag ein jeder Sprüche der Schrift, jo bieje Lehre gründen, juchen. Denn an 
Diefem Ort hat mid) bewegt, fo heftig zu flagen, die greuliche, unber[d)ümte, übermachte [übermäßige], 
borgefaBte Bosheit ber Widerfacher, da fie mit flaren Worten jeben, dak fie diefen Artikel veriwerfen, 
bab wir Vergebung der Sünden erlangen nicht durch unjere Werke, fondern ohne Verdienjt, durch den 


Glauben an Chriftum. 


S9] Adversarii etiam addunt testimonia 
suae condemnationi. Et operae pretium est 
unum atque alterum recitare. Allegant ex 
Petro, 2.ep.1,10: Studete firmam facere vo- 
cationem vestram ete. Iam vides, lector, ad- 
versarios nostros non perdidisse operam in 
discenda dialectica, sed habere artificium 
ratiocinandi ex Scripturis prorsus, quidquid 
libet. 
bona opera. Igitur opera merentur remissio- 
nem peccatorum. Sane concinna erit argu- 
mentatio, si quis sic ratiocinetur de reo capi- 
talis poenae, cui poena remissa est: Magi- 
stratus praecipit, ut in posterum abstineas ab 
alieno. Igitur per hoc meritus es condona- 
tionem poenae, quod nunc ab alieno abstines. 
90] Sic argumentari est ex non causa causam 
facere. Nam Petrus loquitur de operibus 
sequentibus remissionem peccatorum et docet, 
quare sint facienda, scilicet, ut sit firma vo- 
eatio, hoe est, ne vocatione sua exeidant, si 
iterum peccent. Facite bona opera, ut per- 
severetis in vocatione, ne amittatis dona voca- 
tionis, quae prius contigerunt, non propter 


Facite firmam vocationem vestram per 


Die Widerfacher führen aud) etliche Sprüche der 
Schrift ein, marum fie diejen Artikel verdammen. 


Nämlich bringen fie den Sprud Petri hervor: 


ne leipiget euch, euren Beruf feftzumadhen durch 
gute Werke” u[tv. Da fieht jedermann, dak um: 
fere. MWiderfacher ihr Geld nicht übel angelegt, 
da fie Dialecticam ftudiert haben. Denn fie 
mögen bie Sprüde der Schrift gereimt, unge- 
reimt, jehlieglich, unfchlieblich, wie fie wollen, und 
wie e$ ihnen gefällt, einführen. Denn aljo jchlie- 
Ben fie: Petrus fagt: ,FletRiget euch, Dur) aute 
Werfe euren Beruf feftzumachen”; darum ver: 
dienen wir burd) Werke Vergebung der Sünden. 
($8 ift wahrlich eine feine Argumentation, als 
wenn einer fpräche von einem Beklagten im Hals: 
gericht, welchem daS Leben gefriftet wäre: „Der 
Nichter hat geboten, dak ber forthin fid) folcher 
übeltat foll enthalten; darum fo hat er verdient 
mit folhem Enthalten, daß ihm das Leben ge- 
friftet ift. Alfo argumentieren, das heißt, ex non 
causa causam machen. Denn Petrus redet bon 
guten Werfen und Früchten, bie da folgen dem 
Glauben, und fert, marum man fie tun folle, 


namlid, daß wir unfern Beruf feftmachen, das ift, — 


EEE WERTET 


E 


Apology of the Augsburg Confession. Art. XX. 841 


solation against the terrors of sin and of 
death, and against the devil soliciting to de- 
spair [and who in a moment blows away all 
our works like dust], if they do not know 
that they ought to be confident that they have 
the remission of sins freely for Christ’s sake. 
This faith sustains and quickens hearts in 
that most violent conflict with despair [in 
the great agony of death, in the great anguish, 
when no creature can help, yea, when we must 
depart from this entire visible creation into 
another state and world, and must die]. 
Therefore the cause is one which is worthy 
that for its sake we should refuse no danger. 
Whosoever you are that has assented to our 
Confession, *do not yield to the wicked, but, 


‚on the contrary, go forward the more boldly," 


when the adversaries endeavor, by means of 
terrors and tortures and punishments, to 
drive away from you that consolation which 
has been tendered to the entire Church in this 
article of ours [but with all cheerfulness rely 
confidently and gladly on God and the Lord 
Jesus, and joyfully confess this manifest truth 
in opposition to the tyranny, wrath, threaten- 
ing, and terrors of all the world, yea, in op- 
position to the daily murders and persecution 
of tyrants. For who would suffer to have 
taken from him this great, yea, everlasting 
consolation on which the entire salvation of 
the whole Christian Church depends? Any 
one who picks up the Bible and reads it 
earnestly will soon observe that this doctrine 
has its foundation everywhere in the Bible]. 
Testimonies of Scripture will not be wanting 
to one seeking them, which will establish his 
mind. For Paul at the top of his voice, as 
the saying is, cries out, Rom. 3, 24 f., and 
4, 16, that sins are freely remitted for Christ’s 
sake. It is of faith, he says, that it might be 
by grace, to the end the promise might be 
sure. That is, if the promise would depend 
upon our works, it would not be sure. If re- 


mission of sins would be given on account of ' 


our works, when would we know that we had 
obtained it, when would a terrified conscience 
find a work which it would consider sufficient 
to appease God’s wrath? But we spoke of the 
entire matter above. Thence let the reader 
derive testimonies. For the unworthy treat- 
ment of the subject has forced from us the 
present, not discussion, but complaint that on 
this topic they have distinctly recorded them- 
selves as disapproving of this article of ours, 
that we obtain remission of sins not on ac- 
count of our works, but by faith and freely 
on account of Christ. 

The adversaries also add testimonies to 
their own condemnation, and it is worth while 
to recite several of them. They quote from 
Peter, 2. Ep. 1, 10: Give diligence to make 
your calling sure, etc. Now you see, reader, 
that our adversaries have not wasted labor 
in learning logic, but have the art of infer- 
ring from the Scriptures whatever pleases 
them [whether it is in harmony with the 
Scriptures or out of harmony; whether it is 
correctly or incorrectly concluded. For they 
conclude thus:] “Make your calling sure by 
good works.” . Therefore works merit the re- 


mission of sins. A very agreeable mode of 
reasoning, if one would argue thus concern- 
ing a person sentenced to capital punishment, 
whose punishment has been remitted: “The 
magistrate commands that hereafter you ab- 
stain from that which belongs to another. 
Therefore you have merited the remission of 
the penalty, because you are now abstaining 
from what belongs to another.” Thus to 
argue is to make a cause out of that which 
is not a cause. For Peter speaks of works 
following the remission of sins, and teaches 
why they should be done, namely, that the 
calling may be sure, i.e., lest they may fall 
from their calling if they sin again. Do good 
works that you may persevere in your call- 


249 M. 999. 929. 
sequentia opera, sed iam retinentur fide, et 
fides non manet in his, qui amittunt Spiritum 
Sanetum, qui abiiciunt poenitentiam, sicut 
supra [p. 252 sq.] diximus, fidem exsistere in 
poenitentia. 


find, nicht um ber folgenden Werle willen. 


Apologia Confessionis. 


Art. XTC IR 38. 217. 218. 


bab wir nicht wiederum bom (bangelio fallen, 
wenn wir wiederum fündigten. Will fagen: Tut 
gute Werke, dag ihr bei bem Changelio, bet eurem 
himmlischen Beruf bleibt, daß ihr nicht wiederum 
abfallt, talt werdet, verliert Geift und Gaben, bie 
euch aus Gnaden burd) Chrijtum widerfahren 


Denn in dem Beruf bleibt man fejt butd) den Glauben, 


und der Glaube unb [der] Heilige Geift bleibt in denjenigen nicht, die [fünblid) Leben. führen. 


91] Addunt alia testimonia non melius co- 
haerentia. Postremo dicunt hane opinionem 
ante mille annos Augustini tempore damna- 
tam esse. Id quoque falsissimum est. Sem- 
per enim ecclesia Christi sensit remissionem 
peccatorum gratis contingere. Imo Pelagiani 
damnati sunt, qui gratiam propter opera no- 
| 92] stra dari contendebant. Ceterum supra 
satis ostendimus, quod sentiamus bona [R. 223 
opera necessario sequi debere fidem. Non enim 
abolemus legem, inquit Paulus Rom. 3, 31, sed 
stabilimus. Quia quum fide accepimus Spiri- 
tum Sanctum, necessario sequitur legis im- 
pletio, qua subinde crescit dilectio, patientia, 
castitas et alii fructus Spiritus. 


Art. XXI. (IX.) 
De Invocatione Sanctorum. 


1] Artieulum XXI. simpliciter damnant, 
quod invocationem sanctorum non requirimus. 
Nec ullo in loco prolixius rhetoricantur. Ne- 
que tamen aliud quidquam efficiunt, quam 
sanetos honorandos esse, item sanctos, qui 
vivunt, orare pro aliis: quasi vero propterea 
necessaria sit invocatio mortuorum sancto- 
2] rum. Allegant Cyprianum, quod vivum 
Cornelium rogaverit, ut discedens pro fratri- 
bus oret. [Cyprianus, Lib.7, ep.7 ad Corne- 
lium papam: ,,Memores nostri invicem sumus, 
concordes atque unanimes utrobique pro nobis 
semper oremus. 
prior divina dignationis celeritate praecesse- 
rit, perseveret apud Deum nostra dilectio, pro 
fratribus et sororibus nostris apud misericor- 
diam Patris non cesset oratio.“] Hoc exemplo 
probant mortuorum invocationem.  Citant et 
Hieronymum contra Vigilantium: In hae 
arena, inquiunt, ante mille et centum annos 
vieit Hieronymus Vigilantium. Sic trium- 
phant adversarii, quasi iam sit debellatum. 
Nec vident isti asini, apud Hieronymum con- 
tra Vigilantium nullam exstare syllabam de 
invocatione. Loquitur de honoribus sancto- 
3] rum, non de invocatione. Neque reliqui 
veteres scriptores ante Gregorium fecerunt 
mentionem invocationis. Certe haec invocatio 
cum his opinionibus, quas nunc docent adver- 
sarii de applicatione meritorum, non habet 
testimonia veterum scriptorum. | 

4] Confessio nostra probat honores sancto- 
rum. Nam hic triplex honos probandus est. 
Primus est gratiarum actio. Debemus enim 
Deo gratias agere, quod ostenderit exempla 
misericordiae, quod significaverit se [R.224 
velle salvare homines, quod dederit doctores 
aut alia dona ecclesiae. Et haec dona, ut 
sunt maxima, amplificanda sunt, et laudandi 


Et si quis hine nostrum ' 


Der Spriiche. und Zeugniffe jegen fie mehr, die 
fi) ebenfowohl reimen. Dazu Dürfen fie jagen, 
bab Diefe Meinung bor taujend Jahren zu Augus 
ftinus’ Zeiten verdammt fei. Das ijt nicht wahr, 
fondern eine Lüge. Denn bie chrijtliche Kirche 
hat allezeit gehalten, daß Vergebung der Sünden 
ohne Verdienft uns widerfahre, und die Pelagia- 
ner find barum verdammt, bie ba jagten, Die 
Gnade würde uns gegeben um unjerer Werte 
willen. Wir haben oben genug angezeigt, dak 
wir auch lehren, daß, wo Glaube ijt, da follen 
auch gute Früchte und gute Werke folgen. „Denn 
wir tun das Gefe nicht ab, jondern richten e$ 
auf”, wie Paulus fagt. Denn wenn wir durch 
den Glauben den Heiligen Geift empfangen haben, 
fo folgen gute Früchte, ba nehmen wir denn zu 
in der Liebe, in Geduld, in Keufchheit und andern 
Früchten des Geijtes. 


Artikel XXI. (IX.) 
Som Anrnfen der Heiligen. 


Den einundzwanzigften Artikel berbanumen die 
Widerfaher ganz, dak wir vom Anrufen der 
Heiligen nichts lehren, und fie handeln fein Stüd 
fo gar mit meitläuftigem Gefchwäte und richten 
doch nicht3 aus, denn daß fie jagen, man folle bie 
Heiligen ehren. Item, fie probieren [bemeifen], 
die lebendigen Heiligen beten einer für den anz 
bern; daraus [djteBen fie, daß man bie toten 
Heiligen jolle und miiffe anrufen. Sie ziehen an 
CHprianum, der habe Cornelium, da er nod) ge- 
lebt, gebeten, daß er, menn er gejftotben wäre, für 
bie Brüder bitten wolle. Damit beweijen fie, dak 
man Die toten Heiligen miiffe anrufen. Auch 
ziehen fie an Hieronymum wider Vigilantium und 
fagen: $n diefer Sache hat vor taufend Jahren 
Hieronymus Vigilantium überwunden.  Alfo 
gehen fie überhin, meinen, fie haben mweit getpon- 
nen, und [eben bie groben Ejel nicht, daß im 
Hieronymo wider Bigilantium feine Silbe ftebt 
pom Anrufen der Heiligen. Hieronymus redet 
nicht bom Anrufen der Heiligen, fondern bon 
Heiligen ehren, Auch fo haben bie alten Lehrer 
vor Gregorius’ Zeiten be8 Anrufens der Heiligen 
nicht gedacht. Und bie Anrufung der Heiligen 


‘wie aud) bie applicatio des Verdienftes der Hei- 


liget, davon die Widerjacher lehren, hat gar fei- 
nen Grund in der Schrift. : 


Sn unferer Konfeifion leugnen wir nicht, daß 
man die Heiligen ehren foll. Denn dreierlei Ehre 
ijt, damit man die Heiligen ehrt. Für das erite, 
Dak wir Gott banfjagen, daß er uns an den Hei: 
ligen Erempel feiner Gnade hat dargeftellt, dak 
et hat Lehrer in der Kirche unb. andere Gaben 
gegeben, und die Gaben, weil fie groß find, foll 
man fie hoch preifen, auch die Heiligen fefbjt loben, 


Apology of the Augsburg Confession. Art. XXI. (IX.) 


ing, that you [do not fall away again, grow 
cold and] may not lose the gifts of your call- 
ing, which were given you before, and not on 
account of works that follow, and which now 
are retained by faith; for faith does not re- 
main in those who lose the Holy Ghost, who 
reject repentance, just as we have said above 
(p-253) that faith exists in repentance. 


They add other testimonies cohering no 
better. Lastly they say that this opinion was 
condemned a thousand years before, in the 
time of Augustine. This also is quite false. 
For the Church of Christ always held that 
the remission of sins is obtained freely. 
Yea, the Pelagians were condemned, who con- 
tended that grace is given on account of our 
works. Besides, we have above shown suf- 
ficiently that we hold that good works ought 
necessarily to follow faith. For we do not 
make void the Law, says Paul, Rom. 3, 31; 
yea, we establish the Law, because when by 
faith we have received the Holy Ghost, the 
fulfilling of the Law necessarily follows, by 
which love, patience, chastity, and other 
fruits of the Spirit gradually grow. 


Article XXI (IX): 
Of the Invocation of Saints. 


The Twenty-first Article they absolutely 
condemn, because we do not require the in- 
vocation of saints. Nor on any topic do they 
speak more eloquently and with more pro- 
lixity. Nevertheless they do not effect any- 
thing else than that the saints should be hon- 
ored; likewise, that the saints who live pray 
for others; as though, indeed, the invocation 
of dead saints were on that account necessary. 
They cite Cyprian, because he asked Cornelius 
while yet alive to pray for his brothers when 
departing. By this example they prove the 
invocation of the dead. They quote also 
Jerome against Vigilantius. “On this field” 
[in this matter], they say, “eleven hundred 
years ago, Jerome overcame Vigilantius.” 
Thus the adversaries triumph, as though the 
war were already ended. Nor do those asses 
see that in Jerome, against Vigilantius, there 
is not a syllable concerning invocation. He 
speaks concerning honors for the saints, not 
concerning invocation. Neither have the rest 
of the ancient writers before Gregory made 
mention of invocation. Certainly this invo- 
cation, with these opinions which the adver- 
saries now teach concerning the application 
of merits, has not the testimonies of the 
ancient writers. | 


Our Confession approves honors to the 
saints. For here a threefold honor is to be 
approved. The first is thanksgiving. For we 
ought to give thanks to God because He has 
shown examples of mercy; because He has 
shown that He wishes to save men; because 
He has given teachers or other gifts to the 
Church. And these gifts, as they are the 
greatest, should be amplified, and the saints 
themselves should be praised, who have faith- 
fully used these gifts, just as Christ praises 


343 


2344 M. 999. 924. 
ipsi sancti, qui his donis fideliter usi sunt, 
sicut Christus laudat fideles negotiatores, 
5] Matth. 25, 21.23. Secundus cultus est con- 
firmatio fidei nostrae; quum videmus Petro 
condonari negationem, erigimur et nos, ut 
magis credamus, quod vere gratia exuberet 
6] supra peccatum, Rom. 5, 20. Tertius honos 
est imitatio primum fidei, deinde ceterarum 
virtutum, quas imitari pro sua quisque voca- 
7] tione debet. Hos veros honores non requi- 
runt adversarii. Tantum de invocatione, quae, 
etiamsi nihil haberet periculi, tamen non est 
necessaria, rixantur. 


S] Praeterea et hoc largimur, quod angeli 
orent pro nobis. Exstat enim testimonium 
Zachariae 1, 12, ubi angelus orat: Domine 
exercituum, «sque quo tu non misereberis 
9] Jerusalem, etc.? De sanctis etsi concedi- 
mus, quod, sicut vivi orant pro ecclesia uni- 
versa in genere, ita in coelis orent pro eccle- 
sia in genere, tametsi testimonium nullum de 
mortuis orantibus exstat in Scripturis, prae- 
ter illud somnium sumptum ex libro Macha- 
baeorum posteriore, 2 Macc. 15, 14. 


Porro ut maxime pro ecclesia orent saneti, 
10] tamen non sequitur, quod sint invocandi. 
Quamquam confessio nostra hoc tantum affir- 
mat, quod Seriptura non doceat sanctorum 
invocationem, seu petere a sanctis auxilium. 
Quum autem neque praeceptum neque pro- 
missio neque exemplum ex Scripturis de in- 
vocandis sanctis afferri possit, sequitur con- 
scientiam nihil posse certi de illa invocatione 
habere. Et quum oratio debeat ex fide fieri, 
quomodo scimus, quod Deus approbet illam 
invocationem? Unde scimus sine testimonio 
Scripturae, quod saneti intelligant singulorum 
11] preces? Quidam plane tribuunt divini- 
tatem sanctis, videlicet quod tacitas cogita- 
tiones mentium in nobis cernant. Disputant 
de matutina et vespertina cognitione, [R.225 
fortassis, quia dubitant, utrum mane an 
vesperi audiant. Haec comminiscuntur, non 
ut sanctos honore afficiant, sed ut quaestuosos 
12] cultus defendant. Nihil afferri potest ab 
adversariis contra hane rationem, quod, quum 
invocatio non habeat testimonium ex Verbo 
Dei, non possit affirmari, quod sancti intelli- 
gant invocationem nostram, aut, ut maxime 
intelligant, quod Deus eam approbet. Quare 
13] adversarii non debebant nos ad rem in- 
certam cogere, quia oratio sine fide non est 
oratio. Nam quod allegant ecclesiae exem- 
plum, constat novum hune in ecclesia morem 
esse; nam veteres orationes, etsi mentionem 
sanctorum faciunt, non tamen invocant san- 
ctos. Quamquam etiam illa nova invocatio 
in ecclesia dissimilis est invocationi singu- 
lorum. 

14] Deinde adversarii non solum invocatio- 
nem in cultu sanctorum requirunt, sed etiam 
applieant merita sanctorum pro aliis et fa- 
ciunt ex sanctis non solum deprecatores, sed 
etiam propitiatores.. Id nullo modo ferendum 
est. Nam hic prorsus transfertur in sanctos 


- 


Apologia Confessionis. 


Art: XXI (IX.) 5. 218. 919. 


die folde Gaben wohl gebraucht haben, wie Chri- 
ftus im Gbangefio lobt die treuen Knechte. Die 
andere Ehre, fo wir den Heiligen tun mögen, [ift,] 
daß wir an ihrem Crempel unfern Glauben jtar- 
fen; al3 wenn ich fefe, daß Petro aus jo reicher 
Gnade die Sünde vergeben ijt, ba er Chrijtum 
verfeugnet, wird mein Herz und Gewilfen geftüttt, 
bab ich glaube, Dak bie Gnade mächtiger jet denn 
bie Sünde. Für das dritte ehren wir die Heili- 
gen, wenn wir ihres Glaubens, ihrer Liebe, ihrer 
Geduld Erempel nachfolgen, ein jeder nach feinem 
Beruf. Won diejer rechten Ehre der Heiligen 
reden bie Widerfacher gar nichts; allein bon dem 
Anrufen der Heiligen, welches, wenn eS auch ohne 
Fährlichteit [Gefahr] ber Gewiffen ware, doch 
nicht not ijt, ba 3anfen fie von. —— 

Darüber fo geben wir ihnen nach, daß die Engel 
für ung bitten. Denn Zach. 1 fteht gefdrieben, 
daß ber Engel bittet: „HErr Zebaoth, mie lange 
willft du bid) nicht erbarmen über Ierufalem ?" 
Und mwiewohl wir nachgeben, daß, gleichwie Die 
lebendigen Heiligen für die ganze Kichhe bitten 
inSgemein oder in genere, aljo mögen für bie 
ganze Kirche die Heiligen im Himmel bitten in$- 
gemein, in genere. Doch hat folches fein Beug- 
nis in der Schrift denn allein den Traum, der 
genommen ift aus dem andern Buch Maccabaeo- 
rum. 

Weiter, ob die Heiligen gleich beten für bie 
Kirche, fo folgt doch daraus nicht, daß man bie 
Heiligen folle anrufen;  miemobl unjere Konz 
feffion allein dies jest: Sn der Schrift fteht 
nidt$ bon dem Anrufen der Heiligen, oder Dap 
man Hilfe fuchen jolle bei den Heiligen. So man 
nun weder Gebot noch Sujage noch Grempel aus 
der Schrift mag vorbringen, fo folgt, daß fein 
Herz nod) Gewwiffen darauf fid) verlaffen fann. 
Denn dieweil ein jeglich Gebet fol aus bem Glauz- 
ben gefchehen, woher will ich denn willen, daß 
Gott ihm [fi] gefallen lapt das Anrufen der 
Heiligen, wenn ich nicht Gottes Wort davon habe? 
Wodurch werde ich gewiß, bab Die Heiligen mein 
Gebet und eines jeden bejondern [insbefondere] 
hören? Etliche machen jchlechts [geradezu] Göt- 
ter aus den Heiligen und jagen, fie fünnen unsere 
Gedanken willen und uns ins Herz fehen. Das- 
felbe erdichten fie, nicht daß fie damit bie Heiligen 
ehren, jondern,daß fie ihre Kretjchmerei [Handel] 
und Jahrmarkt, welcher ihnen Geld [ein]trägt, 
verteidigen. Wir jagen noch wie vor[hin]: $m 
Gottes Wort, in der Schrift, ftebt nicht, dak bie 
Heiligen unjer Anrufen verftehen, und ob fie es: 
verjtünden, daß Gott ibm [ji] fold) Anrufen gez 
fallen laffe; fo hat’3 je feinen Grund. Dawider 


. finnen die Widerfacher nicht3 aufbringen; batum 


follten die Widerjacher uns zu ungewiffen Dingen 
nicht zwingen oder dringen; denn ein Gebet ohne 
Glauben ijt nicht ein Gebet. Denn daß fie jagen, 
die Kirche habe e$ im Gebrauch, jo ift.e8 doch ge- 
wip, daß folches ein neuer Gebrauch in der Kirche 
ift, Denn die alten folleften, ob fie wohl der Heitz. 
ligen gedenfen, fo rufen fie doch die Heiligen 
nicht an. 

Darüber reden bie Widerfacher nicht allein bom 
Anrufen der Heiligen, fondern jagen auch, dak 
Gott der Heiligen Verdienft annehme für unfere 
Sünde, und machen afjo aus den Heiligen nicht 
allein Fürbitter, jonbern Mittler und Berfühner. | 
Das ijf nun gar nicht zu leiden; denn ba geben 


Apology of the Augsburg Confession. Art. XXI. (IX.) 


faithful business-men, Matt. 25, 21. 23. The 
second service is the strengthening of our 
faith; when we see the denial forgiven Peter, 
we also are encouraged to believe the more 
that grace truly superabounds over sin, 
Rom. 5, 20. The third honor is the imita- 
tion, first, of faith, then of the other virtues, 
which every one should imitate according to 
his calling. These true honors the adversaries 
do not require. They dispute only concerning 
invocation, which, even though it would have 
no danger, nevertheless is not necessary. 


Besides, we also grant that the angels pray 
for us. For there is a testimony in Zech. 1,12, 
where an angel prays: O Lord of hosts, how 
long wilt Thou not have mercy on Jerusalem? 
Although concerning the saints we concede 
that, just as, when alive, they pray for the 
Church universal in general, so in heaven they 
pray for the Church in general, albeit no testi- 
mony concerning the praying of the dead is 
extant in the Scriptures, except the dream 
taken from the Second Book of Maccabees, 
15, 14. 


Moreover, even supposing that the saints 
pray for the Church ever so much, yet it does 
not. follow that they are to be invoked; al- 
though our Confession affirms only this, that 
Seripture does not teach the invocation of the 
saints, or that we are to ask the saints for 
aid. But since neither a command, nor a 
promise, nor an example can be produced 
from the Scriptures concerning the invocation 
of saints, it follows that conscience can have 
nothing concerning this invocation that is 
certain. And since prayer ought to be made 
from faith, how do we know that God ap- 
proves this invocation? Whence do we know 
without the testimony of Scripture that the 
saints perceive the prayers of each one? 
Some plainly ascribe divinity to the saints, 
namely, that they discern the silent thoughts 
of the minds in us. They dispute concerning 
morning and evening knowledge, perhaps be- 
cause they doubt whether they hear us in the 
morning or the evening. "They invent these 
things, not in order to treat the saints with 
honor, but to defend lucrative services. Noth- 


. ing can be produced by the adversaries against 


this reasoning, that, since invocation does not 
have a testimony from God’s Word, it cannot 
be affirmed that the saints understand our 
invocation, or, even if they understand it, 
that God approves it. Therefore the adver- 
saries ought not to force us to an uncertain 
matter, because a prayer without faith is not 
prayer. For when they cite the example of 
the Church, it is evident that this is a new 
custom in the Church; for although the old 
prayers make mention of the saints, yet they 
do not invoke the saints. Although also this 
new invocation in the Church is dissimilar to 
the invocation of individuals. 

Again, the adversaries not only require in- 
vocation in the worship of the saints, but 
also apply the merits of the saints to others, 
and make of the saints not only intercessors, 
but also propitiators. This is in no way to 
be endured. For here the honor belonging 


345 


346 M. 994—996. 


proprius honor Christi. Faciunt enim eos 
mediatores et propitiatores, et quamquam 
distinguunt de mediatoribus intercessionis et 
mediatoribus redemptionis, tamen plane fa- 
ciunt ex sanctis mediatores redemptionis. 
15] Atque etiam illud dicunt sine testimonio 
Scripturae, quod sint mediatores intercessio- 
nis, quod, ut verecundissime dicatur, tamen 
obscurat officium Christi et fiduciam. miseri- 
eordiae debitam Christo transfert in sanctos. 
Fingunt enim homines Christum duriorem 
esse et sanctos placabiliores, et magis con- 
fidunt misericordia sanctorum quam miseri- 
cordia Christi, et fugientes Christum quae- 
runt sanctos. Ita faciunt ex eis re ipsa 
mediatores redemptionis. 


Apologia Confessionis. 


Art. XXI. (IX.) q8. 919—291. 


fie bie Ehre, jo Chrifto allein gebührt, den Hei- 
ligen; denn fie machen aus ihnen Mittler unb 
Berfühner. Und wiewohl fie wollen Unterjdhied 
machen unter Mittlern, bie für uns bitten, und 
dem Mittler, der un8 erlöft und Gott verfähnt 
hat, jo machen fie bod) aus den Heiligen Mittler, 
dadurch die Leute verfühnt werden. Und daß fie 
jagen, bie Heiligen find Mittler, für uns zu 
bitten, das fagen fie aud) ohne alle Schrift; unb 
wenn man jdon davon aufs glimpflichite reden 
will, fo wird bod) Chriftus und feine Wohltat 
Durch jolde Lehre unterdrüdt, und vertrauen [fte] 
da auf die Heiligen, da fie auf Chrijtum vertrauen 
jollten. Denn fie erdichten ihnen [fich] felbjt einen 
Wahn, als fet Chriftus ein ftrenger. Richter. und 
Die Heiligen gnädige, gütige Mittler; fliehen alfo 
zu den Heiligen, fcheuen fid) bor Chrifto wie vor 


einem Tpyrannen, vertrauen mehr auf bie Güte ber Heiligen denn auf die Güte Gbriti, laufen von 


Chrifto unb fuchen der Heiligen Hilfe. 
aus den Heiligen. 


16] Itaque ostendemus, quod vere faciant 
ex sanctis non tantum deprecatores, sed pro- 
pitiatores, hoc est, mediatores redemptionis. 
Nondum recitamus hic vulgi abusus. De 
doctorum opinionibus adhue loquimur. [R. 226 
Reliqua etiam imperiti iudieare possunt. 


17] In propitiatore haec duo concurrunt. 
Primum oportet exstare Verbum Dei, ex quo 
certo sciamus, quod Deus velit misereri et 
exaudire invocantes per hune propitiatorem. 
Talis exstat de Christo promissio, Ioh. 16, 23: 
Quidquid petieritis Patrem in nomine meo, 
dabit vobis. De sanctis nulla exstat talis 
promissio. Quare conscientiae non possunt 
certo statuere, quod per sanctorum invoca- 
tionem exaudiamur. Itaque invocatio illa 
18] non fit ex fide. Deinde mandatum etiam 
habemus, ut invocemus Christum iuxta illud 
Matth. 11, 28: Venite ad me, qui labora- 
tis etc., quod certe nobis quoque dictum est. 
Et Esaias ait 11,10: In die illa stabit radix 
Iesse, in signum populorum; ipsum gentes 
deprecabuntur. Et Ps.45,13: Vultum tuum 
deprecabuntur omnes divites plebis. Et Ps.72, 
11.15: Et adorabunt eum omnes reges terrae. 
Et paulo post: Orabunt coram eo jugiter. Et 
Ioh. 5,23 inquit Christus: Ut omnes honori- 
ficent Filium, sicut honorificant Patrem. Et 
Paulus 2 Thess. 2, 16.17 orans inquit: Ipse 
autem Dominus noster Iesus Christus et Deus 
et Pater noster exhortetur corda vestra et 
confirmet vos etc. 
tione, quod possunt adversarii praeceptum, 
quod exemplum ex Scripturis afferre?  Alte- 
19] rum est in propitiatore, quod merita 
ipsius proposita sunt, ut quae pro aliis satis- 
facerent, quae aliis donentur imputatione 
divina, ut per ea tamquam propriis meritis 
iusti reputentur. Ut si quis amicus pro amico 
solyit aes alienum, debitor alieno merito tam- 
quam proprio liberatur. Ita Christi merita 
nobis donantur, ut iusti reputemur fiducia 
meritorum Christi, quum in eum credimus, 
tamquam propria merita haberemus. 


oie fie ehren den Pater.“ 


 Ehrifto. 


At de sanctorum invoca- . 


Alfo machen fie im Grunde bod) mediatores redemptionis 


Derhalben wollen wir beweifen, daß fie aus den 
Heiligen machen nicht allein Fürbitter, fondern 
Perfühner und mediatores redemptionis. Wir 
reden hier nod) nidi bon groben Mipbraucen, 
wie Der gemeine Pöbel mit den Heiligen und 
Walfahrten Hffentlich Abgötterei treibt; wir 
reden, was ihre Gelehrten bon biejem Stüde pres 
digen, jchreiben und in ihren Schulen lehren. 
Das andere, al3 die groben Mtipbrauche, finnen 
auch unerfahrene, grobe Leute urteilen und richten. 

&3 gehören zwei Süde zu einem Mittler und ~ 
Verfühner. Für das erfte ein gewiß, flat Gottes: 
wort und =verheißung, bab Gott durch den Mitt: 
ler erhiren twill alle, die ihn anrufen. Eine folde 
göttliche Zufage ftebt in der Schrift von Chrijto: 
„Was ihr werdet bitten den Vater in meinem 
Namen, das wird er euch geben.“ Bon ben $ei- 
ligen fteht nirgend in der Schrift eine fold Zu: 
fage, barum fann feiner bei fid) gewiß jchließen, 
daß er auf Anrufen ber Heiligen erhört werde; 
darum ijt jolh Anrufen nicht aus dem Glauben. 
Darüber haben wir Gottes Wort und Gebot, dak 
wir follen Chriftum anrufen, da er jagt: „Kommt 
zu mir alle, die ihr mithfelig und beladen feib, 
unb id) will euch erquiden.” $85.45: „Vor bei- 
nem Ungefiht werden anbeten alle Reichen im 
Volk” Und Pf. 72: „Und werden ihn anbeten 
alle Könige auf Crden.” Und bald hernadh: „Sie 
werden täglich vor ihm fnien” ufw. Und Boh. 5 
fagt Ehriftus: „Damit fie alle ehren den Sohn, 
Stem 2 Theil. 2 faat 
Paulus, ba er betet: „Unfer Herr JEfus Chri- 
ftu8 und Gott, unjer Vater, ermahne eure Herzen 
und jtirfe euch!” Das find eitel Sprüde bon 
Aber vom Anrufen der Heiligen finnen 
die Widerjacher fein Gottesgebot, fein Grempel 
der Schrift borbringen. Zum andern gehört zu 
einem Berjöhner, daß jein 9erbienjt für andere 
Leute bezahle, daß feines Werdienftes und Be: 
zahlung andere teilhaftig werden, als hätten fie 
felbit bezahlt. 9115, wenn ein guter Freund für 
den andern Schuld bezahlt, da wird der Schul: 
Diger Durch eines andern Bezahlung, als durh 
fein eigen Bezahlen, der Schuld 1o8. Alfo wird 
uns Chrifti Verdienft gefchentt und zugerechnet, 
wenn wir an ihn glauben, gleich al8 wire fein 
Verdienft unfer, bap uns aljo feine Gerechtigkeit 
und fein Berdienft wird zugerechnet, und wird 
fein BVerdienft unjet eigen. 


à 


Apology of the Augsburg Confession. Art. XXI. (IX.) 347 


only to Christ is altogether transferred to the 
saints. For they make them mediators and 
propitiators, and although they make a dis- 
tinction between mediators of intercession and 
mediators [the Mediator] of redemption, yet 
they plainly make of the saints mediators of 
redemption. But even that they are medi- 
ators of intercession they declare without the 
testimony of Scripture, which, be it said ever 
so reverently, nevertheless obscures Christ’s 
office, and transfers the confidence of mercy 
due Christ to the saints. For men imagine 
that Christ is more severe and the saints more 
easily appeased, and they trust rather to the 
mercy of the saints than to the mercy of 
Christ, and fleeing from Christ [as from a 
tyrant], they seek the saints. Thus they 
actually make of them mediators of redemp- 
tion. 


Therefore we shall show that they truly 
make of the saints, not only intercessors, but 
propitiators, 4. e., mediators of redemption. 
Here we do not as yet recite the abuses of 
the common people [how manifest idolatry is 
practised at pilgrimages]. We are still speak- 
ing of the opinions of the Doctors. As re- 
gards the rest, even the inexperienced [com- 
mon people] can judge. 

In a propitiator these two things concur. 
In the first place, there ought to be a word 
of God from which we may certainly know 
that God wishes to pity, and hearken to, those 
calling upon Him through this propitiator. 
There is such a promise concerning Christ, 
John 16, 23: Whatsoever ye shall ask the 
Father in. My name, He will give it you. 
Concerning the saints there is no such 
promise. Therefore consciences cannot be 
firmly confident that by the invocation of 
saints we are heard. This invocation, there- 
fore, is not made from faith. Then we have 
also the command to call upon Christ, accord- 
ing to Matt. 11, 28: Come unto Me, all ye 
that labor, etc., which certainly is said also 
to us. And Isaiah says, 11,10: In that day 
there shall be a root of Jesse, which shall 
stand for an ensign to the people; to it shall 
the Gentiles seek. And Ps. 45,12: Even the 
rich among the people shall entreat Thy 
favor. And Ps. 72, 11.15: Yea, all kings 
shall fall down before Him. And shortly 
after: Prayer also shall be made for Him 
continually. And in John 5, 23 Christ says: 
That all men should honor the Son even as 
they honor the Father. And Paul, 2 Thess. 2, 
16. 17, says, praying: Now our Lord Jesus 
Christ Himself, and God, even our Father, . . 
comfort your hearts and stablish you. [All 
these passages refer to Christ.] But concern- 
ing the invocation of saints, what command- 
ment, what example can the adversaries pro- 
duce from the Scriptures? The second matter 
in a propitiator is, that his merits have been 
presented as those which make satisfaction 
for others, which are bestowed by divine im- 
putation on others, in order that through 
these, just as by their own merits, they may 
be accounted righteous. As when any friend 
pays a debt for a friend, the debtor is freed 


by the merit of another, as though it were 
by his own. Thus the merits of Christ are 
bestowed upon us, in order that, when we be- 
lieve in Him, we may be accounted righteous 
by our confidence in Christ’s merits as though 
we had merits of our own. 


248 M. 996. 297. 


20] Et ex utroque, nempe ex promissione 
et donatione meritorum, oritur fiducia miseri- 
cordiae. Talis fiducia promissionis divinae, 
item meritorum Christi debet afferri [R.227 
ad orandum. Vere enim statuere debemus, et 
quod propter Christum exaudiamur, et quod 
ipsius meritis habeamus placatum Patrem. 


21] Hie adversarii primum iubent invocare 
sanctos, quum neque promissionem Dei neque 
mandatum neque exemplum Scripturae ha- 
beant. Et tamen faciunt, ut maior fiducia 
misericordiae sanctorum concipiatur quam 
Christi, quum Christus ad se venire iusserit, 
22] non ad sanetos. Secundo applicant 
merita sanctorum aliis, sicut merita Christi, 
iubent confidere meritis sanctorum, quasi 
reputemur iusti propter merita sanctorum, 
sieut iusti reputamur meritis Christi. Nihil 
23] hie fingimus. In indulgentiis dicunt se 
applieare merita sanctorum. Et Gabriel, 
interpres canonis missae, confidenter pronun- 
tiat: Nos ordine instituto a Deo debere ad 
auxilio sanctorum confugere, ui salvemur 
eorum, meritis et votis. Haec sunt verba Ga- 
brielis. Et tamen passim in libris et concio- 
nibus adversariorum leguntur absurdiora. 
Quid est facere propitiatores, si hoc non est? 
Prorsus aequantur Christo, si confidere debe- 
mus, quod meritis eorum salvemur. 


24] Ubi autem institutus est ille ordo a 
Deo, quem dicit iste, quod debeamus ad 
auxilia sanctorum confugere?  Proferat ex- 
emplum ex Scripturis aut praeceptum.  For- 
tassis ex aulis regum sumunt hunc ordinem, 
ubi amicis intercessoribus utendum est. At 
si rex eonstituerit certum intercessorem, non 
volet ad se causas per alios deferri. Ita quum 
Christus sit constitutus intercessor et ponti- 
fex, cur quaerimus alios? 


25] Passim usurpatur haec forma absolu- 
tionis: Passio Domini nostri lesu Christi, 
merita beatissimae virginis Mariae et ommium 
sanctorum, sint tibi in remissionem peccato- 
rum. Hic pronuntiatur absolutio, quod non 
solum meritis Christi, sed meritis aliorum 
sanctorum reconciliemur et iusti reputemur. 
26] Quidam e nobis viderunt morientem do- 
ctorem theologiae, ad quem consolandum ad- 
hibitus erat monachus quispiam theologus. Is 
morienti nihil inculeabat, nisi hane [R.228 
precationem: Mater gratiae, nos ab hoste 
protege, in hora mortis suscipe. 


27] Ut largiamur, quod beata Maria oret 
pro ecclesia, num ipsa suscipit animas in 
morte, num vincit (mortem, num vivificat? 
Quid agit Christus, si haec facit beata Maria? 


Apologia, Confessionis. 


Art. XXI. (IX.) 38. 291. 292; 


Auf beide Stüde, nämlich. auf bie göttliche Buz 
fage unb auf Ehrifti Verdienft, muß ein Hriftlih 
Gebet fid) gründen. Ein folder Glaube an bie 
göttliche Zufage und auf das Verdien|t Chrijti gez 
hört zum Gebet. Denn wir follen’s gewiß dafür: 
halten, daß wir um Chrijtus’ willen erhört wer: 
Den, und bab wir um feinetwillen einen gnädigen 
Gott haben. . 

Da lehren nun bie Widerjacher, wir follen die 
Heiligen anrufen, fo wir dazu weder Gebot nod) 
Verheihung nod) Crempel in der Schrift haben, 
und machen bod) damit, dak man größeres Berz 
trauen auf die Heiligen fet denn auf Chriftum, 
jo bod) Chrijtus fagt: „Kommt zu mir”, nicht zu 
den Heiligen. Zum andern fagen fie, daß Gott 
der Heiligen Berdienfte annehme für unfere 
Sünde, und lehren alfo Vertrauen auf ber Hei: 
ligen Berdienfte, nicht auf das Verdienjt Chrifti. 
Und folches lehren fie flar vom Ablaß, darin fie 
der Heiligen Verdienft austeilen al3 satisfactio- 
nes für unfere Sünden. Und Gabriel [Biel], 
ber den canonem missae außlegt, der. darf frei 
fagen: „Wir follen nad) ver Ordnung, bie Gott 
eingefekt hat, fliehen zu ben Heiligen, daß. wir 
Durch ihre Hilfe und SSerbienjte felig werden.“ 
Dies find die Haren Worte Gabrielis. Und hin 
und wieder in Der Widerfacher Büchern findet man 
noch viel Ungefchidteres bom Verdienjt der $ei- 
ligen. Heißt das nun die Heiligen nicht zu Ber- 
jühnern gemadt? Denn da werden fie Dod) gar 
Chrijto gleich, wenn wir vertrauen follen, ‚daß 
wir durd) ihre Verdienfte felig werden. | 

Wo ijt aber die Ordnung von Gott eingefest, 
da Gabriel bon redet, daß wir jollen zu ben Hei: 
liget fliehen? Er bringe bod) ein Wort, ein 
einig Grempel aus der Heiligen Schrift. Sie 
machen vielleicht die Ordnung bon dem Gebrauch, 
bet in weltlichen Fürftenhöfen ijt, ba die Rate 
des Fürften armer Leute Cachen vortragen und 
als Mittler fürdern. Wie aber, wenn ein Fürft 
oder ein König einen einigen Mittler beftellte und 
wollte durch feinen andern bie Sachen in Gnaden 
hören, oder alle Bitte durch den allein erhiren? 
Darum jo Chriftus nun allein zu einem Hohen: 
priefter und Mittler gejebt ijt, warum juchen wir 
denn andere? Was finnen nun hier die Wider: 
facher Dawider jagen? ke 

E3 ijt eine gemeine Form der Abfolution bis 
anher gebraucht, die lautet alfo: „Das Leiden 
unjer$ Herrn BEju Chrifti, bie Verdienfte ber 
Mutter Maria und aller. Heiligen follen fein bit 
zur Vergebung der Sünden.“ Da wird öffentlich 
die Whfolution gejprocen nicht allein durch das 
Verdienft Chrifti, jondern aud) Durch BVerdienfte 


. bet andern Heiligen, dak wir Durch diefelben follen 


Gnade und Bergebung der Sünden erlangen. 
Etliche aus uns haben gefehen einen Doktor ber 
Heiligen Schrift in agone oder an [in] feinen 
legten Zügen; dem mar ein Mönch beigegeben, 
ibn zu tröften. Nun rief und fchvie er bem fterz 
benden Menfchen nichts anderes ein denn allein 
diejes Gebet: „Maria, bu Mutter der Güte und 
Gnade, befüte uns bor dem Feinde und in ber 
Lodesftunde nimm uns auf, Maria, mater gra- 
tiae' ete. 

Ob nun gleih Maria, bie Mutter Gottes, für 
Die Kirche bittet, fo ijf bod) das zu viel, dak fie 
follte den Tod überwinden, daß fie bor der großen 
Gewalt des Satans uns behüten follte, Denn 


= 


' righteous by the merits of Christ. 


Apology of the Augsburg Confession. Art. XXI. (IX.) 849 


And from both, namely, from the promise 
and the bestowment of merits, confidence in 
mercy arises [upon both parts must a Chris- 
tian prayer be founded]. Such confidence in 
the divine promise, and likewise in the merits 
of Christ, ought to be brought forward when 
we pray. For we ought to be truly confident, 
both that for Christ’s sake we are heard, and 
that by His merits we have a reconciled 
Father. 

Here the adversaries first bid us invoke the 
saints, although they have neither God's 
promise, nor a command, nor an example 
from Scripture. And yet they cause greater 
eonfidence in the mercy of the saints to be 
conceived than in that of Christ, although 
Christ bade us come to Him and not to the 
saints. Secondly, they apply the merits of 
the saints, just as the merits of Christ, to 
others; they bid us trust in the merits of 
the saints as though we were accounted 
righteous on account of the merits of the 
saints, in like manner as we are accounted 
Here we 
fabricate nothing. Im indulgences they say 
that they apply the merits of the saints [as 
satisfaetions for our sins]. And Gabriel, the 
interpreter of the canon of the Mass, confi- 
dently declares: According to the order insti- 
tuted by God, we should betake ourselves to 
the aid of the saints, in order that we may 
be saved by their merits and vows. These 
are the words of Gabriel. And nevertheless, 
in the books and sermons of the adversaries 
still more absurd things are read here and 
there. What is it to make propitiators if 
this is not? They are altogether made equal 
to Christ if we must trust that we are saved 
by their merits. 

But where has this arrangement, to which 
he refers when he says that we ought to re- 
sort to the aid of the saints, been instituted 
by God? Let him produce an example or 
command from the Scriptures. Perhaps they 
derive this arrangement from the courts of 
kings, where friends must be employed as 
intercessors. But if a king has appointed 
a certain intercessor, he will not desire that 
eases be brought to him through others. 
Thus, since Christ has been appointed Inter- 
cessor and High Priest, why do we seek 
others? [What can the adversaries say in 
reply to this?] 

Here and there this form of absolution is 
used: The passion of our Lord Jesus Christ, 
the merits of the most blessed Virgin Mary 
and of all the saints, be to thee for the re- 
mission of sins. Here the absolution is pro- 
nounced on the supposition that we are 
reconciled and accounted righteous not only 
by the merits of Christ, but also by the 
merits of the other saints. Some of us have 
seen a doctor of theology dying, for consoling 
whom a certain theologian, a monk, was em- 
ployed. He pressed on the dying man noth- 
ing but this prayer: Mother of grace, protect 
us from the enemy; receive us in the hour 
of death. 

Granting that the blessed Mary prays for 
the Church, does she receive souls in death, 


does she conquer death [the great power of 
Satan], does she quicken? What does Christ 
do if the blessed. Mary does these things? 
Although she is most worthy of the most 
ample honors, nevertheless she does not wish 
to be made equal to Christ, but rather 
wishes us to consider and follow her example 


350 M. 227. 998. 


Quae etsi est dignissima amplissimis hono- 
ribus, tamen non vult se aequari Christo, sed 
potius exempla sua nos intueri et amplecti 
28] vult. At res loquitur ipsa, quod publica 
persuasione beata virgo prorsus in locum 
Christi successerit. Hanc invocaverunt homi- 
nes, huius misericordia confisi sunt, per hane 
voluerunt placare Christum, quasi is non 
esset propitiator, sed tantum horrendus iudex 
29] et ultor. Nos autem sentimus, quod non 
sit confidendum, quod merita sanctorum nobis 
applicentur, quod propter illa Deus nobis re- 
concilietur, aut reputet nos iustos, aut salvet 
nos. Tantum enim Christi meritis consequi- 
mur remissionem peccatorum, quum in eum 
eredimus. De aliis sanctis dictum est 1 Cor. 
3,8: Unusquisque recipiet mercedem secun- 
dum swwm laborem, id est, ipsi inter se donare 
sua merita alii aliis non possunt, sicut mo- 
nachi vendunt suorum ordinum merita. Et 
30] Hilarius ait de fatuis virginibus: Et quia 
prodire obviam fatuae extinctis lampadibus 
non possunt, deprecantur eas, quae prudentes 
erant, ut oleum mutuent, quibus responde- 
runt, non posse se dare, quia non sit forte, 
quod omnibus satis sit, alienis scilicet operi- 
bus ac meritis neminem adiuvandum, quia 
unicuique lampadi suae emere oleum  me- 
cesse sit. 


31] Quum igitur adversarii doceant fidu- 
ciam collocare in invocationem sanctorum, 
quum neque Verbum Dei, neque exemplum 
Scripturae habeant, quum applicent merita 
sanctorum pro aliis, non secus ac merita 
Christi, et proprium Christi honorem in san- 
etos transferant: neque opiniones eorum de 
cultu sanctorum, neque consuetudinem [R.229 
invocationis recipere possumus. Scimus enim 
fiduciam in Christi intercessionem collocan- 
dam esse, quia haee sola habet promissionem 
Dei. Scimus solius Christi merita propitia- 


tionem pro nobis esse. Propter Christi 
merita reputamur iusti, quum credimus in 
eum, sieut textus ait, Rom. 9, 33; cf. 1 Petr. 


2, 6 et Ies. 28, 16: Omnes, qui confidunt in 
eum, non confundentur. Nec est confiden- 
dum, quod iusti reputemur meritis beatae 
Virginis aut aliorum sanctorum. 


32] Haeret et hic error apud doctos, quod 
singulis sanetis certae procurationes com- 
missae sint, ut Anna divitias largiatur, Seba- 
stianus arceat pestilentiam, Valentinus me- 
deatur morbo comitiali, Georgius tueatur 
equites. Hae persuasiones plane sunt ortae 
ex ethnieis exemplis. Sie enim apud Roma- 
nos putabatur Iuno ditare, Febris arcere 
febrim, Castor et Pollux defendere equites etc. 
33] Et fingamus moderatissime tradi invo- 
eationem sanctorum, tamen, quum exemplum 
sit perieulosissimum, quorsum opus est eam 
defendere, quum nullum habeat mandatum 
aut testimonium ex Verbo Dei? Imo nec 
veterum scriptorum testimonium habet. Pri- 
34] mum quia, ut supra dixi, quum alii me- 
diatores praeter Christum quaeruntur, collo- 
eatur fiducia in alios, obruitur tota notitia 


Apologia Confessionis. 


Art. XXI. (IX.) qu. 222, 999. 


was wire Chriftus not, wenn Maria das ber 
möchte? Denn ietwohl fie alles hichften Lobes 
wert ijt, fo will fie bod) nicht Gbrijto gleich ge: 


"Halten fein, fondern will vielmehr, daß wir bem . 


Grempel ihres Glaubens und ihrer Demut folgen 
follen. Nun ijt dies Dffentfid) am Tage, daß 
Durd) jofde falfhe Lehre Maria an Chrijtus’ 
Statt ijt gefommen; diefelbe haben fie angerufen, 
auf deren Gitte haben fie vertraut, Durch die haben 
fie gewollt [wollen] Chriftum berföhnen, gleich 
als fet er nicht ein Berfohner, fondern allein ein 
fchreeflicher, vachgieriger Richter. Wir jagen aber, 
daß man nicht ehren foll auf die Heiligen ver= 
trauen, al3 madte ung ihr Verdienft jelig, fon= 
dern allein um Chrijtus’ BVerdienftes willen er: 
langen wir Vergebung der Sünden und Seligteit, 
penn wir an ihn glauben. Bon den andern Het- 
ligen ift gefagt: ,Gin jeder wird Lohn empfangen 
nad) feiner Arbeit“ ujw. Das ijt, fie unterein= 
ander finnen einer bem andern ihr Verdienft nicht 
mitteilen, mie bie Mönche ihrer Orden Verdienfte 
uns unverfehämt verfauft haben. Und Hilarius 
fagt bon den törichten Yungfrauen: „Diemweil die 
tollen bem Bräutigam nicht fonnen entgegengehen, 
bieteif ihre Lampen berlojdjen find, fo bitten fie 
Die tveifen, daß fie ihnen wollen SI leihen; aber 
Diefelben antworten, fie finnen’s ihnen nicht 
leihen, denn e8 möchte beiden fehlen; e$ fet nicht 
genug für alle” uf. Da zeigt er an, daß mie- 
mand unter uns durch fremde Werke oder Sere 
bienfte Dem andern helfen fann. 

Sp nun bie Widerfacher lehren, daß wir auf 
Anrufen der Heiligen vertrauen follen, fo fie bod) 
des feinen GotteSbefeh! haben, fein Gotteswort 
nod) (rempel Alten oder Neuen Teftaments 
haben, fo fie auch das Berdienft bet Heiligen fo 
bod) heben als das Verdienft Chrifti und die Ehre, 
fo Chrifto gebührt, den Heiligen geben, fo fünnen 
wir ihre Meinung und Gewohnheit vom Anbeten 
oder Anrufen der Heiligen nicht loben nod) an- 
nehmen. Denn wir wiffen, daß wir unfer Ver 
trauen follen jegen auf Chriftum; da haben wir 
Gottes Zufage, daß er foll der Mittler fein; jo 
wiffen wir, bab allein Chrifti Verdienjt eine Ver: 
fühnung für unfere Sünde ijt. Um Chrijtus’ 
foie werden wir verfühnt, wenn pir in [an] 
ihn glauben, mie der Gert jagt: „Alle, bie an 
ihn glauben, bie follen nicht 3ujchanden wer: 
den.” Und man foll nicht vertrauen, daß wir 
bon wegen des Berdienftes Mariä bor Gott ges 
recht find. 

Auch fo predigen ihre Gelehrten unverfchämt, 
bab jeder unter’n Heiligen eine fonderliche Gabe 
fünne geben, al$: St. Anna behüte bor Armut, 


- St. Sebaftianus vor der Peftilenz, St. Valten vor 


der fallenden Seuche, den heiligen Ritter St. Sör- 
gen haben die Reiter angerufen, bor Stich und 
Shop [GeffoB] und allerlei Fahr zu behüten. 
Und das alles im Grunde ijt bon Heiden herge- 
fommen. Und id) will gleich feben, bab Die 
Widerfacher nicht fo gar unberjdümt heidnijce 
Rügen vom Anrufen der Heiligen Tehrten, dennoch 
ift das Exempel [ge]fährlih. So fie auch des fet- 
nen Gottesbefehl nod) -wort haben, auch aus den 
alten Vätern davon nichts Gemwiffes fünnen auf: 
bringen: mwa3 ijt denn not, daß man folden Un- 
grund verteidigen will? Grftlich aber ijt e$ barum 
ganz [ge]fübrfi; denn fo man andere Mittler 
fucht denn Chriftum, fo fegt man Vertrauen auf 


Apology of the Augsburg Confession. Art. XXI. (IX.) 


{the example of her faith and her humility]. 
But the subject itself declares that in public 
opinion the blessed Virgin has succeeded al- 
together to the place of Christ. Men have 
invoked her, have trusted in her mercy, 
through her have desired to appease Christ, 
as though He were not a Propitiator, but 
only a dreadful judge and avenger. We be- 
lieve, however, that we must not trust that 
the merits of the saints are applied to us, 
that on account of thesé God is reconciled 
to us, or accounts us just, or saves us. For 
we obtain remission of sins only by the 
merits of Christ, when we believe in Him. 
Of the other saints it has been said, 1 Cor. 
3,8: Hvery man shall receive his own re- 
ward according to his own labor, i.e., they 
cannot mutually bestow their own merits, 
the one upon the other, as the monks sell 
the merits of their orders. Even Hilary says 
of the foolish virgins: And as the foolish 
virgins could not go forth with their lamps 
extinguished, they besought those who were 
prudent to lend them oil; to whom they re- 
plied that they could not give it because per- 
adventure there might not be enough for all; 
i.e,, no one can be aided by the works and 
merits of another, because it is necessary for 
every one to buy oil for his own lamp. 
[Here he points out that none of us can aid 
another by other people’s works or merits.] 


Since, therefore, the adversaries teach us 
to place confidence in the invocation of 
saints, although they have neither the Word 
of God nor the example of Scripture [of the 
Old or of the New Testament]; since they 
apply the merits of the saints on behalf of 
others, not otherwise than they apply the 
merits of Christ, and transfer the honor be- 
longing only to Christ to the saints, we can 


receive neither their opinions concerning the 


worship of the saints, nor the practise of 
invocation. For we know that confidence is 
to be placed in the intercession of Christ, 
because this alone has God’s promise. We 
know that the merits of Christ alone are 
a propitiation for us. On account of the 
merits of Christ we are accounted righteous 
when we believe in Him, as the text says, 
Rom. 9, 33 (cf. 1 Pet. 2, 6 and Is. 28, 16): 
Whosoever believeth on Him shall not be con- 
founded. Neither are we to trust that we are 
accounted righteous by the merits of the 
blessed Virgin or of the other saints. 


With the learned this error also prevails, 
namely, that to each saint a particular ad- 
ministration has been committed, that Anna 
bestows. riches [protects from poverty], Se- 
bastian keeps off pestilence, Valentine heals 
epilepsy, George protects horsemen. These 
opinions have clearly sprung from heathen 
examples. For thus, among the Romans, 
Juno was thought to enrich, Febris to keep 
off fever, Castor and Pollux to protect horse- 
men, etc. Even though we should imagine 
that the invocation of saints were taught with 
the greatest prudence, yet since the example 
is most dangerous, why is it necessary to de- 
fend it when it has no command or testimony 


851 


from God’s Word? Aye, it has not even the 
testimony of the ancient writers. First be- 
cause, as I have said above, when other medi- 
ators are sought in addition to Christ, and 


confidence is put in others, the entire knowl- 


259 M. 998. 229. 
Christi. Idque res ostendit. Videtur initio 
mentio sanctorum, qualis est in veteribus 
orationibus, tolerabili consilio recepta esse. 
Postea secuta est invoeatio, invocationem 
prodigiosi et plus quam ethnici abusus secuti 
sunt. 
est, hae quoque colebantur, et putabatur eis 
inesse quaedam vis, sicut magi vim inesse 
fingunt imaginibus signorum coelestium certo 
tempore sculptis. Vidimus in quodam mona- 
sterio simulacrum beatae Virginis, quod 
quasi aévóuarov arte movebatur, ut videretur 
aut aversari petentes aut annuere. 


Apologia Confessionis. 


Ab invoeatione ad imagines ventum. 


Art; XXI. (IX.) W. 223. 224, 


Diefelben, und wird alfo Chrijftus und die Erz 
fenntnis Chrifti ganz unterdrüdt, mie wir leider 
bie Erfahrung haben. Denn e$ mag jein, baf. 
erftlich etliche [in] guter Meinung der Heiligen 
gedacht haben in ihrem Gebet. Bald fernad) ijt 
gefolgt das Anrufen der Heiligen. Bald nad) bem 
Anrufen find einzeln eingeriffen bie wunderlien 
heidnifden Greuel unb Mikbräuche ujm., als, daß 
man’s dafürgehalten, daß die Bilder eine eigene 
heimliche Kraft hätten, wie bie Zauberer und 
magi dafürhalten, bap, wenn man etliche Stern- 
zeichen zu gewiffer Zeit in Gold oder ander 
Metall gräbt oder bildet, bie follten eine [onbetz 
liche heimliche Kraft Haben und Wirtung.. Unfer 


etliche haben etwan [pormals[ in einem Klofter ein Marienbild gefehen bow Holz gejchnigt, welches aljo 
inwendig mit Schnürlein fonnte gezogen werden, daß e8 bon außen [dien, als regte fih’S bon ihm 
felbjt, af8 toinfte eg mit bem Haupt den Anbetern, bie e$ erhört, und als wendete e$ das Angeficht weg. 
pon ben Anbetern, bie nicht viel opferten, bie e$ nicht erhürt. 


35] Et tamen omnium statuarum atque 
pieturarum portenta superant fabulosae histo- 
riae de sanctis, quae magna auctoritate [R. 230 
publice tradebantur. Barbara petit inter tor- 
menta praemium, ne quis invocans ipsam 
moriatur sine eucharistia. Alius totum psal- 
terium stans pede in uno quotidie recitavit. 
Christophorum pinxit aliquis vir prudens, ut 
significaret per allegoriam, magnum oportere 
robur animi esse in his, qui ferrent Christum, 
hoe est, qui docerent evangelium, aut confite- 
rentur, quia necesse sit subire maxima peri- 
cula. Deinde stolidi monachi apud populum 
docuerunt invocare Christophorum, quasi talis 
Polyphemus aliquando exstitisset. Quumque 
36] sancti maximas res gesserint vel rei- 
publieae utiles vel continentes privata ex- 
empla, quarum commemoratio tum ad.fidem 
confirmandam, tum ad imitationem in rebus 
gerendis multum conduceret, has nemo ex 
veris historiis conquisivit. At vero prodest 
audire, quomodo sancti viri administraverint 
respublieas, quos casus, quae pericula sub- 
ierint, quomodo sancti viri regibus auxilio 
fuerint in magnis periculis, quomodo docue- 
rint evangelium, quas habuerint cum haereti- 
eis dimieationes. Prosunt et exempla miseri- 
cordiae, ut quum videmus Petro condonatam 
esse negationem, quum videmus Cypriano con- 
donatum esse, quod magus fuisset, quum vide- 
mus Augustinum in morbo expertum vim fidei 
constanter affirmare, quod vere Deus exaudiat 
preees credentium. Huiusmodi exempla, quae 
vel fidem vel timorem vel administrationem 
reipublicae continent, proderat recitari. Sed 
37] histriones quidam nulla neque fidei neque 


rerumpublicarum regendarum scientia prae- - 


diti confinxerunt fabulas imitatione poema- 
tum, in quibus tantum insunt superstitiosa 
exempla de certis precibus, certis ieiuniis, et 
addita sunt quaedam ad quaestum facientia. 
Cuiusmodi sunt miracula de rosariis et simili- 
bus ceremoniis conficta. Neque opus est hic 
recitare exempla. Exstant enim legendae, ut 
voeant, et specula exemplorum et rosaria, in 
quibus pleraque sunt non dissimilia veris nar- 
rationibus Luciani. [R. 281 


Und ob folder Greuel, [oldje Abgötterei, Wall: 
fahrten und Betrug mit den Bildern unzählig und 
unjäglich nicht wären gewejen, fo find Dod) nod) 
greulicher und haplicher getwefen bie vielen Fabeln 
und Viigen der Legenden bon Heiligen, welche man 
Öffentlich gepredigt. WIS, von St. Barbara haben 
fie gepredigt, Daf fie an ihrem Tode Gott gebeten 
habe, für ihre Marter den Lohn zu geben, mer 
fie anviefe, Dab der nicht fonnte ohne Saframent 
fterben. St. Chriftophorum, welcher auf beutjd) 
heißt Chriftträger, hat etwan [einjt] ein meijer 
Mann den Kindern in folcher großen Lange malen 
laffen unb hat wollen anzeigen, dak eine größere 
Stärke, denn Menfchenftärte ijt, in denjenigen 
fein müffe, die Chriftum jollen tragen, Die das 
Evangelium predigen und befennen follen. Denn 
fie miiffen durch daS große Meer bei Nacht 
waten ujiv., das ijt, allerlei große Anfechtung und 
Fahr [Gefahr] ausftehen. Da find banad) bie 
tollen, ungelehrten, heillofen Mönche zugefahren 
und haben das Bolt alfo gelehrt, den Chrijtopho- 


rum anlzu]rufen, als fet etwan [vorzeiten] ein 


fold) großer 9tieje Teiblich vorhanden getwefen, bet 
Chrijtum durh& Meer getragen habe. So nun 
Gott der Allmächtige durch feine Heiligen, al3 fon- 
derliche Leute, viel großes Dinges gewirkt in bet- 
den Negimenten, in der Kirche und in weltlichen 
Händeln (jo find viel große Grempel an der $ei- 
tigen Leben, welche Fürften und Herren, rechten 


‘Pfarrherren und Seelforgern, beibe zum Welt- 


regiment und Kirdenregierung, bornehmlid) zur 
Stärfung des Glaubens gegen Gott ganz nüß 
wären): Die haben fie lajfen fahren und das Ge- 
ring{te bon den Heiligen gepredigt, bon ihrem 
harten Lager, bon härenen Hemden ujm.; twelches 
des gropern Teil3 Lügen find. Nun ware e8 je 
nüß und faft tröftlich zu hören, tote etliche große, 
heilige Leute (wie in der Heiligen Schrift von 
Königen Israels und Judas erzählt wird) in 
ihrem Regiment Land und Leute regiert hätten, 
tie fie gelehrt und gepredigt, was mancherlet 
Jahr [Gefahr] und Anfechtung fie ausgeftanden, 
toie auch viel gelehrte Leute den Königen, Fürften 
und Herren in großen [oe]füfrfiden Läuften 
rütig und troftlid) feten getwejen, wie jie gelehrt 
und das Evangelium gepredigt haben, wa3 man- 
cherlet Kämpfe fie mit den Kegern ausgeftanden. 
So twdren auch bie (rempel, da den Heiligen 


große, fonderliche Barmherzigkeit von Gott erzeigt, faft [fehr] nüg und tröftlih. ALS, wenn wir jehen, 


dak Petrus, [o Chriftum verleugnet, Gnade erlangt hat, dak Cypriano feine magia vergeben iit. 


Item, 


wir lefen, bap Auguftinus, da er tobfrant getwefen, erft bie Kraft des Glaubens erfahren hat und öffent: 


Apology of the Augsburg Confession. “Art. XXI. (IX.) 


edge of Christ is suppressed. 
shows this. 


The subject 


abuses that are prodigious and more than 
heathenish followed invocation. From invo- 
cation the next step was to images; these 


also were worshiped, and a virtue was sup- 


posed to exist in these, just as magicians 
imagine that a virtue exists in images of 
the heavenly bodies carved at a particular 
time. In a certain monastery we [some of 
us] have seen a statue of the blessed Virgin, 
which moved automatically by a trick [within 
by a string], so as to seem either to turn 
away from [those who did not make a large 
offering] or nod to those making request. 
Still the fabulous stories concerning. the 
saints, which are publicly taught with great 
authority, surpass the marvelous tales of the 
statues. and pictures. Barbara, amidst her 
torments, asks for the reward that no one 
who.would invoke her should die without 
the Eucharist. Another, standing on one 
foot, recited daily the whole psaltery. Some 
wise man painted [for children] Christopho- 
rus [which in German means Bearer of 
Christ], in order by the allegory to signify 
that there ought to be great strength of 
mind in those who would bear Christ, 7. e., 
who would teach or confess the Gospel, be- 
cause it is necessary to undergo the greatest 
dangers [for they must wade by night through 
the great sea, i.e., endure all kinds of temp- 
tations and dangers]. Then the foolish monks 
taught among the people that they ought to 
invoke Chistophorus, as though such a Poly- 
phemus [such a giant who bore Christ through 
the sea] had once existed. And although the 
saints performed very great deeds, either use- 
ful to the state or affording private examples, 
the remembrance of which would conduce 
much both toward strengthening faith and 
toward following their example in the ad- 
ministration of affairs, no one has searched 
for these from true narratives. [Although 
God Almighty through His saints, as a pe- 
culiar people, has wrought many great things 
in both realms, in the Church and in worldly 
transactions; although there are many great 
examples in the lives of the saints which 
would be very profitable to princes and lords, 
to true pastors and guardians of souls, for 
the government both of the world and of the 
Church, especially for strengthening faith in 
God, yet they have passed these by, and 
preached the most insignificant matters con- 
cerning the saints, concerning their hard beds, 
their hair shirts, ete., which, for the greater 
part, are falsehoods.] Yet indeed it is of ad- 
vantage to hear how holy men administered 
governments [as in the Holy Scriptures it is 
narrated of the kings of Israel and Judah], 
what calamities, what dangers they. under- 
went, how holy men were of aid to kings in 
great dangers, how they taught the Gospel, 
what encounters they had with heretics, Ex- 
amples of mercy are also of service, as ‚when 


Concordia Triglotta. 


In the beginning, mention of 
the saints seems to have been admitted with: | 
a design that is endurable, as in the ancient . 
prayers. Afterwards invocation followed, and ' 


353 


 wé séé the’ denial forgiven Peter, when we 
"see Cyprian forgiven for having been a ma- 


gician, when we see Augustine, having ex- 
perienced the power of faith in sickness, 
steadily affirming that God truly hears the 
prayers of believers. It was profitable: that 
such examples as these, which contain admo- 
nitions for either faith or fear or the admini- 
stration of the state, be recited. But certain 
triflers, endowed with no knowledge either of 
faith or for governing states, have invented 
stories in imitation of poems, in which there 
are nothing but superstitious examples con- 
cerning certain prayers, certain fastings, and 


23 


M. 229—231. YW. 224—226. 


354 Apologia Confessionis. Art. XXI. (IX.) 


lid) Gott befennt mit biejen Worten: „Nun habe ich erft empfunden, bap Gott der Gläubigen Seufzen 
unb Gebet erhöre.“ Solche Grempef des Glaubens, ba man lernt Gott fürchten, Gott vertrauen, 
daraus man recht fieht, wie e8 gottesfürchtigen Leuten in der Kirche, aud) in großen Sachen der hohen 
weltlichen Regimente ergangen, die hätte man fleißig und far von den Heiligen jchreiben und predigen 
follen. Nun haben etliche müßige Mönche und Iofe Buben (welche nicht gewußt, wie große und jchivere 
Sorge e8 ift, Kirchen ober fonft Leute regieren) Fabeln erdichtet, zum Teil aus der Heiden Büchern, 
da nichts denn Crempel find, wie die Heiligen härene Hemde getragen, wie fie ihre fieben Zeiten gebetet, 
wie fie Waffer und Brot gegeffen, und haben das alles gerichtet auf ihre Kretfchmerei [Handel], aus 
ben Wallfahrten Geld zu marken [mariten, einzunehmen]; wie denn find die Wunderzeichen, welche 
fie bom Rofentranje rühmen, und wie bie Barfiikerminde bon ihren hölzernen Körnern rühmen. 
Und ijt hier nicht groß Not, Crempel anzuzeigen; ihre Viigenlegenden find noch vorhanden, bab man’s 


nicht verneinen mag [leugnen fann]. 

38] His prodigiosis et impiis fabulis ap- 
plaudunt episcopi, theologi, monachi, quia 
faciunt zoóc ta dAqita, nos non ferunt, qui, 
ut Christi honos et offieium magis conspici 
possit, non requirimus invocationem sancto- 
rum et abusus in cultu sanctorum taxamus. 
39] Quumque omnes boni viri ubique deside- 
rent in his abusibus corrigendis vel episco- 
porum auctoritatem vel diligentiam concio- 
nantium, tamen adversarii nostri in Confu- 
tatione omnino dissimulant etiam manifesta 
vitia, quasi recepta Confutatione velint nos 
cogere, ut etiam notissimos abusus approbe- 
mus. 


Und folden Greuel wider Chriftum, folde Got- 
tesläfterung, fhändliche, unber[d)ümte Vitgen und 
Tabeln, folche Lügenprediger fünnen bie Bilehöfe - 
und Theologen leiden und haben fie lange Zeit 
gelitten zu großem Schaden der Getwiffen, dak e$ 
Tchreelich ift zu gedenfen; denn folche Lügen haben 
Geld und Zinfe getragen. Uns aber, bie wir das 
Evangelium rein predigen, wollten fie gern ber= 
tilgen, fo wir bod) darum das Anrufen ber Het- 
liget. anfechten, damit Chriftus allein der Mittler 
bleibe und der große Mifbrauch abgetam werde. 
So auch lange bor diefer Zeit, ehe D. Luther ge- 
fchrieben, ihre Theologen felbit, auch alle frommen, 
gottesfürchtigen, ehrbaren Leute über die Bifchöfe 
und Prediger gefdrien, daß fie die Mipbrauche um 


des Bauchs und Gelds willen au ftrafen übergingen, fo gebenfen bod) unjere Widerfacher in ihrer fon- 
futation folder Mipbrauche nicht mit einem Wort, bap, jo wir die Konfutation annähmen, müßten 
wir zugleich in alle ihre öffentlichen Mibbrauche gehen. 


40] Ita insidiose scripta est Confutatio non | 


tantum in hoc loco, sed fere ubique. Nullus 
est locus, in quo a dogmatibus suis discernant 
manifestos abusus. Et tamen apud ipsos, si 
qui sunt saniores, fatentur multas falsas per- 
suasiones haerere in doctrina scholasticorum 
et canonistarum, multos praeterea abusus in 
tanta inscitia et negligentia pastorum irre- 
41] psisse in ecclesiam. Neque enim primus 
fuit Lutherus, qui de publicis abusibus quere- 
retur. Multi docti et praestantes viri longe 
ante haee tempora deploraverunt abusus mis- 
sae, fidueiam observationum monasticarum, 
quaestuosos cultus sanctorum, confusionem 
doctrinae de poenitentia, quam vel maxime 
oportebat perspicuam et explicatam exstare 
in ecclesia. Ipsi audivimus excellentes theo- 
logos desiderare modum in scholastica do- 
ctrina, quae multo plus habet rixarum philo- 
Sophicarum quam pietatis. Et tamen in his 
veteres fere propiores sunt Scripturae quam 
recentiores. Ita magis magisque degeneravit 
istorum theologia. Nec alia eausa fuit mul- 
tis bonis viris, qui initio amare Lutherum 
coeperunt, quam quod videbant eum explicare 


animos hominum ex illis labyrinthis con- 


fusissimarum et infinitarum disputationum, 
quae sunt apud scholasticos theologos et 
canonistas, et res utiles ad pietatem docere. 

42] Quare non fecerunt candide adversarii, 
quod quum vellent nos assentiri Con- [R.232 
futationi, dissimulaverunt abusus. Ac si vel- 
lent ecclesiae consultum, maxime isto in loco, 
in hac occasione, debebant hortari optimum 
Imperatorem, ut de corrigendis abusibus con- 
silium caperet, quem quidem non obscure 
animadvertimus cupidissimum esse bene con- 
stituendae et sanandae ecclesiae. Sed adver- 
sarii non hoc agunt, ut honestissimam et 
sanctissimam — voluntatem Imperatoris. ad- 


Alfo voll Hinterlift und gefährlichen Betrugs tjt 
ihre ganze Konfutation, nicht allein an biejem 
Ort, fonbern allenthalben. Sie ftellen fich, als 
feien fie gar goldrein, al3 haben [hätten] fie nie 
fein Waffer getrübt. Denn an feinem Ort unter- 
fcheiden fie bon ihren dogmatibus oder Lehren die 
öffentlihen Mikbräude. Und bod, viele unter 
ihnen find fo ehrbar unb redlich, befennen jelbit, 
daß viele Krrtümer find in der scholasticorum 
und Ranoniften Bücher, bap aud viele Mip- 
bräuche durch ungelehrte Prediger und durch fo 
großen, jchändlichen Unfleiß der Bifdhdfe einge- 
riffen find in der Kirche. E3 ijt aud) D. Luther 
nicht allein nod) der erjte gewefjen, der über [olde 
unzählige Mibbrauche gejchrien und geflagt hat. 
(5$ find viel gelehrte, redliche Leute bot biejer Beit 
getvejen, welche erbärmlich geflagt haben über den 
großen Mipbrauch der Mteffe, über Mikbrauc ber 


‘Miincheret, item, über jolden Geiz: und Geld: 


marit ber Wallfahrten, und fonderlich, dak bet 
nitigfte Artikel von der Buße, bon Chrijto, ohne 
welchen feine hriftliche Kirche fein nod) bleiben 
fann, welder vor allen andern rein und richtig 
In np werden, jo jämmerlih ward unter- 
rüdt. 


Darum haben die Widerfacher darin nicht treu= 
lich nod) hriftlich gehandelt, bab fie in ihrer Kon: 
futation Die Djfentfiden Mißbräuche ftillfchwei- 
gend übergangen [haben]. Und wenn e8 ihnen 
rechter Ernft wäre, der Kirche und den armen Ge- 
wiffen zu helfen und nicht vielmehr Pracht und 
Geiz zu erhalten, fo hätten fie hier einen rechten 
Zutritt und Urjache gehabt und follten fonberlid) 
an biejem Ort die faijerlid)e Majeftät, unfern 
allergnädigften Herrn, aufs untertänigite- ange- 
fucht haben, folde große, öffentliche, fd:)inblidje 


Apology of the Augsburg Confession. Art. XXI. (IX.) 


certain additions of service for bringing in 
gain [where there are nothing but examples 
as to how the saints wore hair shirts, how 
they prayed at the seven canonical hours, 
how they lived upon bread and water]. Such 
are the miracles that have been invented con- 
cerning rosaries and similar ceremonies. Nor 
is there need here to recite examples. For 
the legends, as they call them, and the mir- 
rors of examples, and the rosaries, in which 
there are very many things not unlike the 
true narratives of Lucian, are extant. 

The bishops, theologians, and monks ap- 
plaud these monstrous and wicked stories 
[this abomination set up against Christ, this 
blasphemy, these scandalous, shameless lies, 
these lying preachers; and they have per- 
mitted them so long, to the great injury of 
consciences, that it is terrible to think of it] 
because they aid them to their daily bread. 
They do not tolerate us, who, in order that 
the honor and office of Christ may be more 
conspicuous, do not require the invocation of 
saints, and censure the abuses in the worship 
of saints. And although [even their own 
theologians], all good men everywhere [a long 
time before Dr. Luther began to write] in the 
correction of these abuses, greatly longed for 
either the authority of the bishops or the dili- 
gence of the preachers, nevertheless our ad- 
versaries in the Confutation altogether pass 
over vices that are even manifest, as though 
they wish, by the reception of the Confuta- 
tion, to compel us to approve even the most 
notorious abuses. 

Thus the Confutation has been deceitfully 
written, not only on this topic, but almost 
everywhere. [They pretend that they are as 
pure as gold, that they have never muddled 
the water.] There is no passage in which 
they make a distinction between the manifest 
abuses and their dogmas.. And nevertheless, 
if there are any of sounder mind among them, 
they confess that many false opinions inhere 
in the doctrine of the scholastics and canon- 
ists, and, besides, that in such ignorance and 
negligence of the pastors many abuses crept 
into the Church. For Luther was not [the 
only one nor] the first to complain of. [in- 
numerable] publie abuses. Many learned and 
excellent men long before these times deplored 
the abuses of the Mass, confidence in monastic 
observanees, services to the saints intended to 
yield a revenue, the confusion of the doctrine 
concerning repentance [concerning Christ], 
which ought to be as clear and. plain in the 
Church as possible [without which there can- 
not be nor remain a Christian Church]. We 
ourselves have heard that excellent theologians 
desire moderation in the scholastie doctrine, 
whieh contains much more for philosophical 
quarrels than for piety. And nevertheless, 
among these the older ones are generally 
nearer Seripture than are the more recent. 
Thus their theology degenerated more and 
more. Neither had many good men, who from 
the very first began to be friendly to Luther, 
any other reason than that they saw.that he 
was freeing the minds of men from these 
labyrinths of most confused and infinite dis- 


355 


cussions which exist among the scholastic 
theologians and canonists, and was teaching 
things profitable for godliness. 

The adversaries, therefore, have not acted 
candidly in passing over the abuses when they 
wished us to assent to the Confutation. And 
if they wished to care for the interests of the 
Church [and of afflicted consciences, and not 
rather to maintain their pomp and avarice], 
especially on that topic, at this occasion, 
they ought to exhort our most excellent Em- 
peror to take measures for the correction of 
abuses [which furnish grounds for derision 
among the Turks, the Jews, and all unbe- 
lievers], as we observe plainly enough that 
he is most desirous of healing and well- 
establishing the Church. But the adversaries 


256 M. 931. 232. 
iuvent, sed ut nos quoquo modo opprimant. 
43] De statu ecclesiae multa signa ostendunt 
eos parum sollicitos esse. Non dant operam, 
ut exstet apud populum certa quaedam summa 
dogmatum ecclesiasticorum. Manifestos abu- 
sus nova et inusitata crudelitate defendunt. 


Apologia Confessionis. 


Art, XXII. (X.) qm. 226. 997. 


Mipbrauche, welche uns Chriften aud) bei Türfen, 
bei Juden und allen Ungläubigen zum Spott ge= 
reichen, abzuschaffen. Denn wir in vielen Stüden 
far genug vermerkt, daß Kaiferlihe Majeftät, 
unfer alfergnübigiter Herr, ohne Zweifel mit 
allem treuen Fleiß die Wahrheit forfchen und 


Nullos patiuntur in ecclesiis idoneos doctores. 


nachfuchen und gern bie hriftliche Kirche recht be= 
Haee quo spectent, boni viri facile iudicare 


ftellt und geordnet fehen. Aber ben Widerfachern 


possunt. Sed hac via neque suo regno neque tft daran nicht viel gelegen, toie fie ber faijet- 
ecclesiae bene consulunt. Nam interfectis [iden Majeftät Taiferlihem, chriftlihem Gemüt, 
bonis doctoribus, oppressa sana doctrina, Willen unb löblichem Bedenfen genug tun, oder 


postea. exsistent fanatici spiritus, quos non 
poterunt reprimere adversarii, qui. et eccle- 
siam impiis dogmatibus perturbabunt et 
totam ecclesiasticam politiam evertent, quam 
nos maximé cupimus conservare. 


wie fie den Sachen helfen, jondern wie fie nur 
die Wahrheit und uns unterdriiden. Denn fie 
liegen darum nicht viel ungefchlafen, dak die 
chriftliche Lehre und das Evangelium rein gepre- 
Digt werde. Das Predigtamt laffen fie ganz 
wiifte ftehen, verteidigen öffentliche Mipbraudhe, 
vergießen noch täglich unfchuldig Blut aus ungehörter Tyrannei und Wüterei, allein ihre Hffentlihen — — 
Lügen zu verteidigen. Auch jo wollen fie fromme, chriftliche Prediger nicht dulden. Wo das endlich | 
hinausgehen will, fünnen verjtändige Leute wohl abnehmen. Denn mit eitel Gewalt und Tyrannet 
werden fie nicht fange [die] Kirche regieren. Und obgleich bie Widerfacher nichts anderes denn allein 
be8 Papfts Reich zu erhalten fuchten, fo wird bod) das der Weg nicht dazu fein, fondern eine eitle 
Wüftung des Reichs unb der Kirche. Denn wenn fie gleich alle frommen, chriftlichen Prediger alfo er: 
mwürgt hätten, und das Evangelium unterdrückt wäre, fo würden banad) NRottengeifter und Schwärmer: 
geifter fommen, welche mit ber Fauft aud) aufrührerifch Fechten würden, welche bie Gemeinde und Kirche 
mit falfden Lehren würden betrüben, alle Kirchenordnung veriwitften, welche wir gerne erhalten wollten. 


44] Quare te, optime Imperator Carole, pro- 
pter gloriam Christi, quam nihil dubitamus 
te cupere ornare atque augere, oramus, ne 
violentis consiliis adversariorum nostrorum 
assentiaris, sed ut quaeras alias honestas vias 
concordiae ita constituendae, ne piae conscien- 
tiae graventur, neve saevitia aliqua in homi- 
nes innocentes, sicut hactenus fieri vidimus, 
exerceatur, neve sana doctrina in ecclesia op- 
primatur. Hoc offieium Deo maxime omnium 
debes, sanam doctrinam conservare et propa- 
gare ad posteros, et defendere recta docentes. 
Id enim postulat Deus, quum reges ornat no- 
mine suo et deos appellat, inquiens Ps. 82, 6: 
Ego dici: Dw estis, ut res divinas, hoc est, 
evangelium Christi, in terris conservari et 
propagari curent, et tamquam vicarii Dei 
vitam et salutem innocentum defendant. 


und handhaben. 
Titel mitteilt und nennt fie Götter, da er jagt: 


Derhalben, allergnädigfter Herr Kaifer, nad)bem 
wit nicht zweifeln, Euer Kaiferlicher Majeftät Ge= 
mitt und Herz fet, bab die göttliche Wahrheit, 
die Ehre Chrifti und das Evangelium möge er- 
halten werden und allezeit reichlich zunehmen, 
bitten wir auf3 untertänigfte, Cure Kaiferliche 
Majeftät wollen bem unbilligen Vornehmen der 
Widerjacher nicht ftattgeben, jondern gnübiglid) 
andere Wege fuchen der (inigfeit, damit bie 
chriftlihen Gewiffen nicht aljo befchwert werden, 
damit aud) bie göttliche Wahrheit nicht jo mit 
Gewalt unterdrüdt oder unjdjulbige Leute darum 
duch eitel Tyrannei erwürgt, wie bis anher ge- 
deben. Denn Eure Kaijerlihe Majeftät wiffen 
fid) be8 ohne Zweifel zu erinnern, daß jolches jon- 
derlih Euer Kaiferliher Majeftät Amt ijt, bie 
hriftliche Lehre, fobief menjdjlid) oder möglich, 
alfo zu erhalten, daß fie möge auf die Jtadfom- 
men reichen, auch fromme, rechte Prediger jd)ügen 


Denn das fordert Gott ber HErr von allen Königen und Fürften, da er ihnen feinen 
sept jeib Götter.“ 


Darum nennt er fie aber Götter, 


daß fie göttliche Sachen, das ift, das Evangelium Chrifti und die reine göttliche Lehre auf Erden, joviel 
möglich, fchügen, retten und handhaben jollen, aud) rechte chriftliche Sebrer und Prediger an Gottes 
Statt wider unrechte Gewalt in Schirm und Schuß ii en. 


Art. XXII. (X.) 
De Utraque Specie Coenae Domini. 
1] Non potest dubitari, quin pium sit et 


consentaneum institutioni Christi et [R.233- 


verbis Pauli, uti utraque parte in coena Do- 
mini. Christus enim instituit utramque par- 
tem et instituit non pro parte ecclesiae, sed 
pro tota ecclesia. Nam non presbyteri solum, 
sed tota ecclesia auctoritate Christi, non 
auctoritate humana utitur sacramento, idque 
2| fateri adversarios existimamus. Iam si 
Christus instituit pro tota ecclesia, cur altera 
species adimitur parti ecclesiae? Cur prohi- 
betur usus alterius speciei? Cur mutatur or- 
dinatio Christi, praesertim quum ipse vocet 
eam testamentum suum? Quodsi hominis 
testamentum rescindere non licet, multo 
minus Christi testamentum rescindere licebit. 


Wrtifel XXII. (X.) T 
Bon beiderlei Geftalt im Abendmahl. 


E3 hat feinen Zweifel, dak es göttli iff und 
recht und dem Befehl Chrifti und, den Worten 
Pauli gemäß, beiderlei Geftalt im Abendmahl 
[su] brauchen. Denn Chriftus hat beibetlei Ge- 
ftalt eingefegt, nicht allein für einen Teil der 
Kirche, fondern für die ganze Kirche. Denn nicht 
allein die Briefter, fondern bie ganze Kirche 
braucht des Saframents aus Befehl Chrifti, nicht 
aus Menfchenbefehl; und das mitffen bie Wider: 
facher befennen. So nun Gbrijtus für die ganze 
Kirche das ganze Saframent hat eingefest, warum - 
nehmen fie denn ber Kirche bie eine Geftalt? 
Warum ändern fie bie Ordnung Chrifti, fonder- 
lich fo er e8 fein Teftament nennt? Denn fo man 
eines Menfchen Vejtament nicht fol brechen, viel 
weniger fol man das Teitament Chriftt brechen. 


Apology of the Augsburg Confession. 


do not act so as to aid the most honorable 
and most holy will of the Emperor, but so 
as in every way to crush [the truth and] us. 
Many signs show that they have little anxiety 
concerning the state of the Church. [They 
lose little sleep from concern that Christian 
doctrine and the pure Gospel be preached.] 
They take no pains that there should be 
among the people a summary of the dogmas 
of the Church. [The office of the ministry 
they permit to be quite desolate.] They de- 
fend manifest abuses [they continue every 
day to shed innocent blood] by new and un- 
usual cruelty. They allow no suitable 
teachers in the churches. Good men can 
easily judge whither these things tend. But 
in this way they have no regard to the in- 
terest either of their own authority or of 
the Church. For after the good teachers have 
been killed and sound doctrine suppressed, 
fanatical spirits will rise up, whom the ad- 
versaries will not be able to restrain, who 
both will disturb the Church with godless 
dogmas, and will overthrow the entire eccle- 
siastical government, which we are very 
greatly desirous of maintaining. 


Therefore, most excellent Emperor, Charles, 
for the sake of the glory of Christ, which we 
have no doubt that you desire to praise and 
magnify, we beseech you not to assent to the 
violent counsels of our adversaries, but to 
seek other honorable ways of so establishing 
harmony that godly consciences are not bur- 
dened, that no cruelty is exercised against 
innocent men, as we have hitherto seen, and 
that sound doctrine is not suppressed in the 
Church. To God most of all you owe the duty 
[as far as this is possible to man] to main- 
tain sound doctrine and hand it down to 
posterity, and to defend those who teach what 
is right. For God demands this when He 
honors kings with His. own name and calls 
them gods, saying, Ps. 82,6: I have said, Ye 
are gods, namely, that they should attend to 
the preservation and propagation of divine 
things, i. e, the Gospel of Christ, on the 
earth, and, as the vicars of God, should. de- 
fend the life and safety of the innocent [true 
Christian teachers and preachers]. 


Article XXII (X): 
‘Of Both Kinds in the Lord’s Supper. 


It cannot: be doubted that it is godly and 
in accordance with the institution of Christ 
and the words of Paul to use both parts in 
the Lord’s Supper, For Christ instituted 
both parts, and: instituted them not for a 
part of the Church; but for the entire Church. 
For not only the presbyters, but the entire 


Church uses the Sacrament by the authority 


of Christ, and not by human authority; and 
this, we suppose, the adversaries acknowledge. 
Now, if Christ,has instituted it for the entire 
Church, why is one kind denied to a part of 
the Church? ‚Why is the use of the other 
kind prohibited? Why is the ordinance of 
Christ changed, especially: when He Himself 
calls it His testament? But if it is not 


Art, XXII. (X.) 357 


allowable to annul man’s testament, much 
less will it be allowable to annul the testa- 
ment of Christ. And Paul says, 1 Cor. 11, 
23 ff., that he had received of the Lord that 
which he delivered. But he had delivered the 
use of both kinds, as the text, 1 Cor. 1l, 


358 3n. 232. 233. 


3] Et Paulus inquit 1 Cor. 11, 23 sq., se a Do- 
mino accepisse, quod tradidit. Tradiderat 
autem usum utriusque speciei, sicut clare 
ostendit textus, 1 Cor. 11. Hoc facite, inquit 
primum de corpore; postea eadem verba de 
poculo repetit. Et deinde: Probet se ipsum 
homo, et sic de pane comedat et ex poculo 
bibat. Haec sunt verba disponentis. Et qui- 
dem praefatur, ut, qui sunt usuri coena Do- 
4] mini, simul utantur. Quare constat pro 
tota ecelesia sacramentum institutum esse. 
Et manet mos adhuc in ecclesiis Graecis et 
fuit quondam etiam in Latinis ecclesiis, sieut 
Cyprianus et Hieronymus testantur. Sie 
enim inquit Hieronymus in Sophoniam: 
Sacerdotes, qui eucharistiae serviunt et san- 
guinem Domini populis eius dividunt ete. 
Idem testatur Synodus Toletana. Nee diffi- 
cile fuerit magnum acervum testimoniorum 
5] congerere. Hic nihil exaggeramus, tantum 
relinquimus prudenti lectori expendendum, 
quid sentiendum sit de divina ordinatione. 


Apologia Confessionis. | Art: XXII. (X.) 


YB. 227. 228. 


Und Paulus jagt: „Sch habe e$ bon dem OHErrn 
empfangen, das ich euch gegeben Babe." Nun hat 
er ihnen je beibe[tfei] Geftalt gegeben, wie der 
Tert Har anzeigt, 1 Kor. 11: „Das tut“, jagt er, 
„zu meinem Gedächtni3." Da redet er vom Leibe. 
Danach) [wiederholt er diefelben Worte vom Blut 
Chriftt und jagt bald Bernadj: „Es prüfe fid) 
aber der Mensch jefbjt und ejje alfo bon dem 
Brote und trinfe alfo bom eld" uj. Da 
nennt er fie beide. Das find die Haren Worte 
des Apoftels Pauli, und er macht eine Borrede 
fur; zuvor, daß Diejenigen, fo das Saframent 
brauchen wollen, jollen e8 in einem Abendmahl 
zugleich brauchen. Darum ift’s gewiß, daß [es] 


nicht allein für bie Priefter, jondern für Die ganze. 


Kirche ijt eingejegt. Und folder Gebraud wird 
aud) heutigestags gehalten in der griedjijd)en 
Kirche; fo ift er aud) in den lateinifchen ober 
römifchen Kirchen gemejen, wie CHyprianus und 
Hieronymus zeugen. Denn aljo fagt Hieronymus 
über ben Propheten Sophonia [Zephanja]: „Die 
Prieiter, fo das Gaframent reichen und das Blut 
Chriftt bem Volk austeilen“ ufw. Dasfelbe zeugt 


aud) Synodus Toletana. Und e$ wäre fajt [jehr] leicht, viele Sprüche und Beugniffe hier einzuführen; 
wit mwollen’s aber um [der] Kürze willen unterlafien. Denn ein jeglicher chriftlider Lefer wird felbft 
bebenfen fünnen, ob fich’S gebühre, [die] Ordnung und Einjegung Chrifti zu verbieten und zu ändern. 


6] Adversarii in Confutatione non hoc 
agunt, ut excusent ecclesiam, cui adempta 
est altera pars sacramenti. Id decuit [R.234 
bonos et religiosos viros. Erat quaerenda 
firma ratio excusandae ecclesiae et docenda- 
rum conscientiarum, quibus non potest con- 
tingere nisi pars sacramenti. Nunc ipsi de- 
fendunt recte prohiberi alteram partem, et 
vetant concedere usum utriusque partis. Pri- 
7] mum fingunt initio ecclesiae alicubi morem 
fuisse, ut una pars tantum porrigeretur. Ne- 
que tamen exemplum huius rei vetus ullum 
afferre possunt. Sed allegant locos, in quibus 
fit mentio panis, ut apud Lucam, 24, 35, ubi 
scriptum est, quod discipuli agnoverint Chri- 
stum in fractione panis. Citant et alios locos, 
Act. 2, 49. 46; 20, 7, de fractione panis. 
Quamquam autem non valde repugnamus, 
quominus aliqui de sacramento accipiantur, 
tamen hoc non eonsequitur, unam partem tan- 
tum datam esse, quia partis appellatione reli- 
quum signifieatur communi consuetudine ser- 
S] monis. Addunt de laica communione, quae 
non erat usus alterius tantum speciei, sed 
utriusque; et si quando sacerdotes laica 
communione uti iubentur, significatur, quod 
a ministerio consecrationis remoti fuerint. 
Neque hoe ignorant adversarii, sed abutun- 
tur inscitia imperitorum, qui, quum audiunt 


laieam communionem, statim somniant morem - 


nostri temporis, quo datur laicis tantum pars 
sacramenti. 


Die Widerfacher gebenfen gar nicht in ihrer 
Konfutation, wie derjenigen Gewiffen zu tröften 
oder zu entjehuldigen jeien, denen unter dem 
Papfttum eine Gejtalt entzogen ijt. Diefes hatte 
gelehrten und gottesfürdtigen Doctoribus wohl 
angeftanden, daß fie beftändige Urfache hätten an- 
gezeigt, jolche Gewiffen zu tröften. Nun dringen 
fie darauf, daß e8 chriftlich und recht fei, beiderlei 
Geftalt zu verbieten, und wollen nicht geftatten, 
beiberlei Geftalt zu gebrauchen. Für das erite er= 
dichten fie aus ihrem Kopfe, bab im Anfang der 
fird ein Gebrauch gewefen fei, bag man den 
Laien allein einerlei Geftalt gereicht habe, und 
fonnen doch des Gebrauchs fein gewiß CErempel 
anzeigen. Sie ziehen etlihe Sprüche aus bem 
Gbangeliften Lufas an bon dem Brechen des 
Brots, da gefchrieben fteht, daR bie Sünger den 
HErm erfannt Haben im Brotbredhen. Sie 
ziehen auch mehr Sprüche von bem Brotbredhen an. 
Wiewohl wir nun nicht hart damwider find, ob 
etliche bom Saframent wollten verftanden twer- 
den, fo folgt bod) daraus nicht, daß nur bie eine 
Geftalt anfänglich gereicht jet. Denn e8 ift ge- 
mein, daß man ein Stüd nennt und das Ganze 
meint. Sie ziehen aud) an die laica communio, 
gleich als fei eS eine Geftalt gebrauchen, welches 
nid) wahr ijt. Denn fo die Ganone8 auflegen 
den Prieftern, der laica communio zu gebrauchen, 
meinen fie, daß fie zu einer Strafe nicht jelbit 
fonfefrieren jollen, fondern bon einem andern 
gleichwohl beiderlet Geftalt empfangen. Und bie 
Widerfacher wiffen das felber wohl, aber fie 
machen alfo einen Schein den Ungelehrten und 


Unerfahrenen. Denn wenn diefelben hören das Wort communio laica, denten fie bom Stund’ an, 
e8 fei eine communio gemwejen moie zu unferer Beit, bag man bie Laien mit einerlei Geftalt gefpeift habe. 


9] Ac videte impudentiam! Gabriel inter 
ceteras causas recitat, cur non detur utraque 
pars, quia fuerit discrimen inter laicos et 
presbyteros faciendum. Et credibile est hane 
praecipuam causam esse, cur defendatur pro- 
hibitio unius partis, ut dignitas ordinis reli- 
gione quadam fiat commendatior. Hoc est 


eonsilium humanum, ut nihil dicamus incivi- 


Wher laßt fehen weiter. Wie unverfhämt Ding 
fchreiben bod) die Widerfacher wider Chrifti Cin- 
fegung und Ordnung! Gabriel unter andern 
Urfachen, warum den Laien nicht beide Geitalt 
gereicht werde, febt aud) diefe: es habe miiffen ein 
Unterjchied fein, jagt er, unter Prieftern und 
Laien. Und id) halte wohl, es fet bie größte und 
vornehmfte Urfache, warum fie Deutigestags fo 


Bes da S oe 


Apology of the Augsburg Confession. Art. XXII. (X.) 


clearly shows. This do [in remembrance of 
Me], he says first concerning His body; after- 
wards he repeats the same words concerning 
the cup [the blood of Christ]. And then: Let 
a man examine himself, and so let him eat 
of that bread and drink of that cup. [Here 
he names both.] These are the words of Him 
who has instituted the Sacrament. And, in- 
deed, he says before that those who will use 
the Lord’s Supper should use both. It is 
evident, therefore, "that the Sacrament was 
instituted for the entire Church. And the 
custom still remains in the Greek churches, 
and also once obtained in the Latin churches, 
as Cyprian and Jerome testify. For thus 
Jerome says on Zephaniah: The priests who 
administer the Eucharist, and distribute the 
Lord’s blood to the people, ete. The Council 
of Toledo gives the same testimony. Nor 
would it be difficult to accumulate a great 
multitude of testimonies. Here we exaggerate 
nothing; we but leave the prudent reader to 
determine what should be held concerning 
the divine ordinance [whether it is proper to 
prohibit and change an ordinance and insti- 
tution of Christ]. 

The adversaries in the Confutation do not 
endeavor to [comfort the consciences or] ex- 
cuse the Chureh, to which one part of the 
Sacrament has been denied. This would have 
been becoming to good and religious men. 
For a strong reason for excusing the Church, 
and instructing consciences to whom only a 
part of the Sacrament could be granted, 
should have been sought. Now these very 
men maintain that it is right to prohibit the 
other part, and forbid that the use of both 
parts be allowed. First, they imagine that, 
in the beginning of the Church, it was the 
custom at some places that only one part 
was administered. Nevertheless they are not 
able to produce any ancient example of this 
matter. But they cite the passages in which 
mention is made of bread, as in Luke 24, 35, 
where it is written that the disciples recog- 
nized Christ in the breaking of bread. They 


quote also other passages, Acts 2, 42. 46; ° 


20, 7, concerning the breaking of bread. But 
although we do not greatly oppose if some 
receive these passages as referring to the 
Sacrament, yet it does not follow that one 
part only was given, because, according 
to the ordinary usage of language, by the 
naming of one part the other is also signi- 
fied. They refer also to Lay Communion, 
which was not the use of only one kind, but 
of both; and whenever priests are commanded 
to use Lay Communion [for a punishment 
are not to consecrate themselves, but to re- 
ceive Communion, however, of both kinds, 
from another], it is meant that they have 
been removed from the ministry of consecra- 


tion. Neither are the adversaries ignorant 


of this, but they abuse the ignorance of the 
unlearned, who, when they hear of Lay Com- 
munion, immediately dream of the custom 


of our time, by which only a part of the 


Sacrament is given to the laymen. 
And consider their impudence. Gabriel re- 
counts among other reasons why both parts 


359 


are not given that a distinction should be 
made between laymen and presbyters. And 
it is credible that the chief reason why the 
prohibition of the one part is defended is 
this, namely, that the dignity of the order 
may be the more highly exalted by a religious 
rite. To say nothing more severe, this is 
a human design; and whither this tends can 
easily be judged. In the Confutation they 
also quote concerning the sons of Eli that, 
after the loss of the high-priesthood, they 
were to seek the one part pertaining to the 
priests, 1 Sam. 2, 36 [the text reads: Every 
one that is left in thine house shall come 


360 M. 933—935. 


lius, quod quo spectet, facile iudicari potest. 
10] Et in Confutatione allegant de filiis Heli, 
quod -amisso summo sacerdotio petituri sint 
unam. partem sacerdotalem, 1 Sam.2,39. Hie 
dicunt usum unius speciei significatum esse. 
Et addunt: Sic ergo et nostri laici una parte 
sacerdotali, una specie contenti esse, debent. 
Plane ludunt adversarii, quum ad sacramen- 
tum transferunt historiam de posteris [R.235 
Heli. Ibi deseribitur poena Heli. Num hoc 
quoque dicent laicos propter poenam removeri 
ab altera parte? Sacramentum institutum 
est ad consolandas et-erigendas territas men- 
tes, quum credunt carnem: Christi datam pro 
vita mundi cibum esse, quum credunt se con- 
iunctos Christo vivificari. Verum adversarii 
argumentantur laicos removeri ab altera parte 
poenae causa. Debent, inquiunt, esse contenti. 
11] Satis pro imperio. Cur autem debent? 
Non est quaerenda ratio, sed lex esto, quid- 
quid dicunt theologi. Haec est éwhoxoaocia 
Keciana. Agnoscimus enim istas Thrasonicas 
voces, quas si exagitare vellemus, non defu- 
tura nobis esset oratio. Videtis enim, quanta 
sit impudentia. Imperat tamquam aliquis 
tyrannus in tragoediis: Quod nolunt, velint, 
12] debent esse contenti. Num hae rationes, 
quas citat, excusabunt hos in iudicio Dei, qui 
prohibent partem sacramenti, qui saeviunt in 
homines bonos utentes integro sacramento? 
13] Si hae ratione prohibent, ut sit ordinis 
discrimen, haec ipsa ratio movere debeat, ne 
assentiamur adversariis, vel si alioqui morem 
cum ipsis servaturi eramus. Alia sunt discri- 
mina ordinis sacerdotum et populi, sed non 
est obscurum, quid habeant consilii, cur hoc 
diserimen tantopere defendant. Nos, ne de 
vera dignitate ordinis detrahere videamur, de 
hoc callido consilio plura non dicemus. 


. Apologia Confessionis. 


Art: XXII. (X.): Th. 298. 229, 


fefthalten, damit der Pfaffenftand heiliger fdetne 
gegen dem [den] Laienftand. Das ijt nun ein 
Menfchengedante; tworauf der gebe, ijt wohl: ab- 
zunehmen. Und in der Konfutation ziehen fie an 
die Kinder Eli, 1 Sam. 2, ba der Gert jagt: 
„Ber übrig ijt von deinem Haufe, der wird fom= 
men und ihn anbeten um ein Stüd Brot3 unb 
wird fagen:. Lieber, laß mid) zu einem Briefter- 
teil, daß ich einen Biffen Brots effe" ufw. Da, 
[agen fie, iff bie einerlei: Geftalt bedeutet, und 
fagen nun, alfo follen aud) unjere Laien mit 
einem Priefterteil, das ift, mit einerlet Gejtalt, 
zufrieden fein. Die Meifter ber Konfutation find 
recht unberfchamte, grobe Efel, fie jpielen und 
gaufeln mit der Schrift, wie fie wollen, jo bie 
Hiftorien von den Kindern Clis auf das Safra= 
ment deuten. Denn an dem Ort wird befchrie= 
ben bie ernjtfide Strafe über Cl und feine 
Kinder. Wollen fie denn auch jagen, daß den 
Laien eine Geftalt werde darum gewehrt zu einer 
Strafe? Cie find gar töriht und toll. Das 
Saframent ijt von Chrifto eingefekt, erjd)rodene 
Getwifjen zu tröften, ihren Glauben zu jtüvfen, 
wenn fie glauben, dak Ehrifti Sleifh für ber 
Welt Leben gegeben ijt, und daß wir durch bie 
Speife mit Chrijto vereinigt werden, Gnade und 
Leben haben. Wher die Widerjacher jd)liepen aljo, 
Dak diejenigen, jo fold Saframent in einer 
Gejtalt: empfangen, damit aljo gejtraft werden, 
und fprechen, es jollen und müfjen die Laien ihnen 
[fi]: genügen laffen; das Deipt- je ftolz genug 
Dahergetrokt. Wie, ihr Herren, Dürfen wir auch 
Urfache fragen, marum fie ihnen [fich] follen gez 
nitgen Iaffen? Oder fol e8 eitel Wahrheit heißen, 
was ihr wollt und twas ihr jagt? Seht aber 
Wunder zu, wie unberjd)ümt und fred) bte Wider: 
facher find: fie dürfen ihr Wort als eitel Herrenz 
gebote jeten, jagen frei, die Laien miüjjen ihnen 
[fi]. genügen lafien. Wie aber, wenn fie nicht 
müflen? Sind das nun die Gründe und Ure 


fachen, dadurch diejenigen entjchuldigt follen fein bor Gottes Urteil, die bisanher bie Leute bon beiderlet 


Geftalt abgedrungen und unjdulbig die Leute darum erwürgt haben? 
„Sie werden betteln“? 


bap bon [den] Kindern Elis gejchrieben: 
jein vor Gottes Gericht. 

14] Allegant et periculum effusionis et 
similia quaedam, quae non habent tantam 
15] vim, ut ordinationem Christi mutent. Et 
fingamus sane liberum esse, uti una parte aut 
ambabus, quomodo poterit prohibitio defendi? 
Quamquam ecclesia non sumit sibi hane liber- 
tatem, ut ex ordinationibus Christi faciat res 
16] indifferentes. Nos quidem ecclesiam ex- 
cusamus, quae hane iniuriam pertulit, quum 
utraque pars ei contingere non posset, [R. 236 
sed auctores, qui defendunt recte prohiberi 
usum integri sacramenti, quique nune non 
solum prohibent, sed etiam utentes integro 
sacramento excommunicant et vi persequun- 
tur, non excusamus. Ipsi viderint, quomodo 
Déo rationem suorum consiliorum reddituri 
17] sint. Neque statim iudicandum est eccle- 
siam constituere aut probare, quidquid pon- 
tifiees constituunt, praesertim quum Seriptura 
de episcopis et pastoribus vaticinetur in hane 
sententiam, ut Ezechiel ait 7,26: Peribit lex 
a sacerdote. 


idaft geben ihres Vornehmens. 


M 


Und es iit aud) nicht fo bald der Kirche Beihluß, 
Vfaffen bejchliegen, fonderlid) jo die Schrift und der  Rtoppet Gebiet fagt: 
Bifhöfe fommen, bie fein Gottesgebot nod) -gefet wiffen.” 


Sollen fie fid) damit tröften, 
Das wird cine faule Entfhuldigung 


Doch ziehen fie noch mehr Urjachen an, warum 
beibe[rlei] Geftalt nicht folle gereicht ‚werben, 
nämlich um Vährlichkeit willen, damit nicht etwa 
ein Tröpflein ‚aus dem Kelche verjchüttet werde. 
Dergleihen Träume bringen fie mehr bot, um 
welcher willen Chriftus’ Ordnung billig nicht fol. 
geändert werden. Sch will aber gleich fegen, daß 
frei wäre, einer ober beiderlei Geftalt. gebrauchen. 
Wie wollten fie denn beteijen, daß fie Macht 
hätten, beiderlei Geftalt zu verbieten? Wiewohl 
auch den Menfchen oder der fitdje nicht gebührt, 
die Fretheit jelbjt zu machen, oder bap fie aus 
Chrifti Ordnung wollten res indifferentes, ba8 
ift, frei auf beiden Seiten, machen. Die armen 
Getoiffen, welchen bie eine Gieftalt mit Gewalt entz 
zogen tft, unb fold Unrecht haben leiden müffen, 
die wollen wir hier nicht richten. Aber diejenigen, 
fo beiderlet Geftalt verboten haben, und doch nicht 
allein verbieten, fondern aud) alfo öffentlich lehren, 
predigen, die Leute darum fangen, erwürgen ufi., 
bie laden auf fid Gottes fchredlich Gericht und 
Born, und die willen wir gar nicht zu entfchuldi= 
gen; fie mögen fehen, wie fie Gott wollen Nechenz. 
twas bie Bifchöfe und 
G8 Toerben Priefter unb 


Apology of the Augsburg Confession. . 


and crouch to him for a piece of silver and 
a morsel of bread, and shall say, Put me, 
I pray thee, into one of the priest’s offices 
(German: Lieber, lass mich zu einem Prie- 
sterteil) that I muy. eat a. piece of bread]. 
Here they say that the use of one kind was 
signified. And they add: “Thus, therefore, 
our laymen ought also to be content, with 
one part pertaining to the priests, with one 
kind.” The adversaries [the masters of the 
Confutation are quite shameless, rude asses, 
and] are clearly trifling when they are trans- 
ferring the history of the posterity of Eli 
to the Sacrament. 
there described. Will they also say this, that 
as a punishment. the laymen have been re- 
moved from the other part? [They are quite 
foolish and mad.] ‘The Sacrament was insti- 
tuted to console and comfort terrified minds; 
when they believe that the flesh of Christ, 
given for the life of the world, is food, when 
they believe that, being joined to Christ 
[through this food], they are made alive. 
But the adversaries argue that laymen are 
removed from the other part as a punish- 
ment. “They ought," they say, “to be con- 
tent." This is sufficient for a despot. [That, 
surely, sounds proud and defiant enough.] 
But [my lords, may we ask the reason] why 
ought they? “The reason must not be asked, 
but let whatever the theologians say be law." 
[Is whatever you wish and whatever you say 
to be sheer truth? See now and be aston- 
ished how shameless and impudent the ad- 
versaries are: they dare to set up their own 
words as sheer commands of lords; they 
frankly say: The laymen must be content. 
But what if they must not?] This is a con- 
coction of Eck. For we recognize those vain- 
glorious words, which if we would wish to 
criticize, there would be no want of language. 
For you see how great the impudence is. He 
commands, as a tyrant in the tragedies: 
“Whether they wish or not, they must be 
content." Will the reasons which he cites 
excuse, in the judgment of God, those who 
prohibit a part of the Sacrament, and rage 
against men using an entire Sacrament? [Are 
they to take comfort in the fact that it is 
recorded concerning the sons of Eli: They 
will go begging? "That will be a shuffling ex- 
cuse at the judgment-seat of God.] If they 
make the prohibition in order that there 
should be a distinguishing mark of the order, 
this very reason ought to move us not to as- 
sent to the adversaries, even though we would 
be disposed in other respects to comply with 
their custom. There are other distinguishing 
marks of the order of priests and of the 
people, but it is not obscure what design they 
have for defending this distinction so ear- 
nestly. That we may not seem to detract 
from the true worth of the order, we will not 
say more concerning this shrewd design.  . 

They also allege the danger of spilling and 
certain similar things, which do not have 


The punishment of Eli is 
' rament, we do not excuse. 


Art. XXL. (X.) 361 


indeed, if we assume that we are free to use 
either one part or both, how can the prohi- 
bition [to use both kinds] be defended?  AI- 
though the Church does not assume to itself 
the liberty to convert the ordinances of Christ 
into matters of indifference... We indeed ex- 
cuse the Church which has borne the injury 
[the poor consciences which have been de- 
prived of one part by force], since it could 
not obtain both parts; but the authors who 
maintain that the use of the entire Sacra- 
ment is justly prohibited, and who now not 
only prohibit, but even excommunicate and 
violently persecute those using an entire Sac- 
Let them see to it 
how they will give an account to God for their 
decisions. Neither is it to be judged immedi- 
ately that the Church determines or approves 


‘whatever the pontiffs determine, especially 


since Scripture prophesies concerning the 
bishops and pastors to effect this as Ezekiel 
says, 7,26: The Law shall perish from the 
priest [there will be priests or bishops who 
will know no command or law of God]. 


force sufficient to change the ordinance of ... 


Christ. [They allege more dreams like these, 
for the sake of which it would be improper 
to change the ordinance of Christ.] And, 


362. M. 235. 236. 


Art. XXIII. (XI.) 
De Coniugio Sacerdotum. 


1] In tanta infamia inquinati coelibatus 
audent adversarii non solum defendere legem 
pontifieiam impio et falso praetextu nominis 
divini, sed etiam hortari Caesarem ac Prin- 
cipes, ne tolerent coniugia sacerdotum ad 
ignominiam et infamiam Romani imperii. 
Sie enim loquuntur. 


Apologia Confessionis. 


Art. XXIII. (XI.) W. 990. 231. 


Artifel XXIII. (XI.) 


Wiewoh!l bie große, ungehörte Ungucht mit 
Hurerei und Chebruch unter Pfaffen und Möns 
chen ujm. auf hohen Stiften, andern Kirchen und 
Klöftern in aller Welt afjo rüchtig ift, dak man 
davon fingt und fagt, nod) find bie Widerfacher, 
fo bie Konfutation geftellt, jo ganz verblendet 
und unverfehämt, dak fie des Papftes Gefek, da= 


Bon der PGriefterehe. 


butd) bie Che verboten, verteidigen, und dazu 
mit falfhem Schein, als fei e$ Geiftlichkeit. Darüber, wiewoh! fie billig fid) des überaus Tchändlichen, 
unzüchtigen, freien, lofen Bubenlebens auf ihren Stiften und in Klöftern in ihr Herz Ihämen follten 
unb allein des Stüds halben nicht füfnlid) bie Sonne anjefen, toietuobf aud) ihr bd8, unruhig Herz 
und Gewiffen ihnen billig jo bange macht, fid) zu entjegen und zu [deuem, bor jo löblichem, ebt- 
fiebenbem Kaifer ihre Augen aufzuheben, jo find fie bod) henferstühn, tun wie ber Teufel jelbjt und 
alle veriwegenen, verruchten Leute, gehen in ihrem blinden Troß dahin, aller Ehre und Scham vergefjend. 
Und die reinen, feufden Leute dürfen fatferlid)e Majeftät, die Kurfürften und dürften vermahnen, daß 
fie der Priefter Che nicht leiden follen ad infamiam et ignominiam imperii, das ijt zu beutjd), bem 


rómijden Reid) zu Schmach und Unehren. 
Leben der Kirche febr ehrlich und rühmlid. 


2] Quae maior impudentia unquam ulla 
in historia lecta est, quam haec est adversa- 
riorum? Nam argumenta, quibus utuntur, 
postea recensebimus. Nunc hoc expendat 
prudens lector, quid frontis -habeant isti 
nihili homines, qui dicunt coniugia parere 
infamiam et ignominiam imperio, quasi vero 
eeclesiam valde ornet ista publiea infamia 
flagitiosarum ac prodigiosarum libidinum, 
quae flagrant apud istos sanctos patres, qui 
Curios simulant et bacchanalia vivunt. Ac 
pleraque ne verecunde quidem nominari que- 
3] unt, quae isti summa licentia faciunt. Et 
has suas libidines castissima dextra tua, 
Carole Caesar, quem etiam vetera quaedam 
vaticinia appellant regem pudica facie, de te 
enim dietum apparet: Pudicus facie regna- 
bit ubique [Oracula Sibyllina: Kai vóre ayvos 
dva& naons yao oxíüntoa xoathos eig aii vac 
óázxavtac], propugnari postulant.  Postulant, 
ut contra ius divinum, contra ius gentium, 
contra canones conciliorum dissipes matrimo- 
nia, ut in homines innocentes tantum [R. 237 
propter coniugium atrocia supplicia consti- 
tuas, ut sacerdotes trucides, quibus religiose 
parcunt etiam barbari, ut in exilium agas 
extorres mulieres, orbos pueros. Tales leges 
tibi ferunt, optime et castissime Imperator, 
quas nulla barbaria, quamlibet immanis. ac 
4] fera, posset audire. Sed quia nulla cadit 
in hos tuos mores vel turpitudo vel saevitia, 
speramus te et in hae causa clementer nobi- 
scum acturum esse, praesertim ubi cognoveris, 
nos gravissimas habere causas nostrae senten- 
tiae sumptas ex Verbo Dei, cui adversarii 
nugacissimas et vanissimas persuasiones op- 
ponunt. 


Denn dies find ihre Worte, gleich als fei ihr jdjünblid) 


Wie könnten bod) bie Widerfacher ungejd)idter, 
unberjdümter und öffentlicher ihre eigene Schande 
und Schaden wirken und reden? Dergleichen un= 
verfchämt Borbringen bor einem rimijden Kaijer 
wird man in feiner Hiftorie finden. Wenn [ie 
nicht alle Welt fennte, wenn nicht viel fromme, 
redliche Leute, ihre eigenen &onfanonifen, unter 
ihnen felbft über jo jchändlich, unzüchtig, unehr- 
lid) Wefen bor langer Beit geflagt hätten, wenn 
ihr ehrlos, fchandlich, ungöttlih, unzüchtig, heid- 
nisch, epiturifch Leben und bie Grundjuppe aller 
Unzudht zu Rom nidt [o gar am Tage wäre; das 
fi weder deden noch färben nod) {chmiicen will 
laffen, jo möchte man benfen, ihre große Reinig- 
feit und ihre unberriidte jungfräulide feujd- 
heit wäre eine Urjache, dak fie ein Weib oder die 
Che auch nicht mögen hören nennen, daß fie die 
heilige Ehe, welche der Papft felbjt ein Saframent 
der heiligen Ehe heißt, infamiam imperii taufen. 
Wohlan, ihre Argumente und Gründe wollen wir 
Dernad) erzählen. DiejeS wolle aber ein jeder 
chriftlicher Lefer, affe ehrbaren, ehrliebenden, from- 
men Leute zu Herzen nehmen und wohl bedenfen, 
wie ganz ohne Ehre und Scheu und alle Scham 
Die Leute fein miiffen, fo die heilige Che, welche 
Die Heilige Schrift aufs Höchfte preift und Lobt, — 
einen Schandflefen, eine Infamie des tbmi[den 
Reichs dürfen nennen; gleich als fei es jo eine 
große Ehre der Kirche und des Reichs ihre lajter- 
liche, greulihe Unzucht, wie man das römifche: 
unb ber Pfaffen Wefen fennt. Und, allergnädig- 
fter Herr Kaifer, bei Eurer Kaijerlichen Majeität, 
welche in alten Schriften wird ein züchtiger Fürft 
und König genannt (denn freilich diefer Spruch 


bon Eurer Kaiferlihen Majeftät gejagt ijt: Pu- 


dicus facie regnabit ubique), ja bei Eurer Maje- 
itüt und den löblihen Reichsftänden dürfen folche 
Leute juden und unberjd)üümt fordern, dak Cure 


Majeftät (was Gott verhüte!) folche greuliche Ungucht jollen handhaben, ihre faiferliche Macht, welche 
ber Allmächtige bisanher Eurer faiferlihen Majeftät fieahaftig und jefiglid) zu gebrauchen gnädiglich 
verliehen hat, darauf wenden folle, chändliche Unzucht und ungehörte after, welche auch bei den Heiden 
für greulid) gehalten, zu jchügen und zu verteidigen. Und tie fie in ihren blutdürftigen, verblendeten. 
Herzen gefinnt feten, daß fie gern wollten ungeachtet aller göttlichen und natürlichen Rechte, ungeachtet 
‚der Konzilien und ihrer eigenen Canoes folche Priefterehe mit Gewalt auf einmal zerreißen, viel arme, 
unjdufbige Leute [aus] feiner andern Urjache denn allein um des Chettandes willen tyrannijch mit 
Galgen und Schwert dahinrichten, die Vriefter felbft, welcher bod) in größeren Fällen aud) die Heiden 
verfdont haben, als die großen Übeltäter um der Che willen erwürgen, fo viel fromme, unjdjulbige 
Weiber und Kinder ins Elend vertreiben, zu armen verlaffenen Witwen und Waijen machen und ihren 


Apology of the Augsburg Confession. 


Article XXIII (XI): 
Of the Marriage of Priests. 


Despite the great infamy of their defiled 
celibacy, the adversaries have the. presump- 
tion not only to defend the pontifical law 
by the wicked and false pretext of the divine 
name, but even to exhort the Emperor and 
princes, to the disgrace and infamy of the 
Roman Empire, not to tolerate the marriage 
of priests. For thus they speak. [Although 
the great, unheard-of lewdness, fornication, 
and adultery among priests, monks, ete., at 
the great abbeys, in other churches and clois- 
ters, has become so notorious throughout the 
world that people sing and talk about it, still 
the adversaries who have presented the Con- 
futation are so blind and without shame that 
they defend the law of the Pope by which 
marriage is prohibited, and that, with the 
specious claim that they are defending a spir- 
itual state. Moreover, although it would be 
proper for them to be heartily ashamed of 
the exceedingly shameful, lewd, abandoned, 
loose life of the wretches in their abbeys and 
eloisters, although on this account alone they 
should not have the courage to show their 
face.in broad daylight, although their evil, 
restless heart and conscience ought to cause 
them to tremble, to stand aghast, and to be 
afraid to lift their eyes to our excellent Em- 
peror, who loves uprightness, still they have 
the courage of the hangman, they act like the 
very devil and like all reckless, wanton people, 
proceeding in blind defiance and forgetful of 
all honor and decency. And these pure, 
chaste gentlemen dare to admonish His Im- 
perial Majesty, the Electors and Princes not 
to tolerate the marriage of priests ad in- 
famiam et ignominiam mper, that is, to 
ward off shame and disgrace from the Roman 
Empire. For these are their words, as if 
their shameful life were a great. honor and 
glory to the Church.] 


What greater impudence has ever been read 
of in any history than this of the adversaries? 
[Such shameless advocates before a Roman 
Emperor will not easily be found. If all the 
world did not know them, if many godly, up- 
right people among them, their own canon- 


ical brethren, had not complained long ago: 


of their shameful, lewd, indecent conduct, if 
their vile, abominable, ungodly, lewd, heathen- 
ish, Epicurean life, and the dregs of all filthi- 
ness at Rome were not quite manifest, one 
might think that their great purity and their 
inviolate virgin chastity were the reason why 
they could not bear to hear the word woman 
or marriage pronounced, and why they bap- 


tize holy matrimony, which the Pope himself. 


calls a sacrament, infamiam mperW.] For 
the arguments which they use we shall after- 
wards review. Now let the wise reader con- 


sider this, namely, what shame these good- 


for-nothing men have who say that marriages 
[which the Holy Seriptures praise most highly 
and command] produce infamy and disgrace 
to the government, as though, indeed, this 
publie infamy of flagitious and unnatural 


Art. XXIII. (XI.) 368 
lusts which glow among these very holy 
fathers, who feign that they are Curi and 
live like bacchanals, were a great ornament 
to the Church! And most things which these 
men do with the greatest license cannot even 
be named without a breach of modesty. And 
these their lusts they ask you to defend with 
your chaste right hand, Emperor Charles 
(whom even certain ancient predictions name 
as the king of modest face; for the saying 
appears concerning you: “One modest in face 
shall reign everywhere”). For they ask that, 
contrary to divine law, contrary to the law of 
nations, contrary to the canons of Councils, 
you sunder marriages, in order to impose 
merely for the sake of marriage atrocious 
punishments upon innocent men, to put t6 
death priests, whom even barbarians rever- 
ently spare, to drive into exile banished 
women and fatherless children. Such laws 
they bring to you, most excellent and most 
chaste Emperor, to which no barbarity, how- 
ever monstrous and cruel, could lend its ear. 
But because the stain of no disgrace or cru- 


M. 236. 237. Art. XXIII. (XI.) W. 231. 232. 


364 Apologia Confessionis. 
teuflijden Hak an unfchuldigen Blute tüdjen: dazu dürfen fie Cure Kaijerlihe Majeftät vermahnen. 
Dieweil aber Gott der Allmächtige Eure Majeftät mit fonderlicher angeborner Güte und Zucht begnabet, 
daß Eure Majeftät aus hohem, adeligem, chriftlidem Gemüt fo große Ungudt zu handhaben oder jo 
ungehörte Tyrannei vorzunehmen, felbft Scheu haben und bieje Handlung ohne Zweifel viel fürftlicher 
und chriftlicher bebenfen denn bie lofen Leute, fo hoffen wir, Cure Majeftät werden in diefem [hierin] 
ganz Taiferlich und gnädiglich fid) erzeigen und bedenten, daß wir diefes guten Grund und Urfache haben 


aus der Heiligen Schrift, dagegen bie Widerjacher eitel Lügen und Jrrtümer borbringen. 


5] Et tamen non tuentur serio coelibatum. 
Neque enim ignorant, quam pauci praestent 
castitatem, sed praetexunt speciem religionis 
regno suo, cui prodesse coelibatum putant, 
ut intelligamus Petrum recte monuisse 2. ep. 
2, 1, futurum ut pseudoprophetae fictis verbis 
decipiant homines. . Nihil enim vere, simpli- 
citer et candide in hac tota causa dicunt, 
stribunt aut agunt adversarii, sed re ipsa 
dimicant de dominatione, quam falso putant 
periclitari et hane impio praetextu pietatis 
munire conantur. | |; 


Auch jo ijt e$ ihnen gewiß nicht Ernft, folden 
Bölibat unb ehelojen Stand zu berfed)ten; denn 
fie wilfen wohl, wie reine Syunogfern fie find, wie 
wenige unter ihnen bie Keufchheit halten. Allein 
fie bleiben bei ihrem ZTroftwort, das fie in ihrer 
Schrift finden: Si non caste, tamen caute, und 
wiffen, daß feujd) fid) rühmen ober nennen und 
doch nicht fein, in der Welt einen. Schein der 
$8eujd)beit hat, dak auch ibt. Vapitreih unb 
Pfaffeniwefen dadurch bor der Welt defto Heiliger 
fcheint. Denn Petrus der Wpojtel Hat recht ge- 
warnt, bab folche faliche Propheten werden bie 
Leute betrügen mit erdichteten Worten. Die 


MWiderfacer. nehmen -fich Det Sache der Religion, weldjeS bie Hauptjache iit, gar nicht mit Grnjt an. 
Was fie {hreiben, reden, handeln, ‚find eitel Worte ad hominem; da ijt fein Ernft, feine Treue, fein 


recht, Herz gu-gemeinem Nuh, ben armen Gelwiffen oder Kirchen zu helfen. 


sm Grund it’s ihnen um 


die Herrfchaft zu tun, derjelben haben fie Sorge und unterftügeln [jtürfen] fie fein mit eitel gottlofen, 
heuchlerijcen Qügen; jo wird fie auch ftehen wie Butter an bet Sonne. afi 


6] Nos hanc legem de coelibatu, quam de- 
fendunt adversarii, ideo non possumus appro- 
bare, quia cum iure divino et naturali pugnat 
et ab ipsis canonibus conciliorum dissentit. 
Et constat superstitiosam et periculosam esse. 
Parit enim infinita scandala, peccata et cor- 
ruptelam publicorum morum. Aliae contro- 
versiae nostrae aliquam disputationem docto- 
rum desiderant: in hac ita manifesta res 
est in utraque parte, ut nullam requirat dis- 
putationem. Tantum requirit iudicem virum 
bonum et timentem Dei. Et quum defendatur 
a nobis manifesta veritas, tamen adversarii 
calumnias quasdam architectati sunt ad cavil- 
Janda argumenta nostra. 


7] Primum. Gen. 1, 28 docet homines con- 
ditos esse, ut sint foecundi, et sexus recta 
ratione sexum appetat. Loquimur enim non 
de concupiscentia, quae peccatum est, [R.238 
sed de illo appetitu, qui in integra natura 
futurus erat, quem vocant orooyzv quoixny. 
Et haee ozooy:) est vere ordinatio divina sexus 
ad sexum. Quum autem haee ordinatio Dei 
sine singulari opere Dei tolli non possit, 
sequitur ius contrahendi matrimonii non 
posse tolli statutis aut votis. 


8] Haec cavillantur adversarii, dicunt initio 
fuisse mandatum, ut repleretur terra, nunc 
repleta terra non esse mandatum coniugium. 
Videte, quam prudenter iudicent! Natura 
hominum formatur illo verbo Dei, ut sit 
foecunda non solum initio creationis, sed tan- 
tisper, dum haec corporum natura exsistet, 


Wir finnen das Geje& vom ehelojen Stand 
batum nicht annehmen, denn e$ ijt wider göttlich 
und natürlich Recht, . wider alle Heilige Schrift, 
wider Die Konzilien und Canones fefbjt. Darüber 
ijs lauter Heuchelei und dem Gewiffen füfrlid) 
und ganz fchädlich; fo erfolgen aud) dDataus im 
zählige Sirgerniffe, habliche, fchredlidhe Sünden 
und Schanden,. und wie man fieht in ben rechten 
Pfaffenjtädten und Refidenzen, wie fie e8 nennen, 
gerrüttung aller weltlichen Ehre und Zudt. Die 
andern Artifel.unferer Konfeffion, twtetwohl fie ge- 
wif gegründet, find dennoch fo Har nicht, bap fie 
nidt mit einem Schein möchten angefochten wer 
Den. Wher. diefer Artikel ijt fo Har, daß et auf 
beiden Seiten gar nahe [fchier] Feiner Rede be- 
darf; allein mer ehrbar und. gottesfiirdtig ijt, 
der fann hier bald Richter fein. . Und miewohl 
wir bie öffentliche Wahrheit hier nun für uns 
haben, nod) [dennoch] fuchen die Widerfacher 
günbleim, unjere Gründe etwas. anzufehten. | 

Erftlich ift gejchrieben Gen. 1, dak Mann und 
Weib aljo gefdaffen von Gott find, daß fie follen 
frudtbar fein, Kinder zeugen uftv., das Weib ge- 
neigt fein zum. Mann, der Mann wieder zum 
Weibe. Und mir reden hier nicht bon der uns 
ordentlichen Brunft, die nad) Adams Fall gefolgt. 
it, fonbern bon. natürlicher Neigung zmijchen. 
Mann und Weib, welche aud) gemejfen ware in 
der Natur, wenn fie rein geblieben wäre. Und 


das ijt Gottes Gefchöpf und Ordnung, daß der. 


Mann zum Meib geneigt fet, .das Weib zum 
Mann. So nun die göttliche Ordnung und die 
angejchaffene Art niemand ändern mag nod fol‘ 
denn Gott felbjt, fo folgt, dak der Cheftand durch 
fein menjdlid) "Statut oder Gelübde mag ab- 
getan werden. ees cog 2 
Wider diefen ftarfen Grund fpielen die Wider: 
facher mit Worten; fagen: im Anfang der Schöp- 
fung habe ba$ Wort nod) ftattgehabt: „MWachfet 
und mebret eud) und erfüllet bie Erde“; nun aber, 
fo bie Erde erfüllt ift, fet bie Ehe nicht geboten. 
Seht aber, tie weile Leute find da die Wider: 
facher! Surd) dies göttliche Wort: -„Wachfet und. 


Apology of the Augsburg Confession. Art. XXIII. (XI.) 


elty falls upon your character, we hope that 
you will deal with us mildly in this matter, 


especially. when you have learned that we 


have the weightiest reasons for our belief, 
derived from the Word of God, to which the 
adversaries oppose the most trifling and vain 
opinions. 

And nevertheless they do not seriously de- 
fend celibacy. For they are not ignorant how 
few there are who practise chastity, but [they 
stick to that comforting saying which is 
found in their treatise, Si non caste, tamen 
caute (If not chastely, at least cautiously), 
and] they devise a sham of religion for their 
dominion, which they think that celibacy 
profits, in order that we may understand 
Peter to have been right in admonishing, 
2 Ep. 2, 1, that there will be false teachers 
who will deceive men with feigned words. 
For the adversaries say, write, or do nothing 
truly [their words are merely an argument 
ad hominem], frankly, and candidly in this 
entire case, but they actually contend only 
concerning the dominion which they falsely 
think to be imperiled, and which they en- 
deavor to fortify with a wicked pretense of 
godliness [they support their case with noth- 
ing’ but impious, hypocritical lies; accord- 
ingly, it will endure about as well as butter 
exposed to the sun]. 


We cannot approve this law concerning 
celibacy which the adversaries defend, be- 
cause it conflicts with divine and natural law, 
and is at variance with the very canons of 
the Councils. And that it is superstitious 
and dangerous is evident. For it produces 
infinite scandals, sins, and corruption of pub- 
lic morals [as is seen in the real towns of 


.priests, or, as they are called, their resi- 


dences]. Our other controversies need some 
discussion by the doctors; in this the sub- 
ject is so manifest to both parties that it re- 
quires no discussion. It only requires as 
judge a man that is honest and fears God. 
And although the manifest truth is defended 
by us, yet the adversaries have devised cer- 
tain reproaches for satirizing our arguments. 

First. Gen. 1, 28 teaches that men were cre- 
ated to be fruitful, and that one sex in a 
proper way should desire the other. For we 
are speaking not of concupiscence, which is 
sin, but of that appetite which was to have 
been in nature in its integrity [which would 
have existed in nature even if it had remained 
uncorrupted], which they call physical love. 
And this love of one sex for the other is truly 


a divine ordinance. But since this ordinance 


of God cannot be removed without an ex- 
traordinary work of God, it follows that the 
right to contract marriage cannot be removed 
by statutes or vows. - 

The adversaries cavil at {hehe oe arith 
they say that in the beginning the command- 
ment was given to replenish the earth, but 
that now since the earth has been replenished, 
marriage. is not commanded. See how wisely 
they judge! The nature of men is so formed 
by the word of God that it is fruitful not 
only in the beginning of the creation, but as 


965 


366 M. 237. 238. 
sicut hoe verbo, Gen. 1, 11, terra fit foecunda: 
Germinet terra herbam virentem. | Propter 
hane ordinationem non solum initio coepit 
terra producere gramina, sed quotannis vesti- 
untur agri, donec exsistet haee natura. Sicut 
igitur legibus humanis non potest natura 
terrae mutari, ita neque votis neque lege 
humana potest natura hominis mutari sine 
speciali opere Dei. 


Apologia, Confessionis. 


Art. XXIII. (XI.) T5. 939. 933. 


mehret euch“, welches nod) immer geht unb nicht 
aufhört, ijt Mann und Weib alfo gejd)ajfen, daß 
fie jollen fruchtbar fein, nicht allein die Zeit des 
Anfangs, fondern folange biefe Natur mährt. 
Denn gíeid)ie durd) das Wort Gen. am 1., ba 


Gott fprah: „Es lajffe die Erde aufgehen Gras 


und Kraut” u[m., bie Erde alfo gefchaffen ift, daß 
fie nicht allein im Anfang Frucht brachte, fondern 
daß fie alle Jahre Gras, Kräuter und ander Ge- 
twichs brächte, folange diefe Natur währt: al[o 


ift aud) Mann und Weib gefhaffen, fruchtbar zu fein, folange diefe Natur währt. Wie nun das Men- 
fchengebot und =gefeß nicht ändern Tann, daß die Erde nicht follte grün werden ujt., aljo tann aud 
fein Kloftergelübde, fein Menfchengebot die menjdjlidje Natur ändern, bap ein Weib nicht jollte eines 
Mannes begehrten, ein Mann eines Weibes, ohne ein jonderlich Gotteswerf. 


9] Secundo. Et quia haec creatio seu ordi- 
natio divina in homine est ius naturale, ideo 
sapienter et recte dixerunt iurisconsulti con- 
iunctionem maris et feminae esse iuris natu- 
ralis. Quum autem ius naturale sit immu- 
tabile, necesse est semper manere ius con- 
trahendi coniugi. Nam ubi natura non 
mutatur, necesse est et illam ordinationem 
manere, quam Deus indidit naturae, nec pot- 
10] est legibus humanis tolli. Ridiculum igi- 
tur est, quod adversarii nugantur, initio fuisse 
mandatum coniugium, nunc non esse. Hoc 
perinde est, ac si dicerent: Olim nascentes 
homines secum attulerunt sexum, nune non 
afferunt. Olim secum attulerunt ius naturale 
nascentes, nune non afferunt. Nullus Faber 
fabrilius cogitare quidquam posset, quam hae 
ineptiae excogitatae sunt ad eludendum ius 
11] naturae. Maneat igitur hoc in causa, 
quod et Scriptura docet, et iurisconsultus 
sapienter dixit: coniunctionem maris et femi- 
12] nae esse iuris naturalis. Porro ius [R.239 
naturale vere est ius divinum, quia est ordi- 
natio divinitus impressa naturae. Quia autem 
hoc ius mutari non potest sine singulari opere 
Dei, necesse est manere ius contrahendi con- 
iugii, quia ille naturalis appetitus est ordi- 
natio Dei in natura sexus ad sexum, et pro- 
pterea ius est; alioqui quare uterque sexus 
13] conderetur? Et loquimur, ut supra 
dietum est, non de concupiscentia, quae pec- 
catum est, sed de illo appetitu, quem vocant 
otooynv qvoix5v, quem concupiscentia non 
sustulit ex natura, sed accendit, ut nune 
remedio magis opus habeat, et coniugium 
non solum procreationis causa necessarium 
sit, sed etiam remedii causa. Haee sunt 
perspicua et adeo firma, ut nullo modo labe- 
factari queant. 


Sum andern, dieweil das göttliche Gefchöpf und 
Gottes Ordnung natürlich Recht und Gejet ijt, 
fo haben bie SyuriSfonjuíti recht gefagt, Daß des 
Mannes und MWeibes Beieinanderjein und Buz 
fammengehören ijt natürlich Recht. So aber das 
natürliche Recht niemand verändern Tann, jo muß 
je einem jeden die Ehe frei fein. Denn mo Gott 
Die Natur nicht verändert, da muß auch die Art 
bleiben, bie Gott der Natur eingepflanzt hat, und 
fie Tann mit Menfchengefet nicht berünbett wer 
den. Derhalben ijf e$ ganz finbijf, dak die 
Widerfacher jagen, im Anfang, ba der Menfch ges 
idaffen, fei die Che geboten, nun aber nicht. 
Denn es ift glei, af8 wenn fie jprächen: Gtman 
[früher] zu Adams und ber Patriarchen Zeiten, 
wenn ein Mann geboren ward, hatte er Manne3= 
art an fid, wenn ein Weib geboren ward, hatte 
fie Weibesart an fid jekund aber ift’s anders; 
vorzeiten brachte ein Kind aus Mutterleib natiir- 
fide Art mit fif, nun aber nit. So bleiben 
wir nun billig bet bem Spruch, wie bie Buris- 
fonjulti mweisfih unb recht gejagt haben, dak 
Mann und Weib beieinander find, ift natürlich 
Recht. Bes nun natürlich Recht, jo ift es Gottes 
Ordnung, alfo in die Natur gepflanzt, und tft 
aljfo auch göttlich. Recht. Diemweil aber das gbtt- 
fide und natürliche Recht niemand zu ändern 
hat denn Gott allein, jo muß der Sheftand jeder- 
mann frei fein. Denn die natürliche angeborne 
Neigung des Weibes gegen den Mann, des Mtan- 
nes gegen dem [das] Weib ijt Gottes Gejchöpf 
und Ordnung. Darum ift’s recht, und hat’s fein 
Engel nod) Menjch zu ändern. Gott der Herr 
hat nicht allein Adam gefchaffen, fondern auch 
Eva, nidjt allein einen Mann, fondern aud) ein 
Weib, unb fie gefegnet, daß fie fruchtbar jeien. 


Und mir reden, wie ich gejagt habe, nicht bon 


der unordentlichen Brunft, die da fündlih ijt, 
fondern bon ber natürliden Neigung, bie 3tvi- 


fden Mann und Weib aud) gemejfen wäre, jo bie 


Natur rein geblieben wäre. Die böfe Luft nach dem Fall hat jolche Neigung noch ftärker gemacht, dak 
wir nun des Cheftandes viel mehr bedürfen, nicht allein Kinder zu zeugen, fondern auch Sünde zu 
verhüten. Dies ijt fo ein Harer Grund, dak ihn niemand wird umftoßen, jondern ber Teufel und 


alle Welt wird ihn miiffen bleiben laffen. 


14] Tertio. Paulus ait 1 Cor.7,2: Propter 
fornicationem | unusquisque | habeat uxorem 
suam. Hoc iam expressum mandatum est, ad 
omnes pertinens, qui non sunt idonei ad coeli- 
15] batum.  Adversarii iubent sibi ostendi 
praeceptum, quod praecipit sacerdotibus uxo- 
res ducere, quasi sacerdotes non sint homines. 
Nos, quae de natura hominum in genere dis- 
putamus, profecto etiam ad sacerdotes per- 
16] tinere iudicamus. An non praecipit hic 


pir das dritte jagt Paulus: „Zu vermeiden 
bie Hureret, habe ein jeglicher fein eigen Che- 
tweib.” Das ift ein gemeiner Befehl unb Gebot 
und geht alle diejenigen an, die nicht vermögen, 
ohne Ehe zu bleiben. Die Widerfacher fordern, 
wir follen Gottes Gebot zeigen, ba er gebiete, daß 
die Priefter jollen Weiber nehmen, gleich als feien 
bie Priefter nicht Menfchen. Was die Schrift 
inSgemein bom ganzen menfchlihen Gejchlecht 
redet, das geht mahrlich bie Priefter. mit an. 


Apology of the Augsburg Confession, Art. XXIII. (XI.) 


long as this nature of our bodies will exist; 
just as the earth becomes fruitful by the word 
Gen. 1,11: Let the earth bring forth grass, 
yielding seed. Because of this ordinance the 
earth not only commenced in the beginning 
to bring forth plants, but the fields are 
clothed every year as long -as this natural 
order will exist. Therefore, just as by human 
laws the nature of the earth cannot be 
changed, so, without a special work of God, 
the nature of a human being can be changed 
neither by vows nor by human law [that 
a woman should not desire a man, nor a man 
a woman]. 

Secondly. And because this creation or 
divine ordinance in man is a natural right, 
jurists have accordingly said wisely and cor- 
rectly that the union of male and female be- 
longs to natural right. But since natural 
right is immutable, the right to contract mar- 
riage must always remain. For where nature 
does not change, that ordinance also with 
which God has endowed nature does not 
change, and cannot be removed by human 
laws. Therefore it is ridiculous for the ad- 
versaries to prate that marriage was com- 
manded in the beginning, but is not now. 
This is the same as if they would say: 
Formerly, when men were born, they brought 
with them sex; now they do not. Formerly, 
when they were born, they brought with them 
natural right; now they do not. No crafts- 
man (Faber) could produce anything more 
crafty than these absurdities, which were de- 
vised to elude a right of nature. Therefore 
let this remain in the case which both Scrip- 
ture teaches and the jurist says wisely, 
namely, that the union of male and female 
belongs to natural right. Moreover, a natural 
right is truly a divine right, because it is an 
ordinance divinely impressed upon nature. 
But inasmuch as this right cannot be changed 
without an extraordinary work of God, it is 
necessary that the right to contract marriage 
remains, because the natural desire of sex for 
sex is an ordinance of God in nature, and for 
this reason is a right; otherwise, why would 
both sexes have been created? And we are 
speaking, as it has been said above, not of 
concupiscence, which is sin, but of that desire 
which they call physical love [which would 
have existed between man and woman even 
though their nature had remained pure], 
which coneupiscence has not removed from 
nature, but inflames, so that now it has 
greater need of a remedy, and marriage is 
necessary not only for the sake of procrea- 
tion, but also as a remedy [to guard against 
sins]. These things are clear, and so well 
established that they can in no way be over- 
thrown. | 

Thirdly. Paul says, 1 Cor. 7,2: To avoid 
fornication, let every man have his own wife. 
This now is an express command pertaining 
to all who are not fit for celibacy. The ad- 
versaries ask that a commandment be shown 
them which commands priests to marry. As 
though priests are not men! We judge in- 
deed that the things which we maintain con- 


cerning human nature in general pertain also 


367 


268 Mt. 938—240. - 


Paulus, ut dueant uxorem isti, qui non habent 
donum continentiae?  Interpretatur enim se 
ipse paulo post, v. 9, quum ait: Melius est 
nubere, quam uri. Et Christus clare dixit 
Matth. 19, 11: Non omnes capiunt hoc ver- 
bum, sed quibus datum est. Quia nune post 
peccatum concurrunt haec duo, naturalis ap- 
petitus et concupiscentia, quae inflammat na- 
turalem appetitum, ut iam magis opus sit 
coniugio quam in natura integra: ideo Pau- 
lus de coniugio tamquam de remedio loquitur 
et propter illa incendia iubet nubere. Neque 
hane voeem: Melius est ubere, quam uri, 
ulla humana auctoritas, ulla lex, ulla vota 
tollere possunt, quia haec non tollunt natu- 
17] ram aut concupiscentiam. Retinent igi- 
tur ius dueendi omnes, qui uruntur. Et 
tenentur hoc mandato Pauli: Propter forni- 
cationem unusquisque habeat uxorem [R. 240 
suam, omnes, qui non vere continent, de qua 
re iudicium ad conscientiam cuiusque pertinet. 


Apologia Confessionis. 


brennen.” 


Art) RREILICKT. jee T8. 933. 234. 


Paulus gebietet ba, dak diejenigen follen Weiber 


nehmen, jo nicht haben bie Gabe ber Yungfrau- 
fchaft; denn er legt fic) bald hernad) jelbjt aus, 
da er fagt: „ES ift beffer ehelich werden, denn 
Und Chriftus jagt lar: „Sie faffer 
nicht alle das Wort, fondern denen e8 gegeben ift." 
Dieweil nun nad Adams Fall in uns allen die 
beiden beieinander find, die natürliche Neigung 
unb angeborne böfe Luft, welche die natürliche 
Neigung noch ftärfer macht, aljo daß des Chez 
ftandes mehr bonniten ijt, denn da bie Natur 
unverderbt mar: barum redet Paulus alfo von 
der Ehe, daß damit unferer Schwachheit geholfen 
werde, unb fold Brennen zu vermeiden, gebietet 
et, baB diejenigen, fo e8 bedürfen, folfem ehelich 
werden. Und dies Wort: „Es ift beffer, ehelich 
zu werden, denn brennen“, mag [fann] durch fein 
Menfchengefek, Durch tein. Mloftergelübde mweggetan 
werden. Denn fein Geje& fann bie Natur ans 
ber8 machen, denn fie gefchaffen oder geartet ijt. 
Darum haben wir Freiheit und Macht, ehelich zu 
werden, alle, fo das Brennen fühlen; und alle, 


die nicht recht rein und feujd) vermögen zu bleiben, bie find fhuldig, Diefem Gebot und Wort Pauli 


zu folgen: 
für fid) fein Gewiffen zu prüfen. 


18] Nam quod hic iubent petere a Deo con- 
tinentiam, iubent corpus laboribus et inedia 
conficere, cur sibi quoque non canunt haec 
magnifica praecepta? Sed ut supra diximus, 
tantum ludunt adversarii, nihil agunt serio. 
19] Si continentia esset omnibus possibilis, 
non requireret peculiare donum. At Christus 
ostendit eam peculiari dono opus habere, 
quare non contingit omnibus. Reliquos vult 
Deus uti communi lege naturae, quam insti- 
tuit. Non enim vult Deus contemni suas 
ordinationes, suas creaturas. Ita vult illos 
castos esse, ut remedio divinitus proposito 
utantur, sicut ita vult vitam nostram alere, 
20] si cibo, si potu utamur. Et Gerson testa- 
tur multos fuisse bonos viros, qui conati 
domare corpus, tamen parum profecerunt. 
Ideo recte ait Ambrosius: Sola virginitas est, 
quae suadert potest, imperari non potest; res 
21] magis voti quam praecepti est. Si quis 
hie obiecerit Christum laudare hos, qui se 
castrant propter regnum coelorum, Matth. 
19, 12, is hoc quoque consideret, quod tales 
laudat, qui donum continentiae habent, ideo 
enim addidit: Qui potest capere, capiat. Non 
22] enim placet Christo immunda continentia. 
Laudamus et nos veram continentiam. Sed 
nune de lege disputamus, et de his, qui non 
habent donum continentiae. Res debebat re- 


linqui libera, non debebant iniici laquei imbe- | 


cillibus per hane legem. 


bet faffe e3.” 
Klditern iit. 


G8 foll ein jeglicher fein eigen Weib haben, zu vermeiden Hureret.” 


haben dennoch nichts geichafft. 


Darin hat ein jeder 


Denn dak die Widerfacher jagen, man folle Gott 
um Keufchheit bitten und anrufen, man folle ben 
Leib mit Faften und Arbeit fafteien, follten fie 
billig fold) Kafteien anfangen. Aber wie ich hier 
oben gejagt, bie Widerfacher meinen diefe Sache 
nicht mit Ernft; fie jpielen unb jcherzen ihres Ge- 
falfens. Wenn Syungfraujdjaft einem jeden mig- 
lich wäre, fo bedürfte e8 feiner [be]jonberem Got: 
te8gabe. Nun fagt der Herr Chriftus Matth. 19, 
e8 fet eine befondere hohe Gottesgabe, und „nicht 
jedermann faffe das Wort”. Die andern nun, 
will Gott, dak fie follen gebrauchen des Cheftan- 
des, Den Gott eingefegt. Denn Gott will nicht, 
bap man fein Gefdhipf und Ordination verachten 
foll; fo will er dennoch, Dab biejefben aud) follen 
feujd) fein, nämlich, dab fie des Cheftandes ge- 
brauchen, melden er ehelihe NReinigfeit und 
Keufchheit zu erhalten hat eingejebt; wie er auch 
will, daß wir [offer ber Speife und des Trants 
gebrauchen, Die er uns zur LeibeSerhaltung ge- 
ichaffen hat. Und Gerfon, der zeigt an, bab viel 
fromme, große Leute gewefen find, die Durch 
Seibesfafteien haben wollen Keufchheit halten und 
Darum fagt aud) 
St. Umbrofius recht: „Allein bie Jungfraufchaft 
ijt ein fold Ding, bie man raten mag und nicht 
gebieten.“ Ob jemand hier nun fagen wollte, ber 
Herr Chriftus lobt diejenigen, bie fid) felbft ver: 
fchnitten haben um des Himmelreidhs willen, der 
joll auch bebenfen, bap Chriftus von denjenigen 
redet, welche die Gabe ber Sungfraufdhaft haben; 
denn barum fegt er dazu: ,Wer e8 faffen fann, 


Denn dem, Hrn Chrifto gefällt jolde unreine Keufchheit nicht, wie in Stiften und 
Wir laffen auch rechte Keufchheit eine feine, edle Gottesgabe fein. 


Wir reden aber hier 


davon, daß folch Gejet und Verbot der Che unted)t ijt, und bon denen, bie Gottes Gabe nicht haben. 
Darum foll es fret fein, und follen nicht folche Stride ben armen Getwiffen angetoorfen werben. 


23] Quarto. Dissentit lex pontificia et a ca- 
nonibus conciliorum. Nam veteres canones 
non prohibent coniugium, nec contracta con- 
iugia dissolvunt, etsi hos, qui in ministerio 
contraxerunt, removent ab administratione. 
Haec missio istis temporibus beneficii loco 
erat. Sed novi canones, qui non sunt in 


Bum vierten, fo tft aud) Ddasjelbe Shapftaefet 
wider. bie (anoneS und alten Konzilien. Denn 
bie alten Ganone8 verbieten nicht die Che, fie 
zerreißen auch nicht den Cheftand; mwiewohl fie 
diejenigen, fo fid zum Cheftand begeben, ihres 
geistlichen Amtes entfegen. 


Das war bie Beit . 
‚nach Gelegenheit mehr eine Gnade denn eine 


Apology of the Augsburg Confession. Art. XXIII. (XI.) 


to priests. Does not Paul here command 
those who have not the gift of continence to 
marry? For he interprets himself a little 
after when he says, v. 9: It is better to marry 
than to burn. And Christ has clearly said, 
Matt. 19, 11: All men cannot receive this say- 
ing, save they to whom it is given. Because 
now, since sin [since the fall of Adam], these 
two things concur, namely, natural appetite 
and concupiscence, which inflames the natural 
appetite, so that now there is more need of 
marriage than in nature in its integrity, Paul 
accordingly speaks of marriage as a remedy, 
and on account of these flames commands to 
marry. Neither can any human authority, 
any law, any vows remove this declaration: 
It is better to marry than to burn, because 
they do not remove the nature or concupis- 
cence. Therefore all who burn, retain the 
right to marry. By this commandment of 
Paul: To avoid fornication, let every man 
have his own wife, all are held bound who 
do not truly keep themselves continent; the 
decision concerning which pertains to the con- 
science of each one. 

For as they here give the command to seek 
continence of God, and to weaken the body 
by labors and hunger, why do they not pro- 
claim these magnificent commandments to 
themselves? But, as we have said above, the 
adversaries are only playing; they are doing 
nothing seriously. If continence were pos- 
sible to all, it would not require a peculiar 
gift. But Christ shows that it has need of 
a peculiar gift; therefore it does not belong 
to all. God wishes the rest to use the com- 
mon law of nature which He has instituted. 
For God does not wish His ordinances, His 
creations to be despised. He wishes men to 
be chaste in this way, that they use the 
remedy divinely presented, just as He wishes 
to nourish our life in this way, that ave use 
food and drink. Gerson also testifies that 
there have been many good men who en- 
deavored to subdue the body, and yet made 
little progress. Accordingly, Ambrose is right 
in saying: Virginity is only a thing that can 
be recommended, but not commanded; it is 
a matter of vow rather than of precept. If 
any one here would raise the objection that 
Christ praises those which have made them- 
selves eunuchs for the kingdom of heaven’s 
sake, Matt. 19, 12, let him also consider this, 
that He is praising such as have the gift of 
continence; for on this account He adds: 
He that is able to receive it, let him receive it. 
For an impure continence [such as there is 
in monasteries and cloisters] does not please 
Christ. We also praise true continence. But 
now we are disputing concerning the law, and 
concerning those who do not have the gift of 
continence. The matter ought to be left free, 
and snares ought not to be cast upon the weak 
through this law. 

Fourthly. The pontifical law differs also 
from the canons of the Councils. For the 
ancient canons do not prohibit marriage, nei- 
ther do they dissolve marriages that have 
been contracted, even if they remove from 


Concordia Triglotta. 


369 


the administration of their office those who 
have contracted them in the ministry. At 
those times this dismissal was an act of kind- 
ness [rather than a punishment]. But the 
new canons, which have not been framed in 
the Synods, but have been made according to 
the private judgment of the Popes, both pro- 


24 


370 M. 240. 241. 
synodis conditi, sed privato consilio pontifi- 
cum facti, et prohibent contrahere matrimo- 
» nia, et contracta dissolvunt; idque [R.241 
palam est fieri contra mandatum Christi, 
Matth. 19,6: Quos Deus comiunzit, homo non 
24] separet. Adversarii vociferantur in Con- 
futatione coelibatum praeceptum esse a con- 
ciliis. Nos non accusamus decreta concilio- 
rum, nam haec certa conditione permittunt 
coniugium, sed accusamus leges, quas post 
veteres synodos Romani pontifices contra 
auctoritatem synodorum condiderunt. Adeo 
pontifices contemnunt auctoritatem synodo- 
rum, quam aliis volunt videri sacrosanctam. 
25] Propria igitur est haec lex de perpetuo 
eoelibatu huius novae pontificiae domina- 
tionis. Neque id abs re. Daniel, 11, 37, enim 
tribuit hane notam regno antichristi, vide- 
licet contemptum mulierum. 


^ 


26] Quinto. Etsi adversarii non defendunt 
legem superstitionis causa, quum videant non 
solere observari, tamen superstitiosas opinio- 
nes serunt, dum praetexunt religionem. Coeli- 
batum ideo praedicant se requirere, quod sit 
mundities, quasi coniugium sit immundities 
ac peccatum, aut quasi coelibatus magis 
mereatur iustificationem quam coniugium. Et 
27] huc allegant ceremonias legis Mosaicae, 
quod quum in lege tempore ministerii sacer- 
dotes separati fuerint ab uxoribus, in novo 
testamento sacerdos, quum semper orare 
debeat, semper debeat continere. Haec in- 
epta similitudo allegatur tamquam demon- 
stratio, quae cogat sacerdotes ad perpetuum 
coelibatum, quum quidem in ipsa similitu- 
dine coniugium concedatur, tantum ministerii 
tempore consuetudo interdicitur. Et aliud est 
orare, aliud ministrare. Orabant sancti tunc 
quoque, quum non exercebant publicum mini- 
sterium, nee consuetudo cum coniuge pro- 
hibebat, ne. orarent. 


Apologia Confessionis. 


Art. XXIII. (XI.) 38. 934—936. 


Strafe. Aber bie neuen Canones, bie nist in 
ben Concilii8, fondern durch bie Päpfte gemacht 
find, bie verbieten die Che und zerreißen bie iam 
contracta matrimonia ujm. So ij'$ nun am 
Tage, dak folches wider die Schrift, aud) wider 
Chrifti Gebot ift, da er fagt: „Die Gott gus 
fammengefügt hat, [oll ber Menich nicht fchetden.” 
Die Widerfacher Schreien fajt [fehr], daß der Zöli: 
bat oder Keufchheit ber Vriefter geboten fei in den 
GonciliiS. Wir fedten die Concilia des Teils 
nicht an, denn fie verbieten die Che nicht; [one 
dern das neue Gefeg fehten wir an, welches bie 
Papfte wider bie Concilia gemacht haben. Alfo 
gar verachten bie Papfte felbft bie Concilia, fo 
fie bod) andern bei Gottes Zorn und etwiger Vers 
dammnis dürfen gebieten, Die Konzilien zu halten. 
Darum ift das Gefet, dadurch die Priefterehe ver= 
boten, ein recht Papftgefeh der römischen Tyrans 
nei. Denn der Prophet Daniel hat das antichri= 
ftifche Reich alfo abgemalt, dak e$ folle Gbejtanb 
und Chetweiber, ja das meibliche Gefchlecht ver: 
achten lehren. 

Sum fünften, wiewohl fie das ungdttliche Gejet 
nicht Heiligkeit halben oder aus Unmiffenheit per: 
teidigen (denn fie willen wohl, daß fie Keufchheit 
nicht halten), fo geben fie dod) lirjadje zu une 
zähliger Heuchelet, dietveil fie einen Schein der 
Heiligkeit vorwenden. Sie fagen, daß darum bie 
Priefter follen Keufchheit Halten, denn fie müjjen 
heilig und rein fein; gleich als fei der Cheftand 
eine Unreinigfeit, gleich als werde man eher heilig 
unb gerecht vor Gott durd den Zölibat denn durch 
ben Cheftand. Und dazu ziehen fie an die Prie= 
fer im Gefe& Mofis. Denn fie jagen, wenn bie 
Vriefter haben im Tempel gedient, haben fie fid) 
ihrer Weiber miiffen enthalten; darum, jo im 
Neuen Teftament die Priefter allezeit beten follen, 
follen fie fid) aud) allezeit feujd) halten. Sol 
ungefchieft, närrifch Gleichnis ziehen fie an als 
einen ganz flaren, gewiffen Grund, dadurd {don 
erftritten fei, daß die Wrieiter jchuldig feien, 
etwige Keufchheit zu halten, fo fie bod), wenn auch 
das Geicdnis hier töchte [taugte] oder fid) veimte, 
nichts mehr damit erhalten [beweifen], denn daß 
die Priefter fich ihrer Weiber allein eine Zeitlang 


enthalten follten, nämlich wenn fie Kirchendienft vorhätten. Auch fo ijt ein ander Ding beten, ein ander 
Ding, in der Kirche priefterlic Amt tun. Denn viel Heilige haben wohl gebetet, wenn fie gleich nicht 
im Tempel gedient, und hat fie eheliche Beiwohnung daran nichts gehindert. 


28] Sed respondebimus ordine ad haec 
figmenta. Primum hoc fateri necesse est 
adversarios, quod coniugium sit mundum in 
credentibus, quia est sanctificatum Verbo Dei, 
hoc est, est res licita et approbata Verbo 
Dei, sicut copiose testatur Scriptura. [R.242 
29] Christus enim vocat coniugium coniun- 
ctionem divinam, quum ait Matth. 19,6: Quos 
30] Deus coniunait. Et Paulus de coniugio, 
de cibis et similibus rebus inquit 1 Tim. 
4,5: Sanctificantur per Verbum et oratio- 
nem, hoc est, per verbum, quo conscientia fit 
certa, quod Deus approbet, et per orationem, 
hoe est, per fidem, quae cum gratiarum 
31] actione tamquam dono Dei utitur. Item 
1 Cor. 7, 14: Sanctificatur vir infidelis per 
wxorem fidelem, etc., id est, usus coniugalis 
lieitus et sanctus est propter fidem in Chri- 
stum, sieut licitum est uti cibo ete. Item 
32] 1 Tim. 2, 15: Saleatur mulier per filiorum 
generationem, etc. Si talem locum adversarii 


ba bie Schrift reichlich zeugt. 


— Wir wollen aber ordentlich nacheinander auf 
folhe Träume antworten. Fir das erjte müjfen 
je bie Widerfacher befennen und fünnen’3 nicht 
leugnen, Dak der Cheftand an Ehriftgläubigen ein 
reiner, heiliger Stand jei; denn er tit je geheiligt 
Durd das Wort Gottes. Denn bon Gott ijt er 
eingefekt, durch Gottes Wort ijt er bejtütigt, wie 
Denn Chriftus . 
fagt: „Was Gott hat zujammengefügt, das [oll 
fein Menfich feheiden.“ Da jagt Gbrijtus, Che- 


leute und Eheitand füge Gott zufammen; jo ijt 


e$ ein rein, heilig, edel, löblich Gotteswerf. Und 
Paulus jagt bon der Che, bon Speifen und der- 
gleichen, daß fie ,geheiligt werden durch das Wort 
Gottes und durch das Gebet“.  (Srjtfid) durds 
göttliche Wort, babutd) das Herz gewiß wird, daß 
Gott dem HErrn ber Cheftand gefällt. Zum 
andern Durch das Gebet, das iit, burd) Dank: 
fagung, welche im Glauben gefchieht, ba wir be8 
Chejtands, Speife, Tranfs mit Danffagung ges 
brauchen. 1 Ror. 7: „Der ungläubige Mann wird 


ru » 


Apology of the Augsburg Confession. Art. XXIII. (XI.) 


hibit the contraction of marriages, and dis- 
solve them when contracted; and this is to 
be done openly, contrary to the command of 
Christ, Matt. 19, 6: What God hath joined 
together, let not man put asunder. In the 
Confutation the adversaries exclaim that cel- 


ibaey has been commanded by the Councils. 


We do not find fault with the decrees of the 
Councils; for under a certain condition these 
allow marriage; but we find fault with the 
laws which, since the ancient Synods, the 
Popes of Rome have framed contrary to the 
authority of the Synods. The Popes despise 
the authority of the Synods, just as much as 
they wish it to appear holy to others [under 
peril of God's wrath and eternal damnation]. 
"Therefore this law concerning perpetual cel- 
ibacy is peculiar to this new pontifical des- 
potism. Nor is it without a reason. For 
Daniel, 11, 37, aseribes to the kingdom of 
Antichrist this mark, namely, the contempt 
of women. 

Fifthly. Although the adversaries do not 
defend the law because of superstition, [not 
because of its sanctity, as from ignorance], 
since they see that it is not generally ob- 
served, nevertheless they diffuse superstitious 
opinions, while they give a pretext of religion. 
They proclaim that they require celibacy be- 
cause it is purity. As though marriage were 
impurity and a sin, or as though celibacy 
merited justification more than does mar- 
riage! And to this end they cite the cere- 
monies of the Mosaic Law, because, since, 
under the Law, the priests, at the time of 
ministering, were separated from their wives, 
the priest-in the New Testament, inasmuch as 
he ought always to pray, ought always to 
practise continence. This silly comparison is 
presented as a proof which should compel 
priests to perpetual celibacy, although, in- 
deed, in this very comparison marriage is 
allowed, only in the time of ministering its 
use is interdicted. And it is one thing to 
pray; another, to minister. The saints 
prayed even when they did not exercise the 
public ministry; nor did conjugal intercourse 
hinder them from praying. 

But we shall reply in order to these fig- 
ments. In the first place, it is necessary for 
the adversaries to acknowledge this, namely, 
that in believers marriage is pure because it 
has been sanctified by the Word of God, 1. e., 
it is a matter that is permitted and approved 
by the Word of God, as Scripture abundantly 
testifies. For Christ calls marriage a divine 
union, when He says, Matt. 19,6: What God 
hath joined together [let not man put asunder. 
Here Christ says that married people are 
joined together by God. Accordingly, it is 
a pure, holy, noble, praiseworthy work of 
God]. And Paul says of marriage, of meats 
and similar things, 1 Tim.4,5: It is sancti- 
fied by the Word of God and prayer, à. e., by 
the Word, by which consciences become cer- 
tain that God approves; and by prayer, i.e., 
by faith, which uses it with thanksgiving as 
a gift of God. Likewise, 1 Cor. 7, 14: The 
unbelieving husband is sanctified by the 
wife, etc., i. e. the use of marriage is per- 


371 


279 M. 941. 242. 
de coelibatu proferre possent, tum vero miros 
triumphos agerent. Paulus dicit salvari mu- 
lierem per filiorum generationem. Quid potuit 
diei contra hypocrisin coelibatus honorificen- 
tius, quam mulierem salvari ipsis coniugalibus 
operibus, usu coniugali, pariendo et reliquis 
oeconomicis offieiis? Quid autem sentit Pau- 
lus? Lector observet addi fidem, nec laudari 
officia oeconomiea sine fide: St manserint, in- 
quit, in fide. Loquitur enim de toto genere 
matrum.  Requirit igitur praecipue fidem, 
qua mulier accipit remissionem peccatorum et 
iustificationem. | Deinde addit certum opus 
voeationis, sicut in singulis hominibus fidem 
sequi debet bonum opus certae vocationis. Id 
opus placet Deo propter fidem. Ita mulieris 
officia placent Deo propter fidem, et salvatur 
mulier fidelis, quae in talibus officiis voca- 
tionis suae pie servit. 


Apologia | Confessionis. 


Art. XXIII. (XL) W. 236. 237. 


geheiligt durch das gläubige Weib“, das ijt, der 
Eheftand ijt rein, gut, chriftlich und heilig um des 
Glaubens willen in [an] Chriftum, des wir 
brauchen mögen mit Sanfjagung, wie wir Cpeije 
und Trank uf. brauchen. Item 1 Tim. 2: „Das 
AWeib aber wird jelig dur Kindergebären, fo jte 
bleibt im Glauben“ ufw. Wenn bie Widerjacher 
von ihrer Pfaffenteufdbheit einen folhen Spruch 
finnten borbringen, wie follten fie triumphieren! 
Paulus fagt, das Weib werde felig durch Kinder= 
gebaren. Yas hätte bod) der heilige Wpojtel 
wider bie fchindliche Heuchelei der unflätigen, ers 
logenen Keufchheit Trefflicheres reden  fonnen, 


denn daß er jagt, fie werden felig Durch bie ehes- 


lichen Werfe, durch Gebüren, durch Kinderfäugen 
und »ziehen, burd) Haushalten ujm.? Ba, wie 
meint das Paulus? Er fegt dazu mit flavem 
Worten: „So fie bleibt im Glauben" ujm. Denn 
Die Werfe und Arbeit im Cheftande für fid) jefbjt 
ohne den Glauben werden hier allein nicht gelobt. 


So will er nun bor allen Dingen, dah fie Gottes Wort haben und gläubig jeien, durch welchen Glauben 
(mie er denn allenthalben fagt) fie empfangen Vergebung der Sünden und Gott verfühnt werden. 
Dana) gebenft er des Wertes ihres weiblichen Amtes und Berufs, gleichiwie in allen Chriften aus bem 
Glauben follen gute Werke folgen, daß ein jeder nach feinem Beruf etwas tue, damit er feinem Nädhften 
nif werde; und wie biejelben guten Werke Gott gefallen, afjo gefallen aud) Gott folche Werte, bie ein 
oläubig Weib tut ihrem Beruf nach; und ein fold Weib wird felig, bie aljo ihrem Beruf nad) im 


ehelichen Stand ifr weiblich Amt tut. 


33] Haec testimonia docent coniugium rem 
lieitam esse. Si igitur mundities significat 
id, quod coram Deo licitum et approbatum 
est, coniugia sunt munda, quia sunt appro- 
34] bata Verbo Dei. Et Paulus ait de rebus 
lieitis Tit. 1,15: Omnia munda mundis, hoc 
est, his, qui eredunt Christo et fide iusti sunt. 
Itaque ut virginitas in impiis est immunda, 
ita coniugium in piis est mundum propter 
Verbum Dei et fidem. 


35] Deinde. Si mundities proprie opponitur 


concupiscentiae, significat munditiem [R.243 
cordis, hoc est, mortificatam concupiscentiam, 
quia lex non prohibet coniugium, sed concu- 
piscentiam, adulterium, seortationem. Quare 
eoelibatus non est mundities. Potest enim 
esse maior mundities cordis in coniuge, velut 
in Abraham aut Iacob, quam in plerisque 
etiam vere continentibus. 


36] Postremo. Si ita intelligunt coelibatum 
munditiem esse, quod mereatur iustificatio- 
nem magis quam coniugium, maxime recla- 
mamus. Iustificamur enim neque propter vir- 
ginitatem neque propter coniugium, sed gratis 
propter Christum, quum credimus nos propter 
37] eum habere Deum propitium.' Hie ex- 
clamabunt fortassis, Ioviniani more aequari 
coniugium virginitati. Sed propter haec con- 
vicia non abiiciemus veritatem de iustitia 
38] fidei, quam supra exposuimus. Neque 
tamen aequamus coniugio virginitatem. Sicut 
enim donum dono praestat, prophetia praestat 
eloquentiae, scientia rei militaris praestat 
agrieulturae, eloquentia praestat architecto- 
.nieae: ita virginitas donum est praestantius 
39] coniugio. Et tamen sicut orator non est 
magis iustus coram Deo propter eloquentiam 
quam architectus propter architectonicam, ita 
virgo non magis meretur iustificationem vir- 
ginitate quam coniunx coniugalibus officiis, 


Diefe Sprüche zeigen an, bap der Gfejftanb ein 
heilig und chrijtlic) Ding jet. So nun Neinigfeit 
auch dag heift, das bor Gott heilig und angenehm 
iit, fo ift der Chejtand heilig und angenehm, denn 
er ift beftätigt durch das Wort Gottes. Und mie 
Paulus fagt: „Den Reinen ift alles rein”, das ift, 
denen, bie da glauben in [an] Chriftum. Der: 
halben wie bie Syungfraujdjaft in den Gottlojen 
untein iit, alfo ijt ber Chejtand heilig in den 
Gläubigen um des göttlichen Wortes und Glau- 
bens willen. 

So aber bie Widerfacher das Neinigfeit heiken, 
da feine Unzucdt ijt, fo heißt 9tetnigfeit des Her 
zen, da bie böfe Luft getötet ijt. Denn Gottes 
Gefek verbietet nicht bie Che, jondern die Un: 
zucht, Ehebrud, Hurerei. Darum, äußerlich ohne 
Weib fein, ijt nicht die rechte Meinigfeit, jondern 
e8 fann eine größere Reinigfeit des Herzens fein 
in einem Ehemann (al3 in Abraham und Safob) 
denn in vielen, Die gleich nach Leiblicher Reinigfeit 
ihre Keufchheit recht halten. 

- Endlich, fo fie die Keufchheit derhalben Reinig- 
feit nennen, Dak man dadurch eher follte vor Gott 
gerecht werden denn durch den Eheftand, fo ijt eS 
ein Srrtum. Denn ohne Berdienft, um Chrijtus’ 
willen allein, erlangen wir Vergebung der Cin 
den, wenn wir glauben, bab wir burd) Chrijtus’ 
Blut und Sterben einen gnädigen Gott haben. 


Hier aber werden die Widerfacher fchreien, daß 


wit wie Jodinianus ben Cheftand der Jungfrau 
idaft gleihachten. Wher um ihres Gejchreies 
willen werden wir die göttliche Wahrheit und bie 
Lehre bon Chrijto, von Gerechtigkeit des Glau= 
ben$, die wir oben angezeigt, nicht berleuanem. 
Do laffen wir dennoch ber Sungfraufchaft ihren 
Preis und Lob und jagen auch, bab eine Gabe 
fet höher denn bie andern. Denn gleichiwie Weise 
heit zu regieren eine höhere Gabe ijt denn andere 
Künfte, alfo iit bie Sungfraufchaft oder Keufch- 
heit eine höhere Gabe denn der Cheltand. Und 
Dod) wiederum, ipie Der Regent nicht bon wegen 
feiner Gabe und Klugheit vor Gott mehr gerecht 


ur va bos 


Apology of the Augsburg Confession. Art. XXIII. (XI.) 


mitted and holy on account of faith in Christ, 
just as it is permitted to use meat, ete. Like- 
wise, 1 Tim. 2, 15: She shall be saved in child- 
bearing [if they continue in faith], etc. If 
the adversaries could produce such a passage 
concerning celibacy, then indeed they would 
celebrate a wonderful triumph. Paul says 
that woman is saved by child-bearing. What 
more honorable could be said against the 
hypocrisy of celibacy than that woman is 
saved by the conjugal works themselves, by 
conjugal intercourse, by bearing children and 
the other duties? But what does St. Paul 
mean? Let the reader observe that faith is 
added, and that domestie duties without faith 
are not praised. If they continue, he says, 
in faith. For he speaks of the whole class of 
mothers. Therefore he requires especially 
faith [that they should have God's Word and 
be believing], by which woman receives the 
remission of sins and justification. Then he 
adds a particular work of the calling, just as 
in every man a good work of a particular call- 
ing ought to follow faith. This work pleases 
God on account of faith. Thus the duties of 
the woman please God on account of faith, 
and the believing woman is saved who in such 
duties devoutly serves her calling. 

These testimonies teach that marriage is 
a lawful [a holy and Christian] thing. If 
therefore purity signifies that which is al- 
lowed and approved before God, marriages 
are pure, because they have been approved by 
the Word of God. And Paul says of lawful 
things, Titus 1, 15: Unto the pure all things 
are pure, à. e., to those who believe in Christ 
and are righteous by faith. "Therefore, as vir- 
ginity is impure in the godless, so in the godly 
marriage is pure on account of the Word of 
God and faith. 

Again, if purity is properly opposed to con- 
cupiscence, it signifies purity of heart, i.e., 
mortified coneupiscence, because the Law does 
not prohibit marriage, but concupiscence, 
adultery, fornication. Therefore celibacy is 
not purity. For there may be greater purity 
of heart in a married man, as in Abraham or 
Jacob, than in most of those who are even 
truly continent [who even, according to 
bodily purity, really maintain their chas- 
tity]. 

Lastly, if they understand that celibacy is 
purity in the sense that it merits justification 
more than does marriage, we most emphatic- 
ally contradict it. For we are justified neither 
on account of virginity nor on account of 
marriage, but freely for Christ's sake, when 
we believe that for His sake God is propitious 
to us. Here perhaps they will exclaim that, 
according to the manner of Jovinian, marriage 
is made equal to virginity. But, on account 
of such clamors we shall not reject the truth 
concerning the righteousness of faith, which 
we have -explained above. Nevertheless we 
do not make virginity and marriage equal. 
For just as one gift surpasses another, as 
prophecy surpasses eloquence, the science of 
military affairs surpasses agriculture, and 
eloquence surpasses architecture, so virginity 
is a more excellent gift than marriage. And 


373 


374 M. 242. 243. 


sed unusquisque in suo dono fideliter servire 
debet ac sentire, quod propter Christum fide 
consequatur remissionem peccatorum, et fide 
iustus coram Deo reputetur. 


40] Nec Christus aut Paulus laudant vir- 
ginitatem ideo, quod iustificet, sed quia sit 
expeditior, et minus distrahatur domesticis 
occupationibus in orando, docendo, serviendo. 
Ideo Paulus ait 1 Cor. 7,32: Virgo curat ea, 
quae sunt Domini. Laudatur igitur virgini- 
tas propter meditationem et studium. Sie 
Christus non simpliciter laudat hos, qui se 
castrant, sed addit: propter regnum [R.244 
coelorum, hoe est, ut discere aut docere evan- 
gelium vacet. Non enim dicit virginitatem 
mereri remissionem peccatorum aut salutem. 


41] Ad exempla sacerdotum Leviticorum 
respondimus, quod non effieiunt oportere per- 
petuum coelibatum imponi sacerdotibus. De- 
inde immunditiae Leviticae non sunt ad nos 
transferendae. Consuetudo contra legem tune 
erat immunditia. Nune non est immunditia, 
quia Paulus dicit Tit. l, 15: Omnia munda 
mundis. Liberat enim nos evangelium ab illis 
42] immunditiis Leviticis. Ac si quis hoe 
eonsilio legem coelibatus defendit, ut illis ob- 
servationibus Leviticis gravet conscientias, 
huie perinde adversandum est, ut apostoli in 
Actis, cap. 15, 10 sq., adversantur his, qui 
circumeisionem requirebant et legem Mosis 
Christianis imponere conabantur. 


43] Interim tamen boni scient moderari 
usum coniugalem, praesertim quum sunt oc- 
eupati publicis ministeriis, quae quidem saepe 
tantum faciunt negotii bonis viris, ut omnes 
domestieas cogitationes animis  excutiant. 
Seiunt boni et hoc, quod Paulus 1 Thess. 4, 4 
iubet, vasa possidere in sanctificatione. Sci- 
unt item, quod interdum secedendum sit, ut 
vacent orationi, sed Paulus hoc ipsum non 
44] vult esse perpetuum, 1 Cor. 7, 5. Iam talis 
continentia facilis est bonis et occupatis. Sed 
illa magna turba otiosorum sacerdotum, quae 
in collegiis est, in his deliciis ne quidem hane 
Levitieam continentiam praestare potest, ut 
res ostendit. Et nota sunt poemata: Desi- 
diam puer ille sequ solet, odit agentes ete. 


45] Multi haeretici male intellecta lege 
Mosis contumeliose de coniugio senserunt, qui- 
bus tamen peperit singularem admirationem 
coelibatus. Et Epiphanius queritur Encra- 
titas hac commendatione praecipue cepisse 
imperitorum animos. Hi abstinebant a vino, 
etiam in coena Domini, abstinebant a carni- 
bus omnium animantium, qua in re super- 
abant fratres Dominici, qui piscibus vescuntur. 


Apologia Confessionis. Art. XXIII. ( XI.) 


38. 237. 238. 


ift Denn ein anderer bon wegen feiner Kunft, aljo 
ijt ber Keufche nicht mehr gerecht bor Gott bon 
wegen feiner Gaben denn die Ehelichen von wegen 
ihres Standes, fondern ein jeder fol treulich 
dienen mit feiner Gabe und dabei willen, daß er 
uni Chriftus’ willen, burd) den Glauben Ber= 
gebung der Sünden habe und gerecht vor Gott 
gejchäßt werde. 

Der Herr Chriftus und Paulus auch loben die 
Sungfraufchaft nicht darum, daß fie bor Gott gez 
recht mache, jondern daß diejenigen, jo ledig, ohne 
Weib oder ohne Mann, find, bejto freier, unver- 
hindert mit Haushalten, Kinderziehen ufto., lejen, 
beten, fchreiben, dienen finnen. Darum jagt 
Paulus zu den Korinthern: „Aus der Urjache 
wird bie Sungfraufchaft gelobt, daß man in dem 
Stand mehr Raum hat, Gottes Wort zu lernen 
und andere zu lehren.” So lobt aud Chriftus 
nicht fchlechthin Diejenigen, fo fic) verjchnitten, 
fondern fegt dazu: „um des Himmelreichs willen“, 
das ilt, daß fie befto leichter lernen und lehren 
fönnen daS (bangefium. Er jagt nicht, dap 
Sungfraufchaft Vergebung der Sünden verdiene. 

Auf das Grempel von den levitijdhen Brieftern 
haben wir geantwortet, daß damit gar nicht be= 
tiefen ift, Dab die Priefter follen ohne Chejtand 
fein. Auch jo geht uns Chrijten das Gejet Mois 
mit den Zeremonien der 9teinigfeit oder Unreinig- 
feit nichts an. Im Gefjet; Mofis, wenn ein Mann 
fein Weib berührte, ward er etliche Seit unrein; 
jegund ift ein Chriftenehemann nidht untein. 
Denn das Neue Teitament fagt: „Den Reinen 
ift alles rein.” Denn durch das Evangelium find 
wir gefreit bon allen Zeremonien Mofis, nicht 
allein von den Gefegen ber Unreinigfeit. Wo 
aber ben gölibat jemand aus dem Grunde wollte 
verfechten, daß er bie Gewiflen wollte verpflichten 
zu jolden Tevitifchen Reinigfeiten, dem müßten 
wir ebenso heftig twiderjtehen, als die Apojtel den 
Suden widerftanden haben, Act. 15, ba fie zu dem 
Gejet; Mofis und zu ber Befdneidung die Chriften 
verpflichten wollten. Te 

Hier aber werden chriftliche, gottesfürchtige Che- 
leute wohl in ebefider Pfliht Mak zu halten 
wiffen. Denn diejenigen, fo in Regimenten oder 
der Kirchen Wmtern find und zu fehaffen haben, 
die werden aud) im Cheftand wohl feujd) müffen 
fein. Senn mit großen Saden und Handeln bez 
laden fein, Da Landen und Leuten, Regimenten 
und Kirchen an gelegen ift, ift ein gut remedium, 
daß der alte Adam nicht geil werde. So wiffen 
aud) bie Gottesfürchtigen, dak Paulus 1 Theff. 4 
fagt: „Ein jeglicher unter euch wiffe fein Faß zu 
behalten in Heiligung und Ehren, nicht in ber 
Vuftjfeuche.” Dagegen aber, was fann für eine 


. Keufchheit bei fo viel taujenb Mönchen und 


Pfaffen fein, die ohne Sorge in aller Luft leben 
müßig und voll, haben dazu fein Gotteswort, 
lernen’3 nicht und adten'$ nit? Da muß alle 
Unzudt folgen. Gold Leute fünnen weder febi- 
tifche, nod) ewige Keufchheit halten. 

Viele Keker, welche das Gejet; Mofis, oder wie 
e$ zu gebrauchen fei, nicht verftanden, reden 
fdhmablich von bem Cheftand, welche bod) um fol- 
ches heuchlerifchen Scheines willen für heilig ge: 
halten find. Und Epiphanius Hagt heftig, dak 
die Gnfratiten mit bem heuchlerifchen Schein, fon- 
derlich ber Keufchheit, bei ben Unerfahrenen ein 
Unfehen gewonnen haben. Sie tranten feinen 
Wein, auch nicht im Abendmahl des Herren, und 


Apology of the Augsburg Confession. Art. XXIII. (XI.) 


nevertheless, just as an orator is not more 
righteous before God because of his eloquence 
than an architect because of his skill in archi- 
tecture, so a virgin does not merit justifica- 
tion by virginity more than a married person 
merits it by conjugal duties, but each one 
ought faithfully to serve in his own gift, and 
to believe that for Christ’s sake he receives 
the remission of sins and by faith is accounted 
righteous before God. 

Neither does Christ or Paul praise virginity 
because it justifies, but because it is freer and 
less distracted with domestic occupations, in 
praying, teaching, [writing,] serving. For 
this reason Paul says, 1 Cor. 7, 32: He that 
is unmarried careth for the things which be- 
long to the Lord. Virginity, therefore, is 
praised on account of meditation and study. 
Thus Christ does not simply praise those who 
make themselves eunuchs, but adds, for the 
kingdom of heaven’s sake, i. e., that they may 
have leisure to learn or teach the Gospel; for 
He does not say that virginity merits the re- 
mission of sins or salvation. 

To the examples of the Levitical priests we 
have replied that they do not establish the 
duty of imposing perpetual celibacy upon the 
priests. Furthermore, the Levitical impuri- 
ties are not to be transferred to us. [The law 
of Moses, with the ceremonial statutes con- 
cerning what is clean or unclean, do not at 
all concern. us Christians.] Then intercourse 
contrary to the Law was an impurity. Now 
it is not impurity, because Paul says, Titus 
1,15: Unto the pure.all things are pure. For 
the Gospel frees us from these Levitical im- 
purities [from all the ceremonies of Moses, 
and not alone from the laws concerning un- 
cleanness]. And if any one defends the law 
of celibacy with the design to burden con- 
sciences by these Levitical observances, we 
must strive against this, just as the apostles 
in Acts 15,10sqq. strove against those who 
required circumcision and endeavored to im- 
pose the Law of Moses upon Christians. 

Yet, in the mean while, good men will know 
how to control the use of marriage, especially 
when they are occupied with public offices, 
which often, indeed, give good men so much 
labor as to expel all domestic thoughts from 
their minds. [For to be burdened with great 
affairs and transactions, which concern com- 


"^ monwealths and nations, governments and 


churches, is a good remedy to keep the old 
Adam from lustfulness.] Good men know also 
this, that Paul, 1 Thess. 4,4, commands that 
every one possess his vessel in sanctification 


[and honor, not in the lust of concupiscence]. 


They know likewise that they must sometimes 


retire, in order that there may be leisure for. 


prayer; but Paul does not wish this to be 
perpetual, 1 Cor. 7,5. Now such continence 
is easy to those who are good and occupied. 
But this great crowd of unemployed priests 
which is in the fraternities cannot afford, in 
this voluptuousness, even this Levitical con- 
tinence, as the facts show. [On the other 
hand, what sort of chastity can there be 
among so many thousands of monks and 
priests who live without worry in all manner 


375 


of delights, being idle and full, and, moreover, 
have not the Word of God, do not learn it, 
and have no regard for it. Such conditions 
bring on all manner of inchastity. Such 
people can observe neither Levitical nor per- 
petual ehastity.] And the lines are well 
known: The boy accustomed to pursue a 
slothful life hates those who are busy. 

Many heretics understanding the Law of 
Moses incorrectly have treated marriage with 
contempt, for whom, nevertheless, celibacy 
has gained extraordinary admiration. And 
Epiphanius complains that, by this commen- 
dation especially, the Encratites captured the 
minds of the unwary. They abstained from 
wine even in the Lord’s Supper; they ab- 
stained from the flesh of all animals, in 
which they surpassed the Dominican brethren, 
who live upon fish. They abstained also from 


376 M. 243—245. 


Abstinebant et a coniugio, sed haec res prae- 
cipuam admirationem habuit. Haec [R.245 
opera, hos cultus sentiebant magis mereri 
gratiam, quam usum vini et carnium, et quam 
coniugium, quod videbatur res esse profana 
et immunda, et quae vix posset placere Deo, 
etiamsi non in totum damnaretur. 

46] Has religiones angelorum Paulus ad 
Colossenses, 2, 18, valde improbat.  Oppri- 
munt enim cognitionem Christi, quum sen- 
tiunt homines se mundos ac iustos esse pro- 
pter talem hypocrisin, opprimunt et cogni- 
tionem donorum et praeceptorum Dei. Vult 
47] enim Deus nos pie uti donis suis. Ac nos 
exempla commemorare possemus, ubi valde 
perturbatae sunt piae quaedam conscientiae 
propter legitimum usum coniugii. Id malum 
erat natum ex opinionibus monachorum super- 
48] stitiose laudantium coelibatum. Neque 
tamen temperantiam aut continentiam vitu- 
peramus, sed supra diximus, exercitia et casti- 
gationes corporis necessarias esse. Fiduciam 
vero iustitiae detrahimus certis observationi- 
49] bus. Et eleganter dixit Epiphanius, ob- 
servationes illas "laudandas esse dla mv &y- 
xoátsuav xai Ova mv molırsiav, hoc est, ad co- 
ercendum corpus aut propter publicos mores ; 
sicut sunt instituti quidam ritus ad com- 
monefaciendos imperitos, non quod sint cultus 
iustificantes. 

50] Sed adversarii nostri non requirunt 
coelibatum per superstitionem; sciunt enim 
non solere praestari castitatem. Verum prae- 
texunt superstitiosas opiniones, ut imperitis 
fucum faciant. Magis igitur odio digni sunt 
quam Encratitae, qui quadam specie religio- 
nis lapsi videntur; illi Sardanapali consulto 
abutuntur praetextu religionis. 


51] Sexto. Quum habeamus tot causas im- 
probandae legis de perpetuo coelibatu, tamen 
praeter has accedunt etiam pericula anima- 
rum et publica scandala, quae, etiamsi lex 
non esset iniusta, tamen absterrere bonos 
viros debent, ne approbent tale onus, quod 
innumerabiles animas perdidit. [R. 246 


52] Diu omnes boni viri de hoc onere questi 
sunt vel sua, vel aliorum causa, quos peri- 
clitari videbant, sed has querelas nulli pon- 
tifices audiunt. Neque obscurum est, quan- 
tum haec lex noceat publicis moribus, quae 
vitia, quam flagitiosas libidines pepererit. 
Exstant Romanae satyrae. In his etiam num 
agnoscit mores Roma legitque suos. 


53] Sic uleiscitur Deus contemptum sui 
doni suaeque ordinationis in istis, qui con- 
iugium prohibent. Quum autem hoc fieri in 
aliis legibus consueverit, ut mutentur, si id 
evidens utilitas suaserit, cur idem non fit in 


Apologia Confessionis. 


Art. XXIII. (XI.) 8, 938—940. 


enthielten fid) gar beides, Fifhe unb Fleifdh zu 
effen, waren noch heiliger denn die Mönche, welche 
Fische effen! Auch enthielten fie fid) des Che: 
ftande8; das hatte erft einen großen Schein, und 
hielten alfo, bab fie Durch diefe Werte und er: 
bidtete Heiligkeit Gott verjühnten, mie pana 
Widerjacher lehren. 

Wider folhe Heucelei und Cngelsheiligheit 
ftreitet Paulus heftig zu den Koloffern. Denn 
Dadurd wird Chrijtus gar unterdriidt, wenn bie 
Leute in jolden Irrtum fommen, dap fie bet- 
hoffen, rein und heilig zu fein bor Gott durd 
folche Heuchelei. 
Gottes Gabe nod) Gebote nist; denn Gott will 
haben, dak wir mit Sanfjagung feiner Gaben 
gebrauchen follen. Und id) wühte wohl (rempel 
vorzubringen, wie mand) fromm Herz und armes 
Gewiffen baburd) betrübt worden und in Gefahr 
gefommen ijt, bab es nicht unterrichtet, Dak der 
Eheftand, bie Ehepflicht und was an der Che ijt, 
heilig und chriftlic) wäre. Der große Sammer 
ift erfolgt aus der Mönche ungefchidtem Predigen, 
welche ohne Map den Zölibat, bie Keufchheit Tob- 
ten und den ehelichen Stand für ein unrein Leben 
ausfdrien, daß er febr Hinderlich wäre zu ber 
Geligfeit und voll Sünden. 


Aber unfere Widerfacher halten nicht fo hart 
über bem ehelojen Stand um be8 Scheins willen 
der Heiligkeit; denn fie willen, daß zu Rom, auch 
in allen ihren Stiften, ohne Heuchelei, ohne 
Schein eitel Unzudt ift. 
nicht, feujd) zu leben, jondern twiffentlid machen 
fie Die Heuchelet bor den Leuten. Derhalben fie 
ärger und ihre Heuchelei ijt häßlicher denn ber 
Keber Cnfratiten; denen war’3 bod) mehr Ernft, 
aber diefen Epicureis ij?$ nicht Ernft, fondern 


fie fpotten Gott und der Welt und wenden allein 


diefen Schein bor, damit ihr frei Leben zu et 
halten. 

Qum jechiten, jo wir jo viele Urjachen haben, 
warum wir des Papfts Gefek vom Bolibat nicht 
fonnen annehmen, jo find bod) darüber unzählige 
Tährlichkeiten ber Gewiffen, unfäglich viel Ürger- 
nijfe. Darum ob fol Papjtgefek gleich nicht un- 
recht wäre, jo [offte bod) billig alle ehrbaren Leute 
abjchreden folche Beichwerung ber Gemifien, daß 
fo unzählige Seelen dadurch verderben. 

($ haben lange vor Diejer Zeit viel ehrbare 
Leute aud) unter ihnen, ihre eigenen Bijchöfe, 
Ganonici ufw., geffagt über die große, fchwere 
Vajt des Zölibats und befunden, daß fie felbjt und 
andere Veute in große Gefahr ihrer Gewiffen dar- 
über gefommen; aber der Klage hat fid) niemand 
angenommen. Darüber ijt e8 am Tage, wie an 
vielen Orten, wo Pfaffenftifte find, gemeine Zucht 
dadurch zerrüttet wird, twas greulfide Unzudt, 
Sünde und Schande, twas große ungehörte Lafter 
babutd) geurfaht. (XS find der Poeten Schriften 
und satyrae vorhanden; darin mag fid Roma 
fpiegeln. 


Alfo rächt Gott der Allmächtige bie Beradtung 


feiner Gabe unb feiner Gebote in denjenigen, bie 
den Cheftand verbieten. So man nun oft etliche 
nötige Gejete aus Urjache geändert hat, wenn. e8 
der gemeine Mus erfordert, warum jollte denn 


So fennen auch jofdje Hendler 


Sp ijt es aud) thr Ernft | 


Apology of the Augsburg Confession. Art. XXIII. (XI.) 377 


marriage; and just this gained the chief ad- 
miration. These works, these services, they 
thought, merited grace more than the use of 
wine and flesh, and than marriage, which 
seemed to be a profane and unclean matter, 
and which scarcely could please God, even 
though it were not altogether condemned. 

Paul to the Colossians, 2, 18, greatly dis- 
approves these angelic forms of worship. For 
when men believe that they are pure and 
righteous on account of such hypocrisy, they 
suppress the knowledge of Christ, and sup- 
press also the knowledge of God’s gifts and 
commandments. For God wishes us to use 
His gifts ina godly way. And we might men- 
tion examples where certain godly consciences 
were greatly disturbed on account of the law- 
ful use of marriage. This evil was derived 
from the opinions of monks superstitiously 
praising celibacy [and proclaiming the mar- 
ried estate as a life that would be a great 
obstacle to salvation, and full of sins]. Never- 
theless we do not find fault with temperance 
or continence, but we have said above that 
exercises and mortifications of the body are 
necessary. We indeed deny that confidence 
should be placed in certain observances, as 
though they made righteous. And Epipha- 
nius has elegantly said that these observances 
ought to be praised dua nv éyxodteray xai dia 
nv nolıreiav, 1. €., for restraining the body or 
on account of public morals; just as certain 
rites were instituted for instructing the igno- 
rant, and not as services that justify. 

But it is not through superstition that our 
adversaries require celibacy, for they know 
that chastity is not ordinarily rendered [that 
at Rome, also in all their monasteries, there 
is nothing but undisguised, unconcealed in- 
chastity. Nor do they seriously intend to 
lead chaste lives, but knowingly practise 
hypocrisy before the people]. But they feign 
superstitious opinions, so as to delude the 
ignorant. They are therefore more worthy of 
hatred than the Encratites, who seem to have 
erred by show of religion; these Sardanapali . 
[Epicureans] designedly misuse the pretext 
of religion. 

Siethly. Although we have so many reasons 
for disapproving the law of perpetual celibacy, 
yet, besides these, dangers to souls and public 
scandals also are added, which even, though 
the law were not unjust, ought to deter good 
men from approving such a burden as has de- 
stroyed innumerable souls. 

For a long time all good men [their own 
bishops and canons] have complained of this 
burden, either on their own account, or on ac- 
count of others whom they saw to be in 
danger. But no Popes give ear to these com- 
plaints. Neither is it doubtful how greatly 
injurious to public morals this law is, and 
what vices and shameful lusts it has produced. 
The Roman satires are extant. In these Rome 
still recognizes and reads its own morals. 

Thus God avenges the contempt of His own 
gift and ordinance in those who prohibit mar- 
riage. But since the custom in regard to 
other laws was that they should be changed 
if manifest utility would advise it, why is the 


378 M. 245. 246. 
hac lege, in qua tot graves causae coneurrunt, 
praesertim his postremis temporibus, cur mu- 
tari debeat? Natura senescit et fit paulatim 
debilior, et crescunt vitia, quo magis remedia 
54] divinitus tradita adhibenda erant. Vide- 
mus, quod vitium accuset Deus ante diluvium, 
quod accuset ante conflagrationem quinque 
urbium. Similia vitia praecesserunt excidia 
aliarum urbium multarum, ut Sybaris, Romae. 
Et in his imago temporum proposita est, quae 
55] proxima erunt rerum fini. Ideo imprimis 
oportuit hoc tempore severissimis legibus at- 
que exemplis munire coniugium et ad con- 
iugium invitare homines. Id ad magistratus 
pertinet, qui debent publicam disciplinam 
tueri. Interim doctores evangelii utrumque 
faciant: hortentur ad coniugium incontinen- 
tes, hortentur alios, ut donum continentiae 
non aspernentur. 


denn je leider eingeriffen, follten treue Bifhöfe und 


Apologia Confessions. 


“men bor ber Sintflut. 


Art. XXIII. (XI.) WB, 240. 241. 


dies Gefek nicht geändert werden, da fo viel treffz 
fide Urfachen find, fo viel unzählige. Bejchives 
rungen Der Gewwiffen, barum e$ billig geändert 
werde? Wir fehen, daß dies bie lebten Zeiten 
find, unb wie ein alter Menfch fhwächer ijt denn 
ein junger, fo ift auch die ganze Welt und ganze 
Natur in ihrem legten Alter und im Abnehmen. 
Der Sünden und after wird nicht weniger, jon= 
dern täglich mehr. Derhalben follte man wider 
bie Ungucht und Lafter befto eher der Hilfe brau= 
chen, bie Gott gegeben hat, als des Cheftands. 
Wir fehen in bem erften Buch Mofis, dak jolche 
after ber Hurerei aud) hatten überhandgenom: 
Stem, 3u Sodoma, zu 
Sybaris, zu Rom und andern Städten ijf greus 
[ide Ungucht eingeriffen, ehe fie zeritört wurden. 
Sn diefen Grempeln ijt abgemalt, mie eS zu den 
legten Zeiten gehen werde, fur; bor der Welt 
Ende. Derhalben, fo e8 auch bie Erfahrung gibt, 
Dah jekund in diefen lebten Seiten Ungucht jtávfer 


Obrigkeit vielmehr Gejfebe und Gebote machen, die 


Ehe zu gebieten, denn zu verbieten, aud) mit Worten, Werfen und Crempeln die Leute zu bem Che- 
ftande vermahnen; das wäre der Obrigfeiten Amt; denn diefelben follen Fleiß haben, daß Ehre und 
Zucht erhalten wird. Nun hat Gott die Welt alfo geblendet, daß man Chebrucd und Surerei gar nahe 


ohne Strafe duldet, dagegen ftraft man um des Cheftands willen. 


Sit das nicht fchredlih zu Hören? 


Dabei follten die Prediger beiderlei unterrichten: Diejenigen, jo die Gabe der Keufchheit haben, betz 
“ mahnen, daß fie diefelbe nicht berad)teteri, fondern zu Gottes Ehre brauchten, bie andern, welchen ber 


eheliche Stand vonndten ijt, dazu auch vermahnen. 


56] Pontifices quotidie dispensant, quotidie 
mutant alias leges optimas, in hac una lege 
coelibatus ferrei et inexorabiles sunt, quum 
quidem constet eam simpliciter humani iuris 
57] esse. Et hanc ipsam legem nunc exacer- 
bant multis modis. Canon iubet suspendere 
sacerdotes, isti parum commodi interpretes 
suspendunt non ab officio, sed ab arboribus. 
Multos bonos viros crudeliter occidunt, tan- 
58] tum propter coniugium. Atque haec ipsa 
parricidia ostendunt hane legem doctrinam 
esse daemoniorum. Nam diabolus, quum sit 
homicida, legem suam defendit his [R.247 
parricidiis. 


59] Scimus aliquid offensionis esse in schis- 
mate, quod videmur divulsi ab his, qui exi- 
stimantur esse ordinarii episcopi. Sed no- 
strae conscientiae tutissimae sunt, postquam 
scimus nos summo studio concordiam consti- 
tuere cupientes, non posse placare adversarios, 
nisi manifestam veritatem proiiciamus, deinde 
nisi cum ipsis conspiremus, quod velimus hane 
iniustam legem defendere, contracta matri- 
monia dissolvere, interficere sacerdotes, si qui 
non obtemperent, in exilium agere miseras 
mulieres atque orbos pueros. Quum autem 
certum sit has conditiones Deo displicere, nihil 
doleamus nos non habere ovuuayíav tot par- 
ricidiorum cum adversariis. 


60] Exposuimus causas, quare non possi- 
mus bona conscientia assentiri adversariis, 
legem pontificiam de perpetuo coelibatu de- 
fendentibus, quia pugnet cum iure divino et 
naturali ac dissentiat ab ipsis canonibus, et 


Der Papft dispenfiert fonft tüglid) in vielen 
nötigen Gejegen, daran gemeinem Nuk biel gee 
legen, da er billig follte feft fein. Allein in diez 
fem Gefek bom Bolibat erzeigt er fid) aljo hart 
alg Stein und Cifen, fo man doch weiß, dak 
nichts denn ein Menfchengejek ijt. Sie haben diel 
fromme, redliche, gotteSfiirdtige Leute, welche nie= 
mand fein Leid getan, wüterifch und torannijd) er: 
wiirgt allein um des Cheftands willen, daß fie aus 
Notdurft ihrer Getwiffen find ehelich geworden, 
Derhalben zu beforgen, dak des Abel Blut fo 
ftart gen Himmel fchreit, daß fie e8 nimmer mete 
den bertoinben, jondern wie Kain zittern mujer. 
Und diefelbe fainifche Mörderei des unfduldigen 
Bluts zeigt an, daß biefe Lehre bom Bolibat 
Teufelslehre fei. Denn der Herr Chriftus nennt 
den Teufel einen Mörder, welcher jolch tyrannijd) 
Gejet mit eitel Blut und Morden auch gern wollte 
verteidigen. — 

Wir wiffen faft [febr] wohl, dak etliche febr - 
fchreien, wir madten Shismata. Wber unjere 
Getwiffen find ganz ficher, nad)bem wir mit allem 
treuen Fleiß Frieden und Einigkeit gefucht haben, 
unb bie Widerfacher ihnen [fij] nicht wollen ge- 
nügen laffen, tir verleugnen denn (daS Gott 
verhüte!) bie öffentliche göttliche Wahrheit, wir 
willigen denn mit ihnen, das häkliche Papftgetes 


anzunehmen, Fromme, unfchuldige Eheleute von- 


einander zu reißen, bie ehelichen 9Briefter zu er 
mürgen, unjchuldige Weiber und Kinder ins 
Elend zu vertreiben, ohne alle Urfache unfchul- 
big Blut zu vergießen, Denn naddem e8 gewiß 
ijt, daß folches Gott nicht gefüllt, fo follen wir 
uns laffen lieb fein, daß wir feine Cinigfeit nod) 
Gemeinschaft, aud) feine Schuld an fo viel uns 
fhuldigem Blut mit ben Widerfahern haben. 
Wir haben Urfache angezeigt, warum wir es mit 
gutem Gewiffen mit den Widerfadhern nicht halten 
finnen, die den Zölibat verteidigen. Denn es ijt 
wider alle göttlichen und natürlichen Rechte, wider 
die Kanones fefbjt, dazu ift’3 eitel Heuchelet unb 


Apology of the Augsburg Confession. Art. XXIII. (XI.) 


same not done with respect to this law, in 
which so many weighty reasons concur, es- 
pecially in these last times, why a change 
ought to be made? Nature is growing old and 
is gradually becoming weaker, and vices are 
increasing; wherefore the remedies divinely 
given should have been employed. We see 
what vice it was which God denounced be- 
fore the Flood, what He denounced before 
the burning of the five cities. Similar vices 
have preceded the destruction: of many other 
cities, as of Sybaris and Rome. And in these 
there has been presented an image of the 
times which will be next to the end of things. 
Accordingly, at this time, marriage ought to 
have been especially defended by the most 
severe laws and warning examples, and men 
ought to have been invited to marriage. This 
duty pertains to the magistrates, who ought 
to maintain public discipline. [God has now 
so blinded the world that adultery and forni- 
cation are permitted almost without punish- 
ment; on the contrary, punishment is in- 
flicted on account. of marriage. Is not this 
terrible to hear?] Meanwhile the teachers of 
the Gospel should do both; they should ex- 
hort incontinent men to marriage, and should 
exhort others not to despise the gift of con- 
tinence. 

The Popes daily dispense and daily change 
other laws which are most excellent, yet, in 
regard to this one law of celibacy, they are 
as iron and inexorable, although, indeed, it 
is manifest that this is simply of human right. 
And they are now making this law more 
grievous in many ways. The canon bids them 
suspend priests; these rather unfriendly in- 
terpreters suspend them not from office, but 
from trees. They cruelly kill many men for 
nothing but marriage. [It is to be feared, 
therefore, that the blood of Abel will cry to 
heaven so loudly as not to be endured, and 
that we shall have to tremble like Cain.] And 
these very parricides show that this law is 
a doctrine of demons. For since the devil is 
a murderer, he defends his law by these par- 
ricides. 

We know that there is some offense in re- 
gard to schism, because we seem to have sepa- 
rated from those who are thought to be regu- 
lar bishops. But our consciences are very 
secure, since we know that, though we most 
earnestly desire to establish harmony, we can- 
not please the adversaries unless we cast away 


. manifest truth, and then agree with these 


very men in being willing to defend this un- 
just law, to dissolve marriages that have been 
contracted, to put to death priests if they do 
not obey, to drive poor women and fatherless 
children into exile. But since it is well estab- 
lished that these conditions are displeasing to 
God, we can in no way grieve that we have 
no alliance with the multitude of murderers 
among the adversaries. 

We have explained the reasons why we can- 
not assent with a good conscience to the ad- 
versaries when they defend the pontifical law 
concerning perpetual celibacy, because it con- 
flicts with divine and natural law and is at 
variance with the canons themselves, and is 


379 


280 M. 946. 947. 
sit superstitiosa et plena periculi, postremo, 
quia tota res sit simulata. Non enim impe- 
ratur lex religionis causa, sed dominationis 
eausa, et huic impie praetexitur religio. Ne- 
que quidquam a sanis hominibus contra has 
61] firmissimas rationes afferri potest. Evan- 
gelium permittit coniugium his, quibus opus 
est. Neque tamen hos cogit ad coniugium, qui 
continere volunt, modo ut vere contineant. 
Hanc libertatem et sacerdotibus concedendam 
esse sentimus, nec volumus quemquam vi 
cogere ad coelibatum, nec contracta matri- 
monia dissolvere. 


62] Obiter etiam, dum recensuimus argu- 
menta nostra, indicavimus, quomodo adver- 
sarii unum atque alterum cavillentur, et 
calumnias illas diluimus. Nunc brevissime 
commemorabimus, quam gravibus rationibus 
63] defendant legem. Primum dicunt a Deo 
revelatam esse. Videtis extremam impuden- 
tiam istorum nebulonum. Audent affirmare, 
quod divinitus revelata sit lex de perpetuo 
coelibatu, quum adversetur manifestis [R.248 
Scripturae testimoniis, quae iubent, ut unus- 
quisque habeat uxorem suam propter formica- 
tionem, 1 Cor. 7,2; item, quae vetant dissol- 
vere contracta matrimonia, Matth. 5, 32; 
19,6; 1 Cor.7, 27. Paulus admonet, quem 
auctorem habitura fuerit ista lex, quum vocat 
eam doctrinam daemoniorum, 1 Tim.4,1. Et 
fructus indieant auctorem, tot monstrosae 
libidines, tot parricidia, quae nune suscipi- 
untur praetextu illius legis. 


Apologia Confessionis. 


Art. XXIII. (XI.) YB, 241. 242. 


Gefahr. Denn fie halten iiber berfefben erdichtes 
ten Keufchheit nicht fo hart Heiligkeit halben, 
oder daß fie e$ nicht anders verftünden; jie willen 
wohl, daß jedermann ber hohen Stifte Wejen, 
welche wir wohl zu nennen wühten, fennt, jon- 
dern allein ihre Tyrannei und Herrfehaft zu erz 
halten. Und es wird fein ehrbarer Menjc wider 
obenangezeigte ftarfe, flare Gründe etwas mögen 
[können] aufbringen. Das Evangelium läßt allen 
denjenigen den Cheftand frei, denen er bonnbten 
it; fo zwingt e8 bie zum Cheftand nicht, jo die 
(Sabe ber Keujchheit haben, wenn e8 allein rechte 
Keufchheit und nicht Heuchelet ijt. Die Freiheit, 
halten wir, fet den Pricftern aud) zu bergonnen, 
und wir wollen niemand mit Gewalt zum Zolibat 
zwingen, wollen auch fromme Cheleute nicht von= 
einander treiben oder bie Che zerreißen. 

Wir haben nun etlihe unferer Gründe auf 
diesmal furz angezeiat; aud) haben mir vermel- 
det, wie bie Widerfacher jo ungejdjidten Behelf 
und Träume dDawider aufbringen. Nun wollen 
wit anzeigen, mit twas ftarfen Gründen fie ihr 
Papftgefek verteidigen. Erftlich jagen fie, jold) 
Gefek fet von Gott offenbart. Da fieht man, wie 
ganz unverschämt die heillofen Leute find. Sie 
dürfen fagen, dak ihr Cheverbieten bon Gott 
offenbart fei, jo e$ Dod) öffentlich ijt wider Die 
Schrift, wider Paulum, ba er fagt: ,Hureret zu 


_ vermeiden, habe ein jeglicher fein eigen Chetveib.” 


Stem, fo die Schrift und Canones jtarf verbieten, 
Dak man bie Che, fo Schon vollzogen, in feinem 
Wege zerreißen jolf, was dürfen die Buben jagen 
und den hohen, allerheiligiten Namen der gött= 
[iden Majeftät jo fred und unverfhämt miß- 
brauden? Paulus der Apojtel jagt recht, wer ber 
Gott fei, ber folch Gefek erit eingeführt, nämlich 
Det leidige Catan; denn er nennt’3 „Teufels 
lebte". Und mwahrlid, die Frucht lehrt uns den 


Baum fennen, fo wir fehen, daß fo viel jchredliche, greuliche Sajter dadurch geurjacht werden, wie am . 
Rom zu jeben; item, bab aud) über diefem Gefey des Würgens unb Blutvergießens ber Teufel tein 


Ende mad. 


64] Secundum argumentum adversariorum 
est, quod sacerdotes debeant esse mundi, iuxta 
illud Es. 52, 11: Mundamini, qui fertis vasa 
Domini. Et citant in hanc sententiam multa. 
Hanc rationem, quam ostendant velut maxime 
evazodowxoyv, supra diluimus. Diximus enim 
virginitatem sine fide non esse munditiem 
coram Deo, et coniugium propter fidem mun- 
dum esse, iuxta illud Tit.1,15: Omnia munda 
mundis. Diximus et hoc externas munditias 
et ceremonias legis non esse huc transferendas, 
quia evangelium requirit munditiem cordis, 
non requirit ceremonias legis. Et fieri potest, 
ut cor mariti, velut Abrahae aut Iacobi, qui 
fuerunt zoAöyauo., mundius sit et minus 
ardeat cupiditatibus quam multarum virgi- 
num, etiam vere continentium. Quod vero 
Esaias ait: Mundamim, qui fertis vasa Do- 
mim, intelligi debet de munditie cordis, de 
65] tota poenitentia. Ceterum sancti in ex- 
terno usu scient, quatenus conducat moderari 
usum coniugalem et, ut Paulus ait 1 Thess. 
66] 4,4, possidere vasa in sanctificatione. Po- 
stremo, quum coniugium sit mundum, recte 
dicitur his, qui in coelibatu non continent, ut 
ducant uxores, ut sint mundi. Ita eadem lex: 
Mundamim, qui fertis vasa Domini, praecipit, 
ut immundi coelibes fiant mundi coniuges. 


Der andere Grund ber Widerfacher ift, daß bie 
Priefter follen rein fein, wie die Schrift jagt: 
noe follt rein fein, bie ihr traget bie Gefüfe des 
HErrn.” Das Argument haben wir hier oben 
verlegt [widerlegt]; denn wir haben genug ane 
gezeigt, Dak feujd)beit ohne Glauben feine Rei- 
nigfeit bor Gott jei, und der Chejtand ijt Heilig 
feit und Reinigfeit um des Glaubens willen, wie 
Paulus jagt: „Den Reinen ijt alles rein.“ So 
haben wir ffar genug gejagt, dag Mofi3 Bere- 
monien bon NWeinigfeit und Unreinigfeit dahin 
nicht zu ziehen jeien. Denn das Evangelium will 
haben Reinigfeit des Herzen8. Und hat feinen 


Zweifel, daß Whrahams, Sfaaks, Jakobs, ber Erz: 


väter Herzen, twelche Doch viele Weiber gehabt, 
reiner geiwefen feten denn vieler Sungfrauen, bie 
gleich nad) Neinigfeit des QeibeS rechte, reine 
Sungfrauen gewefen. Dak aber Befaias jagt: 
„Sshr follt rein fein, bie ihr das Gefäß des Herrn 
tragt”, das ilt zu berfteben von ganzer hriftlicher 
Heiligfeit und nieht bon Jungfraufchaft, und eben 
diefer Spruch gebietet den unteinen, ebelofen 
Prieftern, daß fie reine, eheliche Priefter werden. 
Denn wie 3ubor gejagt ijt, die Che iit 9teinigteit 
bet den Chriften. 


rn: 


Apology of the Augsburg Confession. Art. XXIII. (XI.) 


superstitious and full of danger, and, lastly, 
because the whole affair is insincere. For the 
law is enacted not for the sake of religion 
[not for holiness’ sake, or because they do not 
know better; they know very well that every- 
body is well acquainted with the condition of 
the great cloisters, which we are able to 
name], but for the sake of dominion, and this 
is wickedly given the pretext of religion. 
Neither can anything be produced by sane 
men against these most firmly established 
reasons. The Gospel allows marriage to those 
to whom it is necessary. Nevertheless, it does 
not compel those to marry who can be con- 
tinent, provided they be truly continent. We 
hold that this liberty should also be conceded 
to the priests, nor do we wish to compel any 
one by force to celibacy, nor to dissolve mar- 
riages that have been contracted. 

We have also indicated incidentally, while 
we have recounted our arguments, how the 
adversaries cavil at several of these; and we 
have explained away these false accusations. 
Now we shall relate as briefly as possible with 
what important reasons they defend the law. 
First, they say that it has been revealed by 
God. You see the extreme impudence of these 
sorry fellows. They dare to affirm that the 
law of perpetual celibacy has been divinely 
revealed, although it is contrary to manifest 
testimonies of Scripture, which command that 
to avoid fornication each one should have his 
own wife, 1 Cor.7, 2; which likewise forbid 
to dissolve marriages that have been con- 
tracted; cf. Matt. 5, 32; 19,6; 1 Cor. 7, 27. 
[What can the knaves say in reply? and how 
dare they wantonly and shamelessly misapply 
the great, most holy name of the divine 
Majesty?] Paul reminds us what an author 
such a law was to have when he calls it 
a doctrine of demons, 1 Tim. 4,1. And the 
fruits show their author, namely, so many 
monstrous lusts and so many murders which 
are now committed under the pretext of that 
law [as can be seen at Rome]. 

The second argument of,the adversaries is 
that the priests ought to be pure, according 
to Is. 52, 11: Be ye clean that bear the ves- 
sels of the Lord. And they cite many things 
to this effect. This reason which they dis- 
play we have above removed as especially 
specious. For we have said that virginity 
without faith is not purity before God, and 
marriage, on account of faith, is pure, accord- 
ing to Titus 1,15: Unto the pure all things 
are pure. We have said also this, that out- 
ward purity and the ceremonies of the Law 
are not to be transferred hither, because the 
Gospel requires purity of heart, and does not 
require the ceremonies of the Law. And it 
may occur that the heart of a husband, as 
of Abraham or Jacob, who were polygamists, 
is purer and burns less with lusts than that 
of many virgins who are even truly conti- 
nent. But what Isaiah says: Be ye clean 
that bear the vessels of the Lord, ought to 
be understood as referring to cleanness of 
heart and to the entire repentance. Besides, 
the saints will know in the exercise of mar- 
riage how far it is profitable to restrain its 


381 


use, and as Paul says, 1 Thess. 4, 4, to possess 
his vessel in sanctification. Lastly, since mar- 
riage is pure, it is rightly said to those who 
are not continent in celibacy that they should 
marry wives in order to be pure. Thus the 
same law: Be ye clean that bear the vessels 
of the Lord, commands that impure celibates 
become pure husbands [impure unmarried 
priests become pure married priests]. 


389 M. 947. 248. 


Tertium argumentum horribile est, quod sit 
. $7] haeresis Ioviniani coniugium sacerdotum. 
Bona verba! Novum hoe crimen est, con- 
iugium esse haeresin. Joviniani tempore non- 
dum norat mundus legem de perpetuo coeli- 
batu. Impudens igitur mendacium est, [R.249 
coniugium sacerdotum Ioviniani haeresin esse, 
aut ab ecclesia tune id coniugium damnatum 
68] esse. In huiusmodi locis est videre, quid 
consilii habuerint adversarii in scribenda. Con- 
futatione. Iudicaverunt ita facillime moveri 
imperitos, si crebro audiant convicium haere- 
sis, si fingant nostram causam multis ante 
iudiciis ecclesiae confossam et damnatam esse. 
Itaque saepe falso allegant ecclesiae iudieium. 
Id quia non ignorant, exhibere nobis exem- 
plum apologiae noluerunt, ne haee vanitas, 
ne hae calumniae coargui possent. Quod vero 
ad Ioviniani causam attinet, de collatione vir- 
69] ginitatis et coniugii supra diximus, quid 
sentiamus. Non enim aequamus coniugium 
et virginitatem, etsi neque virginitas neque 
coniugium meretur iustificationem. 


Apologia, Confessionis. 


Art. XXIV. (XIL.) WM. 949—944. 


Das dritte ijt erftlid ein [d)redlid) Argument, 
baB der Priefter Che jolfe feberei fein. Gnadet 
unjerer armen Seele, liebe Herren; fahrt fchöne! 
Das ift gar ein Neues, daß ber heilige Cheftand, 


den Gott im Paradies gefdhaffen hat, joll Kekeret. 


fein worden. Mit der Werle würde bie ganze 
Welt eitel feBerfinber fein. C8 ijf eine große, 
unbverfdhamte Lüge, dak der Priefter Che folle 
Soviniani feberei fein, oder dak folhe Priejter- 
ehe zu der Zeit bon ber Kirche folle verdammt 
fein. Denn zu Sobinianu$! Zeiten hat die Kirche 
von biejem Papitgefet, dadurch ben Prieftern bie 
Che ganz verboten ijt, noch nicht gewußt. Und 
folches twiffen unfere Widerjacher wohl. Aber fie 
ziehen oft alte Kefereien an und reimen unjere 
Lehre dazu wider ihr eigen Gewiffen, allein den 
Ungelehrten einaubifben, als fei unfere Sefre bor 
alter3 bon ber Kirche verdammt, und aljo män= 
niglid) [jedermann] wider uns zu bewegen. Mit 
folchen Griffen gehen fie um; und barum haben 
fie und bie fonfutation nicht wollen zuftellen. 
Sie haben bejorgt, man möchte ihre öffentlichen 
Rügen verantworten, welches ihnen eine ewige 
Schande bei allen Nachfommen jein wird. Was 


aber Sobiniani Zehre belangt, haben wir hier oben gejagt, was wir bon Keufchheit und was wir bom 
Cheftand halten. Denn wir jagen nicht, daß ber Cheftand gleich fet der Syungfraujdjaft, wiewoh!l weder 


Sungfraufchaft nod) Eheftand gerecht macht vor Gott. 


70] Talibus argumentis tam vanis defen- 
dunt legem impiam et perniciosam bonis 
moribus. Talibus rationibus muniunt Prin- 
cipum animos adversus iudicium Dei, in quo 
Deus reposcet rationem, cur dissipaverint con- 
iugia, cur cruciaverint, cur interfecerint sacer- 
dotes. Nolite enim dubitare, quin, ut sanguis 
Abel mortui clamabat, Gen. 4, 10, ita clamet 
etiam sanguis multorum bonorum virorum, in 
quos iniuste saevitum est. Et ulciscetur hane 
saevitiam Deus; ibi comperietis, quam sint 
inanes hae rationes adversariorum, et intelli- 
getis in iudicio Dei nullas calumnias adver- 
sus Verbum Dei consistere, ut ait Esaias 49, 6: 
Omnis caro foenum, et omnis gloria eius quasi 
flos foeni. 


Mit folchen fcehwachen, lofen Gründen jchügen 
und verteidigen fie des Wapites Gefeg bom Bodliz 
bat, daS fo zu großen Laftern und Unzucht hat 
lirjadje gegeben. Die Fürften und Bilchöfe, jo 
diefen Lehrern glauben, werden wohl jeben, ob 
fold Gründe den Stich halten, wenn e8 zu der 
TodeSftunde kommt, bab man vor Gott fol 
Nechenfchaft geben, warum fie frommer Leute Che 
zerriffen haben, tarum fie diefe geftidt und ge- 
piíodt [ins Gefängnis geworfen] haben, marum 
fie fo viele Priejter erwürgt und unfhuldig Blut 
iiber alles Klagen, Heulen und Weinen jo vieler 
Witwen unb Waifen verqofien haben. Denn das 
dürfen fie ihnen [fi] nicht in Sinn nehmen: 
bie Zähren und Tränen ber armen Witwen, das 
Blut der Unjchuldigen ijt im Himmel unvergefien, 
e3 wird zu jeiner Stunde als ftarf als des hei- 


figen, unfchuldigen WhelS Blut über fie in hohen Himmel fchreien und bor Gott, dem rechten Richter, 


rufen. Wenn nun Gott [olde Tyrannei richten wird, werden fie erfahren, daß ihre Argumente Stroh 


und Heu find und Gott „ein verzehrend Feuer“, bor dem nichts bleiben fann auger göttliches Wort3, 


1 Betr. 1, 24. 25. 


71] Nostri Principes, quidquid acciderit, 
consolari se conscientia rectorum. consiliorum 
poterunt, quia, etiamsi quid sacerdotes in con- 
trahendis coniugiis mali fecissent, tamen illa 
dissipatio coniugiorum, illae proscriptiones, 
illa saevitia manifeste adversatur' voluntati 
et Verbo Dei. Nec delectat nostros Principes 
novitas aut dissidium, sed magis fuit habenda 
ratio Verbi Dei, praesertim in causa non 
dubia, quam aliarum rerum omnium. 


Art. XXIV. (XII) De Missa. 


Initio hoc iterum praefandum est nos [R.250 
1] non abolere missam, sed religiose retinere 
ac defendere, Fiunt enim apud nos missae 
singulis dominicis et aliis festis, in quibus 


Y 


Unfere Fürften und Herren, e8 gehe, wie e$ 
wolle, haben fid) be8 zu tröften, daß fie mit gutem 
Getwiffen gehandelt haben. Denn id) milf aleid) 
fegen, daß der Pricfter Che etwa anzufechten fei, 
als nicht ift, bod) ijt das ftrads wider Gottes 
Wort und Willen, daß bie Widerfacher die voll: 


zogenen Chen alfo zerreißen, arme, unjdulbige 


Leute in8 Elend jagen unb erwürgen. (58 haben 

unjere Fürften und Herren ja nicht Luft an Menez 

tung und Biwiefpalt, dennoch find fie fchuldig, dak 

fie göttlih Wort und Wahrheit in jo gerechter 

und getviffer Sache mehr laffen gelten denn alle 

e Caden. Da berleibe Gott Gnade zu! 
men. 


Artikel XXIV. (XII) Bon der Meile. 


Erftlidc) mitffen wir aber [abermals] dies hier 
zum Cingange fagen, daß mir bie Mefje nicht 
abtun. Denn alle Sonntage und Fefte werden 
in unfern Sirdhen Meffen gehalten, dabei das 


x 

E 

c 
E 
£j 
? 

4 
d 
* 
x 
1 


tuer dica a 


— 


Apology of the Augsburg Confession. Art. XXIV. (XII.) 


The third argument is horrible, namely, 
that the marriage of priests is the heresy of 
Jovinian. Fine-sounding words! [Pity on our 
poor souls, dear sirs; proceed gently!] This 
is a new crime, that marriage [which God 
instituted in Paradise] is a heresy! [In that 
case all the world would be children of here- 
tics.] In the time of Jovinian the world did 
not as yet know the law concerning perpetual 
celibacy. [This our adversaries know very 
well.] Therefore it is an impudent falsehood 
that the marriage of priests is the heresy of 


 Jovinian, or that such marriage was then con- 


demned by the Church. In such passages we 
ean see what design the adversaries had in 
writing the Confutation. They judged that 
the ignorant would be thus most easily ex- 
cited, if they would frequently hear the re- 
proach of heresy, if they pretend that our 
cause had been dispatched and condemned by 
many previous decisions of the Church. Thus 
they frequently cite falsely the judgment of 
the Church. Because they are not ignorant 
of this, they were unwilling to exhibit to us 


.a copy of their Apology, lest this falsehood 


and these reproaches might be exposed. Our 
opinion, however, as regards the case of Jo- 
vinian, concerning the comparison of virginity 
and marriage, we have expressed above. For 
we do not make marriage and virginity equal, 
although neither virginity nor marriage 
merits justification. 

By such false arguments they defend a law 
that is godless and destructive to good morals. 
By such reasons they set the minds of princes 
firmly against God's judgment [the princes 
and bishops who believe this teaching will see 
whether their reasons will endure the test, 
when the hour of death arrives], in which 
God will call them to account as to why they 
have dissolved marriages, and why they have 
tortured [flogged and impaled] and killed 
priests [regardless of the cries, wails, and 
tears of so many widows and orphans]. For 
do not doubt but that, as the blood of dead 
Abel cried out, Gen. 4, 10, so the blood of 
many good men, against whom they have un- 
justly raged, will also ery out. And God will 
avenge this eruelty; there you will discover 
how empty are these reasons of the adver- 
saries, and you will perceive that in God's 
judgment no calumnies against God's Word 
remain standing, as Isaiah says, 40,6: All 
flesh is grass, and all the goodliness thereof 
is as the flower of the field [that their argu- 
ments are straw and hay, and God a consum- 
ing fire, before whom nothing but God's Word 
can abide, 1 Pet. 1, 24]. 

Whatever may happen, our princes will be 
able to console themselves with the conscious- 
ness of right counsels, because even though 
the priests would have done wrong in con- 
tracting marriages, yet this disruption of 
marriages, these proscriptions, and this cru- 
elty are manifestly contrary to the will and 
Word of God. Neither does novelty or dis- 
sent delight our princes, but especially in a 
matter that is not doubtful more regard had 
to be.paid to the Word of God than to all 
other things. 


983 


Article XXIV (XII): Of the Mass. 


At the outset we must again make the pre- 
liminary statement that «e do mot abolish 
the Mass, but religiously maintain and de- 
fend it. For among us masses are celebrated 
every Lord's Day and on the other festivals, 


384 M. 248—950. 


porrigitur sacramentum his, qui uti volunt, 
postquam sunt explorati atque absoluti. Et 
servantur usitatae ceremoniae publicae, ordo 
lectionum, orationum, vestitus et alia similia. 


2] Adversarii longam declamationem habent 
de usu Latinae linguae in missa, in qua sua- 
viter ineptiunt, quomodo prosit auditori in- 
docto in fide ecclesiae missam non intellectam 
audire. Videlicet fingunt ipsum opus audiendi 
eultum esse et prodesse sine intellectu. Haec 
3] nolumus odiose exagitare, sed iudicio lecto- 
rum relinquimus. Nosque ideo commemora- 
mus, ut obiter admoneamus, et apud nos reti- 
neri Latinas lectiones atque orationes. 


Quum autem ceremoniae debeant observari, 
tum ut discant homines Scripturam, tum ut 
Verbo admoniti concipiant fidem, timorem, 
atque ita orent etiam, nam hi sunt fines cere- 
moniarum: Latinam linguam retinemus pro- 
pter hos, qui Latine discunt atque intelligunt, 
et admiscemus Germanicas cantiones, ut ha- 
beat et populus, quod discat, et quo excitet 
4) fidem et timorem. Hic mos semper in ec- 
clesiis fuit. Nam etsi aliae frequentius, aliae 
rarius admiseuerunt Germanicas cantiones, 
tamen fere ubique aliquid canebat populus sua 
5] lingua. Illud vero nusquam scriptum aut 
pietum est hominibus prodesse opus audiendi 
leetiones non intellectas, prodesse ceremonias, 
non quia doceant vel admoneant, sed ex ópere 
operato, quia sic fiant, quia spectentur. Male 
valeant istae pharisaicae opiniones! 


6] Quod vero tantum fit apud nos publica 
missa seu communis, nihil fit contra catho- 
licam ecclesiam. Nam in Graecis parochiis 
ne hodie quidem fiunt privatae missae, [R. 251 
sed fit una publica missa, idque tantum do- 
minicis diebus et festis. In monasteriis fit 
quotidie missa, sed tantum publica. Haec 
sunt vestigia morum veterum. Nusquam enim 
veteres scriptores ante Gregorium mentionem 
7] faciunt privatarum missarum. Qualia 
fuerint initia, nunc omittimus; hoc constat, 
quod, postquam monachi mendicantes regnare 
coeperunt, ex falsissimis persuasionibus et 
propter quaestum ita auctae sunt, ut omnes 
boni viri diu iam eius rei modum desidera- 
verint. Quamquam S: Franciscus recte voluit 
ei rei prospicere, qui constituit, ut singula 
collegia quotidie unica communi missa con- 
tenta essent. Hoc postea mutatum est sive 
per superstitionem, sive quaestus causa. Ita, 
5$] ubi commodum est, instituta maiorum mu- 
tant ipsi, postea nobis allegant auctoritatem 
maiorum. Epiphanius scribit in Asia synaxin 
ter celebratam esse singulis septimanis, nec 
quotidianas fuisse missas. Et quidem ait 
hunc morem ab apostolis traditum esse. Sie 
enim inquit: Ivvafsıs dé Enızelobusvan tayder- 
cat eioıw x0 THY dzootóAov, Teroddı xai zoo- 
cappávo xai xvouaxg. [Franciscus, Ep. 12 ad 
sacerdotes totius ordinis: ,,Moneo praeterea 
et exhortor in Domino, ut in locis, in quibus 
morantur fratres, una tantum celebratur 


Apologia Confessionis. Art. XXIV. ( XII.) 


jefbjit darüber allezeit gefíagt haben. 


YW. 244, 245. 


Caframent gereicht wird denjenigen, bie e$ be= 
gehren, bod) alfo, dab fie erft verhört und abjol- 


piert werden. So werden auch chriftliche Beremo= 


nien gehalten mit Gefen, mit Gefängen, Gebeten 
und dergleichen uf. | Bon 

Die Widerfacher machen ein groß Gefhwägß von 
ber fateinijden Meffe und reden ganz ungejchidt 
unb finbifd) davon, wie aud) ein Ungelehrter, der 
Satein nicht verftehe, groß verdiene mit Meffe- 
hören im, Glauben ber Kirche. Da erdidten fie 
ihnen: jelbit, dak das fchlechte Werk des Meile: 
hörens ein GotteSdienft fet, welcher aud) dann 
niiBe fei, wenn id) fein Wort höre oder veritehe. 
Das will ich nicht hier dermaßen [her] ausftret- 
chen, wie e$ wert wäre. Wir wollen verjtändige 
Leute hier richten laffen. Wir. gedenken des 
darum, daß wir anzeigen, daß bei uns die latei- 
nifche Meffe, Leftionen und Gebete aud) gehalten 
werden. 

So aber die Zeremonien follen darum gehalten 
werden, Dak bie Leute die Schrift und Gottes 


Wort lernen und dadurch zu Gottesfurht Tom: 


men und Troft erlangen und aljo recht beten, 
denn darum find Zeremonien eingefekt: jo be= 
halten wir das. Zatein um derer willen, die Vatei- 
nisch finnen, und laffen daneben deutjche chrijt= 
liche Gefänge gehen, damit da3 gemeine Bolt auch 
etivas lerne und zu Gottesfurdt und Erfenntni3 
unterrichtet werde. Der Brauch ijt allezeit für 
löblic) gehalten in der Kirche. Denn wiewohl an 
etlichen Orten mehr, an etlihen Orten weniger 
deutiche Gejünge aejungen werden, jo hat dod in 
allen Kirchen je etwas das Volk deutjch gejungen; 
Datum ij/$ jo neu nicht. Wo fteht aber diefe 
pharijaijche Lehre gefchrieben, daß Meilehören 
ohne Verftand, ex opere operato, perdienjtlith 
unb feliglich jet? Schämt euch in$ Herz, ihr So: 
phijten, mit folden Träumen! phe 

Dap wir aber nicht Privatmeffen, fondern 
allein eine öffentliche Meffe, wenn das Bolf mit 
fommuniziert, halten, das ift nichtS wider bie ges 
meine chriftliche Kirche. Denn in der griechifchen 
Kirche werden auf diefen Tag feine Privatmeffen 
gehalten, jondern allein eine Meffe, und das: 
felbe auf die Sonntage und hohen Fefte. Das tjt 
alles eine Unzeigung de3 alten Brauchs der Kirche. 
Denn die Lehrer, jo bor der Beit St. Gregorius’ 
geiwejen, gebenfen an feinem Ort ber Privat: 
meffen. Wie aber die einzelnen Meffen oder 3Bri- 
vatmefjen einen Anfang gehabt, laffen wir jegund 
anjtehen. Das ift gewiß, da bie Bettelorden und 
Mönche aljo überhandgenommen, find die Meffen 
aus den fafjden Lehren Dderfelben aljo täglich 
mehr und mehr geftiftet und eingeriffen um Gel: 
des und Geizes willen, alfo daß bie Theologen 
Und wie- 
wohl St. Franzisfus aus rechter, guter Meinung 
Hat dem Dinge wollen [au]borfommen und hat 
geordnet den Seinen, daß ein jeglich Klofter tag- 
lich mit einer gemeinen Meffe follte zufrieden fein, 
dasjelbe nükliche Statut iit hernach durch Heuche- 
[ei oder um Geldes willen geändert. Alfo ver= 
ändern fie Die Ordnung der alten Väter, wann 
und mo [e$] fie gelüftet, wenn es ihnen in bie 
Küche trägt, und jagen uns banad, man miiffe der 
alten Väter Ordnung heiliglich halten. Cpipha- 
nius jchreibt, dak in Wfta alle Wochen communio 
dreimal gehalten fet, und man habe nicht täglich 


Meife gehalten, und jagt, der Brauch fet von den. 


Upofteln aljo hergefommen. 


Apology of the Augsburg Confession. Art. XXIV. (XII.) 


in which the Sacrament is offered to those 
who wish to use it, after they have been ex- 
amined and absolved. And the usual public 
ceremonies are observed, the series of lessons, 
of prayers, vestments, and other like things. 


The adversaries have a long declamation 
concerning the use of the Latin language in 
the Mass, in which they absurdly trifle as to 
how it profits [what a great merit is achieved 
by] an unlearned hearer to hear in the faith 
of the Church a Mass which he does not under- 
stand. They evidently imagine that the mere 
work of hearing is a service, that it profits 
without being understood. We are unwilling 
to malignantly pursue these things, but we 
leave them to the judgment of the reader. We 
mention them only for the purpose of stating, 
in passing, that also among us the Latin les- 
sons and prayers are retained. 


Since ceremonies, however, ought to be ob- 
served both to teach men Scripture, and that 
those admonished by the Word may conceive 
faith and fear [of God, and obtain comfort], 
and thus also may pray (for these are the 
designs of ceremonies), we retain the Latin 
language on account of those who are learning 
and understand Latin, and we mingle with 
it German hymns, in order that the people 
also may have something to learn, and by 
which faith and fear may be called forth. 
This custom has always existed in the 
churches. For although some more fre- 
quently, and others more rarely, introduced 
German hymns, nevertheless the people al- 
most everywhere sang something in their own 
tongue. [Therefore, this is not such a new 
departure.] It has, however, nowhere been 
written or represented that the act of hear- 
ing lessons not understood profits men, or 
that ceremonies profit, not because they teach 
or admonish, but ex opere operato, because 
they are thus performed or are looked upon. 
Away with such pharisaic opinions! [Ye 
sophists ought to be heartily ashamed of such 
dreams! ] 

The fact that we hold only Public or Com- 
mon Mass [at which the people also commune, 
not Private Mass] is no offense against the 
Church catholic. For in the Greek churches 
even to-day private Masses are not held, but 
there is only a public Mass, and that on the 
Lord’s Day and festivals. In the monasteries 
daily Mass is held, but this is only public. 
These are the traces of former customs. For 
nowhere do the ancient writers before Gregory 
make mention of private Masses. We now 
omit noticing the nature of their origin. It 
is evident that after the mendicant monks 
began to prevail, from most false opinions 
and on account of gain they were so increased 
that all good men for a long time desired 
some limit to this thing. Although St. Fran- 
cis wished to provide aright for this matter, 
as he decided that each fraternity should be 
content with a single common Mass daily, 
afterwards this was changed, either by super- 
stition or for the sake of gain. Thus, where 
it is of advantage, they themselves change 
the institutions of the Fathers; and after- 

Concordia Triglotta. 


385 


wards they cite against us the authority of 
the Fathers. Epiphanius writes that in Asia 
the Communion was celebrated three times 
a week, and that there were no daily Masses. 
And indeed he says that this custom was 
handed down from the apostles. For he 
speaks thus: Assemblies for Communion were 
appointed by the apostles to be held on the 
fourth day, on Sabbath eve, and the Lord’s 
Day. 


25 


386 M. 250. 31. 


Apologia Confessionis. Art. XXIV. (XII.) 


YW. 245. 246. 


Missa in die, secundum formam s. Rom. ecclesiae. Si vero in loco plures fuerint sacerdotes, 
sie fit per amorem charitatis, alter contentus celebratione sacerdotis alterius.“] 


9] Etsi autem adversarii in hoe loco multa 
congerunt, ut probent missam esse sacrificium, 
tamen ille ingens tumultus verborum prolata 
hae unica responsione consilescet, quod haec, 
quamvis longa, coacervatio auctoritatum, ra- 
tionum, testimoniorum non ostendat, quod 
missa ex opere operato conferat gratiam, aut 
applicata pro aliis mereatur eis remissionem 
venialium et mortalium peccatorum, eulpae et 
poenae. Haec una responsio evertit omnia, 
quae adversarii obiiciunt non solum in hac 
Confutatione, sed in omnibus scriptis, quae 
de missa ediderunt. 


10] Et hie causae status est, de quo ita 
nobis admonendi sunt lectores, ut Aeschines 
admonebat iudices, ut, perinde ac pugiles de 
statu inter se certant, ita cum adversario 
dimicarent ipsi de statu controversiae, nec 
sinerent eum extra causam egredi. Ad [R.252 
eundem modum hic adversarii nostri cogendi 
sunt, ut de re proposita dicant. Et cognito 
controversiae statu facillima erit diiudicatio 
de argumentis in utraque parte. 

11] Nos enim in Confessione nostra osten- 
dimus, nos sentire, quod coena Domini non 
conferat gratiam ex opere operato, nec appli- 
cata pro aliis vivis aut mortuis mereatur eis 
ex opere operato remissionem peccatorum, cul- 
12] pae aut poenae. Et huius status clara 
et firma probatio est haee, quia impossibile 
est consequi remissionem peecatorum propter 
opus nostrum ex opere operato, sed fide opor- 
tet vinci terrores peccati et mortis, quum eri- 
gimus corda cognitione Christi, et sentimus 
nobis ignosci propter Christum ac donari 
merita et iustitiam Christi, Rom. 5,1: Iusti- 
ficati ex fide pacem habemus. Haec tam certa, 
tam firma sunt, ut adversus omnes portas 
inferorum consistere queant. 


Wiewoh!l nun bie Widerfaher an biejem Ort 
viele Worte und Sprüche ineinandergefodt haben, 
da fte mit beweifen wollen, daß bie Mefje ein 
Opfer fei, jo ift bod) das große Gejchrei mit diefer 
einzigen Antwort bald geftillt, und ijf ihnen das 
Maul bald geftopft, wenn wir jagen: die Sprüche, 
die Argumente, Gründe und alles, was botge- 
bracht [ift], beweifen nicht, daß die Mefien ex 
opere operato dem Priefter oder andern, für Die, 
fo fie appliziert werden, verdienen Vergebung 
der Sünden, CErlaffung der Pein und Schuld. 
Diefe einzige, flare Antwort ftößt über einen 
Haufen zu Boden alles, was die Widerjacher vor- 
bringen nicht allein in ber fonfutation, jondern 
in allen ihren Büchern und Schriften, welche fie 
bon der Meile gejchrieben [haben]. j 

Und das ijt bie Hauptfrage in Diefer ganzen 
Sache, davon wollen wir einen jeden hriftlichen 
Refer verwarnt haben, dak er den 9Oiberjadjerm 
genau darauf fehe, ob fie auch bei der Hauptfrage 
bleiben. Denn fie pflegen aus ber Hauptjache viel 
vergebliche, ungereimte Umfchweife zu madden. 
Denn wenn man gletd und ungewanft bei bet 
Hauptfrage bleibt und nichts Fremdes einmengt, 
ba ijt befto Teichter zu urteilen auf beiden Seiten. 


Wir haben in unjerer fonfejfior angezeigt, bap 
wir halten, daß das Abendmahl oder bie Meife 
niemand fromm made ex opere operato, und 
Daf bie Meffe, fo für andere gehalten wird, ihnen 
nicht verdiene Vergebung der Sünden, Grlajung 
[von] Pein und Schuld. Und des Hauptftüds 
haben wir ganz ftarfen, gewifien Grund, nämlid) 
Diefen: (G8 ijt unmöglich, dak wir follten Ber- 


-gebung der Sünden erlangen durch unjere Werke, 


ex opere operato, das iit, Durch Das getane Werk 
an ihm felbft, sine bono motu utentis, wenn 
fdon das Herz feinen guten Gedanten hat, jon= 
dern butd) den Glauben an Chrijtum muß das 
Schreden der Sünde, des Todes überwunden wer- 
ben, wenn unsere Herzen aufgerichtet und getröftet 
werden durch bie Grfenntnis Chrijti, wie oben ge= 
fagt, menn wir empfinden, daß wir um Chrijtus’ 


willen einen gnädigen Gott haben, aljo daß uns fein Berdienft und Gerechtigkeit gejfchenft wird, 
Rim. am 5. Kap.: „So wir denn gerecht find worden durch ben Glauben, fo haben wir Frieden mit 
Gott“ ufw. Dies ijt ein folch ftarker, gewiffer Grund, daß alle Pforten der Hölle dDatvider nichts werden 


finnen aufbringen; beS find wir gemiß. 


13] Si, quantum opus est, dicendum fuit, 
iam causa dieta est. Nemo enim sanus illam 
pharisaicam et ethnicam persuasionem de 
opere operato probare potest. Et tamen haec 
persuasio haeret in populo, haec' auxit in 
infinitum missarum numerum. Conducuntur 
enim missae ad iram Dei placandam, et hoe 
opere remissionem culpae et poenae consequi 
volunt, volunt impetrare, quidquid in omni 
vita opus est; volunt etiam mortuos liberare. 
Hane pharisaicam opinionem docuerunt in ec- 
clesia monachi et sophistae. | 


14] Quamquam autem causa iam dicta est, 
tamen quia adversarii multas scripturas in- 
epte detorquent ad defensionem suorum erro- 
rum, pauca ad hune locum addemus. Multa 


| affer Welt eingeriffen. 


Und bieje8 wäre eben genug bon Det ganzen 
Sache. Denn fein BVerniinftiger oder Verjtan- 
Diger wird bie pharifäiiche oder heidnifche Heuche- 
lei unb den großen Mikbraud) bom opere operato 
loben mögen. Und ijf Dod) berjefbe Irrtum in 
Daher hat man fo viele, 


unzählige Meffen in aller Welt, in allen Stiften, - 


Kidjtern, Kirden, flaujen, in allen Winkeln ge- 
ftiftet. Denn dazu werden Mteffen um Geld ge- 
halten, Gottes Born zu verfühnen, durch das Werk 
Vergebung der Sünden, Erlöfung von Pein und 
Schuld zu erlangen, bie Toten au$ dem Fegfeuer 
zu erlöfen, Gefundheit, NReihtum, (Glüd und 


Wohlfahrt in Hantierung zu erlangen ufw. Die 


heuchlerifche, pharifaijdhe Opinion haben Die 
Mönche und Sophiften in die Kirche gepflanzt. 

Wiewoh!l nun der Irrtum vom Mikbrauc der 
Meffe genugfam verlegt [widerlegt] ijt baburd, 
bab man nicht durch unjer Werf, jondern durch 
ben Glauben an Chrijtum Vergebung ber Ciim 


Apology of the Augsburg Confession. . Art. XXIV. CEIDJ 


Moreover, although the adversaries collect 
many testimonies on this topie to prove that 
the Mass is a sacrifice, yet this great tumult 
of words will be quieted when the single reply 
is advanced that this line of authorities, rea- 
sons and testimonies, however long, does not 
prove that the Mass confers grace ex opere 
operato, or that, when applied on behalf of 
others, it merits for them the remission of 
venial and mortal sins, of guilt and punish- 
ment. This one reply overthrows all objec- 
tions of the adversaries, not only in this Con- 
futation, but in all writings which they have 
published concerning the Mass. 


And this is the issue [the principal ques- 
tion] of the case of which our readers are to 
be admonished, as Aeschines admonished the 
judges that just as boxers contend with one 
another for their position, so they should 
strive with their adversary concerning the 
controverted point, and not permit him to 
wander beyond the case. In the same manner 
our adversaries ought to be here compelled to 
speak on the subject presented. And when 
the controverted point has been thoroughly 
understood, a decision concerning the argu- 
ments on both sides will be very easy. 


For in our Confession we have shown that 
we hold that the Lord's Supper does not con- 
fer grace ex opere operato, and that, when 
applied on behalf of others, alive or dead, it 
does not merit for them ex opere operato the 
remission of sins, of guilt or of punishment. 
And of this position a clear and firm proof 
exists in that it is impossible to obtain the 
remission of our sins on account of our own 
work ex opere operato [even when there is not 
a good thought in the heart], but the terrors 
of sin and death must be overcome by faith 
when we comfort our hearts with the knowl- 
edge of Christ, and believe that for Christ/s 
sake we are forgiven, and that the merits 
and righteousness of Christ are granted us, 
Rom. 5,1: Being justified by faith, we have 
peace. "These things are so sure and so firm 
that they can stand against all the gates 
of hell. 


If we are to say only as much as is 
necessary, the case has already been stated. 
For no sane man can approve that pharisaic 
and heathen opinion concerning the opus ope- 
ratum. And nevertheless this opinion inheres 
in the people, and has increased infinitely the 
number of masses. For masses are purchased 
to appease God's wrath, and by this work they 
wish to obtain the remission of guilt and of 
punishment; they wish to proeure whatever 
is necessary in every kind of life [health, 
riches, prosperity, and success in business]; 
they wish even to liberate the dead. Monks 
and sophists have taught this pharisaic 
opinion in the Church. 


But although our case has already been 
stated, yet, because the adversaries foolishly 
. pervert many passages of Scripture to the 
defense of their errors, we shall add a few 
things on this topic. In the Confutation they 
have said many things concerning “sacrifice,” 


387 


388 M. 251. 252. 


de sacrificio in Confutatione dixerunt, quum 
nos in Confessione nostra consulto id nomen 
propter ambiguitatem vitaverimus. Rem ex- 
posuimus, quid sacrifieium isti nune intelli- 
gant, quorum improbamus abusus. Nune ut 
male detortas scripturas explicemus, necesse 
est initio, quid sit sacrificium, exponere. Toto 
15] iam decennio infinita paene volumina edi- 
derunt adversarii de sacrificio, neque [R.253 
quisquam eorum definitionem sacrificii hacte- 
nus posuit. Tantum arripiunt nomen sacri- 
ficii vel ex Scripturis, vel ex patribus. Postea 
affingunt sua somnia, quasi vero sacrificium 
significet, quidquid ipsis libet. 


hat noch nie definiert, was 


Apologia Confessionis. 


Opfer fei oder nicht fei. 


Art. XXIV. (XII) RW. 246. 247. 


ben erlangt, bod), dieweil Die Widerfacher viele 
Sprüche der Schrift ganz ungefchidt einführen, 
ihren Irrtum zu verteidigen, wollen wir etwas 
mehr hier noch dazufegen. Die Widerjacher reden 
in ihrer Konfutation viel vom Opfer, jo wir bod) 
in unferer Konfeffion das Wort sacrifieium mit 
Tleiß gemieden haben um ungemwiffen Berjtandes 
willen, jondern haben ihren hichjten Mikbrauch 
mit Haren Worten ausgedrüdt, den fie unter dem 
Namen sacrificium meinen und treiben. Dap 
wir nun die Sprüche, jo fie unrecht und fälichlid) 
eingeführt, verlegen mögen, mitffen wir erft jagen, 
was das Wort sacrificium oder Opfer heißt, 
Sie haben zehn ganze Jahre viele Bücher gefchries 
ben, daß. die Meffe ein Opfer fet, und ihrer feiner 
Sie fuchen allein das [bie] 33ofabel oder Wort 


sacrificium, to fie e$ finden in concordantiis der Biblien, und dehnen e8 hierher, e8 reime jid) oder 


nicht. 
al3 miiffe sacrificium heißen, ma$ fie wollen. 


Quid Sit Sacrificum, et Quae Sint Sacrificii 
Species. 


16] Socrates in Phaedro Platonis ait se 
maxime cupidum, esse divisionum, quod sine 
his nihil neque explicari dicendo, neque in- 
telligi possit, ac si quem deprehenderit peri- 
tum dividendi, hunc inquit se assectari, eius- 
que tamquam Dei vestigia sequi. Et iubet 
dividentem in ipsis articulis membra secare, 
ne quod membrum mali coqui more quassatum 
frangat. Sed haee praecepta adversarii ma- 
gnifice contemnunt, ac vere sunt iuxta Pla- 
tonem xaxoi uayeıooı, sacrificii membra cor- 
rumpentes, quemadmodum intelligi poterit, 
quum species sacrificii recensuerimus.  Theo- 
17] logi recte solent distinguere sacramentum 
et sacrificium. Sit igitur genus horum vel 
18] ceremonia vel opus sacrum. Sacramen- 
tum est ceremonia vel opus, in quo Deus nobis 
exhibet hoe, quod offert annexa ceremoniae 
promissio, ut baptimus est opus, non quod nos 
Deo offerimus, sed in quo Deus nos baptizat, 
videlicet minister vice Dei, et hie offert et ex- 
hibet Deus remissionem peccatorum ete., iuxta 
promissionem Marc. 16,16: Qui crediderit et 
baptizatus fuerit, salvus erit. Econtra sacri- 
ficiwm est ceremonia vel opus, quod nos Deo 
reddimus, ut eum honore afficiamus. 

19] Sunt autem sacrificii species proximae 
duae, nec sunt plures. Quoddam est sacri- 
ficlum propitiatorium, id est, opus satisfa- 
etorium pro culpa et poena, hoe est, [R.254 
reconcilians Deum seu placans iram Dei, seu 
quod meretur aliis remissionem peccatorum. 


Altera species est sacrificium  s0yapiotiuxóv, 


quod non meretur remissionem peccatorum 
aut reconciliationem, sed fit a reconciliatis, 
ut pro aecepta remissione peccatorum et pro 
aliis beneficiis acceptis gratias agamus, seu 
gratiam referamus. 

20] Has duas species sacrificii magnopere 
oportet et in hae controversia et in aliis mul- 
tis disputationibus in conspectu et ob oculos 
positas habere, et singulari diligentia caven- 
dum est, ne confundantur. Quod si modus 
huius libri pateretur, rationes huius divisionis 
adderemus. Habet enim satis multa testi- 
monia in Epistola ad Ebraeos et alibi. Et 
21] omnia sacrificia Levitica ad haec membra 


Alfo tun fie aud) in ber alten Väter Büchern; danad) erdichten fie ihre Zräume dazu, ale 


Was Opfer fet ober nidt iei, unb 


wie manderlei Opfer. 


Und damit man nicht blind in die Sache falle, 
müffen mir erjtlih Unterfchied anzeigen, was 
Opfer und was nicht Opfer fei, und dies ijt nüß- 
fid) und gut allen Chrijten zu wiffen. Die Theo 
logen pflegen recht zu unterfcheiden sacrificiwm 
und sacramentum, Opfer und Caframent, 
Nun, das genus wollen wir laffen fein ceremonia 
oder heilig Werf. Sacramentum ift eine cere- 
monia oder äußerlich Zeichen oder ein Werf, bas 
Durch uns Gott gibt dasjenige, fo die göttliche Ver 
heißung, welche derfelben Sevemonien angeheftet 
ijt, anbietet. 9115, bie Taufe ift eine Zeremonie 
und ein Werf, nicht das wir Gott geben oder ans 
bieten, fondern in welchem uns Gott gibt und 
anbietet, in weldhem ung Gott tauft oder ber 
Diener an Gottes Statt. Da bietet uns Gott 
an und gibt uns Vergebung der Sünden mad) 
feiner Verheifung: „Wer da glaubet und getauft 
wird, ber joll jelig werden.“ Wiederum, sacri- 
ficium oder Opfer iff eine ceremonia ober ein 
Werf, das wir Gott geben, damit wir ihn ehren. 


(5$ iit aber vornehmlich zweierlei Opfer und 
nicht mehr, darunter alle andern Opfer begriffen 
find. Für eins ift ein Verfühnopfer, baburd) ges 
nuggetan wird für Pein und Schuld, Gottes Zorn 
gejtillt und verfühnt und Vergebung der Siin- 
Den für andere erlangt. gum andern ijt ein 
Danfopfer, Dadurch nicht Vergebung der Sünden 
oder Verfühnung erlangt wird, jondern [e$] ge: 
{chieht bon denjenigen, welche jehon verjöhnt find, 
daß fie für bie erlangte Vergebung der Sünden 
und andere Gnaden und Gaben Dank jagen. 


Diefer zweierlei Opfer muß man mit Fleiß 
wahrnehmen in biejem Handel und in vielen ans 
dern -Disputationen gar wohl darauf jehen, daß 
man Diefe zivei nicht ineinandermenge. Und diefe 
unterjchtedliche Teilung hat wohl jtarfe Beweifung 
aus ber Epiftel zu den Hebräern und an vielen 
Orten in der Schrift. Und alle Opfer im Gefeg 
Mofis, wie mancherlei die find, fünnen unter diefe 
zweierlei Opfer als unter ihre genera bejchloffen 


Apology of the Augsburg Confession.. Art. XXIV. (XII.) 


although in our Confession we purposely 
avoided this term on account of its ambiguity. 
We have set forth what those persons whose 
abuses we condemn now understand as a sacri- 
fice. Now, in order to explain the passages 
of Scripture that have been wickedly per- 
verted, it is necessary in the beginning to set 
forth what a sacrifice is. Already for an en- 
tire period of ten years the adversaries have 
published almost infinite volumes. concerning 
sacrifice, and yet not one of them thus far 
has given a definition of sacrifice. They only 
seize upon the name “sacrifices” either from 
the Scriptures or the. Fathers [and where 
they find it in the Concordances of the Bible, 
apply it here, whether it fits or not]. After- 
ward they append their own dreams, as 
though indeed a sacrifice signifies whatever 
pleases them. 


What a Sacrifice Is, and What Are the 
Species of Sacrifice. 


[Now, lest we plunge blindly into this 
business, we must indicate, in the first place, 
a distinction as to what is, and what is not, 
a sacrifice. To know this is expedient and 
good for all Christians.] Socrates, in the 
Phaedrus of Plato, says that he is especially 
fond of divisions, because without these noth- 
ing can either be explained or understood in 
speaking, and if he discovers any one skil- 
ful in making divisions, he says that he 
attends and follows his footsteps as those 
of a god. And he instructs the one dividing 
to separate the members in their very joints, 
lest, like an unskilful cook, he break to 
pieces some member. But the adversaries 
wonderfully despise these precepts, and, ac- 
cording to Plato, are truly xaxoi uaysıpoı 
(poor butchers), since they break the mem- 
bers of “sacrifice,” as can be understood when 
we have enumerated the species of sacrifice. 
Theologians are rightly accustomed to dis- 
tinguish between a Sacrament and a sacri- 
- fice. Therefore let the genus comprehending 
both of these be either a ceremony or a sacred 
work. A Sacrament is a ceremony or work 


in which God presents to us that which the | 


promise annexed to the ceremony offers; as, 
Baptism is a work, not which-we offer to God, 
but in which God baptizes us, 7. e., a minister 
in the place of God; and God here offers and 
presents the remission of sins, etc., according 
to the promise, Mark 16, 16: He that be- 
lieveth and is baptized shall be saved. A sac- 
rifice, on the. contrary, is a ceremony or work 
which we render God in order to afford Him 
honor. 


- Moreover, the proximate species of sacrifice 
are two, and there are no more. One is the 
propitiatory sacrifice, i.e, a work which 
makes satisfaction for guilt and punishment, 
i. e., one that reconciles God, or appeases 
God’s wrath, or which merits the remission 
of sins for others. The other species is the 
eucharistic sacrifice, which does not merit the 


remission of sins or reconciliation, but is ren- © 
dered by those who have been reconciled, in | 


order that we may give thanks or return 


389 


gratitude for the remission of sins that has 
been received, or for other benefits received. 

These two species of sacrifice we ought es- 
pecially to have in view and placed before 
the eyes in this controversy, as well as in 
many other discussions; and especial care 
must be taken lest they be confounded. ‚But 
if the limits of this book would suffer it, we 
would add the reasons for this division. For 
it has many testimonies in the Epistle to the 
Hebrews and elsewhere. And all Levitical 
sacrifices can be referred to these members as 
to their own homes [genera]. For in the Law 
certain sacrifices were named propitiatory on 
account of their signification or similitude; 


390 M. 252. 258. 


referri tamquam ad sua domicilia possunt. 
Dicebantur enim in lege quaedam propitia- 
toria sacrifieia propter significationem seu 
similitudinem, non quod mererentur remis- 
sionem peccatorum coram Deo, sed quia mere- 
bantur remissionem peccatorum secundum 
iustitiam legis, ne illi, pro quibus fiebant, ex- 
cluderentur ab ista politia. Dicebantur itaque 
propitiatoria pro peccato, pro delicto holo- 
eaustum. Illa vero erant eöyaoıorıza, oblatio, 
libatio, retributiones, primitiae, decimae. 
22] Sed revera unicum tantum in mundo 
fuit sacrificium propitiatorium, videlicet mors 
Christi, ut docet Epistola ad Ebraeos, quae ait 
10,4: Impossibile est sanguine taurorum et 
hircorum auferri peccata. Et paulo post, 
v. 10, de voluntate Christi: Im qua voluntate 
sanctificati sumus per oblationem corporis 
23] Iesu Ohristi semel. Et Esaias interpre- 
tatur legem, ut sciamus mortem Christi vere 
esse satisfactionem pro peccatis nostris seu 
expiationem, non ceremonias legis, quare ait 
53, 10: Postquam posuerit ammam suam 
hostiam pro delictis, videbit semen long- 
aevum ete. Nam vocabulum DWN, quo hie 
usus est, significat hostiam pro delicto, [R. 255 
quae in lege significavit, quod ventura esset 
hostia quaedam satisfactura pro peccatis no- 
stris et reconciliatura Deum, ut scirent homi- 
nes, quod non propter nostras iustitias, sed 
propter aliena merita, videlicet Christi, velit 
Deus nobis reconciliari. Paulus idem nomen 
ows interpretatur peccatum, Rom.8,3: De 
peccato dammavit peccatum, id est, peccatum 
punivit de peccato, id est, per hostiam pro 
peccato. Significantia verbi facilius intelligi 
potest ex moribus gentium, quos videmus ex 
patrum sermonibus male intellectis acceptos 
esse. Latini vocabant piaculum hostiam, quae 
in magnis calamitatibus, ubi insigniter vide- 
batur Deus irasci, offerebatur ad placandam 
iram Dei, et litaverunt aliquando humanis 
hostiis, fortassis quia audierant, quandam 
humanam hostiam placaturam esse Deum toti 
generi humano. Graeci alibi xadaouara, alibi 


Apologia Confessionis. Art. XXIV. (XII) : 


. $6. 247—249. 


unb begriffen werden. Denn etlihe Opfer im 
Gejek Mofis werden genannt Sühnopfer oder 
Opfer für die Sünden um der Bedeutung millen, 
nicht daß Vergebung der Sünden dadurch verdient 
wird bor Gott, fondern dah eS äußerliche Ber- 
fühnungen waren um der Bedeutung willen; denn 
diejenigen, für welche fie gefchahen, wurden burd) 
[oíde Opfer verföhnt, daß fie nicht aus dem Volt 
%3rael berftoBen würden. Darum waren e$ ges 
nannt Sithnopfer; bie andern Opfer aber waren 
Danfopfer. 

Alfo find im Gejek wohl Bedeutungen gemwefen 
des rechten Opfers, aber eS ift allein ein einziges 
wahrhaftiges Sühnopfer, Opfer für die Sünden, 
in der Welt gewefen, nämlich der Tod Chrifti, 
wie Die Epiftel zu den Hebräern fagt: „ES ijt uns 
möglich gewefen, daß ber Ochfen und Bide Blut 
follte Sünden wegnehmen.”“ Und bald hernach 
fteht bon bem Gehorfam und Willen Ehrifti: „Sn 
mwelhem Willen twir geheiliget find Durd das 
Opfern des Leibes BSEju Chrifti einmal“ uj. 
Und Befatas der Prophet hat auch zuvor das Ge- 
fek Mtofis ausgelegt und zeigt an, bab der Tod 
Ehrifti die Bezahlung für die Sünden ijf und 
nicht bie Opfer im Gefeb, ba er bon Chrijto jagt: 
„Wenn er fein Leben zum Schuldopfer gegeben 
hat, fo wird er Samen haben und in die Lange 
leben." Denn der Prophet hat das Wort „Schuld- 
opfer” auf Chriftus’ Tod gezogen, anzuzeigen, daß 
die Schuldopfer im Gejeg nicht das rechte Opfer 
wären, die Sünden zu bezahlen, jondern es müßte 
ein ander Opfer fommen, nämlich Chrijtus’ Top, 
Dadurd Gottes Born follte verfühnt werden. 
Stem, die Schuldopfer im Gejeh mußten auf 
hören, da das Changelium geoffenbart und das 
vedhte Dpfer ausgerichtet ward. Darum find e3 
nicht rechte VBerfühnungen bor Gott gewejen, denn 
fie haben fallen mitffen, und hat ein anderes 
müjen fommen. Derhalben find eS allein Bes 
Deutungen und Vorbilder der rechten Verfühnung 
gemejen. Darum bleibt diejes feitjtehen, Dak nur 
ein einig Opfer gewejen ijt, nämlich der Tod 
Gbrijti, das für andere follte appliziert werden, 
Gottes Zorn zu verfohnen. 


zsonphuara appellaverunt. Intelligunt igitur Esaias et Paulus, Christum factum esse hostiam, 
24] hoc est, piaculum, ut ipsius meritis, non nostris, reconciliaretur Deus. Maneat ergo hoe 
in eausa, quod sola mors Christi est vere propitiatorium sacrificium. Nam Levitica illa sacri- 
fieia propitiatoria tantum sie appellabantur ad significandum futurum piaculum. Propterea 
similitudine quadam erant satisfactiones redimentes iustitiam legis, ne ex politia excluderentur 
isti, qui peccaverant. Debebant autem cessare post revelatum evangelium; et quia cessare in 


evangelii revelatione debebant, non erant vere propitiationes, quum evangelium ideo promissum 


sit, ut exhibeat propitiationem. 


25] Nune reliqua sunt sacrificia edyaoı- 
orıxa, quae vocantur sacrificia laudis (cf. Lev. 
3, 1 sq.; 7,11 sq.; Ps. 56, 13 et infr.), prae- 
dieatio evangelii, fides, invocatio, gratiarum 
actio, confessio, afflietiones sanctorum, imo 
omnia bona opera sanctorum. Haec sacrificia 
non sunt satisfactiones pro facientibus, [R. 256 
vel applicabiles pro aliis, quae mereantur eis 
ex opere operato remissionem peccatorum seu 
reconciliationem. Fiunt enim a reconciliatis. 
26] Et talia sunt sacrificia novi testamenti, 
sieut docet Petrus 1 Pet. 2, 5: Sacerdotium 
sanctum, ut offeratis hostias spirituales. Op- 


E 


über biefe8 einige Sühnopfer, nämlich den Tod 


Gbrifti, find nun andere Opfer, die find alle nur 


Dantfopfer, als alles Leiden, Predigen, gute Werke 
der Heiligen. Dasfelbe find nicht fold Opfer, 
dadurch wir verfühnt werden, bie man für andere 
tun finne, ober bie da verdienen ex opere ope- 
rato DVBergebung der Sünden oder Verföhnung. 


Denn fie gejchehen von denjenigen, jo fhon durch 


Chriftum verföhnt find. Und folde Opfer find 
unjere Opfer im Neuen Teftament, wie Petrus 
ber WApoftel 1 Petr. 2 jagt: „Ihr fetd ein heilig 
Prieftertum, dak ifr opfert geiftliche Opfer.“ — 


ponuntur autem hostiae spirituales non tantum pecudibus, sed etiam humanis operibus, ex 


opere operato oblatis, quia spirituale significat motus Spiritus Sancti in nobis. Idem docet 
Paulus Rom. 12, 1: Exhibete corpora vestra hostiam viventem, sanctam; cultum rationalem. 


TA 
ES ee eee 


Apology of the Augsburg Confession. Art. XXIV. (XII.) 


not because they merited the remission of sins 
before God, but because they merited the re- 
mission of sins according to the righteousness 
of the Law, in order that those for whom they 
were made might not be excluded from that 
commonwealth [from the people of Israel]. 
‘Therefore they were called sin-offerings and 
burnt offerings for a trespass. Whereas the 
eucharistic sacrifices were the oblation, the 
drink-offering, thank-offerings, first-fruits, 
tithes. 

[Thus there have been in the Law emblems 
of the true sacrifice.] But in fact there has 
been only one propitiatory sacrifice in the 
world, namely, the death of Christ, as the 
Epistle to the Hebrews teaches, which says, 
10,4: It ts not possible that the blood of 
bulls and of goats should take away sins. 
And a little after, of the [obedience and] will 
of Christ, v.10: By the which will we are 
sanctified by the offering of the body of Jesus 
Christ once for all. And Isaiah interprets 
the Law, in order that we may know that the 
death of Christ is truly a satisfaction for our 
sins, or expiation, and that the ceremonies of 
the Law are not; wherefore he says, 53, 10: 
When Thou shalt make His soul an offering 
for sin, He will see His seed, etc. For the 
word employed here, DWN, signifies a victim 
for transgression; which signified in the Law 
that a certain Victim was to come to’ make 
satisfaction for our sins and reconcile God, 
in order that men might know that God 
wishes to be reconciled to us, not on account 
of our own righteousnesses, but on account of 
the merits of another, namely, of Christ. 
Paul interprets the same word DWN as sin, 
Rom. 8,3: For sin (God) condemned sin, 4. e., 
He punished sin for sin, i.e., by a Victim for 
sin. The significance of the word can be the 
more easily understood from the customs of 
the heathen, which, we see, have been received 
from the misunderstood expressions of the 
Fathers. The Latins called a victim that 
which in great calamities, where God seemed 
to be especially enraged, was offered to ap- 
pease God’s wrath, a piaculum; and they 
sometimes sacrificed human victims, perhaps 
because they had heard that a human victim 
would appease God for the entire human race. 
The Greeks sometimes called them zadaouara 
and sometimes zeoup5uara. Isaiah and Paul, 
therefore, mean that Christ became a victim, 
i. €., an expiation, that by His merits, and not 
by our own, God might be reconciled. There- 
fore let this remain established in the case, 
namely, that the death of Christ alone is 
truly a propitiatory sacrifice. For the Levit- 
ical propitiatory sacrifices were so called only 
to signify a future expiation. On account of 
a certain resemblance, therefore, they were 
satisfactions redeeming the righteousness of 
the Law, lest those persons who sinned should 
be excluded from the commonwealth. But 
after the revelation of the Gospel [and after 
the true sacrifice has been accomplished] they 
had to cease; and because they had to cease 
in the revelation of the Gospel, they were not 
truly propitiations, since the Gospel was 


391 


promised for this very reason, namely, to set 
forth a propitiation. 

Now the rest are eucharistic sacrifices, 
which are called sacrifices of praise, Lev. 
3, 1f.; 7,11 f.; Ps. 56, 12 f., namely, the 
preaching of the Gospel, faith, prayer, thanks- 
giving, confession, the afflictions of saints, 
yea, all good works of saints. These sacri- 
fices are not satisfactions for those making 
them, or applicable on behalf of others, so as 
to merit for these, ex opere operato, the re- 
mission of sins or reconciliation: For they 
are made by those who have been reconciled. 
And such are the sacrifices of the New Testa- 
ment, as Peter teaches, 1. Ep. 2,5: An holy 
priesthood, to offer up spiritual sacrifices. 
Spiritual sacrifices, however, are contrasted 
not only with those of cattle, but even with 
human works offered ex opere operato, because 
spiritual refers to the movements of the Holy 
Ghost in us. Paul teaches the same thing 
Rom. 12,1: Present your bodies a living sac- 
rifice, holy, acceptable, which is your reason- 
able service. Reasonable service signifies, 
however, a service in which God is known, 
and apprehended by the mind, as happens in 
the movements of fear and trust towards 
God. Therefore it is opposed not only to the 
Levitical service, in which cattle are slain, 
but also to a service in which a work is 
imagined to be offered ex opere operato. The 
Epistle to the Hebrews, 13, 15, teaches the 
same thing: By Him, therefore, let us offer 


399 M. 953—955. 


Apologia Confessionis. 


Art. XXIV. (XII) 38. 249. 250. 


Significat autem cultus rationalis cultum, in quo Deus intelligitur, mente apprehenditur, ut fit 
in motibus timoris et fiduciae erga Deum. Opponitur igitur non solum cultui Levitico, in quo 


peeudes mactabantur, sed etiam cultui, in quo fingitur opus ex opere operato offerri. 
Per ipsum offeramus hostiam laudis semper Deo, 


docet epistola ad Ebraeos, cap. 13, 15: 


et addit interpretationem, id est, fructum labiorum confitentwum nomini eius. 
laudes, hoe est, invocationem, gratiarum actionem, confessionem et similia. 
Id monet particula: 


ex opere operato, sed propter fidem. 
fide in Christum. 


27] In summa, cultus novi testamenti est 
: Spiritualis, hoc est, est iustitia fidel in corde 
et fructus fidei. Ideoque abrogat Leviticos 
cultus. Et Christus ait Ioh. 4, 23. 24: Veri 
adoratores adorabunt Patrem in spiritu et 
veritate. Nam et Pater tales quaeri, qui 
adorent eum. Deus est spiritus, et eos, qui 
adorant eum, in spiritu et veritate oportet 
adorare. Haec sententia clare damnat opinio- 
nes de sacrificiis, quae fingunt ex opere ope- 
rato valere, et docet, quod oporteat spiritu, 
id est, motibus cordis et fide, adorare. Ideo 
28] et prophetae damnant in veteri testa- 
mento opinionem populi de opere operato et 
docent iustitiam et sacrificia spiritus. [R.257 
Ieremiae 7, 22. 23: Non sum locutus cum 
patribus vestris et non praecepi eis m die, 
qua edusi eos de terra Aegypti, de holocaustis 
et victimis, sed. hoc verbum praecepi eis dicens : 
Audite vocem. meam, et ero vobis Deus etc. 
Quomodo existimemus Iudaeos hane concio- 
nem excepisse, quae videtur palam pugnare 
cum Mose? Constabat enim Deum praecepisse 
patribus de holocaustis ae victimis, sed Iere- 
mias opinionem de sacrificiis damnat, hane 
non tradiderat Deus, videlicet, quod illi eultus 
ex opere operato plaearent eum. Addit autem 
de fide, quod hoc praeceperit Deus: Audite 
me, hoc est, credite mihi, quod ego sim Deus 
vester, quod velim sic innotescere, quum mise- 
reor et adiuvo, nec habeam opus vestris victi- 
mis; confidite, quod ego velim esse Deus iusti- 
ficator, salvator, non propter opera, sed pro- 
pter verbum et promissionem meam; a me 
vere et ex corde petite et exspectate auxilium. 


Idem 


Iubet offerre 
Haee valent non 
per ipsum offeramus, hoc est, 


Und im Neuen Zeftament gilt fein Opfer ex 
opere operato sine bono motu utentis, das ijt, 
das Werk ohne einen guten Gedanken im Herzen. 
Denn Gbrijus [prit Joh. am 4.: „Die rechten 
Anbeter werden den Vater anbeten im Geijt und 
in der Wahrheit”, das ift, mit Herzen, mit herz= 
fiher Furcht und herzlihem Glauben. Darum 
ijt’S eitel teuflische, pharijaijche und antichriftifche 
Lehre und Gottesdienit, dak unjere Widerjacher 
lehren, ihre Mefje verdiene Vergebung der Schuld 
und Pein ex opere operato. Die Xuden bere 
ftanden ihre Zeremonien auch nicht redj und 
meinten, fie wären bor Gott fromm, wenn fie Die 
Werte getan hätten, ex opere operato. Damider 
freien bie Propheten aufs allerernftlidfte, damit 
fie die Leute bon eigenen Werfen auf die Bujage 
Gottes twiejen und fie zum Glauben und rechten 
Gottesdienft brüdjten. Ajo jteht Ser. am 7.: 
„sch Habe nicht mit euren Vätern von Opfern ge- 
redet oder Brandopfern, ba id) fie aus Üghpten= 
land führte, fondern dies Wort habe id) ihnen ge- 
boten; Höret meine Stimme, und id) twill euer 
Gott jein“ ufw. Was werden wohl die halsftar- 
rigen Juden zu Diejer Predigt und Lehre gejagt 
haben, die ba ganz öffentlich wider das GefeB und 
Moje jcheint? Denn e$ var je öffentlich, bab Gott 
ben Vätern bon Opfern geboten hatte, ba8 fonnte 
serenitas nicht leugnen. Keremias aber verdammt 
ihren Srttum bon den Opfern, bon welchen fein 
Gottesbefehl war, nämlich daß die [fie] meinten, 
daß Die Opfer ex opere operato Gott verjühnten 
unb gefielen. Darum fegt Deremias das dazu 
vom Glauben, das Gott geboten hat: Hört mich, 
das ift, glaubt mir, daß ich euer Gott bin, dak 
id) euch erhalte, mid) euer erbarme, euch alle &tunz 
den helfe, und [be]barf eurer Opfer nicht; glaubt, 


Dap id) euer Gott bin, der euch gerecht macht und heilig, nicht um eures Verdienftes willen, jondern um 
meiner Zujage willen; darum jollt ihr von mir allen Soft und Hilfe [er]warten. 


29] Damnat opinionem de opere operato et 
Psalmus 50, 13. 15, qui repudiatis vietimis 
requirit invocationem: Numquid manducabo 
carnes taurorum? ete. Invoca me in die tri- 
bulationis tuae, et eripiam te, et honorifica- 
‘bis me. "Testatur hane esse veram Jaroelar, 
hune esse verum honorem, si ex corde invoce- 
mus ipsum. 

Item Ps. 40, 7: 
noluisti, aures autem aperuisti mihi, id est, 
verbum mihi proposuisti, quod audirem, et re- 
quiris, ut credam Verbo tuo et promissionibus 
tuis, quod vere velis misereri, opitulari ete. 
Item Ps. 51, 18. 19: Holocaustis non delecta- 
beris. Sacrificium Deo spiritus contribulatus ; 
cor contritum. et humiliatum Deus non despi- 
cies. Item Ps. 4, 6: Sacrificate sacrificium 
iustitiae et sperate in Domino. Iubet sperare, 
et dicit id esse iustum sacrificium, significans 
cetera sacrificia non esse vera et iusta sacri- 
fieia. Et Ps. 116, 17: Sacrificabo hostiam lau- 
dis et nomen Domini invocabo. Vocat [R.258 
invocationem hostiam laudis. 


Sacrificium et oblationem | . 


Auch jo verwirft die heidnifhe Opinion bon 
opere operato der 50. Pjalm, da er jagt: „Metz 
neft du, daß id Ochjenfleifch effen wolle oder 
Bodsblut trinfen? Mufe mich an in ber Zeit ber 
Not” ujw. Da wird das opus operatum ber: 
worfen und fagt:- „Rufe mich an!“ Da zeigt er 
den Hichften GotteSbienjt an, wenn wir ihn von 
Herzen anrufen. 

stem im 40. Pfalm: „Du Haft feine Luft am 
Opfer und Speisopfer; aber die Ohren haft du 
mir aufgetan“, das tit, but haft mir ein Wort gez 
geben, das ich hören jolf, und forderft, daß ich bei- 
nem Wort glauben joll und deinen Zufagen, daß 
bu mit helfen willft. Item Bf. 51: „Du haft nicht 
Luft zum Opfer, ich gäbe dir es fonft” uf. „Die 
Opfer Gottes find ein zerbrochener Geift“ ujto. 
Stem im 4. Pjalm: ,Opfert Opfer der Geredj- 
tigkeit und hoffet auf ben HErrn.” Da befiehlt 
er, baj wir follen auf den, HErrn hoffen, und 
nennt Das ein recht Opfer. Da zeigt er an, daß 
die andern nicht rechte Opfer feien ujm. Atem 
Bi. 116: „Dir will id) Sanfopfer opfern und des 
HErrn Namen anrufen“ ufw. 


4c 


Apology of the Augsburg Confession. 


the sacrifice of praise to God continually ; 
and he adds the interpretation, that is, the 
fruit of our lips, giving thanks to His name. 
He bids us offer praises, i. e., prayer, thanks- 
giving, confession, and the like. These avail 
not ex opere operato, but on account of faith. 
This is taught by the clause: By Him let us 
offer, i.e., by faith in Christ. 

In short, the worship of the New Testa- 
ment is spiritual, i. e., it is the righteousness 
of faith in the heart and the fruits of faith. 
It accordingly abolishes the Levitical services. 
[In the New Testament no offering avails ex 
opere operato, sine bono motu utentis, i. e., 
on account of the work, without a good 
thought in the heart.] And Christ says, 
John 4, 23. 24: True worshipers shall worship 
the Father in spirit and in truth; for the 
Father seeketh such to worship Him. God 
is a Spirit; and they that worship Him must 
worship Him in spirit and in truth [that is, 
from the heart, with heartfelt fear and cordial 
faith]. This passage clearly condemns [as 
absolutely devilish, pharisaical, and antichris- 
tian] opinions concerning sacrifices which, 
they imagine, avail ex opere operato, and 
teaches that men ought to worship in spirit, 
4. €., with the dispositions of the heart and by 
faith. [The Jews also did not understand 
their ceremonies aright, and imagined that 
they were righteous before God when they 
had wrought works ex opere operato. Against 
this the prophets contend with the greatest 
earnestness.] Accordingly, the prophets also 
in the Old Testament condemn the opinion 
of the people concerning the opus operatum, 
and teach the righteousness and sacrifices of 
the Spirit. Jer. 7, 22. 23: For I spake mot 
unto your fathers, nor commanded them, in 
the day that I brought them out of the land 
of Egypt, concerning burnt offerings or sacri- 
fices; but this thing commanded I them, say- 
ing, Obey My voice, and I will be your 
God, etc. How do we suppose that the Jews 
received this arraignment, which seems to 
conflict openly with Moses? For it was evi- 
dent that God had given the fathers com- 
mands concerning burnt offerings and victims. 
But Jeremiah condemns the opinion concern- 
ing sacrifices which God had not delivered, 
namely, that these services should please Him 
ex opere operato. But he adds concerning 
faith that God had commanded this: Hear 
Me, i. e., believe Me that I am your God; that 
I wish to become thus known when I pity 
and aid; neither have I need of your victims; 
believe that I wish to be God the Justifier 
and Savior, not on account of works, but on 
account of My word and promise; truly and 
from the heart seek and expect aid from Me. 

Ps. 50, 13.15, which rejects the victims and 
requires prayer, also condemns the opinion 
concerning the opus operatum: Will I eat 
the flesh of bulls? etc. Call upon Me in the 
day of trouble; I will deliver thee, and thou 
shalt glorify Me. The Psalmist testifies that 
this is true service, that this is true honor, 
if we call upon Him from the heart. 

Likewise Ps. 40, 6: Sacrifice and offering 
Thou didst not desire; mine ears hast Thou 


Art. XXIV. (XII.) 893 


opened, i.e., Thou hast offered to me Thy 
Word that I might hear it, and Thou dost 
require that I believe Thy Word and Thy 
promises, that Thou truly desirest to pity, to 
bring aid, ete. Likewise Ps. 51,16. 17: Thou 
delightest not in burnt offering. The sacri- 
fices of God are a broken spirit; a broken 
and a contrite heart, O God, Thou wilt not 
despise. Likewise Ps. 4, 5: Offer the sacri- 
fices of righteousness, and put your trust 
[hope, V.] in the Lord. He bids us hope, and 
says that this is a righteous sacrifice, signi- 
fying that other sacrifices are not true and 
righteous sacrifices. And Ps.116,17: I will 
offer to Thee the sacrifices of thanksgiving, 
and will call upon the name of the Lord. 
They call invocation a sacrifice of thanks- 
giving. 


| 


294 M. 255. 256. 

30] Sed plena est Scriptura talibus testi- 
moniis, quae docent, quod sacrificia ex opere 
operato non reconcilient Deum. Ideoque in 
novo testamento abrogatis cultibus Leviticis 
docet fore, ut nova et munda sacrificia fiant, 
videlicet fides, invocatio, gratiarum actio, con- 
fessio et praedicatio evangelii, afflictiones pro- 
pter evangelium et similia. 

31] Et de his sacrificiis loquitur Malachias, 
1,11: Ab ortu solis usque ad occasum ma- 
gnum, est nomen meum in gentibus, et in omni 
loco incensum. offertur omini meo et oblatio 
munda. Hune locum detorquent adversarii 
ad missam et allegant auctoritatem patrum. 
Facilis est autem responsio, quod, ut maxime 
loqueretur de missa, non sequatur missam ex 
opere operato iustificare, aut applicatam aliis 
mereri remissionem peccatorum ete. Nihil 
horum dicit propheta, quae monachi et sophi- 
32] stae impudenter affingunt. Ceterum ipsa 
prophetae verba offerunt sententiam.  Pri- 
mum enim hoc proponunt, magnum fore 
nomen Domini. Id fit per praedicationem 
evangeli. Per hanc enim innotescit nomen 
Christi, et misericordia Patris in Christo pro- 
missa cognoscitur. Praedicatio evangelii parit 
fidem in his, qui recipiunt evangelium. Hi 
invocant Deum, hi agunt Deo gratias, hi tole- 
rant afflictiones in confessione, hi bene ope- 
rantur propter gloriam Christi. Ita fit ma- 
gnum nomen Domini in gentibus. Incensum 
igitur et oblatio munda significant non cere- 
moniam ex opere operato, sed omnia illa sacri- 
fieia, per quae fit magnum nomen Domini, 
seilicet fidem, invocationem, praedicationem 
33] evangelii, confessionem etc. Et facile 
patimur, si quis hie velit complecti ceremo- 
niam, modo neque intelligat solam ceremo- 
niam, neque doceat ceremoniam ex opere ope- 
rato prodesse. Sicut enim inter sacrificia 
laudis, hoc est, inter laudes Dei, complecti- 
mur praedicationem Verbi: ita laus [R.259 
esse potest seu gratiarum actio ipsa sumptio 
coenae Domini, sed non ex operé operato iusti- 
fieans aut applieanda aliis, ut mereatur eis 
remissionem peccatorum. Sed paulo post ex- 
ponemus, quomodo et ceremonia sacrificium 
sit. Verum quia Malachias de omnibus culti- 
bus novi testamenti, non solum de coena Do- 
mini loquitur, item, quia non patrocinatur 
pharisaicae opinioni de opere operato, ideo 
nihil contra nos facit, sed magis adiuvat nos. 
Requirit enim cultus cordis, per quos vere fit 
magnum nomen Domini. 


widerredet demfelben pharifäifchen Srrtum dom ope 


Apologia Confessionis. 


Art. XXIV. (XII.) YW. 250—252. 


Und die ganze Schrift ijt voll folder Sprüche, 
Die ba anzeigen, daß fein Opfer, fein Werft ex 
opere operato Gott verfühnt. Darum lehrt fie, 
bab im Neuen Teftament bie Opfer des Gejekes 
Mofis abgetan jeien, und feien eitel reine Opfer, 
ohne Makel, nämlid) der Glaube gegen Gott, 
S$enfjagung, Gottes Lob, Predigt des Cvangelit, 
Kreuz und Leiden der Heiligen und dergleichen. 

Und bon biejen Opfern redet Maleadhi, da er 
jagt: „Bom Aufgang der Sonne bis zu ihrem 
Niedergang ijt mein Name groß unter den SHei- 
den, und an allen Orten foll meinem Namen gez 
opfert werden ein rein Opfer.“ Denjelben Sprud 
deuten die Widerfacher fäljchlic) und närrijch, bon 
der Meffe zu verftehen, und ziehen die alten 
Väter an. (8 ijt abet ba bald geantwortet: 
Wenngleich) Maleachi von ber Mefje redet, al8 er 
nicht tut, jo folgt Doch daraus nicht, bap bie Meffe 
ex opere operato uns bot Gott fromm made, 
oder Dak man Meffe könne halten für andere, benz 
felben BVergebung der Sünden zu erlangen. Der 
feines jagt der Prophet, jondern bie Sophiiten 
und Mönche erdichten’3 unberjdümt aus ihrem 
eigenen Hirn. Die Worte aber des Bropheten 
bringen felbjt den rechten Berjtand mit. Denn 
erit jagt der Prophet, e8 folle der Name des 
HErrn groß werden; das gefchieht durch die Pre= 
Digt des (bangelii. Denn durch diefelbe wird 
der Name Ehrifti befannt, und wird befannt bte 
Gnade, in Gfrijto verheipen. Durch bie Predigt 
aber des Coangelit fommen die Leute zum Glau-z 
ben; bie rufen dann Gott recht an, bie banfen 
Gott, die leiden um Gottes willen Verfolgung, 
die tun gute Werke. Darum: nennt’3 der Pro: 
phet ba8 reine Opfer, nicht die Zeremonie Det 
Meffe allein ex opere operato, jondern alle geift- 
licen Opfer, durch welche Gottes Name groß 
wird. Nämlich ein rein, heilig Opfer ijt Die Prez 
Digt des Cvangelii, ber Glaube, Anrufen, Gebet, 
das Evangelium und Chriftum bor der Welt bez 
fennen uj. Und wir fechten nicht groß an, ob 
e$ jemand je aud) auf die Beremonie ber Meile 
deuten wollte, wenn er nur nicht jagt, bab bie 
ichlechte ceremonia ex opere operato Gott bet 
jühne. Denn mie wir bie Predigt heißen ein 
Lobopfer, fo mag bie ceremonia des Abendmahls 
an ihm jelbft ein Xobopfer fein, aber nicht ein 
jolch Opfer, daS ex opere operato bor Gott ges 
recht mache, oder das man für andere tun finne, 
ihnen Vergebung der Sünden zu erlangen. Aber 
bald hernach wollen wir auch jagen, wie die cere- 
monia ein Opfer fei. Dieweil aber Maleadhi 
redet bon allen GotteSdienften und Opfern des 
Neuen Teftaments, fo redet er nicht allein von ber 
Meffe oder Abendmahl. Stem, dieweil er flat 
re operato, jo tut der Cprud) nidjt$ wider uns, 


jondern vielmehr für uns, denn er fordert inwendig das Herz, Gott Dankopfer zu tun, butd) welches 


der Name des Herrn recht groß werde. 


34] Citatur ex Malachia et alius locus, 3,3: 
Et purgabit filios Levi, et colabit eos quasi 
aurum et quasi argentum, et erunt Domino 
offerentes sacrificia in 4ustitia. Hic locus 
aperte requirit sacrificia iustorum, quare non 
patrocinatur opinioni de opere operato. Sunt 
autem sacrificia filiorum Levi, hoc est, docen- 
tium in novo testamento, praedicatio evangelii 
et boni fruetus praedicationis, sicut Paulus 
ait Rom. 15, 16: Sacrifico evangelium, Dei, ut 
oblatio gentium fiat accepta, sanctificata Spi- 


(5$ wird aud) aus bem Maleachi nod) ein &prud) 
angezogen: „Und er wird feigern [fethen, du 
tern] die Söhne Levi wie Gold und wie Silber, 
und fie werden Gott opfern Opfer der Gerechtig- 
feit." Da jagt er von Opfern der Gerechtigkeit; 
darum. ijf ber Tert wider das opus operatum. 
Die Opfer aber der Söhne Levi, da3 ijt, berjeni- 
gen, Die ba predigen im Neuen Teftament, ift bie 
Predigt des Changelti und bie guten Früchte ber 
Predigt, wie Paulus Rim. 15 jagt: „Ich joll fein 
ein Diener Chrijti unter den Heiden, zu opfern 


Apology of the Augsburg Oonfession. 


But Scripture is full of such testimonies 
as teach that sacrifices ex opere operato do 
not reconcile God. Accordingly the New 
Testament, since Levitical services have been 
abrogated, teaches that new and pure sacri- 
fices will be made, namely, faith, prayer, 
thanksgiving, confession, and the preaching 
of the Gospel, afflictions on account of the 
Gospel, and the like. 

And of these sacrifices Malachi speaks, 
1,11: From the rising of the sun even unto 
the going down of the same My name shall 
be great among the Gentiles; and in every 
place incense shall be offered unto My name 
and a pure offering. The adversaries per- 
versely apply this passage to the Mass, and 
quote the authority of the Fathers. A reply, 
however, is. easy, for even if it spoke most 
particularly of the Mass, it would not follow 
that the Mass justifies ex opere operato, or 
that, when applied to others, it merits the 
remission of sins, etc. The prophet says noth- 
ing of those things which the monks and 
sophists impudently fabricate. Besides, the 
very words of the prophet express his mean- 
ing. For they first say this, namely, that the 
name of the Lord will be great. This is ac- 
complished by the preaching of the Gospel. 
For through this the name of Christ is made 
known, and the mercy of the Father, promised 
in Christ, is recognized. The preaching of 
the Gospel produces faith in those who receive 
the Gospel. They call upon God, they give 
thanks to God, they bear afflictions for their 
confession, they produce good works for the 
glory of Christ. Thus the name of the Lord 
becomes great among the Gentiles. There- 
fore incense and a pure offering signify not 
a ceremony ex opere operato [not the cere- 
mony of the Mass alone], but all those sacri- 
fices through which the name of the Lord be- 
comes great, namely, faith, invocation, the 
preaching of the Gospel, confession, etc. And 
if any one would have this term embrace the 
ceremony [of the Mass], we readily concede 
it, provided he neither understands the cere- 
mony alone, nor teaches that the ceremony 
profits ex opere operato. For just as among 
the sacrifices of praise, 4. e., among the praises 
of God, we include the preaching of the Word, 
so the reception itself of the Lord’s Supper 
can be praise or thanksgiving; but it does 
not justify ex opere operato; neither is it to 
be applied to others so as to merit for them 
the remission of sins. But after a while we 
shall explain how even a ceremony is a sacri- 
fice. Yet, as Malachi speaks of all the ser- 
vices of the New Testament, and not only of 
the Lord’s Supper; likewise, as he does not 
favor the pharisaic opinion of the opus ope- 
ratum, he is not against us, but rather aids us. 
For he requires services of the heart, through 
which the name of the Lord becomes truly 
great. 

Another passage also is cited from Malachi 
3,3: And He shall purify the sons of Levi, 
and purge them as gold and silver, that they 
may offer unto the Lord an offering of right- 
eousness. This passage clearly requires the 
sacrifices of the righteous, and hence does not 


Art, XXIV. (XII.) 395 


favor the opinion concerning the opus ope- 
ratwm. But the sacrifices of the sons of Levi, 
i. €., of those teaching in the New Testament, 
are the preaching of the Gospel, and the good 
fruits of preaching, as Paul says, Rom. 15, 16: 
Mimistering the Gospel of God, that the offer- 
ing up of the Gentiles might be acceptable, 
being sanctified by the Holy Ghost, 4. e., that 


396 M. 256. 957. 


ritu Sancto, id est, ut gentes fiant hostiae ac- 
ceptae Deo per fidem ete. Nam illa mactatio 
in lege significabat et mortem Christi et prae- 
dicationem evangelii, qua hane vetustatem 
carnis mortificari oportet, et inchoari novam 
et aeternam vitam in nobis. 


Sed adversarii ubique sacrificii nomen ad 
solam ceremoniam detorquent. Praedicatio- 
nem evangelii, fidem, invocationem et similia 
omittunt, quum ceremonia propter haec in- 
stituta sit, et novum testamentum debeat 
habere sacrificia cordis, non ceremonialia pro 
peccatis facienda more Levitiei sacerdotii. 


35].Allegant et iuge sacrificium (cf. Ex. 29, 
39 sq.; Dan. 8, 11 sq.; 12, 11), quod, sieut in 
lege fuit iuge sacrifieium, ita missa debeat 
esse iuge sacrificium novi testamenti. Bene 
cum adversariis agitur, si patimur nos vinci 
allegoriis. Constat autem, quod allegoriae 
non pariunt firmas probationes. Quamquam 
nos quidem facile patimur missam intelligi 
iuge sacrificium, modo ut tota missa [R.260 
intelligatur, hoc est, ceremonia cum praedica- 
tione evangelii, fide, invocatione et gratiarum 
actione. Nam haec simul coniuncta sunt iuge 
sacrificium novi testamenti, quia ceremonia 
propter haec instituta est, nec ab his divel- 
lenda est. Ideo Paulus ait 1 Cor. 11, 26: 
Quoties comedetis panem hunc et poculum 
Domini bibetis, annuntiate mortem Domini. 
Illud vero nullo modo sequitur ex hoc typo 
Levitico, quod ceremonia sit opus ex opere 
operato iustificans aut applicandum pro aliis, 


ut mereatur eis remissionem peccatorum ete. . 


Apologia Confessionis. 


Art. XXIV. (XII.) IW, 252. 953. 


das Evangelium Gottes, auf dak die Heiden ein 
Opfer werden, Gott angenehm burd) den Glau- 
ben.“ Denn das Odjen- unb Schafjichlachten im 
Gejek hat bedeutet den Tod Chrifti und das Pre- 
Digtamt des Cvangelti, Dadurch der alte Adam 
täglich getötet werde, und Das neue und elige 
eben fid) anfängt. 

Aber bie Widerfacher deuten allenthalben das 
Wort Opfer oder sacrificium allein auf die Bere- 
monien der Meffe. Bon dem Predigtamt des 
(*bangefii, vom Glauben, bom Sanfen und Ans 
rufen göttlihen Namens reden fie gar nichts, jo 
doch bie Zeremonia darum ijt eingejebt, jo Dod) 
das Neue Leftament eitel geiftlide Opfer hat in- 
wendig des Herzens und nicht jolde Opfer tie 
das levitijche Prieitertum. 

Auch jo ziehen bie Widerfacher an das zuge 
sacrificium, das ift, da8 tägliche. Opfer, und 
jagen, wie im Gefek Mofi3 fei gemejen ein tüg- 
[id Opfer, alfo fet bte Meffe iuge sacrificium des 
Neuen Keftaments. Wenn die Cade mit Wlle- 
gorien auszurichten wäre, jo würde jedermann 
Allegorien finden, ihm dienlich. Wher alle Ber- 
ftändigen wiffen, Dak man in folchen hochwichtigen 
Sachen bor Gott gewiß und flar Gottes Wort 
haben muß und nicht dDunfle und fremde Sprüche 
herzuziehen mit Gewalt. Solche ungemijje Seu 
tungen halten den Stich nicht vor Gottes Gericht. 
Wiewoh! wir wollten den Widerfachern zu Ge- 


fallen noch bie Meffe wohl iuge sacrificium oder 


tüglid) Opfer nennen lafjen, wenn fie Die ganze 
Meife, das iit, bie Zeremonien mit der Danf- 
fagung, mit dem Glauben im Herzen, mit dem 
herzlichen Anrufen göttliher Gnade, iuge sacri- 
fierum nennten; denn das alles zufammen möchte 
iuge sacrificium des Neuen Teftaments heißen. 
Denn bie Beremonia der Meffe oder des Whend- 
mahls ijt um des alles willen aufgerichtet; denn 


fie it um des Predigens twillen eingejebt, wie Paulus jagt: „Sooft ihr das Brot effet und den fteld) 


trinfet, follt ihr den Tod des Herrn verfündigen.“ 


Das folgt aber gar nicht aus der Figur des tüg- 


fien Opfers, daß bie Meiffe fet ein jolch Opfer, daS ex opere operato Gott verföhne, oder das man 
für andere halten oder tun fünne, ihnen Vergebung der Sünden zu erlangen. 


36] Et typus apte pingit non ceremoniam 
solam, sed etiam praedicationem evangelii. In 
Num. cap. 28, 4 sq. tres ponuntur partes istius 
quotidiani sacrificii: crematio agni, libatio 
et oblatio similae. Lex habebat picturas seu 
umbras rerum futurarum. Ideo in hoc specta- 
culo Christus et totus cultus novi testamenti 
pingitur. Crematio agni significat mortem 
Christi. Libatio significat, ubique in toto 
mundo credentes illius agni sanguine aspergi 
per evangelii praedicationem, hoe est, sancti- 
ficari, sicut Petrus loquitur, l ep. 1,2: In 
sanctificationem Spiritus, in obedientiam et 
aspersionem sanguims lesu Christi. 
similae significat fidem, invocationem et gra- 
37] tiarum actionem in cordibus. Ut igitur 
in veteri testamento umbra cernitur, ita in 
novo res significata quaerenda est, non alius 
typus tamquam ad sacrificium sufficiens. 


Oblatio 


Und wenn man juge sacrificium oder das tüg- 
[ide Opfer recht anfieht, fo malet’3 ab und be- 
deutet nicht allein bie Zeremonien, [onbern auch 
Die Predigt des (bangelii. Denn im 4. Buch 
Mois am 28. werden gefekt drei Stüde, die zu 
demjelben täglichen Opfer gehörten. (rjtfid) ward 


‚geopfert ein Lamm zu einem Brandopfer, und 


ward Wein darauf gegoffen. Danach ward auch 
geopfert ein Kuchen, mit Semmelmehl und DO! ge: 
menget. Das ganze Gejet Mofis ift ein Schatten 
und Figur Chrifti und des Neuen Teftaments, 
darum jo wird Chriftus darin abgemalet. Das 
Lamm bedeutet den Tod Chrifti. Wein darauf 
gießen bedeutet, daß in aller Welt alle Gläubigen 
von des Lammes Blut be[prengt werden Did) 
das Changelium, das ijt, bab fie geheiligt wer- 
ben; wie Petrus jagt 1 Petr. 1: „Dur Heiligung 
des Geiftes im Gehorfam und Beiprengung des 
Blutes SEju Gbrifti^. Der Kuchen bedeutet das 
Anrufen und die Sanfjagung in aller Gläubigen 


Herzen. Wie nun im Alten Teftament der Schatten ijf und die Bedeutung Chriftt oder des Changelii, 
alfo ift im Neuen Teftament dasfelbe Evangelium und die Wahrheit, welche Durch die Figur bedeutet ijt, 
zu juchen, und ift nicht erft ein neuer typus oder Figur zu fuchen, daS fie möchten ober wollten 


sacrificium nennen. 

38] Quare etiamsi ceremonia est memoriale 
mortis Christi, tamen sola non est iuge sacri- 
ficium, sed ipsa memoria est iuge sacrificium, 


Darum, twietwoh!l bie Meffe oder Seremonia im 
Abendmahl ein Gedächtnis ijt des Todes Chriftt, 
jo ift Doch nicht bie Zeremonia allein dag iuge 


Apology of the Augsburg Confession. 


the Gentiles might be offerings acceptable to 
God by faith, etc. For in the Law the slay- 
ing of victims signified both the death of 
Christ and the preaching of the Gospel, by 
which this oldness of flesh should be morti- 
fied, and the new and eternal life be begun 
in us. | 

But the adversaries everywhere perversely 
apply the name sacrifice to the ceremony 
alone. They omit the preaching of the Gos- 
pel, faith, prayer, and similar things, al- 
though the ceremony has been established on 
account of these, and the New Testament 
ought to have sacrifices of the heart, and not 
ceremonials for sin that are to be performed 
after the manner of the Levitical priesthood. 

They cite also the daily sacrifice (cf. Ex. 29, 
Se DATE, TIE n2 UEPY than, "ust “as 
in the Law there was a daily sacrifice, so the 
Mass ought to be a daily sacrifice of the New 
Testament. The adversaries have managed 
well if we permit ourselves to be overcome 
by allegories. It is evident, however, that 
allegories do not produce firm proofs [that in 
matters so highly important before God we 
must have a sure and clear word of God, and 
not introduce by force obscure and foreign 
passages; such uncertain explanations do not 
stand the test of God's judgment]. Although 
we indeed readily suffer the, Mass to be under- 
stood as a daily sacrifice, provided that the 
entire Mass be understood, 4. e., the ceremony 
with the preaching of the Gospel, faith, in- 
vocation, and thanksgiving. For these joined 
together are a daily sacrifice of the New Testa- 
ment, because the ceremony [of the Mass, or 
the Lord's Supper] was instituted on account 
of these things; neither is it to be separated 
from these. Paul says accordingly, 1 Cor. 
11, 26: As often as ye eat this bread and 
drink this cup, ye do show the Lord's death 
till He come. But it in no way follows from 
this Levitical type that a ceremony justifying 
ex opere operato is necessary, or ought to be 
applied on behalf of others, that it may merit 
for them the remission of sins. 

And the type aptly represents not only the 
ceremony, but also the preaching of the 
Gospel. In Num. 28, 4 f. three parts of that 
daily sacrifice are represented, the burning of 
the lamb, the libation, and. the oblation of 
wheat flour. The Law had pictures or 
shadows of future things. Accordingly, in 
this spectacle Christ and the entire worship 
of the New Testament are portrayed. The 
burning of the lamb signifies the death of 
Christ. The libation signifies that every- 
where in the entire world, by the preaching 
of the Gospel, believers are sprinkled with 
the blood of that Lamb, 7. e., sanctified, as 
Peter says, 1. Ep. 1, 2: Through sanctification 
of the Spirit, unto obedience and sprinkling 
of the blood of Jesus Christ. The oblation of 
wheat flour signifies faith, prayer, and thanks- 
giving in hearts. As, therefore, in the Old 
Testament, the shadow is perceived, so in the 
New the thing signified should be sought, and 
not another type, as sufficient for a sacrifice. 

Therefore, although a ceremony is a me- 
morial of Christ’s death, nevertheless it alone 


Art. XXIV. ( XII.) 


397. 


398 M. 257. 258. 
hoc est, praedicatio et fides, quae vere credit, 
Deum morte Christi reconciliatum esse. Re- 
quiritur libatio, hoc est, effectus praedicatio- 
nis, ut per evangelium aspersi sanguine 
Christi sanctificemur, mortificati ac vivificati. 
Requiruntur et oblationes, hoc est, gratiarum 
actiones, confessiones et afflictiones. 


Apologia Confessionis. Art. XXIV. (XII.) 


9m. 953. 954. 


sacrificium oder tägliche Opfer, fondern das Ges | 
büdjtni8 des Todes Chrifti zufamt bet Zeremonia 
ift ba8 tägliche Opfer, das ijt, Die Predigt bom 
Glauben unb Chrifto, melder Glaube wahrlicd 
glaubt, bap Gott durd ben Tod Chrifti ver= 
jöhnt fet. Zu bemjelben iuge sacrificio gehört 
auch bie Frucht der Predigt, Dak wir mit dem 
Blut Chrifti befprengt, das ijt, geheiligt werden, 


bab der alte Adam getötet [werde] und der Geift zunehme; das ijf das Gießen. Danach follen wir aud) 
danfen und Gott loben und ben Glauben mit Leiden und guten Werfen befennen; das ift Durch Mehl 


und ST bedeutet. 


Sic abiecta pharisaica opinione de [R.261 
39] opere operato intelligamus, significari 
cultum spiritualem et iuge sacrificium cor- 
dis, quia in novo testamento corpus bonorum, 
hoe est, Spiritus Sanctus, mortificatio et vivi- 
40] ficatio requiri debent. Ex his satis ap- 
paret typum de iugi sacrificio nihil contra 
nos facere, sed magis pro nobis, quia nos 
omnes partes significatas iugi sacrificio requi- 
rimus. Adversarii falso somniant solam cere- 
moniam significari, non etiam praedicationem 
evangelii, mortificationem et vivificationem 
cordis ete. 


Alfo menn der grobe pharifäifche Irrtum von 
dem opere operato mweggetan ijt, findet fi, dap 
durch das iuge sacrificium bedeutet ijt das geift= 
fide Opfer und tägliche Opfer der Herzen; denn 
Paulus jagt: Sym Alten Teftament tjt „der Schat= 
ten der fünftigen Güter”, „der Qeib aber" und bie 
Wahrheit „ift in Chrifto”, Kol.2,17. Das tft nun 
das Grfenntni8 Chrifti und der Heilige Geijt im 
Herzen, welcher eitel Sanfjagung und täglich geift- 
fide Opfer im Herzen wirft. Aus dem erjcheint 
nun genug, dat das GleichniS bom iuge sacri- 
fieio oder täglichen Opfer nichts wider uns ijt, 
jondern vielmehr für uns. Denn wir haben Har 
angezeigt, Dak alles, was zum tügliden Opfer im 


Geje& Mofis gehört hat, muß ein wahr, herzlich Opfer, nicht opus operatum bedeuten, Der Widers 
facher Traum ijt faljd, da fie müfnen wollen, e8 werde allein das jchlechte, duperlice Wert und 
Zeremonien bedeutet, fo doch der Glaube im Herzen, ba8 Predigen, Befennen, Dankfagen und herz= 
Viches Anrufen die rechten täglichen Opfer find und das Befte an der Meffe, fie nennen’s glei) Opfer 


oder anders. 


41] Nunc igitur boni viri facile iudicare pot- 
erunt falsissimam hane criminationem esse, 
quod iuge sacrificium aboleamus. Res osten- 
dit, qui sint Antiochi illi, qui regnum tenent 
in ecclesia, qui praetextu religionis trahunt 
ad se regnum mundi, et abiecta cura religio- 
nis et docendi evangelii dominantur, bellige- 
rantur velut reges mundi, qui novos cultus 
42] instituerunt in ecclesia. Nam adversarii 
in missa solam retinent ceremoniam, eamque 
conferunt publice ad sacrilegum quaestum. 
Postea fingunt hoc opus applicatum pro aliis 
43] mereri eis gratiam et omnia bona. In 
concionibus non docent evangelium, non con- 
solantur conscientias, non ostendunt gratis 
remitti peccata propter Christum, sed propo- 
nunt cultus sanctorum, satisfactiones huma- 
nas, traditiones humanas, per has affirmant 
homines coram Deo iustificari. Et harum 
quaedam quum sint manifeste impiae, tamen 
vi defenduntur. Si qui concionatores volunt 
perhiberi doctiores, tradunt quaestiones philo- 
sophicas, quas neque populus, neque ipsi, qui 
proponunt, intelligunt. Postremo, qui sunt 
tolerabiliores, legem docent; de iustitia fidei 
nihil dicunt. 


Beute bor Gott fromm werden. 


Nun können alle gottesfürdtigen, frommen, 
ehrbaren, hriftlichen Leute leidjtfid) merken, daß 
ber MWiderfacher Bejchuldigung unrecht ijt, da fie 
jagen, wir tun das iuge sacrificium ab. Die 
Srfahrung aber gibt’, daß fie bie rechten Ans 
tiod)i find, bie al3 bie wütenden Thrannen mit 
eite Durft [Kühnheit] und Gewalt fid) erzeigen 
in der Kirche, bie unter einem Schein der Geijt: 
lichkeit zw fid) ziehen alle Gewalt der Welt und 
fragen dod nichts nad) dem Predigtamt, mad) 
Chrifto oder dem (bangelio. Darüber [außer 
bem] unteriteben fie fid), neue Gottesdienste ihres 
(jefaffen8 in der Kirche anzurichten und mit eitel 
Gewalt zu verfechten. Denn bie Widerfacher be- 
halten allein die Zeremonie ber Meffe, den rechten 
Gebrauch aber ber Mefje fajen fie fahren und 
brauden die Meile allein zum Geiz und fdjünb- 
fien SYabrmarft und erdichten banad), es jei ein 
Werf, daS andern zugute fomme, das andern 
Vergebung der Sünden, [der] Pein und Schuld 
verdiene. An ihren Predigten aber lefrem fie 
nicht daS Evangelium, fie tröften auch nicht bie 
Gewiffen, fie predigen aud) nicht, bap die Sünden 


ohne Verdienft vergeben werden um Chriftus’ 


willen, fondern predigen bom Anrufen der Hei: 
ligen, von satisfactionibus, bon Genugtuungen, 
bon Menfchenjakungen und jagen, daß Dadırrd) bie 


Und wiemwohl berjelben öffentlichen, gotteslajterlihen Mipbrauche viel 
find, fo wollen fie bod) diefelben, dieweil fie Geld tragen, mit ‚Gewalt erhalten. 


Und bie gelehrteiten 


Prediger unter ihnen predigen verworrene philofophifche Duäftionen und Fragen, welche weder fie 


felbjt noch das Bolt verftehen. 


Endlich, ob etliche unter ihnen find nicht gar ungelehrt, jo Tehren fie 


doch eitel Gejeg und lehren von Chrifto ober bom Glauben gar nichts. 


44] Adversarii in Confutatione miras tra- 
goedias agunt de desolatione templorum, quod 
videlicet stent inornatae arae sine candelis, 
sine statuis. Has nugas iudicant esse [R.262 
ornatum ecclesiarum. Longe aliam desolatio- 
45] nem significat Daniel 11,31; 12,11, vide- 


Die Widerjacher ziehen den Daniel an, ber da 
fagt: ,G8 werden Greuel und BVeriwiiftung in der 
Kiche ftehen”, und deuten DdiefeS auf unjere 
Kirche, berbalben dak bie Altäre nicht bebedt find, 
nicht Lichter drinnen brennen und dergleichen. 
Wiewobh! e$ nicht wahr ijt, daß mir jolde duper= 


Apology of the Augsburg Confession. 


is not the daily sacrifice; but the memory 
itself is the daily sacrifice, 7. e., preaching 
and faith, which truly believes that, by the 
death of Christ, God has been reconciled. 
A libation is required, i. e. the effect of 
preaching, in order that, being sprinkled by 
the Gospel with the blood of Christ, we may 
be sanctified, as those put to death and made 
alive. Oblations also are required, 7. e., 
thanksgiving, confessions, and afflictions. 

Thus the pharisaie opinion of the opus ope- 
ratum being cast aside, let us understand that 
spiritual worship and a daily sacrifice of the 
heart are signified, because in the New Testa- 
ment the substance of good things should be 
sought for [as Paul says: Im the Old Testa- 
ment is the shadow of things to come, but the 
body and the truth is in Christ], i. e., the 
Holy Ghost, mortification, and quickening. 
From these things it is sufficiently apparent 
that the type of the daily sacrifice testifies 
nothing against us, but rather for us, because 
we seek for all the parts signified by the daily 
sacrifice. [We have clearly shown all the 
parts that belonged to the daily sacrifice in 
the law of Moses, that it must mean a true 
cordial offering, not an opus operatum.] The 
adversaries falsely imagine that the ceremony 
alone is signified, and not also the preaching 
of the Gospel, mortification, and quickening 
of heart, etc. [which is the best part of the 
Mass, whether they call it a sacrifice or any- 
thing else]. 

Now, therefore, good men will be able to 
judge readily that the complaint against us 
that we abolish the daily sacrifice is most 
false. Experience shows what sort of Anti- 
ochi they are who hold power in the Church; 
who under the pretext of religion assume to 
themselves the kingdom of the world, and 
who rule without concern for religion and 
the teaching of the Gospel; who wage war 
like kings of the world, and have instituted 
new services in the Church. For in the Mass 
the adversaries retain only the ceremony, and 
publicly apply this to sacrilegious gain. 
Afterward they feign that this work, as ap- 
plied on behalf of others, merits for them 
grace and all good things. In their sermons 
they do not teach the Gospel, they do not con- 
sole consciences, they do not show that sins 
are freely remitted for Christ’s sake; but 
they set forth the worship of saints, human 
satisfactions, human traditions, and by these 
they affirm that men are justified before God. 
And although some of these traditions are 
manifestly godless, nevertheless they defend 
them by violence. If any preachers wish to 
be regarded more learned, they treat of philo- 
sophical questions, which neither the people 
nor even those who propose them understand. 
Lastly, those who are more tolerable teach 
the Law, and say nothing concerning the 
righteousness of faith. 

The adversaries in the Confutation make 
a great ado concerning the desolation of 
churches, namely, that the altars stand un- 
adorned, without candles and without images. 
These trifles they regard as ornaments to 
churches. [Although it is not true that we 


Art. XXIV. ( XII.) 299 
abolish all such outward ornaments; yet, 


even if it were so, Daniel is not speaking 
of such things as are altogether external and 
do not belong to the Christian Church.] It 
is a far different desolation which Daniel 
means, 11, 31; 12, 11, namely, ignorance of 


400 M. 958—960. 
lieet ignorationem evangelii. Nam populus 
obrutus multitudihe et varietate traditionum 
atque opinionum nullo modo potuit complecti 
46] summam doctrinae Christianae. Quis 
enim unquam de populo intellexit doctrinam 
de poenitentia, quam adversarii tradiderunt? 
Et hie praecipuus locus est doctrinae Chri- 
stianae. 


Apologia Confessionis. 


Art. XXIV. (XII.) IW, 954—956. 


liche Ornamente alle wegtun, dennod), jo e$ jchon 
aljo wäre, redet Daniel nicht bon jolden Dingen, 
Die gar äußerlich find unb zur chriftlichen Kirche 
nicht gehören, fondern meint biel eine andere, 
greufichere Verwüftung, welche im Bapfittum ftarf 
geht, nämlich von Verwüftung des ndtigiten, größs 
ten Gottesdienftes, des Predigtamts und Unter: 
drüdung des Coangelii. Denn bei den Wider: 
fachern predigt man daS mehrere Teil bon Men 


ihenfagungen, dadurch die Getoiffen von Chrifto auf eigene Werke und Vertrauen geführt werden; jo 
i$ gewiß, daß unterm Papfttum die Predigt bon der Buße oder de poenitentia, wie bie Widerjacher 
davon gelehrt, niemand berftanben hat, und das ift doch das nötigfte Stic der ganzen chrijtliden Lehre. 


Vexabantur conscientiae enumeratione de- 
lictorum et satisfactionibus. De fide, qua 
gratis consequimur remissionem peccatorum, 
nulla prorsus fiebat ab adversariis mentio. 
De exercitiis fidei luctantis cum desperatione, 
de gratuita remissione peecatorum propter 
Christum omnes libri, omnes conciones adver- 
47] sariorum mutae erant. Ad haec accessit 
horribilis profanatio missarum et alii multi 
impii cultus in templis. Haec est desolatio, 
quam Daniel describit. 


48] Econtra Dei beneficio apud nos serviunt 
ministerio Verbi sacerdotes, docent evange- 
lium de beneficiis Christi, ostendunt remis- 
sionem peccatorum gratis contingere propter 
Christum. Haee doctrina affert firmam con- 
solationem conscientiis. Additur et doctrina 
bonorum operum, quae Deus praecipit. Dici- 
tur de dignitate atque usu sacramentorum. 


49] Quodsi iuge sacrificium esset usus sa- 
cramenti, tamen nos magis retineremus quam 
adversarii, quia apud illos sacerdotes mercede 
conducti utuntur sacramento. Apud nos ere- 
brior et religiosior usus est. Nam populus 
utitur, sed prius institutus atque exploratus. 
Docentur enim homines de vero usu sacra- 
menti, quod ad hoe institutum sit, ut sit sigil- 
lum et testimonium gratuitae remissionis pec- 
catorum, ideoque debeat pavidas conscientias 
admonere, ut vere statuant et credant, sibi 
gratis remitti peccata. Quum igitur et prae- 
dicationem evangelii et legitimum usum sacra- 
mentorum retineamus, manet apud nos iuge 
sacrificium. 


50] Et, si de externa specie dicendum est, 
frequentia in templis apud nos maior est 
quam apud adversarios. Tenentur enim audi- 
toria utilibus et perspicuis concionibus. [R. 263 
Verum adversariorum doctrinam nunquam ne- 
que populus neque doctores intellexerunt. Et 
51] verus ornatus est ecclesiarum doctrina 
pia, utilis et perspieua, usus pius sacramen- 
torum, oratio ardens et similia.  Candelae, 
vasa aurea et similes ornatus decent, sed non 
sunt proprius ornatus ecclesiae. Quodsi ad- 
versarii in talibus rebus collocant eultus, non 


Die Widerfaher haben bie armen Getviffen gez 
quält und geplagt mit Sündenerzählen; bom 
Glauben an Chriftum, wodurd man erlangt Ver: 
gebung der Sünden, bon dem rechten Kampf und 
Anfechtung, welche find Übungen des Glaubens, 
haben fie gar nichts Nechtes gelehrt, dadurd Die 
Gemiffen hätten mögen Troft haben. Wile ihre 
Bücher, alle ihre Predigten find in dem Stüde als 
nitke gewefen als nichts und haben dazu unjag- 
lichen Schaden getan. Darüber [überdies] ijt bei 
ben Widerfachern ber jchredliche, greulihe Mip- 
brauch der Mteffe, desgleichen faum je auf Erden 
gemejen, und jonjt unzählig viel unchrüftliche, när= 
riiche Gottesdienfte. Das ijt Die rechte 3er- 
wiiftung, babon Daniel jagt. 

Dagegen in unfern Kirchen warten die Prietter 
recht ihres Amts, lehren und predigen das Cvanz 
gelium, predigen Chriftum, dak wir nist um 
unferer Werfe willen, fondern um Chrijtus’ 
willen Vergebung der Sünden und einen gnd- 
digen Gott haben. Dieje Lehre gibt den Herzen 
einen rechten, gewiffen, beftändigen Troft. Auch 
fo lehren fie die zehn Gebote und von rechtichaffe- 
nen guten Werfen, welche Gott geboten hat, dar= 
über aud) von rechtem chriftlichen Gebrauch der 
heiligen Saframente. 

Und wenn ja das Abendmahl oder die Meile 
follte das tägliche Opfer genannt werden, jo möchte 
billiger bie Mteffe bei uns alfo heißen. Denn bei 
ihnen halten ihre Pfaffen das mehrere Teil alle 
um ihre Prabenden und um Geldes willen Meile. 
Sn unjern Kirchen wird der heiligen Satramente 
aljo nicht mißbraudt. Denn da wird niemand 
mit Geld dazu getrieben, fondern man lüpt die 
Gewiffen fid) prüfen, Troft da zu juden; dazu 


werden Die Leute unterrichtet bon rechtem drijt- 


lichen Gebrauch des Saframents, daß es nämlich 
dazu eingejebt ijt, bab eS fet ein Siegel und ge- 
wif} Zeichen der Vergebung der Sünden, Daburd) 
Die Herzen erinnert und der Glaube gejtärft wird, 
bab fie gewiß glauben, dak ihnen die Sünden ver- 
geben find. Sp wir nun die Predigt des Chan- 
gefit und den rechten Gebrauch des Saframent3 
bei uns behalten, fo haben wir ohne Zweifel das 
tägliche Opfer. | 

Und wenn man gleich von üufBerfidm Wohle 
ftehen jagen jolíte, jo find unjere Kirchen bejfer 
geziert denn des (Gegenteil. Denn der rechte 
duberliche firdenidmud ijt auch rechte Predigt, 
rechter Gebrauch der Saframente, und daß das 
Volf mit Grnjt dazu gewöhnt fet und mit Fleip 
und züchtig zufammentomme, lerne und bete. 
Dieweil man nun durch Gottes Gnade in unjern 
Kirchen chriftlich und hHeilfam Ding lehrt von 
Troft in allem Anfechten, bleiben die Leute gern 
bei guter Predigt. Denn es ijt fein Ding, das 
Die Leute mehr bei der Kirche behält denn Die 


- 


Apology of the Augsburg Confession. Art. XXIV. (XII.) 


the Gospel. For the people, overwhelmed by 
the multitude and variety of traditions and 
opinions, were in no way able to embrace the 
sum of Christian doctrine. [For the adver- 
saries preach mostly of human ordinances, 
whereby consciences are led from Christ to 
confidence in their own works.] For who of 
the people ever understood the doctrine of re- 
pentance of which the adversaries treat? And 
yet this is the chief topic of Christian doc- 
trine. 

Consciences were tormented by the enumera- 
tion of offenses and by satisfactions. Of faith, 
by which we freely receive the remission of 
sins, no mention whatever was made by the 
adversaries. Concerning the exercises of faith, 
struggling with despair, and the free remis- 
sion of sins for Christ's sake, all the books 
and all the sermons of the adversaries were 
silent [worse than worthless, and, moreover, 
eaused untold damage]. To these, the hor- 
rible profanation of the masses and many 


other godless services in the churches were | 


added. This is the desolation which Daniel 
describes. 


On the contrary, by the favor of God, the 
priests among us attend to the ministry of 
the Word, teach the Gospel concerning the 
blessings of Christ, and show that the remis- 
sion of sins occurs freely for Christ’s sake. 
This doctrine brings sure consolation to con- 
sciences. The doctrine of [the Ten Command- 
ments and] good works which God commands 
is also added. The worth and use of the 
Sacraments. are declared. 


But if the use of the Sacrament would be 
the daily sacrifice, nevertheless we would re- 
tain it rather than the adversaries, because 
with them priests hired for pay use the Sac- 
rament. With us there is a more frequent 
and more conscientious use. For the people 
use it, but after having first been instructed 
and examined. For men are taught concern- 
ing the true use of the Sacrament that it was 
instituted for the purpose of being a seal 
and testimony of the free remission of sins, 
and that, accordingly, it ought to admonish 
alarmed consciences to be truly confident and 
believe that their sins are freely remitted. 
Since, therefore, we retain both the preaching 
of the Gospel and the lawful use of the Sacra- 
ment, the daily sacrifice remains with us. 

And if we must speak of the outward ap- 
pearance, attendance upon church is better 
among us than among the adversaries. For 
the audiences are held by useful and clear ser- 
mons. But neither the people nor the teachers 
have ever understood the doctrine of the ad- 
versaries. [There is nothing that so attaches 
people to the church as good preaching. But 
our adversaries preach their people out of the 
churches; for they teach nothing of the neces- 
sary parts of Christian doctrine; they nar- 
rate the legends of saints and other fables. ] 
And the true adornment of the churches is 
godly, useful, and clear doctrine, the devout 
use of the Sacraments, ardent prayer, and 
the like. Candles, golden vessels [tapers, 
altar-cloths, images], and similar adornments 


Concordia Triglotta. 


26 


401 


402 M. 260. 261. 


in praedicatione evangelii, in fide, in certa- 
minibus fidei, sunt in istis numerandi, quos 
Daniel describit colere Deum suum auro et 
argento. 


Apologia Confessionis. Art. XXIV. ( XII.) 


YW. 256. 257. 


gute Predigt. Wher unfere Widerjacher predigen 
ihre Leute aus der Kirdhe; denn fie lehren nichts 
bon den nötigen Ctiüden chriftlider Lehre, jagen 
Heiligenlegenden und andere Fabeln. üÜberdas, 
two unfere Widerfacher ihre Kerzen, Altartücher, 


Bilder und dergleichen ier für nötige Stüde [achten] und damit Gottesdienfte anrichten, find fie des 
Antichrifts Gefinde, davon Daniel fagt, daß fie ihren Gott ehren mit Silber, Gold und dergleichen 


Schmud. 


52] Allegant et ex epistola ad Ebraeos, 5, 1: 
Omnis pontifex ex homimbus assumptus pro 
homimbus constituitur in his, quae sunt ad 
Deum, ut offerat dona et sacrificia pro pec- 
catis. Hine ratiocinantur, quum in novo 
testamento sint pontifices et sacerdotes, sequi- 
tur, quod sit et sacrificium aliquod pro pec- 
catis. Hic locus vel maxime movet indoctos, 
praesertim quum illa pompa sacerdotii et 
sacrificiorum veteris testamenti offunditur 
oculis. Haec similitudo decipit imperitos, ut 
iudicent oportere ad eundem modum apud nos 
exsistere aliquod ceremoniale sacrificium, ap- 
plicandum pro peccatis aliorum, sicut in veteri 
testamento. Neque aliud est ille cultus mis- 
sarum et reliqua politia papae, quam xaxo- 
Cnkia Leviticae politiae male intellectae. 


Auch fo ziehen fie an aus der Epiftel Hebr. 5: 
„Ein jeglicher Hoherpriefter, der aus ben Menjhen 
genommen wird, ber wird gejebt für bie Menjchen 
gegen Gott, auf dak er opfere Gaben und opfere 
[Opfer] für die Sünde.“ Da Schließen fie: 9tad- 
dem [ba] im Neuen Zejtament Bifchöfe find und 
Priefter, fo folgt, dak auch ein Opfer mie fetu 
für die Sünden. Diefes nun möchte am meiften 
die Ungelehrten und Unerfahrenen bewegen, fon- 
derlich wenn fie anfehen daS herrliche Gepränge im 
Tempel und Kirchen, item die Kleidung Yarons; 
da im Alten Teftament auch viel Schmud bon 
Gold, Silber und Purpur gemweien, denken fie, e8 
miiffe im Neuen Teftament gleich aljo ein Gottes 
dienft, foldhe Zeremonien und Opfer feit, da man 
für anderer Leute Sünden opfere wie im Alten 
Teftament. Denn der ganze Mißbrauch der Steffen 
und päpftlihen Gottesdienfte ijt nirgend herge= 


fommen, denn daß fie haben wollen ben Mofis Zeremonien nachfolgen und haben es nicht veritanden, bap 
Das Neue Teftament mit andern Sachen umgeht, und daß [olde äußerliche Zeremonien, ob man fie 


zur Kinderzudt braucht, follen ihr Maß haben. 


53] Et quum sententia nostra habeat prae- 
cipua testimonia in epistola ad Ebraeos, ta- 
men adversarii locos ex illa epistola trunca- 
tos contra nos detorquent, ut in hoc ipso loco, 
ubi dicitur, pontificem constitui, wt offerat 
sacrificia pro peccatis. Scriptura ipsa statim 
attexit Christum pontificem, Ebr. 5, 5. 6. 10. 
Verba praecedentia de Levitico sacerdotio 
loquuntur et significant Leviticum pontifica- 
tum fuisse imaginem pontificatus Christi. 
Nam sacrificia Levitica pro peccatis non mere- 
bantur remissionem peccatorum coram [R.264 
Deo; tantum erant imago sacrificii Christi, 
quod unum futurum erat propitiatorium sacri- 
54] ficium, ut supra diximus. Itaque epi- 
. Stola magna ex parte consumitur in hoc loco, 
quod vetus pontifieatus et vetera sacrificia 
non fuerint ad hoc instituta, ut mererentur 
remissionem peccatorum coram Deo seu re- 
conciliationem, sed tantum ad significandum 
futurum sacrifieium unius Christi. Oportuit 
55] enim sanctos in veteri testamento iusti- 
fieari fide ex promissione remissionis pecca- 
torum donandae propter Christum, sicut et 
sancti in novo testamento  iustificantur. 


Omnes sanctos ab initio mundi sentire opor- 


tuit, hostiam et satisfactionem fore pro pec- 
cato Christum, qui promissus erat, sicut 
Esaias docet cap.53,10: Quum posuerit ani- 
mam suam hostiam pro peccato etc. 


56] Quum igitur in veteri testamento sacri- 
fieia non mererentur reconciliationem nisi 
similitudine quadam (merebantur enim recon- 
ciliationem politicam), sed significarent ven- 
turum sacrificium, sequitur unicum esse sacri- 
ficium Christi, applicatum pro aliorum pec- 


Und twietwohl unjfere Sache jonderlih mohl 
gegründet ift in ber Epiftel zu den Hebraern, 
fo ziehen bod) die Widerfaher aus Dderfelben 
Epiftel etlihe Sprüche verjtümpelt an, als eben 
an dem obangezeigten Ort, ba der Vert jagt: 
„Sin jeglicher Hoherpriefter ujt. wird gejebt zu 
opfern“ ufw. Der Lert führt das bald auf Chri- 
fum. Die Worte, fo vorhergehen, reden vom 
levitifhen Prieftertum und fagen, das lebiti[dbe 
Prieftertum fei eine Deutung des PBrteftertums 
Ehrifti. Denn bie levitijchen Opfer für die Sitn- 
den, die verdienten nicht Vergebung der Sünden 
bot Gott, fondern waren allein ein Bild Chriftt, 
welcher war das rechte, einige, wahre Opfer für 
Die Sünden, mie ich oben gefagt Habe. Und gar 
nahe bie ganze Epiftel zu den Hebräern handelt 
Das mehrere Teil davon, Dag das Tepitiiche Prie- 
ftertum und die Opfer im Geje& dazu nicht eingez 


fest [find], daß man Vergebung der Sünden oder 


Verföhnung bor Gott damit verdienen folle, fon 
dern allein zu bedeuten das fiinftige rechte Opfer, 
Ehriftum. Denn bie Patriarhen und Heiligen 
im Alten Veftament find auch gerecht geworden 
und Gott verfühnt durch den Glauben an die Ver= 
heißung bon dem fünftigen Chrifto, durch mel: 
chen Heil und Gnade verheißen ward, gleichtwie 
wir im Neuen Teftament durch den Glauben an 
Chriftum, der da offenbart ijt, Gnade erlangen, 
Denn alle Gläubigen von Anbeginn haben ge- 
glaubt, daß ein Opfer und Bezahlung für die 
Sünde gefchehen mwiürrde, nämlich Chriftus, tel: 
cher fiinftig und berheiben war, wie Jefaia am 53. 
fagt: „Wenn er feine Seele wird geben ein Schuld- 
opfer. für die Sünde“ ufiw. 5 
So nun im Alten Lejtament durch bie Opfer 
niemand hat erlangt Vergebung der Sünden 
(denn allein fie haben bedeutet ba8 einige Opfer 
Chrifti), fo folgt, dak allein ein einiges Opfer tit, 
nämlich Chriftus, welcher für aller Welt Sünde 
bezahlt unb genuggetan hat. Derhalben ijt im 


Apology of the Augsburg Confession. Art. XXIV. (XII.) 


are becoming, but they are not the adornment 
that properly belongs to the Church. But if 
the adversaries make worship consist in such 
matters, and not in the preaching of the 
Gospel, in faith, and the conflicts of faith, 
they are to be numbered among those whom 
Daniel describes as worshiping their God with 
gold and silver, Dan. 11, 38. 

They quote also from the Epistle to the 
Hebrews, 5,1: Every high priest taken from 
among men is ordained for men in things per- 
taining to God that he may offer both gifts 
and sacrifices for sins. Hence they conclude 
that, since in the New Testament there are 
high priests and priests, it follows that there 
is also a sacrifice for sins. This passage par- 
ticularly makes an impression on the un- 
learned, especially when the pomp of the 
priesthood [the garments of Aaron, since in 
the Old Testament there were many orna- 
ments of gold, silver, and purple] and the 
sacrifices of the Old Testament are spread 
before the eyes. This resemblance deceives 
the ignorant, so that they judge that, accord- 
ing to the same manner, a ceremonial sacri- 
fice ought to exist among us, which should be 
applied on behalf of the sins of others, just 
as in the Old Testament. Neither is the ser- 
vice of the masses and the rest of the polity 
of the Pope anything else than false zeal in 
behalf of the misunderstood Levitical polity. 
[They have not understood that the New 
Testament is occupied with other matters, 
and that, if such ceremonies are used for the 
training of the young, a limit must be fixed 
for them.] 

And although our belief has its chief testi- 
monies in the Epistle to the Hebrews, never- 
theless the adversaries distort against us mu- 
tilated passages from this Epistle, as in this 
very passage, where it is said that every high 
priest is ordained to offer sacrifices for sins. 
Scripture itself immediately adds that Christ 
is High Priest, Heb. 5, 5.6.10. The preceding 
words speak of the Levitical priesthood, and 
signify that the Levitical priesthood was an 
image of the priesthood of Christ. For the 
Levitical sacrifices for sins did not merit the 
remission of sins before God; they were only 
an image of the sacrifice of Christ, which was 
to be the one propitiatory sacrifice, as we have 
said above. Therefore the Epistle is occupied 
to a great extent with the topic that the an- 
cient priesthood and the ancient sacrifices 
were instituted not for the purpose of merit- 
ing the remission of sins before God or recon- 
ciliation, but only to signify the future sacri- 
fice of Christ alone. For in the Old Testa- 
ment it was necessary for saints to be justi- 
fied by faith derived from the promise of the 
remission of sins that was to be granted for 
Christ’s sake, just as saints are also justified 
in the New Testament. From the beginning 
of the world it was necessary for all saints 
to believe that Christ would be the promised 
offering and satisfaction for sins, as Isaiah 
teaches, 53, 10: When Thou shalt make His 
soul an offering for sin. 

Since, therefore, in the Old Testament, sac- 


403 


rifices did not merit reconciliation, unless by 
a figure (for they merited civil reconcilia- 
tion), but signified the coming sacrifice, it 
follows that Christ is. the only sacrifice ap- 
plied on behalf of the sins of others. There- 


404 M. 261. 262. 


eatis. Nullum igitur reliquum est in novo 
testamento sacrificium applicandum pro pec- 
eatis aliorum praeter unum Christi sacrifi- 
cium in cruce. SP 


Apologia Confessions. 


Art. XXIV. (XII.) T5. 957. 958. 


Neuen Teftament fürder auch fein ander Opfer 
zu machen, babutd) bie Sünden bezahlt werden, 
denn allein der einige Tod Chriftt, jo am Kreuz 
einmal geopfert ift. 


57] Tota via errant, qui fingunt sacrificia Levitica coram Deo meruisse remissionem pecca- 
torum, et hoc exemplo sacrificia applicanda pro aliis in novo testamento requirunt praeter 


mortem Christi. 


Haec imaginatio simplieiter obruit meritum passionis Christi et iustitiam 


fidei et corrumpit veteris et novi testamenti doctrinam et pro Christo alios mediatores et pro- 
pitiatores nobis efficit pontifices et sacrificulos, qui quotidie vendunt operam suam in templis. 


5S] Quare si quis ita argumentatur, opor- 
tere in novo testamento pontificem esse, qui 
pro peccatis offerat, tantum de Christo conce- 
dendum est. Et hane solutionem confirmat 
tota epistola ad Ebraeos. Et id prorsus esset 
alios mediatores constituere praeter [R.265 
Christum, si aliam satisfactionem applican- 
dam pro peccatis aliorum et reconciliantem 
Deum praeter mortem Christi requireremus. 
59] Deinde quia sacerdotium novi testamenti 
est ministerium Spiritus, ut docet Paulus 
2 Cor. 3, 6, ideo unieum habet sacrificium 
Christi satisfactorium et applieatum pro pec- 
eatis aliorum. Ceterum nulla habet sacrificia 
similia Leviticis, quae ex opere operato appli- 
cari pro aliis possint, sed exhibet aliis evan- 
gelium et sacramenta, ut per haec concipiant 
fidem et Spiritum Sanctum, et mortificentur 


Sarum, wenn fie fo jagen, e$ müfle im Neuen 
Teftament ein Priejter fein, der ba opfert, jo ijt 
das allein bon Chrifto nachzugeben und zu bete 
ftehen. Und darauf dringt und [damit] jtimmt 
ftart die ganze Epiftel zu den Hebraern. Und das 
Diebe auch gar andere Mittler darftellen und ein 
dringen neben Chrifto, wenn wir eine andere 
Satisfattion für die Sünden zuliegen und Ver- 
fühnung denn den Tod Chrifti. Und dieweil das 
Prieftertum des Neuen Teftaments ein Amt ijt, 
dadurch der Heilige Geift wirkt, fann fein Opfer 
fein, Da8 ex opere operato andern helfe. Denn 
wo nicht eigener Glaube und Leben durd den 
Heiligen Geift gewirkt wird, fann mich eines an- 
dern opus operatum nicht fromm und felig 
machen. Darum fann bie Mefje nicht für andere 
gelten: das ijt ja tar und gewiß. 


et vivificentur, quia ministerium Spiritus pugnat cum applicatione operis operati. Est enim 
ministerium Spiritus, per quod Spiritus Sanctus efficax est in cordibus, quare habet tale mini- 
sterium, quod ita prodest aliis, quum in eis efficax est, quum regenerat et vivificat eos. Id 
non fit applicatione alieni operis pro aliis ex opere operato. 


60] Ostendimus rationem, quare missa non 
iustificet ex opere operato, nec applicata pro 
aliis mereatur eis remissionem, quia utrum- 
que pugnat cum iustitia fidei. Impossibile 
est enim remissionem peccatorum contingere, 
vinci terrores peccati et mortis ullo opere aut 
ulla re nisi fide in Christum, iuxta illud 
Rom. 5,1: JIustificati ex fide pacem habemus. 


61] Ad haec ostendimus Scripturas, quae 
contra nos citantur, minime patrocinari im- 
piae opinioni adversariorum de opere operato. 
Idque iudicare omnes boni viri apud omnes 
62] gentes possunt. Quare repudiandus est 
error Thomae, qui scripsit: Corpus Domini, 
semel oblatum im cruce pro debito originali, 
vugiter offerri pro quotidianis delictis in 
altari, wt habeat in hoc ecclesia munus ad 
63] placandum sibi Deum. Repudiandi sunt 


et reliqui communes errores, quod missa con- 


ferat gratiam ex opere operato facienti. Item, 
quod applieata pro aliis, etiam iniustis non 
ponentibus obicem, mereatur eis remissionem 
peeeatorum, culpae et poenae. Haec [R.266 
omnia falsa et impia sunt, nuper ab indoctis 
monachis conficta, et obruunt gloriam passio- 
nis Christi et iustitiam fidei. 


64] Et ex his erroribus infiniti alii nati 
sunt, quantum missae valeant applicatae 
simul pro multis, quantum valeant singulae 


. der Widerfacher bom opere operato. 


Wir haben nun Urfache angezeigt, warum bie 


Meffe niemand bor Gott gerecht mache ex opere 
operato, warum auch Meffen für andere nicht 
fonnen gehalten werden; denn beides ift ftrads 
wider den Glauben und die Lehre bon Gbrijto. 
Denn es ijt unmöglid, bab Sünden follten ver 
geben werden, oder dak die Schreden des Todes, 
der Hölle Sollten durch eines andern Werf über- 
munden werden denn allein Durch den Glauben 
an Chriftum, wie ber Spruch lautet Röm.5: „So 


Dit gerecht find worden, jo haben wir Frieden 


mit Gott" ufw. | 

Dazu haben wir angezeigt, bap bie Sprüche der 
Schrift, mefdje man wider uns anzieht, auch nichts 
betveijen für die heidnifche und antihriftifche Lehre 
Und das 
fónnen nun alle gotteSfiirchtigen, ehrbaren Leute 
in aller Welt, in allen Nationen merfen und 
urteilen. Darum ij zu verwerfen der Irrtum 
Thoma, der ba fchreibt, daß der Leib des Herrn 
einmal am Kreuz geopfert fet für die Erbjünde 
unb werde täglih für die tüglidjem Sünden ge- 
opfert auf dem Altar, dak alfo bie Kirche habe 
ein Opfer, täglih Gott zu verfühnen. Auch find 
Die andern Irrtümer zu verwerfen, Dak Die Meile 
zugute fomme ex opere operato dem, der fie hält. 
Stem, wenn man Mteffe hält für andere, die nicht 
obicem feten, wenn fie gleich gottlos find, daß 


Diejelben Vergebung der Sünden und Grlopung 


bon Pein und Schuld erlangen. Das alles find 
eitel Irrtümer und faljd) und bon eitel ungez 
lehrten, heillofen Mönchen erdichtet, Die bod) bom 
Evangelio, bon Chrifto und dem Glauben gat 
nichts mwiffen. 

Aus biejem Irrtum bon folchen Mißbräuden 
bet Meilen find unzählige andere ertvadjjen, naim- 
lid) daß fie Disputieren, ob eine Mteffe, wenn fie 


‚among all nations can judge this. 


. Apology of the Augsburg Confession. Art. XXIV. (XII.) 


fore, in the New Testament no sacrifice is left 
to be applied for the sins of others, except the 
one sacrifice of Christ upon the cross. 

They altogether err who imagine that Levit- 
ical sacrifices merited the remission of sins 
before God, and, by this example in addition 
to the death of Christ, require in the New 


‘Testament sacrifices that are to be applied on 


behalf of others. This imagination absolutely 
destroys the merit of Christ’s passion and the 
righteousness of faith, and corrupts the doc- 
trine of the Old and New Testaments, and 
instead of Christ makes for us other medi- 
ators and propitiators out of the priests and 
sacrificers, who daily sell their work in the 
churches. 

Therefore, if any one would thus infer that 
in the New Testament a priest is needed to 
make offering for sins, this must be conceded 
only of Christ. And the entire Epistle to the 
Hebrews confirms this explanation. And if, 
in addition to the death of Christ, we were 
to seek for any other satisfaction to be ap- 
plied for the sins of others and to reconcile 
God, this would be nothing more than to 
make other mediators in addition to Christ. 
Again, as the priesthood of the New Testa- 
ment is the ministry of the Spirit, as Paul 
teaches 2 Cor. 3, 6, it, accordingly, has but the 
one sacrifice of Christ, which is satisfactory 
and applied for the sins of others. Besides, 
it has no sacrifices like the Levitical, which 
could be applied ex opere operato on behalf 
of others; but it tenders to others the Gospel 
and the Sacraments, that by means of these 
they may conceive faith and the Holy Ghost, 
and be mortified and quickened, because the 
ministry of the Spirit conflicts with the ap- 
plication of an opus operatum. [For, unless 
there is personal faith and a life wrought by 
the Holy Spirit, the opus operatum of another 
cannot render me godly nor save me.] For 
the ministry of the Spirit is that through 
which the Holy Ghost is efficacious in hearts; 
and therefore this ministry is profitable to 
others, when it is efficacious in them, and re- 
generates and quickens them. This does not 
occur by the application ex opere operato of 
the work of another on behalf of others. 

We have shown the reason why the Mass 
does not justify ex opere operato, and why, 
when applied on behalf of others, it does not 
merit remission, because both conflict with 
the righteousness of faith. For it is impos- 
sible that remission of sins should occur, and 
the terrors of death and sin be overcome by 
any work or anything, except by faith in 
Christ, according to Rom. 5,1: Being justified 
by faith, we have peace. 

In addition, we have shown that the Scrip- 
tures, which are cited against us, in no way 
favor the godless opinion of the adversaries 
concerning the opus operatum. All good men 
Therefore 
the error of Thomas is to be rejected, who 
wrote: That the body of the Lord, once 
offered on the cross for original debt, is con- 
tinually offered for daily offenses on the altar, 
in order that, in this, the Church might have 
a service whereby to reconcile God to herself. 


405 


The other common errors are also to be re- 
jected, as, that the Mass ex opere operato con- 
fers grace upon one employing it; likewise, 
that when applied for others, even for wicked 
persons, provided they do not interpose an ob- 
stacle, it merits for them the remission of 
sins, of guilt and punishment. All these 
things are false and godless, and lately in- 
vented by unlearned monks, and obscure the 
glory of Christ’s passion and the righteousness 
of faith. 

And from these errors infinite others 
sprang, as, that the masses avail when ap- 
plied for many, just as much as when applied 
individually. The sophists have particular 
degrees of merit, just as money-changers have 


406 M. 262. 268. 
pro singulis. Sophistae habent descriptos 
gradus meritorum, sicut argentarii gradus 
ponderum in auro aut argento. Deinde ven- 
dunt missam tamquam pretium ad impetran- 
dum, quod quisque expetit, mercatoribus, ut 
felix sit negotiatio, venatoribus, ut felix sit 
venatio. Et alia infinita. Postremo trans- 
ferunt eam et ad mortuos, liberant animas 
applicatione sacramenti a poenis purgatorii, 
quum sine fide nec vivis missa prosit. Neque 
65] ex Scripturis adversarii afferre vel unam 
syllabam possunt ad defensionem istarum 
fabularum, quas in ecclesia magna auctori- 
tate docent, neque ecclesiae veteris, neque 
patrum testimonia habent. 


Quid Patres de Sacrificio Senserint. 


66] Et quoniam loca Scripturae, quae con- 
tra nos citantur, explicavimus, de patribus 
etiam respondendum est. Non ignoramus 
missam a patribus appellari sacrificium, sed 
hi non hoe volunt missam ex opere operato 
conferre gratiam, et applicatam pro aliis 
mereri eis remissionem peccatorum, culpae et 
poenae. Ubi leguntur haee portenta verbo- 
rum apud patres? Sed aperte testantur se 
de gratiarum actione loqui. Ideoque vocant 
67] evyaoıoriav. Diximus autem supra sacri- 
fieium styaorotxdoy non mereri reconciliatio- 
nem, sed fieri a reconciliatis, sicut afflictiones 
non merentur reconciliationem, sed tune sunt 
sacrificia edyaoıorıxza, quando reconciliati su- 
stinent eas. 


Apologia Confessionis. 


Art. XXIV. (XII) IS, 258—900. 


für viele gehalten wird, aud) [fo] früftig fet, als 
wenn eine jede Perjon eine eigene Meile für fid) 
halten läßt: Aus biejer Disputation find die 
Meffen gewachfen und je höher verfauft worden. 
Weiter, jo halten fie nod) Mefje für bie Toten, 
zu erlöfen die Seelen aus bem Fegfeuer (welches 
ein fhändlicher Sahrmartt ijt), jo bod) das Safra- 
ment weder den Lebendigen nod) den Toten nüße 
if ohne ben Glauben. Und die Widerjacher 
fonnen aus der Schrift nicht einen Buchitaben, 
nicht eine Silbe vorbringen zur Beftätigung der 
Träume unb Fabeln, melde fie bod) ohne alle 
Scheu und Scham mit großem Gejd)rei in großem 
Anjehen predigen, fo fie doch darüber weder bet 
Kirche nod) der Väter Zeugnis haben. Darum 
find e$ heillofe, verblendete Leute, melche Die 
öffentlihe Wahrheit Gottes wiffentlid verachten 
und mit Füßen treten. > 


Was bie alten Lehrer oder Vater 
bom Opfer jdreibenm. 


Nachdem wir bie Sprüche, fo bie Widerjacher 
aus der Schrift angezogen, recht ausgelegt und 
verantwortet haben, jo miiffen wir auch auf ber 
alten Bäter Sprüche, welche fie anziehen, ant- 
worten. Wir wiffen wohl, daß bie Väter die 
Meffe ein Opfer nennen; aber der Vater Mei- 
nung iff nicht, daß man durch Meffehalten ex 
opere operato Vergebung der Sünden erlange, 
oder bab man Mteffe Halten folle für Lebendige 
und Tote, ihnen Vergebung der Sünden, Ablak 
von Pein und Schuld zu erlangen. Denn fie 
werden nimmermehr beweijen, daß bon joldem 
Greuel wider alle Schrift die Vater etwas ge- 
lehrt, fondern der Vater Bücher reden bon Dank: 
fagung und Danfopfer, darum nennen fie bie 
Meffe eucharistiam. Wir haben aber hier oben 
angezeigt, daß bie Danfopfer uns nicht Vergebung 


der Sünden erlangen, fondern gejd)eben von denjenigen, bie [jon verfühnt find burd) den Glauben an 
Chriftum. Gleichiwie Kreuz und Trübfal nicht Verfühnung gegen Gott verdienen, fondern find Dant: 
opfer, wenn diejenigen, jo verfühnt find, foldje Trübfale tragen und leiden. 


Et hoc responsum in genere ad patrum 
dieta satis tuetur nos contra adversarios. 
Certum est enim illa figmenta de merito operis 
operati nusquam exstare apud patres. [R. 267 
Sed ut tota causa magis perspici possit, dice- 
mus et nos de usu sacramenti ea, quae cer- 
tum est consentanea esse patribus et Scri- 
pturae. 


De Usu Sacramenti et de Sacrificio. 


68] Quidam belli homines fingunt coenam 
Domini institutam esse propter duas causas. 
Primum, ut sit nota et testimonium profes- 
sionis, sicut certa forma cuculli est signum 
certae professionis. Deinde cogitant prae- 
cipue talem notam Christo placuisse, vide- 
licet convivium, ut significaret mutuam inter 
Christianos coniunctionem atque amicitiam, 
quia symposia sunt signa foederum et ami- 
citiae. Sed haec opinio est civilis, nec osten- 
dit praecipuum usum rerum a Deo tradita- 
rum, tantum de caritate exercenda loquitur, 


Und biefe kurzen Worte find Antwort genug 
wider die Sprüche der Väter, fdjügen uns aud) 
genug wider unjere MWiderfaher. Denn e3 ijt 
gewiß, Dak bie Träume bom opere operato mit- 
gend in ber Vater Büchern oder Schriften gefun- 


Den werden. Wher damit bieje ganze Sache und 


Handel bon ber Meffe defto flater zu verftehen fei, 
fo wollen wir aud) bom rechten Gebraud des 
Saframent8 reden, und alfo, wie e8 in der Hei- 
ligen Schrift und in allen Schriften der Bater 
aud) 3u finden. 


Bom redien Gebraud be8 Gafrae 
ments unb bon bem Opfer. 


Gtlide vorwikige Gelehrte erdichten ihnen 
jelbft, das Abendmahl des HErrn fel um zweier: 
lei Urfache willen eingefest. Erftlich, daß es fet 
eine Lojung und Zeichen eines Ordens, tie die 
Mindstappen ihrer Orden Unterfchiede und Zei- 
chen find. Danach) gedenfen fie, Chriftus habe 
fonderlich Wohlgefallen, diefelbe Sofung durd ein 
Gifen oder Abendmahl zu geben oder anzurichten, 
daß er anzeigte bie Sreundfchaft brüberlider Ver- 
wandtnis, fo unter den Chriften fein joll; denn 
miteinander effen und trinfen iff ein Zeichen der 
Vreundichaft. Aber das ift ein menjdlider Ge- 


er = 


Apology of the Augsburg Confession. Art. XXIV. (XII.) 


grades of weight for gold or silver. Besides, 
they sell the Mass, as a price for obtaining 
what each one seeks: to merchants, that 
business may be prosperous; to hunters, that 
hunting may be successful; and infinite other 
things. Lastly, they apply it also to the 
dead; by the application of the Sacrament 
they liberate souls from the pains of purga- 
tory; although without faith the Mass is of 
service not even to the living. Neither are 
the adversaries able to produce even one syl- 
lable from the Scriptures in defense of these 
fables which they teach with great authority 
in the Church; neither do they have the testi- 
monies of the ancient Church nor of the 
Fathers. [Therefore they are impious and 
blind people who knowingly despise and 
trample under foot the plain truth of God.] 


What the Fathers Thought concerning 
Sacrifice. 


And since we have explained the passages 
of Scripture which are cited against us, we 
must reply also concerning the Fathers. We 
are not ignorant that the Mass is called by 
the Fathers a sacrifice; but they do not mean 
that the Mass confers grace ex opere operato, 
and that, when applied on behalf of others, 
it merits for them the remission of sins, of 
guilt and punishment. Where are such mon- 
strous stories to be found in the Fathers? 
But they openly testify that they are speak- 
ing of thanksgiving. Accordingly they call it 
a eucharist. We have said above, however, 
that a eucharistic sacrifice does not merit 
reconciliation, but is made by those who have 
been reconciled, just as afflictions do not merit 
reconciliation, but are eucharistic sacrifices 
when those who have been reconciled endure 
them. 

And this reply, in general, to the sayings 
of the Fathers defends us sufficiently against 
the adversaries. For it is certain that these 
figments concerning the merit of the opus ope- 
ratum are found nowhere in the Fathers. But 
in order that the whole case may be the better 
understood, we also shall state those things 
concerning the use of the Sacrament which 
actually harmonize with the Fathers and 
Scripture. 


Of the Use of the Sacrament, and of Sacrifice. 


Some clever men imagine that the Lord’s 
Supper was instituted for two reasons. First, 
that it might be a mark and testimony of 
profession, just as a particular shape of hood 
is the sign of a particular profession. Then 
they think that such a mark was especially 
pleasing to Christ, namely, a feast to signify 
mutual union and friendship among Chris- 
tians, because banquets are signs of covenant 
and friendship. But this is a secular view; 


407 


408 M. 263—905. 
quam homines profani et civiles uteumque 


intelligunt; de fide non loquitur, quae, quid 
sit, pauci intelligunt. 


69] Sacramenta sunt signa voluntatis Dei 
erga nos, non tantum signa sunt hominum 
inter sese, et recte definiunt sacramenta in 
novo testamento esse signa gratiae. Et quia 
in sacramento duo sunt, signum et verbum: 
verbum in novo testamento est promissio gra- 
tiae addita. Promissio novi testamenti est 
promissio remissionis peccatorum, sieut tex- 
tus hie dicit, Luc. 22, 19: Hoc est corpus 
meum, quod pro vobis datur; hic est calice 
novi testamenti cum sanguine meo, qui pro 
multis effundetur in remissionem peccatorum. 
70] Verbum igitur offert remissionem pecca- 
torum. Et ceremonia est quasi pictura verbi 
seu sigillum, ut Paulus Rom. 4, ll vocat, 
ostendens promissionem. Ergo sicut promis- 
sio inutilis est, nisi fide accipiatur, ita in- 
utilis est ceremonia, nisi fides accedat, quae 
vere statuat hic offerri remissionem pecca- 
torum. Et haec fides erigit contritas [R.268 
mentes. Et sicut verbum ad hane fidem ex- 
citandam traditum est, ita sacramentum in- 
stitutum est, ut illa species incurrens in 
oeulos moveat corda ad credendum. Per haec 
enim, videlicet per verbum et sacramentum, 
operatur Spiritus Sanctus. 


Apologia Confessionis. 


Art. XXIV. (XII.) W. 260. 961. 


Danke und zeigt nicht ben rechten Gebraud) des 
Caframent8 an. Da wird allein von Liebe und 
Freundfdaft geredet, welches weltliche Leute aud) 
verstehen. Da ijt aber bom Glauben nichts ge- 
redet oder bon der Verheikung Gottes, melches 
das Größte ift; welcher Glaube ein biel hover, 
größer Ding ift, Denn man gedentt. 

Die Gaframente aber find Zeichen des gütt= 
licen Willens gegen uns und find nicht allein 
Qofungen oder Zeichen, dabei fid) Die Leute Ten 
nen; und diejenigen jagen recht, die da fagen, 
bie Saframente find signa gratiae, da3 ijt, bie 
Saframente find Beiden ber Gnade. Und bie- 
weil im Saframent zwei Dinge find, das üupete 
Yiche Zeichen und das Wort, fo ift im Neuen Teita= 
ment das Wort die Verheigung der Gnade, welche 
dem Seiden angeheftet ift. Und Diefelbe Ber- 
heipung im Neuen Tejtament ijt eine Verheibung 
der Vergebung der Sünden, wie Det Gert jagt: 
„Das ift mein Leib, der für euch gegeben wird; 
das ijt ber Kelch des Neuen Teftaments in mei- 
nem Blut, welches vergojlen wird für biele zur 
Vergebung der Sünden.“ Das Wort bietet uns 
an Vergebung der Sünden. Das äußerliche 
Zeichen ift wie ein Siegel und Befraftigung ber 
orte und Verheipung, wie e8 Paulus aud) 
nennt. Darum, wie bie Verheigung vergeblich tit, 
wenn fie nicht durch den Glauben gefaßt tmirb, 
alfo ijt auch bie Beremonia ober äußerliche Reis 
chen nicht nüße, e8 fet denn ber Glaube ba, mwel- 
cher wahrhaftig dafiirhalt, dak und Vergebung ber 
Sünden widerfährt. Und berfefbe Glaube trüjtet 
die erfdrodenen Gewiffen. Und wie Gott bie 
Serbeibung gibt, joíden Glauben zu ertwecen, 


aljo ijt aud) das Äußerliche Zeichen daneben oR unb bot bie Augen geftellt, Daß e8 bie Herzen zu 


glauben beivege und den Glauben jtürfe. 
wirft der Heilige Geift. 

71] Et talis usus sacramenti, quum fides 
vivificat perterrefacta corda, cultus est novi 
testamenti, quia novum testamentum habet 
motus spirituales, mortificationem et vivifica- 
tionem. Et ad hune usum instituit Christus, 
quum iubet facere in sui commemorationem. 
72] Nam meminisse Christi non est otiosa 
spectaculi celebratio aut exempli causa insti- 
tuta, sieut in tragoediis celebratur memoria 
Herculis aut Ulyssis; sed est meminisse bene- 
ficia Christi, eaque fide accipere, ut per ea 
vivifieemur. Ideo Psalmus ait, 111, 4. 5: 
Memoriam fecit mirabilium suorum, miseri- 
cors et miserator Dominus; escam dedit 
timentibus se. Significat enim voluntatem et 
misericordiam Dei agnoscendam esse in illa 
73] ceremonia. Illa autem fides, quae agno- 
scit misericordiam, vivificat. 
palis usus est sacramenti, in quo apparet, qui 
sint idonei ad sacramentum, videlicet perterre- 
factae conscientiae, et quomodo uti debeant. 


Et hie princi- | 


Denn durch die zwei, burd)s Wort und Außerliche Zeichen, 


Und dies ijt der rechte Gebrauch des heiligen 
Saframents, wenn durd) ben Glauben an die 
göttliche Werheigung die erjchrodenen Getwiffen 
werden wieder aufgerichtet. Und das ijt ber 
rechte Gottesdienft im Neuen &ejtament; denn 
im Neuen Teftament geht der höchite Gottesdienit 
inbenbig im Herzen zu, daß wir nad) dem alten 
Adam getötet werden und durch den Heiligen 
Geift neu geboren werden. Und dazu hat auch 
Chrijtus das Saframent eingejegt, da er fagt: 
„Splches tut zu meinem Gedächtnis!“ | Senn jol- 


‚ches zu Chriftt Gedächtnis tun, ift nicht ein fold) 


Ding, das allein mit Gebärden und Werfen zu= 
geht, allein zu einer Erinnerung und zu einem 
&rempel, wie man in Hijtorien Alegandri und 
vergleichen gebenft ujiw., fondern heißt ba Chri- 
ftum recht erfennen, Chrijtt Wohltat fuhen und 
begehren. Der Glaube nun, der da erfennt die 
überfchwengliche Gnade Gottes, ber macht leben- 
Dig. Und das ijf der bornehmite Gebrauch des 
Saframent8, daran wohl zu merfen, welche recht 
gefchict feien zu bem Saframent, nämlich bie er- 


Ihrodenen Getviffen, welche ihre Sünden fühlen, vor Gottes Zorn und Urteil erichteden unb fid nad) 


Troft fehnen. Darum jagt der Pfalm: 


„Er hat ein Gedächtnis gemacht feiner Wunder, ber. gnadige 
und barmberzige HErr; er hat Speije gegeben denen, fo ihn fürchten.” 


Und der Glaube, der ba er 


fennt [olde Barmherzigkeit, der macht lebendig, und das ijt ber rechte Gebrauch des Saframents. 


74] Accedit et sacrificium. Sunt enim unius 
rei plures fines. Postquam conscientia fide 
erecta sensit, ex qualibus terroribus libere- 
tur, tum vero serio agit gratias pro beneficio 
et passione Christi; et utitur ipsa ceremonia 
ad laudem Dei, ut hae obedientia gratitudi- 


Da ijt denn aud) und findet fid) das Danfopfer 
oder Sanfjagung. Denn. wenn das Herz und Ges 
wiffen empfindet, aus was großer Not, Angjt und 
Schreden e$ erlöft ift, fo dankt es aus Herzens- 
grunde für fo großen, unjägliden Schat und 
braucht aud) bet Zeremonien oder Außerlichen 


Apology of the Augsburg Confession. Art. XXIV. (XII.) 


neither does it show the chief use of the 
things delivered by God; it speaks only of 
the exercise of love, which men, however pro- 
fane and worldly, understand; it does not 
speak of faith, the nature of which few under- 
stand. 

The Sacraments are signs of God’s will 
toward us, and not merely signs of men among 
each other; and they are right in defining 
that Sacraments in the New Testament are 
signs of grace. And because in a sacrament 
there are two things, a sign and the Word, 
the Word, in the New Testament, is the 
promise of grace added. The promise of the 
New Testament is the promise of the remis- 
sion of sins, as the text, Luke 22, 19, says: 
This is My body, which is given for you. 
This cup is the New Testament in My blood, 
which is shed for many for the remission of 
sins. Therefore the Word offers the remission 
of sins. And a ceremony is, as it were, a pic- 
ture or seal, as Paul, Rom. 4, 11, calls it, of 
the Word, making known the promise. There- 
fore, just as the promise is useless unless it 
is received by faith, so a ceremony is useless 
unless such faith is added as is truly confi- 
dent that the remission of sins is here offered. 
And this faith encourages contrite minds. 
And just as the Word has been given in order 
to excite this faith, so the Sacrament has 
been instituted in order that the outward 
appearance meeting the eyes might move the 
heart to believe [and strengthen faith]. For 
through these, namely, through Word and 
Sacrament, the Holy Ghost works. 

And such use of the Sacrament, in which 
faith quickens terrified hearts, is a service of 
the New Testament, because the New Testa- 
ment requires spiritual dispositions, mortifi- 
cation and quickening. [For according to the 
New Testament the highest service of God is 
rendered inwardly in the heart.] And for 
this use Christ instituted it, since He com- 
manded them thus to do in remembrance of 
Him. For to remember Christ is not the idle 
celebration of a show [not something that is 
accomplished only by some gestures and ac- 
tions], or one instituted for the sake of ex- 
ample, as the memory of Hercules or Ulysses 
is celebrated in tragedies, but it is to remem- 
ber the benefits of Christ and receive them 
by faith, so as to be quickened by them. 
Psalm 111, 4. 5 accordingly says: He hath 
made His wonderful works to be remembered: 
the Lord 4s gracious and full of compassion. 
He hath given meat unto them that fear Him. 
For it signifies that the will and mercy of 
God should be discerned in the ceremony. But 
that faith which apprehends mercy quickens. 
And this is the principal use of the Sacra- 
ment, in which it is apparent who are fit for 
the Sacrament, namely, terrified consciences, 
and how they ought to use it. 

The sacrifice [thank-offering or thanks- 
giving] also is added. For there are several 
ends for one object. After conscience en- 
couraged by faith has perceived from what 
terrors it is freed, then indeed it fervently 
gives thanks for the benefit and passion of 
Christ, and uses the ceremony itself to the 


409 


410 M. 265. 266. 
nem ostendat, et testatur se magnifacere 
dona Dei. Ita fit ceremonia sacrificium 
laudis. 


75] Ac patres quidem de duplici effectu 
loquuntur, de consolatione conscientiarum et 
de gratiarum actione seu laude. Horum 
effectuum prior ad sacramenti rationem per- 
tinet; posterior pertinet ad sacrificium. De 
consolatione ait Ambrosius: Accedite ad ewm 
et absolvimini, quia est remissio peccatorum. 
Qui sit iste, quaeritis? Audite ipsum dicen- 
tem, Ioh. 6, 35: Ego sum pamis vitae; [R.269 
qui venit ad me, mom esuriet, et qui credit 
in me, non sitiet unquam. Hic testatur in 
sacramento offerri remissionem peccatorum, 
testatur et fide accipi debere. Infinita testi- 
monia leguntur in hane sententiam apud 
patres, quae' omnia detorquent adversarii ad 
opus operatum et applicandum pro aliis, 
quum patres aperte requirant fidem et de 
propria cuiusque consolatione loquantur, non 
de applicatione. 


76] Praeter haec leguntur et sententiae de 
gratiarum actione, qualis illa est suavissime 
dicta a Cypriano de pie communicantibus: 
Pietas, inquit, inter data et comdonata se 
dividens, gratias agit tam uberis beneficii 
largitori, id est, pietas intuetur data et con- 
donata, hoe est, confert inter se magnitudi- 
nem beneficiorum Dei et magnitudinem no- 
strorum malorum, mortis et peccati, et agit 
gratias etc. Et hine exstitit appellatio evya- 
77] ovotias in ecclesia. Neque vero ceremonia 
ipsa est gratiarum actio ex opere operato ap- 
plicanda pro aliis, ut mereatur eis remissio- 
nem peccatorum etc., ut liberet animas de- 
functorum. Haec pugnant cum iustitia fidei, 
quasi ceremonia sine fide prosit aut facienti, 
aut aliis. 


Apologia Confessionis. 


Art. XXIV. (XIL) W. 261. 262. 


Seiden zu Gottes Lobe und erzeigt fid), Dak c8 
folche Gottesgnade mit Dankbarkeit annehme, 
groß unb bod) achte. Alfo wird bie Meffe ein 
Danfopfer oder Opfer des Lobes. 

Und alfo reden die Väter davon bon stveietlei 
(feft oder Nuten be$ Saframents: erjtlid, dag 
dadurch bie Gewiffen getröftet werden; zum an- 
dern, daß Gott Lob und Dank gejagt erde. 
Das erfte gehört eigentlih zum rechten Gebraud) 
des Saframent8, das andere zu dem Opfer. Vom 
Troft fagt Ambrofius: „Geht zu ihm, das ijt, zu 
Chrifto, und empfangt Gnade ufw.; denn er ijt 
die Vergebung der Sünden. Fragt ihr aber, wer 
er fet? Hört ihn felbft reden: ‚Sch bin das Brot 
des Lebens; wer zu mir fommt, den wird nicht 
hungern, und wer an mich glaubet, den wird nicht 
dürften.‘” Da zeigt er an, bab mit dem Safra- 
ment angeboten wird Vergebung der Sünden. Er 
fagt aud), man foll folches mit bem Glauben faffen. 
Man findet der Sprüche unzählige in der Vater 
Büchern, welche bie Widerfacher alle auf das opus 
operatum und auf das Meffehalten, jo für andere 
gefchieht, deuten, jo bod) bie Väter bom Glauben 
an bie Verheikung Gottes und bon dem Troft, 
den bie Gewiffen empfangen, reden, und de ap- 
plieatione gat nichts fagen. 

Darüber findet man Sprüche in den Vätern 
bon Danffagung, wie denn CHyprianus fajt Tieb- 
lich redet vom chrijtlihen Kommunizieren. „Ein 
hriftlih Herz”, jagt er, „teilt feiner Sanf auf 
einen Teil für den gefdjenften Schaf, aufs andere 
Teil für die vergebenen Sünden und danft für 
jo reiche Gnade." Das ijt, ein chriftlich Herz, das 
fieht an, was ihm gejdenft ijt in Chrifto und 
was ihm auch für große Schuld aus Gnaden 
erlaffen ift; ‚hält gegeneinander unjern Bammer 
und die große Barmherzigkeit Gottes und banft 
Gott ufw. Und daher ift es Eudhariftia genannt 
in der Kirche. Darum ijt die Meffe nicht eine 
folche Sanfjagung, bie man ex opere operato für 
andere tun oder halten folle, ihnen Vergebung der 
Sünden zu erlangen. Denn folhes wäre ftrads 
wider den Glauben, gleich al3 [ob] die Mefle oder 
die äußerliche Zeremonie ohne den Glauben jemand 
fromm und felig machte. 


De Vocabulis Missae. 


78] Adversarii revocant nos etiam ad grammaticam, sumunt argumenta ex appellationibus 
missae, quae non habent opus longa disputatione. Non enim sequitur missam, etiamsi vocatur 
sacrificium, opus esse ex opere operato gratiam conferens, aut applicatum pro aliis mereri eis 
79] remissionem peccatorum ete. Asırovoyla, inquiunt, significat sacrificium, et Graeci missam 
appellant liturgiam. Cur hic omittunt appellationem veterem synawis, quae ostendit missam 
80] olim fuisse multorum communicationem? Sed dicamus de liturgia. Ea vox non significat 
proprie sacrificium, sed potius publicum ministerium, et apte quadrat ad nostram [R.270 
sententiam, quod videlicet unus minister consecrans reliquo populo exhibet corpus et sanguinem 
Domini, sicut unus minister docens exhibet evangelium populo, sicut ait Paulus 1 Cor. 4, 1: Sic 
nos existimet homo tamquam ministros Christi dispensatores sacramentorum Dei, hoe est, 
evangelii et sacramentorum. Et 2 Cor.5,20: Propter causam Christi legatione fungimur tam- 
81] quam Deo per mos adhortante, rogamus Christi causa: Reconciliamini ete. Ita apte 
quadrat nomen Asırovoyia ad ministerium. Est enim vetus verbum, usurpatum in publicis 
ministeriis civilibus, ac significat Graecis onera publica, sicut tributum, sumptum instruendae 
classis aut similia, ut testatur oratio Demosthenis zxoóc Asrtivnv, quae tota consumitur in 
disputatione de publieis muneribus et immunitatibus: dos. dé àva&íove vwàc dvÜocmovc 
EVQOMEVOUS atéhevay éxdedvxévat tas Asırovoyias, id est: Dicet indignos quosdam homines 4n- 
venta immunitate detrectare publica onera. Et sic Romanis temporibus locuti sunt, ut ostendit 
rescriptum Pertinacis ff. De ure immunitatis, l. Semper: Ei xai un nacóv lecrovo pede TOUS 
zattoas 6 THY Tíxvov Apıduöos aveitar; etsi non liberat parentes omnibus oneribus publicis 
numerus natorum. Et commentarius Demosthenis Scribit, Asırovoylar genus esse tributorum, 
sumptus ludorum, sumptus instruendarum navium, curandi gymnasii et similium publicarum 


s 
an 


Apology of the Augsburg Confession. 


praise of God, in order by this obedience to 
show its gratitude; and testifies that it holds 
in high esteem the gifts of God. Thus the 
ceremony becomes a sacrifice of praise. 


And the Fathers, indeed, speak of a two- 
fold effect, of the comfort of consciences, and 
of thanksgiving, or praise. The former of 
these effects pertains to the nature [the right 
use] of the Sacrament; the latter pertains to 
the sacrifice. Of consolation Ambrose says: 
Go to Him and be absolved, because He is the 
remission of sims. Do you ask who He is? 
Hear Him when He says, John 6, 35: I am 
the Bread of life; he that cometh to Me shall 
never hunger; and he that believeth on Me 
shall never thirst. This passage testifies that 
in the Sacrament the remission of sins is 
offered; it also testifies that this ought to 
be received by faith. Infinite testimonies to 
this effect are found in the Fathers, all of 
which the adversaries pervert to the opus 
operatum, and to a work to be applied on be- 
half of others; although the Fathers clearly 
require faith, and speak of the consolation be- 
longing to every one, and not of the appli- 
cation. 

Besides these, expressions are also found 
concerning thanksgiving, such as that most 
beautifully said by Cyprian concerning those 
communing in a godly way. Piety, says he, 
in thanking the Bestower of such abundant 
blessing, makes a distinction between what 
has been given and what has been forgiven, 
i.e., piety regards both what has been given 
and what has been forgiven, 4. e., it compares 
the greatness of God's blessings and the great- 
ness of our evils, sin and death, with each 
other, and gives thanks, etc. And hence the 
term eucharist arose in the Church. Nor in- 
deed is the ceremony itself, the giving of 
thanks ex opere operato, to be applied on be- 
half of others, in order to merit for them the 
remission of sins, etc., in order to liberate the 
souls of the dead. These things conflict with 
the righteousness of faith; as though, with- 
out faith, a ceremony can profit either the 
one performing it or others. 


Of the Term Mass. 


The adversaries also refer us to philology. 
From the names of the Mass they derive argu- 
ments which do not require a long discussion. 
For even though the Mass be called a sacri- 
fice, it does not follow that it must confer 
grace ex opere operato, or, when applied on 
behalf of others, merit for them the remission 
of sins, etc. Asitovoyia, they say, signifies 
a sacrifice, and the Greeks call the Mass, 
liturgy. Why do they here omit the old ap- 
pellation synaxis, which shows that the Mass 
was formerly the communion of many? But 
let us speak of the word liturgy. This word 
does not properly signify a sacrifice, but 
rather the public ministry, and agrees aptly 
with our belief, namely, that one minister 
who consecrates tenders the body and blood 
of the Lord to the rest of the people, just as 
one minister who preaches tenders the Gospel 
to the people, as Paul says, 1 Cor. 4, 1: Let 


Art. XXIV. ( XII.) 411 


a man-so account of us as of the ministers of 
Christ and stewards of the mysteries of God, 
i. e., of the Gospel and the Sacraments. And 
2 Cor.5,20: We are ambassadors for Christ, 
as though God did beseech you by us; we 
pray you m Christ’s stead, Be ye reconciled 
to God. Thus the term j/e:tovoyia agrees 
aptly with the ministry. For it is an old 
word, ordinarily employed in public civil ad- 
ministrations, and signified to the Greeks 
public burdens, as tribute, the expense of 
equipping a fleet, or similar things, as the 
oration of Demosthenes, For Leptines, testi- 
fies, all of which is occupied with the dis- 
cussion of public duties and immunities: 
Pros dé avaklovs tivas avBowmovs sboouévovc 
atéhevay éxdedunévas tas Asırovpylas, t.€.: He 
will say that some unworthy men, having 
found an immunity, have withdrawn from 
public burdens. And thus they spoke in the 
time of the Romans, as the rescript of Per- 
tinax, De Iure Immunitatis, I. Semper, shows: 
Ei xai un nao@v Asırovoyıav rovc aatéoas 6 
tv réxvov Aoıduos aveitar, Even though the 
number of children does not liberate parents 
from all public burdens. And the Commen- 
tary upon Demosthenes states that Asırovoyia 
is a kind of tribute, the expense of the games, 
the expense of equipping vessels, of attending 
to the gymnasia and similar public offices. 
And Paul in 2 Cor. 9, 12 employs it for a col- 
lection. The taking of the collection not only 
supplies those things which are wanting to 
the saints, but also causes them to give more 
thanks abundantly to God, ete. And in 
Phil. 2, 25 he calls Epaphroditus a Asırovoyos, 
one who ministered to my wants, where as- 
suredly a sacrificer cannot be understood. But 
there is no need of more testimonies, since 


M. 266. 267. Apologia Confessionis. Art. XXIV. (XII.) 36. 262—264. 


412 


82] curationum. Et Paulus pro collatione usurpavit 2 Cor. 9, 12. Officium huius collationis 
non solum supplet ea, quae desunt sanctis, sed etiam efficit, ut plures Deo ubertim agant 
gratias etc. Et Phil. 2, 25 appellat Epaphroditum Asırovoyov, ministrum necessitatis suae, 
83] ubi certe non potest intelligi sacrificulus. Sed nihil opus est pluribus testimoniis, quum 
exempla ubique obvia sint legentibus Graecos scriptores, in quibus Asırovoyia usurpatur pro 
publicis oneribus civilibus seu ministeriis. Et propter diphthongum grammatici non [R.271 
deducunt a Ait», quod significat preces, sed a publicis bonis, quae vocant Aeira, ut sit — 
yéc : euro, tracto publica bona. 

84] Illud est ridiculum, quod argumentantur altaris mentionem fieri in sacris literis, quare 
necesse sit missam esse sacrificium, quum parabola altaris per similitudinem a Paulo citetur. 
S5] Et missam fingunt dictam ab altari, nad, Quorsum opus erat tam proeul accersere ety- 
mologiam, nisi volebant ostentare scientiam Ebraicae linguae? Quorsum opus est procul 
quaerere etymologiam, quum exstet nomen missa Deut. 16, 10, ubi significat collationes seu 
munera populi, non oblationem sacerdotis? Debebant enim singuli venientes ad celebrationem 
86] paschae aliquod munus quasi symbolam afferre. Hune morem initio retinuerunt et Chri- 
stiani. Convenientes afferebant panes, vinum et alia, ut testantur canones apostolorum. Inde 
sumebatur pars, quae consecraretur; reliquum distribuebatur pauperibus. Cum hoc more 
retinuerunt et nomen collationum missa. Et propter tales collationes apparet etiam alieubi 
missam dictam esse dyázv, nisi quis mavult ita dictam esse propter commune convivium. 
87] Sed omittamus has nugas. Ridiculum est enim adversarios in re tanta adeo leves con- 
iecturas afferre. Nam etiamsi missa dicitur oblatio, quid facit vocabulum ad illa somnia 
de opere operato et applicatione, quam fingunt aliis mereri remissionem peccatorum? Et 
potest oblatio dici propterea, quia ibi offeruntur orationes, gratiarum actiones et totus ille 
cultus, sicut et edyaoıoria dicitur. Verum neque ceremoniae neque orationes ex opere operato 
sine fide prosunt. Quamquam nos hie non de orationibus, sed proprie de coena Domini [R.272 


disputamus. 
Bon dem Wort Meffe. 


Hier ijt zu fehen, welch grobe fel unfere Widerjacher find. Sie fagen, das Wort missa fomme 
bon dem Wort misbeach, das ein Altar heißt; daraus joll folgen, daß bie Seife ein Opfer fei; denn 
auf dem Altar opfert man. Item das Wort liturgia, wie die Gräfen [riechen] bie Mefje nennen, 
fol aud) ein Opfer heißen. Darauf wollen wir fura antworten. Alle Welt fieht, daß aus biejen 
Gründen Diefer heidnifche unb antichriftiiche Irrtum nicht folgen miiffe, Dab bie Mefje helfe ex opere 
operato sine bono motu utentis. Darum find fie Ejel, dah fie in folder großmichtigen Sache jo 
ungereimt Ding vorbringen. Auch fo willen bie Cfel feine Grammatifa. Denn missa und liturgia 
heißen nicht Opfer. Missa heißt hebräifch eine zufammengetragene Steuer. 5 Moj. 16, 10. Denn 
alfo ift etwa bie Weife gewefen, daß bie Chrijten Speife und Tranf zugut den Armen in die Ber: 
jammlung gebradjt haben. Und joldje Weife ijt bon [den] Buden hergefommen, bie auf ihre Fefte 
mußten [olde Steuer bringen; bie nannten fie missa. So heißt liturgia grüfijd) [gtiedjijc] eigentz 
lich ein Amt, darin man der Gemeinde dient; das [djidt fid) wohl auf unfere Lehre, daß ber Priefter da 
als ein gemeiner Diener denjenigen, fo fommunizieren wollen, dient und das heilige Saframent reicht. 

Etliche meinen, missa fomme nidt aus bem Hebräifchen, fondern fei al8 viel alS remissio, Ber- 
gebung der Sünden. Denn jo man fommuniziert hat, bat man gejprodjen: Ite, missa est; „Sieht 
hin, ihr habt Vergebung der Sünden.“ Und dap dem aljo fei, ziehen fie an, daß man bei den Grüfen 
geiprochen hat: Lats Aphefis (Aaoic Agpeoıs); das ijt aud) fo viel: Bhnen iff verziehen. Wo dem 
aljo, wäre DiefeS ein feiner Verftand; denn e8 foll allezeit bei biejer Zeremonie Vergebung der Sünden 
gepredigt und verfündigt werden. Doch ijt diefem Handel wenig geholfen, daS Wort missa heiße, 
twas e3 wolle. 

88] Graecus canon etiam multa dicit de oblatione, sed palam ostendit se non loqui proprie 
de corpore et sanguine Domini, sed de toto cultu, de precibus et gratiarum actionibus. Sic 
enim ait: Kai 701 OOV eas aglovs yevéodar tod moooméoey oot Ósfjosic xal (xsoíag xai Üvolac 
Aavauudxrovs ozxép mavtos Aaod. Nihil offendit recte intellectum. Orat enim nos dignos effici 
ad offerendas preces et supplicationes et hostias incruentas pro populo. Nam ipsas preces 
vocat hostias ineruentas. Sicut et paulo post: "Eri coooQéoouérv GOL THY hoyinnY Tabımy xai 
àva(uaxtov hatoetay ; offerimus, inquit, hune rationalem et incruentum cultum. Inepte enim 
exponunt, qui hie rationalem hostiam malunt interpretari et transferunt ad ipsum corpus 
Christi, quum canon loquatur de toto cultu, et 40yux7 Aatosía a Paulo, Rom. 12, 1, dicta sit 
contra opus operatum, videlicet de cultu mentis, de timore, de fide, de invocatione, de gratia- 
rum actione etc. 


[De Missa pro Defunctis.] 


89] Quod vero defendunt adversarii nostri 
applieationem ceremoniae pro liberandis ani- 
mabus defunctorum, qua ex re quaestum in- 
finitum faciunt, nulla habent testimonia, nul- 
lum mandatum ex Scripturis. Neque vero est 
leve peccatum, tales cultus sine mandato Dei, 
sine exemplo Scripturae in ecclesia instituere, 
et coenam Domini institutam ad recordatio- 


Bon ben Mejjen für bte Stem 


Dap aber bie Widerfacher noch dies wollen bet 
teidigen, daß bie Meffe den Toten helfe, davon 
fie einen eigenen $ahrmarft und fonderlich unjügz 
lide Kretjchmerei gemacht, des haben fie tein Beug: 
nis noch Befehl Gottes in der Schrift. Nun ift e8 
je ein unfäglicher, großer Greuel und nicht eine 
Heine Sünde, daß fie Dürfen ohne Gottes Wort, 
ohne alle Schrift, einen Gottesdienst in der Kirche 


Apology of the Augsburg Confession. Art. XXIV. (XII.) 


examples .are everywhere obvious to those 
reading the Greek writers, in whom Je:toveyla 
is employed for publie civil burdens or minis- 
tries. And on account of the diphthong, gram- 
marians do not derive it from 4/5, which sig- 
nifies prayers, but from publie goods, which 
they call Asita, so that Asırovoy&w means, 
I attend to, I administer publie goods. 

Ridieulous is their inference that, since 
mention is made in the Holy Scriptures of 
an altar, therefore the Mass must be a sacri- 
fice; for the figure of an altar is referred 
to by Paul only by way of comparison. And 
they fabricate that the Mass has been so 
called‘ from par, an altar. What need is 
there of an etymology so far fetched, unless 
it be to show their knowledge of the Hebrew 
language? What need is there to seek the 
etymology from a distance, when the term 
Mass is found in Deut. 16, 10, where it sig- 
nifies the collections or gifts of the people, 
not the offering of the priest? For indi- 
viduals coming to the celebration of the Pass- 
over were obliged to bring some gift as a con- 
tribution. In the beginning the Christians 
also retained this custom. Coming together, 
they brought bread, wine, and other things, 
as the Canons of the Apostles testify. Thence 
a part was taken to be consecrated; the rest 
was distributed to the poor. With this cus- 
tom they also retained Mass as the name of 
the contributions. And on account of such 
contributions it appears also that the Mass 
was elsewhere called ayarn, unless one would 
prefer that it was so called on account of 
the common feast. But let us omit these 
trifles. For it is ridiculous that the adver- 
saries should produce such trifling conjec- 
tures concerning a matter of such great im- 
portance. For although the Mass is called 
an offering, in what does the term favor the 
dreams concerning the opus operatwm, and 
the applieation which, they imagine, merits 
for others the remission of sins? And it can 
be called an offering for the reason that 
prayers, thanksgivings, and the entire wor- 
ship are there offered, as it is also called 
a eucharist. But neither ceremonies nor 
prayers profit ex opere operato, without faith. 
Although we are disputing here not concern- 
ing prayers, but particularly concerning the 
Lord's Supper. 

[Here you can see what rude asses our ad- 
versaries are. They say that the term «missa 
is derived from the term misbeach, which sig- 
nifies an altar; hence we are to conclude that 
the Mass is a sacrifice; for sacrifices are 
offered on an altar. Again, the word liturgia, 
by which the Greeks call the Mass, is also to 
denote a sacrifice. This claim we shall briefly 
answer. All the world sees that from such 
reasons this heathenish and antichristian 
error does not follow necessarily, that the 
Mass benefits ex opere operato sine bono motu 
utentis. Therefore they are asses, because in 
such a highly important matter they bring 
forward such silly things. Nor do the asses 
know any grammar. For missa and liturgia 
do not mean sacrifice. Missa, in Hebrew, de- 
notes a joint contribution. For this may 


413 


have been a custom among Christians, that 
they brought meat and drink for the benefit 
of the poor to their assemblies. This custom 
was derived from the Jews, who had to bring 
such contributions on their festivals; these 
they called missa. Likewise, liturgia, in 
Greek, really denotes an office in which a 
person ministers to the congregation. This 
is well applied to our teaching, because with 
us the priest, as a common servant of those 
who wish to commune, ministers to them the 
holy Sacrament. 

Some think that missa is not derived from 
the Hebrew, but signifies as much as remissio, 
the forgiveness of sin. For, the communion 
being ended, the announcement used to be 
made: Ite, missa est: Depart, you have for- 
giveness of sins. They cite, as proof that this 
is so, the fact that the Greeks used to say: 
Lais Aphesis (Aaots dq oic), which also means 
that they had been pardoned. If this were 
so, it would be an excellent meaning; for in 
connection with this ceremony forgiveness of 
sins must always be preached and proclaimed. 
But the case before us is little aided, no mat- 
ter what the meaning of the word missa is.] 

The Greek canon says also many things con- 
cerning the offering, but it shows plainly that 
it is not speaking properly of the body and 
blood of the Lord, but of the whole service, 
of prayers and thanksgivings. For it says 
thus: Kai noinoov juds aélovs yevéodat tod 
T000@ED0ELW 001 ÖENosıs xai (xsoíac xai Buolas 
avatuaxtovs vzéo navros Aaod. When this is 
rightly understood, it gives no offense. For 
it prays that we be made worthy to offer 
prayers and supplications and bloodless sacri- 
fices for the people. For he calls even prayers 
bloodless sacrifices. Just as also a little after- 
ward: “Et zoooqépouév oou ımv hoyixny tat- 
nv xai avaiuaxtoy Aarosiav, We offer, he says, 
this reasonable and bloodless service. For 
they explain this inaptly who would rather 
interpret this of a reasonable sacrifice, and 
transfer it to the very body of Christ, al- 
though the canon speaks of the entire wor- 
ship, and in opposition to the opus operatum 
Paul has spoken of Aoyıxn Aaroela [reasonable 
service], namely, of the worship of the mind, 
of fear, of faith, of prayer, of thanksgiving, etc. 


Of the Mass for the Dead. 


Our adversaries have no testimonies and no 
command from Scripture for defending the 
application of the ceremony for liberating the 
souls of the dead, although from this they de- 
rive infinite revenue. Nor, indeed, is it a light 
sin to establish such services in the Church 
without the command of God and without the 


414 M. 267—269. 


nem et praedicationem inter vivos transferre 
ad mortuos. Hoc est abuti nomine Dei contra 
secundum praeceptum. 


Primum enim contumelia est evangelii sen- 
tire, quod ceremonia ex opere operato sine fide 
sit sacrificium reconcilians Deum et satis- 
faciens pro peccatis. Horribilis oratio est, 
tantundem tribuere operi sacerdotis quantum 
morti Christi. Deinde peccatum et mors non 
possunt vinci nisi fide in Christum, [R.273 
sieut Paulus docet Rom. 5, 1: Iustificati ex 
fide pacem habemus, quare non potest vinci 
poena purgatorii applicatione alieni operis. 


90] Omittemus iam, qualia habeant adver- 
sarii testimonia de purgatorio, quales existi- 
ment poenas esse purgatorii, quales habeat 
causas doctrina satisfactionum, quam supra 
ostendimus vanissimam esse. Illud tantum 
opponemus: certum est coenam Domini insti- 
tutam esse propter remissionem culpae. Of- 
fert enim remissionem. peccatorum, ubi ne- 
cesse est vere culpam intelligere. Et tamen 
pro culpa non satisfacit, alioqui missa esset 
par morti Christi. Nec remissio culpae ac- 
cipi potest aliter nisi fide. Igitur missa non 
est satisfactio, sed promissio et sacramentum 
requirens fidem. 


91] Ac profecto necesse est omnes pios acer- 
bissimo dolore affici, si cogitent missam magna 
ex parte ad mortuos et ad satisfactiones pro 
poenis translatam esse. Hoc est tollere iuge 
sacrifieium ex ecclesia, hoc est, Antiochi 
regnum, qui saluberrimas promissiones de re- 
missione culpae, de fide transtulit ad vanissi- 
mas opiniones de satisfactionibus, hoe est, 
evangelium contaminare, corrumpere usum 
sacramentorum. Hi sunt, quos Paulus 1 Cor. 
11, 27 dixit reos esse corporis et sanguins 
Domini, qui oppresserunt doctrinam de fide, 
et remissionem culpae et corpus et sanguinem 
Domini ad sacrilegum quaestum praetextu 
satisfactionum contulerunt. Et huius sacri- 
legii poenas aliquando dabunt. Quare caven- 
dum est nobis et omnibus piis conscientiis, 
ne approbent adversariorum abusus. 


Apologia Confessionis. 


Art. XXIV. (XII.) 35. 264. 265. 


anrichten und dürfen das Abendmahl des Herrn, 


welches Chriftus hat eingefekt, das Wort zu pres 
digen, dabei feines Todes zu gebenfen, zu ftürfen 
den Glauben derjenigen, fo die Zeremonie brau- 
chen, unverfehämt ziehen auf die Toten. Denn 
das heißt recht Gottes Namen mipbrauden wider 
Das andere Gebot. 

Denn erftlic) ijt ba8 bie höchfte Schmad unb 
Qüiterung des Gbangefii und Chrifti, daß das 
fchlechte Werf ber Meffe ex opere operato ein 
Opfer fei, ba8 Gott verfühne und für bie Sün: 
ben genugtue. (8 ijt eine recht fchredliche, büp- 
fide Predigt und Lehre und ein großer, unjäg- 
lider Greuel, dak das fchlechte [bloke] getane 


Werk eines Pricfters als viel gelten folle als 


der Tod Chrifti. So ijt je gewiß, daß die Sünde 
und der Tod nicht fonnen überwunden werden 
denn alfein durch den Glauben an Chrijtum, wie 
Paulus jagt Rim. 5. Darum fo fünnen die 
Meilen den Toten in feinem Weg ex opere ope- 
rato helfen. | 

Wir wollen hier nidjt erzählen, wie [dade 
Gründe bie Widerfaher vom Tegfeuer haben; 
item, woher die Lehre bon ber Genugtuung und 
Sati8fattion erft aufgefommen; wie wir denn 
haben oben angezeigt, daß eS eitel Träume und 
erdidjteter Menfdentand ijt. Allein das wollen 
wit ihnen fagen, dak gewiß ijt, Das Abendmahl 
gehöre eigentlih zur Vergebung der Schuld. 
Denn was Zrojft hätten wir, jo uns da jollte 
Dergebung angeboten werden, und follte doch nicht 
Vergebung der Schuld fein? So nun bie Bere: 
monia Vergebung der Schuld anbietet, folgt, Daß 
unmöglid ift, bab eine satisfactio fei ex opere 
operato oder den Toten helfe. Denn gehört fie 
zur Vergebung der Schuld, fo muß fie allein dazu 
dienen, bie Getviffen zu tröften, daß fie glauben, 
ihnen fei die Schuld wahrhaftig vergeben. 

Und wahrlich, e8 wäre nicht Wunder, daß alle 
frommen, chriftlicjen Leute bor Angjt und Leid 
Blut meinten, wenn fie recht bedächten, wie ume 


fäglicher greulicher und fehredfiher Mikbraud) der 
Meffe unter dem PBapittum ijt, nämlich daß bie - 


Mefie Das mehrere Teil nirgend zu anders ge- 
braucht wird, denn für die Toten und die Pein 
des Tegfeuers abzulöfen. Sie jchreien, wir tun 
iuge sacrifieium oder daS tägliche Opfer ab. 
Das heit recht iuge sacrificium, das tägliche 
Opfer abgetan aus der Kirche, das ijt eine rechte 
Tyrannei und YWiiteret des gottlofen Antiochi, 


 aljo das ganze Evangelium, die ganze Lehre bom 


Glauben, von Chrijto unterdrüden und auf jolde 
Träume bor satisfactionibus, folche Viigen bom 
opere operato an die Statt [ftatt deffen] pres 
digen. Das heikt recht das Evangelium unter 


bie Füße treten, ben Gebraud) der Satramente 


Thändlich verkehren. Das find die rechten Läfte- 


rer, ba Paulus von jagt, bab fie ,jd)ulbig feien am Leib und Blut des Herrn“, welche die Lehre bon 
Chrijto, bom Glauben unterdrüden und miBbrauden der Mefje und des Abendmahls zu einem jhänd- 
licen, unverjchämten öffentlichen Geiz, zu einem Jahrmarkt und Kretfchmerei [Schenkwirtfchaft], und 
das alles unter einem heuchleriihen Schein ber Gatisfaftion. Und eben um diejer großen, unfäglichen 
Gottesläfterung willen werden die Bifchöfe fehiwere Strafe von Gott gemarten miiffen. (C8 wird einmal 
Gott das andere Gebot wahrlich wahr machen und einen großen, grimmigen Born über fie ausgießen. 
Darum haben wir uns und alle wohl vorzufehen, dak wir uns der Widerjadher Mipbraudhs nicht 


teilhaftig machen. 


92] Sed redeamus ad causam. Quum missa 
non sit satisfactio, nec pro poena nec pro 
culpa, ex opere operato sine fide, sequitur 
applicationem pro mortuis inutilem esse. Ne- 


Wir wollen aber wieder auf die Sache fommen. 
So bie Meffe nun nicht eine Genugtuung ijt 
Debet für eine Pein nod) Schuld ex opere ope- 
rato, fo folgt, Dak bie Meffe, fo man für die Toten 


*« 


example of Scripture, and to apply to the dead 
the Lord's Supper, which was instituted for 
commemoration and preaching among the 


living [for the purpose of strengthening the 


faith of those who use the ceremony]. This 
is to violate the Second Commandment, by 
abusing God's name. 

- For, in the first place, it is a dishonor to 
the Gospel to hold that a ceremony ex opere 
operato, without faith, is a sacrifice recon- 
ceiling God, and making satisfaction for sins. 
It is a horrible saying to ascribe 4s much to 
the work of a priest as to the death of Christ. 
Again, sin and death cannot be overcome un- 
less by faith in Christ, as Paul teaches, Rom. 
5,1: Being justified by faith, we have peace 
with God, and therefore the punishment of 
purgatory cannot be overeome by the appli- 
cation of the work of another. 

Now we shall omit the sort of testimonies 
concerning purgatory that the adversaries 
have: what kinds of punishments they think 
there are in purgatory; what grounds the 
doctrine of satisfactions has, which we have 
shown above to be most vain. We shall only 
present this in opposition: It is certain that 
the Lord's Supper was instituted on aecount 
of the remission of guilt. For it offers the 
remission of sins, where it is necessary that 
guilt be truly understood. [For what conso- 
lation would we have if forgiveness of sin 
were here offered us, and yet there would be 
no remission of guilt?] And nevertheless it 
does not make satisfaction for guilt; other- 
wise the Mass would be equal to the death of 
Christ. Neither can the remission of guilt 
be received in any other way than by faith. 
Therefore the Mass is not a satisfaction, but 
a promise and Sacrament that require faith. 

And, indeed, it is necessary that all godly 
persons be seized with the most bitter grief 
[shed tears of blood, from anguish and sor- 
row] if they consider that the Mass has been 
in great part transferred to the dead and to 
satisfactions for punishments. This is to 
banish the daily sacrifice from the Church; 
this is the kingdom of Antiochus, who trans- 
ferred the most salutary promises concerning 
the remission of guilt and concerning faith 
to the most vain opinions concerning satis- 
factions; this is to defile the Gospel, to cor- 
rupt the use of the Sacraments. These are 
the persons [the real blasphemers] whom Paul 
has said, 1 Cor. 11, 27, to be guilty of the body 
and blood of the Lord, who have suppressed 
the doctrine concerning faith and the remis- 
sion of sins, and, under the pretext of satis- 
factions, have devoted the body and blood of 
the Lord to sacrilegious gain. And they will 
at some time pay the penalty for this sacri- 
lege. [God will one day vindicate the Second 
Commandment, and pour out a great, horrible 
wrath upon them.] Therefore we and all 
godly consciences should be on our guard 
against approving the abuses of the adver- 
saries. 

But let us return to the case. Since the 
Mass is not a satisfaction, either for punish- 
ment or for guilt, ex» opere operato, without 
faith, it follows that the application on be- 


Apology of the Augsburg Confession. Art. XXIV. (XII.) 


415 


416 M. 269. 270. 


que hic opus est longiore disputatione. Con- 
stat enim, quod illae applicationes pro mor- 
tuis nulla habeant ex Scripturis testimonia. 
Nec tutum est in ecclesia cultus instituere 
sine auctoritate Scripturae. Et si [R.274 
quando opus erit, prolixius de tota re dice- 
mus. Quid enim nune rixemur cum adver- 
sariis, qui neque quid sacrificium, neque quid 
sacramentum, neque quid remissio peccato- 
rum, neque quid sit fides, intelligunt?. 


93] Nec Graecus canon applieat oblationem 
' tamquam satisfactionem pro mortuis, quia 
applieat eam pariter beatis omnibus patriar- 
chis, prophetis, apostolis. Apparet igitur, 
Graecos tamquam gratiarum actionem offerre, 
non applicare tamquam. satisfactionem pro 
poenis, quamquam etiam loquuntur non de 
sola oblatione corporis et sanguinis Domini, 
sed de reliquis missae partibus, videlicet ora- 
tionibus et gratiarum actionibus. Nam post 
' eonsecrationem precantur, ut sumentibus pro- 
sit, non loquuntur de aliis. Deinde addunt: 


Apologia Confessionis. 


Art. XXIV. (XII) $B. 965. 266. 


hält, unnüß und nichts fet. Und es [bejdarf nicht 
langer Disputation. Denn da ift gewiß, daß fol- 
ches Mefjehalten für die Toten in der Schrift gar 
feinen Grund hat. Nun iff e8 ein Greuel in der 
Kirche, Gottesdienft anrichten ohne alles Gottes 
wort, ohne alle Schrift. Und wenn e$ not wird 
fein, fo wollen wir bon diefem Stüde ganz reid): 
lid) mehr und nad) aller Notdurft weiter reden. 
Denn was follen wir uns jekund Hier viel mit 
ben Widerfachern aanfen, fo fie gar nicht berftefen, 
was Opfer, was Saframent, was Vergebung der 
Sünden, was Glaube fei? 

Und ber griechifche Kanon appliziert auch nicht 
bie Mteffe als eine Genugtuung für die Toten; 
denn er appliziert fie zugleich für alle Patriarchen, 
Propheten, Apoftel. Daraus erjeheint, daß die 
Kirchen [* Griechen] aud) al8 eine Sanfjagung 
opfern, nicht aber als eine Satisfaftion für Die 
Pein des Fegfeuerd. Denn e8 wird freilich nicht 
ihre Meinung fein, die Propheten und Wpoftel 
aus dem Fegfeuer zu erlöfen, fondern allein Dank 
zu opfern neben und mit ihnen für die hohen 
ewigen Güter, fo ihnen und uns gegeben find. 


"En TOOSPEQOMEY ool Thy hoyixny LUI hatosiay voz£o vOv £v nove, üvazavoauévcov NgONaTo- 


Qo, TMATEOWY, MATOLAOY MY, MOOMNHTOY, dootohwy ete. 
94] hostiam, sed orationes et omnia, quae ibi geruntur. 


At Aoyıxn Aarosia non significat ipsam 
Quod vero allegant adversarii patres 


de oblatione pro mortuis, scimus veteres loqui de oratione pro mortuis, quam nos non prohi- 


bemus, sed applicationem coenae Domini pro mortuis ex opere operato improbamus. 
patrocinantur adversariis veteres de opere operato. 
95] testimonia habeant, nos opponimus clarissimas et certissimas scripturas. 
Homines erant et labi ac decipi poterant. 


magna dissimilitudo est. 


Nec 
Et ut maxime Gregorii aut recentiorum 
Et patrum 
Quamquam si nune 


reviviscerent, ac viderent sua dieta praetexi luculentis illis mendaciis, quae docent adversarii 
de opere operato, longe aliter se ipsi interpretarentur. 


96] Falso etiam citant adversarii contra 
nos damnationem Aérii, quem dicunt propte- 
rea damnatum esse, quod negaverit in missa 
oblationem fieri pro vivis et mortuis. [R.275 
Saepe hoc colore utuntur, allegant veteres 
haereses, et cum his falso comparant nostram 
causam, ut illa collatione praegravent nos. 
Epiphanius testatur Aérium sensisse, quod 
orationes pro mortuis sint inutiles. Id repre- 
hendit. Neque nos Aério patrocinamur, sed 
vobiscum litigamus, qui haeresin manifeste 
pugnantem cum prophetis, apostolis et san- 
ctis patribus sceleste defenditis, videlicet quod 
missa ex opere operato iustificet, quod merea- 
tur remissionem culpae et poenae, etiam in- 
iustis, pro quibus applicatur, si non ponant 
obicem. Hos perniciosos errores improba- 
mus, qui laedunt gloriam passionis Christi 
et penitus obruunt doctrinam de iustitia fidei. 
97] Similis fuit persuasio impiorum in lege, 


quod mererentur remissionem peccatorum non . 


gratis per fidem, sed per sacrificia ex opere 
operato. Itaque augebant illos cultus et sacri- 
ficia, instituebant cultum Baal in Israel, in 
Iuda etiam sacrificabant in lucis. Quare pro- 
phetae damnata illa persuasione belligerantur 
non solum cum cultoribus Baal, sed etiam 
eum aliis sacerdotibus, qui sacrificia a Deo 
ordinata cum illa opinione impia faciebant. 
Verum haeret in mundo haec persuasio et 
haerebit semper, quod cultus et sacrificia sint 
propitiationes. Non ferunt homines carnales 
soli sacrificio Christi tribui hune honorem, 
quod sit propitiatio, quia iustitiam fidei non 
intelligunt, sed parem honorem tribuunt re- 


trifft Werium’ nichts. 


Die Widerfacher ziehen an, daß etwa für Rebe- 
rei verdammt fein foll, bap einer, genannt Werius, 
fol gehalten haben, bie Meile fet nicht ein Opfer 
für die Toten. Hier behelfen fie fid aber mit 
ihren gewöhnlichen Griffen, daß fie erdichten, un= 
fere Lehre fet von alters her veriworfen. Wher bie 
jel jchämen fid) feiner Lüge. So wiffen fie nicht, 
wer Werius gewejen oder was er gelehrt hat. 
Epiphanius jchreibt, dak Werius gehalten habe, 
bab das Gebet für bie Toten fet unnitk. Nun 
reden wir nieht bom Gebet, jondern bom Nacıt- 
mab! Chrifti, ob ba$ ex opere operato ein Opfer 
fei, ven Toten zu helfen. Diefer unjer Handel be- 
Was auch jonjt aus den 
Vätern für die Mteffe angezogen wird, belangt 
alles diefen Handel nicht. Denn die guten, from: 
men Bäter haben diefen greulichen, läfterlichen, 
antichriftiichen Srrtum nicht gelehrt, dak die Meffe 
ex opere operato den Vebendigen und Toten Ver= 
gebung [der] Pein und Schuld verdiene. Denn 
diefer Irrtum bom opere operato ijt eine öffent: 
[ide Keßerei wider alle Schrift, wider alle Pro- 
pheten und Wpoftel, und alle Chriften follen ler- 
nen, daß jofde papijtijdje Meffen eitel jchredliche 
Abgdtterei feien. &3 bleibt aber in der Welt 
folche Abgötterei, folange der Antichrift regiert 
und bleibt. Denn wie in S3rael ein falicher Got- 
tesdienit ward angerichtet mit Baal, auch unrechte 
Gottesdienste waren unter dem Schein des Gottes- 
dienftes, Den Gott geordnet bat, aljo hat ber Anti- 
chrift in der Kirche auch einen falfchen Gottesdienft 
aus dem Nachtmahl Gbrifti gemadt. Und doch, 
wie Gott unter Sy8raef und Suda dennoch feine 
Kirche, das ijt, etliche Heilige, behalten hat, alfo 
hat Gott feine Kirche, das ijt, etliche Heilige, unter 


Apology of the Augsburg Confession. Art. XXIV. (XII.) 


half of the dead is useless. Nor is there need 
here of a longer discussion. For it is evident 
that these applications on behalf of the dead 
have no testimonies from the Scriptures. 
Neither is it safe, without the authority of 
Scripture, to institute forms of worship in 
“the Church. And if it will at any time be 
necessary, we shall speak at greater length 
concerning this entire subject. For why 
should we now contend with adversaries who 
understand neither what a sacrifice, nor what 
a sacrament, nor what remission of sins, nor 
what faith is? 

Neither does the Greek canon apply the 
offering as a satisfaction for the dead, be- 
cause it applies it equally for all the blessed 
patriarchs, prophets, apostles. It appears 
therefore that the Greeks make an offering 
as thanksgiving, and do not apply it as satis- 
faction for punishments. [For, of course, it 
is not their intention to deliver the prophets 
and apostles from purgatory, but only to offer 
up thanks along and together with them for 
the exalted eternal blessings that have been 
given to them and us.] Although they speak, 
moreover, not of the offering alone of the body 
and blood of the Lord, but of the other parts 
of the Mass, namely, prayers and thanks- 
giving. For after the consecration they pray 
that it may profit those who partake of 
it; they do not speak of others. Then they 
add: “Et: zoooqéoouérv 001 tiv hoyixhy Tabınv 
Aatosíav teo THY Ev niorsı àvazavoauévov 
MOONATOOWY, TATEOWYP, MATOLADY@yY, zoogntáóv, 
anxootolwy, ete. [Yet we offer to you this 
reasonable service for those having departed 
in faith, forefathers, fathers, patriarchs, 
prophets, apostles,” ete.] Reasonable service, 
however, does not signify the offering itself, 
but prayers and all things which are there 
transacted. Now, as regards the adversaries’ 
citing the Fathers concerning the offering for 
the dead, we know that the ancients speak of 
prayer for the dead, which we do not pro- 
hibit; but we disapprove of the application 
ex opere operato of the Lord’s Supper on be- 
half of the dead. Neither do the ancients 
favor the adversaries concerning the opus ope- 


ratum. And even though they have the testi- 


monies especially of Gregory or the moderns, 
we oppose to them the most clear and certain 
Scriptures. And there is a great diversity 
among the Fathers. They were men, and 
eould err and be deceived. Although if they 
would now become alive again, and would see 
their sayings assigned as pretexts for the 
notorious falsehoods which the adversaries 
teach concerning the opus operatum, they 
would interpret themselves far differently. 
The adversaries also falsely cite against us 
the condemnation of Aerius, who, they say, 
was condemned for the reason that he denied 
that in the Mass an offering is made for the 
living and the dead. They frequently use 


this dexterous turn, cite the ancient heresies, 


and falsely compare our cause with these in 
order by this comparison to crush us. [The 
asses are not ashamed of any lies. Nor.do 
they know who Aerius was and what he 


Concordia Triglotta, 


417 


taught.] Epiphanius testifies that Aerius 
held that prayers for the dead are useless. 
With this he finds fault. Neither do we favor 
Aerius, but we on our part are contending 
with you who are defending a heresy mani- 
festly conflicting with the prophets, apostles, 
and holy Fathers, namely, that the Mass justi- 
fies ex opere operato, that it merits the re- 
mission of guilt and punishment even for the 
unjust, to whom it is applied, if they do not 
present an obstacle. Of these pernicious 
errors, which detract from the glory of 
Christ's passion, and entirely overthrow the 
doctrine concerning the righteousness of faith, 
we disapprove. There was a similar persua- 
sion of the godless in the Law, namely, that 
they merited the remission of sins, not freely 
by faith, but through sacrifices ex opere ope- 
rato. Therefore they increased these services 
and sacrifices, instituted the worship of Baal 
in Israel, and even sacrificed in the groves 
in Judah. Therefore the prophets condemn 
this opinion, and wage war not only with the 
worshipers of Baal, but also with other 
priests who, with this godless opinion, made 
sacrifices ordained by God. But this opinion 
inheres in the world, and always will inhere, 
namely, that services and sacrifices are pro- 
pitiations. Carnal men cannot endure that 
alone to the sacrifice of Christ the honor is 
ascribed that it is a propitiation, because they 
do not understand the righteousness of faith, 
but ascribe equal honor to the rest of the 
services and sacrifices. Just as, therefore, 
in Judah among the godless priests a false 
opinion concerning sacrifices inhered; just as 
in Israel, Baalitic services continued, and, 
nevertheless, a Church of God was there which 
disapproved of godless services, so Baalitic 
worship inheres in the domain of the Pope, 
namely, the abuse of the Mass, which they 
apply, that by it they may merit for the un- 
righteous the remission of guilt and punish- 
ment. [And yet, as God still kept His Church, 


27 


M. 270. 271. Apologia Confessions. 


418 


98] liquis cultibus et sacrificiis. Sicut igitur 
in Iuda haesit apud impios pontifices falsa 
persuasio de sacrificiis, sicut in Israel baali- 
tici cultus duraverunt, et tamen erat ibi ec- 
clesia Dei, quae impios cultus improbabat: 
ita haeret in regno pontificio cultus baaliti- 
eus, hoe est, abusus missae, quam applicant, 
ut per eam mereantur iniustis remissionem 
culpae et poenae. Et videtur hie baalitieus 
eultus una cum regno pontificio duraturus 
esse, donee veniet Christus ad iudicandum, et 
gloria adventus sui perdet regnum antichristi. 
Interim omnes, qui vere credunt evangelio, 
debent improbare illos impios cultus [R.276 
excogitatos contra mandatum Dei ad obscu- 
randam gloriam Christi et iustitiam fidei. 

99] Haee de missa breviter diximus, ut 
omnes boni viri ubique gentium intelligere 
queant, nos summo studio dignitatem missae 
tueri et verum usum ostendere et iustissimas 
habere causas, quare ab adversariis dissen- 
tiamus. Ae volumus admonitos esse omnes 
bonos viros, ne adiuvent adversarios defen- 
dentes profanationem missae, ne gravent se 
Societate alieni peccati. Magna causa, magna 
res est, nec inferior illo negotio Eliae pro- 
phetae, qui cultum Baal improbabat. Nos 
modestissime causam tantam proposuimus et 
nune sine contumelia respondimus. Quodsi 
commoverint nos adversarii, ut omnia genera 
abusuum missae colligamus, non tam clemen- 
ter erit agenda causa. 


Art. XXVII. (XIII) 


1] Apud nos in oppido Thuringiae Isenaco 
Franeiscanus quidam fuit ante annos triginta, 
Iohannes Hilten, qui a suo sodalitio coniectus 
est in carcerem, propterea quod quosdam no- 
tissimos abusus reprehenderat. Vidimus enim 
eius scripta, ex quibus satis intelligi potest, 
quale fuerit ipsius doctrinae genus. Et qui 
norunt eum, testantur fuisse senem placidum 
2] et sine morositate gravem. Is multa prae- 
dixit, quae partim evenerunt hactenus, partim 
iam videntur impendere, quae non volumus 
recitare, ne quis interpretetur, ea aut odio 
cuiusquam aut in gratiam alicuius narrari. 
Sed postremo, quum vel propter aetatem, vel 
propter squalorem carceris in morbum. inci- 
disset, accersivit ad se guardianum, ut suam 
valetudinem illi indicaret; quumque guardia- 
nus accensus odio pharisaico duriter [R.277 
obiurgare hominem propter doctrinae genus, 
quod videbatur officere culinae, coepisset, tum 
iste omissa iam mentione valetudinis ingemi- 
scens inquit, se has iniurias aequo animo pro- 
pter Christum tolerare, quum quidem nihil 
scripsisset aut docuisset, quod labefactare sta- 
tum monachorum posset, tantum notos quos- 
3] dam abusus reprehendisset. Sed alius qui- 
dam, inquit, veniet amno Domini MDXVI, qui 
destruet vos, nec poteritis ei resistere. Hane 
ipsam sententiam de inclinatione regni mona- 


De Votis Monasticis. 


Art. XXVII. (XIII.) IW. 266—268. 


bem Papfttum bennod) erhalten, daß die hriftliche 
Kirche nicht ganz untergegangen ijt. Wiemwohl 
nun der Antichrift mit feinem faljchen Gottes- 
dienst zum Teil bleiben wird, bis dak Ehriftus 
der Herr öffentlich fommen und rid)tem wird, fo 
follen doch alle Ehriften veriwarnt fein, fid) gu 
hüten vor folder Abgötterei, und follten lernen, 
wie man Gott recht dienen und Vergebung ber 
Sünden durch den Glauben an Chrijtum erlangen 
foll, daß fie Gott recht ehren und beftändigen Troft 
wider Die Sünde haben finnen. Denn barum hat 
Gott gnübigfid) fein Evangelium fcheinen lafjen, 
bab wir verwarnt und jelig würden. 


% 


Diefes haben wit bon ber Meffe furz gejagt, 
bab alle gottesfürchtigen, frommen, ehrbaren Leute 
in allen Nationen verftehen mögen, daß wir mit 
allem treuen Fleiß die rechte Ehre und den rechten 
Gebrauch ber Mefje erhalten haben, und daß wir 
des große, hochwichtige Urjachen haben, marum 
mit es mit ben Widerjadhern nicht halten. Und 
wir wollen alle frommen, ehrbaren Leute ver- 
warnt haben, daß fie des großen Greuels und 
Mikbrauchs der Mteffe fid) mit den Widerfachern 
nicht teilhaftig machen, damit fie fic) nicht mit 
fremden Sünden bejd)merem. (58 ijf ein großer 
Handel und eine ganz wichtige Sache. Denn biez 
fer Mibbraucd ijf nicht geringer, denn zu Elias’ 
Zeiten bie Sache war mit dem falichen Gottes 
dienst Baal. Wir haben auf diesmal mit gelin- 
den Worten und ohne Schmähmorte dieje Sache 
porgetragen; erden aber die Wiverjacher nicht 
aufhören zu lüjtern, fo jollen jie innewerden, daß 
wit ihnen auch härter zufprechen wollen. 


Artikel XXVII. (XIII.) 
Von ben Kloitergeliihbden, 


9m der Stadt Gijenad) im Land zu Thüringen 
ijt etwan gewejen vor dreißig Jahren ein Bar- 
füßermönd, Sohannes Hilten genannt, welcher 
bon feinen Brüdern iff in einen Kerfer geworfen, 
barum dak er etliche äffentlide Mtipbrauche im 
Kloiterleben hatte angefochten. Wir haben auch 
feiner Schriften zum Teil gejehen, aus melden 
wohl zu merken ijt, daß er hriitlih und der Hei- 
ligen Schrift gemäß gepredigt; und bie ihn ges - 
fannt haben, jagen heutigestag3, Dak e8 ein from: 
mer, ftiller, alter Mann getvejen iji, ganz red= 
lichen, ehrbaren Wejens und Wandels; derfelbe 
bat viel von biejen Zeiten prophezeit und zubor= 
gejagt, das bereits gejchehen ijt, etliche auch, das 
noch gejchehen foll, welches wir bod) hier nicht er- 


zählen wollen, damit niemand gedenfe, Dap wir 


aus Neid oder jemand zu Gefallen jolches bor 
brüd)ten. Endlich, als er alterShalber, unb aud) 
daß ihm das Gefängnis feine Gefundheit ver: 
Derbet, in eine Krankheit gefallen, hat er zu fid) 
lafjen bitten den Guardian, ihm jeine Schwachheit 
angezeigt, und al3 der Guardian aus pharifäijcher 


SBitterfeit und Neid ihn mit harten Worten anz 


gefahren, darum daß folche Predigt nicht wollte in 
der Küche nüß fein, hat er feines Leibes Schwach: 
heit zu Hagen unterlaffen, tief erjeufst und mit 
ernften Gebärden gejagt, er wolle fold) Unrecht um 
Chriftus’ willen gern tragen und leiden, wiewohl 
er nicht gefchrieben noch gelehrt hatte, das ber 


u 


Apology of the Augsburg Confession. Art. XXVII. ( XIII.) 


i. e., some saints, in Israel and Judah, so God 
still preserved His Church, i. e., some saints, 
under the Papacy, so that the Christian 
Church has not entirely perished.] And it 
seems that this Baalitic worship will endure 
as long as the reign of the Pope, until Christ 
will come to judge, and by the glory of His 
advent destroy the reign of Antichrist. Mean- 
while all who truly believe the Gospel [that 
they may truly honor God and have a con- 
stant comfort against sins; for God has gra- 
ciously caused His Gospel to shine, that we 
might be warned and saved] ought to con- 
demn these wicked services, devised, contrary 
to God’s command, in order to obscure the 
glory of Christ and the righteousness of faith. 

We have briefly said these things of the 
Mass in order that all good men in all parts 
of the world may be able to understand that 
with the greatest zeal we maintain the dig- 
nity of the Mass and show its true use, and 
that we have the most just reasons for dis- 
senting from the adversaries. And we would 
have all good men admonished not to aid the 
adversaries in the profanation of the Mass, 
lest they burden themselves with other men’s 
sin. It is a great cause and a great subject, 
not inferior to the transaction of the prophet 
Elijah, who condemned the worship of Baal. 
We have presented a case of such importance 
with the greatest moderation, and now reply 
without casting any reproach. But if the ad- 
versaries will compel us to collect all kinds 
of abuses of the Mass, the case will not be 
treated with such forbearance. 


Article XXVII (XIII): Of Monastic Vows. 


In the town of Eisenach, in Thuringia, 
there was, to our knowledge, a monk, John 
Hilten, who, thirty years ago, was cast by his 
fraternity into prison because he had pro- 
tested against certain most notorious abuses. 
For we have seen his writings, from which it 
can be well understood what the nature of his 
doctrine was [that he was a Christian, and 
preached according to the Scriptures]. And 
those who knew him testify that he was a 
mild old man, and serious indeed, but with- 
out moroseness. He predicted many things, 
some of which have thus far transpired, and 
others still seem to impend, which we do not 
wish to recite, lest it may be inferred that 
they are narrated either from hatred toward 
one or from partiality to another. But finally, 
when, either on account of his age or the foul- 
ness of the prison, he fell into disease, he sent 
for the guardian in order to tell him of his 
sickness; and when the guardian, inflamed 
with pharisaic hatred, had begun to reprove 
the man harshly on account of his kind of 
doctrine, which seemed to be injurious to the 
kitchen, then, omitting all mention of his sick- 
ness, he said with a sigh that he was bearing 
these injuries patiently for Christ’s sake, since 
he had indeed neither written nor taught any- 
thing which could overthrow the position of 
the monks, but had only protested against 
some well-known abuses. But another one, 
he said, will come in A. D. 1516, who will de- 


419 


stroy you, neither will you be able to resist 
him. This very opinion concerning the down- 
ward career of the power of the monks, and 
this number of years, his friends afterwards 
found also written by him in his commen- 
taries, which he had left, concerning certain 
passages of Daniel. But although the out- 
come will teach how much weight should be 


420 M. 271. 272. 


chorum et hunc annorum numerum postea 
etiam repererunt eius amici perscriptum ab 
ipso in commentariis suis inter annotationes, 
quas reliquerat in certos locos Danielis. 
4] Quamquam autem, quantum huie voci tri- 
buendum sit, eventus docebit, tamen exstant 
alia signa, quae minantur mutationem regno 
monachorum, non minus certa quam oracula. 
Constat enim, quantum sit in monasteriis 
hypocrisis ambitionis, avaritiae, quanta in- 
scitia et indoctissimi cuiusque saevitia, quanta 
vanitas in concionibus, in excogitandis sub- 
inde novis aucupiis pecuniae. Et sunt alia 
5] vitia, quae non libet commemorare. Quum- 
que fuerint olim scholae doctrinae Christia- 
nae, nune degeneraverunt velut ab aureo 
genere in ferreum, seu ut cubus platonicus in 
malas harmonias degenerat, quas Plato ait 
exitium afferre. Locupletissima quaeque mo- 
nasteria tantum alunt otiosam turbam, quae 
ibi falso praetextu religionis helluatur de 
6] publicis eleemosynis ecclesiae. Christus 
autem admonet de sale insipido, quod. soleat 
effundi et conculcari, Matth.5,13. Quare ipsi 
7] sibi monachi his moribus fata canunt. Et 
accedit nune aliud signum, quod passim aucto- 
res sunt interficiendorum bonorum virorum. 
Has caedes Deus haud dubie brevi ulciscetur. 
8] Neque vero accusamus omnes; arbitramur 
enim passim aliquos viros bonos in monaste- 
riis esse, qui de humanis cultibus et factitiis, 
.ut quidam seriptores vocant, moderate sen- 
tiunt, nec probant saevitiam, quam [R.278 
exercent hypocritae apud ipsos. 


mit ber Tat ihr eigen requiem, und wird bald mit ihnen aus fein. 


Apologia Confessions. 


Art. XXVII. (XIII) IW. 268. 969. 


Mönche Stand nachteilig, jondern hätte allein 
grobe Mipbraude angegriffen. QSule&t hat er gez 
fagt: ,€8 wird ein anderer Mann fommen, wenn 
man [dreibt 1516, der euch Mönche tilgen wird, 

und der wird bor euch wohl bleiben, bem merbet 
ihr nicht widerftehen finnen.” Dasfelde Wort, 
wie bie Möncherei würde in3 Fallen geraten, und 
diefelbe Sahreszahl hat man hernad) gefunden in 
andern feinen Büchern und fonderlih in den 
Commentariis über den Daniel. Was aber von 
bieje8 Mannes Rede zu halten fet, laffen wir 
einem jeden fein Urteil. Doch find jonft Zeichen, 
Dak der Mönche Wefen nicht lange beftehen fonne. 
(58 ijt am Tage, dak das Klofterweien nidis denn 
eine unberfchamte Heuchelei und Betrug ijt, voll 
(Seige8 und Hoffarts, unb je ungelehrtere Ejel die 
Mönche find, je halsftarriger, grimmiger und bite 
terer, je giftigere Ottern fie find, die Wahrheit 
und Gottes Wort zu verfolgen. Sp find ihre 
Predigten und Schriften lauter finbijd), unges 
teimt, nütrijd) Ding, und ift all ihr Wefen dahin 
gerichtet, daß fie den Bauch und ihren Geiz füllen. 
Anfänglich find die Klöfter nicht jolche fevfer oder 
ewige Gefängniffe gewefen, jondern Schulen, darin 
man Die Sugend und andere in der Heiligen 
Schrift hat auferzogen. Nun iit folch edel Gold 
zu Kot geworden und der Wein Wafler geworden. 
galt in den rechten, größten Stiften und Klöftern 
find eitel faule, unniige, müßige Mönche, bie 
unter dem Schein der Heiligkeit bon gemeinen 
Almofen in aller Pradt und MWolluft eben. 
Chriftus jagt aber, daß das taube Salz nichts 
nie fei, denn daß man’s hiniwegwerfe und mit 
Füßen trete. Darum, fo die Mönche ein jold) 
ungbttfid) Wefen führen, fo fingen fie ihnen [ft] 

Darüber ift noch.ein Zeichen, dak 


bie Mönche werden untergehen, dak fie Urfacher, Stifter und Wnreger find, daß viel gelehrte, redliche 


Leute unjdjufbig erwürgt und dahingerichtet werden. 


Das WbelShlut fehreit iiber fie, und Gott wird 


es rächen. Wir fagen nicht bon allen; e3 mögen etliche in Klöftern fein, die das heilige Evangelium 
bon Chrifto wiffen und feine Heiligkeit auf ihre Traditiones fegen, bie fid) aud) des Blutes nicht fduldig 
gemacht haben, welches bie Heuchler unter ihnen vergieken. 


9] Sed de genere doctrinae disputamus, 
quod nune defendunt architeeti Confutationis, 
non utrum vota servanda sint. Sentimus 
enim lieita vota servari debere, sed utrum 
cultus illi mereantur remissionem peccatorum 
et iustificationem; utrum sint satisfactiones 
pro peccatis; utrum sint pares baptismo; 
utrum sint observatio praeceptorum et con- 
siliorum; utrum sint perfectio evangelica; 
utrum habeant merita  supererogationis; 
utrum merita illa applieata aliis salvent 
eos; utrum sint licita vota his opinionibus 
facta; utrum licita sint vota, quae praetextu 
religionis tantum ventris et otii causa su- 
scepta sunt; utrum vere sint vota, quae sunt 
extorta aut invitis aut his, qui per aetatem 
nondum iudicare poterant de genere vitae, 
quos parentes aut amici intruserunt in mona- 
steria, ut de publico alerentur, sine patri- 
monii privati iactura; utrum licita sint vota, 
quae palam vergunt ad malum exitum, vel 
quia propter imbecillitatem non servantur, 
vel quia hi, qui sunt in illis sodalitiis, co- 
guntur abusus missarum, impios cultus san- 
etorum, consilia saeviendi in bonos viros 
10] approbare et adiuvare. De his quaestio- 
nibus disputamus. Et quum nos in Confes- 


. Vollfommenheit; 


Wir reden aber hier bon der Lehre, welche die 
Meifter ber Konfutation [oben und verteidigen. 
Wir disputieren nicht, ob man Gelübde Gott hal- 
ten fol; denn wir halten auch, Dak man rechte 
Gelübde zu halten jchuldig fet; jondern davon 
reden wir, ob man durch bie Geliibde und jode 
Möncherei erlange Bergebung der Sünden bot 
Gott; ob fie Genugtuungen feien für die Sünde; 
ob fie der Taufe gleich feien; ob fie die Vollfom- 
menfeit feien, baburd) Die praecepta und con- 
silia, ba8 ijt, nicht allein bie Gebote, fondern auch 
die Räte, gehalten werden; ob fie find ebangelijce 
ob die Mönche haben merita 
supererogationis, baS ijt, fo viel übrigen jetz 
Dienjite8 und Heiliger Werfe, dap fie deren aud) 
nicht alle [be]bür[fen; ob ihre Berdienjte, wenn 
fie Die ben andern mitteilen, Diejelben jelig 
machen; ob bie Kloftergelübde chriftlich feien, der 


Meinung alfo getan; item, ob die Kloftergelübde, 


welche erzwungen find bon Untwilligen und den= 
jenigen, welche nod) jugendhalber nicht veritanden, 
was fie tun, welche die Eltern oder Freunde in 
die Klöfter gejtoßen des 3Baudjs halben, allein ihr 
büterlid) Erbe zu fparen, chriftlic und göttlich 
feten; ob die SKloftergelübde chriftlic) feien, Die 
gewiplid) zu Sünden Urfache geben, nämlich dak 
die Drdensperfonen ben häßlichen Mikbrauch bet 


Apology of the Augsburg Confession. Art. XXVII. (XIII.) 


given to this declaration, yet there are other 
signs which threaten a change in the power 
of the monks, that are no less certain than 
oracles. For it is evident how much hypoc- 
risy, ambition, avarice there is in the monas- 
teries, how much ignorance and cruelty among 
all the unlearned, what vanity in their ser- 
mons and in devising continually new means 
of gaining money. [The more stupid asses 
the monks are, the more stubborn, furious, 
bitter, the more venomous asps they are in 
persecuting the truth and the Word of God.] 
And there are other faults, which we do not 
care to mention. While they once were [not 
jails or everlasting prisons, but] schools for 
Christian instruction, now they have degen- 
erated, as though from a golden to an iron 
age, or as the Platonic cube degenerates into 
bad harmonies, which, Plato says, brings de- 
struction. [Now this precious gold is turned 
to dross, and the wine to water.] All the most 
wealthy monasteries support only an idle 
crowd, which gluttonizes upon the public alms 
of the Church. Christ, however, teaches con- 
cerning the salt that has lost its savor that 
it should be cast out and be trodden under 
foot, Matt. 5,13. Therefore the monks by such 
morals are singing their own fate [requiem, 
and it will soon be over with them]. And 
now another sign is added, because they are, 
in many places, the instigators of the death 
of good men. [This blood of Abel cries against 
them and] These murders God undoubtedly 
will shortly avenge. Nor indeed do we find 
fault with all; for we are of the opinion that 
there are here and there some good men in 
the monasteries who judge moderately con- 
cerning human and factitious services, as 
some writers call them, and who do not ap- 
prove of the cruelty which the hypocrites 
among them exercise. 


But we are now discussing the kind of doc- 
trine which the composers of the Confutation 
are now defending, and not the question 
whether vows should be observed. For we 
hold that lawful vows ought to be observed; 
but whether these services merit the remis- 
sion of sins and justification; whether they 
are satisfactions for sins; whether they are 
equal to Baptism; whether they are the ob- 
servance of precepts and counsels; whether 
they are evangelical perfection; whether they 
have the merits of supererogation; whether 
these merits, when applied on behalf of others, 
save them; whether vows made with these 
opinions are lawful; whether vows are law- 
ful that are undertaken under the pretext of 
religion, merely for the sake of the belly and 
idleness; whether those are truly vows that 
have been extorted either from the unwilling, 
or from those who on account of age were 
not able to judge concerning the kind of life, 
whom parents or friends thrust into the 
monasteries that they might be supported at 
the public expense, without the loss of pri- 
vate patrimony; whether vows are lawful 
that openly tend to an evil issue, either be- 
cause on account of weakness they are not 
observed, or because those who are in these 


421 


499 3h. 272. 273. 


sione pleraque diximus de eiusmodi votis, 
quae etiam canones pontificum improbant, 
tamen adversarii iubent omnia, quae produxi- 
mus, reiicere. His enim verbis usi sunt. 


Apologia Confessions. 


Art, XXVII. (XIH.) i. 269. 270. 


Meffe, das Anrufen und Wnbeten der Heiligen 
loben und annehmen müffen, und des unjchuldigen 
Blutes, das. bisanher vergofjen tft, fid) müflen teil- 
haftig machen; item, ba bie Gelübde chwachheit- 
halber bod) nicht gehalten werden, ob diejelben 


rechte Gelüibde und hriftlich feien. Von diefen Fragen tff unjer Streit und Disputation. Und jo wir 
in unferer Konfeifion von vielen untüchtigen Gelübden auch gejagt haben, melde bie Canones bet 
Papfte felbft verwerfen, nod) [dennoch] wollen bie Widerjacher alles, was tir börgebracht, verworfen 


haben. 
tpetbern. 


Ac operae pretium est audire, quomodo 
eavillentur nostras rationes et quid afferant 
ad muniendam suam causam. Ideo breviter 
percurremus pauca quaedam argumenta no- 
stra, et diluemus in his obiter cavillationes 
adversariorum. Quum autem haec tota causa 
diligenter et copiose a Luthero tractata sit in 
libro, cui titulum fecit: De votis monasticis, 
volumus hie librum illum pro repetito habere. 


11] Primum hoc certissimum est non esse 
lieitum votum, quo sentit is, qui vovet, [R. 279 
se mereri remissionem peccatorum coram Deo 
aut satisfacere pro peccatis corum Deo. Nam 
haec opinio est manifesta contumelia evan- 
geli, quod docet nobis gratis donari remis- 
sionem peccatorum propter Christum, ut 
supra copiose dietum est. Recte igitur cita- 
vimus Pauli locum ad Galatas, Gal. 5,4: Eva- 
cuati estis a Christo, qui in lege wstificamim, 
a gratia excidistis. Qui quaerunt remissionem 
peccatorum non fide in Christum, sed operi- 
bus monasticis, detrahunt de honore Christi et 


iterum crucifigunt Christum. Audite autem, . 


audite, quomodo hic elabantur architecti Con- 
12] futationis! Pauli locum tantum de lege 
Mosis exponunt et addunt monachos omnia 
propter Christum observare et conari. propius 
secundum evangelium vivere, ut mereantur 
vitam aeternam. Et addunt horribilem epilo- 
gum his verbis: Quare impia sunt, quae hic 
13] contra monasticen allegantur. O Christe, 
quamdiu feres has contumelias, quibus evan- 
gelium tuum afficiunt hostes nostri!  Dixi- 
mus in Confessione remissionem peccatorum 
gratis accipi propter Christum per fidem. Si 
haee non est ipsa evangelii vox, si non est 
sententia Patris aeterni, quam tu, qui es in 
sinu Patris, revelasti mundo, iure plectimur. 
Sed tua mors testis est, tua resurrectio testis 
est, Spiritus Sanctus testis est, tota ecclesia 
tua testis est, vere hanc esse evangelii sen- 
tentiam, quod consequamur remissionem pec- 
eatorum non propter nostra merita, sed pro- 
pter te, per fidem. j 


des (Sbangelit des ewigen Vaters, welche bu, HErr, b 


Denn alfo jagen fie mit flaren Worten, dak alles, jo wir vorgebracht haben, joll verworfen 


($8 will aber hier not fein anzuzeigen, wie fie 
bod) unjete Gründe anfechten, und was fie bor- 
bringen, ihre Sache zu erhalten. Darum wollen 
wir furz verlegen [mwiderlegen], was die Wider: 
facher vorbringen. Und fo nun biejer Handel 
fleißig und reichlich gehandelt ijt in dem Bud 
Doctoris Martini Bon den Klojtergeliibden, jo 
wollen wir baSfelbe Buch hier als für erneuert 
und erholt [wiederholt] achten. 

Qiüt das erite ijt das gewiß, bab jolde Gelübde 
nicht göttlich nod) chriftlich find, wenn id) alfo 
mein Kloftergelübde tue, daß ich gebenfe, Dadurch 
zu erlangen Vergebung der Sünden gegen Gott 
oder für die Sünden genugzutun. Denn das ijt 
ein Srrtum, der ba Djfentlid) wider das Evan: 
gelium ift, unb ijt eine Läfterung Chrijti. Denn 
Da$ Evangelium Tehrt, dak wir ohne DVerdienft 
Vergebung der Sünden erlangen durch Chrijtum, 
wie wir hier oben reichlich gejagt haben. Darum 
haben wir St. Pauli Spruch recht eingeführt zu 
den Galatern am 5.: „So ihr durchs Gejeb wollt 
gerecht werden, fo feid ihr bon Chrifto und ber 
Gnade abgefallen.” Denn die da juden Ber: 
gebung der Sünden nicht burd) ben Glauben an 
Chrijtum, fondern burd) bie Kloftergelübde und 
Möncherei, die rauben Chrilto jeine Ehre und 
freuzigen ihn aufs neue. Hört aber, Lieber, hört, 
pie bie Meifter ber Konfutation hier gerne Be- 
Belf fudjen wollten, fagen: Paulus fei allein bom 
(jeje Mofis zu verftehen, bie Mönche aber tun 
und halten alles um Chriftus’ willen und ffeibi- 
gen fid), aufs allernächite bem Evangelio gemäß zu 
leben, damit fie da8 ewige Leben verdienen; und 
fegen ein [d)redfid) Wort dazu: „Darum ijt e$", 
jagen fie, „unchriftlich und fegerijch, was wider das 
Mönchsleben wird borgebradjt.^ O HErr SEju 
Chrifte, wie lange twillft du leiden und dulden 


jolhe öffentliche Schmach deines heiligen Gbam- 


gefti, ba unfere Feinde dein Wort und Wahrheit 
läftern? 

Wir haben in unferer Konfeffion gejagt, daß 
man Vergebung der Sünden ohne Verdienft durch 
den Glauben an Chrijtum erlangen müffe. Sit 
Das nicht das lautere, reine Evangelium, mie e8 
bie Wpoftel gepredigt, ijt das nicht bie Stimme 


et du fiteft im Schoß des Vaters, der Welt offen- 


bart haft, fo follen wir billig geftraft werden. Wher dein herber, bitterer Tod am Kreuz, dein Heiliger 
Geift, welchen du reichlich ausgeteilt haft, deine ganze heilige, hriftliche Kirche gibt ftart, gewaltig und 
gewik Gezeugnis, welches jo hell und offenbar ijt al3 die Sonne, daß dies bie Summa, ber Kern des 
Changeltt ift, bap wir Vergebung der Sünden erlangen nicht um unfer$ Verdienftes willen, jondern 


butd) den Glauben an Chriftum. 


14] Paulus quum negat homines lege Mosis 
mereri remissionem peccatorum, multo magis 
detrahit hanc laudem traditionibus humanis, 
idque aperte ad Colossenses, 2, 16, testatur. 
Si lex Mosis, quae erat divinitus revelata, non 
merebatur remissionem peccatorum, quanto 


7 


Wenn Paulus darf jagen, daß wir durch das 
heilige, göttliche Geje& Mofis und feine Werke 
nicht verdienen Vergebung der Sünden, fo will 
et, daß mir viel weniger das tun durch menfch- 
liche Satungen, und daS zeigt er zu den Kolofiern 
flat genug an. Denn fo die Werke des Gejeges 


Apology of the Augsburg Confession. Art. XXVII. ( XIII.) 


fraternities are compelled to approve and aid 
the abuses of the Mass, the godless worship 
of saints, and the counsels to rage against 
good men: concerning these questions we are 
treating. And although we have said very 
many things in the Confession concerning 
such vows as even the canons of the Popes 
condemn, nevertheless the adversaries com- 
mand that all things which we have produced 
be rejected. For they have used these words. 


And it is worth while to hear how they 
pervert our reasons, and what they adduce to 
fortify their own cause. Accordingly, we will 
briefly run over a few of our arguments, and, 
in passing, explain away the sophistry of the 
adversaries in reference to them. Since, how- 
ever, this entire cause has been carefully and 
fully treated by Luther in the book to which 
he gave the title De Votis Monasticis, we wish 
here to consider that book as reiterated. 


First, it is very certain that a vow is not 
lawful by which he who vows thinks that he 
merits the remission of sins before God, or 
makes satisfaction before God for sins. For 
this opinion is a manifest insult to the Gospel, 
which teaches that the remission of sins is 
freely granted us for Christ’s sake, as has 
been said above at some length. Therefore 
we have correctly quoted the declaration of 
Paul to the Galatians, Gal. 5, 4: Christ is be- 
come of no effect unto you, whosoever of you 
are justified by the Law; ye are fallen from 
grace. Those who seek the remission of sins, 
not by faith in Christ, but by monastic works, 
detract from the honor of Christ, and crucify 
Christ afresh. But hear, hear how the com- 
posers of the Confutation escape in this place! 
They explain this passage of Paul only con- 
cerning the Law of Moses, and they add that 
the monks observe all things for Christ’s sake, 
and endeavor to live the nearer the Gospel 
in order to merit eternal life. And they add 
a horrible peroration in these words: Where- 
fore those things are wicked that are here 
alleged against monasticism. O Christ, how 
long wilt Thou bear these reproaches with 
which our enemies treat Thy Gospel? We 
have said in the Confession that the remis- 
sion of sins is. received freely for Christ's 
sake, through faith. If this is not the very 
voice of the Gospel, if it is not the judgment 
of the eternal Father, which Thou who art 
in the bosom of the Father hast revealed to 
the world, we are justly blamed. But Thy 
death is a witness, Thy resurrection is a wit- 
ness, the Holy Ghost is a witness, Thy entire 
Church is a witness, that it is truly the judg- 
ment of the Gospel that we obtain remission 
of sins, not on account of our merits, but on 
account of Thee, through faith. 


When Paul denies that by the Law of Moses 
men merit the remission of sins, he withdraws 
this praise much more from human traditions; 
and this he clearly testifies Col. 2, 16. If the 
Law of Moses, which was divinely revealed, 


428 


494 3n. 273. 274. 
minus istae fatuae observationes abhorrentes 
a civili consuetudine vitae merentur remissio- 
nem peccatorum! 


15] Adversarii fingunt Paulum abolere le- 
gem Mosis, et Christum ita succedere, [R.280 
ut non gratis donet remissionem peccatorum, 
sed propter opera aliarum legum, si quae 
16] nune excogitentur. Hac impia et fana- 
tica imaginatione obruunt beneficium Christi. 
Deinde fingunt inter hos, qui observant illam 
legem Christi, monachos propius observare 
quam alios, propter hypocrisin paupertatis, 
obedientiae et castitatis, quum quidem omnia 
sint plena simulationis. Paupertatem iactant 
in summa copia rerum omnium. Obedientiam 
iactant, quum nullum genus hominum liber- 
tatem habeat maiorem quam monachi. De 
coelibatu non libet dicere, qui quam purus 
sit in plerisque, qui student continere, Gerson 
indicat. Et quotusquisque continere studet? 


fid) geichloffen haben. 


Apologia Confessionis. 


Art. XXVII. (XIII.) 38. 210—972. 


Mors, welches durch Gott war offenbart, nicht 
verdienen Vergebung der Sünden, wieviel weni- 
ger werden’3 tun bie närrifchen Werke, Möncherei, 
NRojenfränze und dergleichen, bie auch zu Melt: 
[idem eben nicht not noch nite find, viel weniger 
geben fie der Seele ewiges Leben. | 
Die Widerjaher erdichten ihnen felbjt einen 
Traum, bap Chriftus das Gefek Mofi3 habe ab- 
getan und fei gefommen aljo nad) Moje und ein 
neu, gut Gejek gebracdht, dadurd) man Vergebung 
der Sünden erlangen müjje. Durch den jd)mürt- 
merifchen, närrifchen Gedanken drüden fie Chri- 
ftum unter und feine Wohltat. Danad) erdichten 
fie weiter, bag unter denen, welche bie neuen Ge- 
lebe Chrifti halten, bie Mönche Chrifto und den 
Apofteln am nachften ähnlich leben und wandeln 
burd) ihren Gehorjam, Armut und Keujchheit, fo 
Dod) Die ganze Mönkherei eitel unberjdjümte, 
fhändliche Heuchelei ijt. Sie jagen bon Wrmut, 
fo fie bod) bor großem überfluß nie haben er- 
fahren fünnen, wie einem rechten Armen zu Her: 
zen ift. Sie rühmen ihren Geborjam, fo fein 
Volk auf Erden freier ijt denn die Mönche, welche 
aus Biihof3- unb Yürftengehorfam fich meifter- 


Von ihrer heiligen, großen, [ge]fährlihen Keufchheit mag ich nicht jagen; ich 


will e8 Gerjon jagen laffen, der aud) bon denjenigen, fo ernitlich fid) gefliffen, feujd) gu leben, wahrlich 
nicht viel 9teinigfeit und Heiligkeit jagt; wiewohl das mehrere Teil ijf Heuchelet und unter taujend 
nicht einer, ber mit Grnjt gedentt, rein und feujd) zu leben, daß wir inwendig der Herzen. Gedanien 


fcehmweigen. 


17] Scilicet hac simulatione propius secun- 
dum evangelium vivunt monachi. Christus 
non ita succedit Mosi, ut propter nostra opera 
remittat peccata, sed ut sua merita, suam 
propitiationem opponat irae Dei pro nobis, ut 
gratis nobis ignoscatur. Qui vero praeter 
Christi propitiationem propria merita oppo- 
nit irae Dei, et propter propria merita con- 
sequi remissionem peccatorum conatur, sive 
afferat opera legis Mosaicae, sive Decalogi, 
sive regulae Benedicti, sive regulae Augustini, 
sive aliarum regularum, is abolet promissio- 
nem Christi, abiecit Christum et excidit 
gratia. Haec est Pauli sententia. 


18] Vide autem, Carole Caesar Imperator 
clementissime, videte, Principes, videte, omnes 
Ordines, quanta sit impudentia adversario- 
rum! Quum Pauli locum in hane sententiam 
citaverimus, ipsi adscripserunt: Impia sunt, 
quae hic contra monasticen allegantur. Quid 


19] est autem certius, quam quod remissio- - 


nem peccatorum consequuntur homines fide 
propter Christum? Et hane sententiam 
audent isti nebulones impiam vocare. Nihil 
dubitamus, quin, si admoniti fuissetis de hoc 


loco, eximi e Confutatione tantam blasphe- 


miam curassetis. 


Quum autem supra copiose ostensum [R.281 
20] sit impiam opinionem esse, quod propter 
opera nostra consequamur remissionem pecca- 
torum, breviores in hoe loco erimus. Facile 
enim inde prudens lector ratiocinari poterit, 
quod non mereamur remissionem peccatorum 
per opera monastiea. Itaque et illa blasphe- 
mia nullo modo ferenda est, quae apud Tho- 


Soll nun das bie große Heiligkeit fein? Heißt 
das Chrijto und dem (bangelio gemäß gelebt? 
Chriftus ift nicht aljo nad) Mofe gefommen, neue 
Gefege zu bringen, daß er um unferer Werte 
willen die Sünden bergebe, jondern fein Verdientt, 
feine eigenen Werke fekt er gegen Gottes Born für 
uns, daß wir ohne Berdienft Gnade erlangen. 
Wer aber ohne bie Verfühnung Chrifti feine eige- 
nen Werke gegen Gottes Yorn fet und um feines 
eigenen Berdienftes willen Vergebung bet Siin- 
den erlangen will, er bringe bie Werke des Ge- 
fegeS Mofis, der zehn Gebote, der Regeln Bene: 
Dicti, Auguftini oder andere Regeln, fo wirft er 
hinweg bie Berheißung Chrifti, fällt ab von 
Ehrifto und feiner Gnade. vut 

Hier wollen aber Kaijerlihe Majeftät, affe Für: 
ften und Stände des Neich3 merfen, wie itberaus 
unvderjchämt die Widerfacher find, daß fie troßig- 
fid) dürfen jagen, e8 fei alles gottío8, was toit 


Tiber bie Möncherei haben borgebradjt, fo wir 


Dod) ganz gemwiffe und flare Sprüde Pauli an 
gezogen haben, und je nichts flarer, gewwiffer in 
der ganzen Bibel ift, denn daß wir Vergebung der 
Sünden erlangen allein durch den Glauben an 
Chrijtum. Und biefe gewiffe, göttliche Wahrheit 
dürfen die Meifter der Konfutation, bie ber3met- 
felten Böfewichter und Deillofem Buben, gottlofe 
Lehre heißen. Wir haben aber feinen Biweifel, wo 
Kaiferlide Majeftät und die Fürften be8 verwarnt 
werden, fie werden eine folche öffentliche Gottes= 
lafterung laffen aus der Konfutation tilgen und 
ausreigfen. BT ret Wy 
Diemweil mit aber hier oben reichlich angezeigt, 
bab e8 ein Irrtum fei, bab mir Vergebung der 
Sünden um unjer8 Berdienftes willen erlangen: 
follten, jo wollen wir hier defto kürzer reden. 
Denn ein jeder verftändiger Lefer fann Teichtlich 
abnehmen, daß wir durch bie elenben Minchs- 
werfe nicht finnen bom Tode und be8 Teufels 
Gewalt erlöft werden und Vergebung der Sünden 


Apology of the Augsburg Confession. Art. XXVII. (XIII.) 


did not merit the remission of sins, how much 
less do these silly observances [monasticism, 
rosaries, etc.], averse to the civil custom of 
life, merit the remission of sins! 

The adversaries feign that Paul abolishes 
the Law of Moses, and that Christ succeeds in 
such a way that He does not freely grant the 
remission of sins, but on account of the works 
of other laws, if any are now devised. By 
this godless and fanatical imagination they 
bury the benefit of Christ. Then they feign 
that among those who observe this Law of 
Christ, the monks observe it more closely than 
others, on account of their hypocritical pov- 
erty, obedience, and chastity, since indeed all 
these things are full of sham. In the greatest 
abundance of all things they boast of poverty. 
Although no class of men has greater license 
than the monks [who have masterfully de- 
ereed that they are exempt from obedience to 
bishops and princes], they boast of obedience. 
Of celibacy we do not like to speak; how pure 
this is in most of those who desire to be con- 
tinent, Gerson indieates. And how many of 
them desire to be continent [not to mention 
the thoughts of their hearts]? 

Of course, in this sham life the monks live 
more closely in accordance with the Gospel! 
Christ does not succeed Moses in such a way 
as to remit sins on account of our works, but 
so as to set His own merits and His own pro- 
pitiation on our behalf against God's wrath, 
that wemay be freely forgiven. Now, he who, 
apart from Christ's propitiation, opposes his 


own merits to God's wrath, and on account of ' 


his own merits endeavors to obtain the re- 
mission of sins, whether he present the works 
of the Mosaie Law, or of the Decalog, or of 
the rule of Benedict, or of the rule of Augus- 
tine, or of other rules, annuls the promise of 
Christ, has cast away Christ, and. has fallen 
from grace. This is the verdict of Paul. 
But, behold, most element Emperor Charles, 
behold, ye princes, behold, all ye ranks, how 
great is the impudence of the adversaries! 


Although we have cited the declaration of. 


Paul to this effect, they have written: Wicked 
are those things that are here cited against 
monasticism. But what is more certain than 
that men obtain the remission of sins by faith 
for Christ’s sake? And these wretches dare 
to call this a wicked opinion! We do not at 
all doubt that if you had been advised of this 
passage, you would have taken [will take] 
care that such blasphemy be removed from 
the Confutation. 

But since it has been fully shown above 
that the opinion is wicked, that we obtain the 
remission of sins on account of our works, we 
shall be briefer at this place. For the prudent 
reader will easily be able to reason thence that 
we do not merit the remission of sins by mo- 
nastic works. Therefore this blasphemy also 
is in no way to be endured which is read in 


425 


496 3m. 975. 276. 


mam legitur, professionem monasticam. parem 
esse baptismo. Furor est humanam traditio- 
nem, quae neque mandatum Dei neque pro- 
missionem habet, aequare ordinationi Christi, 
quae habet et mandatum et promissionem Dei, 
quae continet pactum gratiae et vitae aeternae. 


21] Secundo. Obedientia, paupertas et coeli- 
batus, si tamen non sit impurus, exercitia 
sunt adıapooa. Ideoque sancti uti eis sine 
impietate possunt, sicut usi sunt Bernhardus, 
Franciseus et alii saneti viri. Et hi usi sunt 
propter utilitatem corporalem, ut expeditiores 
essent ad docendum et ad alia pia officia, non 
quod opera ipsa per se sint cultus, qui iusti- 
ficent aut mereantur vitam aeternam.  Deni- 
que sunt ex illo genere, de quo Paulus ait 
1 Tim. 4,8: Corporalis exercitatio parumper 
22] utilis est. Et credibile est alicubi nune 
quoque esse bonos viros in monasteriis, qui 
serviunt ministerio Verbi, qui illis observatio- 
23] nibus sine impiis opinionibus utuntur. At 
sentire, quod illae observationes sint cultus, 
propter quos coram Deo iusti reputentur et 
per quos mereantur vitam aeternam, hoc 
pugnat cum evangelio de iustitia fidei, quod 
docet, quod propter Christum donetur nobis 
iustitia et vita aeterna. Pugnat et cum dicto 
Christi Matth. 15,9: Frustra colunt me man- 
datis hominum. Pugnat et cum hac sententia, 
Rom. 14,23: Omne, quod non est ex fide, pec- 
catum est. Quomodo autem possunt affirmare, 
quod sint cultus, quos Deus approbet tam- 
quam iustitiam coram ipso, quum nullum 
habeant testimonium Verbi Dei? 


24] Sed videte impudentiam adversariorum. 
Non solum docent, quod observationes [R.282 
illae sint cultus iustificantes, sed addunt per- 
fectiores esse cultus, hoe est, magis merentes 
remissionem peccatorum et iustificationem, 
quam sint alia vitae genera. Et hie concur- 


runt multae falsae ac perniciosae opiniones. : 


Fingunt se servare praecepta et consilia. 
Postea homines liberales, quum somnient se 
habere merita supererogationis, vendunt haec 
25] aliis. Haec omnia plena sunt pharisaicae 
vanitatis. Extrema enim impietas est sentire, 
quod Decalogo ita satisfaciant, ut supersint 
merita, quum haee praecepta omnes sanctos 
accusent: Diligas Dominum Deum tuum ex 
toto corde tuo, Deut. 6, 5, item: Non concu- 
piscas, Rom. 7, 7. Propheta ait Ps. 116, 11: 
Omnis homo mendax, id est, non recte de Deo 
sentiens, non satis timens, non satis credens 
Deo. Quare falso gloriantur monachi in ob- 
servatione monasticae vitae praeceptis satis- 
fieri ac plus quam praecepta fieri. 


Apologia Confessionis. Art. XXVII. ( XIII.) 


EME, 272; 213. 


verdienen. Darum ift auch das gotteslüjterlide, 
häßliche Wort, weldeS Thomas jchreibt, in fei- 
nem Wege zu leiden, dak ins Klofter gehen folle 
eine neue Taufe fein oder der Taufe gleich fein. 
Denn e3 ijt eine teuflifhe Wüterei und Srrtum, 
dag man eine heillofe menfhlihe Sakung und 
Gebot, welches weder Gottes Gebot nod) Zujage 
hat, ber heiligen Taufe vergleichen jollte, Dabei 
feine [eine] Zufage ober VBerheigung Gottes ijt. 

Zum andern, fo find diefe Stüde, willige Wr- 
mut, Gehorfam, Keufchheit, wenn fie anders nicht 
unreim ift, eitel Adiaphora und leibliche Übung, 
Darin weder Siinde noch Gerechtigkeit zu [udjen tjt. 
Darum haben die Heiligen betfefbem viel anders 
gebraucht, als St. Bernhard, Franeisfus und ans 
dere, Denn jekund die Mönche. Denn diejelben 
haben folches Dinges gebraucht zur Übung des 
Qeibe8, daß fie defto leichter warten fünnten eb 
ren8, PredigenS und anderer dergleichen, nicht daß 
folche Werfe Gottesdienste jollten jein, vor Gott 
gerecht zu machen oder das ewige Leben zu ber- 
dienen, jondern die Werke malet Paulus recht ab, 
ba er fagt: „Leibliche Übung ijt wenig nitke.” 
Und es ijt möglich, daß in etlichen Klöftern nod) 
etliche Fromme Leute find, welche Iefen und jtudie= 
ten, bie jolder Regeln und Sagkungen brauchen 
ohne Heuchelet und mit diefem Bericht, dak fie 
ihre Mtdncheret nicht für Heiligkeit halten. Das 
aber halten, daß diefelben Werke ein Gottesdientt 
jeien, dadurch mir vor Gott fromm werden und 
Das ewige Leben verdienen, das ijt jtrad3 wider 
Das Evangelium und wider Chriftum. Denn das 
Evangelium lehrt, daß wir durch den Glauben an 
Chriftum gerecht werden und das ewige Leben et- 


'langen. So ijt e$ auch ftrads wider das Wort 
Chrifti: „Sie dienen mir bergebfi) mit Men- 
idengeboten.^ So iff e8 wider diejen Spruch 
Pauli: „Alles, was nicht aus bem Glauben ijt, 


das ijt Sünde." Wie finnen fie aber jagen, bag 
es Gottesdienste find, die Gott gefallen und an- 
genehm jeien bor ihm, fo fie fein Gotteswort nod) 
Befehl haben? 

Hier ijt aber erft zu merfen, wie gar unber- 
idümte Heuchler und Buben fie find. Sie dürfen 
jagen, Dak ihre Kloftergelübde und Orden nicht 
allein Gottesdienfte jeien, bie gerecht und fromm 
bor Gott machen, fondern [eben nod) dies dazu, 
Dak es Stände feien der Vollfommenheit, das ijt, 
heiligere und höhere Stände denn andere, al8 
Eheitand, Wtegentenjtanb; und find aljo in fol- 
cher ihrer möndijchen Heuchelet und pharifaijdhem 
Wejen unzählige andere greuliche, Tegerifche Brr- 
timer begriffen. Denn fie rühmen fich für die 
allerheiligften Leute, welche nicht allein die Ge- 
bote oder praecepta, fondern auch die consilia, 
das ijt, bie hohen Rate, was die Schrift von hohen 
Gaben nicht ein Gebot, fondern einen Rat gibt, 
halten. Danad fo fie ihnen felbft erdichten, fie 
jeien jo reich von Berdienft und Heiligkeit, daß 
ihnen noch überbleibt, fo find bennod) bie from- 
men Heiligen jo milde, daß fie ihre merita super- 
erogationis, ihre übrigen WVerdienfte, andern ans 
bieten und um einen gleichen Pfennig, um Geld, 
lafjen auftehen. Diefes alles ijt eitel grobe, greu- 
fid, erlogene, erjtunfene SHeiligfeit und eitel 


pharijäiiche Heuchelei und Gleisnerei. Denn nachdem [da] das erfte Gebot Gottes: „Du follft Gott, 
deinen HEren, lieben bon ganzem Herzen, von ganzer Seele“ ujm., höher ijt, denn ein Menfdh auf 
Erden begreifen fann, nachdem e8 die Hhidjte Theologia ijt, daraus alle Propheten, alle Apoftel ihre 
beite, höchite Lehre als aus dem Brunnen gejchöpft haben, ja, jo e$ ein folch hohes Gebot ijt, danad 


egy 
x > : 


is 


Apology of the Augsburg Confession. 


Thomas, that the monastic profession is equal 
to Baptism. It is madness to make human 
tradition, which has neither God's command 
nor promise, equal to the ordinance of Christ, 
which has both the command and promise of 
God, which contains the covenant of grace 
and of eternal life. 

Secondly. Obedience, poverty, and celibacy, 
provided the latter is not impure, are, as exer- 
cises, adiaphora [in which we are not to look 
for either sin or righteousness]. And for this 
reason the saints can use these without im- 
piety, just as Bernard, Franciscus, and other 
holy men used them. And they used them on 
account of bodily advantage, that they might 
have more leisure to teach and to perform 
other godly offices, and not that the works 
themselves are, by themselves, works that 
justify or merit eternal life. Finally, they 
belong to the class of which Paul says, 1 Tim. 
4,8: Bodily exercise profiteth little. And it 
is credible that in some places there are also 
at present good men, engaged in the ministry 
of the Word, who use these observances with- 
out wicked opinions [without hypocrisy and 
with the understanding that they do not re- 
gard their monasticism as holiness]. But to 
hold that these observances are services on 
account of which they are accounted just be- 
fore God, and through which they merit eter- 
nal life, conflicts with the Gospel concerning 
the righteousness of faith, which teaches that 
for Christ’s sake righteousness and eternal 
life are granted us. It conflicts also with 
the saying of Christ, Matt. 15,9: In vain do 
they worship Me, teaching for doctrines the 
commandments of men. It conflicts also with 
this statement, Rom. 14, 23: Whatsoever is 
not of faith is sin. But how can they affirm 
that they are services which God approves as 
righteousness before Him when they have no 
testimony of God’s Word? 

But look at the impudence of the adver- 
saries! They not only teach that these ob- 
servances are justifying services, but they add 
that these services are more perfect, 1%. e., 
meriting more the remission of sins and justi- 
fication, than do other kinds of life [that they 
are states of perfection, 4. e., holier and higher 
states than the rest, such as marriage, ruler- 
ship]. And here many false and pernicious 
Opinions concur. They imagine that they [are 
the most holy people who] observe [not only] 
precepts and [but also] counsels [that is, the 
superior counsels, which Scripture issues: con- 
cerning exalted gifts, not by way of command, 
but of advice]. Afterwards these liberal men, 
since they dream that they have the merits of 
supererogation, sell these to others. All these 
things are full of pharisaic vanity. For it is 
the height of impiety to hold that they satisfy 
the Decalog in such a way that merits re- 
main, while such precepts as these are ac- 
cusing all the saints: Thou shalt love the 
Lord, thy God, with all thine heart, Deut. 6, 5. 
Likewise: Thou shalt not covet, Rom. 7, 7. 
[For as the First Commandment of God 
(Thou shalt love the Lord, thy God, with all 
thy heart and with all thy soul and with all 
thy mind) is higher than a man upon earth 


Art. XXVII. (XIII.) 427 


can comprehend, as it is the highest theology, 
from which all the prophets and all the 
apostles have drawn as from a spring their 
best and highest doctrines; yea, as it is such 
an exalted commandment, according to which 
alone all divine service, all honor to God, 
every offering, all thanksgiving in heaven and 
upon earth, must be regulated and judged, so 
that all divine service, high and precious and 
holy though it appear, if it be not in accord- 
ance with this commandment, is nothing but 
husks and shells without a kernel, yea, noth- 
ing but filth and abomination before God; 
which exalted commandment no saint what- 
ever has perfectly fulfilled, so that even Noah 
and Abraham, David, Peter and Paul ac- 
knowledged themselves imperfect and sin- 
ners: it is an unheard-of, pharisaic, yea, an 
actually diabolical pride for a sordid Bare- 
footed monk or any similar godless hypocrite 
to say, yea, preach and teach, that he has ob- 
served and fulfilled the holy high command- 
ment so perfectly, and according to the de- 
mands and will of God has done so many good 


Art. XXVII. ( XIII.) $8. 273. 214. 


m. 276. 277. Apologia Confessionis. 


428 


allein aller Gottesdienft, alle GotteSehre, alle Opfer, alle Sanfjagung im Himmel und auf Erden 
reguliert und gerichtet miiffen werden, alfo daß alle Gottesdienfte, wie hoch, foftlid) und heilig fie 
fcheinen, wenn fie außer dem Gebot find, eitel Schalen und Hülfen ohne Kern, ja eitel Unflat und 
Greuel bor Gott find, welches Hohe Gebot (o gar fein Heiliger vollfommen erfüllt hat, daß nod) wohl 
Noah und Abraham, David, Petrus und Paulus fid) da für unvollfommen, für Sünder befennen und 
hier unten bleiben miiffen: fo ijt eS ungehörter phartjäifcher, ja recht teufliicher Stolz, bap ein laufiger 
Barfühermönd) oder dergleichen heillofer Heuchler foll jagen, ja predigen unb lehren, er habe das heilige, 
hohe Gebot aljo vollfimmlicd gehalten und erfüllt und nad) Crfordern unb bem Willen Gottes jo viel 
gute Werke getan, daß ihm nod) Verdienfte überbleiben. Sa, liebe Heuchler, menn fid) die heiligen 
zehn Gebote und das hohe erjte Gottesgebot aljo erfüllen ließen, wie fid) bie Brote und Parteien lafjen 
in Sad ftefen! €8 find unverfhämte Heudler, damit die Welt in diejen lebten Seiten geplagt ijt. 
Der Prophet David jagt: „Alle Menjchen find Lügner“, das ijt, fein Menfd auf Erden, auch nicht die 
Heiligen achten oder fürchten Gott fo hod und groß, als fie jollten, tein SRenjd) auf Erden glaubt und 
vertraut Gott fo ganz vollfimmlich, al3 er fol ujm. Darum find es Lügen unb heuchlerifche, erdichtete © 
Träume, dak die Mönche rühmen, fie leben nad) ber Vollfommenheit des Changelit und der Gebote 


Gottes, oder tun mehr, denn fie [d)ulbig find, daß ihnen gute Werke und etliche Zentner übriger, über- 


flüffiger Heiligkeit im Vorrat bleiben. 


26] Deinde falsum et hoc est, quod obser- 
vationes monasticae sint opera consiliorum 
evangelii. Nam evangelium non consulit dis- 
crimina vestitus, ciborum, abdicationem rerum 
propriarum. Hae sunt traditiones humanae, 
de quibus omnibus dictum est 1 Cor. 8, 8: 
Esca non commendat Deo. Quare neque cul- 
tus iustificantes sunt, neque perfectio, imo, 
quum his titulis fucatae proponuntur, sunt 
merae doctrinae daemomiorum. 


27] Virginitas suadetur, sed his, qui donum 
habent, ut supra dictum est. Error est autem 
perniciosissimus sentire, quod perfectio evan- 
gelica sit in traditionibus humanis. Nam ita 
etiam Mahometistarum monachi gloriari pos- 
sent se habere perfectionem evangelicam. 
Neque est in observatione aliorum, quae dicun- 
tur dd:aqooa, sed quia regnum Dei est iustitia 
et vita in cordibus, Rom. 14, 17, ideo perfectio 
est crescere timorem Dei, fiduciam misericor- 
diae promissae in Christo et curam obediendi 
vocationi, sicut et Paulus describit perfectio- 
nem 2 Cor. 3, 18: Transformamur a [R.283 
claritate in claritatem, tamquam a Domini 
Spiritu. Non ait: Alium subinde cucullum 
accipimus aut alios calceos aut alia cingula. 


Miserabile est in ecclesia tales pharisaicas, 


imo Mahometicas voces legi atque audiri, vide- 
lieet perfectionem evangelii, regni Christi, 
quod est vita aeterna, in his stultis obser- 
vationibus vestium et similium nugarum 
collocari. 


Auch fo ijf das faf[d) unb erlogen, dak das 
Mönchsleben jolfte fein eine Erfüllung der Kon: 
filien oder Räte im Changelio. Denn das Evan: 
gelium hat nirgend geraten folden Unterfchied der 
Kleider, der Speifen, oder durch jolchen Bettelftab 
der Leute Güter auszufaugen; denn e3 find eitel 
Menfchenfagungen, von welchen Paulus jagt: „Die 
Cpeije macht uns nicht heiliger bor Gott" ujt. 
Darum find es auch nicht Gottesdienfte, bie hor 
Gott fromm maden, find aud) nicht eine evan= 
geliiche Volfommenheit, fondern wenn man fie 
mit den prächtigen Titeln lehrt, predigt und aus- 
fchreit, fo find’s, mie fie Paulus nennt, rechte 
Teufelslehren. | 

Die Sungfraujdjaft lobt Paulus, und als einen 
guten Rat predigt er’3 denen, welche Diefelbe 
Gabe haben, mie id) hier oben gejagt habe. Der= 
halben ift e$ ein fchändlicher, hollijcher Arrtum, 
lehren und halten, dap evangelifhe Bollfommen- 
heit in menjdjiden Sakungen ftehe. Denn auf 
die Weife möchten fid) auch die Mahometiften und 
Türfen rühmen (denn fie haben auch Cinfiedel 
und Mönde, wie glaubliche Hijtorien vorhanden), 
daß fte evangeliiche Volfommenheit hielten. So. 
i auch bie evangelifche Vollfommenheit nicht in 
den Dingen, welche Adiaphora find, fondern die= 
weil Diejes Das Reich Gottes ijt, daß inwendig der 
Heilige Geift unfere Herzen erleuchte, reinige, 
ftirfe, und daß er ein neu Licht und Leben in 
Den Herzen tmirfe, fo ijt bie rechte evangelische, 
chriftlihe BVollfommenheit, dak wir tüglid) im 
Glauben, in Gottesfurdht, in treulidem Fleiß ves 
Berufs und Amts, das uns befohlen, zunehmen, 
wie aud) Paulus die Vollfommenheit bejchreibt, 
daß er jagt 2 Kor. 9: „Wir werden berflüret in 
dasjelbige Bild von einer Klarheit zu ber andern, 
als bom Geift des HErrn.” Cr jagt nicht: Wir 


gehen bom einem Orden in den andern, wir ziehen jegund diefe, bann jene Kappe an, jekund biejen 
Gürtel, dann jenen Strid ujw. ES ift erbärmlich, bab in der chriftlichen Kirche [olde pharifäiche, 
ja türfijde und mahometifche Lehre überhandgenommen hat, daß fie lehren, bie enangefiihe Volle 


fommenfeit und das Reich Chrifti, durch welches fid) hier die ewigen Güter und das etwige geben ane 


L] 


Deben, jollen ftehen in Kappen, in Kleidern, in Speifen und dergleichen frinbertverf. 


28] Nunc audite Areopagitas nostros, quam 
indignam sententiam posuerint in Confuta- 
tione. Sie aiunt: Sacris literis expressum est 
monasticam vitam, debita observatione custo- 
ditam, quam per gratiam Dei quilibet mona- 
stict custodire possunt, mereri vitam aeter- 
nam, et quidem multo auctiorem Christus eis 
promisit Matth. 19, 29, qui reliquerint domum 
29] aut fratres etc. Haec sunt verba adver- 


Hier höre man aber weiter bie trefflichen Xehrer, 
wie fie in ihre Konfutation fo eine Hffentlide 
Gotteslafterung und büBfid) Wort gefekt haben. 
Sie dürfen unverschämt fagen, „es fet in der Hei: 
liget Schrift gefchrieben, dak das Mönchsleben 
und bie heiligen Orden ba8 ewige Leben ver: 
dienen, und Chriftus habe dasfelbe fonderlich den 
Mönchen überfchiwenglich zugefagt, welche alfo ber- 
laffen Haus, Hof, Brüder, Schweftern”. Das find 


Apology of the Augsburg Confession. 


works, that merit even superabounds to him. 
Yea, dear hypocrites, if the holy Ten Com- 
mandments and the exalted First Command- 
ment of God were fulfilled as easily as the 
bread and remnants are put into the sack! 


They are shameless hypocrites with whom 


the world is plagued in this last time.] The 
prophet says, Ps. 116,11: All men are lars, 
4. €., not thinking aright concerning God, not 
fearing God sufficiently, not believing Him 
sufficiently. Therefore the monks falsely 
boast that in the observance of a monastic 
life the commandments are fulfilled, and more 
is done than what is commanded [that their 
good works and several hundredweights of 
superfluous, superabundant holiness remain in 
store for them]. 

Again, this also is false, namely, that mo- 
nastic observances are works of the counsels 
of the Gospel. For the Gospel does not advise 
concerning distinctions of clothing and meats 
and the renunciation of property. These are 
human traditions, concerning all of which it 
has been said, 1 Cor.8,8: Meat commendeth 
us not to God. Therefore they are neither 
justifying services nor perfection; yea, when 
they are presented covered with these titles, 
they äre mere doctrines of demons. 

Virginity is recommended, but to those who 
have the gift, as has been said above. It is, 
however, a most pernicious error to hold that 
evangelieal perfection lies in human tradi- 
tions. For thus the monks even of the Mo- 
hammedans would be able to boast that they 
have evangelical perfection. Neither does it 
lie in the observance of other things which 
are called adiaphora, but because the king- 
dom of God is righteousness and life in hearts, 
Rom. 14, 17, perfection is growth in the fear 
of God, and in confidence in the mercy prom- 
ised in Christ, and in devotion to one's call- 
ing; just as Paul also describes perfection 
2 Cor. 3, 18: We are changed from glory to 
glory, even as by the Spirit of the Lord. He 
does not say: We are continually receiving 
another hood, or other sandals, or other 
girdles. It is deplorable that in the Church 
such pharisaic, yea, Mohammedan expressions 
should be read and heard as, that the per- 
fection of the Gospel, of the kingdom of 
Christ, which is eternal life, should be placed 
in these foolish observances of vestments and 
of similar trifles. 

Now hear our Areopagites [excellent teach- 
ers] as to what an unworthy declaration they 
have recorded in the Confutation. Thus they 
say: It has been expressly declared in the 
Holy Scriptures that the monastic life merits 


eternal life if maintained by a due observance, 


which by the grace of God any monk can 
maintain; and, indeed, Christ has promised 
this as much more abundant to those who 
have left home or brothers, etc., Matt. 19, 29. 
These are the words of the adversaries, in 


Art. XXVII. ( XIII.) 


429 


430 3m. 277. 278. 


sariorum, in quibus hoc primum impuden- 
tissime dicitur, quod sacris literis expressum 
sit vitam monasticam mereri vitam aeternam. 
Ubi enim loquuntur sacrae literae de mona- 
stica? Sic agunt causam adversarii, sic citant 
Seripturas nihili homines; quum nemo nesciat 
monasticam recens excogitatam esse, tamen 
allegant auctoritatem Scripturae, et quidem 
dieunt hoe suum decretum expressum esse in 
Scripturis. 


30] Praeterea contumelia afficiunt Chri- 
stum, quum dicunt homines per monasticam 
mereri vitam aeternam. Deus ne suae quidem 
legi hune honorem tribuit, quod mereatur 
vitam aeternam, sicut clare dicit apud Ezech., 
cap.20,25: Ego dedi eis praecepta, non bona 
31] et iudicia, in quibus non vivent. Primum 
hoc certum est, quod vita monastica non mere- 
tur remissionem peccatorum, sed hane fide 
gratis accipimus, ut supra dictum est. Deinde 
32] propter Christum, per misericordiam do- 
natur vita aeterna his, qui fide accipiunt re- 
missionem, nec opponunt merita sua iudicio 
Dei, sicut et Bernhardus gravissime dicit: 
Necesse est primo ommum credere, quod ve- 
missionem peccatorum, habere non possis msi 
per indulgentiam Dei. Deinde, quod mhil 
prorsus habere queas operis bom, nisi [R.284 
et hoc dederit 4pse. Postremo, quod aeter- 
nam vitam mullis potes operibus promereri, 
msi gratis detur et illa. Cetera, quae in 
eandem sententiam sequuntur, supra recitavi- 
mus. Addit autem in fine Bernhardus: Nemo 
se seducat, quia, si bene cogitare voluerit, in- 
veniet procul dubio, quod nec cum decem milli- 
bus possit occurrere ei, qui cum viginti mil- 
33] libus venit ad se. Quum autem nec 
divinae legis operibus mereamur remissionem 
peccatorum aut vitam aeternam, sed necesse 
sit quaerere misericordiam promissam in 
Christo, multo minus observationibus mona- 
stieis, quum sint merae traditiones humanae, 
tribuendus est hie honor, quod mereantur re- 
missionem peccatorum aut vitam aeternam. 


34] Ita simpliciter obruunt evangelium de | 


gratuita remissione peccatorum et de appre- 
hendenda misericordia promissa in Christo, 
qui docent monasticam vitam mereri remis- 
sionem peccatorum aut vitam aeternam, et 
fiduciam debitam Christo transferunt in illas 
stultas observationes. Pro Christo colunt 
suos cucullos, suas sordes. Quum autem et 
ipsi egeant misericordia, impie faciunt, quod 
fingunt merita supererogationis eaque aliis 
vendunt. 


35] Brevius de his rebus dicimus, quia ex 
his, quae supra de iustificatione, de poeni- 
tentia, de traditionibus humanis diximus, 
satis constat vota monastica non esse pretium, 
propter quod detur remissio peccatorum et 
vita aeterna. Et quum Christus vocet tradi- 
tiones cultus inutiles, nullo modo sunt per- 
fectio evangelica. ' 


Apologia Confessionis. 


Art. XXVIL (XIII) qu. 974. 975. 


die Haren Worte ber Widerfacher. Bft aber das 
nicht eine ganz unberjdümte, häßliche Lüge, es 
fet in der Heiligen Schrift gefchrieben, baB man 
durch das Mönchsleben fünnte das ewige Leben 
verdienen? Wie feid ihr bod) fo fithn! Wo redet | 
bod) Die Schrift bon Möncderei? Wljo handeln 
Diefe große, trefflide Sache bie Widerfacher; aljo 
führen fie die Schrift ein. Die ganze Welt meip, 
die Hiftorien find bor Augen, daß bie Orden unb 
Möncherei ein ganz neu Ding iit; nod) [bennod)] 
dürfen fie rühmen, die Heilige Schrift rede don 
ihrer Möncherei. 

Darüber fo laftern fie und fchmähen Chriftum, 
daß fie jagen, man fünne durch Klofterleben das 
ewige Leben verdienen. Gott tut feinem eigenen 
Gejeg nicht bie Ehre, daß man durch bie Werke 
des Gefetes follte das ewige Leben verdienen, wie 
er Har fagt Hefef. am 20.: „Ich habe ihnen gegeben 
Gefete, baburd) fie das Leben nicht haben fonnen.” 
Denn für das erfte ijt das gewiß, daß DdDurd) 
Möncherei niemand fann das ewige Leben ber- 
dienen, fondern um Chriftus’ Verdienftes willen, 
durch lauter Barmherzigkeit, wird das ewige Leben 
gegeben denjenigen, fo Did) den Glauben Ber 
gebung der Sünden erlangen und halten denselben 
gegen Gottes Urteil, nicht ihr armes Verdienft. 
Wie aud) St. Bernhard ein fein Wort geredet hat: 
„dab wir Vergebung der Sünden nicht haben fon 
nen denn allein durch Gottes Gnade und Güte“; 
item, „daß wir gar nichts von guten Werfen haben 
fonnen, wenn er e8 nicht gibt“; item, „daß mit 
das ewige Leben nicht verdienen fünnen mit Wer: 
fen, jondern eS. werde uns aud) aus Gnaden ge- 
geben”. Und dergleichen redet St. Bernhard viel 
auf diefelbe Meinung, wie wir oben erzählt. Und 
am Ende fegt nod) St. Bernhard dazu: „Darum 
tolle niemand darin fid) jelbit betrügen mod) bet 
führen; denn wird er'8 felbit recht bedenfen, fo 
wird er gewiß finden, bab er mit zehntaufend dem 
nicht fann entgegenfommen (nämlich Gott), ber 
mit zwanzigtaufend auf ihn aubringt." So bir 
denn auch nicht durch bie Werke des göttlichen 
Gefekes Nergebung der Sünden oder das eiwige 
Reben verdienen, fondern mitffen die Barmherzig: 
feit fuchen, welche in Chrifto verheiken ijt, jo bete 
dienen wit e8 viel weniger durch Klofterleben, 
Möncherei, das eitel Menfdenfakungen find, unb 
fol bie Ehre viel weniger den bettelifhen Sakun- 
gen gegeben’ werden. 

Diejenigen, bie da lehren, daß wir duch Mönz 
cherei fónnen Vergebung der Sünden verdienen, 
und feBen alfo das Vertrauen, welches Chrijto 
allein gebührt, auf bie elenden Sabungen, bie 
treten fchleht das heilige Evangelium und bie 
Verheipung von Chrijto mit Fühen; und für den 
Heiland Chriftum ehren fie ihre fhäbichten fap: 
pen, ihre möndischen tollen Werfe. Und jo e$ 
ihnen noch felbft fehlt an Gnade, fo tun fie als 
die gottlofen, heillofen Leute, daß fie nod) ihre 
merita supererogationis erbidjten und andern 
Reuten das übrige Teil am Himmel verfaufen. 

Wir reden hier defto fürzer von biejer Sache; 
denn aus dem, fo broben geredet bon der Buße, 
de iustifieatione, pon Menfchenjagungen ufi., 
ijt genug zu merfen, daß die Kloftergeliibde nicht 
der Schaf find, dadurch mir erlöft und erlangen 
ein ewige Leben ufw. Und jo Chriftus diefelben 
Sabungen nennt vergebliche Gottesdienfte, fo find 
fie in feinem Wege eine evangelifche Bollfom= 
menheit. | 


Apology of the Augsburg Confession, Art. XXVII. ( XIII.) 431 


which it is first said most impudently that 
it is expressed in the Holy Scriptures that 
a monastic life merits eternal life. For where 
do the Holy Scriptures speak of a monastic 
life? Thus the adversaries plead their case, 
thus men of no account quote the Scriptures. 
Although no one is ignorant that the mo- 
nastic life has recently been devised, never- 
theless they cite the authority of Scripture, 
and say, too, that this their decree has been 
expressly declared in the Scriptures. 


Besides, they dishonor Christ when they 
say that by monasticism men merit eternal 
life. God has ascribed not even to His Law 
the honor that it should merit eternal life, as 
He clearly says in Ezek. 20,25: I gave them 
also statutes that were not good, and judg- 
ments whereby they should not live. In the 
first place, it is certain that a monastic life 
does not merit the remission of sins, but we 
obtain this by faith freely, as has been said 
above. Secondly, for Christ’s sake, through 
mercy, eternal life is granted to those who 
by faith receive remission, and do not set 
their own merits against God’s judgment, as 
Bernard also says with very great force: It 
is necessary first of all to believe that you 
cannot have the remission of sins wnless by 
God’s indulgence. Secondly, that you can 
have no good work whatever, unless He has 
given also this. . Lastly, that you can merit 
eternal life by no works, unless this also is 
given freely. The rest that follows to the 
same effect we have above recited. Moreover, 
Bernard adds at the end: Let no one deceive 
himself, because if he will reflect well, he will 
undoubtedly find that with ten thousand he 
cannot meet Him [namely, God] who cometh 
against him with twenty thousand. Since, 
however, we do not merit the remission of 
sins or eternal life by the works of the divine 
Law, but it is necessary to seek the mercy 
promised in Christ, much less is this honor 
of meriting the remission of sins or eternal 
life to be ascribed to monastic observances, 
since they are mere human traditions. 


Thus those who teach that the monastic 
life merits the remission of sins or eternal 
life, and transfer the confidence due Christ 
to these foolish observances, altogether sup- 
press the Gospel concerning the free remission 
of sins and the promised mercy in Christ that 
is to be apprehended. Instead of Christ they 
worship their own hoods and their own filth. 
But since even they need mercy, they act 
wickedly in fabricating works of supereroga- 
tion, and selling them [their superfluous claim 
upon heaven] to others. 


. We speak the more briefly concerning these 
subjects, because from those things which we 
have said above concerning justification, con- 
cerning repentance, concerning human tradi- 
tions, it is sufficiently evident that monastic 
vows are not a price on account of which the 
remission of sins and life eternal are granted. 
And since Christ calls traditions useless ser- 
vices, they are in no way evangelical perfec- 
tion. 


ae 
tJ 


s 


E 


439 M. 978—980. » 


36] Verum adversarii videri volunt astute 
moderari vulgarem persuasionem de per- 
fectione. Negant monasticam vitam perfectio- 
nem esse, sed dicunt statum esse acquirendae 
perfectionis. Belle dietum est, et meminimus 
hane correctionem exstare apud Gersonem. 
Apparet enim prudentes viros offensos immo- 
dicis illis encomiis vitae monasticae, quum 
non auderent in totum detrahere ei [R.285 
laudem perfectionis, addidisse hane £ravoo- 
dwoıv, quod sit status acquirendae perfectio- 
37] nis. Hoe si sequimur, nihilo magis erit 
monastiea status perfectionis quam vita agri- 
eolae aut fabri. Nam hi quoque sunt status 
acquirendae perfectionis. Omnes enim homi- 
nes in quacunque vocatione perfectionem ex- 
petere debent, hoe est, crescere in timore Dei, 
in fide, in dilectione proximi et similibus vir- 
tutibus spiritualibus. 


38] Exstant in historiis eremitarum ex- 
empla, Antonii et aliorum, quae exaequant 
genera vitae. Scribitur Antonio petenti, ut 
Deus sibi ostenderet, quantum in hoe vitae 
genere proficeret, quendam in urbe Alexandria 
sutorem monstratum esse per somnium, cui 
compararetur. Postridie Antonius veniens in 
urbem aecedit ad sutorem, exploraturus illius 
exercitia et dona; collocutus eum homine 
nihil audit, nisi mane eum pro universa civi- 
tate paucis verbis orare, deinde arti suae 
operam dare. Hic intellexit Antonius non 
esse iustificationem tribuendam illi vitae 
generi, quod susceperat. 


Apologia Confessions. 


Art. XXVII. ( XIII.) YB, 276. 277. 


Doch haben etliche vernünftige Mönche eine 
Scheu gehabt, ihre Möncherei jo hoch zu rühmen, 
daß fie follte chriftliche Volfommenheit Deipen. 
Die haben diefen hohen Ruhm gemäßigt, haben 
gejagt, es jet nicht chrijtliche Bollfommenheit, 
fondern e8 jet ein Stand, der dazu dienen foll, 
drijtítdje Polltommenheit zu fuden. Solder 
Magigqung gebenft aud) Gerjon und pertoitff bie 
unriftliche Rede, bap Mörncherei Hrijtliche Voll 
fommenfeit fet. Wo nun Mönderei nur ein 
Stand ift, Vollfommenheit zu fuchen, fo ift’3 nicht 
mehr ein Stand der Bollfommenheit denn der 
Bauern und Aderleute, der Schneider und Bäder 
Veben ujt. Denn das alles find aud) Stände, 
driftfidje Volfommenheit zu fuchen. Denn alle 
Menichen, fie feien, in was Stande fte wollen, ein 
jeder nad) feinem Beruf, jo follen fie nach ber 
Vollfommenheit, folange dies Leben wahrt, ftre- 
ben und allgett zunehmen in Gottesfurdt, im 
Glauben, in Liebe gegen den Nädften und der= 
gleichen geiftlichen Gaben. 

Man fieft in vitis patrum von St. Antonio 
und etlichen andern großen heiligen Einfiedeln, 
welche durch Erfahrung dahin find endlich ge- 
fommen, daß fie gemerkt, daß fie ihre Werle bor 
Gott nicht mehr fromm machen denn anderer 
Stände Werke. . Denn St. Antonius hat auf eine 
Seit Gott gebeten, daß er ihm bod) zeigen wolle, 
wie weit er gefommen wäre ins Leben der Voll: 
fommenheit. Da ward ihm angezeigt ein Schufter 
zu Wlerandria und ward ihm gejagt, Dem Hand- 
werfSmanne wäre er in Heiligkeit gleid). Bald 
den andern Tag made fid) Antonius auf, 309 
gen Alerandria, jprad) benfefben Schufter an und 
fragte mit Fleiß, was er für einen heiligen Wan: 
Def, Leben und Wefen führte. Da antwortete ihm 


der Schufter: Syd) tue nichts Befonderes; denn morgen? fpreche ich mein Gebet für die ganze Stadt und 
arbeite danach) mein Handwerf, marte meines Haujes uf. Da verftand Antonius bald, was Gott 


durch bie Offenbarung gemeint hatte. 


Denn man wird nicht Durd) dies oder jenes Leben por Gott 


gerecht, jondern allein durch den Glauben an Chrijtum. 


39] Sed adversarii, etsi nune moderantur 
laudes de perfectione, tamen aliter reipsa sen- 
tiunt. Vendunt enim merita et applicant pro 
aliis hoe praetextu, quod observent praecepta 
et consilia, quare reipsa sentiunt sibi super- 
esse merita. Quid est autem arrogare sibi 
perfectionem, si hoc non est? Deinde in ipsa 


Confutatione positum est, quod monastici con- _ 


tendant propius secundum evangelium vivere. 
Tribuit igitur perfectionem traditionibus hu- 
manis, si ideo propius secundum evangelium 
" vivunt monachi, quia non habent proprium, 
quia sunt coelibes, quia obediunt regulae in 
vestitu, cibis et similibus nugis.. 


dung oder Kappe trägt, alfo faftet, alfo betet: 


Die Widerjacher aber, tiewohl fie fid) jegund 
aud) fchamen, bie Möncherei Vollfommenheit zu 
nennen, jo halten fie e8 bod) im Grund dafür. 
Denn fie verkaufen ihre Werle und Berdienfte 
und geben vor, fie halten nicht allein die Gebote, 
fondern bie consilia und Rate, und mwähnen, fie 
behalten Berdienft nod) übrig. Heißt das nun 
nicht mit der Tat Vollfommenheit und Heiligkeit 
rühmen, wenn fie gleich mit Worten ein wenig bie 
Sache mäßigen? Auch ijt far gefekt in der Kon: 
futation, daß die Mönche näher und genauer nad) 
dem Cvangelio leben denn andere Weltlihe., Wo 
nun ihre Meinung ijt, daß man Dadurch bem 
Evangelio näher lebt, wenn man nichts Cigenes 
hat, außerhalb der Ehe lebt, eine jonderliche Klei= 


T ift ja ihre Meinung, daß ihre Möncherei chriftlice 


Vollfommenheit fei, dieweil fie dem Evangelio näher fein [oll denn gemein Leben. 


40] Item, Confutatio dieit monachos mereri 
vitam aeternam auctiorem, et allegat Scri- 
pturam, Matth. 19,29: Qui reliquerit domum 
etc.; scilicet, hie quoque perfectionem arro- 
gat factitiis religionibus. Sed hic locus Scri- 
pturae nihil facit ad vitam monasticam. Non 
enim hoc vult Christus, quod deserere [R.286 
parentes, coniugem, fratres sit opus ideo fa- 
ciendum, quia mereatur remissionem pecca- 
torum et vitam aeternam. Imo maledicta est 
illa desertio. Fit enim cum contumelia 


Stem, in ber Konfutation fteht gefchrieben, dap 
die Mönche das .ewige Leben reichlicher erlangen 
denn andere, und ziehen an die Schrift: „Wer 
Haus und Hof verläßt“ ufw. Da rühmen fie aud) 
eine Bollfommenheit, welche fol an ber Mönz 
cheret fein. Aber der Spruch redet nichts pon der 
Möncherei. Denn Chriftus will da nicht, dab 
Vater, Mutter, Weib, Kind, Haus und Hof bet- 
laffen ein fold) Werk fei, damit man Vergebung 
der Sünden und das etpige Leben verdiene, fon= 
dern auf die Weife Vater und Mutter verlaffen, 


Apology of the Augsburg Confession. Art. XXVII. ( XIII.) 433 


But the adversaries cunningly wish to ap- 

pear as if they modify the common opinion 
concerning perfection. They say that a mo- 
nastic life is not perfection, but that it is 
a state in which to acquire perfection. It is 
prettily phrased! We remember that this cor- 
rection is found in Gerson. For it is ap- 
parent that prudent men, offended by these 
immoderate praises of monastic life, since 
they did not venture to remove entirely from 
it the praise of perfection, have added the cor- 
rection that it is a state in which to acquire 
perfection. If we follow this, monasticism 
will be no more a state of perfection than the 
life of a farmer or mechanic. For these are 
also states in which to acquire perfection. 
For all men, in every vocation, ought to seek 
perfection, that is, to grow in the fear of God, 
in faith, in love towards one’s neighbor, and 
similar spiritual virtues. 

In the histories of the hermits there are ex- 
amples of Anthony and of others which make " 
the various spheres of life equal. It is writ- 
ten that when Anthony asked God to show 
him what progress he was making in this 
kind of life, à certain shoemaker in the city 
of Alexandria was indicated to him in a 
dream to whom he should be compared. The 
next day Anthony came into the city, and 
went to the shoemaker in order to ascertain 
his exercises and gifts, and, having conversed 
with the man, heard nothing except that early 
in the morning he prayed in a few words for 
the entire state, and then attended to his 
trade. Here Anthony learned that justifica- 
tion is not to be ascribed to the kind of life 
which he had entered [what God had meant 
by the revelation; for we are justified before 
God not through this or that life, but alone 
through faith in Christ]. 

But although the adversaries now moderate 
their praises concerning perfection, yet they 
aetually think otherwise. For they sell 
merits, and apply them on behalf of others, 
under the pretext that they are observing pre- 
cepts and counsels; hence they actually hold 
that they have superfluous merits. But what 
is it to arrogate to one's self perfection, if 
this is not? Again, it has been laid down in 
the Confutation that the monks endeavor to 
live more nearly in accordance with the 
Gospel. "Therefore it ascribes perfection to 
human traditions if they are living more 
nearly in accordance with the Gospel by not 
having property, being unmarried, and obey- 
ing the rule in clothing, meats, and like 
trifles. 

Again, the Confutation says that the monks 
merit eternal life the more abundantly, and 
quotes Scripture, Matt. 19, 29: Every one 
that hath forsaken houses, etc. Accordingly, 
here, too, it claims perfection also for fac- 
titious religious rites. But this passage of 
Seripture in no way favors monastic life. For 
Christ does not mean that to forsake parents, 
wife, brethren, is a work that must be done 
because it merits the remission of sins and 
eternal life. Yea, such a forsaking is cursed. 
For if any one forsakes parents or wife in 
order by this very work to merit the remis- 

Concordia Triglotta. 28 


434 M. 280. 981. 


Christi, si quis ideo deserat parentes aut con- 
iugem, ut hoc ipso opere mereatur remissio- 
nem peccatorum et vitam aeternam. 


41 Duplex autem desertio est. Quaedam fit 
sine vocatione, sine mandato Dei; hane non 
probat Christus, Matth. 15,9. Nam opera 
a nobis electa sunt inutiles cultus. Clarius 
autem hine apparet Christum non probare 
hane fugam, quia loquitur de deserenda uxore 
et liberis. Scimus autem, quod mandatum 
Dei prohibet deserere uxorem et liberos. Alia 
desertio est, quae fit mandato Dei, videlicet 
quum cogit nos potestas aut tyrannis cedere, 
aut negare evangelium. Hic habemus manda- 
tum, ut potius sustineamus iniuriam, potius 
eripi nobis patiamur non solum facultates, 
coniugem, liberos, sed vitam quoque. Hane 
desertionem probat Christus ideoque addit: 
propter evangeliwm, ut significet se de his 
loqui, non qui faciunt iniuriam "uxori et libe- 
ris, sed qui propter confessionem evangelii 
42] sustinent iniuriam. Corpus nostrum 
etiam deserere debemus propter evangelium. 
Hie ridiculum fuerit sentire, quod cultus Dei 
sit se ipsum occidere et relinquere corpus sine 
mandato Dei. Ita ridiculum est sentire, quod 
cultus Dei sit deserere possessiones, amicos, 
coniugem, liberos sine mandato Dei. 


Apologia Confessionis. 


AYXUOXXVIIP CXII.) 3. 277. 278. 


gefällt Gott gar nichts und ijt in die Hölle bere 
maledeit. Denn wenn jemand darum Eltern, 
Haus, Hof verläßt, dak er baburd) will Vergebung 
der Sünden und das ewige Leben verdienen, da 
läftert er Chriftum. 

($8 ift aber zweierlei Berlafjen. Eins gefchieht 
aus Beruf und Gottes Gebot. Das Verlaffen, 
welches ohne Beruf und Gottes Gebot gejchieht, 
das lapt ibm [fid] ber Herr Chriftus gar nicht 
gefallen. Denn die Werke, wo wir jelbft er: 
wählen, nennt der Herr Chriftus unniige, ver- 
gebliche Gottesdienfte. Man fieht aber daraus 
noch flarer, daß Chrijtus nicht meint ein jolches 
Sliehen von Weib und Kind; er jagt: „Wer da 
verläßt Weib, Kind, Haus, Hof’ ufw. Nun willen 
wit, Daf Gott geboten hat, Weib, Kind nicht zu 
berlaffen. &3 ijt aber ein ander Verlaffen, wenn 
wir aus Gottes Gebot verlaffen Eltern, Weib, 
Kind ujm., und wenn wir es jelbit vornehmen. 
Denn wenn Tyrannen mich mwollten zwingen, das 
Evangelium zu verleugnen, oder berjagen, ba 
haben wit Gottes Befehl, daß wit follen eher 
Unrecht leiden, alS daß wir nicht allein von Weib 
und Kindern, Haus und Hof vertrieben werden, 
fondern aud), Dak man uns unjer Leib und Leben 
nimmt. Yon dem Berlafien redet Chriftus, 
darum fett er auch dazu: „um.des Evangeliums 
willen”, und zeigt genug an, daß er bon denen 
rede, die um des Evangeliums willen leiden, nicht 
Weib und Kind aus eigenem Vornehmen ber- 
laffen. Denn mir find auch jchuldig, unjer eigen 


Leben zu laffen um des Evangeliums willen. Da wäre e$ nun närrifh und ganz widerjinns berjtanben, 


wenn ich mich jelbjt töten wollte ohne Gottes Befehl. 


Alfo ift es aud) nürrijd), das für Heiligteit und 


Gottesdienft halten, dak ich aus eigenem Bornehmen verliehe Weib und Kind ohne Gottes Befehl. 


43] Constat igitur male detorqueri dietum 
Christi ad vitam monasticam. Nisi fortassis 
hoc quadrat, quod centuplum in hae vita 
recipiunt. Plurimi enim fiunt monachi non 
propter evangelium, sed propter culinam et 
otium, qui pro exiguis patrimoniis inveniunt 
44] amplissimas opes. Sed ut tota res mona- 
stica simulationis plena est, ita falso prae- 
textu testimonia Seripturae citant, ut dupli- 
citer peccent, hoc est, ut fallant homines, et 
fallant praetextu nominis divini. 


45] Citatur et alius locus de perfectione, 
Matth. 19, 21: Si vis perfectus esse, [R.287 
vade, vende, quae habes, et da pauperibus et 
veni et sequere me. Hic locus exercuit mul- 
tos, qui finxerunt perfectionem esse, posses- 
46] siones ac dominia rerum abiicere. Sina- 
mus philosophos Aristippum praedicare, qui 
magnum auri pondus abiecit in mare. Talia 
exempla nihil pertinent ad Christianam per- 
fectionem. 
sessio sunt ordinationes civiles, approbatae 
Verbo Dei in praecepto, Exod. 20, 15: Non 
furtum facies. Desertio facultatum non habet 
mandatum aut consilium in Scripturis. Nam 
evangeliea paupertas non est desertio rerum, 
sed non esse avarum, non confidere opibus, 
sicut David pauper erat in ditissimo regno. 


Rerum divisio, dominia et pos- 


Derhalben wird der Spruch Chriftt itbef auf Die 
Möncherei gedeutet. ($8 möchte fid) aber das auf 
bie Mönche reimen, dak fie Hunvertfältiges in 
Diefem Leben empfangen. Denn viele werden 
Mönche um des Bauchs willen, und dak fte Mirkig- 
gang und feifte Küchen haben, ba fie als Bettler 
dennoch in reiche Klöfter fommen. Wie aber bie 
ganze Möncherei voll Heuchelet ijt und Betrugs, 
alfo ziehen fie aud) die Schrift füljd)fid) an, tun 
aljo zweierlei fehrecliche Sünde: für eins, bab fie 
bie Welt mit 9[bgbtteret betritgen; zum andern, 
daß fie Gottes Namen und Wort Fälihlih an- 
ziehen, ihre Abgdtterei zu jchmüden. 

Auch jo Wird ein Spruch angezogen: „So du 
willft bofffommen jein, jo gebe, verfaufe alles, 
was du haft, und gib'$ den Armen und folge 
mir nad.” Der Spruch hat vielen zu Schaffen ge- 
macht, daß fie haben wollen wähnen, das jet Die 
böchfte Heiligkeit und Bollfommenpeit, nicht Eige- ~ 
nes haben, nicht Haus, Hof, Güter haben. (G8. 
mögen aber bie ChHnici, alS Diogenes, ber fein 
Haus haben wollte, jondern fag in einem Fak, 
folche heidnifde Heiligkeit rühmen; chriitliche ei- 
ligfeit fteht viel auf höheren Sachen denn auf jol- 
cher Heuchelei. Denn Güter haben, Haus und 
Hof, find weltlicher Regimente Ordnungen, melde 
durch Gott beftätigt find, als im fiebenten Gebot: 
„Du follft nicht ftehlen” uj. Darum Güter, 
Haus und Hof verlaffen, iit in der Schrift nicht 
geboten nod) geraten. Denn evangelifche, chrijt- 
liche Armut fteht nicht darin, daß ich bie Güter 
verlaffe, jondern daß ich nicht Darauf vertraue, 
gleihiwie David gleihwohl arm war bei einer 
großen Gewalt und Königreich. 


Apology of the Augsburg Confession. Art. XXVII. (XIII.) 435 


sion of sins or eternal life, this is done with 
dishonor to Christ. 

There is, moreover, a twofold forsaking. 
One occurs without a call, without God’s 
command; this Christ does not approve, 
Matt. 15,9. For the works chosen by us are 
useless services. But that Christ does not 
approve this flight appears the more clearly 
from the fact that He speaks of forsak- 
ing wife and children. We know, however, 
that God’s commandment forbids the forsak- 
ing of wife and children. The forsaking 
which oceurs by God’s command is of a dif- 
ferent kind, namely, when power or tyranny 
compels us either to depart or to deny the 
Gospel. Here we have the command that we 
should rather bear injury, that we should 
rather suffer not only wealth, wife, and chil- 
dren, but even life, to be taken from us. This 
forsaking Christ approves, and accordingly 
He adds: For the Gospel’s sake, Mark 10, 29, 
in order to signify that He is speaking not of 
those who do injury to wife and children, but 
who bear injury on account of the confession 
of the Gospel. For the Gospel’s sake we ought 
even to forsake our body. Here it would be 
ridiculous to hold that it would be a service 
to God to kill one’s self, and without God’s 
command to leave the body. So, too, it is 
ridiculous to hold that it is a service to God 
without God's command to forsake posses- 
sions, friends, wife, children. 

Therefore it is evident that they wickedly 
distort Christ’s word to a monastic life. Un- 
less perhaps the declaration that they “re- 
ceive a hundredfold in this life” be in place 
here. For very many become monks not on 
account of the Gospel, but on account of 
sumptuous living and idleness, who find the 
most ample riches instead of slender patri- 
monies. But as the entire subject of monas- 
ticism is full of shams, so, by a false pretext, 
they quote testimonies of Scripture, and as 
a consequence they sin doubly, 4. e., they de- 
ceive men, and that, too, under the pretext of 
the divine name. 

Another passage is also cited concerning 
perfection Matt. 19, 21: Jf thow wilt be per- 
fect, go and sell. that thow hast, and give to 
the poor, and come and follow Me. This pas- 
sage has exercised many, who have imagined 
that it is perfection to cast away possessions 
and the control of property. Let us allow 
the philosophers to extol Aristippus, who cast 
a great weight of gold into the sea. [Cynics 
like Diogenes, who would have no house, but 
lay in a tub, may commend such heathenish 
holiness.] Such examples pertain in no way 

. to Christian perfection. [Christian holiness 
eonsists in much higher matters than such 
hypocrisy.] The division, control, and posses- 
Sion of property are civil ordinances, ap- 
proved by God's Word in the commandment, 
Ex. 20, 15: Thou shalt not steal. 'The aban- | Bi 
donment of property has no command or ad- 
vice in the Seriptures. For evangelical pov- 
erty does not consist in the abandonment of 
property, but in not being avaricious, in not 
trusting in wealth, just as David was poor in 
a most wealthy-kingdom. ' - 


M. 281. 282. Apologia Confessionis. 


436 


47] Quare quum desertio facultatum sit 
mere traditio humana, est inutilis cultus. Et 
immodica sunt illa encomia in Extrawvagante, 
quae ait abdicationem proprietatis omnium 
rerum propter Deum meritoriam et sanctam 
et viam perfectionis esse. Et periculosissi- 
mum est rem pugnantem cum civili consue- 
tudine talibus immoderatis laudibus efferre. 
48] At Christus hic perfectionem vocat. Imo 
iniuriam faciunt textui, qui truncatum alle- 
gant. Perfectio est in hoc, quod addit Chri- 
49] stus: Sequere me. Exemplum obedien- 
tiae in vocatione propositum est. Et quia 
voeationes dissimiles sunt, ita haec vocatio 
non est omnium, sed proprie ad illam perso- 
nam, eum qua ibi loquitur Christus, pertinet, 
sieut vocatio Davidi ad regnum, Abrahami ad 
mactandum filium non sunt nobis imitandae. 
Vocationes sunt personales, sicut negotia ipsa 
variant temporibus et personis; sed exem- 
50] plum obedientiae est generale. Perfectio 
erat futura illi iuveni, si huic vocationi credi- 
disset et obedivisset. Ita perfectio nobis est 
obedire unumquemque vera fide suae vocationi. 


Art. XXVII. (XIII.) qa. 278. 279. 


Darum dieweil fold) Verlaffen ber Güter nichts 
ift denn eine menjchlihe Sakung, jo ift es ein 
unniiger Gottesdienft. Und des Papits Crtra- 
vagant rühmt und lobt aud) viel zu hoch jolce 
mönchifche, heuchlerifche Armut, ba fie jagt, nicht 
Eigenes haben um Gottes willen fet ein verdiente 
lich, Heilig Ding unb ein Weg ber Vollfommen- 
heit. Wenn unerfahrene Leute jolh Rühmen 
hören, fallen fie darauf, e8 fet undriitlih, in 
Gütern figen; daraus folgen denn biefe Brr- 
tümer unb Aufruhre Durch folh Rühmen ijt 
Miinger betrogen worden, und werden Dbaburd) 
viele Anabaptiften verführt. Sie jprechen aber: 
Hat’s bod Chriftus felbjt Bollfommenheit ges 
nannt. Da [age id) nein zu; denn fie tun dem 
Vert Gewalt, daß fie ihn nidj ganz anziehen. 
PVollfommenheit fteht in biejem Stüd, da Chris 
ftu8 fpricht: „Folge mir nah!“ Und darin ftebt 
eines jeden Chriften Bollfommenheitt, dak et 
Chrifto folge, ein jeder nad) feinem Beruf; und 
find bod) bie Berufe ungleid); einer wird berufen 
zu einem Negenten, Der andere zu einem Haus: 
pater, der dritte zu einem Prediger. Darum, obs 
{chon jener Yingling berufen ijt, daß er verfaufen 
follte, betrifft fein Beruf nicht andere, wie Davids 


Beruf, baB er König werden follte, nicht alle betrifft; Whrahams Beruf, dak er feinen Sohn opfern 


follte, betrifft nicht andere. 


Alfo find die Berufe ungleich; aber der Gehorfam foll gleich fetu, und 


darin fteht Vollfommenheit, fo ich in meinem Beruf gehorfam bin, nicht fo id) mid) eines fremden 
Berufs annehme, da ich nicht Befehl oder Gottes Gebot von habe. 


51] Tertio. In votis monastieis promittitur 
castitas. Supra autem diximus de [R.288 
coniugio sacerdotum, non posse votis aut legi- 
bus tolli ius naturae in hominibus. Et quia 
non omnes habent donum continentiae, multi 
propter imbecillitatem infeliciter continent. 
Neque vero ulla vota aut ullae leges possunt 
abolere mandatum Spiritus Sancti, 1 Cor. 
7,9: Propter fornicationem unusquisque ha- 
beat uxorem suam. Quare hoc votum non est 
lieitum in his, qui non habent donum conti- 
nentiae, sed propter imbecillitatem contami- 
52] nantur. De hoc toto loco satis supra 
dictum est, in quo profecto mirum est, quum 
versentur ob oculos pericula et scandala, 
tamen adversarios defendere suas traditiones 
contra manifestum Dei praeceptum. Nec 
commovet eos vox Christi, qui obiurgat Pha- 
risaeos, Matth. 23, 13 sqq., qui traditiones con- 
tra mandatum Dei fecerant. 


53] Quarto. Liberant hos, qui vivunt in 
monasteriis, impii cultus, quales sunt profa- 
natio missae ad quaestum collatae pro mor- 
tuis, cultus sanctorum, in quibus duplex 
vitium est, et quod sancti in locum Christi 
surrogantur et impie coluntur, sicut finxerunt 
Dominieastri rosarium beatae Virginis, quod 
est mera farrodoyia non minus stulta quam 
impia, vanissimam fiduciam alens. Deinde 
hae ipsae impietates tantum conferuntur ad 
54] quaestum. Item, evangelium de gratuita 
remissione peccatorum propter Christum, de 
iustitia fidei, de vera poenitentia, de operibus, 
quae habent mandatum Dei, neque audiunt 
neque docent. Sed versantur aut in philo- 
sophicis disputationibus aut in traditionibus 
ceremoniarum, quae obscurant Christum. 


Für das dritte, eins von den Subftantialflojter= 
gefübben ift bie Keujchheit. Nun haben wir oben 
bon ber Priefterehe gejagt, bab man durch fein 
Gejeg oder Kloftergelübde natürlich oder göttlich 
Recht Ändern fann; und jo nicht alle Leute die 
Gabe der Keufchheit haben, fo halten fie auch diez 
felben, daß Gott geflagt fei. Go fünnen aud) 
feine Sloftergeliibde noch Gejete dem Heiligen 
Geift fein Gebot ändern, da Paulus jagt: „Hure 
rei zu vermeiden, habe ein jeglicher fein eigen 
Ehemweib.” Darum find bie Klojtergelübde nicht 
chriftlih in denen, welche nicht haben bie Gabe 
der Keufchheit, fondern fallen und machen’s ärger 
aus Schwachheit: Bon dem Artikel haben mir 
hier oben gejagt, und ijt wahrlih Wunder, jo die 
Widerfacher vor Augen fehen fo viele, unzählige 
Tährlichkeiten der Gewiffen und Ürgerniife, daß 
fie nichtsdeftoweniger als die törichten, rajenden 


. &eute dringen auf jolhe SRenjdenjatungen wider 


das öffentliche GotteSgebot und fehen nicht, daß 
der Herr Chrijtus jo ernjtlid) ftraft bie Phariz 
fader, welche Satungen wider Gottes Gebot lehrten. 

Zum vierten, fo follte Dod) jedermann bom 
RKiofterleben abjd)reden der greuliche, jchrecliche 
Mikbrauch ber Mteffen, welche gehalten werden für 
Lebendige und für die Toten; item, das Anrufen 
der Heiligen, das alles auf Geiz, auf eitel Teufel3- 
greuel gerichtet ijt. Denn am Anrufen ber $ei- 
ligen ift zweierlei Greuel: der eine, daß der 
Heiligen Dienft auf Geiz gerichtet ijt; Der andere, 
daß die Heiligen werden gefekt an Chrijtus’ Statt, 
und daß fie werden abgöttifch angebetet und für 
Mittler gegen Gott gehalten, wie allein bie Pre- 
digermönche (fchweige [gefchweige denn] unzählige 
tolle Träume der andern Mönche) mit ber Brit: 
derjchaft des Rofenfranzes eine rechte unberjd)ümte 
Abgdtterei haben angerichtet, welches [worüber] 
jegunb Feinde und Freunde jefbjt fpotten. Item, 
das Evangelium, welches da predigt Vergebung der 
Sünden um Chriftus’ willen, bon rechter Buße, 


Apology of the Augsburg Confession. 


Therefore, since the abandonment of prop- 
erty is merely a human tradition, it is a use- 
less service. Excessive also are the praises in 
the Extravagant, which says that the abdi- 
cation of the ownership of all things for God’s 
sake is meritorious and holy, and a way of 
perfection. And it is very dangerous to extol 
with such excessive praises a matter conflict- 
ing with political order. [When inexperienced 
people hear such commendations, they con- 
clude that it is unchristian to hold property; 
whence many errors and seditions follow; 
through such commendations Muentzer was 
deceived, and thereby many Anabaptists were 
led astray.] But [they say] Christ here 
speaks of perfection. Yea, they do violence to 
the text who quote it mutilated. Perfection 
is in that which Christ adds: Follow Me. 
An example of obedience in one’s calling is 
here presented. And as callings are unlike 
[one is called to rulership, a second to be 
father of a family, a third to be a preacher], 
so this calling does not belong to all, but per- 
tains properly to that person with whom 
Christ there speaks, just as the call of David 
to the kingdom, and of Abraham to slay his 
son, are not to be imitated by us. Callings 
are personal, just as matters of business 
themselves vary with times and persons; but 
the example of obedience is general. Perfec- 
tion would have belonged to that young man 
if he had believed and obeyed this vocation. 
Thus perfection with us is that every one with 
true faith should obey his own calling. [Not 
that I should undertake a strange calling for 
which I have not the commission or command 
of God.] - 

Thirdly. In monastic vows chastity is 
promised. We have said above, however, con- 
cerning the marriage of priests, that the law 
of nature [or of God] in men cannot be re- 
moved by vows or enactments. And as all do 
not have the gift of continence, many because 
of weakness are unsuccessfully continent. 
Neither, indeed, can any vows or any enact- 
ments abolish the command of the Holy Ghost, 
1 Cor. 7, 29: To avoid fornication, let every 
man have his own wife. Therefore this vow 
is not lawful in those who do not have the 
gift of continence, but who are polluted on 
account of weakness. Concerning this entire 
topic enough has been said above, in regard 
to which indeed it is strange, since the dangers 
and scandals are occurring before men’s eyes, 
that the adversaries still defend their tradi- 
tions contrary to the manifest command of 
God. Neither does the voice of Christ move 
them, who chides the Pharisees, Matt. 23, 13 f., 
who had made traditions contrary to God’s 
command. 

Fourthly. Those who live in monasteries 
are released from their vows by such godless 
ceremonies as of the Mass applied on behalf 
of the dead for the sake of gain; the worship 
of saints, in which the fault is twofold, both 
that the saints are put in Christ’s place, and 
that they are wickedly worshiped, just as 
the Dominicasters invented the rosary of the 
Blessed Virgin, which is mere babbling, not 
less foolish than it is wicked, and nourishes 


Art. XXVII. (XIII.) 437 


the most vain presumption. Then, too, these 
very impieties are applied only for the sake 
of gain. Likewise, they neither hear nor teach 
the Gospel concerning the free remission of 
sins for Christ’s sake, concerning the right- 
eousness of faith, concerning true repentance, 
concerning works which have God’s command. 


438 M. 282. 283. 


Apologia Confessions. 


Art. XXVII. (XIII.) 38. 280. 981. 


von rechten guten Werten, bie Gottes Befehl haben, hören fie nicht, fie lehren’s aud) nidt, jondern 
[ehren aus ihren Predigten Fabeln von Heiligen und eigenerdichtete Werte, babutd) Gbrijtus wird 


unterdrüdt. 


55] Non hie dicemus de illo toto cultu cere- 
moniarum, de lectionibus, cantu et similibus 
rebus, quae poterant tolerari, si haberentur 
pro exercitiis, sicut lectiones in scholis, qua- 
rum finis est docere audientes et inter docen- 
dum aliquos commovere ad timorem aut fidem. 
Sed nune fingunt has ceremonias esse [R.289 
cultus Dei, qui mereantur remissionem pec- 
catorum ipsis et aliis. Ideo enim augent has 
ceremonias. Quodsi susciperent ad docendos 
et adhortandos auditores, breves et accuratae 
lectiones plus prodessent quam illae infinitae 
56] Barroloylaı. Ita tota vita monastica plena 
est hypocrisi et falsis opinionibus. Ad haec 
omnia accedit et hoc periculum, quod, qui sunt 
in illis collegiis, coguntur assentiri persequen- 
tibus veritatem. Multi igitur graves et ma- 
gnae rationes sunt, quae liberant bonos viros 
ab hoc vitae genere. 


Das alles haben die Bifchöfe leiden fónnen. 


Wir wollen hier gejd)toeigen der unzähligen fin- 
Difchen Zeremonien und närrijchen Gottesdienfte 
mit Leftionen, mit Gejüngen und dergleichen, 
welche zum Teil möchten zu dulden jein, wenn fie 
ein Map hätten und zu guter Übung gebraucht 
würden, wie man der Lektionen in der Schule 
und der Predigt dazu gebraucht, dak bie Zuhörer 
davon fid) beffern. Aber nun erdichten fie ihnen 
felbjt, daß [olde mancherlei Zeremonien jollen 
Gottesdientte fein, Vergebung der Sünden Da- 
Durch zu verdienen ihnen felbft und andern; 
barum machen fie aud) ohne Unterlak neue Bere- 
monien. Denn wenn fie jolche Kirchendienjte und 
Zeremonien dahin richteten, Dap Die Jugend und | 
der gemeine Mann möchte geübt werden in Gottes 
Wort, fo wären furze und fleipige Lektionen viel 
nüßer Denn thr Geplärre im Chor, das weder Maß 
nod) Ende hat. WUlfo ijf das ganze Kloiterleben 
gar voll Abgötterei und voll heuchleriicher Brr- 
timer twider. das erfte und andere Gebot, wider 


Chriftum. Darüber ijt nod) die Fährlichfeit dabei, daß Diejenigen, bie aljo in Stiften oder Klöjtern 


find, miiffen wiffentlic) helfen bie Wahrheit verfolgen. 


Derhalben find viel große llrjadjen, darum 


: fromme, redliche Leute das Klofterleben fliehen oder aud) verlaffen mögen. 


57] Postremo multos liberant ipsi canones, 
qui aut illecti artibus monachorum sine 
iudicio voverunt, aut coacti ab amicis vove- 
runt. Talia vota ne canones quidem pronun- 
tiant esse vota. Ex his omnibus apparet 
plurimas esse causas, quae docent vota mona- 
stica, qualia hactenus facta sunt, non esse 
vota, quare tuto deseri potest vitae genus 
plenum hypocrisis et falsarum opinionum. 


58] Hic obiiciunt ex lege Nazaraeos, Num. 
6,2 sqq. Sed hi non suscipiebant vota sua 


cum his opinionibus, quas hactenus diximus 


nos reprehendere in votis monachorum. Naza- 
raeorum ritus erat exercitium aut protestatio 
fidei eoram hominibus; non merebatur remis- 
sionem peccatorum coram Deo, non iustifi- 
eabat coram Deo. Deinde sicut nune circum- 
 eisio aut mactatio victimarum non esset cul- 
tus, ita nec ritus Nazaraeorum nunc debet 
proponi tamquam cultus, sed debet iudicari 
simpliciter adıapopov. Non igitur recte con- 
fertur monachatus sine verbo Dei excogitatus, 
ut sit cultus, qui mereatur remissionem pec- 
eatorum et iustificationem, cum ritu Nazarae- 
orum, qui habebat verbum Dei, nec traditus 
erat in hoe, ut mereretur remissionem pecca- 
torum, sed ut esset exercitium externum sieut 
aliae ceremoniae legis. Idem de aliis votis in 
lege traditis dici potest. 


" Mittelding und leibliche bung. 


Darüber, fo jpreden bie Canones felbit Diejeni- 
gen Í0$, bie itberredet find mit guten Worten, ehe 
fie zu ihrem rechten Alter gefommen find, oder 
welche bie Freunde wider ihren Willen in ein 
&lojter verjtoßen haben. Aus dem allem erjcheint, 
Dak viele Urjachen find, welche ba anzeigen, Dak 
die Kloftergelithne, welche bisher gejchehen find, 
nicht rechte  chriftliche, bündige Gelübde find. 
Darum mag man das Klofterleben mit gutem 
Getpijffen verlaffen, nachdem [da] es voll Heuchelet 
und allerlei Greuel ijt. 

Hier werfen uns bie Widerfacher vor die Naza- 
rder [9tafirüer] im Gejek Mtofis. Wher die taten 
ihre Gelübde nicht der Meinung, dadurd) WVer= 
gebung der Sünden zu erlangen, wie wir oben 
von den Mönchsgelübden geflagt haben. Der 
Nazaräer- Orden war eine leibliche Übung mit 
Vaften, mit gewiffer Speife, dadurd fie ihren 
Glauben befannten, nicht dak fie dadurch Ber- 
gebung der Sünden erlangten oder dadurch vom 
eigen Tod erlöft würden; denn das juchten fie 
andersiwo, nümlid) in ber BVerheigung von dem 
gebenedeiten Samen. Item, wie bie Befdhneidung 
im Geje& Mofis oder das Opferfchlachten jekund 
nicht foll für einen Gottesdienst aufgerichtet mer- 
den, alfo joll man das Falten oder Zeremonie der 
Nazarder nicht aufrichten oder anziehen als einen 
Gottesdienft, fondern joll gehalten werden für ein 
Derhalben fön- 
nen nod) jollen fie ihren Mönchsftand, welcher ohne 
Gottes Wort erdichtet ijt als ein Gottesdienit, da= 
durch Gott verfohnt werde, nicht vergleichen mit 


ber Nazarder Stand, welchen Gott befohlen hatte, und war nicht dazu erbadjt, dah bie Nazaräer daz 
durch follten erlangen einen qnadigen Gott, jondern daß e8 eine duberlidhe Zucht und Übung ware des 
Zeibes mie andere Zeremonien im Gejet Mofis. Stem, gleich dasfelbe ijt aud) von andern mancherlei 
Gelübden, bie im Gefet Mofis gefekt werden, zu antworten. 


59] Allegantur et Rechabitae, qui nec pos- 
sessiones habebant ullas, nec vinum [R.290 
bibebant, ut scribit Ieremias cap. 35, 6 sq. 
Scilicet pulehre quadrat exemplum Rechabi- 
tarum ad monachos nostros, quorum mona- 


Auch fo ziehen bie Widerfacher an das Grempet 
der Rechabiten, welche feine Güter hatten, auch fei- 
nen Wein tranfen, mie Yeremia fagt am 35. Ka= 
pitel. Na wahrlich, e$ reimt fid) wohl der Necha= 
biten Grempel zu unjern Mönchen, fo ihre Klöfter 


Apology of the Augsburg Confession. Art. XXVII. ( XIII.) 489 


But they are occupied either in philosophic 
diseussions or in the handing down .of.cere- 
monies that obscure Christ. 

We will not here speak of the entire service 
of ceremonies, of the lessons, singing, and 
similar things, which could be tolerated. if 
they [were regulated as regards number, and 
if they] would be regarded as exercises, after 
the manner of lessons in the schools [and 
preaching], whose design is to teach the 
hearers, and, while teaching, to move some to 
fear or faith. But now they feign that these 
ceremonies are services of God, which merit 
the remission of sins for themselves and for 
others. For on this, account they increase 
these ceremonies. But if they would under- 
take them in order to teach and exhort the 
hearers, brief and pointed lessons would be of 
more profit than these infinite babblings. 
Thus the entire monastic life is full of hypoc- 
risy and false opinions [against the First and 
Second Commandments, against Christ]. To 
all these this danger also is added, that those 
who are in these fraternities are compelled to 
assent to those persecuting the truth. There 
are, therefore, many important and forcible 
reasons which free good men from the obliga- 
tion to this kind of life. 

Lastly, the canons themselves release many, 
who either without judgment [before they 
have attained a proper age] have made vows 
when enticed by the tricks of the monks, or 
have made vows under compulsion by friends. 
Such vows not even the canons declare to be 
vows. From all these considerations it is ap- 
parent that there are very many reasons 
which teach that monastic vows such as have 
hitherto been made are not vows; and for 
this reason a sphere of life full of hypocrisy 
and false opinions can be safely abandoned. 

Here they present an objection derived from 
the Law concerning the Nazarites, Num. 6, 2 f. 
But the Nazarites did not take upon them- 
selves their vows with the opinions which, we 
have hitherto said, we censure in the vows of 
the monks. The rite of the Nazarites was an 
exercise [a bodily exercise with fasting and 
certain kinds of food] or declaration of faith 
before men, and did not merit the remission 
of sins before God, did not justify before God. 
[For they sought this elsewhere, namely, in 
the promise of the blessed Seed.] Again, just 
as circumcision or the slaying of victims 
would not be a service of God now, so the rite 
of the Nazarites ought not to be presented 
now as a service, but it ought to be judged 
simply as an adiaphoron. It is not right to 
compare monasticism, devised without God’s 
Word, as a service which should merit the 
remission of sins and justification, with the 
rite of the Nazarites, which had God’s Word, 
and was not taught for the purpose of merit- 
ing the remission of sins, but to be an out- 
ward exercise, just as other ceremonies of the 
Law. The same can be said concerning other 
ceremonies prescribed in the Law. 

The Rechabites also are cited, who did not 
have any possessions, and did not drink wine, 
as Jeremiah writes, chap. 35,6f. Yea, truly, 
the example of the Rechabites accords beauti- 


M. 283—985. Apologia Confessionis. 


440 


steria superant palatia regum, qui lautis- 
sime vivunt. Et Rechabitae in illa omnium 
rerum penuria tamen erant coniuges. Nostri 
monachi, quum affluant omnibus deliciis, pro- 
fitentur coelibatum. 


60] Ceterum exempla iuxta regulam, hoc 
est, iuxta Scripturas certas et claras, non 
contra regulam seu contra Scripturas inter- 
61] pretari convenit. Certissimum est autem 
observationes nostras non mereri remissionem 
peccatorum aut iustificationem. Quare quum 
laudantur Rechabitae, necesse est eos morem 
suum non ideo servasse, quod sentirent se per 
eum mereri remissionem peccatorum, aut opus 
ipsum cultum esse iustificantem, aut propter 
quem consequerentur vitam aeternam, non per 
misericordiam Dei, propter semen promissum. 
Sed quia habuerunt mandatum parentum, lau- 
datur obedientia, de qua exstat praeceptum 
Dei: Honora patrem et matrem. 


62] Deinde mos habebat finem proprium: 
quia peregrini erant, non Israelitae, apparet 
patrem voluisse eos certis notis discernere 
a suis popularibus, ne relaberentur ad impie- 
tatem popularium. Volebat his notis eos 
admonere doctrinae fidei et immortalitatis. 
63] Talis finis est licitus. At fines mona- 
sticae longe alii traduntur. Fingunt opera 
monastices cultus esse, fingunt ea mereri re- 
missionem peccatorum ac iustificationem. Est 
igitur dissimile monasticae exemplum Recha- 
bitarum; ut omittamus hic alia incommoda, 
quae haerent in praesenti monastica. 


64] Citant et ex priore ad Timotheum, 
cap. 5, 11 sqq., de viduis, quae servientes ec- 
elesiae alebantur de publico, ubi ait: Nubere 
volunt, habentes damnationem, quia primam 
65] fidem Vrritam fecerunt. Primum hie fin- 
gamus apostolum de votis loqui; tamen hic 
locus non patrocinabitur monasticis [R.291 
votis, quae fiunt de impiis cultibus, et hac 
opinione, ut mereantur remissionem peccato- 
rum et iustificationem. Paulus enim tota 
~ voce damnat omnes cultus, omnes leges, omnia 
opera, si ita observentur, ut mereantur re- 
missionem peceatorum, aut ut propter ea con- 
sequamur vitam aeternam, non propter Chri- 
stum per misericordiam. Ideo necesse est 
vota viduarum, si qua fuerunt, dissimilia 
fuisse votis monasticis. 


66] Praeterea, si non desinant adversarii 
detorquere locum ad vota, detorquendum erit 
eodem hoe quoque, quod vetat eligi viduam 
minorem amnis sexaginta, 1 Tim. 5,9. Ita vota 
67] ante eam aetatem facta erunt irrita. Sed 
nondum norat ecclesia haec vota. Itaque 
damnat Paulus viduas, non quia nubunt, iubet 
enim nubere iuniores, sed quia publico sumptu 
alitae lasciviebant ideoque fidem abiiciebant. 


Art. XXVII. (XIII.) YW, 281. 282. 


prächtiger denn der Könige Paläfte gebaut find, 
fo fie in allem überfluß leben. Auch fo find die 
Rechabiten bei ihrer Armut bod) Cheleute ge- 
wefen; unfere Mönche, fo fie alle Pracht, allen 
überfluß haben, geben in ihrer Heuchelet Keufch: 
beit vor. 

Nun, bie Verftindigen und Gelehrten twifjen 
wohl, daß man alle Erempel nad) der Regel, das 
ift, nach der klaren Schrift, und nicht wider bie 
Regel oder Schrift foll auslegen oder einführen. 
Darum, fo die Rechabiten in der Schrift gelobt 
werden, fo ijt e8 gewiß, dak fie thre Weife und 
Zeremonie nicht darum gehalten haben, dadurch 
Vergebung der Sünden oder ewiges Leben zu berz 
dienen, oder Dak ihre Werke an ihnen felbit fie 
por Gott verfühnen fünnten, jondern fie haben 
al3 fromme, gottesfürchtige Kinder geglaubt an 
Den gejegneten, gebenedeiten Samen, an den 3u- 


fünftigen Chriftum, und dieweil fie haben Gebot . 


und Befehl gehabt ihrer Eltern, wird in der 
Schrift gelobt ihr Gehorfam, von meldhem das 
vierte Gebot redet: „Du follft deinen Vater und 
deine Mutter ehren.“ 

Stem, jo hat der 9tedjabiten Weife nod) eine 
Urjache. Ste waren unter den Heiden getvefen, 
da hat fie ihr Vater unterjcheiden wollen bon den 
Heiden mit etlichen Zeichen, daß fie nicht wieder 
fielen in gottlo$ Wejen unb Whgdtteret. Darum 
hat fie ihr Vater dadurch wollen erinnern der 
Sottesfurcht, des Glaubens, der Wuferftehung der 
Toten; und das ijt eine gute Urjache. Wher die 
Möncheret hat viel andere llrjadjem. Sie erdich= 
ten, daß bie Möncherei fet ein GotteSbienjt, da- 
Durch man verdiene Vergebung der Sünden und 
Gott verfühnt werde. Darum ijt e8 gar feine 
Vergleichung mit der Rechabiten Crempel; dap 
id gefchtweige andern unzähligen Unrat3 und 
Patan welche Darüber nod) am flojterleben 
ind. 

Wud) jo bringen fie bor aus der erften Epiftel 
zum Timotheo am 5. von ben Witwen, welche 
Den Kitchen dienten und bon dem gemeinen Fit- 
chengut ernährt wurden, da Paulus fagt: „Denn 
wenn fie geil worden find wider Chriftum, fo 
wollen fie freien; und haben ihr Urteil, daß fie 
ben erjten Glauben verbrochen haben.” Ach will 
gleich jegen, bab, ba der Apoftel bon den Ge: 
lübden rede (wie doch nicht ij), fo tut bod) ber 
Sprud) gat nidji$ dazu, daß die Kloftergeliibde 
follten chriftlich fein. Denn die Klojtergelübde gez 
1eben darum, daß jie jollen ein Gottesdienft fein, 
dadurch man Vergebung der Sünden verdiene. 
Paulus aber verwirft alle Gefebe, alle Werte, alle 
Gottesdientte, welche alfo gehalten und angenom- 
men werden, Dadurch Vergebung der Sünden und 


das ewige Leben zu verdienen, welches wir allein 


durch Chriftum erlangen. Darum ift es gewiß, 
0b bie Witwen etliche Gelübde getan hätten, daß 
fie doch ungleich den jebigen Kloftergelübden gez 
mejen find. 

Darüber, wenn bie Widerfacher je den Spruch 
Pauli wollten auf bie fojtergelübbe ziehen unb 
dehnen, jo müßten fie das aud) annehmen, daß 
Paulus verbietet, „es jolle feine Witwe eingenom= 
men werden, Die jünger wäre denn jechzig Jahre, 
Wo werden denn alle Kloftergelübde, melde vor 
der Zeit des Alters gejchehen find von jüngeren 
Leuten, unbiindig und nichts fein. Wher die 
Kirche hat von den Kloftergelübden bie Beit nichts 


Apology of the Augsburg Confession. Art. XXVII. (XIII.) 441 


fully with our monks, whose monasteries excel 
the palaces of kings, and who live most sump- 
tuously! And the Rechabites, in their pov- 
erty of all things, were nevertheless married. 
Our monks, although abounding in all volup- 
tuousness, profess celibacy. 

Besides, examples ought to be interpreted 


according to the rule, i.e., according to cer- 


tain and clear passages of Scripture, not con- 
trary to the rule, that is, contrary to the 
Scriptures. It is very certain, however, .that 
our observances do not merit the remission of 
sins or justification. Therefore, when the 
Rechabites are praised, it is necessary [it is 
certain] that these have observed their cus- 
tom, not because they believed that by this 
they merited remission of sins, or that the 
work was itself a justifying service, or one 
on account of which they obtained eternal 
life, instead of, by God’s mercy, for the sake 
of the promised Seed. But because they had 
the command of their parents, their obedience 
is praised, concerning which there is the com- 
mandment of God: Honor thy father and 
mother. 

Then, too, the custom had a particular 
purpose: Because they were foreigners, not 
Israelites, it is apparent that their father 
wished to distinguish them by certain marks 
from their countrymen, so that they might 
not relapse into the impiety of their country- 
men. He wished by these marks to admonish 
them of the [fear of God, the] doctrine of 
faith and immortality. Such an end is law- 
ful. But for monasticism far different ends 
are taught. They feign that the works of 
monasticism are a service; they feign that 
they merit the remission of sins and justifi- 
cation. The example of the Rechabites is 
therefore unlike monasticism; to omit here 
other evils which inhere in monasticism at 
present. 

They cite also from 1 Tim. 5, 11 ff. concern- 
ing widows, who, as they served the Church, 
were supported at the public expense, where 
it is said: They will marry, having damna- 
tion, because they have cast off their first 


faith. First, let us suppose that the Apostle 


is here speaking of vows [which, however, he 
is not doing]; still this passage will not 
favor monastic vows, which are made con- 
cerning godless services, and in this opinion, 
that they merit the remission of sins and 
justification. For Paul, with ringing voice, 
condemns all services, all laws, all works, if 
they are observed in order to merit the re- 
mission of sins, or that, on account of them, 
instead of through mercy on account of Christ, 
we obtain remission of sins. On this account 
the vows of widows, if there were any, must 
have been unlike monastic vows. 

Besides, if the adversaries do not cease to 
misapply the passage to vows, the prohibition 
that no widow be selected who is less than 
siaty years, 1 Tim. 5, 9, must be misapplied 
in the same way. Thus vows made before this 
age will be of no account. But the Church 
did not yet know these vows. Therefore Paul 
condemns widows, not. because they marry, 
for he commands the younger to marry; but 


because, when supported at the public ex- 
pense, they became wanton, and thus cast off 
faith. He calls this first faith, clearly not in 
a monastic vow, but in Christianity [of their 
Baptism, their Christian duty, their Chris- 
tianity]. And in this sense he understands 
faith in the same chapter, v. 8: If any one 


442 Mt. 285. 286. Apologia Confessionis. 
Hoc vocat primam fidem, scilicet non voti mo- 
nastici, sed Christianismi. Et hoc modo fidem 
accipit in eodem capite, v. 8: 8% quis proprios, 
et maxime domesticos, non curat, fidem. abne- 
68] gavit. Aliter enim de fide loquitur quam 
sophistae. Non tribuit fidem his, qui habent 
peccatum mortale. Ideo dieit hos abiicere 
fidem, qui non curant propinquos. Et ad 
eundem modum dicit muliereulas petulantes 
fidem abiicere. 


hat jeinen Glauben berleugnet." 


jagt er, daß diejenigen den Glauben verleugnen, bie ihre Hausgenofjen nicht verforgen. 
auch bon den vorwikigen Weibern, daß fie ven Glauben fahren lajjen. 


69] Percurrimus aliquot nostras rationes et 
obiter diluimus ea, quae adversarii obiiciunt. 
Et haec collegimus non solum propter adver- 
sarios, sed multo magis propter pias mentes, 
ut habeant in conspectu causas, quare im- 
probare debeant hypocrisin et fictos cultus 
monasticos, quos quidem totos haec una vox 
Christi abrogat, quum ait Matth.15,9: Fru- 
stra colunt me mandatis hominum. | Quare 
vota ipsa et observationes ciborum, lectionum, 
cantuum, vestitus, calceorum, cingulorum in- 
utiles cultus sunt coram Deo. Et certo sciant 
omnes piae mentes simpliciter pharisaicam et 
damnatam opinionem esse, quod illae [R.292 
observationes mereantur remissionem pecca- 
torum, quod propter eas iusti reputemur, quod 
propter eas consequamur vitam aeternam, non 
70] per misericordiam propter Christum. Et 
necesse est sanctos viros, qui in his vitae 
generibus vixerunt, abiecta fiducia talium ob- 
servationum didicisse, quod remissionem pec- 
eatorum propter Christum gratis haberent, 
quod propter Christum per misericordiam con- 
seeuturi essent vitam aeternam, non propter 
illos eultus, quod Deus tantum approbet cul- 
tus suo Verbo institutos, qui valeant in fide. 


bon St. Bernhard ein (Krempel hat, daß er gejagt: 


Art. XXVIII. (XIV.) 


Denn er redet anders bom Glauben denn die Sophiiten. 


YW. 282. 283. 


gewußt. So verwirft nun Paulus die Witwen 
nicht darum, daß fie ehelich werden (denn er heißt 
die jungen ehelich werden), jondern daß fie aus 
dem gemeinen Kirchenfaften fid) nähren Liegen, des: 
felben zu ihrer Luft und Mutwillen mißbraudten 
und alfo den erften Glauben brüdjn. Das heikt 
er den eriten Glauben fahren lafjen nicht der 
&íoftergelitbbe, fondern ihrer Taufe, ihrer chrijt- 
lichen Pflicht, ihres Chriftentums. Und aljo redet 
er aud) bom Glauben im jelben Kapitel: „So 
jemand feine Hausgenodffen nicht‘ verjorget, der 
Darum | 
Alfo jagt er 


Wir haben etliche Urfachen angezeigt und berz 
legt [widerlegt], was die Widerjacher borgebrad)t. 
Diejes haben wir nicht allein um der Widerjacher 
willen erzählt, jondern vielmehr um etlicher drijt- 
liher Herzen und Genijen willen, daß fie mögen 
far bor Augen haben, warum die Kloftergelübde 
unb bie manderlei Möncherei nicht recht oder 
chriftlich find, welche auch alle miteinander das 
einige Wort Chrifti möchte zu Boden jtoßen, da 
er jagt: „Sie dienen mir vergeblih mit Men- 
idengeboten.^ Denn aus dem Wort allein hat 
man fur3, daß die ganze Möncherei, Kappen, 
Strif, Gürtel und alle eigenerdichtete Heiligkeit 
bor Gott unnüß, vergebliche Gottesdienite feien, 
und alle chrijtlichen, frommen Herzen follen das 
ganz für gewiß halten, daß Dies gewiß ein phari- 
fäticher, verdammter, Düplider Irrtum tft, dak 
wir jollten durch folche Möncherei Vergebung der 
Sünden oder das eivige Leben verdienen und nicht 
vielmehr erlangen durd den Glauben an Chris 
ftum. Darum fromme Leute, jo im Kloiterleben 
jelig geworden und erhalten find, Die haben end- 
fid) müjfen dahin fommen, daß fie an allem ihrem 
Klofterleben verzagt, alle ihre Werte wie Kot bet- 
achtet, alle ihre Heuchleriichen Gottesdienfte ver- 
dammt und [fid an die Sufage der Gnade in 
CShrifto feit gehalten haben, wie man des denn 
Perdite vixi, „Sch habe fündlich gelebt". Denn 


Gott will feine andern Gottesdienfte haben, denn welche er jelbft hat aufgerichtet duch fein Wort. 


Art. XXVIII. (XIV.) 
De Potestate Ecclesiastica. 


1] Vehementer hic vociferantur adversarii 
de privilegiis et immunitatibus ecclesiastici 
status et addunt epilogum: Irrita sunt 
omma, quae in praesenti articulo contra im- 
munitatem ecclesiarum et sacerdotum in- 
2] feruntur. Haee est mera calumnia; nos 
enim de rebus aliis in hoc articulo disputavi- 
mus. Ceterum saepe testati sumus nos politi- 
cas ordinationes et donationes Principum et 
privilegia non reprehendere. 


3] Sed utinam vicissim audirent adversarii, 
querelas ecclesiarum et piarum mentium! 
Dignitates et opes suas fortiter tuentur ad- 
versari, interim statum ecclesiarum negli- 
gunt, non curant recte doceri ecclesias et sa- 
cramenta rite tractari. Ad sacerdotium ad- 
mittunt quoslibet sine discrimine. Postea 


Artifel XXVIII. (XIV.) 
Son ber Potestate Ecclesiastica. 


“Die Widerfacher machen hier ein groß Gefchrei 
bon den Freiheiten und Pribvilegien der Geiftlichen 
(mie fie eS nennen) und feben danad einen fol- 
hen Beihluß: „Es ift", jagen fie, „alles nichts 
und untüchtig, was in diefem 9[rtifel wider bie 
Freiheit und Privilegien der Kirchen und Priefter 
wird borgebracht.” Hier handeln bie Meijter der 


Ronfutation aber alS Buben, ung zu berum 


glimpfen. Denn in unferer Konfeffion ift nichts 
geredet wider der Kirchen oder Priefter Freiheiten, 
damit fie von mweltficher Obrigkeit, Kaifern, Köni: 
gen und Fürften begnabet find. Denn wir lehren 
ja, man foll meftfide Ordnungen und Rechte 
halten. 

Uber wollte Gott, bap bie Widerfacher bod) aud) 
einmal Hirten bie unjägliche, erbärmliche, große 
Klage aller Kirchen, das große Schreien und Geuf- 
zen jo diel frommer Herzen und Gewiffen! Der 
Kirchen Freiheit, und was Geld und Gut belangt, 
vergefjen bie Widerfacher nicht, aber wie bie nötig- 
ften, nüßlichiten Simter in der Kirche beftellt find, 


Apology of the Augsburg Confession. Art. XXVIIL (XIV) |. — 443 


provide not for his own, and specially for 
those of his own house, he hath denied the 
faith. For he speaks otherwise of faith than 
the sophists. He does not ascribe faith to 
those who have mortal sin. He, accordingly, 
says that those cast off faith who do not care 
for their relatives. And in the same way he 
says that wanton women cast off faith. 

We have recounted some of our reasons, 
and, in passing, have explained away the ob- 
jections urged by the adversaries. And we 
have collected these matters, not only on ac- 
count of the adversaries, but much more on 
account of godly minds, that they may have 
in view the reasons why they ought to dis- 
approve of hypocrisy and fictitious monastic 
services, all of which indeed this one saying 
of Christ annuls, which reads, Matt. 15,9: In 
vain they do worship Me, teaching for doc- 
trines the commandments of men. Therefore 
the vows themselves and the observances of 
meats, lessons, chants, vestments, sandals, 
girdles, are useless services in God’s sight. 
And all godly minds should certainly know 
that the opinion is simply pharisaic and con- 
demned that these observances merit the re- 
mission of sins; that on account of them we 
are accounted righteous; that on account of 
them, and not through mercy on account of 
Christ, we obtain eternal life. And the holy 
men who have lived in these kinds of life 
must necessarily have learned, confidence in 
such observance having been rejected, that 
they had the remission of sins freely; that 
for Christ’s sake through mercy they would 
obtain eternal life, and not for the sake of 
these services [therefore godly persons who 
were saved and continued to live in monastic 
life had finally come to this, namely, that 
they despaired of their monastic life, despised 
all their works as dung, condemned all their 
hypocritical service of God, and held fast to 
the promise of grace in Christ, as in the ex- 
ample of St. Bernard, saying, Perdite vixi, 
I have lived in a sinful way]; because God 
only approves services instituted by His 
Word, which services avail when used in 
faith. 


Article XXVIII (XIV): 


Of Ecclesiastical Power. 


Here the adversaries cry out violently con- 
cerning the privileges and immunities of the 
ecclesiastical estate, and they add the perora- 
tion: All things are vain which are presented 
in the present article against the immunity 
of the churches and priests. This is mere 
calumny; for in this article we have disputed 
concerning other things. Besides, we have 
frequently testified that we do not find fault 
with political ordinances, and the gifts and 
privileges granted by princes. 

But would that the adversaries would hear, 
on the other hand, the complaints of the 
churches and of godly minds! The adver- 
saries courageously guard their own dignities 
and wealth; meanwhile, they neglect the con- 
dition of the churches; they do not care that 
the churches are rightly taught, and that the 
Sacraments are duly administered. To the 


AAA M. 286. 287. 
imponunt onera intolerabilia, quasi delecten- 
tur exitio aliorum, suas traditiones longe ac- 
curatius servari postulant quam evangelium. 
4] Nunc in gravissimis et difficillimis contro- 
versiis, de quibus populus misere cupit doceri, 
ut habeat aliquid certi, quod sequatur, non 
expediunt mentes, quas dubitatio acerbissime 
eruciat, tantum conclamant ad arma. [R.293 
Praeterea in rebus manifestis decreta san- 
guine scripta proponunt, quae minantur hor- 
renda supplicia hominibus, nisi manifeste 
5] contra mandata Dei faciant. Hic vicissim 
oportebat vos videre laerimas miserorum et 
audire miserabiles querelas multorum bono- 
rum hominum, quas haud dubie respicit et 
exaudit Deus, cui aliquando rationem pro- 
curationis vestrae reddituri estis. 


Apologia, Confessionis. 


Art. XXVIIL (XIV.) I. 283—985. 


ba forgen fie nidjt$. Sie fragen gar nichts ba- 
nad, tie man lehre oder predige; fie fragen nicht 
danach, tote chriftlicher Gebrauch ber Saframente 
erhalten werde; fie ordinieren grobe Gjef. Da: 
mit ift [die] chriftlide Lehre untergegangen, daß 
die Kirchen nicht mit tüchtigen Predigern beitellt 
find. Sie madjen Traditiones und unler]trägliche 
Bürden, bie Seelen zu verderben, unb ob folden 
ihren Traditionen halten fie viel feiter denn ob 
Gottes Geboten. Biel arme Seelen jteden jegund 
im Zmeifel, wiffen nicht, was fie halten follen. 
Da gebührt den Pralaten, zu hören, was recht, 
was unrecht wäre, und die Mißbräuche zu ändern, 
den armen Leuten aus dem Zweifel zu Helfen und 
bie Laft bon den bejd)merten Gewiffen zu nehmen. 
Was fie aber tun, ijt am Tage. Sie machen 
Edifte wider [die] öffentliche Wahrheit, erzeigen 
unerhirte Tyrannei wider fromme Leute zur Er: 


haltung etlicher ihrer Traditionen, die öffentlich wider Gott find. So fie nun ihre Privilegia tühmen, 
follten fie billig auch ihr Amt bedenfen und vieler frommen Chriften Seufzen und Klagen hören, bie 
ohne Zweifel Gott hört, und [er] wird einmal 9tedjenjdja[t bon den Prälaten fordern. 


6] Quum autem nos in Confessione, in hoc 
articulo, varios locos complexi simus, adver- 
sarii nihil respondent nisi episcopos habere 
potestatem regiminis et coercitivae correctio- 
nis, ad dirigendum subditos in finem beatitu- 
dinis aeternae et ad potestatem regiminis re- 
quiri potestatem iudicandi, definiendi, discer- 
nendi et statuendi ea, quae ad praefatum 
finem expediunt aut conducunt. Haee sunt 
verba Confutationis, in quibus docent nos ad- 
versarii, quod episcopi habeant auctoritatem 
condendi leges utiles ad consequendam vitam 
aeternam. De hoe artieulo controversia est. 

7] Oportet autem in ecclesia retinere hanc 
doctrinam, quod gratis propter Christum fide 
accipiamus remissionem peccatorum. Oportet 
et hane doctrinam retineri; quod humanae 


traditiones sint inutiles cultus, quare nec pec- . 


catum nec iustitia in cibo, potu, vestitu et 
similibus rebus collocanda est, quarum usum 
voluit Christus liberum relinqui, quum ait 
Matth. 15,11: Quod intrat in os, non coinquá- 
nat hominem, et Paulus Rom. 14, 17: Regnum 
8] Dei non est esca aut potus. Itaque nullum 
habent ius episcopi condendi traditiones extra 
evangelium, ut mereantur remissionem pecca- 
torum, ut sint cultus, quos approbet Deus tam- 
quam iustitiam, et qui gravent conscientias, 
ita ut peccatum sit eos omittere. Haec omnia 
docet vel unus locus in Actis, 15, 9 sq., ubi 
apostoli dicunt: Fide purificari corda. Et 
deinde prohibent imponere iugum, et osten- 
dunt, quantum periculi sit, exaggerant pecca- 


tum istorum, qui onerant ecclesiam. [R.294 . 


Quid, tentatis Deum? inquiunt. Hoc fulmine 
nihil terrentur adversarii nostri, qui vi defen- 
dunt traditiones et impias opiniones. 


Auch antwortet die Konfutation nicht auf un: 
fere Gründe, jondern ftellt fid) recht päpitlich, jagt 
pom großer Gewalt der Bilchöfe und beteijt fie 
nicht, jpricht aljo, bab bie Bifchöfe Gewalt haben 
gu herrfchen, zu richten, zu trafen, zu zwingen, 
(jejebe zu machen, bienlid) zum ewigen Leben. 
Alfo rühmt bie Konfutatio der 3Bijd)bfe Gewalt 
und betweift fie Dod) nicht. Von diefem Artikel ijt 
nun der Streit: ob die Bifchöfe Macht haben, Ge- 
lee zu machen auper dem (bangelio und zu ges 
bieten, diefelben zu halten als GotteSbienjte, daz 
Durd) ewiges Leben zu verdienen. DBI Ra 


Darauf tun mir diefen Bericht: Man muß in 
der Kirche bieje Lehre behalten, dak wir ohne 
Verdientt, um Chriftus’ willen, urd den Glau- 
ben Vergebung der Sünden erlangen; [o muß 
man aud) bie Lehre behalten, daß alle Menjchen: 
fagungen nit mite find, Gott 3u berjühnen. 
Sarum in Speife, Tran, Kleidern und dergleichen 
ijt weder Sünde noch Gerechtigkeit zu fegen. Denn 
Paulus Spricht: „Das Reich Gottes tft nicht Gffen 
unb Trinten.“ Darum haben bie Bifchife nicht 
Macht, Sakungen zu machen außer dem Changelio, 
aljo dag man dadurch Vergebung der Sünden erz 
langen wollte, oder daß es follten Gottesdienfte 


fein, um welder willen uns. Gott gerecht jchäge, 


unb zu welchen fie die Getwiffen verpflichten bei 
einer Zodfiinde. Das alles lett ber einige 
Spruch in Gefchichten ber Wpoftel [am] 15. Ka= 
pitel, da Petrus fagt, „daß die Herzen werden 
durch den Glauben gereinigt“. Und danach ber- 
bieten fie, ein Bod) oder Bürde auf bie Jünger 
ju legen, und jagen, wie [ge]fährlih das fei. 
Auch) geben fie zu verftehen, dak bie jchredlich fün- 
digen und wider Gott handeln und Gott ver: 
juchen, bie aljo bie Kirche befchiweren. Denn fie 
jagen: „Was verjucht ihr Gott?" Dies harte, 


ernjte Wort der Apoftel, welches fie billig aI8 ein Donnerfchlag [reden follte, laffen ihnen die Wider: 
jacer gar nicht zu Herzen gehen, fondern wollen noch mit aller Tyrannei und Gemwalt ihre erdichteten 


Gottesdienste verteidigen. 


Nam et supra damnaverunt articulum XV., 
9] in quo posuimus, quod traditiones non 
mereantur remissionem peccatorum, et hic 
dicunt traditiones conducere ad vitam aeter- 
nam. Num merentur remissionem peccato- 
rum? Num sunt cultus, quos approbat Deus 


Denn den XV. Artikel, darin wir gefekt haben, 
daß wir durch Menfchenjagungen nicht verdienen 
Vergebung der Sünden, berbammen fie und fagen 
hier: Die Menfhenfagungen find nü und bienjt- 
lich, daS ewige Veben zu verdienen. Dagegen ift 
ja öffentlich, daß fie das Herz. inwendig nicht 


Apology of the Augsburg Confession. 


priesthood they admit all kinds of persons 
indiscriminately. [They ordain rude asses; 
thus the Christian doctrine perished, because 
the Church was not supplied with efficient 
preachers.] Afterwards they impose intoler- 
able burdens;. as though they were de- 
lighted with the destruction of their fellow- 
men, they demand that their traditions be ob- 
served far more accurately than the Gospel. 
Now, in the most important and difficult con- 
troversies, concerning which the people ur- 
gently desire to be taught, in order that they 
may have something certain which they may 
follow, they do not release the minds which 
are most severely tortured with doubt; they 
only call to arms. Besides, in manifest mat- 
ters [against manifest truth] they present de- 
crees written in blood, which threaten horrible 
punishments to men unless they act clearly 
contrary to God’s command. Here, on the 
other hand, you ought to see the tears of the 
poor, and hear the pitiable complaints of 
many good men, which God undoubtedly con- 
siders and regards, to whom one day you will 
render an account of your stewardship. 

But although in the Confession we have in 
this article embraced various topics, the ad- 
versaries make no reply [act in true popish 
fashion], except that the bishops have the 
power of rule and coercive correction, in order 
to direct their subjects to the goal of eternal 
blessedness; and that the power of ruling re- 
quires the power to judge, to define, to dis- 
tinguish and fix those things which are ser- 
viceable or conduce to the aforementioned end. 
These are the words of the Confutation, in 
which the adversaries teach us [but do not 
prove] that the bishops have the authority to 
frame laws [without the authority of the 


Gospel] useful for obtaining eternal life. The 


controversy is concerning this article. 

[Regarding this matter we submit the fol- 
lowing:] But we must retain in the Church 
this doctrine, namely, that we receive the re- 
mission of sins freely for Christ’s sake, by 
faith. We must also retain this doctrine, 
namely, that human traditions are useless ser- 
vices, and therefore neither sin nor righteous- 
ness should be placed in meat, drink, clothing, 
and like things, the use of which Christ wished 
to be left free, since He says, Matt. 15, 11: 
Not that which goeth into the mouth defileth 
the man; and Paul, Rom. 14, 17: The king- 
dom of God is not meat and drink. Therefore 
the bishops have no right to frame traditions 
in addition to the Gospel, that they may 
merit the remission of sins, that they may 
be services which God is to approve as right- 
eousness, and which burden consciences, as 
though it were a sin to omit them. All this 
is taught by that one passage in Acts, 
15, 9 ff., where the apostles say [Peter says] 
that hearts are purified by faith. And then 
they prohibit the imposing of a yoke, and 
show how great a danger this is, and enlarge 
upon the sin of those who burden the Church. 
Why tempt ye God? they say. By this thun- 
derbolt our adversaries are in no way terri- 
fied, who defend by violence traditions and 
godless opinions. 


Art. XXVIII. ( XIV.) 445 


For above they have also condemned 
Article XV, in which we have stated that 
traditions do not merit the remission of sins, 
and they here say that traditions conduce to 
eternal life. Do they merit the remission of 
sins? Are they services which God approves 
as righteousness? Do they quicken hearts? 


446 M. 287. 288. 


tamquam iustitiam? Num vivificant corda? 
10] Paulus ad Colossenses, 2, 20 sqq., ideo 
negat prodesse traditiones ad iustitiam aeter- 
nam et vitam aeternam, quia cibus, potus, 
vestitus et similia sint res usw pereuntes. 
At vita aeterna in corde rebus aeternis, hoc 
est, Verbo Dei et Spiritu Sancto, efficitur. 
Expediant igitur adversarii, quomodo condu- 
cant traditiones ad vitam aeternam. 


11] Quum autem evangelium clare testetur, | 


quod non debeant imponi ecclesiae traditio- 
nes, ut mereantur remissionem peccatorum, 
ut sint cultus, quos approbet Deus tamquam 
iustitiam, ut gravent conscientias, ita ut omit- 
tere eas iudicetur esse peccatum: nunquam 
poterunt adversarii ostendere, quod episcopi 
habeant potestatem tales cultus instituendi. 


12] Ceterum quam potestatem tribuat evan- 
gelium episcopis, diximus in Confessione. Qui 
nune sunt episcopi, non faciunt episcoporum 
offieia iuxta evangelium; sed sint sane epi- 
scopi iuxta politiam canonicam, quam non 
reprehendimus. Verum nos de episcopo loqui- 
13] mur iuxta evangelium. Et placet nobis 
vetus partitio potestatis in potestatem ordi- 
mis et potestatem iwrisdictioms. Habet igitur 
episcopus potestatem ordinis, hoc est, mini- 
sterium Verbi et sacramentorum, habet et 
potestatem iurisdictionis, hoc est, auctorita- 
tem excommunicandi obnoxios publicis erimi- 
nibus et rursus absolvendi eos, si conversi 
14] petant absolutionem. Neque vero habent 
potestatem tyrannicam, hoe est, sine [R.295 
certa lege, neque regiam, hoc est, supra legem, 
sed habent certum mandatum, certum verbum 
Dei, quod docere, iuxta quod exercere suam 
iurisdictionem debent. Quare non sequitur, 
etiamsi habeant aliquam iurisdictionem, quod 
possint novos cultus instituere. Nam cultus 
nihil pertinent ad iurisdictionem. Et habent 
Verbum, habent mandatum, quatenus exer- 
cere iurisdietionem debeant, scilicet, si quis 
commiserit adversus illud Verbum, quod ac- 
ceperunt a Christo. 


Apologia. Confessionis. 


Art. XXVIII. (XIV.) YW. 285. 980. 


triften; fo bringen fie auch fein neu Licht oder 
Leben in das Herz; wie denn Paulus zu den 
Koloffern jagt, ba& darum bie Sagungen nichts 
helfen, ewige Gerechtigkeit ober ewiges Leben zu 
erlangen, denn bie Sagungen lehren bom Unters 
jchied der Speifen, Kleider und der Dinge, melde 
fi) unter’n Händen verzehren. Das ewige Leben 
aber, welches inmenbig burd) Glauben in diejem 
Leben anfängt, wirft der Heilige Geift im Her: 
zen durch dag Evangelium. Darum werden die 
Widerjacher nimmermehr bemweifen, ba man durd) 
Menjhenfagungen das ewige Leben verdiene. 
Sp nun das Evangelium flar verbietet, dak mit 
iofen Sakungen die Kirchen und Gemifjen nicht 
jollen bejd)ert werden, alfo dag man dadurd) 
Vergebung der Sünden erlangen miüffe, oder 
mie fie halten als nötige Gottesdienfte, ohne 
welche chriftliche Heiligteit nicht fein fünne, oder 
daß man fie bei einer Todfünde zu halten joll 
idulbig fein, fo werden die Widerjacher nimmer: 
mehr betweijen, da bie Bijchofe jolche Gottes= 
Dienfte anzurichten Macht haben. | 
Was aber bie Bifchöfe für ein Amt oder Gewalt 
haben in der Kirche, haben wir in ber fonfejjion 
gejagt. Die Bilchöfe, jo jegund ben Bilchofs- 
namen tragen in der Kirche, tun gar nicht ihr 
bifchöflich Amt mad) dem Changelio. Aber laß fie 
gleich Bifchöfe fein ber canonica politia nad, 
welche wir. in ihrem Wert lajfen. Wir reden 
aber von rechten, hriftlichen Biichöfen, und e$ gez 
fällt mir die alte Divifion oder Teilung nicht übel, 
Da fie gejagt haben, bijchöfliche Gewalt jtebe in 
Diejen ziveien, potestate ordinis. und potestate 
wurisdictionis, das ijt, in Reichung der Safra= 
mente und geiftlichem Gerichtszwang. So hat ein 
jeder chriftlicher Bifcof. potestatem ordinis, das 
ijt, das Evangelium zu predigen, Saframente zu 
reichen; auch hat er Gewalt eines geijtlidjen Ge: 


richtszwangs in der Kirche, das ijt, Macht und 


Gewalt, aus ber chriftlichen Gemeinde zu jchliegen 
diejenigen, jo in öffentlichen Laftern gefunden 
werden, und Diejelben, wenn fie fid) befehren, iwie- 
der anzunehmen und ihnen bie Abjolution mit 
zuteilen. Sie haben aber nicht eine thrannijce 
Gewalt, das ijt, ohne gewifjes Gejeb zu urteilen. 
So haben fie aud) feine königliche Gewalt, das ijt, 
über die gegebenen [hinaus] Gejeke zu jchaffen, 


jondern haben ein gewiß GotteSgebot und ge- 


meffenen Befehl, unter welchem fte find, nach tvel- 
chem fie ihre geiftliche Gewalt und Gerichtsziwang 


brauchen follen. Ob fie jchon folche Qurisdiftion über öffentliche Zafter haben, jo folgt Dod) nicht, dag 


fie barum Macht haben, neue Gottesdienfte anzurichten. 


machen, find weit voneinander. 


Denn iurisdietio unb neue Gottesdienite 


Stent, e3 ftrect fid) auch bie iurisdictio nicht auf Sünden Wider ihre 


neuen Gefege, jondern allein auf [olde Sünden, die wider Gottes Gebot find. Denn das Evangelium 
richtet ihnen nicht ein Regiment an außer dem (Gbangelio, das ift ja flar und gewiß. . 


15] Quamquam nos in Confessione addidi- 
mus etiam, quatenus liceat eis condere tra- 
ditiones, videlicet non tamquam necessarios 
cultus, sed ut sit ordo in ecclesia propter 
tranquillitatem. Et hae non debent laqueos 
iniicere conscientiis, tamquam praecipiant ne- 
cessarios eultus, sicut Paulus docet, quum ait 
Gal.5,1: Im libertate, qua Christus vos libe- 
ravit, state, mec iterum, iugo servitutis sub- 
.16] dciamini. Oportet igitur liberum usum 
talium ordinationum relinqui, modo ut scan- 
dala vitentur, ne iudicentur esse cultus neces- 
sarii; sieut pleraque ordinaverunt ipsi apo- 


Wiewohl wir nun in der fonfejfion. Da3ugejebt 
haben, wiefern die Bifchöfe mögen. Sabungen 
machen, nämlich daß fie die nicht als nötige Got- 
tesdienfte aufrichten und lehren, jondern daß [eS] 
iil und ordentlih in der Kirche zugehe. Aber 
damit follen die Getwijfen nicht gefangen jein, als 
jeien’s nötige Gottesdienjte. Denn Paulus zu’n 
Galatern jagt am 5. Kapitel: „So ftehet nun in 
der Freiheit, mie euch Chrijtus hat freigemacht, 
und laßt euch nicht wieder unter das och der 
$nedtidaft bringen!“ So muß man nun fret- 
lajfen, joíde äußerlihe Sabungen zu brauchen 
oder nicht zu brauchen, daß fie nicht für jolche 


ie - File 


Apology of the Augsburg Confession. 


Paul to the Colossians, 2, 20 ff., says that tra- 
ditions do not profit with respect to eternal 
righteousness and eternal life; for the reason 
that food, drink, clothing and the like are 
things that perish with the using. But eter- 
nal life [which begins in this life inwardly 
by faith] is wrought in the heart by eternal 
things, i. e., by the Word of God and the Holy 
Ghost. Therefore let the adversaries explain 
how traditions conduce to eternal life. 


Since, however, the Gospel clearly testifies 
that traditions ought not to be imposed upon 
the Church in order to merit the remission of 
sins; in order to be services which God shall 
approve as righteousness; in order to burden 
consciences, so that to omit them is to be ac- 
counted a sin, the adversaries will never be 
able to show that the bishops have the power 
to institute such services. 


Besides, we have declared in the Confession 
what power the Gospel ascribes to bishops. 
Those who are now bishops do not perform the 
duties of bishops according to the Gospel; 
although, indeed, they may be bishops accord- 
ing to canonical polity, which we do not cen- 
sure. But we are speaking of a bishop accord- 
ing to the Gospel. And we are pleased with 
the ancient division of power into power of 
the order and power of jurisdiction [that is, 
the administration of the Sacraments and the 
exercise of spiritual jurisdiction]. Therefore 
the bishop has the power of the order, i. e., 
the ministry of the Word and Sacraments; 
he has also the power of jurisdiction, i. e., the 
authority to excommunicate those guilty of 
open crimes, and again to absolve them if 
they are converted and seek absolution. But 
their power is not to be tyrannical, 7. e., with- 
out a fixed law; nor regal, i.e., above law; 
but they have a fixed command and a fixed 
Word of God, according to which they ought 
to teach, and according to which they ought 
to exercise their jurisdiction. Therefore, even 
though they should have some jurisdiction, it 
does not follow that they are able to institute 
new services. For services pertain in no way 
to jurisdiction. And they have the Word, 
they have the command, how far they ought 
to exercise jurisdiction, namely, if any one 
would do anything contrary to that Word 
which they have received from Christ. [For 
the Gospel does not set up a rule independ- 
ently of the Gospel; that is quite clear and 
certain. | 


Although in the Confession we also have 
added how far it is lawful for them to frame 
traditions, namely, not as necessary services, 
but so that there may be order in the Church, 
for the sake of tranquillity. And these tra- 
ditions ought not to cast snares upon’ con- 
sciences, as though to enjoin necessary ser- 
vices; as Paul teaches when he says, Gal. 5,1: 
Stand fast, therefore, in the liberty where- 
with Christ hath made us free, and be not 
entangled again with the yoke of bondage. 
The use of such ordinances ought therefore 
to be left free, provided that offenses be 
avoided, and that they be mot judged to be 
necessary services; just as the apostles them- 


Art. XXVIII. ( XIV.) 


44 


448 M. 288—990. 
stoli, quae tempore mutata sunt. Neque ita 
tradiderunt, ut mutare non liceret. Non enim 
dissentiebant a suis scriptis, in quibus magno- 
pere laborant, ne ecclesiam opprimat opinio, 
quod ritus humani sint necessarii cultus. 


follten nötig fein oder ewig bleiben. 


Apologia Confessionis. 


Art. XXVIII. ( XIV.) 38. 286. 287. 


Gottesdienste geachtet oder gehalten werden, welche 
nötig follten fein zur Seligfeit. Dod) ijt man 
fduldig, Argernis zu meiden. Wljo haben die 
Wpoftel biel Dings um guter Zucht willen in der 
Kirche geordnet, das mit ber Zeit geändert: ijt, 
und haben nicht Sabkungen alfo gemacht, daß fie 


Denn fie haben wider ihre eigene Schrift und Lehre nicht ges 


handelt, darin fie das gar heftig ftreiten [verfechten], daß man die Kirche nicht folle mit &atungen aljo 
befchiveren oder verpflichten, alS wären fie nötig zur Seligfeit. 


17] Haec est simplex ratio traditionum 
interpretandarum, videlicet ut sciamus eas 
non esse necessarios cultus, et tamen propter 
vitanda scandala in loco sine superstitione 
18] observemus. Et sie multi docti et magni 
viri in ecelesia senserunt. Nec videmus, quod 
opponi possit. Certum est enim, sententiam 
illam, Luc. 10, 16: Qui vos audit, me audit, 
non loqui de traditionibus, sed maxime contra 
traditiones facere. Non est enim mandatum 
cum libera, ut vocant, sed cautio de rato, de 
speciali mandato, hoc est, testimonium datum 
apostolis, ut eis de alieno verbo, non de pro- 
prio, credamus. Vult enim Christus nos con- 
firmare, quemadmodum opus erat, ut [R.296 
sciremus verbum traditum per homines effi- 
cax esse, nec quaerendum esse aliud verbum 
19] de coelo. De traditionibus non potest 
accipi: Qui vos audit, me audit. Requirit 
enim Christus, ut ita doceant, ut ipse audia- 
tur, quia dicit: Me audit. Igitur suam vocem, 
suum verbum vult audiri, non traditiones 
humanas. Ita dictum, quod maxime pro nobis 
facit et gravissimam consolationem et doctri- 
nam continet, detorquent isti asini ad res 
nugacissimas, discrimina ciborum, vestitus et 
similia. 


joll man Chriftum hören. 


Das ift ein einfältiger, flarer Unterricht bon 
Menjchenjagungen, nämlih, dak wir willen, daß 
e8 nicht nötige Gottespdienfte find, und dag man 
fie dennoch nach Gelegenheit, Ürgernis zu meiden, 
halten fol. Und alfo haben viel gelehrte, große 
Beute in ber Kirche gehalten und gelehrt, und ijt 
gewiß, bab bie Widerfacher damwider nichts fonnen 
aufbringen. So ijt e8-aud) gewiß, dap Diejes 
Wort des Herrn Chrifti Luk. 10: „Wer eud) 
foret, der höret mid)", nicht bon Menjchenjagun: 
gen redet, jondern ijt ftrads bamiber. Denn bie 
Apostel empfangen da nicht ein mandatum cum 
libera, ba$ ijt, einen ganz freien, ungemefjenen 
Befehl und Gewalt, jonbern haben einen gemeffe- 
nen Befehl, nämlich, nicht ihr eigen Wort, jon: 
dern Gottes Wort und das Evangelium zu pre 
digen. Und der HErr Chrijtus will in den Wor- 
ten: „Wer euch höret, ber höret mid)" alle Welt 
ftarfen, wie auch bonndten mar, dak wir jollten 
ganz gewiß fein, daß das Teibliche Wort Gottes 
Kraft wäre, und daß niemand bom Himmel ein 
ander Wort dürfte juchen oder gewarten. Darum 
fann dies Wort: „Wer euch höret, der Dbret mid)" 
von Sagungen nicht verftanden werden. Denn 
Chriftus will da, daß fie aljo lehren jollen, daß - 
man durch ihren Mund Chrijtum felbjt hore. So 
miiffen fie ja nicht ihr eigen Wort predigen, fon 
dern fein Wort, feine Stimme und Evangelium, 


Dies tröftliche Wort, welches aufs allerftärkite unfere Lehre beitätigt und 


viel nötige Lehre und Troft für die hriftlichen Gewiffen in fid) hat, das deuten bie groben jel auf ihre 
närriichen Sagungen, auf ihre Speifen, Trank, Kleider unb dergleihen Kindermwerf. 


20] Citant et hoc, Ebr. 13, 17: Obedite 
praepositis vestris. Haec sententia requirit 
obedientiam erga evangelium. Non enim con- 
stituit regnum episcopis extra evangelium. 
Nec debent episcopi traditiones contra evan- 
gelium condere, aut traditiones suas contra 
evangelium interpretari. Idque quum faciunt, 
obedientia prohibetur, iuxta illud, Gal. 1, 8: 
Si quis aliud. evangelium docet, anathema, sit. 


21] Idem respondemus ad hune locum, ~ 


Matth. 24,3: Quidquid diwerint, facite, quod 
constet non universaliter praecipi, ut omnia 
recipiamus, quia alibi, Act. 5,29, iubet Scri- 
ptura plus obedire Deo quam hominibus. 
Quando igitur impia docent, non sunt audi- 
endi. Haee autem impia sunt, quod tradi- 
tiones humanae sint cultus Dei, quod sint 
necessarii cultus, quod mereantur remissio- 
nem peceatorum et. vitam aeternam. 


9[ud) ziehen fie biejen Cprud) an zu den $e- 
bräern am 13.: „Gehorchet denen, die euch bor 
gehen“ ujw. Diejer Spruch fordert, dak man joll 
gehorfam jein bem Cvangelio; denn er gibt den 
Biichöfen nicht eine eigene Herrjchaft oder Herren- 
gewalt außer dem Cbangelio; jo jolfen auch bie 
Bifchöfe nicht wider das Evangelium Sabungen 
maden, nod) ihre Satungen wider das Evan= 


- gelium auslegen. Denn wenn fie ba8 tun, jo bete 


bietet und da8 Evangelium, ihnen gehorjam zu 
fein, wie Paulus zu den Galatern jagt: „So euch 
jemand würde ein ander Evangelium predigen, 
der jei verflucht!“ 

Gleich dasfelbe antworten wir aud) auf den 
Sprud Matth. am 23.: „Auf Mofis Stuhl fiken 
Die Schriftgelehrten ufw.; alles nun, was fie euch 
fagen, da3 ihr Halten follt, das haltet und tut’s.” 
Das iit gewiß, Dap damit nicht geboten wird uni- 
versaliter, insgemein, daß wir alles follen halten, 
was fie gebieten, auch wider Gottes Gebot und 
Wort. Denn an einem andern Ort jagt bie 
Schrift: „Man muß Gott mehr gehorden denn 
ven Menfchen.“ Darum, wenn fie undrijtfid) und 
wider bie Schrift Iehren, fol man fie nicht hören. 


So richtet biejer Spruch auch nicht ein Regiment an außer dem Changelio; barum können fie ihre 


Gewalt, die fie auper bem Evangelio aufgerichtet haben, nicht butdj8 Evangelium beweifen. 
Evangelium redet nicht de traditionibus, fondern bon Gottes Wort zu lehren. 


Denn das 


Apology of the Augsburg Confession. Art. XXVIII. ( XIV.) 


selves ordained [for the sake of good disci- 
pline] very many things which have been 
changed with time. Neither did they hand 
them down in such à way that it would not 
be permitted to change them. For they did 
not dissent from their own writings, in which 
they greatly labor lest the Church be bur- 
dened with the opinion that human rites are 
necessary services. 


This is the simple mode of interpreting tra- 
ditions, namely, that we understand them not 
as necessary services, and nevertheless, for the 
sake of avoiding offenses, we should observe 
them in the proper place. And thus many 
learned and great men in the Church have held. 
Nor do we see what can be said against this. 
For it is certain that the expression Luke 
10,16: He that heareth you heareth Me, does 
not speak of traditions, but is chiefly directed 
against traditions. For it is not a manda- 
tum cum libera (a bestowal of unlimited 
authority), as they call it, but it is a cautio 
de rato (a caution concerning something pre- 
scribed), namely, concerning the special com- 
mand [not a free, unlimited order and power, 
but a limited order, namely, not to preach 
their own word, but God's Word and the Gos- 
pel], i. e., the testimony given to the apostles, 
that we believe them with respect to the word 
of another, not their own. For Christ wishes 
to assure us, as was necessary, that we should 
know that the Word delivered by men is effi- 
cacious, and that no other word from heaven 
ought to be sought. He that heareth you 
heareth Me, cannot be understood of tradi- 
tions. For Christ requires that they teach in 
such a way that [by their mouth] He Him- 
self be heard, because He says: He heareth 
Me. Therefore He wishes His own voice, His 
own Word, to be heard, not human traditions. 
Thus a saying which is most especially in our 
favor, and contains the most important con- 
solation and doctrine, these stupid men per- 
vert to the most trifling matters, the distinc- 
tions of food, vestments, and the like. 


They quote also Heb. 13, 17: Obey them 
that have the rule over you. This passage re- 
quires obedience to the Gospel. For it does 
not establish a dominion for the bishops 
apart from the Gospel. Neither should the 
bishops frame traditions contrary to the Gos- 
pel or interpret their traditions contrary to 
the Gospel. And when they do this, obedience 
is prohibited, according to Gal. 1, 9: If any 
man preach amy other gospel, let him be ac- 
cursed. 


We make the same reply to Matt. 23, 3: 
Whatsoever they bid yow observe, that ob- 
serve, because evidently a universal command 
is not given that we should receive all things 
[even contrary to God's command and Word], 
since Seripture elsewhere, Acts 5, 29, bids us 
obey God rather than men. When, therefore, 
_ they teach wicked things, they are not to be 

heard. But these are wicked things, namely, 
that human traditions are services of God, 
that they are necessary services, that they 
merit the remission of sins and eternal life. 


Concordia Triglotta. 


29 


449 


450 M. 290.291. ^ — Apologia Oonfessionis. Art. XXVIII. (XIV.) 38. 287. 988. 


22] Obiiciunt et scandala publica et motus, qui exorti sunt praetextu nostrae doctrinae. Ad 
23] haec breviter respondemus. Si in unum conferantur omnia scandala, tamen unus artieulus 
de remissione peccatorum, quod propter Christum gratis consequamur remissionem peccato- 
24] rum per fidem, tantum affert boni, ut omnia incommoda obruat. Et hie initio conciliavit 
Luthero non tantum nostrum favorem, sed etiam multorum, qui nune nos oppugnant. 


IIalaıa yao evdet 

Xaoıs, auvauovss ÖE feotol, j 
inquit Pindarus. Nos tamen neque deserere veritatem necessariam ecclesiae volumus, [R.297 
25] neque assentiri adversariis condemnantibus eam possumus. Oportet emim Deo magis 
obedire quam hominibus. Isti rationem schismatis excitati reddent, qui manifestam veritatem 
initio condemnaverunt et nune summa crudelitate persequuntur. Deinde nullane scandala 
26] haerent apud adversarios? Quantum mali est in sacrilega profanatione missae ad quae- 
stum collatae! quanta turpitudo in coelibatu! Sed omittamus comparationem. Haee pro 
27] tempore respondimus ad Confutationem. Nunc iudicium permittimus omnibus piis, an 
adversarii recte glorientur se Confessionem nostram Scripturis vere confutasse. 


TEAO2. d 


Dak aber bie Widerfacher zu Ende ber Konfutation uns berunglimpfen und bejd)peren, dak diefe 
Lehre zu Ungehorfam und andern mehr Ürgerniffen Urfache gebe, foldes wird diefer unjerer Lehre 
unbillig aufgelegt. Denn es ift öffentlich, daß [die] Obrigkeit aufs höchfte durch bieje Lehre ge- 
preifet ijt. So weiß man, Dak an den Orten, ba bieje Lehre gepredigt wird, Durch Gottes Gnade bis: 
anher die Obrigkeit in allen Ehren von Untertanen gehalten ift. H3 


Dag aber lineinigfeit und Spaltung in der Kirche ijt, weiß man, wie fid) dieje Händel erftfid) 
gugetragen haben, und wer llrjadje zur Trennung gegeben, nämlich die Sndulgenzfrämer, bie unleid- 
fide Lügen unverfchämt prebigten und nachmals den Luther berdammten, dak er diefelben Lügen nicht 
billigte, dazu erregten für und für mehr Händel, bap Luther andere, mehr Irrtümer anzufechten ver: 
urjacht ward. Dieweil aber unjer Gegenteil die Wahrheit nicht hat dulden wollen und fid) unterfteht, 
öffentliche Irrtümer nod) mit Gewalt zu handhaben, ijt leichtlich gu richten, wer an der Trennung 
Ihuldig if. (8 follte ja billig alle Welt, alle Weisheit, alle Gewalt Chrifto und feinem heiligen 
Wort weichen; aber der Teufel ijt Gottes Feind, darum erregt er alle jeine Macht wider Chriftum, 
Gottes Wort zu dämpfen und [zu] unterdrüden. Alfo ijf ber Teufel mit feinen Gliedern, jo fid) 
wider Gottes Wort legt, Urfache ber Spaltung und Uneinigfeit; denn wir zum höchften Frieden ge- 
[udi haben, des wir noch zum höchften begehrten, fo fern, daß wir nicht gedrungen werden, Chriftum 
gu läftern und zu verleugnen. Denn Gott weiß, der aller Herzen Richter ift, dak wir an diefer jchred= 
liden Uneinigfeit nicht Luft oder Freude haben. So hat der Gegenteil bisanher feinen Frieden machen 
wollen, darin nicht gejucht fei, daß wir bie heilfame Lehre bon Vergebung der Sünden burdj Chriftum 
ohne unjer Verdienft jollten fallen laffen, baburd) bod) Ehriftus gum höchiten geläftert wiirde. . 


Und wiewoh! nicht ohne ijt, bap, wie bie Welt pflegt, in diefer Spaltung dennoch Mrgerniffe durch 
frebele und ungefchidte Leute ettoa vorgefallen, denn ber Teufel richtet folche Sfrgernije an zu Shmah — 
dem (Gbangelio: fo find fie bod) alle nicht zu achten gegen ben hohen Troft, den diefe Lehre mit fid) 
gebracht hat, die lehrt, daß wir um Chriftus’ willen ohne unfer Verdienft Vergebung der Sünden und 
einen gnübigen Gott haben; item, daß fie unterrichtet, bag Gottesdienft nicht fei, verlaffen weltliche 
Stände und Obrigkeit, jondern daß [olde Stände und Obrigkeit Gott gefallen und rechte heilige Werke 
und Gottesdienjte feien. | 


So wit aud) des Gegenteil Ürgerniffe erzählen follten, dazu wir wahrlich nicht Quit haben, würde 
e8 gar ein jchredlich Regifter werden: wie bie Meffe zu einem jchändlichen, lajterliden Jahrmarkt burd) 
ben Gegenteil gemadt; wie ein unzüchtig Veben durch ihren Zölibat angerichtet ijt; wie bie Papfte 
nun länger denn vierhundert Jahre mit den Kaifern gefriegt haben und des Evangelii betgejfem und 
allein banad) getrachtet, bab fie felbft Kaifer wären und ganz Stalien unter fid) brüd)ten; wie fie mit 
den Kirchengütern gefpielt haben; wie duch ihren Unflei viel faljdje Lehre und falfche Gottesdientte 
durch bie Mönche aufgerichtet find. ft bod) ihr Heiligendienft eine öffentliche heinniiche Ahgdtterei. 
Alle ihre Siribenten jagen nicht ein Wort bon diefem Glauben an Chriftum, baburd) man Bergebung 
der Sünden erlangt. Die hichfte Heiligkeit [eben fie in Menjchenfagungen; davon fehreiben und pre- 
digen fie bornebmlid. So ijt das billig aud) unter ihre Ürgerniffe zu zählen, daß fie fid öffentlich er- 
zeigen, was Geijt fie haben, daß fie jo biel unjchuldige, fromme Leute jegund um chriftlicher Lehre 
willen ermorden. Doc, wollen wir hiervon je&unb nicht reden; denn Diefe Sachen foll man nach 
Gottes Wort richten und bie Ürgernifje beider Seiten dieweil nicht anfehen. 


Wir hoffen, e$ follen alle Gottesfütdtigen in diefer unjerer Schrift genugjam fehen, daß, unjere 
Lehre chriftlich und allen Frommen tröftlih und heilfam fei. Darum bitten tir Gott, dak er Gnade 
verleihe, bab fein heilige Evangelium bei allen erfannt und geehrt werde, zu feinem Lobe und zu 
Sriede, Ginigfeit und Seligteit unfer aller; und erbieten ung hiemit, wo e8 not ift, von allen Xrtileln - 
weiter Bericht zu tun. ut 


Apology of the Augsburg Confession. Art. XXVIII. (XIV.) 


They present, as an objection, the public 
offenses and commotions which have arisen 
under pretext of our doctrine. To these we 
briefly reply. If all the scandals be brought 
together, still the one article concerning the 
remission of sins, that for Christ’s sake 
through faith we freely obtain the remission 
of sins, brings so much good as to hide all 
evils. And this, in the beginning, gained for 
Luther not only our favor, but also that of 
many who are now contending against us. 
“For former favor ceases, and mortals are 
forgetful,” says Pindar. Nevertheless, we 
neither desire to desert truth that is neces- 
sary to the Church, nor can we assent to the 
adversaries in condemning it. For we ought 
to obey God rather than men. Those who in 
the beginning condemned manifest truth, and 
are now persecuting it with the greatest 
cruelty, will give an account for the schism 
that has been occasioned. Then, too, are there 
no scandals among the adversaries? How 
much evil is there in the sacrilegious profa- 
nation of the Mass applied to gain! How 
great disgrace in celibacy! But let us omit 
a comparison. This is what we have replied 
to the Confutation for the time being. Now 
we leave it to the judgment of all the godly 
whether the adversaries are right in boasting 
that they have actually refuted our Confes- 
sion from the Scriptures. 


THE END. 


[As regards the slander and complaint of 
the adversaries at the end of the Confutation, 
namely, that this doctrine is causing disobedi- 
ence and other scandals, this is unjustly im- 
puted to our doctrine. For it is evident that 
by this doctrine the authority of magistrates 
is most highly praised. Moreover, it is well 
known that in those localities where this 
doctrine is preached, the magistrates have 
hitherto, by the grace of God, been treated 
with all respect by the subjects. 

But as to the want of unity and dissension 
in the Church, it is well known how these 
matters first happened, and who have caused 
the division, namely, the sellers of indul- 
gences, who shamelessly preached intolerable 
lies, and afterwards condemned Luther for 
not approving of those lies, and besides, they 
again and again excited more controversies, 
so that Luther was induced to attack many 
other errors. But since our opponents would 
not tolerate the truth, and dared to promote 
manifest errors by force, it is easy to judge 
who is guilty of the schism. Surely, all the 
world, all wisdom, all power ought to yield 
to Christ and His holy Word. But the devil 
is the enemy of God, and therefore rouses all 
his might against Christ, to extinguish and 
suppress the Word of God. Therefore the 
devil with his members, setting himself 
against the Word of God, is the cause of the 
schism and want of unity. For we have most 
zealously sought peace, and still most eagerly 


451 


desire it, provided only we are not forced to 
blaspheme and deny Christ. For God, the 
discerner of all men’s hearts, is our witness 
that we do not delight and have no joy in 
this awful disunion. On the other hand, our 
adversaries have so far not been willing to 
conclude peace without stipulating that we 
must abandon the saving doctrine of the for- 
giveness of sin by Christ without our merit, 
though Christ would be most foully blas- 
phemed thereby. 

And although, as is the custom of the world, 
it cannot be but that offenses have occurred 
in this schism through malice and by impru- 
dent people; for the devil causes such offenses, 
to disgrace the Gospel; yet all this is of no 
account in view of the great comfort which 
this teaching has brought men, that for 
Christ’s sake, without our merit, we have for- 
giveness of sins and a gracious God. Again, 
that men have been instructed that forsaking 
secular estates and magistracies is not a 
divine worship, but that such estates and 
magistracies are pleasing to God, and to be 
engaged in them is a real holy work and 
divine service. 

If we also were to narrate the offenses of 
the adversaries, which, indeed, we have no 
desire to do, it would be a terrible list: what 
an abominable, blasphemous fair the adver- 
saries have made of the Mass; what unchaste 
living has been instituted by their celibacy; 
how the Popes have for more than 400 years 
been engaged in wars against the emperors, 
have forgotten the Gospel, and only sought 
to be emperors themselves, and to bring all 
Italy into their power; how they have 
juggled the possessions of the Church; how 
through their neglect many false teachings 
and forms of worship have been set up by the 
monks. Is not their worship of the saints 
manifest pagan idolatry? All their writers 
do not say one word concerning faith in 
Christ, by which forgiveness of sin is ob- 
tained; the highest degree of holiness they 
ascribe to human traditions; it is chiefly of 
these that they write and preach. Moreover, 
this, too, ought to be numbered with their 
offenses, that they clearly reveal what sort of 
a spirit is in them, because they are now put- 
ting to death so many innocent, pious people 
on account of Christian doctrine. But we do 
not now wish to say more concerning this; 
for these matters should be decided in accord- 
ance with God’s Word, regardless of the 
offenses on either side. 

We hope that all God-fearing men will suf- 
ficiently see from this writing of ours that 
ours is the Christian doctrine and comforting 
and salutary to all godly men. Accordingly, 
we pray God to extend His grace to the end 
that His holy Gospel may be known and hon- 
ored by all, for His glory, and for the peace, 
unity, and salvation of all of us. Regarding 
all these articles we offer to make further 
statements, if required.] 


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IV. 


[Pie Schmalkaldilchen Artikel] 


Artikel schriftlicher Lehre, 
fo da Bátfen follen aufs Romilium zu Mantua, oder wo rx [oni worden ware, über- 
antwortet werden von unlers Teils wegen, und was mir annehmen oder 


nachgeben könnten oder nicht ufm,, 


dur D. Martin Luthern gefchrieben 


Anno 1537. 


LARTICULI SMALCALDICI.] 


Articuli Christianae Doctrinae, 


qui a nostris concilio, si quod vel Mantuae vel alibi congregandum 
fuisset, exhibendi fuerant, indicantes, quid recipere vel concedere 


possemus et quid non, 


scripti a JD. Martino Luthero 


Anno 1537. 


[THE SMALCALD ARTICLES.] 


Articles of Christian Doctrine, 


which were to have been presented on our part to the Council, if any 
had been assembled at Mantua or elsewhere, indicating. what 
we could accept or yield, and what we could not, 


Written by Dr. Martin Luther 


in the Year 1537. 


Vorrede Doftor Martin Luthers. 


Da ber Papft Paulus, des Namens ber dritte, 
ein Konzilium ausfhrieb im vergangenen Jahr 
auf bie Pfingften, zu Mantua zu halten, unb het= 
nad) von Mantua wegriidte, Dak man mod) nicht 
weiß, wohin er’3 legen will oder fann, unb wir 
ung auf unfern Teil berjeben follten, dak mir 
entweder aud) zum Konzilio berufen oder un: 
berufen verdammt würden: ward mir befohlen, 
Artikel unferer Lehre zu ftellen und zufammen: 
[au]bringen, 0ob’3 zur Handlung [wenn es zur 
Verhandlung] fame, was und wiefern wir mwoll- 
ten oder fünnten den Papiften weichen, und auf 
welchen wir gedächten endlich zu beharren und zu 
bleiben. 

Demnach habe ich diefe Artikel zufammen[ge]: 
bracht und unjerm Teil überantmwortet. Die find 
aud) bon den Unfern angenommen und. einttüd)- 
tiglid) befannt, und befchlofien, dag man fie jolfe 
(wo der Papjt mit den Seinen einmal jo fithn 
wollte werden, ohne Kügen und Trügen, mit Ernit 
und wahrhaftig ein recht frei, hriftlih Rongzi- 
fium zu halten, wie er wohl jdhuldig wäre) öffent: 
lich überantworten und unjer$ Glaubens 3Befennt- 
nis vorbringen. 


Aber weil fid) der römische Hof jo greulich bor 
einem freien chriftlihen Konzilio fürchtet und das 
Licht jo Schändlich Fleucht, bab er auch denen, bie 
feines Teils find, die Hoffnung genommen hat, 
als werde er nimmermehr ein frei, Hriftlih Kon: 
zilium leiden, viel weniger jelbit halten; daran 
fie fid) denn, wie billig, faft [febr] ärgern und 
nicht geringe Befdhwerungen darüber haben, als 
die daran merken, daß der Papft lieber wollte die 
ganze Chriftenheit verloren unb alle Seelen ver: 
bant fehen, ehe er fid) oder bie Seinen wollte 
ein wenig reformieren und feiner Tyrannei ein 
Map fegen laffen: fo hab’ ich gleichwohl bieje 
Artikel indes wollen durch äffentlihen Drud an 
den Tag geben, ob ich ja eher fterben follte, denn 
ein Konzilium würde (wie id) mich ganz verfehe 
und verhoffe), weil die Yichtflüchtigen und tag- 
jdheuenden Schelme fo jümmerlíid) Mühe haben, 
Das Kongilium zu verziehen und zu verhindern, 
damit bie, fo nach mir leben und bleiben werden, 
mein Zeugnis und BelenntniS haben borzumen: 
den [anzuführen] über das [außer bem] Befennt- 
ni8, das id) gubor [im Bahre 1528] habe laffen 
ausgehen, darauf ich auch nod) bisher [ge] blieben 
bin und bleiben will mit Gottes Gnade. 

Denn was jolf id) jagen? Wie fol id) Hagen? 
Sch bin nod) im Leben, fchreibe, predige und leje 
täglich, nod) [dennoh] finden fid) folde giftige 
Leute, nicht allein unter den Widerjachern, fon: 
dern auch faljche Brüder, bie unfer8 Teils fein 
wollen, bie fid) unterftehen, meine Schrift und 
Vehre ftraks wider mid) zu führen, laffen mid 
gujehen und zuhören, ob fie wohl wiffen, dak ich 
anders Iehre, und twollen ihr Gift mit meiner 
Arbeit fhmüden unb die armen Leute unter mei: 


Praefatio D. Martini Lutheri. 


1] Quum papa Paulus, huius nominis ter- 
tius, concilium indiceret anno superiori circa 
Pentecosten Mantuae congregandum, et [R.298 
paulo post ab urbe Mantua alio transferret 
(unde nondum constat, quo illud convocare 
vel velit vel possit) et nobis quoque speran- 
dum esset, ut ad concilium ipsi etiam voca- 
remur, vel metuendum, ne non vocati damna- 
remur, iniungebatur mihi, ut articulos do- 
ctrinae nostrae conscriberem et colligerem, si 
forte res procederet, ut constaret, quid et 
quatenus pontificiis cedere, et in quibus capi- 
tibus constanter perseverare et vellemus et 
possemus. 


2] Conscripsi igitur hosce articulos et no- 
strae parti tradidi. A nostris illi recepti et 
unanimi confessione approbati sunt et decre- 
tum est, ut concilio (si quod a papa et pon- 
tificlis tandem sine mendaciis et fraudibus 
vero, legitimo et Christiano modo institue- 
retur, sicut omnino deberet) publice offerren- 
tur, et fidei nostrae confessionem explicarent. 


Quum autem Romana ista aula seu [R.299 
3] curia adeo formidet Christianum liberum- 
que concilium et lucem turpissime fugiat, ita 
ut etiam ipsis pontificiis spes concilii Chri- 
stiani non tantum convocandi, sed etiam 
ferendi et concedendi prorsus adempta sit, 
unde sane offenduntur merito multi pontificii 
et aegre ferunt negligentiam istam papae, ac 
inde facile colligunt malle papam interitum 
totius Christianitatis et damnationem omnium 
animarum quam sui et suorum vel exiguam 
saltem reformationem, et quam tyrannidi 
suae modum praescribi patiatur: ideo et nihi- 
lominus articulos hos in publicum emittere 
volui, ut si citius ex hac vita evocarer, quam - 
concilium congregaretur (quod ita eventurum 
esse omnino confido et spero, quum lucifugi 
isti nebulones nimium in protrahendo et im- 
pediendo concilio laborent), ut, inquam, ii, 
qui post me vivent et remanebunt, testimo- 


nium et confessionem meam haberent et pro- 


ponere possent adiunctam confessioni, quam 
antea publicavi, in qua hactenus constanter 
permansi et permanebo deinceps per Dei gra- 
tiam. 


4] Quid enim dicam? Quomodo querelam 
instituam? Adhue superstes sum, scribo, con- 
ciones habeo et praelego publice et quotidie, 
et tamen virulenti homines non tantum ex 
adversariis, sed etiam falsi fratres, qui no- 
biscum se sentire aiunt, mea scripta et do- 
ctrinam meam simpliciter contra me afferre et 
allegare audent, me vivente, vidente et audi- 
ente, etiamsi sciant me aliter docere, et volunt 
virus suum meo labore exornare et miseros 


Preface of Dr. Martin Luther. 


Since Pope Paul III convoked a Council 
last year, to assemble at Mantua about Whit- 
suntide, and afterwards transferred it from 
Mantua, so that it is not yet known where he 
will or can fix it, and we on our part either 
had to expect that we would be summoned 
also to the Council or [to fear that we would] 
be condemned unsummoned, I was directed to 


" compile and collect the articles of our doc- 


trine [in order that it might be plain] in case 
of deliberation as to what and how far we 
would be both willing and able to yield to the 
Papists, and in what points we intended to 
persevere and abide to the end. 

I have accordingly compiled these articles 
and presented them to our side. They have 
also been accepted and unanimously confessed 
by our side, and it has been resolved that, in 
case the Pope with his adherents should ever 
be so bold as seriously and in good faith, 
without lying and cheating, to hold a truly 
free [legitimate] Christian Council (as, in- 
deed, he would be in duty bound to do), they 
be publicly delivered in order to set forth the 
Confession of our Faith. 

But though the Romish court is so dreadfully 
afraid of a free Christian Council, and shuns 
the light so shamefully, that it has [entirely] 
removed, even from those who are on its side, 
the hope that it will ever permit a free Coun- 
cil, much less that it will itself hold one, 
whereat, as is just, they [many Papists] are 
greatly offended and have no little trouble on 
that account [are disgusted with this negli- 
gence of the Pope], since they notice thereby 
that the Pope would rather see all Christen- 
dom perish and all souls damned than suffer 
either himself or his adherents to be reformed 
even a little, and his [their] tyranny to be 
limited, nevertheless I have determined mean- 
while to publish these articles in plain print, 
so that, should I die before there would be 
a Council (as I fully expect and hope, be- 
cause the knaves who flee the light and shun 
the day take such wretched pains to delay 
and hinder the Council), those who live and 
remain after me may have my testimony and 
confession to produce, in addition to the 
Confession which I have issued previously, 
whereby up to this time I have abided, and, 
by God’s grace, will abide. 

For what shall I say? How shall I com- 
plain? I am still living, writing, preaching, 
and lecturing daily; [and] yet there are 
found such spiteful men, not only among the 
adversaries, but also false brethren that pro- 
fess to be on our side, as dare to cite my 
writings and doctrine directly against my- 
self, and let me look on and listen, although 
they know well that I teach otherwise, and 


456 9.296. 297. 


nem Namen verführen. Was will bod) immer: 
mehr nach meinem Tode werden? 

Wa, ich follte billig alles verantworten, teil 
[folange] ich noch lebe. Ba wiederum, wie fann 
ich allein alle Mäuler des Teufels ftopfen? jonbet- 
lich denen (wie fie alle vergiftet find), bie nicht 
hören noch merfen wollen, was tir fcehreiben, jon- 
dern allein an dem fid) üben mit allem Fleiß, mie 
fie unfere Worte in allen Buchftaben aufs fchänd- 
lichite verkehren und verderben mögen. Golden 
laffe ich Den Teufel antworten oder gulekt Gottes 
Born, wie fie verdienen. ch benfe oft am den 
guten Gerfon, ber zweifelte, ob man etwas Gutes 
follte öffentlich fehreiben. Tut man’s nicht, jo 
werden viel Seelen verfäumt, bie man fonnte er- 
retten; tut man’3 aber, fo ift der Teufel da mit 
unzähligen giftigen, böfen Mäulern, die alles ver- 
giften unb verfehren, Dab doch bie Frucht verhin- 
dert wird. Dod) was fie daran gewinnen, fieht 
man am Tage. Denn fintemal fie fo [djünbfid) 
wider uns gelogen unb bie Leute mit Zügen haben 
wollen behalten, hat Gott fein Werk immer fort 
[voran] getrieben, ihren Haufen immer fleiner 
und unfern größer gemacht und fie mit ihren 
Lügen zufchanden laffen werden, und noch immer= 
fort. 


$d muB eine Hiftoria jagen. C8 ift bie zu 
Wittenberg gewefen aus Frankreich ein Doktor 
gefanbt, der bor uns öffentlich jagte, bab fein 
König gewiß und iibergewip wäre, dak bet uns 
feine Kirche, feine Obrigkeit, fein Eheitand fei, 
fondern ginge alles untereinander wie das Vieh 
und tate jedermann, twas er wollte. Nun rat, wie 
werden uns an jenem Tage bor dem Ricdht[er]- 
ftuhl Chriftt anfehen die, jo jolche grobe Lügen 
dem Könige und andern Landen durch ihre Schrift 
eingebifbet [eingeprägt, weisgemadht] haben für 
eitel Wahrheit? Chriftus, unfer aller HErr und 
Richter, weiß ja wohl, daß fie lügen und gelogen 
haben; des Urteil werden fie wiederum müjjen 
hören; das weiß ich fürwahr. Gott befehre, die 
zu befebren find, zur Buße! Den andern twird’s 
beißen: Weh und Ach ewiglich! 

Und daß ich wieder fomme zur Sache, möchte 
ih fürwahr wohl gern ein recht Kriftlih Ron- 
zilium fehen, damit bod) viel Sachen und Leuten 
geholfen würde. Nicht dak wir’s bedürfen; denn 
unjere Kirchen find nun durch Gottes Gnade mit 
pem reinen Wort und rechtem Brauch der Safra- 


mente, mit Grfenntni8 allerlei Stände und ved- : 


ten Werfen aljo erleuchtet und befchidt [berjorgt], 
daß wir unjerthalben nad) feinem Konzilio fragen 
unb in folden Stüden vom Konzilio nichts Beffe- 
‚res zu hoffen noch zu gewarten wiffen. Sondern 


da jehen wir in den Bistümern allenthalben viel 


Pfarren ledig und wiijt, daß einem das Herz 
möchte brechen, unb fragen Dod) weder Bifchöfe 
nod Tumberren [Oomberren] danad, mie bie 
armen Leute leben oder fterben, für welche bod) 
Chrijtus ijt geftorben, und follen denfelben nicht 
hören mit ihnen reden als den rechten Hirten 


mit feinen Schafen, daß mir graut und bange ift, © 


er möchte einmal einft ein Engelfonzilium lafjen 
gehen über Deutjchland, das uns alle in Grund 
verderbte wie Sodom und Gomorra, weil wir 
fein jo freventlih mit dem Konzilio [potten. 


Articuli Smalcaldici. Praefatio D. Martini Lutheri. 


~ 


[ 
3$, 303. 304. 


homines meo sub nomine decipere et seducere. 
Quid ergo, bone Deus, post obitum meum fiet? 

5] Deberem quidem ad omnia respondere, 
dum adhue vivo. Sed quaeso, quomodo [R. 300 
omnia diaboli ora obstruere solus possum? 
praesertim eorum (utpote venenatorum omni- 
um), qui nec audire nec attendere volunt, 
quid scribamus, sed in eo toti sunt, ut verba 
nostra etiam in minutissimis literis scelerate 
pervertant et depravent. His ergo diabolus 
respondeat et tandem ira Dei, quemadmodum 
6] merentur. Saepe recordor boni Gersonis 
dubitantis, num quid boni publice scribendum 
et proferendum sit. Si scriptio omittitur, 
multae animae negliguntur, quae liberari 
potuissent. Si vero illa praestatur, statim 
diabolus praesto est cum linguis pestiferis et 
ealumniarum plenis, quae omnia corrumpunt 
et veneno inficiunt, ut utilitas scriptorum 
7] impediatur. Quid tamen ex ista malitia 
sua commodi recipiant, manifestum est. Quia 


enim nos mendaciis perdite onerarunt et 


simpliciores per ista mendacia in suo. coetu 
retinere voluerunt, Deus opus suum subinde 
promovit et ipsorum coetum reddidit mino- 
rem, nostrum vero maiorem, ac ipsos ob men- 
dacia confudit et confundit etiamnum. © 

8] Recitabo historiam. Fuit Wittebergae 
Doctor quidam ex Galliis missus, qui nobis 
palam indieabat, regi suo certo certius per- 
suasum esse apud nos nullam esse ecclesiam, 
nullum magistratum, nullum coniugium, sed 
promiscue omnes pecudum more vivere pro 
9] arbitrio. Dic iam, quo vultu nos coram 
tribunali Christi in ultimo iudicio sint aspe- 
eturi ii, qui tam crassa et prodigiosa mendacia 
regi et aliis regnis per sua scripta inculearunt 
ceu veritatem? Christus, omnium nostrum 
Dominus et iudex, scit ipse istos mentiri et 
semper mentitos esse. Huius sententiam 
vicissim audire cogentur, quod certo [R.301 
scio. Deus convertat convertendos, ut agant 
poenitentiam! Ceteros obruet vae et ah in 
aeternum. | lo 

10] Ut autem redeam ad rem, optarim ex 
animo concilium Christianum et liberum ali- 
quando congregari, ut multis et rebus et 
hominibus consuleretur; non quod nos con- 


cilio indigeamus (nostrae enim ecclesiae per 


Dei gratiam puritate Verbi et vero usu saera- 
mentorum ac cognitione vocationum et vero- 
rum operum ita sunt illustratae et consti- 
tutae, ut concilio opus nobis non sit, nec 
a concilio de his rebus quidquam melius spe- 
rare et exspectare possimus), sed quod in 
episcopatibus videamus passim multas paro- 
chias plane desertas et vacuas, ita ut prae 
dolore eor hominis pii exstingui facile possit. 
Et tamen nec episcopi nec canonici curant, 
quomodo miseri homines vel vivant vel mo- 
riantur, pro quibus tamen Christus est mor- 
tuus, quem miseri homines ut verum pastorem 
cum ovibus suis loquentem audire non pos- 
11] sunt. Et hoe me movet, ut: exhorrescens 
vehementer metuam, me Christus ipse ali- 
quando convocet concilium angelicum ‘contra 
Germaniam, quo funditus deleamur, sieut 
Sodoma. et Gomorrha, quandoquidem tam 
temere ipsi illudimus nomine et praetextu 
concilii. 


—— ee tmn a 


The Smalcald Articles. Preface of Dr. Martin Luther. 


as wish to adorn their venom with my labor, 


and under my name to [deceive and] mislead 
the poor people. [Good God!] Alas! what 
first will happen when I am dead? 

Indeed, I ought to reply to everything while 
Iam still living. But, again, how can § alone 
stop all the mouths of the devil? especially 
of those (as they all are poisoned) who will 


not hear or notice what we write, but solely. 


exercise themselves with all diligence how they 
may most shamefully pervert and corrupt our 
word in every letter. These I let the devil 
answer, or at last God’s wrath, as they de- 
serve. I often think of the good Gerson, 
who doubts whether anything good should be 
[written and] published. If it is not done, 
many souls are neglected who could be de- 
livered; but if it is done, the devil is there, 
with malignant, villainous tongues without 
number which envenom and pervert every- 
thing, so that nevertheless the fruit [the use- 
fulness of the writings] is prevented. Yet, 
what. they gain thereby is manifest. For 
while they have lied so shamefully against us, 
and by means of lies wished to retain the 
people, God has constantly advanced His 
work, and been making their following ever 
smaller and ours greater, and by their lies 
has caused and still causes them to be brought 
to shame. 

I must tell a story. There was a doctor 
sent here to Wittenberg from France, who 
said publicly before us that his king was sure, 
and more than sure, that among us there is 
no church, no magistrate, no married life, but 
all live promiscuously as cattle, and each one 
does as he pleases. Imagine now, how will 
those who by their writings have instilled 
such gross lies into the king and other coun- 
tries as the pure truth, look at us on that day 
before the judgment-seat of Christ? Christ, 
the Lord and Judge of us all, knows well that 
they lie and have [always] lied; His sentence 
they, in turn, must hear; that I know cer- 
tainly. God convert to repentance those who 
can be converted! Regarding the rest it will 
be said, Woe, and, alas! eternally. 

But to return to the subject. I verily de- 
sire to see a truly Christian Council [as- 
sembled some time], in order that many mat- 
ters and persons might be helped. Not that 
we need it, for our churches are now, through 
God’s grace, so enlightened and equipped with 
the pure Word and right use of the Sacra- 
ments, with knowledge of the various call- 
ings and of right works, that we on our part 
ask for no Council, and on such points have 
nothing better to hope or expect from a 
Council. But we see in the bishoprics every- 
where so many parishes vacant and desolate 
that one’s heart would break, and yet neither 
the bishops nor canons care how the poor 
people live or die, for whom nevertheless 
Christ has died, and who are not permitted 
to hear Him speak with them as the true 
Shepherd with His sheep. This causes me to 
shudder and fear that at some time He may 
send a council of angels upon Germany utterly 
destroying us, like Sodom and Gomorrah, be- 
cause we so wantonly mock Him with the 
Council. 


4 


T 


45g ‘Mt. 297. 298. 

über [oldje nötige Kirchenfachen wären aud) in 
weltlihbem Stande unzählige große Stüde zu 
befiern. Da iff Uneinigfeit der Fürften und 
Stände, Wucher und Geiz find wie eine Sünd- 
fut eingeriffen und eitel Recht geworden, Mut: 
wille, lingudjt, Übermut mit Kleidern, Treffen, 
Spielen, Prangen mit allerlei Untugend und Bos- 
beit, Ungehorfam der Untertanen, Gefinde unb 
Arbeiter aller Handiverkfe, aud) der Bauern über- 
fegung [übervorteilung] (und wer fanus alles 
erzählen?) haben alfo überhandgenommen, daß 
man’s mit zehn Konzilii3 und zwanzig Meichs- 
tagen nicht wieder wird zurechtbringen. Wenn 
man [olde Hauptftüde des geiftlichen und telt- 
lichen Standes, bie wider Gott find, im Konzilio 
würde handeln, jo würde man wohl zu tun friegen 
alle Hände voll, bag man dieweil wohl würde ber- 
geffen des feinberjpiel8 und Narrenwerf3 bon fan 
gen Roden, großen Platten [Tonfuren], breiten 
Gürteln, 3Sifdjof8- und Kardinalshüten oder Stä- 
ben und dergleichen Gaufelei. Wenn wir zuvor 
hätten Gottes Gebot und Befehl ausgerichtet im 
geiftlihen und weltlichen Stande, fo wollten wir 
Zeit genug finden, bie Speifen, Kleider, Platten 
unb Kafeln [Mepkleider] zu reformieren. Wenn 
wir aber foldhe Kamele verjihlingen und dafür 
Mien jeigen, die Balken laffen jtehen und die 
Splitter richten wollen, jo möchten wir wohl aud 
mit Dem Konzilio zufrieden fein. 


Darum hab’ id) wenig Artifel geftellt; denn 
twit ohnedas bon Gott jo viel Befehl haben in 
der Kirche, in der Obrigkeit, im Haufe zu tun, 
Dak wir fie nimmermehr ausrichten fonnen. Was 
fol’3 denn, oder wozu Hilft’3, bab man drüber 
viel Defrete und Sakungen im Konzilio madt, 
fonderli fo man bieje Hauptftüde, von Gott ge- 
boten, nicht achtet noch hält? Gerade af8 müßte 
er unser Gaufelfpiel feiern [ehren] dafür, dak wir 
feine ernften Gebote mit Füßen treten. Wher un= 
fere Sünden drüden un3 und laffen Gott nidt 
gnädig über uns fein; denn wir büßen aud) nicht 
[tun feine Buße], wollen dazu noch allen Greuel 
verteidigen, 

Wh lieber Herr Siu Chrijte, halt du felber 
Konzilium und erlöfe bie Deinen durch deine 
herrlide Zukunft! €8 ijt mit bem Papft und den 
Seinen verloren; fie wollen dein nicht. So hilf 
du uns Armen und Elenden, die wir zu bir feufz 
zen und bid) fuden mit Ernst, nad) der Gnade, 
die du uns gegeben haft, durch deinen Heiligen 
Geift, Der mit bir unb dem Water lebet und re= 
aieret, etoiglid) gelobet! Amen. 


Articuli Smalcaldici. Praefatio D. Martini Lutheri. 


YW. 304. 305. 


12] Praeter haec tam necessaria negotia 
ecclesiastica essent quoque res magnae in 
statu politico corrigendae, ut discordia prin- 
cipum et statuum. Usura et avaritia ceu 
diluvium inundarunt et specie iuris defendun- 
tur. Petulantia, lascivia, superbia et luxus 
ac fastus in vestitu, crapula, alea, pompa, 
vitiorum et scelerum concursus, malitia, con- 


tumacia subditorum, familiae, opifieum, mer- 


cenariorum, rusticorum aucupia et iniquis- 
sima in venditionibus aestimatio (et quis 
recitare potest omnia?) adeo accreverunt, ut 
decem conciliis et viginti comitiis politicis 
corrigi nequeant. Si haec principalia [R.302 
in ecclesiastico et politico statu, quae contra 
13] Deum fiunt, in concilio tractarentur, satis 
superque esset, de quibus ageretur, nec opus 
esset ludieris et iocularibus confabulationibus 
de veste talari, de insignibus verticalibus, 
rasuris et tonsuris, de cingulis latis seu bal- 
teis, de episcoporum et cardinalium infulis, 
galeris, pileis et baculis et similibus vani- 
tatibus. Si antea Dei mandatum et volun- 
tatem in ecclesiastico et politieo ordine ex- 
pedivissemus, satis postea otii et temporis 
nobis relinqueretur ad reformationem cibo- 
rum, vestium, cereorum, rasurarum, casula- 
rum ete. At, quia camelos deglutimus et in- 
terea culices excolamus, trabes relinquimus 
et festucas inquirimus et iudicamus, super- 
sedere concilio possumus. 


14] Paucos igitur articulos conscripsi. 
Habemus enim iam antea satis mandatorum 
Dei in ecclesia, in politia, in oeconomia, qui- 
bus satisfacere nunquam possumus. Ad quid 
ergo prodest copia ista decretorum, traditio- 
num et legum in concilio | quum praecipua 
capita a Deo mandata nec curentur nec ser- 
ventur? Quasi vero Deus in ludicris fabulis 
nostris acquiescere, et interea sua divina man- 
data pedibus ut conculcentur, ferre cogatur. 
Peccata autem nostra nos aggravant, nec 
sinunt Deum nobis esse propitium, quia poeni- 
tentiam non agimus et insuper omnem abomi- 
nationem defendere volumus. 3 

15] O Domine Iesu Christe, indieito et 
celebra tu ipse concilium, et libera tuos ad- 
ventu tuo glorioso. Actum est de papa et 


pontificiis. Hi te non curant. Iuva ergo nos 


miseros et inopes, qui ad te gemimus et te 


ex corde quaerimus secundum gratiam, quam 


nobis dedisti, per Spiritum Sanctum tuum, 
qui tecum et cum Patre vivit et regnat, bene- 
dietus in saecula! Amen. : 


The Smalcald Articles. Preface of Dr. Martin Luther. 459 


Besides such necessary ecclesiastical affairs, 
there would be also in the political estate in- 
numerable matters of great importance to 
improve. There is the disagreement between 
the princes and the states; usury and avarice 
have burst in like a flood, and have become 
lawfu [are defended with a show of right]; 
wantonness, lewdness, extravagance in dress, 
gluttony, gambling, idle display, with all 
kinds of bad habits and wickedness, insubordi- 
nation of subjects, of domestics and laborers, 
of every trade, also the exactions [and most 
exorbitant selling prices] of the peasants (and 
who can enumerate all?) have so increased 
that they cannot be rectified by ten Councils 
and twenty Diets. If such chief matters of 
the spiritual and worldly estates as are con- 
trary to God would be considered in the 
Council, they would have all hands so full 
that the child’s play and absurdity of long 
gowns [official insignia], large tonsures, broad 
cinctures [or sashes], bishops’ or cardinals’ 
hats or maces, and like jugglery would in the 
mean time be forgotten. If we first had per- 
formed God’s command and order in the spir- 
itual and secular estate, we would find time 
enough to reform food, clothing, tonsures, and 
surplices. But if we want to swallow such 
camels, and, instead, strain at gnats, let the 
beams stand and judge the motes, we also 
might indeed be satisfied with the Council. 


Therefore I have presented few articles; 
for we have without this so many commands 
of God to observe in the Church, the state, 
and the family that we can never fulfil them. 
What, then, is the use, or what does it profit 
that many decrees and statutes thereon are 
made in the Council, especially when these 
chief matters commanded of God are neither 
regarded nor observed? Just as though He 
were bound to honor our jugglery as a reward 
of our treading His solemn commandments 

. under foot. But our sins weigh upon us and 
cause God not to be gracious to us; for we 
do not repent, and, besides, wish to defend 
every abomination. 


O Lord Jesus Christ, do Thou Thyself con- 
voke a Council, and deliver Thy servants by 
Thy glorious advent! The Pope and his ad- 
herents are done for; they will have none of 
Thee. Do Thou, then, help us, who are poor 
and needy, who sigh to Thee, and beseech 
Thee earnestly, according to the grace which 
Thou hast given us, through Thy Holy Ghost, 
who liveth and reigneth with Thee and the 
Father, blessed forever. Amen. 


Das erite Teil 


ift von den Hohen Artifeln ber göttlichen 
Majeität, als: 


I 


Daß Vater, Sohn und Heiliger Geijt, in 
einem göttlichen Wefer und ‚Natur, drei 
unterfdiedlide Berfonen, ein einiger Gott tit, 
der Himmel und Erde gefdatien hat; 


II. 


Dak der Vater von niemand, der Sohn vom 
Vater geboren, ber Heilige Geijt vom Vater 
und Sohn ausgehend; 


LIE. 


Daft nicht ber Vater nod) Heiliger Getit, 
fondern der Sohn fet Mtenfd [gejworden; 


IV. 


Dak ber Sohn fet alfo Menich [ge]worden, 
baf er vom Heiligen Getit ohne männlid) Bus 
tun empfangen und von der reinen, heiligen 
Zungfran Maria geboren jet; banad) gelitten, 
geftorben, begraben, zur Hölle gefahren, auf- 
eritanden von den Toten, aufgefahren gen 
Himmel, fi&enb zur Redten Gottes, fünftig 
zu richten bie Lebendigen und bie Toten aim. 
Wie ber 9(poitel, item St. Athanafii Symbo- 
[um und der gemeine Kinderfatehismus lehrt. 


Diefe Artikel find in feinem Sanf nod) Streit, 
weil wir zu beiden Teilen diefelben beiennen. 
Darum [ijt] nicht bonnüten, jebt davon wetter 
zu handeln. 


Das andere Teil 


ijt von den Artikeln, fo ba8 Amt und Werk 
Ef Chriftt oder unfere Erldfung betreffen. 


Hier ift ber erite und Hauptartifel: 


Dak SGius Chriftus, unfer Gott und $Gtr, 
fet um wunferer Sünden willen geftorben und 
um unferer Gerechtigfeit willen auferitanden, 
Rom. 4. 

And er allein ba8 Lamm Gottes tit, Das ber 
Welt Side trägt, Soh. 1. Und Gott unfer 
aller Cinbe anf ihn gelegt hat, Sefata 53. 


Stem: Sie find allgumal Sünder und wer- 
den ohne VBerdienit gered)f aus. feiner Gnade 
burd) die Gríüfung ISEju Chrifti in feinem 
Blut ujfw. Mim. 3. 

Dietveil nun [olds muB geglaubt werden unb 
font mit feinem Werk, Gefeß nod) Verdienft mag 
[fann] erlangt oder gefaßt werden, fo ijt e8 flar 
und gewiß, daß allein folcher Glaube uns gerecht 
mache, wie Rim. 3 St. Paulus fpridt: „Wir hal: 
ten, daß der Menjch gerecht werde ohne Werke des 
Gefeges durch den Glauben"; item: „Auf dak er 
allein gerecht jet und gerecht mache den, det da ijt 
de8 Glaubens an Sy Gu." 

Bon diefem Artikel Tann man nichts weichen 
oder nachgeben, e$ falle Himmel und Erde, oder 
was nicht bleiben will, „Denn es tjt fein anderer 
Name den Menschen gegeben, dadurd) wir finnen 


|». Jesu, in sanguine eius, Rom, 3, 23 sq. 


PRIMA PARS [R.308 

de summis articulis divinae Maiestatis. . 

lu Dabei EP RN 

Pater, Filius et Spiritus Sanctus, in una. 

divina, essentia. et natura, tres distinctae per- 

sonae, sunt unus Deus, qui creavit coelum. et 
terram, ; : , 

II. 


Pater a mullo, Filius a Patre genitus est, 
Spiritus Sanctus a Patre et Filio procedit ; 


ey 


III. 


Non Pater, non Spiritus Sanctus, sed Filius 
homo factus est; 


IV. 


Filius ita factus est homo, ut a Spiritu 
Sancto sine virili opera comciperetur, et ex 
Maria, pura, sancta sempervirgine nasceretur. 
Postea passus et mortuus est, sepultus, descen- 
dit ad inferna, resurrexit a mortuis, ascendit 
ad coelos, sedet ad dexteram Dei, venturus 
iudicare vivos et mortuos etc., sicut de his 
Symbolum Apostolicum et Athanasianum et 
Catechismus noster puerilis nos edocent. 


De his articulis nulla est inter nos et ad- 
versarios controversia, quum illos utrinque 
confiteamur; quamobrem non est necesse, ut 
pluribus iam de illis agamus. | 


SECUNDA PARS .[R. 304. 


est de articulis, qui officium et opus 
. Iesu Christi sive redemptionem - 
nostram concernunt. 
Hie primus et principalis articulus est: | 
1] Quod Iesus Christus, Deus et Dominus 
noster, sit propier peccata nostra mortuus 
et. propter wstitiam nostram ..resurrecerit, 
Rom. 4,24. _ On e oat oa 
2] Et quod ipse solus sit Agnus Dei, qui: 
tollit peccata, mundi, Yoh. 1, 29, et quod Deus 
ommum. nostrum. iniquitates in ipsum posu- 
erit, Esaiae 53, 6: Duis Sous bodice 
3] Omnes peccaverunt et iustificantur gratis | 
absque operibus sew meritis propriis, ex ipsius 
gratia, per redemptionem, quae est in Ohristo 
4] Hoe quum credere necesse sit, et nullo 
opere, lege aut merito acquiri et apprehendi 
possit, certum est et manifestum solam hane 
fidem nos iustificare, sicut Paulus Rom. 3, 28 
inquit: Statuimus iustificari hominem per 
fidem absque operibus legis; item v. 26: Ut 
sit ipse Vustus et iustificams eum, qui est em. 
fide Iesu Christi. 


5] De hoc articulo cedere aut aliquid [R.305 
contra illum largiri aut permittere nemo pio- 
rum potest, etiamsi coelum et terra ac omnia 
corruant. Non enim est aliud nomen homini- 


Ss hd 


THE FIRST PART 


Treats of the Sublime Articles Con- 
cerning the Divine Majesty, as: 


I 


That Father, Son, and Holy Ghost, three 
distinct persons in one divine essence amd 
nature, are one God, who has created heaven 
and. earth. 

II. 


That the Father is begotten of no one; the 
Son of the Father; the Holy Ghost proceeds 
from Father and Son. 


III. 


That not the Father nor the Holy Ghost, 
but the Son became man. 


IV. 


That the Son became man in this manner, 
that He was conceived, without the coopera- 
tion of man, by the Holy Ghost, and was born 
of the pure, holy [and always] Virgin Mary. 
Afterwards He suffered, died, was buried, de- 
scended to hell, rose from the dead, ascended 
to heaven, sits at the right hand of God, will 
come to judge the quick and the dead, etc., 
as the Creed. of the Apostles, as well as that 
of St. Athanasius, and the Catechism in com- 
mon use for children, teach. 

Concerning these articles there is no con- 
tention or dispute, since we on both sides con- 
fess them. Therefore it is not necessary now 
to treat further of them. 


THE SECOND PART 


Treats of the Articles which Refer to 
the Office and Work of Jesus Christ, 
or Our Redemption. 


The first and chief article is this, 


That Jesus Christ, our God and Lord, died 
for our sins, and was raised again for our 
justification, Rom. 4, 25. 

And He alone is the Lamb of God which 
taketh away the sins of the world, John 1, 29; 
and God has laid upon Him the iniquities of 
us all, Is. 53, 6. 

Likewise: All have sinned and are justified 
without merit [freely, and without their own 
works or merits] by His grace, through the 
redemption that is in Christ Jesus, in His 
blood, Rom. 3, 23 f. 

Now, since it is necessary to believe this, 
and it cannot be otherwise acquired or appre- 
hended by any work, law, or merit, it is clear 
and certain that this faith alone justifies us, 
as St. Paul says, Rom. 3,28: For we conclude 
that a man is justified by faith, without the 
deeds of the Law. Likewise v.26: That He 
might be just, and the Justifier of him which 
believeth in Christ. 

Of this article nothing can be yielded or 
surrendered [nor can anything be granted or 
permitted contrary to the same], even though 
heaven and earth, and whatever will not 
abide, should sink to ruin. For there is none 


469 M. 300—302. 


felig werden”, fpricht Petrus Act. 4. „Und dur 
feine Wunden find twir geheilet“, ef. 53. Und 
auf diefem Artikel fteht alles, was wir wider den 
Bapft, Teufel und Welt lehren und leben. Sarum 
miiffen mir des gar gewiß fein und nicht zweifeln, 
jonft ift e$ alles verloren unb behält Papft und 
Teufel und alles wider uns den Sieg unb Recht. 


Der II. Artikel. Bon ber Meile. 


Dap bie Meffe im Papfttum muß der größte 
und fchrectlichfte Greuel fein, al8 bie jtrads und 
getwaltiglich wider diefen Hauptartikel ftrebt und 
bod) über und vor allen andern päpftlihen Ab- 
göttereien bie Hichfte und fchönfte gewefen ijt. 
Denn e8 ijt gehalten [fie halten dafür], daß fold) 
Opfer ober Werk ber Meile (aud) duch einen 
böfen Buben getan) helfe bem Menfchen von Gin- 
Den, beide hier im Leben unb dort im Fegfeuer, 

welches bod) allein fol und muß tun das Lamm 
Gottes, wie Droben gejagt. Bon biefem Artikel tft 
auch nicht zu weichen oder nachzulafien; denn der 
erfte Artikel leidet’3 nicht. 

Und wo etwa vernünftige Papiften mären, 
möchte man dermaßen [gemäßigt] und freund: 
licherweife mit ihnen reden: Erftlih, matum fie 
bod) jo hart an der Meffe hielten? Aft’s bod) ein 
lauter Menfchenfündlein, von Gott nicht geboten. 
Und alle Menichenfündlein mögen wir fallen 
lajjen, wie Gbriftus fpriht Matth. 15: „Sie bie- 
nen mir vergeblich mit Menfchengeboten.“ 

Qum andern ij!8 ein unnötig Ding, ba8 man 
ohne Sünde und [Ge] Fahr woh! laffen fann. 

Sum dritten fann man das Satrament viel 
beffer und feliger[er] Weife (ja allein jeliger 
Weife) nad) Chriftus’ Einfegung friegen. 
i$ denn, daß man um einer erdichteten, un 
nötigen Sache willen, ba man’s fonft wohl und 
feliger haben fann, die Welt in Sammer unb Not 
wollte zwingen? 


Man lafe den Leuten öffentlich predigen, tie 
bie Meffe als ein Menfchentand möge ohne Sünde 
nachbleiben und niemand verdammt erde, er 
fie nicht achte, fondern möge wohl ohne Meffe, 
durch beffere Weife felig werden: mas gilt’s, ob 
bie Meffe alsdann nicht bon ihr felbft fallen wird, 
nicht allein bet bem tollen Pdbel, fondern aud) bei 
allen frommen, chriftlichen, vernünftigen, gotte8- 
fürchtigen Herzen; viel mehr, wo fie hören mwür- 
ben, bap e$ ein [gelfährlic Ding, ohne Gottes 
Wort und twilfen erdichtet und erfunden ijt. 


Quim vierten, weil folche unzählige, unausfpreche 


[ide Mikbräude in aller Welt mit Kaufen und 
Verfaufen der Meffen entftanden [find], follte 
man fie billig laffen fahren, auch allein [um] fol- 
den Mibbrauchen zu mehren, wenn fie gleich an 
ihr felbft etwas Nüpliches und Gutes hätte. Mie- 
biel mehr fol man fie fahren faffen, folche Mik: 
bräuche ewiglich zu verhüten, weil fie bod) gar un- 
nötig, unnüß unb [ge]fahrlid iff und man alles 
nötiger, niiglider und gewiffer ohne bie Meffe 
haben fann! 

Qum fünften. Nun aber die Meffe nichts an- 
Deres ijt nod) fein fann (wie der Kanon und alle 
Bücher jagen) denn ein Werk der Menfchen (auch 


Articuli Smalcaldici. Pars II, Art. II. 


Was. 


vari posse. 


W. 306—308. 


bus datum, per quod. salvari possimus, inquit 
Petrus Act.4,12. Et per vulnera eius sanati 
sumus, Esa. 53,3. Et in hoc articulo sita sunt 
et consistunt omnia, quae contra papam, dia- 
bolum et universum mundum in vita nostra 
docemus, testamur et agimus. Quare oportet 
nos de hae doctrina esse certos, et minime 
dubitare, alioquin actum est prorsus, et papa 
et diabolus et omnia adversa ius et victoriam 
eontra nos obtinent. E 


II. Articulus de Missa docet: 


1] Quod missa in papatu sit maxima et 
horrenda abominatio, simpliciter et hostiliter 
e diametro pugnans contra articulum primum, 
quae tamen prae omnibus aliis pontificiis 
idololatriis summa et speciosissima fuit. Sta- 
tuerunt enim, quod sacrificium istud seu opus 
missae, etiam ab impio ae perdito nebulone : 
praestitum, liberet hominem a peccatis cum 
in hae vita, tum in purgatorio, quum tamen 
solus agnus Dei nos liberet, ut supra dictum 
est. Hic nihil permittendum nec cedendum 
est, quia prior articulus id non fert. 


2] Cum sanioribus pontificiis placide hoc 
modo conferri posset: Primum, quare tam 
rigide missae patrocinium suscipiant, quum 
ila tantummodo sit hominum inventum et 
a Deo non mandata sit? Hominum vero in- 
ventiones tuto omittere possumus, ut Chri- 
stus testatur Matth. 15,9: Frustra colunt me 
mandatis hominum. Yo 

3] Secundo. Res est non necessaria, quae 
sine peccato et periculo omitti potest. 

4] Tertio. Sacramentum meliori et Deo 
magis accepto, imo hoc solo accepto, [R.306 
salutari et beato modo secundum Christi in- 
stitutionem sumi potest. Cur igitur propter 
figmentum humanum et non necessarium, 
quum aliter et rectius res ipsa haberi possit, 
ad extremas miserias homines cogerentur et 
adigerentur ? " 

5] Curetur, ut publice hominibus ostenda- 
tur missam ut rem commentitiam seu huma- 
num figmentum posse sine peccato omitti, et 
neminem damnari, qui missam non curat, sed 
etiam sine missa meliore ratione homines sal- 
Sie fiet, ut missa sit sponte cor- 
ruitura, non tantum in vulgo rudi, sed etiam 
in animis omnium piorum, Christianorum et 


sanorum, idque multo magis, quum audierint 


missam esse quiddam valde periculosum, sine 
Dei Verbo et voluntate confietum atque in- 
ventum. : 

6] Quarto. Quum fere innumeri et inenar- 
rabiles abusus in universo mundo ex negotia- 


tione missarum exstiterint, abroganda merito 


missa est, ut abusus isti removeantur, etiamsi 
quid utilitatis et boni in se contineret. 
Quanto magis autem, quum plane inutilis, 
non necessaria et periculosa sit, et omnia 
utilius atque certius absque missa haberi pos- 
sint,.eam missam facere debemus, ut abusus 
istos tetros perpetuo fugiamus! 


7] Quinto. Quum missa nihil sit aliud nec 
aliud esse possit (sicut canon et omnes libri 
pronuntiant) quam opus hominum (etiam 


The Smalcald Articles. 


other name under heaven given among men 
whereby we must be saved, says Peter, Acts 
4, 12. And with His stripes we are healed, 
Is.53,5. And upon this article all things de- 
pend which we teach and practise in oppo- 
sition to the Pope, the devil, and the [whole] 
world. Therefore, we must be sure concerning 
this doctrine, and not doubt; for otherwise 
all is lost, and the Pope and devil and all 
things gain the vietory and suit over us. 


Article II: Of the Mass. 


That the Mass in the Papacy must be the 
greatest and most horrible abomination, as 
it directly and powerfully conflicts with this 
chief article, and yet above and before all 
other popish idolatries it has been the chief 
and most specious. For it has been held that 
this sacrifice or work of the Mass, even 
though it be rendered by a wicked [and aban- 
doned] scoundrel, frees men from sins, both 
in this life and also in purgatory, while only 
the Lamb of God shall and must do this, as 
has been said above. Of this article nothing 
is to be surrendered or conceded, because the 
first article does not allow it. 

If, perchance, there were reasonable Pa- 
pists we might speak moderately and in a 
friendly way, thus: first, why they so rigidly 
uphold the Mass. For it is but a pure in- 
vention of men, and has not been commanded 
by God; and every invention of man we may 
[safely] discard, as Christ declares, Matt. 
15,9: In vain do they worship Me, teaching 
for doctrines the commandments of men. 

Secondly. It is an unnecessary thing, which 
can be omitted without sin and danger. 

Thirdly. The Sacrament can be received in 
a better and more blessed way [more accept- 
able to God], (yea, the only blessed way), ac- 
cording to the institution of Christ. Why, 
then, do they drive the world to woe and [ex- 
treme] misery on account of a fietitious, un- 
necessary matter, which can be well obtained 
in another and more blessed way? 

Let [care be taken that] it be publicly 
preached to the people that the Mass as men’s 
twaddle [commentitious affair or human fig- 
ment] can be omitted without sin, and that 
no one will be condemned who does not ob- 
serve it, but that he can be saved in a better 
way without the Mass. I wager [Thus it 
will come to pass] that the Mass will then 
collapse of itself, not only among the insane 
[rude] common people, but also among all 
pious, Christian, reasonable, God-fearing 
hearts; and that the more, when they would 
hear that the Mass is a [very] dangerous 
thing, fabricated and invented without the 
will and Word of God. 

Fourthly. Since such innumerable and un- 
speakable abuses have arisen in the whole 
world from the buying and selling of masses, 
the Mass should by right be relinquished, if 
for no other purpose than to prevent abuses, 
even though in itself it had something ad- 
vantageous and good. How much more ought 
we to relinquish it, so as to prevent [escape] 
forever these horrible abuses, since it is alto- 


Part II, Art. IT. 463 


gether unnecessary, useless, and dangerous, 
and we can obtain everything by a more 
necessary, profitable, and certain way without 
the Mass. 

Fifthly. But since the Mass is nothing else, 
and can be nothing else (as the Canon and 
all books declare), than a work of men (even 
of wicked scoundrels), by which one attempts 


464 M. 302. 308. 


bbjer Buben), damit einer fid) felbft und andere 
mit fid) gegen Gott verfühnen, Vergebung bet 
Sünden und Grade erwerben und verdienen will 
(denn alfo wird fie gehalten, wenn fie auf3 aller: 
befte wird gehalten; was follte fie jonft?), fo fol 
und muß man fie berdammen und verwerfen. 
Denn das ift ftrad3 wider den Hauptartikel, der 
da fagt, daß nicht ein böfer oder frommer Mep- 
fuedt mit feinem Werf, jondern das Lamm Got= 
te8 und Sohn Gottes unfere Sünde trägt. 


Und ob einer zum guten Schein wollte bor 
geben, er wollte zur Andacht jid) jefbjt berichten 
[mit dem Saframent berfeben] oder fommumni- 
zieren, das ijt nicht Ernft. Denn mo [wenn] er 
mit Ernit will fommunizieren, fo hat er’3 gewiß 
und aufs befte im Saframent, nad) der Cinfegung 
Chrifti gereicht. Aber fid) fefbjt fommunizieren ijt 
ein Menfchendiinfel [eine menjdjfide Meinung], 
ungewip und unnötig, dazu verboten. Und er 
weiß auch nicht, was er macht, weil er ohne Got- 
tes Wort falfhem Menfchendünfel und Fiindlein 
[Erfindung] folgt. So ift’3 aud) nicht Recht 
(wenn alles jonft fehlecht [richtig] wäre), daß einer 
das gemeine Satrament der Kirche nad) feiner 
eigenen Andacht will brauchen und damit jeines 
Gefallens ohne Gottes Wort außer der Kirche Ge- 
meinjchaft jpielen. 

Diejer Artikel bon der Mteffe wird’s ganz und 
gar jein im Konziliv. Denn two e$ möglich tare, 
Daf fie uns alle andern Artikel nadgaben, jo fün- 
nen fie bod) diefen Artikel nicht nachgeben. Wie 
der Campegius zu Augsburg gejagt, er wollte fid) 
eher auf [in] Stüde zerreißen laffen, ehe er wollte 
Die Meffe fahren laffen. Go werde ih mid) aud) 
mit Gottes Hilfe eher laffen zu Afche machen, ehe 
ih einen Mekinecht mit feinem Werke, er fet gut 
oder bbje, fafje meinem Herrn und Heiland SyGpu 
Chrijto gleich oder höher fein. Alfo find und blei- 
ben mir emwiglich gejchieden und midereinander. 
Sie fühlen’s mohl, wo die Mteffe fällt, jo liegt das 
Papfttum; ehe fie das laffen gefchehen, jo töten 
fie uns alle, wo fie e$ vermögen. 


über das alles fat diefer Sradjenidimarts, 
die Meile, viel Ungeziefer und Gefchmeiß, 
manderlei Whgdtteret gezengt. 

Erftlich daS Fegfeuer. Da hat man mit Seelen: 


mejjen, PVigilien, dem Siebenten, bem Dreißigften 


und jährlichen Begängniffen, zulegt mit der Ge: 
meinwodhe und aller Seelen Tag und Seelbad 
[Freibad für Arme, zum Seelenheil.des Stifters 
gejpendet] ins Fegfeuer gehandelt, daß bie Meffe 
ichier allein für bie Toten gebraucht ift, fo dod 
Chrijtus das Saframent allein für bie Xebendigen 
geftiftet Hat. Darum ift das Fegfeuer mit allem 
feinem Geprünge, Gottesdienft und Gewerbe für 
ein lauter TeufelSgefpenft zu achten. Denn es ijt 
aud) wider den Hauptartikel, dak allein Chriftus 
und nicht Menjchenwerf den Seelen helfen joll; 
ohne dap jonft aud) uns nichts bon den Toten be- 
fohlen noch geboten iff. Derhalben mag man e8 
wohl fajfen, menn e8 jdjon fein Sretum nod Ab: 
gotteret wäre. 

Die Papiften führen hier Auguftinum und 
etlihe Vater [an], bie vom Fegfeuer jollen ge: 
ichrieben haben, und meinen, wir [eben nidt, 


Articuli Smalcaldici. Pars II, Art. IT. 


W. 308. 309. 


impiorum nebulonum), quo opere aliquis se 
ipsum et alios una cum se ipso cum Deo 
reconciliare, remissionem peccatorum et gra- 
tiam impetrare et mereri conatur (sie enim 
aestimatur missa, quum maxime praedieatur; - 
ad quid enim alioqui prodesset?), ideo certe 
damnanda et reiicienda est. Hoc enim directe 
pugnat cum primario articulo; qui affirmat 
non missifieum sacerdotem, vel bonum vel 
malum, suo opere, sed Agnum Dei et Filium. 
Dei tollere peccata nostra. 

S] Quodsi quis fucum facere et praetendere 
vellet, se ex devotione sibi ipsi communionem 
exhibere velle, is longe erraret, nee [R.307 
serio et ex animo loqueretur. Communio 
enim vera et certa est in sacramento, quae 
fit seeundum institutionem Christi. Se ipsum 
autem communicare humana persuasio est, in- 
certa et non necessaria, imo prohibita, Nescit 
enim ille, quid faciat, quum absque Verbo Dei 
opinioni et figmento humano obsequatur. Non 
9] etiam recte facit is (etiamsi res alioqui 
plana esset), qui sacramentum proprium ec- 
clesiae, extra ecclesiae communionem, sine 
Verbo Dei, ex propria quadam devotione et 
affectione usurpare vult. 


10] In hoc articulo de missa concilium po- 
tissimum sudabit et consummabitur. Etsi 
enim possibile esset, ut omnes reliquos ar- 
tieulos nobis concederent, tamen hune con- 
cedere non poterunt, quemadmodum Campe- 
gius Augustae dixit, se prius omnia tormenta, 
membrorum dilaniationem et mortem passu- 
rum, quam missam missam facturum esse. 
Et ego etiam per Dei opem in cineres corpus 
meum redigi et coneremari patiar prius, quam 
ut missarium ventrem, vel bonum vel malum, 
aequiparari Christo Iesu, Domino et Servatori 
meo, aut eo superiorem esse feram. Sie sci- 
lieet in aeternum disiungimur et contrarii 
invieem sumus.  Sentiunt quidem optime, 
cadente missa cadere papatum. Hoc prius- 
quam fieri patiantur, omnes nos trucidabunt, 
si poterunt. 

11] Ceterum draconis cauda ista (missam 
intelligo) peperit multiplices abominationes 


- et idololatrias. i: 


12] Primo purgatorium. Missis enim pro 
animabus, item vigiliis, septimis, et tricesi- 
mis, anniversariis, exsequiis, postremo vulgari 
septimana et omnium animarum die, balneis, 
et quae his affinia sunt, innumeris aliis phan- 
tasiis, irruerunt in purgatorium. Sic missa 
propemodum pro solis defunctis fuit celebrata, 
quum tamen Christus sacramentum pro [R.308 
solis viventibus instituerit. Quapropter pur- 
gatorium, et quidquid ei solennitatis, cultus 
et quaestus adhaeret, mera diaboli larva est. 
Pugnat enim cum primo articulo, qui docet 
Christum solum, et non hominum opera, ani- 
mas liberare. Et constat etiam de mortuis 
nihil nobis divinitus mandatum esse. Idcirco 
tuto omitti illud omne potest, etiamsi nihil 
erroris et idololatriae ei inesset. 

13] Pontificii allegant Augustinum et quos- 
dam patres, qui de purgatorio scripserint, et 
non putant nos intelligere, ad quid et quare 


The Smalcald Articles. 


to reconcile himself and others to God, and 
to obtain and merit the remission of sins and 
grace (for thus the Mass is observed when it 
is observed at the very best; otherwise what 
purpose would it serve?), for this very reason 
it must and should [certainly] be condemned 
and rejected. For this directly conflicts with 
the chief article, which says that it is not a 
wicked or a godly hireling of the Mass with 
his own work, but the Lamb of God and the 
Son of God, that taketh away our sins. 


But if any one should advance the pretext 
that as an act of devotion he wishes to ad- 
minister the Sacrament, or Communion, to 
himself, he is not in earnest [he would com- 
mit a great mistake, and would not be speak- 
ing seriously and sincerely]. For if he wishes 
to commune in sincerity, the surest and best 
way for him is in the Sacrament administered 
according to Christ’s institution. But that 
one administer communion to himself is a 
human notion, uncertain, unnecessary, yea, 
even prohibited. And he does not know what 
he is doing, because without the Word of God 
he obeys a false human opirfion and invention. 
So, too, it is not right (even though the mat- 
ter were otherwise correct) for one to use 
the common Sacrament of [belonging to] the 
Church according to his own private devotion, 
and without God’s Word and apart from the 
communion of the Church to trifle therewith. 

This article concerning the Mass will be the 
whole business of the Council. [The Council 
will perspire most over, and be occupied with, 
this article concerning the Mass.] For if it 
were [although it would be] possible for them 
to concede to us all the other articles, yet 
they could not concede this. As Campegius 
said at Augsburg that he would be torn to 
pieces before he would relinquish the Mass, 
so, by the help of God, I, too, would suffer 
myself to be reduced to ashes before I would 
allow a hireling of the Mass, be he good or 
bad, to be made equal to Christ Jesus, my 
Lord and Savior, or to be exalted above Him. 
Thus we are and remain eternally separated 
and opposed to one another. They feel well 
enough that when the Mass falls, the Papacy 
lies in ruins. Before they will permit this to 
oceur, they will put us all to death if they can. 

In addition to all this, this dragon’s tail, 


[I mean] the Mass, has begotten a numerous 


vermin-brood of manifold idolatries. 

First, purgatory. Here they carried their 
trade into purgatory by masses for souls, and 
vigils, and weekly, monthly, and yearly cele- 
brations of obsequies, and finally by the Com- 
mon Week and All Souls’ Day, by soul-baths 
so that the Mass is used almost alone for the 
dead, although Christ has instituted the Sac- 
rament alone for the living. Therefore pur- 
gatory, and every solemnity, rite, and com- 
merce connected with it, is to be regarded as 
nothing but a specter of the devil. For it 
conflicts with the chief article [which teaches] 
that only Christ, and not the works of men, 
are to help [set free] souls. Not to mention 
the fact that nothing has been [divinely] 
commanded or enjoined upon us concerning 


Concordia Triglotta. 


Part II, Art. II. 465 


the dead. Therefore all this may be safely 
omitted, even if it were no error and idolatry. 

The Papists quote here Augustine and some 
of the Fathers who are said to have written 
concerning purgatory, and they think that we 
do not understand for what purpose and to 
what end they spoke as they did. St. Augus- 


30 


466 M. 303. 304. 
wozu und. wohin fie folhe Sprüche führen. 
St. Auguftinus fehreibt nicht, dak ein Wegfeuer 
fet, bat auch feine Schrift, bie ihn Dazu gwinge, 
fondern läßt e8 in Zweifel bangen, ob ein8 fei, 
und fagt, feine Mutter habe begehrt, dak man 
ihrer follte gedenfen bei bem Altar ober Safra= 
ment. Nun, folches alles tft ja nichts denn Men: 
fhenandadht gewejen einzelner Perjonen, die feine 
Artikel des Glaubens (welches allein Gott zuges= 
hört) ftiften. 

Aber unfere Papiften führen [old Menfchen- 
wort dahin, daß man folle glauben ihrem fchänd- 
lichen, lüjterfid)en, verfluhhten Sahrmarkft von 
Seelmeffen in8 Fegfeuer zu opfern ufw. Solches 
werden fie nod) lange nicht aus St. Wuguitino bez 
Deifen. Wenn fie nun den fegfeuerifhen Mefjen- 
jahrmarft abgetan haben, davon St. Augujtinus 
nie geträumt hat, af$bann wollen wir mit ihnen 
reden, ob St. Wuguftinus’ Wort ohne Schrift 
möge zu dulden fein und der Toten gedacht wer- 
den bei Dem Saframent. &3 gilt nicht, daß man 
aus der heiligen Väter Werfen oder Worten Ar: 
tifel des Glaubens macht, jonjt müßte aud) ein 
Artikel be8 Glaubens werden, was fie für Speife, 
Kleider, Häufer uf. gehabt hätten, wie man mit 
dem Heiligtum [Reliquien] getan hat. C8 heißt, 
Gottes Wort fol Artikel des Glaubens jtellen und 
fonft niemand, aud) fein Engel. 


Sum andern ij daS daraus gefolgt, daß bie 
böjen Geifter haben viel Büberei angerichtet, daß 
fie af$ Menfchenjeelen erjchienen find, Mteffen, 
Vigilien, Wallfahrten und andere Almojen ge- 
heifcht mit unjdgliden Lügen und Schalfheiten. 
Welches wir alle haben für Artikel des Glauben? 
halten und danad leben müflen, und ber Papft 
[bat] folches beftätigt, wie aud) bie Meffe und alle 
andern Greuel. Hier ijt aud) fein Weichen oder 
Nachlaffen. 


Bum dritten die Wallfahrten. Da hat man 
aud) gejucht Meffen, Vergebung ber Sünden und 
Gottes Gnade; denn bie Meffe hat’8 alles regiert. 
Nun ift das ja gewiß, bab foídje Wallfahrten ohne 
Gottes Wort uns nicht geboten,» auch nicht bon 
nöten [find], weil wir’3 wohl beffer haben mögen 


und fie ohne alle Sünde und [Ge] Fahr laffen 


mögen. Warum läßt man denn daheim eigene 
Pfarren, Gottes Wort, Weib und Kind ufw., die 
nötig und geboten find, und läuft den unnötigen, 
ungewiffen, jhädlihen ZTeufelSirrwifchen nach? 
Ohne daß der Teufel den Papft geritten hat, fol- 
ches zu preifen und [zu] beftätigen, damit bie 
Leute ja häufig bon Chrifto auf ihre eigenen 
Werke fielen und abgöttifeh würden, welches das 
Urgfte bran ift, über das, Dak e8 unnötig, unge- 
boten, ungeraten und ungewiß, dazu jchädlich 
Ding it. Darum ift hier aud) fein Weichen oder 
Nachgeben uj. Und man laffe foldhes predigen, 
daß e$ unnötig, dazu [ge]fährlich fei; danad 
[wird man] fehen, to Wallfahrten bleiben. 


20] licet ete. 


Articuli Smalcaldici. 


Pars II, Art. II. 36. 309. 310. 


sie illi locuti sint. Augustinus non scribit 
esse purgatorium, nec etiam habet testimo- 
nium Scripturae, quo nitatur, sed in dubio re- 
linquit, num sit, et inquit matrem suam peti- 
isse, ut sui commemoratio fieret ad altare 
sive sacramentum. At hoc in universum nihil 
nisi hominum, et quidem unius atque alterius, 
devotio fuit, non constituens articulum fidei, 
id quod solius Dei est. 


14] Nostri autem pontificii sententias istas 
hominum citant, ut fides habeatur tetris, 
blasphemis et maledictis nundinationibus de 
missis pro animabus in purgatorio, seu de in- 
feriis et oblationibus etc. Sed ex Augustino 
nunquam ista probabunt. Et quum nundina- 
tiones istas et missas purgatorio destinatas 
aboleverint, quae ne per somnium quidem 
Augustino in mentem venerunt, colloquemur 
tandem cum illis, an Augustini dicta, desti- 
tuta Verbo, sint admittenda, et an mortuorum 
commemoratio ad eucharistiam sit facienda. 
15] Ex patrum enim verbis et factis non sunt 
exstruendi artieuli, fidei, alioquin etiam arti- 
culus fidei fieret victus ipsorum, vestimen- 
torum ratio, domus etc., quemadmodum cum 
reliquiis sanctorum luserunt. Regulam autem 
aliam habemus, ut videlicet Verbum Dei con- 
dat articulos fidei, et praeterea nemo, ne ange- 
lus quidem. 

16] Secundo. Hoe etiam inde evenit, ut 
cacodaemones malitiam suam exercerent, et 
ceu animae defunctorum apparerent, [R.309 
missas, vigilias, peregrinationes et eleemosy- 
nas exigerent, horrendis mendaciis et ludi- 
17] briis. Quae omnia oportuit nos pro arti- 
culis fidei recipere et vitam secundum illa in- 
stituere, atque haec papa confirmavit, sieut 
et missam et alias abominationes omnes. In 
his ergo cedere aut aliquid concedere nec pos- 
sumus nee debemus. , 

18] Tertio. Ortae inde sunt peregrinatio- 
nes. Ad has etiam postulatae sunt missae, 
remissio peccatorum et gratia Dei. Missa 
enim omnia gubernavit. Constat autem certo, 
peregrinationes istius modi carentes Verbo 
Dei nobis mandatas non esse, nec esse neces- 
sarias, quum melius ad animae curam per- 
venire, et sine peccato et periculo peregrina- 
tiones illas omittere possimus. Cur domi 
voeationes, parochiae, Verbum Dei, uxores et 
liberi ete. deseruntur, quorum eura necessaria 
et mandata est, et non necessarii, incerti, peri- 
eulosi et diabolici ignes vere fatui seu errores 
19] illis praeferuntur? Sie scilicet Satanas 


"| papam dementavit, ut ista laudaret et stabi- 


liret, et multi magno numero a Christo ad 
propria sua opera desciscerent et idolatrae 
[idololatrae] fierent, quod omnium pessimum 
est, quum alioqui res ipsa per se nec neces- 
saria nec praecepta sit, sed consilio et certi- 
tudine destituatur et plane noxia sit. Quam- 
obrem hic cedere aut concedere aliquid non 


Atque hoc pro concione doceatur peregrinationes istas esse non necessarias, sed 


perniciosas, et postea videatur, ubinam peregrinationes maneant. Sic enim sponte corruent, 


Sum bierten bie Brübderfchaften, ba fi bie 
Klöfter, Stifte, aud) Vitariften haben verfchrieben 
und mitgeteilt (rechtes und rebliches Kaufs) alle 
Meffen, gute Werke uftv., beide für Lebendige und 


21] Quarto. Fraternitates seu societates. 
Coenobia enim, canonicatus et vicaristae scri- 
ptis se obligarunt et communicaverunt (con- 
tractu certo et emptione confirmata) missas 


PEN EI SEE 


The Smalcald Articles. Part II, Art. II. 


tine does not write that there is a purgatory, 
nor has he a testimony of Scripture to con- 
strain him thereto, but he leaves it in doubt 
whether there is one, and says that his 
mother asked to be remembered at the altar 
or Sacrament. Now, all this is indeed noth- 
ing but the devotion of men, and that, too, of 
individuals, and does not establish an article 
of faith, which is the prerogative of God 
alone. 

Our Papists, however, cite such statements 
[opinions] of men in order that men should 
believe in their horrible, blasphemous, and 
cursed traffic in masses for souls in purga- 
tory [or in sacrifices for the dead and obla- 
tions], etc. But they will never prove these 
things from Augustine. Now, when they have 
abolished the traffic in masses for purgatory, 
of which Augustine never dreamt, we will 
then discuss with them whether the expres- 
sions of Augustine without Scripture [being 
without the warrant of the Word] are to be 
admitted, and whether the dead should be re- 
membered at the Eucharist. For it will not 
do to frame articles of faith from the works 
or words of the holy Fathers; otherwise their 
kind of fare, of garments, of house, etc., would 
have to become an article of faith, as was 
done with relics. [We have, however, another 
rule, namely] The rule is: The Word of God 
shall establish articles of faith, and no one 
else, not even an angel. 

Secondly. From this it has followed that 
evil spirits have perpetrated much knavery 
[exercised their malice] by appearing as the 
souls of the departed, and with unspeakable 
fhorrible] lies and tricks demanded masses, 
vigils, pilgrimages, and other alms. All of 
which we had to receive as articles of faith, 
and to live accordingly; and the Pope con- 
firmed these things, as also the Mass and all 
other abominations. Here, too, there is no 
[cannot and must not be any] yielding or 
surrendering. 

Thirdly. [Hence arose] the pilgrimages. 
Here, too, masses, the remission of sins and 
the grace of God were sought, for the Mass 
controlled everything. Now it is indeed cer- 
tain that such pilgrimages, without the Word 
of God, have not been commanded us, neither 
are they necessary, since we can have these 
things [the soul can be cared for] in a better 
way, and can omit these pilgrimages without 
any sin and danger. Why, therefore, do they 
leave at home [desert] their own parish [their 
called ministers, their parishes], the Word of 
God, wives, children, ete. who are ‘ordained 
and [attention to whom is necessary and has 
been] commanded, and run after these un- 
necessary, uncertain, pernicious will-o’-the- 
wisps of the devil [and errors]? Unless the 
devil was riding [made insane] the Pope, 


causing him to praise and establish these 


practises, whereby the people again and again 
revolted from Christ to their own works, and 
became idolaters, which is worst of all; more- 
over, it is neither necessary nor commanded, 
but is senseless and doubtful, and besides 
harmful. Hence here, too, there can be no 
yielding or surrendering [to yield or concede 


467 


anything here is not lawful], etc. And let 
this be preached, that such pilgrimages are 
not necessary, but dangerous; and then see 
what will become of them. [For thus they 
will perish of their own accord.] 

Fourthly. Fraternities [or societies], in 
which cloisters, chapters, vicars have assigned 
and communicated (by a legal contract and 
sale) all masses and good works, etc., both 


468 M. 304. 305. 


Tote; welches nicht allein eitel Menfchentand, ohne 
Gottes Wort, ganz unnötig und ungeboten, jon 
dern auch wider den erften Artikel der Erlöfung 
ift, Darum feineStvegs zu leiden. 


Zum fünften das Heiligtum, darin fo mande 
öffentlihe Lügen und Narrenwerk erfunden, von 
Hundes: und Siobínoden, da3 aud) um jolder 
Büberei willen, des der Teufel gelad)t hat, längit 
follte verdammt worden fein, wenngleich etwas 
Gutes dran ware; dazu [fommt, daß e$] aud) 
ohne Gottes Wort, weder geboten noch geraten, 
ganz unnötig und unniig Ding ijt. Wher das 
Argfte [iit], daß e8 aud) hat mitffen Whlak und 
Vergebung der Sünden twirfen, als ein gut Werk 
und Gottesdienst, wie bie Mefje uj. 


Bum jeden, hier gehört her ber liebe Whlaf, 
fo beide den Lebendigen und Toten ijt gegeben 
(bod) um Geld), und der leidige Judas oder Papft 
daS Verdienft Chrifti famt den übrigen Ver: 
Dienften aller Heiligen und der ganzen Rirde 
darin verfauft ufw. Welches alles nicht zu leiden 
iff unb aud) nicht allein ohne Gottes Wort, ohne 
Not, ungeboten, jondern zumwider ijt dem erften 
Artikel. Denn Chriftus’ Werdienft nist burd) 
unjer Wert oder Pfennig, fondern dur den 
Glauben aus Gnaden erlangt wird, ohne alles 
Geld unb Verdienft, nicht durch’s Papits Gewalt, 
jondern durch) bie Predigt oder Gottes Wort vor: 
getragen. 


Bon Unrufung der Heiligen. 


Unrufung der Heiligen ijt auch der endedhrifti- 
{chen [antichriftifchen] Mibbrauche einer und ftrei- 
tet wider den erjten Hauptartikel und tilgt bie 
Erkenntnis Chrifti, ijf aud) nicht geboten nod) ge- 
raten, hat auch fein Grempel der Schrift, und 
haben’s alles taujenbmal beffer an Chrifto, wenn 
jenes gleich fojtfid) Gut ware, alS bod) nicht ift. 


‘Und wiewohl die Engel im Himmel für uns 
bitten (wie Chrijtus jelber auch tut), alfo aud) bie 
Heiligen auf Erden oder vielleiht auch im Him= 
mel, jo folgt daraus nicht, daß wir bie Engel und 
Heiligen anrufen, anbeten, ihnen faften, feiern, 
Meffe halten, opfern, Kirchen, Altar, Gottesdienft 
ftiften unb [auf] andere Weife mehr dienen und 
fie für Nothelfer halten und allerlei Hilfe unter 
fie teilen und jeglidem eine jonderliche zueignen 
jollten, wie bie Papiften lehren und fun. Denn 


Das ijt ?(bgbtterei, unb [olde Ehre gehört Gott - 


allein zu. Denn bu fannft al8 ein Chrift und 
Heiliger auf Erden für mid) bitten, nicht in einer 
lei, jondern in allen Nöten. Wher darum foll ich 


Did) nicht anbeten, anrufen, feiern, faften, opfern, . 


Mefie halten bir zu Ehren und auf Dich meinen 
Glauben zur Seligfeit jegen. Ach fann dich jonft 
[auf andere Weife] wohl ehren, lieben und dir 
danfen in Chrijto. Wenn nun folche abgöttifche 
Ehre von den Engeln und toten Heiligen meg- 
getan wird, jo wird bie andere Ehre ohne Scha= 
den jein, ja bald vergeffen werden. Denn mo der 
Nut und Hilfe, beide Teiblich und geiftlich, nicht 
mehr zu hoffen ift, werden fie die Heiligen wohl 
mit Frieden laffen, beide im Grabe und im Him- 


Articuli Smalcaldici. 


Pars II, Art. IT. $3. 310. 311. 


ommes et bona opera ete. pro vivis et mortuis. 
Hoe non tantum prorsus humanum figmen- 
tum est, sine Verbo Dei, non necessarium, non 
mandatum, sed etiam contra prima- [R.310 
rium articulum redemptionis. Quare nec ad- 
mittendum nec ferendum. 

22] Quinto. Reliquiae sanctorum refertae 
multis mendaciis, ineptiis et fatuitatibus. 
Canum et equorum 0ssa ibi saepe reperta 
sunt. Et licet aliquid forte laudandum fu- 
isset, tamen propter imposturas istas, quae 
diabolo risum excitarunt, iamdudum damnari 
debuissent, quum praesertim careant Verbo 
Dei, et non necessariae et inutiles sint. Est- 
23] que hoc omnium teterrimum, quod finxe- 
runt istas reliquias indulgentiam et remissio- 
nem peccatorum operari, et loco cultus Dei 
et boni operis, sieut missam, illas venerati 
sunt etc. 

24] Sexto. Hue pertinent indulgentiae vivis 
et defunctis pro pecunia attributae, quibus 
sacrilegus et damnatus ille Iudas seu papa 
meritum Christi et merita superflua omnium 
sanctorum et totius ecclesiae vendidit etc., 
quae omnia et singula nequaquam ferenda 
sunt, quia carent Verbo Dei, non sunt man- 
data, non sunt necessaria, sed pugnant cum 
articulo primo. Meritum enim Christi non 
nostris operibus aut nummis, sed per fidem 
ex gratia apprehenditur et obtinetur sine 
pecunia et merito, non per papae potestatem, 
sed per praedicationem Verbi Dei oblatum et 
propositum. 


De Invocatione Sanctorwm. 


25] Invocatio sanctorum est etiam pars ah- 
usuum et errorum antichristi, pugnans eum 
primo principali articulo et delens agnitionem 
Christi. Non etiam est mandata, nec, consilio 
nec exemplo nee testimonio Scripturae nititur. 
Omnia in Christo melius et certius nobis sunt 
proposita, ut non egeamus invocatione san- 
ctorum, etiamsi res pretiosa esset, quum 
tamen sit res maxime perniciosa. 

Etsi angeli in coelo pro nobis orent [R.311 
26] (sieut ipse quoque Christus facit) et san- 
eti in terris et fortassis etiam in coelis, tamen 
inde non sequitur angelos et sanctos a nobis 
esse invocandos, adorandos, ieiuniis, feriis, 
missis, oblationibus, templorum, altarium, cul- 
tuum fundationibus et aliis modis honoran- 
dos, ut patronos et intercessores, et unicuique 
eorum certa auxilia esse tribuenda, ut papi- 
stae docent et faciunt. Hoc enim idololatri- 
cum est, et hie honos soli Deo tribuendus est. 
27] Potes quidem ut Christianus et sanctus 
in terris pro me orare, non in una tantum, 
sed in omni necessitate, propterea autem non 
debeo te adorare, invocare, ferias, ieiunia, 
oblationes, missas in tui honorem et cultum 
celebrare et fidem ad salutem meam tibi man- 
cipare, quum aliis modis te honorare, diligere 
et tibi gratias agere in Christo possim. Hie 
28] ergo idololatricus cultus de angelis et 
defunctis sanctis si sublatus fuerit, reliqua 
veneratio periculo earebit et cito oblivioni tra- 
detur. Ubi enim spes commodi et subsidii cor- 
poralis et spiritualis adempta fuerit, ibi cul- 
tus sanetorum facile evanescet, sive illi sint 


The Smalcald Articles. 


for the living and the dead. This is not only 
altogether a human bauble, without the Word 
of God, entirely unnecessary and not com- 
manded, but also contrary to the chief article, 
Of Redemption. Therefore it is in no way 
to be tolerated. 

Fifthly. The relics, in which there are 
found so many falsehoods and tomfooleries 
concerning the bones of dogs and horses, that 
even the devil has laughed at such rascalities, 
ought long ago to have been condemned, even 
though there were some good in them; and 
so much the more because they are without 
the Word of God; being neither commanded 
nor counseled, they are an entirely unneces- 
sary and useless thing. But the worst is that 
[they have imagined that] these relics had to 
work indulgence and the forgiveness of sins 
[and have revered them] as a good work and 
service of God, like the Mass, ete. 

Sixthly. Here belong the precious indul- 
gences granted (but only for money) both to 
the living and the dead, by which the miser- 
able [sacrilegious and accursed] Judas, or 
Pope, has sold the merit of Christ, together 
with the superfluous merits of all saints and 
of the entire Church, ete. All these things 
{and every single one of them] are not to be 
borne, and are not only without the Word of 
God, without necessity, not commanded, but 
are against the chief article. For the merit 
of Christ is [apprehended and] obtained not 


by our works or pence, but from grace 


through faith, without money and merit; and 
is offered [and presented] not through the 
power of the Pope, but through the preaching 
of God's Word. 


Of the Invocation of Saints. 


The invocation of saints is also one of the 
abuses of Antichrist conflicting with the chief 
article, and destroys the knowledge of Christ. 
Neither is it commanded nor counseled, nor 
has it any example [or testimony] in Scrip- 
ture, and even though it were a precious thing, 
as it is not [while, on the contrary, it is à 
most harmful thing], in Christ we have every- 
thing a thousandfold better [and surer, so 
that we are not in need of calling upon the 
saints]. 

And although the angels in heaven pray 
for us (as Christ Himself also does), as also 
do the saints on earth, and perhaps also in 
heaven, yet it does not follow thence that we 
should invoke and adore the angels and saints, 
and fast, hold festivals, celebrate Mass in 
their honor, make offerings, and establish 
churches, altars, divine worship, and in still 
other ways serve them, and regard them as 
helpers in need [as patrons and intercessors], 
and divide among them all kinds of help, and 
ascribe to each one a particular form of assist- 
ance, as the Papists teach and do. For this 
is idolatry, and such honor belongs alone to 
God. For as a Christian and saint upon earth 
you can pray for me, not only in one, but in 
many necessities. But for this reason I am 
not obliged to adore and invoke you, and cele- 
brate festivals, fast, make oblations, hold 


Part II, Art. II. 469 


masses for your honor [and worship], and 
put my faith in you for my salvation. I can 
in other ways indeed honor, love, and thank 
you in Christ. If now such idolatrous honor 
were withdrawn from angels and departed 
säints, the remaining honor would be without 
harm and would quickly be forgotten. For 
when advantage and assistance, both bodily 
and spiritual, are no more to be expected, the 
saints will not be troubled [the worship of 
the saints will soon vanish], neither in their 
graves nor in heaven. For without a reward 


470 M. 305—807. 
mel. Denn umfonft oder aus Liebe wird ihrer 
niemand viel gebenfen, adjter nod) [fie] ehren. 


Und bie Summa: Was die Meffe ijt, was bar- 
aus [ge]fommen ijt, aS daran hanget, das fog- 
nen wir nicht leiden und miiffen’S verdammen, 
Damit-wir das heilige Gaframent rein und gewiß, 
nad) ber Einfegung Chrifti, durch den Glauben 
gebraudt und empfangen, behalten mögen. 


Der III. 9(rtifel. Bon Stiften und Klöitern. 


Dak die Stifte und Klöfter, vorzeiten guter 
Meinung geftiftet, zu erziehen gelehrte Leute und 
züchtige Weibsbilder, follten wiederum in jolchem 
[Ge] Brauch geordnet werden, damit man Pfarr- 
herren, Prediger und andere fitdjenbiener haben 
möge, aud) fonft nötige Perfonen zu meltlichem 
Regiment in Städten und Ländern, aud) wohl: 


gezogene Sungfrauen zu Hausmüttern und Haus: 


halterinnen uf. 


Wo fie dazu nicht dienen wollen, ij8 beffer, 
man laffe fie witfte liegen oder reike fie ein, denn 
bab fie follten mit ihrem lüfterfiden Gottesdienft, 
Durch Menfchen erdichtet, aí8 etwas Befleres denn 
der gemeine Chrijtenttand und bon Gott geitiftete 
Wmter und Orden [Berufe] gehalten werden. 
Denn das ijt alles aud) wider den eriten Haupt- 
artifel von der Grlójung SG[u Chrijti. Zudem, 
daß fie aud) (wie alle andern Menjchenfündlein) 
nicht geboten, nicht bonnbten, nicht niüfe, dazu 
[ge]fährlihe und vergeblihe Mühe machen, mie 
bie Propheten folche Gottesdienste When, das iit, 
Mühe, heipen. 


Der IV. Wrtifel. Vom Bapittum. 


Dak ber Bapit nicht fei iure divino oder 
aus Gottes Wort da8 Haupt ber ganzen Chri- 
ftenfeit (denn das gehört einem allein zu, ber 
heißt SCjus Chriftus), fondern allein Bifchof ober 
Pfarrherr der Kirche zu Rom und derjenigen, fo 
fid) milligftd) oder durch menfhliche Kreatur (das 
ift, weltliche Obrigkeit), zu ihm begeben haben, 
nicht unter ihm al8 einem Herren, jonbern neben 
ihm als Brüder und Gejellen, Chriften zu fein, 
wie folches auch bie alten Konzilia und bie Beit 
St. Cypriani weifen [zeigen]. 


ee oe 


Das wollen, follen und 
finnen wir nicht auf unfer Gewiffen nehmen; wer 
e8 aber tun will, der tue e8 ohne uns. 


Hieraus folgt, baf alle dasjenige, fo ber Papft 
aus jolcher falfcher, frebeler, Täfterlicher, ange: 
maßter Gewalt getan und vorgenommen hat, eitel 
teuflifh Gejchichte und Gefchäft gewefen und nod) 
fet (ohne mas das Teibliche Regiment belangt, 
darin Gott auch wohl durd einen Tyrannen und 
Buben füpt einem Volk viel Gutes gefchehen), zu 
Verderbung der ganze heiligen chriftlichen Kirche 


Articité: Shine Pie TD Ace rp AY. 


$$. 311. 312. 


in sepulcris sive in coelis. Frustra enim aut 
ex mera caritate nemo ipsorum facile recor- 
dabitur, nee eos colet et honore divino afficiet. 
29] Summatim: Quidquid missa pontificia 
est, et quidquid habet, quod ex ea natum est, 
et quidquid ei adhaeret, id universum ferre 
non possumus, sed damnare cogimur, ut vene- 
randum sacramentum, purum et certum, se- 
cundum institutionem Christi, per fidem usur- 
patum et acceptum, retinere possimus. 


III. Articulus. De Collegiis Canonicorum, 
Cathedralibus et Monasteriis. 


1] Collegia, canomicorum et coenobia [R. 912 
olim optima intentione maiorum fundata ad 
educandos viros doctos et castas ac modestas 
feminas, debebant rursum converti in talem 
usum, ut pastores, concionatores et alii ec- 
clesiarum ministri haberi possent, item alii 
idonei ad politicam administrationem sive ad 
rempublicam, in civitatibus et regionibus, ac 
pie educatae virgines ad oeconomiam et libe- 
rorum educationem etc. : 

=] Hune usum si non retineant, consultum 
est, ut vasta deserantur aut diruantur potius, 
quam ut idololatricis cultibus et figmentis 
hominum propagata praeferantur Christianae 
vitae et a Deo mandatis officiis et vocatio- 
nibus. Haec enim omnia pugnant cum primo 
principali articulo de redemptione, facta per 
Iesum Christum. Quid, quod, sicut alia homi- 
num somnia, non sunt praecepta, non neces- 
saria, non utilia, sed periculosa, et causam 
praebent vano labori, molestiis periculosis et 
eultui infrugifero, quem prophetae appellant 
Aven, id est, dolorem et laborem. 


IV. Articulus de Papatu docet, 


1] Quod papa non sit wre divino seu secun- 
dum Verbum Dei caput totius Christianitatis 
(hoe enim nomen uni et soli Iesu Christo de- 
betur), sed tantum episcopus et pastor ecele- 
siae, quae.est Romae, et eorum, qui voluntarie 
et sponte vel per humanam creaturam, id est, 
politieum magistratum, se ad eum conferunt, 
non ut sub ipso tamquam sub domino vivant, 
sed ut cum 'éo tamquam fratres, collegae, 
sodales et Christiani sint, quemadmodum hoe 
ipsum vetera concilia et aetas Cypriani osten- 
dunt. 

2] Hodie vero nullus episcoporum audet 
papam nominare fratrem, ut aetate Cypriani 
factum est, sed oportet, ut episcopi, imo Cae- 


 Sares et reges papam appellent omnium gra- 


tiosissimum dominum. Hane arrogantiam 
bona conscientia nec volumus nec possumus 
nec debemus probare. Qui vero se ei sub- 
licere voluerit, faciat id suo periculo sine 
nobis. : | > 
. S9] Hine sequitur, omnia, quae papa [R.313 
ex tam arrogante, temeraria, mendace, blas- 
phema et furto arrepta potestate suscepit et 
fecit et adhuc facit, fuisse et esse mere dia- 
bolica.acta et instituta (excepta politici regni 
administratione, ubi Deus saepe etiam per 
tyrannos et perfidos nebulones populo alicui 
benefacit) ad. perditionem totius sanctae ec- 


SEE 
a tr 


| 
| 
| 
j 
j 


The Smalcald Articles. 


or out of pure love no one will much remem- 
ber, or esteem, or honor them [bestow on them 
divine honor]. 

In short, the Mass itself and anything that 
proceeds from it, and anything that is at- 
tached to it, we cannot tolerate, but must con- 
demn, in order that we may retain the holy 
Sacrament pure and certain, according to the 
institution of Christ, employed and received 
through faith. 


Article III: Of Chapters and Cloisters. 


That chapters and cloisters [colleges of 
canons and communistic dwellings], which 
were formerly founded with the good inten- 
tion [of our forefathers] to educate learned 
men and chaste [and modest] women, ought 
again to be turned to such use, in order that 
pastors, preachers, and other ministers of the 
churches may be had, and likewise other neces- 
‘sary persons [fitted] for [the political ad- 
ministration of] the secular government [or 
for the commonwealth] in cities and coun- 
tries, and well-educated maidens for mothers 
and housekeepers, etc. 

_If they will not serve this purpose, it is 
better that they be abandoned or razed, rather 
than [continued and], with their blasphemous 
services invented by men, regarded as some- 
thing better than the ordinary Christian life 
and the offices and callings ordained by God. 
For all this also is contrary to the first 
chief article concerning the redemption made 
‘through Jesus Christ. Add to this that (like 
‘all other human inventions) these have nei- 
ther been commanded; they are needless and 
useless, and, besides, afford occasion for dan- 
gerous and vain labor [dangerous annoyances 
and fruitless worship], such services as the 
prophets call Aven, 4. e., pain and labor. 


Article IV: Of the Papacy. 


— That the Pope is not, according to divine 
law or according to the Word of God the head 
of all Christendom (for this [name] belongs 
to One only, whose name is Jesus Christ), but 
is only the bishop and pastor of the Church 
at Rome, and of those who voluntarily or 
through a human creature (that is, a polit- 
ical magistrate) have attached themselves to 
him, to be Christians, not under him as 
.& lord, but with him as brethren [colleagues] 
.and comrades, as the ancient councils and the 
age of St. Cyprian show. 

But to-day none of the bishops dare to ad- 
dress the Pope as brother as was done at that 
time [in the age of Cyprian]; but they must 
-call him most gracious lord, even though they 
-be kings or emperors. This [Such arrogance] 
we will not, cannot, must not take upon our 
conscience [with a good conscience approve]. 
Let him, however, who will do it, do so with- 
out: us [at his own risk]. 

Hence it follows that all things which the 
-Pope, from a power so false, mischievous, 
-blasphemous, and arrogant, has done and 
undertaken, have been and still are purely 
-diabolical affairs and transactions (with the 


Part II, Art. III. IV. 471 


exception of such things as pertain to the 
secular government, where God often permits 
much good to be effected for a people, even 
through a tyrant and [faithless] scoundrel) 
for the ruin of the entire holy [catholic or] 


479 M. 307. 308. 


(joviel an ihm gelegen) und zu verjtören den erften 
Hauptartikel von ber Erlöfung IEju Gbrilti. 


Denn da stehen alle feine Bullen und Bücher, 
Darin er brüllt wie ein Löwe (al$ der Engel 
Apof. 12 bildet), daß fein Chrift Tünne felig wer: 
den, er fei denn ihm gehorfam und untertan in 
allen Singen, was er will, was er jagt, was er 
tut. Welches alles nichts anderes ijt, denn aljo 
viel gejagt: Wenn du gleid) an Chrijtum glaubit 
und alles an ihm haft, was zur Seligfeit not ijt, 
fo ift’3 bod) nichts und alles umfonft, wo du mid) 
nidt für deinen Gott haltft, mir untertan und 
gehorjam bift, fo e8 Dod) offenbarlich ijt, bab bie 
heilige Kirche ohne Papft getwefen zum menigiten 
über fünfhundert Jahre, und bis auf diejen Tag 
Die griechijche und viel anderer Sprachen Kirchen 
nod) nie unter dem Papjt gewejen und nod) nicht 
find. So ijt5, wie oft gejagt, etit Menfchengedicht, 
das nicht geboten, ohne Not und vergeblich [iit]; 
Denn die heilige chriftlicde Kirche ohne fold Haupt 
wohl bleiben fann und wohl beffer geblieben wäre, 
too fold Haupt durch den Teufel nicht aufgewor= 
fen wäre. Und iff auch das Papjttum fein niife 
in der Kirche, denn e$ übt fein hriftli Amt, und 
muß alfo die Kirche bleiben und bejtehen ohne den 
Papft. 


Und id) fege, Dak der Papft wollte fi des be- 
geben, daß er nicht iure divino oder aus Gottes 
Gebot ber Dberite wäre, jondern, damit bie Ginig- 
feit ber Chriften wider die Rotten und feberei 
Defto bab [beffer] erhalten würde, müßte man ein 
Haupt haben, daran fid) bie andern alle hielten; 
foldes Haupt würde nun durch Menfchen erwählt 
und ftünbe in menfhlicher Wahl und Gewalt, da3- 
jelbe Haupt zu ändern, zu entjeben, wie zu fon 
tanz das Konzilium fajt die [ungefähr Ddiefe] 
Weije hielt mit Den Papften, febten der breie ab 
und wählten den vierten; ich febe nun, fage id), 
daß fid) der Papft und der Stuhl zu Rom folches 
begeben und annehmen wollte (welches bod) un- 
möglich ift; Denn er müßte fein ganz Regiment 
und Stand laffen umfehren und zeritören mit 
allen jeinen Rechten und Büchern; Summa, er 
fann’3 nicht tun): dennoch ware damit der Chri- 
ftenheit nichts geholfen, und würden viel mehr 
Rotten werden denn zuvor. 

Denn teil man folhem Haupt nicht müßte 
untertan fein aus Gottes Befehl, jondern aus 
menfchlihem guten Willen, würde e8 gar Teichtlich 


und bald verachtet, gulegt fein Glied behalten, 


müßte auch nicht immerdar zu Rom oder anderm 
Ort fein, fondern wo und in welcher Kirche Gott 
einen folhen Mann hätte gegeben, ber tüchtig 
dazu wäre. O, das twollte ein mweitläuftig, witftes 
Wejen werden! 


Darum fann die Kirche nimmermehr ba 
[beffer] regiert und erhalten werden, denn daß 
wir alle unter einem Haupt, Chrifto, leben, 
unb bie Bifchöfe alle, gleich nach bem Amt (ob fie 
wohl ungleich nad) den Gaben), fleikig zufammen- 
halten in einträchtiger Lehre, Glauben, Safra- 
menten, Gebeten und Werfen der Liebe ufiw.; wie 
St. Hieronymus jchreibt, dak bie Priefter zu 


Articuli Smalcaldici. 


dicam, nunquam faciet): 
modo consuleretur ecclesiae Christianae, sed 


Pars II, Art. IV. YW. 312—314. 


clesiae catholicae seu Christianae (quantum. 
in ipso est) et ad destructionem primi et prae- 
cipui articuli de redemptione facta per Iesum 
Christum. : 

4] Prostant enim omnes ipsius bullae et 
libri, in quibus rugit ut leo (ut angelus 
Apoc. 12, 1 sqq. significat), clamitans neminem 
Christianorum posse salvari, nisi ei obediat 
et subiectus sit in omnibus, quaecunque vult, 
quaecunque dicit, quaecunque facit. Hoc to- 
tum quid aliud dictum est nisi: Licet in 
Christum credas et omnia, quae ad salutem 
necessaria sunt, in ipso solo habeas, tamen te 
nihil proficere, nisi papam habeas et eolas ut 
Deum tuum et ei subditus sis et obedias? 
Quum tamen manifestum sit sanctam eccle- 
siam sine papa fuisse ad minimum ultra quin- 
gentos annos, et adhue hodie Graecorum et 
multarum aliarum linguarum ecclesias nec 
fuisse hactenus, nec adhue esse sub papa. 
5] Taceo, quod, ut saepe dictum est, homi- 
num hoc figmentum sit, non mandatum, non 
necessarium, non utile. Sancta enim Chri- 
stiana sive catholica ecclesia consistere absque 
isto capite optime potest, et constitisset certe 
rectius, ac melius cum ea ageretur, nisi dia- 
bolus illud eaput in medium proiecisset et 
6] exaltasset. Et certum est papatum nul- 
lius esse usus in ecclesia, quia nullum eccle- 
siasticum offieium exercet. Et necesse est, 
ecclesiam permanere et consistere sine papa. 

7] Pono autem, papam fateri se non iure 
divino sive ex mandato Dei esse supremum, 
sed, ut concordia et unitas Christianorum ad- 
versus sectarios et haereticos commodius con- 
servari possit, caput certum esse eligendum, 
cui ceteri omnes quasi innitantur, [R.314 
atque tale caput per homines eligi, et in homi- 
num quoque electione et potestate situm esse, 
illud eaput ut mutet et semoveat, sieut Con- 
stantiense concilium hac propemodum ratione 
tres papas removit et quartum elegit; pono, 
inquam, haec a papa et sede Romana ita dici 
et aecipi (quod tamen impossibile est, sic 
enim universum suum regnum et statum im- 
mutari, everti et destrui pateretur omniaque 
iura et volumina sua, id quod, ut paucis 
tamen neque hoc 


plures quam antea sectae oriturae essent. 


8] Si enim non ex mandato Dei, verum ex 
hominis libera voluntate capiti isti obedi- 
entia praestanda esset, facile et brevi tem- 
pore contemptum, tandem nullum membrum 
retineret, nec etiam perpetuo Romae aut 
quovis alio in loco illud esse oporteret, sed 
ubieunque et in quaecunque ecclesia Deus 
virum talem, qui ad tantum munus obeun- 
dum idoneus esset, largiretur. Haec res per- 
plexa et confusionis plena futura esset. 

9] Quapropter ecclesia nunquam melius gu- 
bernari et conservari potest, quam si omnes 
sub uno capite, quod est Christus, vivamus, 
et episcopi omnes pares officio (licet dispares 
sint quoad dona) summa cum diligentia con- 
iuncti sint unanimitate doctrinae, fidei, sacra- 
mentorum, orationis et operum caritatis etc., 
sicut S. Hieronymus scribit sacerdotes Alex- 


The Smalcald Articles. 


Christian Church (so far as it is in his 
power) and for the destruction of the first 
and chief artiele concerning the redemption 
made through Jesus Christ. 

For all his bulls and books are extant, in 
which he roars like a lion (as the angel in 
Rev. 12 depicts him, [crying out] that no 
Christian can be saved unless he obeys him 
and is subject to him in all things that he 
wishes, that he says, and that he does. All 
of which amounts to nothing less than say- 
ing: Although you believe in Christ, and have 
in Him [alone] everything that is necessary 
to salvation, yet it is nothing and all in vain 
unless you regard [have and worship] me as 
your god, and be subject and obedient to me. 
And yet it is manifest that the holy Church 
has been without the Pope for at least more 
than five hundred years, and that even to the 
present day the churches of the Greeks and 
of many other languages neither have been nor 
are yet under the Pope. Besides, as often re- 
marked, it is a human figment which is not 
commanded, and is unnecessary and useless; 
for the holy Christian [or catholic] Church 
can exist very well without such a head, 
and it would certainly have remained better 
[purer, and its career would have been more 
prosperous] if such a head had not been raised 
up by the devil. And the Papacy is also of 
no use in the Church, because it exercises no 
Christian office; and therefore it is necessary 
for the Church to continue and to exist with- 
out the Pope. 

And supposing that the Pope would yield 
this point, so as not to be supreme by divine 
right or from God’s command, but that we 
must have [there must be elected] a [certain] 
head, to whom all the rest adhere [as their 
support] in order that the [concord and] 
unity of Christians may be preserved against 
sects and heretics, and that such a head were 
chosen by men, and that it were placed within 
the choice and power of men to change or 
remove this head, just as the Couneil of Con- 
stance adopted nearly this course with ref- 
erence to the Popes, deposing three and elect- 
ing a fourth; supposing, I say, that the Pope 
and See at Rome would yield and accept this 
(which, nevertheless, is impossible; for thus 
he would have to suffer his entire realm and 
estate to be overthrown and destroyed, with 
all his rights and books, a thing which, to 
speak in few words, he cannot do), never- 
theless, even in this way Christianity would 
not be helped, but many more sects would 
arise than before. 

For since men would have to be subject to 
this head, not from God’s command, but from 
their personal good pleasure, it would easily 
and in a short time be despised, and at last 
retain no member; neither would it have to 
be forever confined to Rome or any other 
place, but it might be wherever and in what- 
ever church God would grant a man fit for 
the [taking upon him such a great] office. 
Oh, the complicated and confused state of 
affairs [perplexity] that would result! 

Therefore the Church can never be better 
governed and. preserved than if we all live 


Part II, Art. IV. 473 


under one head, Christ, and all the bishops, 
equal in office (although they be unequal in 
gifts), be diligently joined in unity of doc- 
*trine, faith, Sacraments, prayer, and works of 
love, etc., as St. Jerome writes that the priests 
at Alexandria together and in common gov- 


474 M. 308. 309. 


Wlerandria fümtlid) und inSgemein die Kirche rez 
gierten, und [wie] bie Apoftel aud) getan und her: 
nach alle Bifchöfe in der ganzen Chriftenheit, bis 
ber Bapft feinen Kopf über alle erhob. . 

Dies Stiic zeigt gemaítigfi), bap er der rechte 
Endehrift ober Widerchrift fei, der fid) über und 
wider Chriftum gefekt und erhöht hat, weil er will 
die Chriften nicht lafjen jefig jein ohne fete Ge- 
twalt, welche doch nichts ijt, bon Gott nicht ge- 
ordnet noch geboten. Das Deipt eigentlich „über 
Gott und wider Gott fid) feben", wie St. Paulus 
fagt 2 Theff. 2. Solches tut dennoch ber Türfe 
nod) Satter [Tatar] nicht, wie große Feinde fie 
der Chriften find, fondern laffen glauben an Chri- 
ftum, wer da will, und nehmen leiblichen Bins 
und Gehorjam bon den Ehriften. 


Aber der Papft will nicht laffen glauben, fon- 
Dern [jpridjt, man folle ihm gehorfam fein, fo 
werde man jefig. Das wollen wir nicht tun, oder 
drüber fterben in Gottes Namen. Das Tommt 
alles daher, daß er iure divino ber Oberfte hat 
follen heißen über Die chriftlihe Kirche. Darum 
bat er fid) müffen Chrifto gleich und über Chri- 
fum jegen, fid) da8 Haupt, hernacd einen Herrn 
der Kirche, 3ulegt aud) der ganzen Welt und 
fehlecht [ichlehthin] einen irdifchen Gott rühmen 
lafien, bis er auch den Engeln im Himmelreich zu 
gebieten fid) unterftand. Und wenn man unter: 
{cheidet des Papftes Lehre bon der Heiligen Schrift 
oder fie dagegen Stellt und hält, jo findet fich’s, 
Dak be8 Papjtes Lehre, wo fie am allerbeften iit, 
jo iit fie aus dem faiferlichen, Beibnijd)en Recht 
genommen und lehrt weltlihe Händel und Gee 
richte, wie feine Defretales zeugen. Danad) lehrt 
fie Zeremonien von Kirchen, Kleidern, Speijen, 
Perjonen und des Kinderfpiels, Larven [Schein- 
wejens] und Narrenwerf3 ohne Maken, aber in 
diefem allem gar nichts von Chrijto, Glauben und 
Gottes Geboten. Zulegt ij!8 nichts denn eitel 
Teufel, ba er jeine Liigen bon Meilen, Fegfeuer, 
Kiofterei, eigenem Werk und Gottesdienst (Melches 
Denn das redjte Bapittum ijt) treibet über und 
wider Gott, verdammt, tötet und plagt alle Chri- 
ften, fo folcen feinen Greuel nicht über alles heben 
und ehren. Darum, fowenig wir den Teufel 
felbjt für einen Herrn oder Gott anbeten finnen, 
jo wenig fbnnen wir aud) jeinen Wpoftel, ben 
Vapit oder Cndechrift, in feinem Regiment zum 
Haupt oder Herrn leiden. Denn Lügen und 
Mord, Leib und Seele zu verderben etpiglid), das 
ijt fein püpftfid) Regiment eigentlich, wie ich ba8- 
felbe in vielen Büchern bewiejen habe. 


Un diejen bier Artikeln werden fie genugfam 
ju derdammen haben im Konzilio; denn fie nicht 
Das geringite Gliedlein von der Artikel einem ung 
lafien fünnen noch wollen. Des müffen wir ge- 
wip fein und uns erwägen [vertrauend hingeben] 
der Hoffnung, Gbrijtus, unjer HErr, habe feinen 
Widerfacher angegriffen und werde nadhdriicen 
beide mit jeinem Geift unb Zufunft. Amen. 

Denn im Konzilio werden wir nicht bor dem 
faijer oder weltlicher Obrigkeit wie zu Augsburg 
(Der ganz ein gnädiges Ausichreiben tat und in 
der Güte ließ bie Sachen verhören), fonbern vor 


Articuli Smalcaldici. 


Pars II, Art. IV. YW. 314. 315. 


andriae communi opera gubernasse ecclesias. 
Et apostoli idem fecerunt ae postea omnes 
episcopi in toto orbe Christiano, donec papa 
caput suum super omnes attolleret. | 

10] Haec doctrina praeclare ostendit papam 
esse ipsum verum antichristum, qui supra et 
contra Christum sese extulit et evexit, quando- 
quidem Christianos non vult esse salvos [R. 315 
sine sua potestate, quae tamen nihil est et 
11] a Deo nec ordinata nec mandata est. Hoc 
proprie loquendo est se efferre supra et contra 
Deum, sicut Paulus 2 Thess. 2, 4 loquitur. Et 
hoe profecto nec Tureae nee Tartari faciunt, 
quantumvis sint Christianorum atroces hostes, 
sed permittunt, ut credat in Christum, qui- 
eunque voluerit, et accipiunt tributum et 
obedientiam externam sive corporalem a Chri- 
stianis. | 

12] Papa vero prohibet hane fidem, aiens 
sibi obediendum esse, si quis salvari velit. 
Hoe autem facere nolumus, etiamsi nobis pro- 
pterea moriendum sit in nomine Domini. Et 
13] id in universum inde oritur, quod papa 
iure divino voluit esse summum eaput Chri- 
stianae ecclesiae. Ideo se ipsum Christo 
aequiparavit et supra Christum tandem ex- 
tulit et se caput, deinde dominum ecclesiae, 
postea totius mundi et simpliciter terrestrem 
deum praedicare voluit, donee etiam ipsis 
angelis in coelo praecipere haee et illa cona- 
14] retur. Et quum instituitur discrimen 
inter dogma papae et Sacram Scripturam et 
utriusque fit collatio, manifeste patet papae 
dogma, etiam optimum, ex civili, Caesareo et 
ethnico iure concinnatum esse, et politica ne- 
gotia et iudicia seu iura tractare, sieut osten- 
dunt decretales; deinde proponere ceremonias 
de templis, vestibus, cibis, personis et simili- 
bus ludieris, larvis et iocularibus supra mo- 
dum, et inter haec omnia nihil plane de 
Christo, fide et mandatis Dei; postremo re- 
praesentare ipsum diabolum, dum mendaeia 
papalia de missis, purgatorio, monastica vita, 
operibus propriis et cultibus fictitiis (in qui- 
bus singulis merus papatus fundatur et con- 
sistit) supra et contra Deum urget et disse- 
minat, et omnes Christianos, qui has papae 
abominationes, super omnia. praedicare et 
honorare nolunt, damnat, trucidat, excruciat. 
Quare sicut diabolum ipsum non possumus 
adorare et pro Domino et Deo colere, [R.316 
ita nec eius apostolum, papam seu antichri- 
stum, in regno eius ut caput et dominum ferre 
possumus. Mentiri enim et occidere, animas 


et corpora in aeternum perdere pontificii 


regni proprium est, sicut hoe ipsum multis 
libris evidentissime ad oculum demonstravi. 

15] Hi artieuli quatuor sufficiunt, quos in - 
coneilio sibi damnandos proponant. Non enim 
vel minimum punctulum in his articulis nobis 
concedent. Et de hoc certos nos esse oportet 
et praemonitos ac obfirmatos firma spe, Chri- 
stum, Dominum nostrum, irruisse in adver- 
sarium suum, quem et insecuturus et con- 
fecturus est Spiritu et adventu suo. Amen. 
16] Nam in concilio stabimus non coram 


Caesare aut politico magistratu, sieut Augu- 


stae Vindelicorum (ubi Caesar clementissi- 
mum edictum promulgans, benigne et placide 


RE 


The Smalcald Articles. 


erned the churches, as did also the apostles, 
and afterwards all bishops throughout all 
Christendom, until the Pope raised his head 
above all. 

This teaching shows forcefully that the Pope 
is the very Antichrist, who has exalted him- 
self above, and opposed himself against Christ, 
because he will not permit Christians to be 
saved without his power, which, nevertheless, 
is nothing, and is neither ordained nor com- 
manded by God. This is, properly speaking, 
to exalt himself above all that is called God, 
as Paul says, 2 Thess. 2,4. Even the Turks 
or the Tartars, great enemies of Christians as 
they are, do not do this, but they allow who- 
ever wishes to believe in Christ, and take 
bodily tribute and obedience from Christians. 

The Pope, however, prohibits this faith, say- 
ing that to be saved a person must obey him. 
This we are unwilling to do, even though on 
this account we must die in God’s name. This 
all proceeds from the fact that the Pope has 
wished to be called the supreme head of the 
Christian Church by divine right. Accord- 
ingly he had to make himself equal and supe- 
rior to Christ, and had to cause himself to be 
proclaimed the head and then the lord of the 
Church, and finally of the whole world, and 
simply God on earth, until he has dared to 
issue commands even to the angels in heaven. 
And when we distinguish the Pope’s teaching 
from, or measure and hold it against, Holy 
Seripture, it is found [it appears plainly] 
that the Pope’s teaching, where it is best, has 
been taken from the imperial and heathen law, 
and treats of political matters and decisions 
or rights, as the Decretals show; furthermore, 
it teaches of ceremonies concerning churches, 
garments, food, persons and [similar] puerile, 
theatrical and comical things without meas- 
ure, but in all these things nothing at all of 
Christ, faith, and the commandments of God. 
Lastly, it is nothing else than the devil him- 
self, because above and against God he. urges 
[and disseminates] his [papal] falsehoods 
concerning masses, purgatory, the monastic 
life, one’s own works and [fictitious] divine 
worship (for this is the very Papacy [upon 
each of which the Papacy is altogether founded 
and is standing]), and condemns, murders, 
and tortures all Christians who do not exalt 
and honor these abominations [of the Pope] 
above all things. Therefore, just as little as 
we can worship the devil himself as Lord and 
God, we can endure his apostle, the Pope, or 
Antichrist, in his rule as head or lord: For 
to lie and to kill, and to destroy body and 
soul eternally, that is wherein his papal gov- 


ernment really consists, as I have very clearly 


shown in many books. 

In these four articles they will have enough 
to condemn in the Council.. For they eannot 
and will not concede us even the least point 
in one of. these articles. Of this we should be 
certain, and animate ourselves with [be fore- 
warned and made. firm in] the hope that 
Christ, our Lord, has attacked His adver- 
sary, and he will press the attack home [pur- 
sue and destroy him] both by His Spirit and 
coming. Amen. - 


Part II, Art. IV. 475 


For in the Council we will stand not before 
the Emperor or the political magistrate, as at 
Augsburg (where the Emperor published a 
most gracious edict, and caused matters to 
be heard kindly [and dispassionately]), but 


476 M. 309—311. 
dem Papft und dem Teufel felbjt werden wir ba- 
ftehen, der nichts gedenft zu hören, jondern 
TchlechtS [zu] berbammen, [ju] morden und zur 
Abgötterei zu zwingen. Darum miiffen wir hier 
nicht feine Füße füffen oder jagen: Bohr jeib mein 
gnädiger Herr! fondern wie im Bacharia [&Ga- 
harja] der Engel zum Teufel jprad: „Strafe 
bid Gott, Satan!“ 


Das dritte Teil ber Wrtifel. 


Folgende Stüde oder Artifel mögen wir mit 
Gelehrten, Vernünftigen oder unter uns jelbit 
handeln. Der Papft und fein Reich achten ber- 
felben nicht viel; denn conscientia ijt bei ihnen 
nicht3, fondern Geld, Chr’ und Gewalt ij$ gar. 


I. Bon der Sünde. 


Hier miiffen wir befennen, wie St. Paulus 
Rim. 5 fagt, bafi bie Siinde fet von Adam, dem 
einigen Menjchen, hergefommen, bird) welches 
Ungehoriam alle Menfden jind Sünder [ge-] 
worden, dem Tode und dem Teufel unterworfen. 
Dies heift bie Erbfünde oder Hauptjünde. 


Solder Sünde Früchte find danach) bie böfen 
Werke, fo in den zehn Geboten verboten find, als 
Unglaube, falfcher Glaube, Abgötterei, ohne Got- 
tesfurcht fein, VBermefjenheit, Verzmweifeln, Blind- 
heit und Summa, Gott nicht fennen oder achten; 
Danad: fügen, bei Gottes Namen jd)mbren, nicht 
beten, nicht anrufen, Gottes Wort nicht adten, 
Eltern ungehorfam fein, morden, Unfeufchheit, 
ftehlen, trügen uj. 


Solche Erbfünde ijt fo gar eine tiefe, böje Ver- 
derbung der Natur, daß fie feine Vernunft nicht 
fennt, fondern muß aus der Schrift Offenbarung 
geglaubt werden, Pf. 51; Rom. 5; Er. 33; Gen. 3. 
Darum find das eitel Irrtümer und Blindheit 
wider Diefen Artikel, daS die Schultheologen 
[Scholaftifer] gelehrt haben, nämlich: 


Dap nad) dem Erbfall Adams de3 Menichen 
natürlihe Kräfte find ganz und unverderbt 
[ge]bliebden und ber Menfd Habe von Natur 
eine rechte Vernunft und guten Willen, wie die 
Bhilvjophi folches lehren. 

Stem, daß der Menjch Habe einen freien 
Willen, Gutes zu tun und SHfes zu Injien, und 
wiederum, Gutes zu laffen und BHfes zu tut. 

stem, daß der Menih möge [könne] aus 
natürlichen Kräften alle Gebote Gottes tun 
und halten. 

Stem, er möge [fünne] ans siatürlichen 
Kräften Gott lieben über alles und feinen 
Kächiten als fid) felbit. 

Stem, wenn ein Menfch tut, foviel an ihm 
it, fo gibt ihm Gott gewißlich feine Gnade. 

stem, wenn er zum Saframent will gehen, 
ijt nicht not ein guter Vorfask, Gutes zu tun, 
fondern fet genug, daß er nicht einen böjen 
Borfak, Sünde zu tun, habe; fo gar gut iit 
bie Natur und das Saframent fo früftig. 

E3 jei nit in der Schrift gegründet, baf 


Articuli Smalcaldici. 


Pars III, Art. I. 28. 315. 316. 


causam et rem ipsam audiri volebat), sed 
coram papa ac ipso diabolo comparebimus, 
qui nihil audire vult, sed simplieiter indicta 


causa damnare, occidere et ad idololatriam vi 


cogere. Quare hic non sunt nobis exosculandi 
pedes eius nec dicendum: Gratiosissimus Do- 
minus es! sed quemadmodum in Zacharia 
[3,2] angelus ad Satanam dicebat: Increpet 
Dominus te, Satana! 
.[R. 317 
TERTIA PARS ARTICULORUM. 


De sequentibus articulis agere poterimus 
cum doctis et prudentibus viris, vel etiam 
inter nos ipsos. Papa et regnum pontificum 
illos non magnopere eurant. Conscientia enim 
apud eos nihil est, sed pecunia, gloria, hono- 
res, potentia ipsis sunt omnia. 


I. De Peccato. 


1] Hic confitendum nobis est, ut Paulus 
Rom. 5,11 affirmat, peccatum ab uno homine 
Adamo ortum esse et introüsse in mundam, 
per cuius inobedientiam omnes homines facti 
sunt peccatores, morti et diabolo obnoxii. 
Hoc nominatur originale, hereditarium, prin- 
cipale et capitale peccatum. 

=] Huius peccati fructus postea sunt mala 
opera in Decalogo prohibita, ut sunt diffiden- 
tia, incredulitas, falsa fides sive xaxonıoria, 
idololatria, sine Dei timore esse, praesumptio 
seu temeritas, desperatio, coecitas seu excoe- 
catio, et ut summatim dicam, Deum non agno- 
scere, non curare; deinde mentiri, nomine Dei 
abuti, peierare, non orare, non invocare, Ver- 
bum Dei contemnere vel negligere, parentibus 
immorigerum esse, occidere, lascivire, furari, 
decipere etc. 

3] Hoe peccatum hereditarium tam pro- 
funda et tetra est corruptio naturae, ut nul- 
lius hominis ratione intelligi possit, sed ex 
Scripturae patefactione agnoscenda et cre- 
denda sit, Ps. 51,7; Rom. 5, 12sqq.; Exod. 
33, 3; Gen. 3, 7sqq. Quapropter meri sunt 
errores et caligines contra hune articulum 
scholasticorum doctorum dogmata, quibus do- 
cetur: 

Post Adae lapsum hominis naturales [R.318 


.4] vires mansisse integras et incorruptas et 


hominem naturaliter habere rationem rectam 
et bonam voluntatem, sicut philosophi docent. 


5] Et, hominem habere liberum arbitrium 
faciendi bonum et omittendi malum, et econ- 
tra omittendi bonum, et faciendi malum. 


6] Item, hominem posse naturalibus viribus . 


omnia mandata Dei servare et facere. 


7] Et, posse naturalibus viribus Deum super 
omma diligere et proximum sicut se ipsum. 


8] Item, si faciat homo, quantum in se est, 
Deum largiri ei certo suam gratiam. 

9] Et, si accedere velit homo ad euchari- 
stiam, non opus esse bono proposito recte 
faciendi, sed sufficere, si non adsit malum 
propositum peccandi; tam bonam, scilicet esse 
natwram, et tantam. esse vim sacramenti. - 

10] Item, non posse ew Scriptura probari 


The Smalcald Articles. 


[we will appear] before the Pope and devil 
himself, who intends to listen to nothing, but 
merely [when the case has been publicly an- 
nounced] to condemn, to murder and to force 
us to idolatry. Therefore we ought not here 
to kiss his feet, or to say: “Thou art my 
gracious lord," but as the angel in Zecha- 
riah 3, 2 said to Satan: The Lord rebuke 
thee, O Satan. 


THE THIRD PART OF THE ARTICLES. 


. Concerning the following articles we may 
[will be able to] treat with learned and rea- 
sonable men, or among ourselves. The Pope 
and his [the Papal] government do not care 
much about these. For with them conscience 
is nothing, but money, [glory] honors, power 
are [to them] everything. 


I. Of Sin. 


Here we must confess, as Paul says in Rom. 
5,11, that sin originated [and entered the 
world] from one man Adam, by whose dis- 
obedience all men were made sinners, [and] 
subject to death and the devil. This is called 
original or capital sin. 

The fruits of this sin are afterwards the 
evil deeds which are forbidden in the Ten 
Commandments, such as [distrust] unbelief, 
false faith, idolatry, to be without the fear 
of God, presumption [recklessness], despair, 
blindness [or complete loss of sight], and, in 
short, not to know or regard God; further- 
more, to lie, to swear by [to abuse] God’s 
name [to swear falsely], not to pray, not to 
call upon God, not to regard [to despise or 
neglect] God’s Word, to be disobedient to 
parents, to murder, to be unchaste, to steal, 
to deceive, ete. 

This hereditary sin is so deep and [hor- 
rible] a corruption of nature that no reason 
can understand it, but it must be [learned 
and] believed from the revelation of Scrip- 
duri PsEBI. 5s Rom250,12 1" Ex. 343, 3; 
Gen. 3, 7 ff. Hence, it is nothing but error 
and blindness in regard to this article what 
the scholastic doctors have taught, namely: 

That since the fall of Adam the natural 
powers of man have remained entire and in- 
corrupt, and that man by nature has a right 
reason and a good will; which things the 
philosophers teach. 

Again, that man has a free will to do good 
and omit evil, and, conversely, to omit good 
and do evil. 

Again, that man by his natural powers can 
observe and keep [do] all the commands of 
God. : 

Again, that, by his natural powers, man 
can love God above all things and his neighbor 
as himself. 

Again, if a man does as much as is in him, 
God certainly grants him His grace. 

Again, if he wishes to go to the Sacrament, 
there is no need of a good intention to do 
good, but it is sufficient if he has not a wicked 
purpose to commit sin; so entirely good is his 
nature and so efficacious the Sacrament. 

[Again,] that it is not founded upon Scrip- 


Part III, Art. I. 


477 


M. 311. 312. Articuli Smalcaldici. 


478 


zum guten Werk vonnöten fet ber Heilige 
Geijt mit feiner Gnade. 

Solche und dergleichen viel Stüde find aus Un- 
verftand und Unwiffenheit beide ber Sünde und 
Chrifti, unjer$ Heilands, gefommen, rechte heid- 
nijde Lehre, bie wir nicht leiden fünnen. Denn 
too diefe Lehre recht follte jein, fo ijt Gbrijtus 
betgeblid) gejtorben, weil fein Schade nod) Sünde 
im Menfhen ijt, dafür er fterben müßte; oder 
[er] wäre allein für den Leib, nicht für die Seele 
aud) geftorben, weil die Seele gefund und allein 
der Leib des Todes ijt. 


II. Som Gefes. 


Hier halten wir, dak das Gefek gegeben fei von . 


Gott, erftlich, der Sünde zu fteuern mit Dräuen 
und Schreden der Strafe und mit Verheiken und 
Anbieten der Gnade und Wohltat. Aber folches 
alles ijt ber Bosheit halben, fo die Sünde im 
SRenjden gewirkt, übel geraten. Denn eines 
Teils find davon ärger [ge]worden, al8 bie dem 
Gefege feind find, darum, daß e8 betbeut [ber- 
bietet], was fie gerne tun, und gebeut, was fie 
ungern tun. Derhalben, wo fie bot der Strafe 
fünnen, tun fie nun mehr wider das Gefet denn 
gubor. Das find denn bie rohen, böfen Leute, 
die Böfes tun, two fie Stätte und Raum haben. 


Die andern werden blind unb vermeffen, faffen 
fih biünfen, fie halten und finnen das Gejet 
halten aus ihren Kräften, wie jet droben gefagt 
ijt bon ben Schultheologen; daher fommen bie 
Heudhler und faljchen Heiligen. 


Wher das vornehmfte Amt oder Kraft des Ge- 
fegeS ift, daß e8 bie Erbjünde mit den Früchten 
und allem offenbare und dem Menfchen zeige, tie 
gar tief feine Natur gefallen und grundlos ber- 
berbt ijt, a8 dem das Gefe& jagen muß, daß er 
feinen Gott habe noch achte unb bete fremde Git- 
ter an, welches er zuvor und ohne das Gefek nicht 
geglaubt hätte. Damit wird er erfchredt, gedemit- 
tigt, bergagt, verzweifelt, wollte gern, Dak ihm ge: 
bolfen würde, und weiß nicht wo aus, fängt an, 
Gott feind zu werden unb zu murren ufv. Das 
beißt denn Rim. 4: „Das Gefek erreget Zorn“ 
unb Röm. 5: „Die Sünde wird größer durchs 
Gejeg.” 


III. Bon der Buße. 


Sold) Amt [* des Gefebe8] behält das Neue 
Teftament und treibet’3 audj wie St. Paulus 
Rim. 1 tut und [pridjt: „Gottes Zorn. wird bom 
Himmel offenbart über alle Menfchen“; item 3: 
„Alle Welt ift bor Gott fehuldig“ und: „Rein 
Menih ift bot ihm geredt." Und Chriftus 
05.16: „Der Heilige Geift wird die Welt ftra- 
fen um die Sünde.“ 

Das ift nun bie Donnerart [ber Blikftrahl] 
Gottes, Damit er beide bie offenbarliden Sünder 
und falfchen Heiligen in einen Haufen fchlägt und 
läßt feinen recht haben, treibt fie allefamt in das 
Schreden und Verzagen. Das tft der Hammer 
(wie Seremias Spricht): „Mein Wort ijt ein Ham: 
mer, bet bie Felfen zerfchmettert.“ Das ijt nicht 
activa contritio, eine gemachte Neue, fondern 
passiva contritio, da8 rechte Herzeleid, Leiden 
und Tühlen des Todes. 


. revelatur super ommes homines. 


Pars III, Art. II. III. YW. 316. 317. 


ad bomwm opus mecessario requiri Spiritum 
Sanctum et eiws gratiam. 

11] Talia et similia portenta orta sunt ex 
inscitia et ignorantia peccati et Christi, Ser- 
vatoris nostri, suntque vere et mere ethnica 
dogmata, quae tolerare non possumus. Si 
enim ista approbantur, Christus frustra mor- 
tuus est, quum nullum peccatum et damnum 
sit in homine, pro quo mori eum oportuerit; 
aut solummodo pro corpore mortuus diceretur, 
non pro anima, quandoquidem anima prorsus 
sana et solum corpus morti obnoxium perhi- 
beretur. 


II. De Lege. 


1] Sentimus legem a Deo datam esse, pri- 
mum ut peceatum prohiberetur comminatio- 
nibus et metu poenarum, item promissione et 
annuntiatione gratiae et beneficiorum. [R.319 
Sed haee omnia propter malitiam, quam pec- 
catum in homine effecit, male cesserunt. Qui- 
2] dam enim inde deteriores redditi fuerunt, 
qui scilicet legem oderunt prohibentem ea; 
quae facere ipsi mallent, et praecipientem, 
quae gravatim praestant. Quare, nisi poena 
coerceantur, plura patrant contra legem quam 
antea. Atque hi sunt mali, effrenes et securi 
homines, qui perpetrant mala, quoties occa- 
sionem aliquam offerri sibi animadvertunt. 

3] Quidam vero arrogantia et coecitate per- 
cutiuntur et insolenti opinione tenentur, se 
servare et posse servare legem viribus suis, 
sicut iam paulo ante de scholasticis doctori- 
bus dictum est. Hine hypocritae et iusti- 
tiarii seu in speciem sancti proveniunt. 

4] Praecipuum autem officium et évéoyera 
legis est, ut peccatum originale et omnes 
fructus eius revelet et homini ostendat, quam 
horrendum in modum natura eius lapsa sit et 
funditus ac totaliter depravata, ita ut lex ei 
dicat, hominem nec habere nec curare Deum 
et adorare alienos deos, id quod antea et sine 
lege homo non credidisset. Hac ratione per- 
terrefit, humiliatur, prosternitur, desperat de 
se ipso et anxie desiderat auxilium, nec scit, 
quo fugiat, incipit irasci Deo et obmurmu- 
5] rare prae impatientia. Hoc est, quod Pau- 
lus inquit Rom.4,15: Lex iram operatur, et 
Rom. 5, 20: Lew auget peccatum. Lex sub- 
intravit, ut abundaret delictum. — 


III. De Poenitentia. 


1] Hoc officium legis retinetur in Novo 
Testamento, et in eo exercetur, ut Paulus 
Rom. 1, 18 facit, inquiens: Ira Dei de coelo 
Et 3, 12: 
Omnes sunt rei coram Deo. Nemo [R.320 
hominum Vustus est coram eo. Et Christus 
Ioh. 16, 8 inquit: Spiritus Sanctus arguet 
mundum de peccato. 

2] Hoc igitur fulmen est Dei, quo et mani- 
festos peccatores et hypocritas prosternit et 
nullum iustum pronuntiat, sed omnes ad ter- 
rorem et desperationem adigit. Hic malleus 
est, ut Hieremias inquit 23,29: Verbum meum 
quasi malleus conterens petras. Haec non est 
activa contritio seu factitia et accersita, sed 
passiva contritio, conscientiae cruciatus, vera 
cordis passio et sensus mortis. 


The Smalcald Articles. 


ture that for a good work the Holy Ghost 
with His grace is necessary. 

Such and many similar things have arisen 
from want of understanding and ignorance as 
regards both this sin and Christ, our Savior, 
and they are truly heathen dogmas, which we 
cannot endure. For if this teaching were 
right [approved], then Christ has died in 
vain, since there is in man no defect nor sin 
for which he should have died; or He would 
have died only for the body, not for the soul, 
inasmuch as the soul is [entirely] sound, and 
the body only is subject to death. 


II. Of the Law. 


Here we hold that the Law was given by 
God, first, to restrain sin by threats and the. 
dread of punishment, and by the promise and 
offer of grace and benefit. But all this mis- 
carried on account of the wickedness which 
sin has wrought in man. For thereby a part 
[some] were rendered worse, thöse, namely, 
who are hostile to [hate] the Law, because it 
forbids what they like to do, and enjoins what 
they do not like to do. Therefore, wherever 
they can escape [if they were not restrained 
by] punishment, they [would] do more against 
the Law than before. These, then, are the 
rude and wicked [unbridled and secure] men, 
who do evil wherever they [notice that they] 
have the opportunity. 

The rest become blind and arrogant [are 
smitten with arrogance and blindness], and 
[insolently] conceive the opinion that they ob- 
serve and can observe the Law by their own 
powers, as has been said above concerning the 
scholastic theologians; thence come the hyp- 
ocrites and [self-righteous or] false saints. 

But the chief office or force of the Law is 
that it reveal original sin with all its fruits, 
and show man how very low his nature has 
fallen, and has become [fundamentally and] 
utterly corrupted; as the Law must tell man 
that he has no God nor regards [cares for] 
God, and worships other gods, a matter which 
before and without the Law he would not have 
believed. In this way he becomes terrified, is 
humbled, desponds, despairs, and anxiously de- 
sires aid, but sees no escape; he begins to be 
an enemy of [enraged at] God, and to mur- 
mur, etc. This is what Paul says, Rom. 4, 15: 
The Law worketh wrath. And Rom. 5, 20: 
Sin is increased by the Law. [The Law en- 
tered that the offense might abound.] 


III. Of Repentance. 


This office [of the Law] the New Testament 
retains and urges, as St. Paul, Rom. 1, 18, 
does, saying: The wrath of God is revealed 
from heaven against all ungodliness and un- 
righteousness of men. Again, 3,19: All the 
world is guilty before God. No man is right- 
eous before Him. And Christ says, John 16, 8: 
The Holy Ghost will reprove the world of sin. 
"This, then, is the thunderbolt of God by 
which He strikes in a heap [hurls to the 
ground] both manifest sinners and false saints 
[hypocrites], and suffers no one to be in the 
right [declares no one righteous], but drives 


Part III, Art. II. III. 479 
them all together to terror and despair. This 
is the hammer, as Jeremiah says, 23,29: Is 
not My Word like a hammer that breaketh the 
rock in pieces? This is not activa contritio 
or manufactured repentance, but passiva con- 
tritio [torture of conscience], true sorrow of 
heart, suffering and sensation of death. 


480 3n. 312-814. 


Und das heift denn die rechte Buße anfangen, 
und muß der Mtenfd hier hören fold) Urteil: Cs 
ift nichts mit euch allen; ihr jeib öffentlihe Siin- 
Der oder Heilige, ifr müßt alle anders werden 
und anders tun, weder [als] ifr jet jeib und 
tut, ihr feid, wer unb wie groß, teije, madtig 
und heilig, als ihr wollt; hier ift niemand fromm. 


Uber zu joldem Amt tut das Neue Teftament 
flugs die tröftliche Verheißung der Gnade durchs 
Evangelium, der man glauben folle, wie Chrijtus 
ipridt Marci 1: „Tut Buße und glaubet dem 
Evangelio”, das ift, werdet und madt'$ anders 
und glaubt meiner BVerheigung. Und bor ihm 
her SohanneS wird genannt ein Prediger der 
Bue, Dod) zur Vergebung der Sünden, das iit, 
er jollte fie alle ftrafen und zu Sündern maden, 
auf baf fie wühten, was fie bor Gott wären, und 
fi) erfennten al8 verlorne Mtenfcen und aljo dem 
Herren bereitet würden, bie Gnade zu empfangen 
und der Sünden Vergebung bon ihm [zu] gewar- 
ten und an[zu]nehmen. Alfo jagt auch Chriftus 
&uf. am 24. felbft: „Man muß in meinem Namen 
in alle Welt predigen Buße und Vergebung der 
Sünden.“ 

Wo aber das Gefek jofd) fein Amt allein treibt 
ohne Zutun des Gbangelii, ba ijt der Tod und 
die Hölle, und muß der Men verzweifeln mie 
Saul und Sudas, wie St. Paulus jagt: „Das 
Gefe tötet duch bie Sünde” Wiederum gibt 
das Evangelium nicht einerlet Weife Troft und 
Vergebung, jondern durhs Wort, Saframente 
unb dergleichen, wie wir hören werden, auf daß 
die Erlöjung ja reichlich jet bei Gott, wie der 
130. Pjalm jagt, wider das grobe Gefängnis der 
Sünden. 


Wher jekt miiffen wir bie falfche Buhe ber 
Sophijten gegen die rechte Buße halten, damit fie 
beide defto bak [beffer] verjtanden werden. 


Bon ber faljden Buße der 
Bapitten. 


Unmöglih ift’3 gewefen, dak fie follten recht 
bon ber Buße lehren,. weil fie die rechten Sün- 
den nicht erfannten. Denn (wie broben gejagt) 
fie halten von ber Erbfünde nicht recht, fondern 
jagen, bie natürlichen Kräfte des Menfchen feien 
ganz und unberderbt [ge]blieben, die Vernunft 
fónne recht lehren, unb der Wille finne recht daz 
nad) tun, daß Gott getoiplid) feine Gnade gibt, 
wenn ein Menjd tut, foviel an ihm ijt, nad) fei- 
nem freien Willen. 


Hieraus mupte nun folgen, daß fie allein bie - 


wirtliden Sünden biiften, als: böfe bewilligte 
Gebanfen (denn böfe Bewegung, Luft, Reizung 
war nicht Sünde), böfe Worte, böje Werke, bie 
der freie Wille wohl hätte finnen laffen. 


Und zu folder Buße feben fie drei Teile: Neue, 
Beichte, Genugtun, mit folcher Vertröftung und 
Qujage, wo ber Menfch recht reute, beichtete, ge= 
nugtäte, fo hatte er damit Vergebung verdient 
unb bie Sünde vor Gott bezahlt. Weifeten [twie- 
jen] alfo bie Leute in der Buhe auf Zuverficht 


Articuli Smalcaldici. 


Pars III, Art. III. 38. 317—319. 


3] Sie scilicet incipit vera poenitentia. Et 
hie homo audit sententiam promulgari dicen- 
tem: Quotquot estis, nihil estis, sive mani- 
festi peccatores sive opinione vestra saneti 
sitis, omnes vos alios fieri oportet et aliter 
operari, quam quales nune estis et sieut iam 
operamini, qualescunque sane sitis, magni, 
sapientes, potentes, sancti. In summa, hie 
nemo iustus, sanctus, pius est. 

4] Huic officio Novum Testamentum statim 
adiungit consolationem et promissionem gra- 
tiae evangelii, cui credendum est, sicut Chri- . 
stus inquit Marc. 1,15: Agite poenitentiam. et 
eredite evangelio, id est, fiatis alii et faciatis 
5] aliter et credatis meae promissioni. Et 
ante Christum Iohannes nominatur praeco 
poenitentiae, sed ad remissionem peccatorum, 
hoe est, Iohannes omnes arguit et peccatores | 
esse evicit, ut scirent, quid coram Deo essent, 
et se ipsos agnoscerent ut perditos homines, 
atque ita Deo appararentur ad gratiam am- 
plectendam et remissionem peecatorum ab eo 
sperandam et accipiendam. Sie etiam Chri- 
6] stus Luc. 24, 47 ipse inquit: In nomine meo 
ubique praedicanda est poenitentia et remissio 
peccatorum inter omnes gentes. ER 

7] Quando autem lex hoc officium suum sola 
exercet sine evangelio, nihil aliud nisi mors 
et infernus hominem opprimunt, prorsus de- 
sperantem, ut Saulem et Iudam, sicut [R.321 
Paulus [Rom. 7, 10] testatur legem per pec- 
S] catum hominem morti tradere.  Econtra 
evangelium affert consolationem et remissio- 
nem non uno tantum modo, sed per Verbum, 
sacramenta et similiter, quemadmodum audie- 
mus paulo post, ut ita redemptio apud Deum 
sit copiosa, ut in 130. Psalmo, v.7, scriptum 
est, contra horrendam captivitatem peccati. 

9] Nune porro falsam poenitentiam sophi- 
starum cum vera poenitentia conferemus, ut. 
utraque melius intelligi possit. 


De Falsa Poenitentia, Pontificiorum. 


10] Impossibile fuit pontificios recte docere 
de poenitentia, quum verum peccatum non 
recte agnoverint. Nam, ut supra ostensum 
est, de peccato originali non recte sentiunt, 
qui aiunt naturales vires hominis mansisse 
omnino integras et incorruptas, et rationem 
recte posse docere ac voluntatem posse ea, 
quae docentur, praestare, et Deum certo do- 
nare suam gratiam, quum homo tantum facit, 
quantum in se est, secundum liberum suum 
arbitrium. ; 

11] Ex hoe dogmate sequitur, tantum ob 
actualia peccata agendam esse poenitentiam, 
ut sunt malae cogitationes, quibus homo ob- 
temperat (coneupiscentia enim, vitiosi affe- 
ctus, inclinatio, libido et affectio prava secun- 
dum illos non sunt peccata), sermones mali, 
mala opera, quae voluntas libera omittere 
potuisset. 

Huie poenitentiae adiungunt tres partes: 
12] contritionem, confessionem et satisfactio- 
nem, addita grandi consolatione et pollicita- 
tione remissionis peccatorum, meriti, expia- 
tionis peecatorum ac plenariae redemptionis 
coram Deo, si homo vere doleat, confiteatur 


The Smalcald Articles. 


This, then, is what it means to begin true 
repentance; and here man must hear such 
a sentence as this: You are all of no account, 
whether you be manifest sinners or saints [in 
your own opinion]; you all must become dif- 
ferent and do otherwise than you now are and 
are doing [no matter what sort of people you 
are], whether you are as great, wise, power- 
ful, and holy as you may. Here no one is 
[righteous, holy], godly, etc. 

But to this office the New Testament im- 


- mediately adds the consolatory promise of 


grace through the Gospel, which must be be- 
lieved, as Christ declares, Mark 1,15: Repent 
and believe the Gospel, 1. e., become different 
and do otherwise, and believe My promise. 
And John, preceding Him, is called a preacher 
of repentance, however, for the remission of 
sins, i.e., John was to accuse all, and convict 
them of being sinners, that they might know 
what they were before God, and might ac- 
knowledge that they were lost men, and might 
thus be prepared for the Lord, to receive 
grace, and to expect and accept from Him the 
remission of sins. Thus also Christ Himself 
says, Luke 24, 47: Repentance and remission 
of sins must be preached in My name among 
all nations. 

But whenever the Law alone, without the 
Gospel being added, exercises this its office, 
there is [nothing else than] death and hell, 
and man must despair, like Saul and Judas; 
as St. Paul, Rom. 7, 10, says: Through sin the 
Law killeth. On the other hand, the Gospel 
brings consolation and remission, not only in 
one way, but through the Word and Sacra- 
ments, and the like, as we shall hear after- 
ward in order that [thus] there is with the 
Lord plenteous redemption, as Ps. 130,7 says, 
against the dreadful captivity of sin. 

However, we must now contrast the false 
repentance of the sophists with true repent- 
ance, in order that both may be the better 
understood. 


Of the False Repentance of the Papists. 


It was impossible that they should teach 
correctly concerning repentance, since they did 
not [rightly] know the real sins [the real 
sin]. For, as has been shown above, they do 
not believe aright concerning original sin, but 
say that the natural powers of man have re- 
mained [entirely] unimpaired and incorrupt; 
that reason can teach aright, and the will can 
in accordance therewith do aright [perform 
those things which are taught]; that God cer- 
tainly bestows His grace when a man does as 
much as is in him, according to his free will. 

It had to follow thence [from this dogma] 
that they did [must do] penance only for 
actual sins, such as wicked thoughts to which 
a person yields (for wicked emotion [concu- 
piscence, vicious feelings, and inclinations], 
lust and improper dispositions [according to 
them] are not sins), and for wicked words 
and wicked deeds, which free will could read- 
ily have omitted. 

And of such repentance they fix three parts, 
contrition, confession, and satisfaction, with 

Concordia Triglotta. 


Part III, Art. III. 481 


this [magnificent] consolation and promise 
added: If man truly repent, [feel remorse, ] 
confess, render satisfaction, he thereby would 
have merited forgiveness, and paid for his 
sins before God [atoned for his sins and ob- 
tained a plenary redemption]. Thus in re- 


31 


482 3m. 814. 815. 
eigener Werke. Daher fam das Wort auf ber 
Kanzel, wenn man die gemeine Beichte dem Volfe 
por[ptad: norifte mir, HErr Gott, mein Leben, 
bi8 id) meine Sünde bibe und mein eben 
beffere!* 


Hier war fein Chriftus und nists bom Glau- 
ben gedacht, fondern man hoffte mit eigenen 
Werfen die Sünde bor Gott zu überwinden und 
zu tilgen; der Meinung [mit diefer Abfiht] wur- 
ben wit auch Pfaffen und Mönche, bab wir uns 
feldft wider bie Sünde legen wollten. 

Mit der Neue mar e8 alfo getan: Weil niez 
mand alle feine Sünden fonnte bedenfen (fonder- 
lich Das ganze Fahr begangen), flidten fie den Pelz 
aíjo: wenn die verborgenen Sünden Dernad) ins 
Gedächtnis fümen, müßte man fie auch bereuen 
unb beiden ufw. JBnode8 [bis dahin] waren fie 
Gottes Gnade befohlen. 


Zudem, weil auch niemand wußte, wie groß bie 
Reue jein follte, damit fie ja genugfam ware bor 
Gott, gaben fie folchen Troft: wer nicht fonnte 
contritionem, ba$ ijt, Neue, haben, der follte at- 
tritionem haben, welches id) mag eine halbe oder 
Anfang der Reue nennen; denn fie haben jelbit 
alles beides nicht berjtanben, mwiflen aud) nod 
nicht, was e3 gejagt fet, jo wenig als ih. Solche 
attritio ward denn contritio gerechnet, wenn man 
zur Beichte ging. 

Und wenn fich’S begab, dak etwa einer fprach, 
er fónnte nicht reuen noch Leid haben für feine 
Sünden, al3 möchte gefchehen fein in ber Huren- 
liebe oder Rachgier uftv., fragten fie, ob er denn 
nicht tmiünjdte oder gern wollte, bab er Reue 
möchte haben. Sprad er dann: Ba (denn wer 
wollte hier nein jagen, ohne der Teufel felbit?), 
fo nahmen fie es für die Neue an und bergaben 
ihm feine Sünden auf fold) fein gut Werf. Hier 
zogen fie St. Bernhard zum Crempel an ufw. 


Hier fieht man, wie die blinde Vernunft tappt 
[unficher taftet] in Gottes Sachen und Troft fudt 
in eigenen Werken nah ihrem Diinfel und an 
Chriftum oder ben (Glauben nicht denfen Tann. 
Wenn man’s nun beim Licht befiebt, ift folche 
Reue ein gemachter und gedichteter Gedanfke aus 
eigenen Kräften ohne Glauben, ohne Crfenntnis 
Chrifti, darin zuweilen der arme Sünder, wenn’ 
er an bie Luft oder Mache gedacht, lieber gelacht 
denn geweint hätte, ausgenommen, bie entweder 
mit dem Gefeke recht [ge]trojfen ober bon dem 
Teufel vergeblich find mit traurigem Geift geplagt 
gewejen; jonft ijt gewiß jolche Neue lauter Heu= 
chelei gemwejen und hat der Sünden Luft nicht ge- 
tötet. Denn fie mußten reuen, hätten lieber mehr 
gejündigt, wenn e8 frei gewefen wäre. 


Mit ber Beichte ftand e8 alfo: Ein jeglicher 
mußte alle jeine Sünden erzählen (welches ein un: 
möglih Ding ijt); das war eine große Marter. 
Welche er aber vergeffen hatte, wurden ihm fo fern 
vergeben, wenn fie ihm würden einfallen, daß er 
fie nod müßte beichten. Damit [infolgedefjen] 


fonnte er nimmer toijjen, wann er rein genug ges 


beichtet oder warn das Beichten einmal ein Ende 
haben follte. Ward gleichwohl auf feine Werke 


Articuli Smelcaldici. 


- afflieti fuerunt. 


Pars III, Art. III. %. 319. 320. 


et satisfaciat. Sic in poenitentia homo ad 
fiduciam propriorum operum ducitur. [R.322 
13] Hine orta est vox, quae in suggestis, 
quum praelegeretur vulgo publica absolutio, 
usurpata fuit: Prolonga, Deus, vitam meam, 
donec pro meis peccatis satisfecero et vitam 
meam emendavero. 

14] Hic altum fuit silentium de Christo et 
fide, et tantum opinio et spes fuit de propriis 
operibus, quibus peccata coram Deo deleren- 
tur. Et hanc ob causam facti sumus sacrifici 
et monachi, ut nos ipsos peccato opponere- 
mus. 

15] Quod ad contritionem attinet, quum 
nemo posset omnia peccata sua in memoria 
retinere, praesertim per integrum annum com- 
missa, centones hos assuebant, si memoria pec- , 
cati absconditi forte recurreret, etiam illud 
sufficiente contritione deflendum et confiten- 
dum esse etc. Interea Dei gratiae homo com- 
mittebatur. 

16] Quum etiam nemo sciret, quanta con- 
tritio esse deberet, quae coram Deo sufficeret, 
dicebant, si quis contritionem non haberet, 
eum saltem attritionem habere oportere, id 
est, dimidiam quasi contritionem vel initium - 
contritionis. Haec vocabula ipsi nec intellexe- ' 
runt nec intelligunt, minus quam ego. Et at- 
tritio reputabatur pro contritione venientibus 
ad confessionem. 


17] Et quum quis diceret se non posse 
habere contritionem, seu non dolere posse ob 
peccata sua (ut fieri potuit in illicito amore 
aut vindictae cupiditate et ceteris), interro- 
gabant, an is non optaret et cuperet dolere. 
Respondenti cupere se (quis enim, nisi ipse 
diabolus, negaret se cupere?) accipiebant hoc 
pro contritione et remittebant peccata propter 
hoe bonum ipsius opus, quod nomine contri- 
tionis ornabant. Hie allegabant exemplum 
Bernhardi ete. 

18] Videmus autem, quam palpet et titubet 
coeca ratio in rebus divinis et consolationem 
quaerat in propriis operibus pro sua opi- 
nione et Christi et fidei prorsus obliviscatur. 
Quodsi res ipsa perspicue consideretur, con- 
tritio ista est factitia et fietitia cogitatio seu 
imaginatio ex propriis viribus absque fide, 
absque agnitione Christi. Et in ista [R.323 
contritione miser peccator forte recordans 
suae flammae et cupiditatis vindietae vel 
ridere, vel lacrimare potius potuit, quam 
aliud cogitare, exceptis iis, qui vel legis ful- 
mine tacti, vel a diabolo spiritu tristitiae 
His, inquam, exceptis con- 
tritio ista fuit mera hypocrisis et peccati 
flammas non mortifieavit.  Oportuit enim 
homines dolere, quum libentius peccassent, si 
liberum ipsis fuisset. 

19] Confessio sic instituebatur, ut homines 
iuberentur omnia sua peccata enumerare 
(quod factu impossibile est); haec ingens 
carnificina fuit. Et si quis quorundam pec- 
eatorum oblitus esset, is eatenus absolveba- 
tur, ut, si in memoriam illa recurrerent, ea 
postea confiteretur. Nemo igitur scire potuit, 
num unquam sufficienter, pure et recte con- 
fessus esset et quando confessionis finis futu- 


The Smalcald Articles. 


pentance they instructed men to repose con- 
fidence in their own works. Hence the expres- 
sion originated, which was employed in the 
pulpit when publie absolution was announced 


to the people: Prolong, O God, my life, until | 


I shall make satisfaction for my sins and 
amend my life. 

There was here [profound silence and] no 
mention of Christ nor faith; but men hoped 
by their own works to overcome and blot out 
sins before God. And with this intention we 
became priests and monks, that we might 
array ourselves against sin. 

As to contrition, this is the way it was 
done: Since no one could remember all his 
sins (especially as committed through an 
entire year), they inserted this provision, 
namely, that if an unknown sin should be 
remembered later [if the remembrance of a 
concealed sin should perhaps return], this also 
must be repented of and confessed, etc. Mean- 
while they were [the person was] commended 
to the grace of God. . 

Moreover, since no one could know how 
great the contrition ought to be in order to 
be sufficient before God, they gave this conso- 
lation: He who could not have contrition, at 
least ought to have attrition, which I may 
call half a contrition or the beginning of 
contrition; for they have themselves under- 
stood neither of these terms, nor do they 
understand them now, as little as I. Such 
attrition was reckoned as contrition when a 
person went to confession. 

And when it happened that any one said 
that he could not have contrition nor lament 
his sins (as might have occurred in illicit 
love or the desire for ‘revenge, etc.), they 
asked whether he did not wish or desire to 
have contrition [lament]. When one would 
reply Yes (for who, save the devil himself, 
would here say No?), they accepted this as 
contrition, and forgave him his sins on ac- 
count of this good work of his [which they 
adorned with the name of contrition]. Here 
they cited the example of St. Bernard, etc. 

Here we see how blind reason, in matters 
pertaining to God, gropes about, and, accord- 
ing to its own imagination, seeks for consola- 
tion in its own works, and cannot think of 
[entirely forgets] Christ and faith. But if it 
be [clearly] viewed in the light, this contri- 
tion is a manufactured and fictitious thought 
[or imagination], derived from man’s own 
powers, without faith and without the knowl- 
edge of Christ. And in it the poor sinner, 
when he reflected upon his own lust and 
desire for revenge, would sometimes [per- 
haps] have laughed rather than wept [either 
laughed or wept, rather than to think of 
something else], except such as either had 
been truly struck by [the lightning of] the 
Law, or had been vainly vexed by the devil 
with a sorrowful spirit. Otherwise [with the 
exception of these persons] such contrition 
was certainly mere hypocrisy, and did not 
mortify the lust for sins [flames of sin]; for 
they had to grieve, while they would rather 
have continued to sin, if it had been free to 
them. | 


Part III, Art. III. 483 


As regards confession, the procedure was 
this: Every one had [was enjoined] to enu- 
merate all his sins (which is an impossible 
thing). This was a great torment. From 
such as he had forgotten [But if any one had 
forgotten some sins] he would be absolved on 
the condition that, if they would occur to him, 
he must still confess them. In this way he 
could never know whether he had made a suf- 
ficiently pure confession [perfectly and cor- 
rectly], or when confessing would ever have 


484 M. 315. 316. 
gewiefen und fo getröftet: je reiner er beichtete 
unb je mehr er fic) fchämte [zufchanden machte] 
und fid) felbft alfo bor dem Priefter jd)ümbete, je 
eher unb beffer er genugtäte für bie Sünde; denn 
folde Demut erwürbe gewißlich Gnade bei Gott. 


Hier war aud) fein Glaube nod) Chriftus, und 
die Kraft der Whfolution ward ihm nicht gejagt, 
fondern auf Sündenzählen und Schämen ftand 
fein Sroft. C8 iff aber nicht zu erzählen, was 
Marter, Büberei und Abgötterei folch Beichten an- 
gerichtet hat. 


Die Genugtuung ift nod) das Allermweitläuftigite. 
Denn fein Menich fonnte willen, wieviel er tun 
follte für eine einige Sünde, [ge]fchiweige denn 
für alle. Hier fanden fie nun einen Rat, nümt- 
lid dag fie wenig Genugtuns auffegten [auf- 
legten], bie man wohl halten fonnte, als fünf 
Paternofter, einen Tag fajten ujto.; mit der übri- 
gen Bube mweifete [mies] man fie ins Tegfeuer. 


Hier war nun auch ein eitel Sammer und Not. 
Etliche meinten, fie würden nimmer aus dem Feg: 
feuer fommen, dieweil nad) den alten Kanonen 
fieben Sahre Buße auf eine Todfünde gehörte. 
Noch [dennoch] ftand bie Zuverficht aud) auf un 
jerm Werk ber Genugtuung, und wo die Genug: 
tuung hätte mögen vollfommen fein, fo hätte bie 
Yuverficht gar Darauf geftanden, und ware weder 
Glaube nod) Chriftus nitke getwefen; aber fie war 
unmiglid. Wenn nun einer hundert Jahre alfo 
gebüßt hätte, jo hätte er Dod) nicht gewußt, mann 
er ausgebüßt hatte. Das hieß immerdar gebüßt 
und nimmermehr zur Buße fommen. 


Hier fam nun der heilige Stuhl zu Rom ber 
armen Kirche zu Hilfe und erfand den Ablap; 
damit vergab und hob er auf bie Genugtuung, 
erjtlich einzeln, fieben Jahre, Hundert Jahre uft., 
unb teilte e$ aus unter bie Kardinäle und Bifchöfe, 
daß einer fonnte hundert Jahre, einer hundert 
Tage Ablaß geben; aber die ganze Genugtuung 
aufzuheben, behielt er ihm [fich] allein zuvor. 


Da nun folches begann Geld zu tragen unb der 
Bullenmarit gut ward, etbadjte er dag Giilden- 
jahr unb legte e8 gen Rom; das hieß er Ber- 
gebung aller Pein und Schuld. Da liefen bie 
Leute zu; denn e8 ware jedermann gern der 
{hweren, un[er]trügfiden Laft fo8gemad)t [* {08 
getvefen]. Das hieß bie Schäße der Erde finden 
unb erheben. Flugs eilte der Papft weiter und 
machte viel Gülbenjafr aufeinander; aber je mehr 
er Den ber[d)lang, je weiter ihm ber Schlund 
ward. 


Darum jehidte et'8 banad) durd Vegaten her- 
aus in Die Vander, bis alle Kirchen und Haufer 
boll Giildenjahre wurden. Bulekt rumpelte er 
aud) ins Fegfeuer unter die Toten, erftlich mit 
Meffen und Vigilien ftiften, banad) mit dem AWb- 
lab und dem Gitldenjahr, und wurden endlich die 


Articuli Smalcaldici. 


- eelebrari voluit. 


Pars III, Art. III. %. 320. 321. 


i 
rus esset. Et tamen nihilominus ducebantur 
homines ad propria sua opera, et haee con- 
solatio ipsis proponebatur: quo confessio 
esset purior, magis ingenua et aperta, pudore 
et ignominia coram sacerdote suffusa, eo satis- 
factionem pro peccato esse pleniorem, et hu- 
militate illa certo ac merito gratiam Dei 
impetrari. 

20] Nulla hic fides, nullus Christus erat. 
Et virtus absolutionis non explicabatur con- 
fitenti, sed consolatio eius in enumeratione 
peccatorum et pudefactione consistebat. Nemo 
autem recitare potest miserias, carnificinas, 
fraudes et idololatrias, ex confessione ista 
natas. ! 


21] Ceterum satisfactio longe perplexior 
est. Nemo enim scire poterat, quantum facien- 
dum esset pro uno tantum peccato, nedum pro 
omnibus. Hic arte utebantur et parum satis- 
factionum imponebant, quae etiam facile ser- 
vari poterant, ut quinque orationes domini- 
cas, ieiunium unius diei etc.; cetera, quae in 
poenitentia desiderari dicebant, relegabant ad 
purgatorium. 

22] Hic quoque magna calamitas oriebatur. 
Quidam enim metuebant, se in aeternum ex 
purgatorio non liberari posse, quum. [R.324 
secundum veteres canones pro uno peceato 
mortali poenitentia septennis seu septem an- 
23] norum constituta esset. Et tamen fiducia 
semper collocata erat in nostro opere satis- 
factionis, ac si satisfactio potuisset esse per- 
fecta, tota fiducia in eam coniecta fuisset, nec 
opus fuisset Christo et fide. At impossibilis 
ila erat. Et si quis centum annos poeniten- 
tiam ista ratione exercuisset, nondum certus 
tamen de sufficientia, perfectione et fine poeni- 
tentiae suae fuisset. Hoc scilicet erat per- 
petuo poenitere et nunquam ad poenitentiam 
pervenire. 


24] Hac de causa sedes ista Romana sancta 
miserae ecclesiae subveniebat et indulgentias 
efingebat, quibus remittebatur et abolebatur 
expiatio seu satisfactio, primum particulatim, 
ad annos septem, centum etc., et eas distri- 
buebat inter cardinales et episcopos, ita ut 
quidam annos centum, quidam ad dies centum 
indulgentiam eonferrent. Totam autem satis- 
factionem relaxandi potestatem sibi reser- 
vabat. 


25] Hae ratione quum accresceret pecunia 
et nundinatio bullarum esset fructuosa, ex- 
cogitavit annum aureum iubilaeum, vere auri- 
ferum (Iubeliahr, Gueldeniahr), quem Romae 
Hune appellabat remissio- 
nem omnis culpae et poenae. Accurrebant 
igitur plurimi, quia ab onere molestissimo 
liberari unusquisque cupiebat. Hoe erat ef- 
fodere et conquirere thesauros terrae. Mox 
papa annos aureos mutiplieabat et alium 
super alium accumulabat, et quo plus auri 
devorabat, eo plus fauces ipsius appetebant. 


Ideoque per legatos suos mittebat annos 
istos passim in provincias, quoad omnia tem- 
pla et domus annis aureis opplerentur. Tan- 
26] dem irruebat etiam in purgatorium ad 
defunetos, primum missarum et vigiliarum 


fundatione, deinde indulgentiis et anno aureo, 


EMIL vt 


NA 


The Smalcald Articles. 


an end. Yet he was pointed to his own works, 
and comforted thus: The more fully [sin- 
cerely and frankly] one confesses, and the 
more he humiliates himself and debases him- 
self before the priest, the sooner and better he 
renders satisfaction for his sins; for such 
Vega certainly would earn grace before 
od. 

Here, too, there was no faith nor Christ, 
and the virtue of the absolution was not de- 
elared to him, but upon his enumeration of 
sins and his self-abasement depended his con- 
solation. What torture, rascality, and idol- 
atry such confession has produced is more 
than ean be related. 

As to satisfaction, this is by far the most 
involved [perplexing] part of all. For no 
man could know how much to render for a 
single sin, not to say how much for all. Here 
they have resorted to the device of imposing a 
small satisfaction, which could indeed be ren- 
dered, as five Paternosters, a day's fast, eto.; 
for the rest [that was lacking] of the [in 
their] repentance they were directed to pur- 
gatory. 

Here, too, there was nothing but anguish 
and [extreme] misery. [For] some thought 
that they would never get out of purgatory, 
because, according to the old canons, seven 
years’ repentance is required for a single mor- 
tal sin. Nevertheless, confidence was placed 
upon our work of satisfaction, and if the satis- 
faction could have been perfect, confidence 
would have been placed in it entirely, and 
neither faith nor Christ would have been of 
use. But this confidence was impossible. For, 
although any one had done penance in that 
way for a hundred years, he would still not 
have known whether he had finished his pen- 
ance. That meant forever to do penance and 
never to come to repentance. 

Here now the Holy See at Rome, coming to 
the aid of the poor Church, invented indul- 
gences, whereby it forgave and remitted [ex- 
piation or] satisfaction, first, for a single in- 
stance, for seven years, for a hundred years, 
and distributed them among the cardinals 
and bishops, so that one could grant indul- 
gence for a hundred years and another for a 
hundred days. But he reserved to himself 
alone the power to remit the entire satis- 
faction. 

Now, since this began to yield money, and 
the traffic in bulls became profitable, he de- 
vised the golden jubilee year [a truly gold- 
bearing year], and fixed it at Rome. He 
called this the remission of all punishment 
and guilt. Then the people came running, 
because every one would fain have been freed 
from this grievous, unbearable burden. This 
meant to find [dig up] and raise the treasures 
of the earth. Immediately the Pope pressed 
still further, and multiplied the golden years 
one upon another. But the more he devoured 
money, the wider grew his maw. 

Later, therefore, he issued them [those 
golden years of his] by his legates [every- 
where] to the countries, until all churches 
and houses were full of the Golden Year. At 
last he also made an inroad into purgatory 


Part III, Art. IIT. 


485 


486 M. 316. 317. 


Seelen fo wohlfeil, daß er eine um einen Schwert: 
grofchen [furfachfifche ffeine Münze] losgab. 


Noch Half das auch alles nicht. Denn bet 
Papft, wiewohl er die Leute auf folchen Wblaf 
lehrte fid) verlaffen und vertrauen, jo machte er’s 
doch fefbjt wiederum auch ungewip; denn er jebte 
in feine Bullen: wer des Whlaffes oder Gülden= 
jahrs wollte teilhaftig fein, der jollte bereut und 
gebeichtet fein [bereut und gebeichtet haben] und 
Geld geben. Nun haben wir broben gehört, daß 
[olde Reue und Beichte bei ihnen ungewiß und 
Heuchelet ift. Desgleihen wußte aud) niemand, 
welche Seele im iyegfeuer ware, und jo etliche 
drinnen wären, wußte niemand, welche recht ge- 
reut und gebeichtet hätten. Alfo nahm er das 
liebe Geld und vertröftete fie dieweil auf feine 
Gewalt und Ablag und meifete fie Doch wiederum 
auf ihr ungewik Werf. 


Wo nun etliche waren, die nicht folder mwirk- 
fien Sünden mit Gedanken, Worten und Wer: 
fen fid) fehuldig dauchten [biünften], mie id) unb 
meinesgleihen in Klöftern und Stiften, Mönche 
und Pfaffen fein wollten, die wir mit Falten, 
Machen, Beten, Meffehalten, harten Kleidern und 
Lager ufw. uns wehrten wider böfe Gebanfen und 
mit Ernft und Gewalt wollten heilig fein und doch 
das erbliche, angeborne Übel etiva [zumeilen] im 
Schlaf tat (wie aud) St. Auguftinus und Hierony- 
mus mit andern befennen), was feine Art ijt, fo 
hielt doch ein jeglicher bom andern, daß etliche fo 
heilig wären, wie wir lehrten, bie ohne Sünde, 
poll guter Werte wären, aljo, daß wir darauf 
unfere guten Werfe andern, al® uns überflüffig 
zum Himmel, mitteilten und verfauften. Das ijt 
ja wahr, und find Siegel, Briefe und Crempel 
vorhanden. 


Dieje [bejdurften ber Supe nicht. Denn was 
toplíten fie bereuen, weil fie in böfe Gedanken nicht 
bewilligten? Was wollten fie beichten, teil fie 
[* böfe] Worte vermieden? Wofür wollten fie 
genugtun, weil fie ber Tat unjdjufbig waren, alfo 
daß fie auch andern armen Sündern ihre übrige 
Gerechtigkeit verfaufen fonnten? Solche Heilige 
waren auch bie Pharifder und Schriftgelehrten 
zur Zeit Chrijtt. 


Hier fommt der feurige Engel St. Johannes, 
der rechte Bufprediger, und fchlägt mit einem 
Donner alle beide in einen Haufen, fpeiht: „Tut 


Bue!” So benfen jene: Haben wir bod) gebiift. - 


Diefe denten: Wir [be]bürfen feiner Buße. 
Spriht Johannes: Tut alle beide Buße, denn 
ihr jeib falfche Büßer, fo find diefe falfche Heilige, 
und [bejdürft alle beide Vergebung der Sünden, 
weil ihr alle beide noch nicht wißt, was bie rechte 
Sünde fet, jchweige [gefchiweige denn], daß ihr fie 
büßen oder meiden folltet. C8 ijt euer feiner gut, 
feid voller Unglauben8, Unverftands und Un: 
wiffenheit Gottes unb feines Willen8. Denn ba 
ift er vorhanden, „von des Fülle wir alle müffen 
nehmen Gnade um Gnade“; und fein Menfch ohtte 
ihn bor Gott fann gerecht fein. Darum, twollt 
ihr büpen, fo büßt recht; eure Buße tut'8 nicht. 


Articuli Smalcaldici. Pars III, Art. III. 


38. 321. 322. 


et animas tam vili pretio aestimabat, ut unam 
pro sex nummis liberam pronuntians dimit- 
teret. 

27] Neque tamen hoc quoque sufficiebat. 
Papa enim, etsi iubebat homines indulgentiis 
istis tuto fidere ad salutem, tamen ipse [R.325 
rem universam denuo incertam, in dubium 
vocabat. Nam in bullis suis scribit, eum, qui 
indulgentiarum seu iubilaei anni particeps 
fieri velit, oportere contritum et confessum 
esse, ac pecuniam numerare. Audivimus 
autem supra contritionem et confessionem 
illorum esse incertam et hypocriticam. Nemo 
etiam sciebat, quae anima in purgatorio esset, 
ac si quae in eo esse dicebantur, nemo sciebat, 
quae recte et contritae et confessae fuissent. 
Sie papa sanctum denarium corradebat et in- 
terea ducebat homines ad fiduciam potestatis 
et indulgentiarum suarum et rursum inde ab- 
dueebat ae remittebat ad incerta ipsorum 
opera et merita. 

28] Quumque nonnulli essent, qui se actua- 
lium peccatorum istorum vel cogitationibus 
vel verbis vel factis commissorum non agno- 
scebant reos, quemadmodum ego et mei similes 
in monasteriis et fundationibus, seu sacer- 
dotum sodalitiis seu collegiis monachi et 
flamines ieiuniis, vigiliis, orationibus, mis- 
sarum celebrationibus, duris lectisterniis. et 
vestibus ete. resistere conabamur malis cogi- 
tationibus et violenter sancti esse volebamus, 
et licet innatum malum saepe etiam inter dor- 
miendum (sicut Augustinus et Hieronymus et 
alii quoque conqueruntur) naturam suam ex- 
sereret: tamen nos mutuo sanctos esse aesti- 
mabamus, sieut docebamus, sine peccato et 
plenos operum bonorum, usque adeo, ut bona 
opera nostra etiam aliis, quasi superflua in. 
nobis ad salutem consequendam, communicare- 
mus et venderemus, id quod ita faetum esse 
testantur sigilla, literae, exempla, quae ex- 
stant. 

29] Quum igitur, inquam, tales essent, hi 
poenitentia non indigebant. Quae enim con- 
tritio poterat esse in iis, qui malis cogitatio- 
nibus non assentirentur? Quae confessio de 
verbis non prolatis? Quae satisfactio [R.326 
pro non factis seu pro innocentia, qua aliis 
miseris peccatoribus superabundans iustitia 
vendi poterat? Tales hypocritae et sancti 
erant tempore Christi etiam Pharisaei et 
scribae. 

30] Hie exsurgit angelus ille igneus, B. Io- 
hannes, Apoc. 10, praeco verus verae poeni- 
tentiae, et tonitru ac fulmine uno ferit am- 
bos (vendentes et ementes opera) inquiens 
31] Matth. 3,2: Agite poenitentiam. Atta- 
men egimus poenitentiam, aiunt miseri illi. 
Ceteri vero dicunt: Non indigemus poeni- 
32] tentia. Iohannes autem inquit: Ambo 
agite poenitentiam, quia falsi estis poeniten- 
tiarii, et ceteri sunt falsi sancti seu hypo- 
critae, et ambo indigetis remissione peccato- 
rum, quum nondum sciatis, quid sit vere 
peccatum, nedum, ut de eo poenitere et fugere 
illud possitis. Nullus vestrum bonus est, pleni 
estis incredulitate, ruditate et ignorantia Dei 
et voluntatis Dei. Praesens enim hie coram 
adest, de cuius plenitudine nos omnes accipere 


e^ 


The Smalcald Articles. 


among the dead, first, by founding masses and 
vigils, afterwards, by indulgences and the 
Golden Year, and finally souls became so 
cheap that he released one for a farthing. 
But all this, too, was of no avail. For al- 
though the Pope taught men to depend upon, 
and trust in, these indulgences [for salva- 
tion], yet he rendered the [whole] matter 
again uncertain. For in his bulls he declares: 
Whoever would share in the indulgences or 
a Golden Year must be contrite, and have 
confessed, and pay money. Now, we have 
heard above that this contrition and confes- 
sion are with them uncertain and hypocrisy. 
Likewise, also no one knew what soul was in 
purgatory, and if some were therein, no one 
knew which had properly repented and con- 
fessed. Thus he took the precious money [the 
Pope snatched up the holy pence], and com- 
forted them meanwhile with [led them to con- 
fidence in] his power and indulgence, and 
[then again led them away from that and] 
directed them again to their uncertain work. 
If, now [although], there were some who 
did not believe [acknowledge] themselves 
guilty of such actual sins in [committed by] 
thoughts, words, and works, — as I, and such 
as I, in monasteries and chapters [fraterni- 
ties or colleges of priests], wished to be 
monks and priests, and by fasting, watching, 
praying, saying Mass, coarse garments, and 
hard beds, etc., fought against [strove to re- 
sist] evil thoughts, and in full earnest and 
with force wanted to be holy, and yet the 
hereditary, inborn evil sometimes did in sleep 
what it is wont to do (as also St. Augustine 
and Jerome among others confess), — still 
each one held the other in esteem, so that 
some, according to our teaching, were regarded 
as holy, without sin and full of good works, 
so much so that with this mind we would 
communicate and sell our good works to 
others, as being superfluous to us for heaven. 
This is indeed true, and seals, letters, and 
instances [that this happened] are at hand. 
[When there were such, I say] These did 
not need repentance. For of what would they 
repent, since they had not indulged wicked 
thoughts? What would they confess [con- 
cerning words not uttered], since they had 
avoided words? For what should they render 
satisfaction, since they were so guiltless of 
any deed that they could even sell their super- 
fluous righteousness to other poor sinners? 
Such saints were also the Pharisees and 
scribes in the time of Christ. 
Here comes the fiery angel, St. John 
[Rev. 10], the true preacher of [true] repent- 
ance, and with one [thunderclap and] bolt 
hurls both [those selling and those buying 
works] on one heap, and says: Repent! Matt. 
3,2. Now, the former [the poor wretches] 
imagine: Why, we have repented! ‘The lat- 
ter [the rest] say: We need no repentance. 
John says: Repent ye, both of you, for ye are 
false penitents; so are these [the rest] false 
saints [or hypocrites], and all of you on 
either side need the forgiveness of sins, be- 
cause neither of you know what true sin is, 
not to say anything about your duty to re- 


Part III, Art. III. 487 


pent of it and shun it. For no one of you is 
good; you are full of unbelief, stupidity, and 
ignorance of God and God’s will. For here 
He is present of whose fulness have all we re- 
ceived, and grace for grace, John 1, 16, and 
without Him no man can be just before God. 


488 M. 817. 318. 
Und ihr Heuchler, bie ihr feiner Buße bedürft, ihr 
Schlangen[ge]ziefer, wer hat euch verfichert, dak 
ihr dem fünftigen Born entrinnen werdet ujmw.? 


Alfo predigt aud St. Paulus Mdm. 3 und 
ipridt: „ES ift Feiner verftändig, feiner geredt, 
feiner achtet Gottes, feiner tut Gutes, aud) nicht 
einer; alfgumal find fie untüchtig und abtriin- 
nig.” Und Act. 17: „Nun aber gebeut [gebietet] 
Gott allen Menfchen an allen Enden, Buße zu 
tun.” Allen Menfchen, fpricht er, niemand aus: 
genommen, ber ein Mtenjdh ijt. Diefe Buße lehrt 
uns bie Sünde erkennen, nämlich daß [e$] mit 
uns allen verloren, Haut und Haar nidjt gut ijt, 
und miiffen fchlehtS neue und andere Menjchen 
erden. 


Diefe Buße ift nicht jtidlíid) und bettefijd) wie 
jene, jo die wirfliden Sünden büßt, unb ijt aud) 
nicht ungewiß wie jene. Denn fie Disputiert nicht, 
welches [Werf] Sünde oder nicht Sünde fet, fon- 
dern ftopt alles in Haufen, fpridt: e8 fei alles 
und eitel Sünde mit und. Was wollen wir lange 
[uden, teilen und unterfcheiden? Darum fo ijt 
auch hier die Neue nicht ungewiß. Denn es bleibt 
nichts ba, damit wir möchten etwa8 Gutes ge- 
benfen, die Sünde zu bezahlen, fondern ein bloß, 
gewiß Verzagen an allem, das wir find, gedenken, 
reden oder tun uj. 


Desgleihen Tann die Beichte aud) nicht faljd, 
ungewiß ober ftüdlich fein. Denn wer befennt, 
daß alles mit ihm eitel Sünde fei, der begreift 
alle Sünden, läßt feine außen und bergibt aud) 
feine. 9(fjo fann die Genugtuung auch nidjt une 
gewiß fein, denn fie if nicht unfere ungemwiffen, 
fündlihen Werke, fondern das Leiden und Blut 
des unjchuldigen Lammleins Gottes, ba8 der Welt 
Sünde trägt. 


Bon diefer Buße predigt Johannes und hernad) 
Chriftus im Gbangelio und wir aud). Mit diefer 
Buße ftopen wir Papft und alles, was auf unfere 
guten Werle gebaut ijt, zu Boden. Denn e8 ift 
alles auf einen faulen, nichtigen Grund gebaut, 
welder heißt gute Werte oder Gejete, jo bod) fein 
gut Werk ba ijt, fondern eitel bbje Werke, und 
niemand daS Gefeß tut (wie Chriftus Soh. 7 jagt), 
fondern allzumal [e$] übertreten. Datum ijt das 
Gebäu eitel Lüge unb Heuchelei, wo e8 am aller: 
Deiligften und allerfchöniten tjt. 


Und dieje Buße währt bei den Chriften bis in 
. ben Tod; denn fie beißt fid) [fie ftreitet] mit ber 
übrigen Sünde im Fleifch durch ganze Xeben, wie 
St. Paulus Röm.7 zeugt, dak er fümpfe mit 
dem Giejete feiner Glieder ujt., und das nicht 
durch eigene Kräfte, fondern durch bie Gabe des 
Heiligen Geiftes, welche folgt auf bie Vergebung 
der Sünden. Diefelbe Gabe reinigt und fegt täg- 
lich Die übrigen Sünden aus und arbeitet, ben 
Menjhen recht rein und heilig zu machen. 


Articuli Smalcaldici. 


Pars ITY, Art. TIT. YW. 322. 323. 


oportet gratiam pro gratia [Ioh. 1, 16], et 
nemo hominum sine ipso coram Deo iustus 
esse potest. Quare si poenitentiam agere 
volueritis, recte illam agite, vestra poeniten- 
tia nulla est. Et, vos hypocritae, qui non 
egetis poenitentia, vos genimina viperarum, 
quis vos certos reddidit, ut fugeretis a ven- 
tura ira ete.? Matth. 3, 7 [Luc. 3, 7]. 

33] Eodem modo etiam Paulus Rom. 3, 12 
concionatur: Non est iustus quisquam, non 
est intelligens, non est requirens Deum, non 
est, qui faciat bonum, ne unus quidem; omnes 
34] declinaverunt et inutiles facti sunt. Et 
Act. 17,30: Nunc Deus annuntiat homimibus, 
ut omnes ubique poenitentiam agant. Omnes, 
dicit, nemine excepto, qui modo homo est. 
35] Haec poenitentia docet nos agnoscere pec- 
catum, videlicet de nobis omnibus plane actum 
esse, et intus et in cute nihil boni in nobis 
esse, et simpliciter fieri nos alios et novos 
homines oportere. 

36] Haec poenitentia non est partialis et 
mutilata, qualis est ista actualium [R.327 
peccatorum, nec etiam est incerta, qualis ista 
est. Non enim disputat, utrum sit peccatum 
vel non peccatum, sed totum prosternit et 
affirmat universum et merum esse peccatum 
quoad nos (et nihil esse in nobis, quod non sit 
peccatum sive reum). Quid enim diu quae- 
rere, partiri et distinguere volumus? Quam- 
obrem etiam contritio hic non est dubia aut 
incerta. Nihil enim remanet, quo aliquid boni 
cogitare possimus ad expiandum peccatum, sed 
abiicienda nobis est omnis spes de omnibus, 
quidquid sumus, quidquid cogitamus, loqui- 
mur et facimus etc. ; 

37] Similiter confessio quoque non potest 
esse falsa, incerta, manca aut mutila. Qui 
enim confitetur totum in se esse merum pec- 
catum, is comprehendit omnia peccata, nul- 
38] lum excludit, nullius obliviscitur. Sic et 
satisfactio non potest esse incerta, quia non 
est nostrum incertum et peccato contamina- 
tum opus, sed est passio et sanguis immacu- 
lati et innocentis Agni Dei, qui tollit peccata 
mundi. 

39] De hac poenitentia concionatur Iohan- 
nes, deinde Christus in evangelio et nos etiam. 
Et hac poenitentiae concione destruimus pa- 
pam et omnia, quae nituntur nostris bonis 
operibus. Omnia enim fundamento putri et 
vano insistunt, quod appellatur bonum opus 
sive lex, quum tamen nullum bonum opus 
adsit, sed tantum mala opera, et nemo faciat 


. legem (ut Christus Ioh. 7, 19 testatur), sed 


omnes eam transgrediantur. Quare aedifi- 
cium, quod superstruitur, tantummodo men- 
dacium et hypocrisis est, etiam qua in parte 
sanctissimum et formosissimum est. | 
40] Haec poenitentia in Christianis durat 
usque ad mortem, quia luctatur cum peccato 
residuo in carne per totam vitam, sicut Pau- 
lus Rom. 7, 14—25 ostendit, se belligerari cum 
lege membrorum. suorum ete., idque non pro- 
priis viribus, sed dono Spiritus Sancti, [R. 328 
quod remissionem peccatorum sequitur, et quo- 
tidie reliquias peccati purgat et expellit, et 
in eo est, ut hominem purificet, rectificet, 
sanctificet. i 


The Smalcald Articles. 


Therefore, if you wish to repent, repent 
aright; your penance will not accomplish 
anything [is nothing]. And you hypocrites, 
who do not need repentance, you serpents’ 
brood, who has assured you that you will es- 
cape the wrath to come? etc. Matt. 3, 7; 
Luke 3, 7. 

‘In the same way Paul also preaches, Rom. 
3, 10—12: There is none righteous, there is 
none that understandeth, there is none that 
seeketh after God, there is none that doeth 
good, no not one; they are all gone out of 
the way; they are together become unprofit- 
able. And Acts 17,30: God now commandeth 
all men everywhere to repent. “All men,” he 
says; no one excepted who is a man. This 
repentance teaches us to discern sin, namely, 
that we are altogether lost, and that there is 
nothing good in us from head to foot [both 
within and without], and that we must abso- 
lutely become new and other men. 

This repentance is not piecemeal [partial] 
and beggarly [fragmentary], like that which 
does penance for actual sins, nor is it uncer- 
tain like that. For it does not debate what 
is or is not sin, but hurls everything on a 
heap, and says: All in us is nothing but sin 
[affirms that, with respect to us, all is simply 
sin (and there is nothing in us that is not sin 
and guilt) ]. What is the use of [For why do 
we wish] investigating, dividing, or distin- 
guishing a long time? For this reason, too, 
this contrition is not [doubtful or] uncertain. 
For there is nothing left with which we can 
think of any good thing to pay for sin, but 
there is only a sure despairing concerning all 
that we are, think, speak, or do [all hope must 
be cast aside in respect of everything], etc. 

In like manner confession, too, cannot be 
false, uncertain, or piecemeal [mutilated or 
fragmentary]. For he who confesses that all 
in him is nothing but sin comprehends all sins, 
excludes none, forgets none. Neither can the 
satisfaction be uncertain, because it is not our 
uncertain, sinful work, but it is the suffering 
and blood of the [spotless and] innocent Lamb 
of God who taketh away the sin of the world. 

Of this repentance John preaches, and after- 
wards Christ in the Gospel, and we also. By 
this [preaching of] repentance we dash to the 
ground the Pope and everything that is built 
upon our good works. For all is built upon 
a rotten and vain foundation, which is called 
a good work or law, even though no good work 
is there, but only wicked works, and no one 
does the Law (as Christ, John 7, 19, says), 
but all transgress it. Therefore the building 
[that is raised upon it] is nothing but false- 
hood and hypocrisy, even [in the part] where 
it is most holy and beautiful. 

And in Christians this repentance continues 
until death, because, through the entire life 
it contends with sin remaining in the flesh, as 
Paul, Rom. 7, 14—25, [shows] testifies that he 
wars with the law in his members, etc.; and 
that, not by his own powers, but by the gift 
of the Holy Ghost that follows the remission 
of sins. This gift daily cleanses and sweeps 
out the remaining sins, and works so as to 
render man truly pure and holy. 


Part III, Art. III. 


489 


490 N.318-3%. 


Hiervon weiß Papft, Theologen, Juriften nocd 
fein Mtenfd nichts, jondern ijf eine Lehre bom 
Himmel, burdj8 Evangelium offenbart, und muß 
febBetei heißen bei den gottlojen Heiligen. 


Wiederum, ob etlihe Rottengeifter fommen 
würden, wie vielleicht etliche bereit3 da vorhanden 
find und zur Beit des Aufruhrs mir jefbjt bor 
Augen famen, bie da halten, daß alle die, jo ein= 
mal den Geift der Vergebung der Sünden emp: 
fangen hätten oder gläubig [ge]tporben wären, 
wenn Ddiefelben hernach fündigten, jo blieben fie 
gleihwohl im Glauben und fehadete ihnen jolche 
Sünde nicht, und jdrien alfo: Tu, was du willft, 
glaubft bu, fo if'$ alles nichts, ber Glaube ver- 
tilgt alle Sünden ufw. Sagen dazu: mo jemand 
nach dem Glauben und Geijt fündigte, fo habe er 
ben Geift und Glauben nie recht gehabt. Solcher 
unfinnigen Menfchen habe ich viel bor mir gehabt 
und [ich] forge, Dak nod) in etlichen folder Teufel 
tede. 

Darum [o ift vonndten zu wiffen und zu lehren, 
bap, wo bie heiligen Leute über das, jo fie die 
Erbfünde nod) haben und fühlen, dawider aud) 
täglich. büßen unb ftreiten, etwa in öffentliche 
Sünde fallen, al3 David in Chebruch, Mord und 
Gotteslafterung, dap al8dann der Glaube und 
Geijt ijt weg gewejen. Denn der Heilige Geift 
läßt die Sünde nicht walten und überhand ge- 
winnen, bab fie vollbracht werde, jondern jteuert 
und wehrt, daß fie nicht muß [darf] tun, was fie 
will. Tut fie aber, wa3 fie will, fo ift der Heilige 
Geift und Glaube nicht dabei; denn e$ heikt, tie 


St. Johannes fagt: „Wer aus Gott geboren ijt, — 


der fiindigt nicht und fann. nicht fündigen.” Und 
ijt Doch aud) bie Wahrheit (mie derjelbe St. Boz 
hannes jchreibt): „So tir jagen, daß wir nicht 
Sünde haben, jo lügen wir, und Gottes Wahrheit 
it nidjt in uns.” 


IV. Som Evangelium. 


Wir wollen nun wieder zum Evangelio fommen, 
welches gibt nicht einerlei Weife Rat und Hilfe 
wider bie Sünde; denn Gott ift iiberfdwenglid 
reich in feiner Gnade: erftlich burdj$ mündliche 
Wort, darin gepredigt wird Vergebung der Siin- 
ben in aller Welt, welches ijt das eigentliche Amt 
des (Sbangelit; zum andern duch bie Taufe; 
zum Dritten durchs heilige Saframent des Altars; 
zum vierten durch bie Kraft der Schlüffel und 
auch per mutuum colloquium et consolationem 
fratrum, Matth. 18: Ubi duo fuerimt congre- 
gat etc. : 


V. Bon bet Tarfe. 


Die Taufe ijt nidjt8 anderes denn Gottes Wort 
im YWafjer, durch feine Ginfegung befohlen, oder 
wie St. Paulus jagt Eph. 5: lavacrum in verbo; 
wie auc) Wuguftinus jagt: Accedat verbum ad 
elementum, et fit sacramentum. Und batum 
halten mir'$ nicht mit Thomas [Aquinas] und 
ben Predigerminden, die des Mortes (Gottes 
Einjegung) bergefjen und fagen, Gott habe eine 
geiftliche Kraft ins Wafer gelegt, welche die Sünde 
burdj$ Waffer abmajde; auch nicht mit Scotus 
unb ben Barfükermönchen, bie da lehren, daß bie 


Articuli Smalcaldici. 


Pars TTT): Art. IV: Ve YS. 323—325. 


41] De tantis rebus papa, theologi, iuristae 
aliique homines ex ratione sua nihil norunt, 
sed haec doctrina est e coelo per evangelium 
patefacta et ab impiis sanctis seu hypocritis 
pro haeresi proclamatur. 


42] Ceterum si sectarii quidam orientur, 


quorum nonnulli iam forsan adsunt et tem- 
pore seditionis rusticanae mihi ipsi in con- 
spectum veniebant, sentientes, omnes eos, qui 
semel Spiritum aut remissionem peccatorum 
accepissent et credentes facti essent, etsi de- 
inde pecearent, manere tamen in fide, et pec- 
catum ipsis nihil obesse. Hine voces ipsorum: 
Fac quidquid lubet, modo credas, nihil tibi 
nocet, fides omnia peccata delet etc. Addunt 
praeterea, si quis post fidem et Spiritum ac- 
ceptum peccet, eum nunquam Spiritum et 
fidem vere habuisse. Et tam insanos homines 
vidi et audivi multos, et vereor, ne adhue in 
nonnullis daemon iste latitans habitet. 


43] Si igitur, inquam, tales in posterum 
etiam orirentur, sciendum et docendum est, 
quod si sancti, qui originale peceatum adhue 
habere se sentiunt et quotidie de eo poenitent 
et cum eo luctantur, insuper ruant in mani- 
festa peccata, ut David in adulterium, homi- 
cidium et blasphemiam, eos excutere fidém 
et Spiritum Sanctum, et abesse tum ab ipsis 
44] fidem et Spiritum Sanctum. Spiritus 
enim Sanctus non sinit peccatum dominari, 
invalescere et victoriam obtinere ae consum- 
mari, sed reprimit et coercet, ne facere possit, 
quod vult. Si vero facit, quod vult, certe 
Spiritus Sanctus et fides amittuntur nee simul 
adsunt. Sic enim inquit Iohannes [1 Ioh. 
3,9]: Qui ex Deo matus est, non peccat et 
peccare non potest. 
verum est, quod idem Iohannes dicit [1 ep. 
1,8]: S dicimus mos peccatum. non habere, 
mentimur, et veritas Dei nom est in nobis. 


IV. De Evangelio. 


Nune ad evangelium redibimus, quod [R. 329 
non uno modo consulit et auxiliatur nobis 
contra peccatum; Deus enim superabundanter 
dives et liberalis est gratia et bonitate sua: 
primum per verbum vocale, quo iubet prae- 
dieari remissionem peccatorum in universo 
mundo, et hoc est proprium offieium evan- 
geli; secundo per baptismum; tertio per 
venerandum sacramentum altaris; quarto per 
potestatem clavium, atque etiam per mu- 
tuum colloquium et consolationem fratrum, 
Matth. 18,20: Ubi duo aut tres fuerint con- 


 gregat4 etc. 


V. De Baptismo. 


1] Baptismus nihil est aliud quam verbum 
Dei cum mersione in aquam, secundum ipsius 
institutionem et mandatum, sive, ut Paulus 
inquit Eph. 5, 26, lavacrum in verbo; 'sicut et 
Augustinus ait: Accedat verbum ad elemen- 
=] tum, et fit sacramentum. | Quare non senti- 


mus cum Thoma et monachis praedicatoribus 
seu Dominicanis, qui verbi et institutionis 


Dei obliti dicunt, Deum spiritualem. virtutem 
aquae contulisse et indidisse, quae peccatum 
3] per aquam, abluat. Non etiam facimus 


Et tamen etiam hoc 


US 

5 e 

cera be: 
ER 

MUNERE 


The Smalcald Articles. Part;ILl, Art-IV:WV: 


The Pope, the theologians, the jurists, and 
every other man know nothing of this [from 
their own reason], but it is a doctrine from 
heaven, revealed through the Gospel, and must 
suffer to be called heresy by the godless saints 
[or hypocrites]. 


On the other hand, if certain sectarists 
would arise, some of whom are perhaps al- 
ready extant, and in the time of the insur- 
rection [of the peasants] came to my own 
view, holding that all those who had once re- 
ceived the Spirit or the forgiveness of sins, 
or had become believers, even though they 
should afterwards sin, would still remain in 
the faith, and such sin would not harm them, 
and [hence] crying thus: “Do whatever you 
please; if you believe, it all amounts to 
nothing; faith blots out all sins,” etc. — they 
say, besides, that if any one sins after he has 
received faith and the Spirit, he never truly 
had the Spirit and faith: I have had before 
me [seen and heard] many such insane men, 
and I fear that in some such a devil is still 
remaining [hiding and dwelling]. 

It is, accordingly, necessary to know and 
to teach that when holy men, still having and 
feeling original sin, also daily repenting of 
and striving with it, happen to fall into mani- 
fest sins, as David into adultery, murder, and 
blasphemy, that then faith and the Holy 
Ghost has departed from them [they cast out 
faith and the Holy Ghost]. For the Holy 
Ghost does not permit sin to have dominion, 
to gain the upper hand so as to be accom- 
plished, but represses and restrains it so that 
it must not do what it wishes. But if it does 
what it wishes, the Holy Ghost and faith are 
[certainly] not present. For St. John says, 
1 Ep. 3,9: Whosoever is born of God doth not 
commit sin, . . . and he cannot sin. And yet 
it is also the truth when the same St. John 
says, 1 Ep. 1, 8: If we say that we have no 
sin, we deceive ourselves and the truth is not 
in us. 


IV. Of the Gospel. 


We will now return to the Gospel, which 
not merely in one way gives us counsel and 
aid against sin; for God is superabundantly 
rich [and liberal] in His grace [and good- 
ness]. First, through the spoken Word by 
which the forgiveness of sins is preached 
[He commands to be preached] in the whole 
world; which is the peculiar office of the 
Gospel. Secondly, through Baptism. Thirdly, 
through the holy Sacrament of the Altar. 
Fourthly, through the power of the keys, and 
also through the mutual conversation and 
consolation of brethren, Matt. 18,20: Where 
two or three are gathered together, etc. 


V. Of Baptism. 


Baptism is nothing else than the Word of 
God in the water, commanded by His insti- 
tution, or, as Paul says, a washing in the 
Word; as also Augustine says: Let the Word 
come to the element, and it becomes a Sacra- 
ment. And for this reason we do not hold 
with Thomas and the monastic preachers [or 


491 


Dominicans] who forget the Word (God’s in- 
stitution) and say that God has imparted to 
the water a spiritual power, which through 
the water washes away sin. Nor [do we 
agree] with Scotus and the Barefooted monks 
[Minorites or Franciscan monks], who teach 


A99 MM. 320. 821. 


Taufe die Sünde abwafche aus Beiftehen gitt- 
Tihes Willens, alfo bap biefe Whwajdung ges 
ideft allein burd) Gottes Willen, gar nicht 
Durchs Wort oder Waffer. 


Von ber Kintertaufe halten wir, bab man bie 
Kinder taufen folle; denn fie gehören auch zu der 
verheifenen Erlöfung, burd) Chriftum gejchehen, 
und die Kirche foll fie [die Taufe] ihnen reichen. 


VI. Bom Saframent be8 Wtars. 


Vom Caframent des Altar3 halten wir, daf 
Brot und Wein im Abendmahl jet der wahr: 
faftige Leib und Blut Chrifti unb werde nicht 
allein gereicht unb empfangen bon frommen, fon- 
dern auch bon bbjen Chriften. 

Und bag man nicht foll einerlei Geftalt allein 
geben. Und mir bedürfen der hohen Kunft nicht, 
die uns lere, daß unter einer Geftalt fo viel 
fet al3 unter beiden, wie uns bie Sophiften und 
das Konzilium zu Konftanz lehren. Denn ob’8 
gleich wahr wäre, daß unter einer fo viel fet als 
unter beiden, [o ift doch bie einige Geftaft nicht 
bie ganze Ordnung und Einfegung, butd) Chri- 
dum geftiftet und befoblen. Und fonderlid) ver= 
Dammen und verfluhen wir in Gottes Namen 
diejenigen, fo nicht allein beibe[rlei] Geftalt laffen 
anftehen, jondern auch gar herrlich [jelbitherrlich] 
daher verbieten, verdammen, läftern als SKekerei 
und feken fid) damit wider und über Chriftum, 
unfern HErrn und Gott uj. 


Von der Tran8fubftantiation achten wir bet 
{pigigen Sophifterei gar nichts, da fie lehren, bab 
Brot und Wein berfajjen oder verlieren ihr natür= 
fid) Wefen, und bleibe allein Geftalt und Farbe 
des Brot3 unb nicht rechtes Brot. Denn e$ reimt 
fid mit der Schrift aufs befte, daß Brot da fet 
unb bleibe, wie e8 St. Paulus jefbjt nennt: „Das 
Brot, das wir brechen“, und: „Alfo efje er bon 
dem Brot.” 


VIL. Son [den] Schlüffeln. 


Die Scliiffel find ein Amt und Gewalt, der 
Kirche von Chrifto gegeben, zu binden unb zu löfen 
bie Sünden, nicht allein bie groben und twobhlbe- 
fannten Sünden, fondern aud) bie fubtilen, heim= 
liden, bie Gott allein erfennt. Wie gejchrieben 
fteht im 19. Palm: „Wer fennet, wieviel er feh- 
let?" Und St. Paulus Röm.7 Hagt jelbft, „dag 
er mit dem Fleifch diene Dem Gejege der Sünde. 
Denn e3 fteht nicht bei uns, fondern bei Gott 
allein, zu urteilen, welche, wie groß und toiebiel 


Sünden find, wie gefchrieben fteht im 143. Pjalm: 


„Sehe nicht ins Gericht mit deinem Knecht; denn 
bor bir ijt fein lebendiger SRenjd) gerecht.“ Und 
Paulus 1 Kor. 4 aud) jagt: „Sch bin mir wohl 
nichts bewußt, aber darum bin ich nicht gerecht.“ 


VIII. Gon ber SSeidjte. 


Weil bie Abfolution oder Kraft ber Sdliiffel 
[* des Schliiffels] aud) eine Hilfe und Troft ift, 
wider bie Sünde und böjes Gewiffen im Evans 
gelio burd) Chriftum geftiftet, fo foll man bie 
Beichte ober Whfolution beileibe nicht laffen ab- 
fommen in der Kirche, jonderlih um der blöden 
[verzagten] Getwiffen willen, aud) um des jungen 


Articuli Smalcaldici. Pars III, Art. VI— VIII. 


YW. 325. 326. . 


cum Scoto et Minoritis seu monachis Fran- 
ciscanis, qui docent, baptismo ablui peccatum 
ex assistentia divinae voluntatis, et hanc ablu- 
tionem, fieri tantum per Dei voluntatem, et 
minime per verbum et aquam. 

4] De paedobaptismo docemus infantes esse 
baptizandos. Pertinent enim ad promissam 
redemptionem per Christum factam. Et ec- 
clesia debet illis baptismum et promissionis 
ilius annuntiationem. 


VI. De Sacramento Altaris. 


1] De sacramento altaris sentimus [R.330 
panem et vinum in coena esse verum corpus 
et sanguinem Christi, et non tantum dari et 
sumi a piis, sed etiam ab impiis Christianis. 


2] Et non tantum unam speciem esse dan- 
dam. Non enim indigemus doxosophia ista, 
quae nos doceat sub una specie tantum esse 
quantum sub utraque, sicut sophistae et Con- 
3] cilium Constantiense docent. Etsi enim 
verum esse forte possit, quod sub una tantum 
sit quantum sub utraque, tamen una species 


non est tota ordinatio et institutio per Chri- 


4] stum facta, tradita et mandata. Imprimis 
vero damnamus et exsecramur in nomine Do- 
mini omnes eos, qui non tantum utramque 
speciem omittunt, verum etiam tyrannice eam 
prohibent, damnant et blasphemant ut haere- 
sin et ita se ipsos supra et contra Christum, 
Dominum et Deum nostrum, extollunt oppo- 
nentes et praeponentes se Christo ete. ~ 

5] De transsubstantiatione subtilitatem so- 
phisticam nihil curamus, qua fingunt panem 
et vinum relinquere et amittere naturalem 
suam substantiam, et tantum speciem et co- 
lorem panis et non verum panem remanere. 
Optime enim cum Sacra Scriptura congruit, 
quod panis adsit et maneat, sicut Paulus ipse 
nominat [1 Cor. 10, 16]: Panis, quem frangi- 
mus. Et [1 Cor. 11, 28]: Ita edat de pane. 


VII. De Clavibus. 


1] Claves sunt officium et potestas ecclesiae 
a Christo data, ad ligandum et solvendum pec- 
cata non tantum enormia et manifesta, sed 


etiam subtilia, abscondita, soli Deo nota, sieut 


Ps.19,13 scriptum est: Delicta quis intelli- 
git? Et Rom.7,25 Paulus conqueritur, [R. 331 
2] se carne servire legi peccati. Non enim 
penes nos est, sed solius Dei est iudicare, quae, 
quanta et quotuplicia sint peccata, ut scri- 
ptum est Ps. 143, 2: Ne intres im iudicium 
cum servo tuo, quia non iustificabitur coram 
3] te omnis vivens. Et Paulus 1 Cor. 4, 4 in- 
quit: Nullius quidem mihi conscius sum, sed 
per hoc mon iustificatus sum. 


VIII. De Confessione. 


1] Quum absolutio et virtus clavium etiam 
sit consolatio et auxilium contra peccatum 
et malam conscientiam, in evangelio ab ipso 
Christo instituta, nequaquam in ecclesia con- 
fessio et absolutio abolenda est, praesertim 
propter teneras et pavidas conscientias et 
propter iuventutem indomitam et petulantem, 


4 


4 


The Smalcald Articles. 


that, by the assistance of the divine will, Bap- 
tism washes away sins, and that this ablution 
occurs only through the will of God, and by 
no means through the Word or water. 

Of the baptism of children we hold that 
children ought to be baptized. For they be- 
long to the promised redemption made 
through Christ, and the Church should ad- 
minister it [Baptism and the announcement 
of that promise] to them. 


VI. Of the Sacrament of the Altar. 


Of the Sacrament of the Altar we hold that 
bread and wine in the Supper are the true 
body and blood of Christ, and are given and 
received not only by the godly, but also by 
wicked Christians. 

And that not only one form is to be given. 
[For] we do not need that high art [specious 
wisdom] which is to teach us that under the 
one form there is as much as under both, as 
the sophists and the Council of Constance 
teach. For even if it were true that there is 
as much under one as under both, yet the one 
form only is not the entire ordinance and in- 
stitution [made] ordained and commanded by 
Christ. And we especially condemn and in 
God's name execrate those who not only omit 
both forms, but also quite autocratically 
[tyrannically] prohibit, condemn, and blas- 
pheme them as heresy, and so exalt them- 
selves against and above Christ, our Lord and 
God [opposing and placing themselves ahead 
of Christ], etc. 

As regards transubstantiation, we care 
nothing about the sophistical subtlety by 
which they teach that bread and wine leave 
or lose their own natural substance, and that 
there remain only the appearance and color 
of bread, and not true bread. For it is in 
perfect agreement with Holy Scriptures that 
there is, and remains, bread, as Paul himself 
calls it, 1 Cor. 10, 16: The bread which we 
break. And 1Cor.11,28: Let him so eat of 
that bread. 


VII. Of the Keys. 


The keys are an office and power given by 
Christ to the Church for binding and loosing 
sin, not only the gross and well-known sins, 
but also the subtle, hidden, which are known 
only to God, as it is written in Ps. 19, 13: 
Who can understand his errors? And in 
Rom. 7, 25 St. Paul himself complains that 
with the flesh he serves the law of sin. For 
it is not in our power, but belongs to God 
alone, to judge which, how great, and how 
many the sins are, as it is written in Ps. 
143, 2: Enter not into judgment with Thy 
servant; for in Thy sight shall no man living 
be justified. And Paul, 1 Cor. 4, 4, says: For 
I know nothing by myself; yet am I not 
hereby justified. 


VIII. Of Confession. 


Since Absolution or the Power of the Keys 
is also an aid and consolation against sin and 
a bad conscience, ordained by Christ [Him- 


Part III, Art. VI—VIII. 498 


self] in the Gospel, Confession or Absolution 
ought by no means to be abolished in the 
Church, especially on account of [tender and] 
timid consciences and on account of the un- 
trained [and capricious] young people, ip 


494 M. 321. 322. 


rohen Volks willen, damit e$ verhört unb unter: 
richtet werde in ber chriftlichen Lehre. 

Die Erzählung aber der Sünden fol frei fein 
einem jeden, was er erzählen oder nicht erzählen 
will; denn folange wir im Tleifch find, werden 
wir nicht lügen, wenn wir fagen: Sch bin ein 
armer Menjch voller Sünden; Röm.7: „Ich fühle 
ein ander eje in meinen Gliebern^ ufw. Denn 
Dietweil bie absolutio privata von dem Amt her 
fommt der Schlüffel, [off man fie nicht verachten, 
fondern hod) und wert halten wie alle andern 
Mmter der chriftlichen Kirche. 

Und in diejen Stüden, fo da8 mündliche, duper- 
liche Wort betreffen, ijt feft darauf zu bleiben, bab 
Gott niemand feinen Geift oder Gnade gibt ohne 
durch oder mit dem vor[her]gehenden äußerlichen 
Wort, damit wir uns bewahren vor den Enthu- 
fiaften, das ift, Geijtern, fo fid) rühmen, ohne und 
bor bem Wort den Geift zu haben, und banad) die 
Schrift oder mündlih Wort richten, deuten und 
dehnen ihres Gefallens; wie ber Münzer tat und 
nod) biel tun heutigestages, bie zwifchen dem Geift 
und Buchftaben fcharfe Richter fein wollen und 
Dijen nicht, was fie jagen oder fegen. Denn das 
Papfttum auch ein eitel Enthufiasmus ift, darin 
Der PBapjt rühmt, alle Rechte find im Schrein fei- 
nes Herzens, und was er mit feiner Kirche urteilt 
und heißt, das foll Geift und Recht fein, twenn’s 
gleich über und wider bie Schrift oder das miind- 
lide Wort ijt. 


Das ift alles ber alte Teufel und alte Schlange, 
ber Adam und Gba aud) zu Enthufiaften machte, 
bom Außerlihen Wort Gottes auf [Schwarm] 
Geifteret und Gigenbiünfel führte und tat'8 dod 
auch durch andere duberliche Worte. Gleichtwie 
aud) unfere Enthufiaften das äußerliche Wort ver: 
dammen, und. doch fie felbft nicht fdweigen, fon- 
dern Die Welt voll plaudern und jchreiben, gerade 
als fonnte der Geift durch bie Schrift oder miind- 
Vic) Wort der Apoftel nicht Tommen, aber dur) 
ihre Schrift und Wort müßte er fommen. Warum 
laffen fie auch ihre Predigt und Schrift nicht an- 
ftehen, bi8 ber Geift felber in die Leute ohne und 
bor ihrer Schrift fommt, wie fie rühmen, daß er 
in fie [ge] fommen fet ohne Predigt der [Heiligen] 
Schrift? Davon hier weiter nicht Beit ift zu dig: 
putieren; tir haben’s fonft genugjam getrieben. 


Denn auch die, fo bor der Taufe glauben oder 
in der Taufe gläubig werden, haben’s durchs 
äuperliche, vor[her]gehende Wort; als, die Alten, 
fo zur Vernunft [ge]fommen find, müffen zuvor 


gehört haben, daß, „wer da glaubt und getauft | 


wird, der ijt felig“, ob fie gleich, erft ungläubig, 
nad zehn Kahren den Geift und Taufe friegen. 
Und Cornelius Act. am 10. hatte lange zuvor ge- 
hört bei den Juden bom fünftigen Meifias, daz 
durch et gerecht bor Gott und fein Gebet und 
. UWimofen angenehm waren in folhem Glauben 
(wie SufaS ihn gerecht und gottesfürchtig nennt), 
und nicht ohne fold) vor[herjgehendes Wort oder 
Gehör fonnte glauben noch gerecht fein. Aber 
St. Petrus mußte ihm offenbaren, dak der Mef- 
fia$ (an welchen zufünftigen er bis daher geglaubt 
hatte) nun [ge]fommen wäre, und fein Glaube 
bom gufün[tigen Meffias ihn nicht bei den ver- 
ftodten, ungläubigen Juden gefangen hielte, fon- 


Articuli Smalcaldici. 


Pars III, Art. VIII. YW. 326. 327. 


ut audiatur, examinetur et instituatur in do- 
ctrina Christiana. 

2] Enumeratio autem peccatorum debet esse 
unicuique libera, quid enumerare aut non enu- 
merare velit. Quamdiu enim in carne sumus, 
non mentiemur confitentes et dicentes: Agno- 
sco, me miserum esse peccatorem et scatere 
peecatis. Rom.7,23: Sentio aliam legem in 
membris meis etc. Et quum absolutio privata 
ab officio clavium oriatur, negligenda non est, 
sed maximi facienda, sieut et alia offieia Chri- 
stianae ecclesiae magni facienda sunt. 

3] Et in his, quae vocale et externum Ver- 
bum concernunt, constanter tenendum est 
Deum nemini Spiritum vel gratiam suam lar- 
giri nisi per Verbum et cum Verbo externo 
et praecedente, ut ita praemuniamus nos ad- 
versum enthusiastas, id est, spiritus, qui 
iactitant se ante Verbum et sine Verbo Spiri- 
tum habere, et ideo Scripturam sive vocale 
Verbum iudicant, flectunt et reflectunt pro 
libito, ut faciebat Monetarius et multi adhue 
hodie, qui acute discernere volunt inter spiri- 
tum et literam et neutrum norunt, nee [R.332 
4] quid statuant, sciunt. Quid, quod etiam 
papatus simpliciter est merus enthusiasmus, 
quo papa gloriatur omnia iura esse in scrinio 
sui pectoris, et quidquid ipse in ecclesia sua 
sentit et iubet, id spiritum et iustum esse, 
etiamsi supra et contra Scripturam et vocale 
Verbum aliquid statuat et praecipiat. 

5] Hoc in universum antiquus est Satanas 
et serpens, qui etiam Adamum et Evam in 
enthusiasmum coniiciebat et ab externo Verbo 
Dei ad spiritualitates et proprias opiniones 
abducebat, id quod tamen et ipse per alia ex- 
6] terna verba perficiebat. Perinde ac hodie 
nostri enthusiastae externum Verbum damnant 
et tamen ipsi non silent, sed mundum garruli- 
tatibus et scriptionibus implent, quasi vero 
Spiritus per scripta et vocale verbum aposto- 
lorum venire nequeat, sed per ipsorum verba 
et scripta primum veniat. Cur ergo non ipsi 
etiam omittunt suas conciones et scriptiones, 
donee Spiritus ipse ad homines sine ipsorum 
scriptis et ante ea veniat, quemadmodum 
gloriantur Spiritum se accepisse sine praedi- 
catione Scripturarum? Sed de his iam non 
vaeat pluribus disputare; et satis alias de 
his a nobis dictum est. 

7] Nam etiam ii, qui ante baptismum cre- 
dunt vel in baptismo credere incipiunt, per ex- 
ternum praecedens Verbum credunt ut adulti. 
Audiunt enim [Marc. 16, 16]: Quicunque cre- 
diderit et baptizatus fuerit salvus erit, etiamsi 
primum increduli post decennium accipiant 
8] Spiritum et baptismum. Cornelius Act. 10, 
lsqq. longe ante audierat apud Iudaeos de 
venturo Messia, per quem iustus coram Deo, 
preces et eleemosynas Deo gratus praestabat 
ex fide (sieut Lucas eum nominat iustum, 
pium et timentem Dei) et sine praecedente 
illo Verbo atque auditu credere et iustus esse 
non poterat. Petrus autem patefacere ei iube- 
batur, Messiam (in quem venturum hactenus 
ille erediderat) iam advenisse, ut fides [R.333 
eius de venturo Messia eum apud induratos et 
ineredulos Iudaeos non eaptivum teneret, sed 
ut sciret se salvandum esse per praesentem 


The Smalcald Articles. 


order that they may be examined, and in- 
structed in the Christian doctrine. 

But the enumeration of sins ought to be 
free to every one, as to what he wishes to 
enumerate or not to enumerate. For as long 
as we are in the flesh, we shall not lie when 
we say: “I am a poor man [I acknowledge 
that I am a miserable sinner], full of sin.” 
Rom. 7, 23: I see another law in my mem- 
bers, ete. For since private absolution origi- 
nates in the Office of the Keys, it should not 
be despised [neglected], but greatly and highly 
esteemed [of the greatest worth], as [also] all 
other offices of the Christian Church. 

And in those things which concern the 
spoken, outward Word, we must firmly hold 
that God grants His Spirit or grace to no one, 
except through or with the preceding outward 
Word, in order that we may [thus] be pro- 
tected against the enthusiasts, 4. e., spirits 
who boast that they have the Spirit without 
and before the Word, and accordingly judge 
Seripture or the spoken Word, and explain 
and stretch it at their pleasure, as Muenzer 
did, and many still do at the present day, who 
wish to be acute judges between the Spirit 
and the letter, and yet know not what they 
say or declare. For [indeed] the Papacy also 
is nothing but sheer enthusiasm, by which the 
Pope boasts that all rights exist in the shrine 
of his heart, and whatever he decides and 
commands with [in] his church is spirit and 
right, even though it is above and contrary 
to Seripture and the spoken Word. 

All this is the old devil and old serpent, 
who also converted Adam and Eve into en- 
thusiasts, and led them from the outward 
Word of God to spiritualizing and self-conceit, 
and nevertheless he accomplished this through 
other outward words. Just as also our en- 
thusiasts [at the present day] condemn the 
outward Word, and nevertheless they them- 
selves are not silent, but they fill the world 
with their pratings and writings, as though, 
indeed, the Spirit could not come through the 
writings and spoken word of the apostles, but 
[first] through their writings and words he 
must come. Why [then] do not they also 
omit their own sermons and writings, until 
the Spirit Himself come to men, without their 
writings and before them, as they boast that 
He has come into them without the preaching 
of the Seriptures? But of these matters there 
is not time now to dispute at greater length; 
we have elsewhere sufficiently urged this sub- 
ject. 

For even those who believe before Bap- 
tism, or become believing in Baptism, believe 
through the preceding outward Word, as the 
adults, who have come to reason, must first 
have heard: He that believeth and is baptized 
shall be saved, even though they are at first 
unbelieving, and receive the Spirit and Bap- 
tism ten years afterwards. Cornelius, Acts 
10, 1 ff., had heard long before among the Jews 
of the coming Messiah, through whom he was 
righteous before God, and in such faith his 
prayers and alms were acceptable to God (as 
Luke calls him devout and God-fearing), and 
without such preceding Word and hearing 


Part III, Art. VIII. 495 


could not have believed or been righteous. 
But St. Peter had to reveal to him that the 
Messiah (in whom, as one that was to come, 
he had hitherto believed) now had come, lest 
his faith concerning the coming Messiah hold 
him captive among the hardened and unbeliev- 
ing Jews, but know that he was now to be 


496 M. 322. 323. 
bern wüßte, Dak er nun müßte felig werden burd) 
den gegenwärtigen Meffiam und denjelben nicht 
mit den Juden verleugnen nod) verfolgen ufw. 

Summa, der Enthufiasmus ftedt in Adam und 
feinen Rindern von Anfang bis zum Ende bet 
Welt, bon dem alten Drachen in fie geftiftet und 
gegiftet, und ift aller Kegerei, auch des Papfttums 
und Mahomets, Ursprung, Kraft und Mad. 
Sarum follen unb miiffen wir darauf beharren, 
baB Gott nicht will mit uns Menfden handeln 
denn durch fein duberlid) Wort und Saframent. 
Alles aber, was ohne fold Wort und Saframent 
pom Geift gerühmt wird, das ift der Teufel. 
Denn Gott wollte aud) Mofi erftlih burd) den 
feurigen Bufh und münblid Wort erjcheinen; 
unb fein Prophet, weder Elias nod) Elifäus, auper 
oder ohne bie zehn Gebote den Geift [gelfriegt 
haben. Und Sohannes der Täufer nicht ohne 
Gabriels vorgehendes Wort empfangen nocd ohne 
Maria Stimme in feiner Mutter Leibe [prang. 
Und St. Petrus fpridt: „Die Propheten haben 
nicht aus men[dfidem Willen, fondern aus dem 
Heiligen Geift gewei8fagt, bod) af8 bie heiligen 
Menfchen Gottes." Wher ohne üuperfid) Wort 
waren fie nicht Heilig, viel weniger hätte fie als 
noch Unheilige der Heilige Geift zu reden getrie= 
ben; denn fie waren heilig, [prid)t er, ba der Qei- 
lige Geijt durch fie redete. 


IX. Bom Bann. 


Den großen Bann, wie e8 ber Papft nennt, 
halten wir für eine lauter weltliche Strafe, unb 
[derfelbe] geht ung Kirchendiener nichts an. Aber 
der Heine, das ijt, der rechte chriftliche Bann, ijt, 
bab man offenbarliche, halsitarrige Sünder nicht 
fol lafien zum Saframent oder anderer Gemein- 
{daft der Kirche fommen, bis fie fid) beffern und 
die Sünde meiden. Und die Prediger follen in 
Diefe geiftliche Strafe oder Bann nicht mengen bie 
weltliche Strafe. 


X. Ton der Weihe und Pofation. 


Wenn bie Biihöfe wollten rechte Bifchöfe fein 
und fi) der Kirche und des (bangelii annehmen, 
jo möchte man ihnen das um der Liebe und Cinig- 
feit willen, bod) nicht aus Not laffen gegeben fein, 
Dap fie uns unb unfere Prediger ordinierten und 
fonfirmierten; Dod) Hintangejegt alle Zarven und 
Gejpenfte [SBlenbterfe] undhriftliches Wefens und 
Gepränges. Nun fie aber nicht rechte Bifchöfe find 
oder auch nicht fein wollen, fonderr weltliche 
Herren und Fürften, Die weder predigen nod) Ieh: 
ten nod) taufen nod) fommunizieren, noch einiges 


Werf oder Amt der Kirche treiben wollen, dazu . 


diejenigen, bie fold Amt berufen treiben, verfol- 
gen und berdammen, jo muß [darf] dennoch um 
ihretwillen die Kirche nicht ohne Diener bleiben. 
Darum, tie bie alten Grempel ber Kirche und 
der Väter uns lehren, wollen und follen wir felbft 
ordinieren tüchtige Perfonen zu folhem Amt. 
Und das haben fie uns nicht zu verbieten nod) zu 
wehren, aud) [nicht] nad) ihrem eigenen Rechte, 
Denn ihre Rechte jagen, dak diejenigen, fo auch bon 
Kekern ordiniert find, follen geordiniert heißen 
unb bleiben, gleihwie St. Hieronymus fchreibt 
bon der Kirche zu Alexandria, daß fie erftlich von 
Biihöfen [* ohne Bifchöfe], durch bie Priefter 
und Prediger ingemein regiert find worden. 


Articulà Smalcaldici. 


Pars III, Art. IX. X. YW. 327. 328. 


Messiam, et hune cum Iudaeorum turba non 
negaret, nec persequeretur etc. 


9] Quid multis? Enthusiasmus insitus est 
Adamo et filiis eius a primo lapsu usque ad 
finem mundi, ab antiquo dracone ipsis veneno 
quodam implantatus et infusus, estque omnium 
haeresium et papatus et Mahometismi origo, 
10] vis, vita et potentia. Quare in hoc nobis 
est constanter perseverandum, quod Deus non 
velit nobiscum aliter agere nisi per vocale Ver- 
bum et sacramenta, et quod, quidquid sine 
Verbo et sacramentis iactatur ut spiritus, sit 
11] ipse diabolus. Nam Deus etiam Mosi 
voluit apparere per rubum ardentem et vocale 
Verbum. Et nullus propheta, sive Elias sive 
Elisaeus, Spiritum sine Decalogo sive Verbo 
12] vocali accepit. Et Iohannes Baptista nec 
concipiebatur sine Gabrielis praecedente verbo, 
nee in matris utero saliebat sine Mariae verbo. 
13] Et Petrus inquit, 2 Pet. 1, 21: Prophetae 
non ex voluntate humana, sed Spiritu Sancto 
inspirati locuti sunt, sancti Dei homines, qui 
sine Verbo externo non erant sancti, nec a 
Spiritu Sancto, ut non sancti seu profani, ad 
prophetandum impulsi; sed sancti erant, in- 
quit Petrus, quum per eos Spiritus Sanctus 
loqueretur. 


IX. De Excommunicatione. 


Maiorem illam excommunicationem, quam 
papa ita nominat, non nisi civilem poenam 
esse ducimus, non pertinentem ad nos mini- 
stros eeclesiae. Minor autem, quam nominat, 
vera et Christiana est excommunieatio, quae 
manifestos et obstinatos peccatores non ad- 
mittit ad sacramentum et communionem ec- 
elesiae, donee emendentur et scelera vitent. 
Et ministri non debent confundere hane ec- 
clesiasticam poenam seu excommunieationem 
cum poenis civilibus. [R. 334 


X. De Initiatione, Ordine et Vocatione. 


1] Si episcopi suo officio recte fungerentur 
et curam ecclesiae et evangelii gererent, posset 
ilis nomine caritatis et tranquillitatis, non 
ex necessitate, permitti, ut nos et nostros con- 
cionatores ordinarent et confirmarent, hae 
tamen conditione, ut seponerentur omnes lar- 
vae, praestigiae, deliramenta et spectra pom- 
2] pae ethnicae. Quia vero nec sunt nec esse 
volunt veri episcopi, sed politici dynastae et 
principes, qui nec concionantur et docent, nec 
baptizant, nec coenam administrant, nec ullum 
opus et officium ecclesiae praestant, sed eos, 
qui vocati munus illud subeunt, persequuntur 
et condemnant: profecto ipsorum culpa eccle- 
sia non deserenda, nec ministris spolianda est. 

3] Quapropter, sicut vetera exempla eccle- 
siae et patrum nos docent, idoneos ad hoe 
officium ipsi ordinare debemus et volumus. 
Et hoc nobis prohibere non possunt, etiam 
secundum sua iura, quae affirmant etiam ab 
haereticis ordinatos vere esse ordinatos, et 
ilam ordinationem non debere mutari. Et 
Hieronymus scribit de ecclesia Alexandrina, 
eam primum absque episcopis, presbyteris et 
ministris communi opera gubernatam fuisse. 


The Smalcald Articles. 


saved by the present Messiah, and must not, 
with the [rabble of the] Jews deny nor perse- 
cute Him. | 
In a word, enthusiasm inheres in Adam and 
his children from the beginning [from the 
first fall] to the end of the world, [its poison] 
having been implanted and infused into them 
by the old dragon, and is the origin, power 
[life], and strength of all heresy, especially 
of that of the Papacy and Mahomet. There- 
fore we ought and must constantly maintain 
this point, that God does not wish to deal 
with us otherwise than through the spoken 
Word and the Sacraments. It is the devil 
himself whatsoever is extolled as Spirit with- 
out the Word and Sacraments. For God 
wished to appear even to Moses through the 
burning bush and spoken Word; and no 
prophet, neither Elijah nor Elisha, received 
the Spirit without the Ten Commandments 
[or spoken Word]. Neither was John the 
Baptist conceived without the preceding word 
of Gabriel, nor did he leap in his mother’s 
womb without the voice of Mary. And Peter 
says, 2. Ep. 1, 21: The prophecy came not by 
the will of man; but holy men of God spake 
as they were moved by the Holy Ghost. With- 
out the outward Word, however, they were not 
holy, much less would the Holy Ghost have 
moved them to speak when they still were un- 
holy [or profane]; for they were holy, says 
he, since the Holy Ghost spake through them. 


IX. Of Excommunication. 


The greater excommunication, as the Pope 
calls it, we regard only as a civil penalty, and 
it does not concern us ministers of the Church. 
But the lesser, that is, the true Christian ex- 
communication, consists in this, that mani- 
fest and obstinate sinners are not admitted to 
the Sacrament and other communion of the 
Church until they amend their lives and avoid 
sin. And ministers ought not to mingle secu- 
lar punishments with this ecclesiastical pun- 
ishment, or excommunication. 


X. Of Ordination and the Call. 


If the bishops would be true bishops [would 
rightly discharge their office], and would de- 
vote themselves to the Church and the Gospel, 
it might be granted to them for the sake of 
love and unity, but not from necessity, to or- 
dain and confirm us and our preachers; omit- 
ting, however, all comedies and spectacular 
display [deceptions, absurdities, and appear- 
ances] of unchristian [heathenish] parade 
and pomp. But because they neither are, 
nor wish to be, true bishops, but worldly 
lords and princes, who will neither preach, 
nor teach, nor baptize, nor administer the 
Lord’s Supper, nor perform any work or 
office of the Church, and, moreover, perse- 
cute and condemn those who discharge these 
functions, having been called to do so, the 
Church ought not on their account to re- 
main without ministers [to be forsaken by or 
deprived of ministers]. . 

Therefore, as the ancient examples of the 
Church and the Fathers teach us, we ourselves 


Concordia Triglotta, 


Parwili\Art, IX 497 


will and ought to ordain suitable persons to 
this office; and, even according to their own 
laws, they have not the right to forbid or pre- 
vent us. For their laws say that those or- 
dained even by heretics should be declared 
[truly] ordained and stay ordained [and 
that such ordination must not be changed], 
as St. Jerome writes of the Church at Alex- 
andria, that at first it was governed in 
common by priests and preachers, without 
bishops. 


32 


498 M. 324. 325. Articuli Smalcaldici. 


XI. Bon ber Priefterehe. 


Dap fie Die Ehe verboten und den göttlichen 
Stand der Priefter mit etviger Meufchheit be- 
jchwert haben, das [deS] haben fie weder Fug nod) 
Recht gehabt, fondern haben gehandelt als bie 
endechriftiihen, tyrannifchen, verzweifelten Buben 
und damit Urjache gegeben allerlei erjchredlicher, 
greulicher, unzähliger Sünden ber Unfeufchheit, 
Darin fie denn noch ftefen. WIS wenig nun uns 
oder ihnen Macht gegeben ift, aus einem Sftünnz 
fein ein Fräulein oder aus einem Fräulein ein 
Männlein zu machen oder beides nichts zu machen, 
fo wenig haben fie aud) Macht gehabt, folde Krea= 
turen Gottes zu fcheiden oder [zu] verbieten, daß 
fie nicht ehrlid) und ehelich beieinander jollten 
wohnen. Darum wollen wir in ihren feibigen 
Bolibat nicht willigen, aud) nicht leiden, fondern 
[wir wollen] die Ehe frei haben, wie fie Gott ge- 
ordnet unb geftiftet hat, und wollen fein Werk 
nicht zerreigen nod) hindern; denn St. Paulus 
fagt 1 Tim. 4, es jet eine ,teuflifche Lehre. 


XII. Von der Kirde. 


Wir geftehen ihnen nicht, dah fie bie Kirche 
feten, unb [fe] fnb'$ aud nicht, und [tir] 
wollen’S aud) nicht hören, was fie unter bem 
Namen der Kirche gebieten oder verbieten. Denn 


e$ weiß, Gott Lob, ein Kind von fieben Jahren, - 


was bie Kirche fei, nämlich die heiligen Gläubigen 
und die Schaflein, die ihres Hirten Stimme 
hören. Denn alfo beten die Kinder: „Sch glaube 
eine heilige chriftliche Kirche.“ Diefe Heiligkeit 
fteht nicht in Chorhembden, Platten, fangen NRöden 
und andern ihren Zeremonien, Durd) fie über [hin 
ausgehend über] die Heilige Schrift erdichtet, jon- 
dern im Wort Gottes und rechtem. Glauben. 


XIII. Wie man vor Gott gerecht wird, 
und von guten Werfen, 


Was ich davon bisher und ftetiglich gelehrt habe, 
Das weiß ich gar nicht zu ändern, nämlich bab wir 
duch den Glauben (wie St. Petrus fagt) ein am 
der, neu, rein Herz friegen, und Gott um Chris 
ftus’ twillen, unjer8 Mittler, uns für ganz ge- 
recht und heilig halten will und hält. Obwobh! 
Die Sünde im Fleifeh noch nicht gar meg oder 
tot ijt, jo will er fie doch nicht rächen [* rechnen 
(urechnen)] nod) wiffen. 

Und auf joffen Glauben, Verneuerung und 
Vergebung der Sünden folgen dann gute Werke. 
Und was an demfelben [benjelben] aud) mod) 
fündlih oder Mangel ijt, fol nicht für Sünde 
oder Mangel gerechnet werden eben um desfelben 
Chrifti willen, fondern der Menfch foll ganz, beide 
nach ber Perjon und feinen Werfen, gerecht und 
heilig heißen unb fein aus lauter Gnade und 
Barmherzigkeit in Chrifto, über uns ausgefchüttet 
und ausgebreitet. Darum fünnen wir nicht rith- 
men viel Verdienft und Werke, wo fie ohne Gnade 
und Barmherzigkeit angefehen werden, fondern 
tie gejchrieben fteht 1 Ror. 1: „Wer fid) rühmet, 
ber rühme fid) des HErrn”, bas ift, daß er einen 
gnädigen Gott hat. So ift’S alles gut. Sagen 
auch weiter, bab, wo gute Werke nicht folgen, jo 
ijt ber Glaube falfch und nicht recht. 


Pars III, Art. XI—XIII. 


YW. 328. 329. 


XI. De Coniugio Sacerdotum. 


1] Quod coniugium prohibuerunt et divi- 
num ordinem sacerdotum perpetuo coelibatu 
onerarunt, malitiose sine omni honesta causa 
fecerunt, et in eo antichristi, tyrannorum et 
pessimorum nebulonum opus exercuerunt, ac 
causam praebuerunt multis horrendis, [R.335 
abominandis, innumeris peccatis tetrarum libi- 
2] dinum, in quibus adhue volutantur. Sicut 
autem nec nobis nec ipsis datum est, ut ex 
masculo feminam aut ex femella marem con- 
damus aut utrumque annihilemus, ita etiam 
ipsis non est datum, ut creaturas Dei disiun- 
gant, separent, vetent, ne in coniugio honeste 
3] una cohabitent et vivant. Quare ipsorum 


spurco coelibatui assentiri nolumus, nec etiam - 


illum feremus, sed. coniugium liberum habere 
volumus, sicut Deus illud ipse ordinavit et 
instituit, cuius opus nec rescindere nee de- 
struere nec impedire volumus. 
dicit prohibitionem coniugii esse doctrinam 
daemoniorum, 1 Tim. 4, 1 sqq. 


XII. De Ecclesia. 


1] Nequaquam largimur ipsis, quod sint ec- 
clesia, quia revera non sunt ecclesia. Non 
etiam audiemus ea, quae nomine eeclesiae vel 
2] mandant vel vetant. Nam (Deo sit gratia) 
puer septem annorum novit hodie, quid sit 
ecclesia, nempe credentes, sancti, oviculae 
audientes vocem pastoris sui. Sic enim orant 
3] pueri: Credo sanctam, ecclesiam, catholi- 
cam, sive Christianam. Haec sanctitas non 
consistit in amiculo linteo, insigni verticali, 
veste talari et aliis ipsorum ceremoniis, con- 
tra Sacram Scripturam excogitatis, sed in 
Verbo Dei et vera fide. 


XIII. Quomodo coram Deo Homo Iusti- 
ficetur, et de Bonis Operibus. 


1] Quod de iustificatione hactenus semper 
et assidue docui, mutare nec in minimo pos- 
sum, videlicet nos per fidem, ut Petrus [R.336 
Act. 15, 9 loquitur, aliud novum et mundum 
cor acquirere, et Deum propter Christum, 


mediatorem "nostrum, nos iustos et sanctos 


reputare. Et etsi peccatum in carne nondum 
plane ablatum et mortuum est, tamen Deus 
illud nobis non vult imputare nec meminisse. 


2] Hane fidem, renovationem et remissio- 
nem peccatorum sequuntur bona opera. Et 
quod in illis pollutum et imperfectum est, pro 
peccato et defectu non censetur, idque etiam 
propter Christum, atque ita totus homo, quum 
quoad personam suam tum quoad opera sua, 
iustus et sanctus est et nominatur ex mera 
gratia et misericordia, in Christo super nos 
3] effusa, expansa et amplificata. Quare glo- 
riari ob merita et opera non possumus, quum 
absque gratia et misericordia aspiciuntur, sed 
ut scriptum est 1 Cor. 1,31: Qui gloriatur, in 
Domino glorietur, quod scilicet habeat Deum 
propitium. Sic enim omnia bene se habent. 
4] Dicimus praeterea, ubi non sequuntur bona 
opera, ibi fidem esse falsam et non veram. 


^ 


Paulus enim . 


The Smalcald Articles. 


XI. Of the Marriage of Priests. 


To prohibit marriage, and to burden the 
divine order of priests with perpetual celib- 
acy, they have had neither authority nor right 
[they have done out of malice, without any 
honest reason], but have acted like antichris- 
tian, tyrannical, desperate scoundrels [have 
performed the work of antichrist, of tyrants 
and the worst knaves], and have thereby 
caused all kinds of horrible, abominable, in- 
numerable sins of unchastity [depraved lusts], 
in which they still wallow. Now, as little as 
we or they have been given the power to make a 
woman out of a man or a man out of a woman, 
or to nullify either sex, so little have they had 
the power to [sunder and] separate such crea- 
tures of God, or to forbid them from living 
[and cohabiting] honestly in marriage with 
one another. Therefore we are unwilling to 
assent to their abominable celibacy, nor will 
we [even] tolerate it, but we wish to have 
marriage free as God has instituted [and or- 
dained] it, and we wish neither to rescind nor 
hinder His work; for Paul says, 1 Tim. 4, 1 ff., 
that this [prohibition of marriage] is a doc- 
trine of devils. 


XII. Of the Church. 


We do not concede to them that they are 
the Church, and [in truth] they are not [the 
Church]; nor will we listen to those things 
which, under the name of Church, they en- 
join or forbid. For, thank God, [to-day] 
a child seven years old knows what the Church 
is, namely, the holy believers and lambs who 
hear the voice of their Shepherd. For the 
children pray thus: I believe in one holy 
[catholic or] Christian Church. This holiness 
does not consist in albs, tonsures, long gowns, 
and other of their ceremonies devised by them 
beyond Holy Scripture, but in the Word of 
God and true faith. 


XIII. How One is Justified before God, 
and of Good Works. 


What I have hitherto and constantly taught 
concerning this I know not how to change in 
the least, namely, that by faith, as St. Peter 
says, we acquire a new and clean heart, and 
God will and does account us entirely right- 
eous and holy for the sake of Christ, our 
Mediator. And although sin in the flesh has 
not yet been altogether removed or become 
dead, yet He will not punish or remember it. 


And such faith, renewal, and forgiveness of 
sins is followed by good works. And what 
there is still sinful or imperfect also in them 
shall not be accounted as sin or defect, even 
[and that, too] for Christ’s sake; but the en- 
tire man, both as to his person and his works, 
is to be called and to be righteous and holy 
. from pure grace and mercy, shed upon us [un- 
folded] and spread over us in Christ. There- 
fore we cannot boast of many merits and 
works, if they are viewed apart from grace 
and mercy, but as it is written, 1 Cor. 1,31: 


Part III, Art. XI—XIII. 499 


He that glorieth, let him glory in the Lord, 
namely, that he has a gracious God. For thus 
all is well. We say, besides, that if good 
works do not follow, faith is false and not 
true. 


500 9.325.396. 


"XIV. Bon Rloftergelübden. 

Weil bie Kloftergelübde jtrads wider den erjten 
Hauptartikel ftreiten, fo follen fie fchlecht abe [ab 
getan] fein. Denn fie find’8, da Chriftus von 
[aat Matth. 24: Ego sum Christus etc. Denn 
wer da gelobt ein Klofterleben, der glaubt, daß er 
ein beffer Qeben führe denn der gemeine Chriften- 
mann und will durch feine Werke nicht allein ihm 
felber, fondern aud) andern zum Himmel helfen; 
das Deipt Chriftum verleugnen. Und fie rühmen 
aus ihrem St. Thomas [Aquinas], daß [das] 
floftergelitbbe der Taufe gleich fet. Das tft eine 
Gotteslafterung. 


XV. Von Menfdenfasbunger. 

Dak bie Papiften jagen, Menfcenjakungen bte- 
nen zur BVergebung der Sünden oder verdienen 
die Seligkeit, das ift unchriftlid) und verdammt, 
wie Chriftus jpridt: „WVergeblich dienen fie mit, 
weil fie lehren folche Lehren, bie nichts find denn 
Menfchengebote." Stem ad Titum 1: Aversan- 
tium veritatem. Stem, daß fie jagen, e8 fet Tod: 
fünbe, foldhe Satungen brechen, ift auch nicht recht. 


Dies find bie Artifel, darauf ich ftehen muß und 
ftehen twill bi8 in meinen Tod, ob Gott will, und 
weiß Darin nichts zu Ändern noch nachzugeben. 
Will aber jemand etwas nachgeben, das tue er auf 
fein Gewiffen. 


Bulegt ift noch ber Gaufefjad [die Zaubertafche] 
des Papftes dahinten von närrifchen und finbi- 
fhen Artikeln, al8 bon Kirchenmweihe, von Glocen- 
taufen, Witarfteintaufen und Gevattern dazu bit- 
ten, bie dazu gaben ufw. Welches Taufen ein 
Spott und Hohn der heiligen Taufe tit, daß 
man’s nicht leiden fol. Danad bon Lichtmweihen, 
Palmen, laden, Hafer, Würzmweihen ujto., mel: 
ches bod) nicht fann geweiht heifen noch fein, jon- 
dern eitel Spott und Betrug ift. Und des Gau- 
telwerf3 unzählig viel, welche wir befehlen ihrem 
Gott und ihnen felbft anzubeten, bi8 fie eg müde 
. werden; wir wollen damit unberworren fein. 


1] Martinus Luther D. subscripsit. 


Articuli Smalcaldici. Pars III, Art. XIV. XV. 


%. 330. 331. 


XIV. De Votis Monasticis. 


1] Quia vota monastica e diametro pugnant 
eum primo principali articulo, ideo plane abro- 
ganda sunt. Ea enim sunt, de quibus Chri- 
stus inquit Matth. 24, 5. 23 sqq.: Ego sum 
2] Christus ete. Qui enim votum facit in 
monasterio vivendi, is credit se vitae rationem 
sanctiorem initurum esse, quam alii Christiani 
ducunt, et suis operibus non tantum sibi, sed 
etiam aliis coelum mereri vult. Hoc vero 
3] quid aliud est quam Christum negare? Et 
pontificii ex suo Thoma dicere non erube- 
scunt, votum monasticum esse aequale et par 
baptismo. Haec blasphemia est in Deum. 


XV. De Humanis Traditionibus. 


1] Quod pontificii dicunt humanas [R.337 
traditiones facere ad remissionem peccatorum 
et mereri salutem, plane impium et damna- 
tum est, sicut Christus inquit [Matth. 15, 9]: 
Frustra colunt me docentes doctrinas et man- 
data hominum. Et Tit. 1,14: Aversantvum 
2] veritatem. Item, quod dicunt, esse pecca- 
tum mortale, si quis non servet ista statuta, 
etiam impium est. 

3] Hi sunt articuli, in quibus constantem 
me esse oportet, et constans ero usque ad mor- 
tem meam, Deo dante. Et nec mutare nec 
concedere quidquam in illis possum. Si quis 
alius voluerit aliquid concedere, faciat id peri- 
culo suae conscientiae. 

4] Postremo restant praestigiae papales de 
stultis et puerilibus articulis, ut de templo- 
rum dedicationibus, campanarum baptizatio- 
nibus, altarium dedicationibus et baptizatio- 
nibus adhibitis patrinis seu susceptoribus, qui 
munera largiebantur ete. Haec baptizatio fit 
in contumeliam, ignominiam et dedecus sacro- 
sancti baptismi et ideo minime toleranda est. 
5] Deinde de consecrationibus cereorum, pal- 
marum, placentarum, avenae, herbarum et 
aromatum etc., quae omnia non possunt dici 
consecrationes, sed ludibria et merae impo- 
sturae sunt. Et sunt talium praestigiarum 
infinitae aliae, quas committimus deo ipso- 
rum et ipsis adorandas, donec illis defati- 
gentur. Nobis nihil cum istis negotii esse 
debet. M 


2] Iustus Ionas D., Rector, subscripsit manu propria. 

3] Iohannes Bugenhagen, Pomer. D., subscripsit. 

4] Caspar Oreutziger D. subscripsit. 

5] Niclas Ambsdorf subscripsit Magdeburgensis. 

6] Georgius Spalatinus subscripsit Aldenburgensis. : 


Sh, Philippus Melandthon, halte biefe pb 
geftalte [oben geftefften] Artikel auch für recht und 
hriftlih. Bom Papft aber halte ich, fo er dag 
Evangelium twollte zulaffen, dak ihm um Frie- 
den: und gemeiner Einigkeit twillen derjenigen 
Gbriften, fo aud) unter ihm find und künftig fein 
möchten, feine Superiorität über die Bifchöfe, die 
et fonft hat, iure humano aud) von ung zuge: 
Taffen fei. 


9] Gabriel Didymus subscripsit. 


7] Ego, Philippus Melanthon, supra posi- 


tos articulos approbo ut pios et Christianos. 


De pontifice autem statuo, si evange- [R.338 
lium admitteret, posse ei propter pacem et 
communem tranquillitatem Christianorum, qui 
iam sub ipso sunt et in posterum sub ipso 
erunt, superioritatem in episcopos, quam alio- 
qui habet, iure humano etiam a nobis permitti. 


Iohannes Agricola Hisleben subscripsit. 


10] Ego, Urbanus Regius D., Ecclesiarum in Ducatu Luneburgensi Superintendens, 
. subscribo meo et fratrum meorum nomine et Ecclesiae Hannopheranae. 

11] Ego, Stephanus Agricola, Ecclesiastes Cwriensis, subscribo. : 

12] Et ego, Iohannes Draconites, subscribo, Professor et Ecclesiastes Marburgensis. 


The Smalcald Articles. 


XIV. Of Monastic Vows. 


As monastic vows directly conflict with the 
first chief article, they must be absolutely 


abolished. For it is of them that Christ says, . 


Matt. 24, 5. 23 ff.: I am Christ, etc. . For he 
who makes a vow to live as à monk believes 
that he will enter upon a mode of life holier 
than ordinary Christians lead, and wishes to 
earn heaven by his own works not only for 
himself, but also for others; this is to deny 
Christ. And they boast from their St. Thomas 
that a monastie vow is equal to Baptism. 
This is blasphemy [against God]. 


XV. Of Human Traditions. 


The declaration of the Papists that human 
traditipns serve for the remission of sins, or 
merit salvation, is [altogether] unchristian 
and condemned, as Christ says Matt. 15,9: 
In vain ihey do worship Me, teaching for doc- 
trines the commandments of men. Again, 
Titus 1, 14: That turn from the truth. 
Again, when they declare that it is a mortal 
sin if one breaks these ordinances [does not 
keep these statutes], this, too, is not right. 


These are the articles on which I must 
stand, and, God willing, shall stand even to 
my death; and I do not know how to change 
or to yield anything in them. If any one 
wishes to yield anything, let him do it at the 
peril of his conscience. 


Lastly, there still remains the Pope’s bag 
of impostures concerning foolish and childish 
articles, as, the dedication of churches, the 
baptism of bells, the baptism of the altar- 
stone, and the inviting of sponsors to these 
rites, who would make donations towards 
them. Such baptizing is a reproach and 
mockery of Holy Baptism, hence should not 
be tolerated. Furthermore, concerning the 
consecration of wax-tapers, palm-branches, 
cakes, oats, [herbs,] spices, ete. which in- 
deed, cannot be called consecrations, but are 
sheer mockery and fraud. And such de- 
ceptions there are without number, which 
we commend for adoration to their god and 
to themselves, until they weary of it. We will 
[ought to] have nothing to do with them. 


Dr. Martin Luther subscribed. 

Dr. Justus Jonas, Rector, subscribed with 
his own hand. 

Dr. John Bugenhagen, Pomeranus, sub- 
scribed. 

Dr. Caspar Creutziger subscribed. 

Niclas Ambsdorf of Magdeburg subscribed. 

George Spalatin of Altenburg subscribed. 

I, Philip Melanchthon, also regard [approve] 
the above articles as right and Chris- 
tian. But regarding the Pope I hold 
that, if he would allow the Gospel, his 
superiority over the bishops which he 
has otherwise, is conceded to him by 
human right also by us, for the sake of 


the peace and general unity of those 


. Christians who are also under him, And 
may be under him hereafter. 


Part III, Art. XIV. XV. 501 


John Agricola of Eisleben subscribed. 

Gabriel Didymus subscribed. 

I, Dr. Urban Rhegius, Superintendent of the 
churches in the Duchy of Lueneburg, 
subscribe in my own name and in the 
name of my brethren, and of the Church 
of Hannover. 

I, Stephen Agricola, Minister at Hof, sub- 
scribe. 

Also I, John Draconites, Professor and Min- 
ister at Marburg, subscribe. 


509 Mt. 326-338. 


Articuli Smalcaldici. De Potestate et Primatu Papae. 


YW, 331. 332. 


13] Ego, Chunradus Figenbotz, pro gloria Dei subscribo, me ita credidisse, et adhue 
praedico et credo firmiter uti supra. 

14] Andreas Osiander, Ecclesiastes Nurembergensis, subscribo. 

15] M. Vitus Dieterich, Ecclesiastes Noribergensis, subscribo. 

16] Erhardus Schnepffius, Concionator Stugardiensis, subscribo. 

17] Conradus Otingerus, Phorcensis Ulricht Ducis Concionator. 

18] Simon Schnevveis, Parochus Ecclesiae in Crailsheim. 

19] Iohannes Schlainhauffen, Pastor Ecclesiae Cotensis, subscribo. 


20] M.Georgius Heltus Forchemius. 


21] M.Adamus a Fulda, 


22] M. Anthonius Corvinus, Concionatores Hessiaci. 

23] Rursum ego, Johannes Bugenhagius Pomeranus D., subscribo nomine Magistri 
Iohannis Brent, quemadmodum a Schmalkaldia recedens mihi mandavit 
ore et literis, quas his fratribus, qui subscripserunt, ostendi. 

24] Ego, Dionysius Melander, subscribo Confessioni, Apologiae et Concordiae in re 


Eucharistiae. 


25] Paulus Rhodius, Superintendens Stetinensis. 


[R. 339 


26] Gerardus Oeniken, Superintendens Ecclesiae Mindensis.:- ‘ 

27] Ego, Briwius Northanus, Ecclesiae Christi, quae est Susati, minister, subscribo 
articulis reverendi Patris M. Lutheri et fateor me hactenus ita credidisse 
et docuisse et porro per Spiritum Christi ita crediturum et docturum. 

28] Michael Coelius, Concionator Mansfeldensis, subscripsit. 

29] M. Petrus Gelinerus, Concionator Franckenfurdensis, subscripsit. 

30] Wendalinus Faber, Parochus Seburgae in Mansfeldia. 

31] Ego, Iohannes Aepinus, subscribo. 

32] Similiter et ego, Johannes Amsterdamus, Bremensis. 

33] Ego, Fridericus Mycomus, Gothanae Ecclesiae apud. Thuringos Pastor, meo et 
Iusti Men Isenacensis nomine subscribo. 

34] Ego, lohannes Langus, Doctor et Erphurdiensis Ecclesiae Concionator, meo et 
aliorum meorum in Evangelio Cooperariorum nomine, nempe: 

35] Domini Licentiati Ludovici Platz Melosingi. 

36] Domini Magistri Sigismundi Kirchneri. 


37] Domini Wolfgangi Kismetter. 


38] Domini Melchioris Weitmann. 


39] Domini Iohannis Tall. 
40] Domini Iohannis Kilian. 
41] Domini Nicolai Fabri. 


42] Domini Andreae Menseri, mea manu subscribo. 
43] Et ego, Egidius Mechlerus, mea manu subscripsi. 


[R. 340 
DE POTESTATE ET PRIMATU PAPAE. 


Tractatus per Theologos Smalcaldiae 
Congregatos Conscriptus. 


Anno MDXXXVII. 


1] Romanus pontifex arrogat sibi, quod iure 
divino sit supra omnes episcopos et pastores. 


2] Deinde addit etiam, quod iure divino - 


habeat utrumque gladium, hoc est, auctori- 
tatem etiam regna conferendi et transferendi. 


3] Et tertio dicit, quod haec credere sit de 
necessitate salutis. Et propter has causas 
Romanus episcopus vocat se vicarium Christi 
in terris. 


4] Hos tres articulos sentimus falsos, im- 
pios, tyrannicos et perniciosos ecclesiae esse. 


5] Ut autem intelligi nostra confirmatio 
possit, primum definiemus, quid vocent supra 


Von ber Gewalt und Oberfeit 
des Vapfts, 


durch die Gelehrten zufammengezogen 
zu Schmalfalden. 


Anno MDXXXVII. 


Der Papft rühmt fid) zum erften, daß er aus 
göttlichen Rechten der Oberjte fei über alle andern 
Biihöfe und Pfarrherren in der ganzen Chri- 
ftenheit. 

Sum andern, daß er aus göttlichen Rechten habe 
beide Schwerter, das ijt, bab er möge [könne] 
Könige feken und entjegen, weltliche Reiche ord- 
nen ato. 

Sum dritten fagt er, daß man folches bei Ver- 
luft der ewigen Seligfeit zu glauben fchuldig fei. 
Und dies find die Urfachen, dak ber Papft fid) 
nennt unb rühmt, ev fet der Statthalter Chrifti 
auf Erden. 

Dieje drei Artikel halten und erfennen wir, 
daß fie falfch, ungöttlich, tyrannifd und der chrift: 
lichen Kirche ganz fehädlich find. 

Auf daß nun unfer Grund und Meinung befto 
baB [beffer] möge verftanden werden, wollen wir 


| 
| 


The Smalcald Articles. Of the Power and Primacy of the Pope. 503 


I, Conrad Figenbotz, for the glory of God 
subscribe that I have thus believed, and 
am still preaching and firmly believing 
as above. 

I, Andrew Osiander of Nuernberg, subscribe. 

I, Magister Veit Dieterich, Minister at 
Nuernberg, subscribe. 

I, Erhard Schnepf, Preacher at Stuttgart, 
subscribe. 

Conrad Oetinger, Preacher of Duke Ulrich 
at Pforzheim. 

Simon Schnevveis, Pastor of the Church at 
Crailsheim. 

I, John Schlainhauffen, Pastor of the 
Church at Koethen, subscribe. 

The Reverend Magister George Helt of 
Forchheim, 

The Reverend Magister Adam of Fulda, 
Preacher in Hesse. 

The Reverend Magister Anthony Corvinus, 
Preacher in Hesse. 

I, Doctor John Bugenhagen, Pomeranus, 
again subscribe in the name of Magister 
John Brentz, as on departing from Smal- 
cald he directed me orally and by a let- 
ter, which I have shown to these breth- 
ren who have subscribed. 

I, Dionysius Melander, subscribe to the Con- 
fession, the Apology, and the Concordia 
on the subject of the Eucharist. 

Paul Rhodius, Superintendent of Stettin. 

Gerard Oeniken, Superintendent of the 
Church at Minden. 


OF THE POWER AND PRIMACY 
OF THE POPE. 


Treatise Compiled by the Theologians 
Assembled at Smalcald, in the 
Year 1537. 


The Roman Pontiff claims for himself [in 
the first place] that by divine right he is 
[supreme] above all bishops and pastors [in 
all Christendom]. 

Secondly; he adds also that by divine right 
he has both swords, i.e., the authority also 
of bestowing and transferring kingdoms [en- 
throning and deposing kings, regulating secu- 
lar dominions, ete.]. 

And thirdly, he says that to believe this is 
necessary for salvation. And for these reasons 
the Roman bishop calls himself [and boasts 
that he is] the vicar of Christ on earth. 

These three articles we hold to be false, god- 
less, tyrannical, and [quite] pernicious to the 
Church. 

Now, in order that our proof [reason and 
opinion] may be [better] understood, we shall 
first define what they call being above all 
[what it means that he boasts of being su- 
preme] by divine right. For they mean that 
he is universal [that the Pope is the general 
bishop over the entire Christian Church], or, 
as they say, ecumenical bishop, 7. e. from 
whom all bishops and pastors throughout the 


I, Brieius Northanus, Minister of the 
Church of Christ which is at Soest, sub- 
scribe to the Articles of the Reverend 
Father Martin Luther, and confess that 
hitherto I have thus believed and taught, 
and by the Spirit of Christ I shall con- 
tinue thus to believe and teach. 

Michael Coelius, Preacher at Mansfeld, sub- 
scribed. 

The Reverend Magister Peter Geltner, 
Preacher at Frankfort, subscribed. 

es Faber, Pastor of Seeburg in Mans- 

eld. 

I, John Aepinus, subscribe. 

Likewise, I, John Amsterdam of Bremen. 

I, Frederick Myconius, Pastor of the Church 
at Gotha in Thuringia, subscribe in my 
own name and in that of Justus Menius 
of Eisenach. 

I, Doctor John Lang, Preacher of the Church 
at Erfurt, subscribe with my own hand 
in my own name, and in that of my 
other coworkers in the Gospel, namely: 

The Reverend Licentiate Ludwig Platz of 
Melsungen. 

The Reverend Magister Sigismund Kirchner. 

The Reverend Wolfgang Kismetter. 

The Reverend Melchior Weitmann. 

The Reverend John Tall. 

The Reverend John Kilian. 

The Reverend Nicholas Faber. 

The Reverend Andrew Menser. 

And I, Egidius Mechler, have subscribed 
with my own hand. 


504 Mt. 328-830. 


omnes esse iure divino. Intelligunt enim esse 
episcopum universalem et, ut ipsi loquuntur, 
oixovusrixdy, id est, a quo ‘debeant petere ordi- 
nationem et confirmationem omnes episcopi 
et pastores per totum orbem terrarum, qui 
habeat ius eligendi, ordinandi, confirmandi, 
6] deponendi omnes episcopos. Ad haee arro- 
gat sibi auctoritatem condendi leges de culti- 
bus, de mutatione sacramentorum, de doctrina, 
et vult suos articulos, sua decreta, suas leges 
existimari pares legibus divinis, hoe est, sentit 
sie obligari conscientias hominum legibus pon- 
tificiis, ut peccent mortaliter, qui eas negli- 
gunt etiam sine scandalo. Et atrocius est, 
quod addit, quod sit de necessitate salutis 
haec omnia credere. 


Articuli Smalcaldici. De Potestate et Primatu Papae. 


36. 332. 333. 


zum erften anzeigen, wa3 e$ heiße, daß er rühmt, 
er fet aus göttlichen Rechten der Oberfte. Denn 
aljo meinen fie e$, daß ber Papit über bie ganze 
chriftliche Kirche gemeiner Bijchof und, wie fie e8 
nennen, oecumenicus episcopus fet, das ift, bon 
welchem alle Bifchöfe und Pfarrherren durch bie 
ganze Welt follen ordiniert und bejtütigt werben, 
bab er allein Recht und Macht habe, alle 3Bijd)bfe 
und Pfarrherren zu wählen, orbnen, bejtütigen 
und einzufegen [* zu entjegen]. Neben dem maßt 
et fid) auch dies an, daß er Macht habe, allerlei 
Gejege zu machen von Gottespdieniten, Änderung 
bet Saframente und der Lehre, und will, da man 
feine Statuta und Safungen andern Artikeln Des 
chriftliden Glaubens und der Heiligen Schrift joll 


‚gleich halten, als bie ohne Sünde nicht mögen 


[können] nachgelaffen werden. Denn er will jolche 


Gewalt auf das göttliche Recht und Heilige Schrift gründen; ja er will, Dak man e8 der Heiligen Schrift 
und den Geboten Gottes foll vorziehen, und das nod) ärger ijt, jebt er das OA Solches alles 
fol und muß man glauben bei Berluft der ewigen Seligfeit. 


7]. Primum igitur ostendamus ex evangelio, 
quod Romanus episcopus non sit iure [R.341 
divino supra alios episcopos et pastores. 


8] Luc. 22, 25. Christus expresse prohibet 
dominationem inter apostolos. Nam haec ipsa 
erat quaestio: quum Christus dixisset de sua 
passione, disputabant, quis esset praefuturus 
et tamquam absentis Christi vicarius futurus. 
Ibi Christus hunc apostolorum errorem repre- 
hendit et docet non futuram inter illos domi- 
nationem seu superioritatem, sed apostolos 
tamquam pares ad commune ministerium 
evangelii mittendos esse. Ideo ait: Reges 
gentium dominantur eis, vos autem non sic; 
sed quicunque voluerit esse maior inter vos, 
erit minister vester. Hic ostendit antithesis, 
quod dominatio improbetur. 


Idem docet similitudo, quum Christus in 
eadem disputatione de regno, Matth. 18, 2, col- 
locat in medio puerum, significans non futu- 
rum principatum inter ministros, sicut nec 
puer principatum LM sibi sumit aut 
appetit. 


9] Ioh. 20,21. Christus pariter mittit apo- 
stolos sine discrimine, quum ait: Sicut misit 
me Pater, ita et ego mitto vos. Eodem modo 


ait se mittere singulos, sieut ipse missus est, 


quare nulli tribuit praerogativam aut domina- 
tionem prae reliquis. 


10] Gal.2,7 sq. Paulus manifeste affirmat 
se neque ordinatum neque confirmatum esse 
a Petro, nee agnoscit Petrum talem, a quo 
petenda sit confirmatio. Et nominatim pugnat 
hae de re, suam vocationem non pendere ab 
auctoritate Petri. Debuit autem agnoscere 
Petrum tamquam superiorem, si Petrus erat 
iure divino superior. Ideo inquit Paulus se, 


Darum wollen wir zum erften aus bem heiligen 
Evangelio anzeigen, bab der Papit gar feiner 
Oberfeit [Obrigfeit, Obergewalt] über andere 
Bifhöfe und Seelforger aus göttlihem Recht fid) 
möge anmaßen. 


I. Quf. 22 verbietet Chriftus mit Haren, hellen 


Worten, daß fein Wpoftel einige Oberfeit über die 
andern haben foll. Denn eben dies war die Frage 
unter den Sitngern, alS Chriftus bon feinem Qei- 
den [don gejagt hatte, daß fie DiSputierten unter 
einander, wer unter ihnen Herr fein und Chri- 
ftum nach feinem Abfterben veriwejen jollte. Wher 
EHriftus ftraft folchen Irrtum der Wpojftel und 
lehrt fie, e$ werde bie Weife nicht haben, daß fie 


wollten Herren fein und Oberfeit haben, fondern _ 


fie follten zugleich Wpoftel fein und in gleichem 
Amt das Evangelium predigen. Darum jagt er 
aud: „Die weltlichen Könige herrichen, und bie 
Gewaltigen heißt man gnübige Herren. Shr aber 
nicht alfo; fondern ber Größte unter euch foll fein 
wie der Geringfte und bet WVornehmite wie ein 
Diener.” Hier fieht man, wenn man’s gegen: 
einander hält, daß er feine Herrichaft unter den 
Wpofteln haben will. 

II. Wie folches auch wohl fcheint [deutlich her- 
vorgeht] aus dem andern Gleidnis, ba Chriftus 
in gleicher Disputation von der Herrichaft ein 
junges Kind mitten unter bie Wpoftel ftellt, auf 


‘Dag er anzeige, daß, gleichwie ein Kind feiner 


Herrichaft begehrt nod) fid unterfangt, afjo aud) 
bie Wpojtel unb alle, fo das Wort führen follen, 
nicht S berfeit follen juchen noch brauchen. 

III. 305.20 fendet Chriftus feine Singer zu= 
gleich zum Predigtamt, ohne allen Unterfchied, 
daß einer weder mehr nod) weniger Gewalt foll 
haben denn der andere. Denn jo fagt er: „Öleich- 
wie mich mein Water gefandt hat, fo ‚jende ich 
euch.“ Die Worte find hell unb tar, daß er einen 
jeden aljo jende, mie er ift gefendet worden. Da 
fann je feiner feine [be]fondere Oberfeit oder Ge- 
walt bor und über bie andern rühmen. 

IV. Gal. 2 zeigt der heilige Paulus far am, 
daß er bon Petro weder orbiniert nod) tonfirmiert 
unb beftütigt fet, erfennt aud) Petrum in feinem 


Wege dafür, als hatte er von ihm mitffen beftätigt 


werden, und injonberfeit ftreitet [verficht] er Die: 
jes, daß fein Beruf auf St. Peters Gewalt gar 
nicht ftehe’ noc) gegründet fet. 


Nun Sollte er je. 
Petrum als einen Oberften [an]erfannt haben, 


ES a a ee ma a u P TE CARA 


The Smalcald Articles. 


entire world ought to seek ordination and 
confirmation, who [alone] is to have the 
right of electing, ordaining, confirming, de- 
posing all bishops [and pastors]. Besides 
this, he arrogates to himself the authority to 
make [all kinds of] laws concerning acts of 
worship, concerning changing the Sacraments, 
[and] concerning doctrine, and wishes his 
articles, his decrees, his laws [his statutes 
and ordinances] to be considered equal to the 
divine laws [to other articles of the Chris- 
tian Creed and the Holy Scriptures], i,e., he 
holds that by the papal laws the consciences 
of men are so bound that those who neglect 
them, even without public offense, sin mor- 
tally [that they cannot be omitted without 
sin. For he wishes to found this power upon 
divine right and the Holy Scriptures; yea, he 
wishes to have it preferred to the Holy Scrip- 
tures and God’s commands]. And what he 
adds is still more horrible, namely, that it is 
necessary to believe all these things in order 
to be saved [all these things shall and must 
be believed at the peril of forfeiting salva- 
tion]. 

In the first place, therefore, let us show 
from the [holy] Gospel that the Roman bishop 
is not by divine right above [cannot arrogate 
to himself any supremacy whatever over] 
other bishops and pastors. 

I. Luke 22,25. Christ expressly prohibits 
lordship among the apostles [that no apostle 
should have any supremacy over the rest]. 
For this was the very question, namely, that 
when Christ spake of His passion, they were 
disputing who should be at the head, and as 
it were the vicar of the absent Christ. There 
Christ reproves this error of the apostles, and 
teaches that there shall not be lordship or 
superiority among them, but that the apostles 
should be sent forth as equals to the common 
ministry of the Gospel. Accordingly, He 
says: The kings of the Gentiles exercise lord- 
ship over them, and they that exercise author- 
ity upon them are called benefactors, but ye 
shall not be so; but he that is greatest among 
you, let him be as the younger; and he that 
is chief, as he that doth serve. The antithesis 
here shows [By holding these matters against 
one another, one sees] that lordship [among 
the apostles] is disapproved. 

II. Matt.18,2. The same is taught by the 
parable when Christ in the same dispute con- 
cerning the kingdom places a little child in 
the midst, signifying that among ministers 
there is not to be sovereignty, just as a child 
neither takes nor seeks sovereignty for him- 
self. 

III. John 20, 21. Christ sends forth His 
disciples on an equality, without any distinc- 
tion [so that no one of them was to have more 
or less power than any other], when He says: 
As My Father hath sent Me, even so send 
I you. [These words are clear and plain: ] 
He says that He sends them individually in 
the same manner as He. Himself was sent; 
hence He grants to no one a rese or 
lordship above the rest. 

IV. Gal.2,7f. St. Paul manifestly affirms 
that he was neither ordained nor confirmed 


Of the Power and Primacy of the Pope. 


505 


[and endorsed] by Peter, nor does he acknowl- 
edge Peter to be one from whom confirmation 
should be sought. And he expressly contends 


concerning this point that his call does not de- 


pend upon the authority of Peter. But he 
ought to have acknowledged Peter as a su- 
perior if Peter was superior by divine right 
[if Peter, indeed, had received such supremacy 
from Christ]. Paul accordingly says that he 
had at once preached the Gospel [freely for 
a long time] without consulting Peter. Also: 
Of those who seemed to be somewhat (what- 
soever they were, it maketh no matter to me; 
God accepteth no man’s person). And: They 


. 


506 9.9390. 331. 


non consulto Petro, statim docuisse evange- 
lium. Item: Mea nihil refert, quales wl 
fuerint, qui aliquid esse videntur; personam 
enim hominis Deus non accipit. Item: Qui 
videbantur esse aliquid, nulla miht mandata, 
dederunt. Quum igitur Paulus clare [R.342 
testetur se ne voluisse quidem requirere con- 
firmationem Petri, etiam quum ad eum ve- 
nisset: docet auctoritatem ministerii a Verbo 
Dei pendere, et Petrum non fuisse superiorem 
ceteris apostolis, nec unius Petri ordinationem 
aut confirmationem requirendam .esse. 


[ge]fommen, [fo] haben toit eine gewiffe Lehre, bap 
herfommt, und ijt nicht not, daß alle diefer einigen 


11] 1 Cor. 3,6. Paulus exaequat ministros 
et docet ecclesiam esse supra ministros. 
Quare Petro non tribuitur superioritas aut 
dominatio supra ecclesiam aut reliquos mini- 
stros. Sic enim ait: Omnia vestra sunt, sive 
Paulus, sive Apollo, sive Cephas, id est, nec 
ceteri ministri nec Petrus sibi sumat domina- 
tionem aut superioritatem supra ecclesiam, 
non onerent ecclesiam traditionibus, non 
valeat ullius auctoritas plus quam Verbum, 
non opponatur auctoritas Cephae contra 
auctoritatem aliorum apostolorum, sicut argu- 
mentabantur eo tempore: Cephas hoc obser- 
vat, qui est superior apostolus, ergo et Paulus 
et ceteri debent hoc observare. Hunc prae- 
textum Paulus detrahit Petro et negat eius 
auctoritatem anteferendam esse ceteris aut 
ecclesiae. 


Ex Historiis. 


12] Nicaena Synodus ordinavit, ut Alexan- 
drinus episcopus curaret ecclesias in Oriente 
et Romanus episcopus curaret suburbanas, hoc 
est, eas, quae in provinciis Romanis in Occi- 
dente erant. Hinc primum humano iure, hoc 
est, ordinatione synodi, crevit auctoritas Ro- 
mani episcopi. lam si Romanus episcopus 
habuisset iure divino superioritatem, non 
lieuisset synodo detrahere ei aliquid iuris et 
in Alexandrinum transferre, imo omnes Orien- 
tis episcopi perpetuo debuissent petere ordi- 
nationem et confirmationem a Romano. 


13] Item Synodus Nicaena constituit, ut 
episcopi eligerentur a suis ecclesiis, praesente 
14] aliquo vicino episcopo aut pluribus. Idem 
servatum est etiam in Occidente et in Latinis 
ecclesiis, sicut testatur Cyprianus et [R.343 
Augustinus. Sie enim ait Cyprianus in Epi- 
stola 4. ad Cornelium: Propter quod diligen- 
ter de divina traditione et apostolica obser- 
vatione servandum est et tenendum, quod 
apud, nos quoque et fere in omnibus provinciis 
tenetur, ut ad. ordinationes rite celebrandas, 
ad eam plebem, cui praepositus ordinatur, epi- 
scopi eiusdem provinciae proximi quique con- 
veniant, et episcopus deligatur plebe praesente, 
quae singulorum vitam. plenissime novit, quod 
et apud, nos factum. videmus in Sabini collegae 


Articulà Smalcaldici. De Potestate et Primatu Papae. 


fid jefbft im Beimefen 


W. 333.334. 


two Petrus anders [foídje Oberfeit von Chrifto 
hätte empfangen, wie der Papft ohne allen Grund 
rühmt. Darum fpridt auch Paulus, er habe das 
Evangelium eine lange Zeit frei geprebigt, ehe er 
fi mit Petro und den andern darüber bejprodjen 
habe. Stem, er fpricht: „es liege ihm nichts an 
denen, Die das Anjehen haben, welcherlei fie gez 
wefen find. Denn Gott achtet das Anfehen der 
Perfon und Menfchen nicht; mir aber haben bie, 
jo das Anjehen hatten, feinen Befehl getan“. 
Weil nun Paulus ffar zeugt, er habe bei Petro 
nicht wollen anjuden, daß er ihm zu predigen er- 
laubte, auch dazumal, da er am legten fet zu ihm 
das Predigtamt vom gemeinen Beruf der Apoitel 
Perfon Petri Beruf oder Beftätigung haben. 


V. 1 for. 8 macht Paulus alle Kirchendiener 
gleich und lehrt, daß die Kirche mehr fet denn die 
Diener. Darum fann man mit feiner Wahrheit 
jagen, daß Petrus einige Oberfeit oder Gewalt 
vor andern %Wpofteln über bie Kirche und alle an 
dern firdjnbiener gehabt habe. Denn fo fpricht 
er: „Es ift alles euer, e8 fet Paulus oder Apollo 
oder Kephas“; das ijt: (SS darf weder Peter nod) 
andere Diener des Worts ihnen [fid] gumefjen 
einige Gewalt oder Oberfeit über die Kirche. 
Niemand joll die Kirche bejchiweren mit eigenen 
Sagungen, fondern hier foll e8 fo heißen, daß 
feines Gewalt nod) Anfehen mehr gelte denn das 
Wort Gottes. Man darf nicht Kephas’ Gewalt 
höher machen denn der andern Wpoftel; wie fie 
denn zu der Beit pflegten zu jagen: Kephas halt 
dies aljo, ber doc) ber bornefmfte Wpoftel ijf, 
darum foll e$ Paulus und andere aud) jo halten. 
Nein, fpricht Paulus, und zieht Petro dies Hüt- 
fein ab, daß fein Anfehen und Gewalt follte höher 
fein denn der andern Wpojtel oder [ber] Kirche. 


Aus Den Hıllorıen. 


VI. Das Konzilium zu Nizäa hat befchlofien, 
bap der Bifchof zu Wlerandrien follte beftellen die 
Kirchen im Orient und der Bifchof zu Rom die 
surburbanas, pa$ ijt, bie, fo zu Rom gehörten im 
DOfzident. Hier ift des römischen Bifdofs Macht 
zum erften gewachfen, nicht aus göttlichen, fondern 
menfchlichen Rechten, wie e8 im Concilio Nicaeno 
itt befchloffen worden. So nun der römifche 
Bifchof nach göttlichem Nechte wäre der Oberfte 
gemejen, hätte, ba$ Konzilium zu Nizäa nicht 
Macht gehabt, ihm jofde Gewalt zu nehmen und 
auf den Bifchof zu Wlerandria zu wenden [zu 
übertragen]; ja, alle Bifchöfe im Orient follten 
je und je bom Bifchof zu Rom begehrt haben, daß 
er fie ordiniert und bejtätigt hätte. 

VII. Stem, im Concilio Nicaeno tft befchloffen 
worden, daß eine jegliche Kirche einen Bifchof für 
eineS oder mehrerer 
Bijchöfe, fo in der Nähe wohnten, wählen follte. 
Solches ijt nicht allein im Orient eine lange Beit, 
fondern auch in andern und lateinifchen Kirchen 
gehalten worden, wie folches flar im Cypriano 
unb Yuguftino ift auSgebriidt. Denn fo fpricht 
CHhprianus Epist. 4. ad Cornelium: „Darum fol 
man e$ fleißig nach dem Befehl Gottes und der 
Apoftel Gebrauch halten, wie e8 denn bei uns und 
faft in allen Landen gehalten wird, dak zu der 
Gemeinde, ba ein Bifchof zu mählen ijt, andere 
des Orts nahe gelegene Bifchöfe zufammen follen 
fommen, und in Gegenwart ber ganzen Gemeinde, 
Die eines jeden Wandel und Leben weiß, ber 


pe 
t€ 


The Smalcald Articles. Of the Power and Primacy of the Pope. 


who seemed to be somewhat in conference 
added mothing to me. Since Paul, then, 
clearly testifies that he did not even wish to 
seek for the confirmation of Peter [for per- 
mission to preach] even when he had come to 
him, he teaches that the authority of the 
ministry depends upon the Word of God, and 
that Peter was not superior to the other 
apostles, and that it was not from this one 
individual Peter that ordination or confirma- 
tion was to be sought [that the office of the 
ministry proceeds from the general call of the 
apostles, and that it is not necessary for all 
to have the call or confirmation of this one 
person, Peter, alone]. 

V. In 1 Cor. 3, 6, Paul makes ministers 
equal, and teaches that the Church is above 
the ministers. Hence superiority or lordship 
over the Church or the rest of the ministers 
is not ascribed to Peter [in preference to other 
apostles]. For he says thus: All things are 
yours, whether Paul, or Apollos, or Cephas, 
4. €., let neither the other ministers nor Peter 
assume for themselves lordship or superiority 
over the Church; let them not burden the 
Church with traditions; let not the authority 
of any avail more than the Word [of God]; 
let not the authority of Cephas be opposed 
to the authority of the other apostles, as they 
reasoned at that time: “Cephas, who is an 
apostle of higher rank, observes this; there- 
fore, both Paul and the rest ought to observe 
this." Paul removes this pretext from Peter, 
and denies [Not so, says Paul, and makes 
Peter doff his little hat, namely, the claim] 
that his authority is to be preferred to the 
rest or to the Church. 

VI. The Council of Nice resolved that the 
bishop of Alexandria should administer the 
churches in the East, and the Roman bishop 
the suburban, i.e., those which were in the 
Roman provinces in the West. From this 
start by a human law, i. e., the resolution of 
the Council, the authority of the Roman 
bishop first arose. If the Roman bishop al- 
ready had the superiority by divine law, it 
would not have been lawful for the Council 
to take any right from him and transfer it 
to the bishop of Alexandria; nay, all the 
bishops of the East ought perpetually to have 
sought ordination and confirmation from the 
bishop of Rome. 

VII. Again the Council of Nice determined 
that bishops should be elected by their own 
churches, in the presence of some neighboring 
bishop or of several. The same was observed 
[for a long time, not only in the East, but] 
also in the West and in the Latin churches, 
as Cyprian and Augustine testify. For Cyp- 
rian says in his fourth letter to Cornelius: 
Accordingly, as regards the divine observance 
and apostolic practise, you must diligently 
keep and practise what is also observed among 
us and in almost all the provinces, that for 
celebrating ordinations properly, whatever 


bishops of the same province live nearest. 


should come together with the people for 
whom a pastor is being appointed, and the 
bishop should be chosen in the presence of the 
people, who most fully know the life of each 


^ 


\ 
\ 


507 


508 wt. 831. 332. Articuli Smalcaldici. De Potestate et Primatu Papae. 


nostri ordinatione, ut de universae fraternita- 
tis suffragio et de episcoporum, qui im prae- 
sentia convenerant, wdicio episcopatus ei de- 
ferretur et manus ei imponeretur [imponeren- 
tur]. 


15] Hune morem Cyprianus vocat divinam 
iraditionem et apostolicam observationem, et 
affirmat fere in omnibus provinciis observari. 

Quum igitur nec ordinatio nec confirmatio 
a Romano episcopo peteretur in maxima orbis 
parte, in Graecis et Latinis ecclesiis, satis 
apparet ecclesias tune non tribuisse superiori- 
tatem et dominationem Romano episcopo. 


16 Superioritas illa est impossibilis. Nam 
impossibile est unum episcopum esse inspecto- 
rem ecclesiarum totius orbis terrarum, aut 
ecclesias in ultimis terris sitas petere ab uno 
ordinationem. Constat enim regnum Christi 
dispersum esse per totum orbem terrarum, 
hodieque multae sunt ecclesiae in Oriente, 
quae non petunt a Romano episcopo ordina- 
tionem aut confirmationem. taque superio- 
ritas illa quum sit impossibilis, et non agno- 
verint eam ecclesiae in maxima parte orbis, 
satis apparet non institutam esse. 


38. 334. 335. 


Biichof joll gewählt werden, wie mir denn jehen, 
daß e$ in der Wahl Sabini, unjers Mitgejellen, 
auch gejchehen ift, bak er nad) Wahl der ganzen. 
Gemeinde und Rat etlicher Bifchöfe, jo vorhanden 
gewefen, zum Bifchof erwählt und die Hände ihm 
aufgelegt find” ujto; | | 

Dieje Weife heißt Cyprianus eine göttliche 
Weife und apoftolifchen Gebraud und zeugt, pap 
e$ faft in allen Landen dazumal jo gehalten jet. 

Verl nun weder bie ordinatio mod) confir- 
matio dazumal burd) das große Teil der Welt, 
in allen Kirchen der Grieden und Sateinijdjen, 
beim Bifchofe zu Nom ift gefucht worden, [jo] ijt 
e$ ffar, daß bie Kirche dazumal joíde Oberfeit 
und Herrfchaft dem Bifdofe zu Nom nicht ge- 
geben hat. 

Solche Oberfeit und Herrfhaft ijt aud) ganz 
und gar unmiglid. Denn wie fünnte es möglich 
fein, daß ein Bifchof follte alle Kirchen der ganzen 
Chriftenheit verjorgen, oder daß die Kirchen, jo 
fern von Rom gelegen, allein von einem alle 
ihre SKirchendiener finnten ordinieren lafjen? 
Denn das iit je gewiß, Dak das 9teid) Chrifti burd) 
Die ganze Welt ift ausgeteilt. So find aud) nod) 
heutigestags viele chriftliche Verjammlungen der 
Kirche im Orient, welche Kirchendiener haben, jo 
weder bom Papft nod) den Seinen ordiniert nod) 
fonfirmiert find. Weil nun folche Oberfeit, der, 
fid) ber Papft wider alle Schrift anmaßt, aud) 


ganz unb gar unmöglich iit, und die Kirchen in der Welt hin und wieder den Papft für einen folchen 
Herrn weder [an]erfannt nod) gebraucht haben, [fo] fiebt man wohl, daß jolche Oberfeit nicht bon 
Chrifto eingefegt [ift] und nicht aus göttlichen Rechten Tommt. 


17] Multae veteres synodi sunt indictae et 
habitae, in quibus non praesedit Romanus 
episcopus, ut Nicaena et pleraeque aliae. Id 
quoque testatur, quod ecclesia tune non agno- 
verit primatum seu superioritatem Romani 
episcopi. 


Hieronymus inquit: Si auctoritas [R.344 
18] quaeritur, orbis est maior urbe. " Ubi- 
cungue episcopus fuerit, sive Romae sive 
Eugub sive Constantinopoli sive Rheg sive 
Alexandriae, eiusdem meriti est et eiusdem 
sacerdoti ete. 

19] Gregorius scribens ad Alexandrinum 
patriarcham, vetat se appellari universalem 
episcopum. Et in regestis dicit, in Synodo 
Chalcedonensi oblatum esse primatum Romano 
episcopo, nec tamen acceptum.  [Gregorius, 
Epist. lib. 7, Ep. 33 ad Maurice. Augustum: 
,Ego autem fidenter dico, quia, quisquis se 
universalem sacerdotem vocat vel vocari desi- 
derat, in elatione sua Anti-Christum praecur- 
rit, quia superbiendo se ceteris praeponit.“] 


VIII. (8 find vor aíter8 viele Konzilia aus: 
geschrieben und gehalten worden, in welchen der 
Bischof zu Rom nicht als der Oberfte gefeffen tjt, 
als zu Mizda und an andern Orten mehr. Das- 
felbe ift je auch eine Anzeigung, daß die Kirche 
dazumal den Papft für einen Oberherrn über alle 
Kirchen unb Bifhöfe nicht [an]erfannt habe. 

IX. St. Hieronymus spricht: „Wenn man will 
von Gewalt und Herrichaft reden, fo ijt je orbis 
mehr denn urbs, das ijt, Welt ijt mehr denn Die 
Stadt Mom. Darum, e8 fet ber Bifchof zu Rom 
oder Eugubien, zu Konftantinopel oder Rhegio oder 
Alerandrien, fo iff Würde und Amt gleich“ ufw. 

. Stem, Greqorius fd)reibt zum Patriarchen 
zu Wlerandria und verbeut [verbietet] ihm, er joll 
ihn nicht heißen den hödhften Bifchof, und in den 
Regeften jagt er, e8 fet im Konzilio zu Chalcedon 
dem Bifchof zu Nom angeboten worden, er folle 
Der oberite Bifchof fein, aber er habe es nicht an- 
genommen. [Gregorius, Epist., lib. 8, Ep. 30 ad 
Eulogium: ,,Nam dixi, nec mihi vos nec cui- 
quam alteri tale aliquid“ (Gulogiu8 hatte mit 
Bezug auf Gregor den Wusdruc: ,,Sicut ius- 
sistis gebraucht) ,,scribere debere; et ecce in: 


praefatione epistolae, quam ad me ipsum, qui prohibui, direxistis, superbae appellationis ver- 


bum universalem me Papam dicentes imprimere curastis. 


vestra ultra non faciat.‘“] 


20] Postremo, quomodo potest papa iure 
divino esse supra totam ecclesiam, quum ec- 
clesia habeat electionem, et paulatim mos in- 
valuerit, ut Romani episcopi ab imperatoribus 
21] confirmarentur? Item, quum diu fuissent 
certamina de primatu inter Romanum et 
inter Constantinopolitanum episcopum, tan- 


Quod. peto dulcissima mihi Sanctitas 


XI. Zum legten, wie fann ber Papft nad) gitt- 
lichen Nechten über die Kirche fein, weil Dod) die 
Wahl bei ber Kirche fteht, und dies gar mit ber 
Beit in Die Gewohnheit gefommen ijt, daß bie 
URN Bifhöfe von ben faijern find beftütigt 
worden? 


dem Phocas Imperator constituit Romano episcopo tribuendum esse primatum. Quodsi ecclesia 
vetus agnovisset Romani pontificis primatum, haec contentio non incidere potuisset, nec fuisset — 


opus deereto Imperatoris. 


The Smalcald Articles. Of the Power and Primacy of the Pope. 


one, which we also have seen done among us 
at the ordination of our colleague Sabinus, 
that by the suffrage of the entire brotherhood, 
and by the judgment of the bishops who had 
assembled in their presence, the episcopate 
was conferred and hands laid on him. 

Cyprian calls this custom a divine tradition 
and an apostolic observance, and affirms that 
it is observed in almost all the provinces. 

Since, therefore, neither ordination nor con- 
firmation was sought from a bishop of Rome 
in the greater part of the world in the Latin 
and Greek churches, it is sufficiently appar- 
ent that the churches did not then accord 
superiority and domination to the bishop of 
Rome. 

Such superiority is impossible. For it is 
impossible for one bishop to be the overseer 
of the churches of the whole world, or for 
churches situated in the most distant lands 
to seek ordination [for all their ministers] 
from one. For it is manifest that the king- 
dom of Christ is scattered throughout the 
whole world; and to-day there are many 
churches in the East which do not seek ordi- 
nation or confirmation from the Roman bishop 
[which have ministers ordained neither by the 
Pope nor his bishops]. Therefore, since such 
superiority [which the Pope, contrary to all 
Scripture, arrogates to himself] is impossible, 
and the churches in the greater part of the 
world have not acknowledged [nor made use 
of] it, it is sufficiently apparent that it was 
‘not instituted [by Christ, and does not spring 
from divine law]. 

VIII. Many ancient synods have been pro- 
claimed and held in which the bishop of Rome 
did not preside; as that of Nice and most 
others. This, too, testifies that the Church 
did not then acknowledge the primacy or 
superiority of the bishop of Rome. 

IX. Jerome says: If the question is con- 
cerning authority, the world is greater than 
the city. Wherever there has been a bishop, 
whether at Rome, or Hugubium, or Constan- 
tinople, or Rhegium, or Alexandria, he is of 
the same dignity and priesthood. 

X. Gregory, writing to the patriarch at 
Alexandria, forbids that he be called universal 
bishop. And in the Records he says that in 
the Council of Chalcedon the primacy was 
offered to the bishop of Rome, but was not 
accepted. 

XI. Lastly, how can the Pope be over the 
entire Church by divine right when the 
Church has the election, and the custom grad- 
ually prevailed that bishops of Rome were 
confirmed by the emperors? Also, when for 
a long time there had been contests concern- 
ing the primacy between the bishops of Rome 
and Constantinople, the Emperor Phocas 
finally determined that the primacy should 
be assigned to the bishop of Rome. But if 
the ancient Church had acknowledged the 
primacy of the Roman Pontiff, this conten- 
tion could not have occurred, neither would 
there have been, need of the decree of the em- 
peror. 


509 


510 1. 332-334. 


22] Sed obiiciunt quaedam dicta, videlicet 
[Matth. 16, 18 sq.]: Tu es Petrus, et super 
hanc petram aedificabo ecclesiam meam ; item: 
Tibi dabo claves; item [Ioh. 21, 15]: Pasce 
oves meas; et alia quaedam. Quum autem 
haee tota controversia copiose et accurate 
traetata sit alibi in libris nostrorum, nec re- 
censeri omnia hoc loco possint, referimus nos 
ad ea scripta, eaque pro repetitis habere vo- 
lumus. Breviter tamen respondebimus de 
interpretatione. 

23] In omnibus illis dictis Petrus sustinet 
personam communem totius coetus apostolo- 
rum, sicut ex ipso textu apparet. Nam Chri- 
stus interrogat non unum Petrum, sed ait: 
Vos quem me esse dicitis? Et quod hic sin- 
gulari numero dicitur: Tibi dabo claves, quid- 
quid ligaveris, alibi plurali numero dicitur 
[Matth.18,18]: Qwidquid ligaveritis etc. Et 
in Iohanne [20, 23]: Quorum remiseritis pec- 
cata ete. Haee verba testantur pariter [R.345 
omnibus apostolis tradi claves, et pariter 
mitti omnes apostolos. 


24] Ad haec necesse est fateri, quod claves 
non ad personam unius certi hominis, sed ad 
ecclesiam pertineant, ut multa clarissima et 
firmissima argumenta testantur. Nam Chri- 
stus de clavibus dicens Matth. 18, 19 sq. addit: 
Ubicunque duo vel tres consenserint swper ter- 
ram etc. Tribuit igitur principaliter claves 
ecclesiae et immediate, sicut et ob eam cau- 
sam ecclesia principaliter habet ius vocationis. 


Articuli Smalcaldici. De Potestate et Primatu Papae. 


W. 395—397. 


Hier werden etliche Sprüche wider uns geführt, 
als Matth. 16: „Du bift Petrus, und auf diefen 
Fels will ich bauen meine Gemeinde oder Kirche"; 
item: „Dir will id die Schlüffel geben"; item: 
„Weide meine Schafe”, und dergleichen mehr. 
Weil aber diefer ganze Handel fleikig und genug: 
fam bon ben Unfern 3ubor ijt traftiert, wollen 
tir Ddiejelben Schriften hier erholt [wiederholt] 
haben und auf diesmal furz antworten, wie bez 
meldete Sprüche im Grund zu verftehen find. 


sn allen diefen Sprüchen ijt Petrus eine ge- 
meine Perfon und redet nicht für fid) allein, jon= 
dern für alle 9[pojtel. Diejes beweijen die Terte 
Har. Denn Chriftus fragt je Petrum allein nicht, 
fondern [pridt: „Wer faget ihr, daß id) fet?” 
Und dak Chriftus hier zu Petro allein redet, als: 
„Dir will id) bie Schlüffel geben"; item: „Wa3 
bu binden twirft” ufw., dasjelbe redet er an andern 
Orten zu dem ganzen Haufen: „Alles, was ihr 
binden werdet auf Erden“ ujftw., item im Johanne: 
„Welchen ihr die Sünden bergebet" ufw. Diefe 
Worte zeugen, dab bie Schlüffel allen inSgemein 
gegeben und fie alle zugleich zu predigen gejandt 
worden find. 

über das muß man je befennen, dak Die 
Shlüffel nidt einem Menjchen allein, jondern 
der ganzen Kirche gehören und gegeben find, mie 
denn folches mit hellen und gewifjen Urfachen ge- 
nugfam fann ermiejen werden. Denn gleichiwie 
Die Verheipung de3 (Gbangelii gewiß und ohne 
Mittel der ganzen Kirche zugehört, aljo gehören 
die Schlüffel ohne Mittel der ganzen Kirche, diez 
weil bie Schlüffel nichts anderes find denn das. 
Amt, baburd) [olde Verheißung jedermann, mer 


e$ begehrt, wird mitgeteilt; tie e8 denn im Werf vor Augen ift, daß die Kirche Macht hat, Kirchen: 


Diener zu ordinieren. 


Und Gbrijtus fpricht bei diefen Worten: „Was ihr binden werdet” ufw. und 


deutet, wem er bie Schlüffel gegeben, nämlich der Kirche: „Wo zwei oder drei verfammelt find in meinem 
Namen” ujm. Item, Chriftus gibt das höchfte und lekte Gericht ber Kirche, ba er jpricht: „Sag’3 der 


Kirche!“ 


Itaque necesse est in illis dictis Petrum 
sustinere personam totius coetus apostolorum. 
Quare non tribuunt aliquam praerogativam 
seu superioritatem seu dominationem Petro. 


#5] Quod vero dictum est: Super hanc pe- 
tram aedificabo ecclesiam meam, certe ecclesia 
non est aedificata super auctoritatem homi- 
nis, sed super ministerium illius professionis, 
quam Petrus fecerat, in qua praedicat Iesum 
esse Christum, Filium Dei. Ideo alloquitur 
eum tamquam ministrum: Super hanc pe- 
iram, id est, super hoc ministerium. 


26] Porro ministerium novi testamenti non 
est alligatum locis et personis, sicut ministe- 
rium Leviticum, sed est dispersum per totum 
orbem terrarum, et ibi est, ubi Deus dat dona 
sua, apostolos, prophetas, pastores, doctores; 
nec valet illud ministerium propter ullius 
personae auctoritatem, sed propter Verbum 
27] a Christo traditum. Et hoe modo, non 
de persona Petri, interpretantur plurimi ex 
sanctis patribus hanc sententiam (super hanc 
petram), ut Origenes, Cyprianus, Augustinus, 
28] Hilarius et Beda.’ Sic) ait Chrysostomus: 


Daraus folgt nun, daß in joldemn Sprücden 
nicht allein Petrus, fondern der ganze Haufe der 
Wpoftel gemeint wird. Darum fann man in fet- 
nem Wege aus folden Sprüchen eine [be]jonbere 
Gewalt der Oberfeit [be]gründen, die Petrus bor 
andern Apojteln gehabt habe oder haben hat follen. 

Dap aber [da] fteht: „Und auf diejen Fels will 
id) meine Kirche bauen”, da muß man je befennen, 
daß die Kirche nicht auf einiges Menfden Gewalt 
gebaut fei, jonbern fie ijt gebaut auf das Amt, 
welches das Belenntnis führt, das Petrus tut, 
nämlich, daß „SEjus jet der Gbrijt und Sohn 
Gottes“. Darum redet er ihn aud) an al8 einen 
Diener jolhes Amts, da dies Befenntnis und 
Lehre innen gehen foll, und Sprit: „Auf diefen 
Yeljen“, das ijt, auf diefe Predigt und Predigt: 
amt. 

Nun ijt je das Predigtamt an feinen gewifjen 
Ort noch Perjon gebunden, wie der Leviten Amt 
im Gefek gebunden war, fondern eS ijf durd bie 
ganze Welt ausgeftreut und ijt an dem Ort, ba 
Gott jeine Gaben gibt: Wpoftel, Propheten, Hir- 
ten, Lehrer ufw. Und tut bie Perfon gar nichts 
zu jolhem Wort und Amt, von Chrifto befohlen; 
eS prebige und febre e8, mer da wolle, wo Herzen 
find, bie e8 glauben und fid) daran halten, denen 
twiderfährt, mie fie eS hören unb glauben. Auf 
Dieje Weife legen [offen Spruch viel alte Lehrer 
aus, nicht bon der Perfon Petri, fondern bom. 


The Smalcald Articles. 


But they cite against us certain passages, 
namely, Matt. 16, 18 f.: Thou art Peter, and 
upon this rock I will build My Church; also: 
I will give unto thee the keys; also John 
21,15: Feed My sheep, and some others. But 
since this entire controversy has been fully 
and accurately treated elsewhere in the books 
of our theologians, and everything cannot be 
reviewed in this place, we refer to those writ- 
ings, and wish them to be regarded as re- 
peated. Yet we shall reply briefly concerning 
the interpretation [of the passages quoted]. 

In all these passages Peter is the represen- 
tative of the entire assembly of apostles [and 
does not speak for himself alone, but for all 
the apostles], as appears from the text itself. 
For Christ asks not Peter alone, but says: 
Whom do ye say that I am? And what is 
here said [to Peter alone] in the singular 
number: I will give unto thee the keys; and 
whatsoever thou shalt bind, etc., is elsewhere 
expressed [to their entire number], in the 
plural Matt. 18,18: Whatsoever ye shall 
bind, ete. And in John 20,23: Whosesoever 
sins ye remit, etc. These words testify that 
the keys are given alike to all the apostles, 
and that all the apostles are alike sent forth 
[to preach]. 

In addition to this, it is necessary to ac- 
knowledge that the keys belong not to the 
person of one particular man, but to the 
Church, as many most clear and firm argu- 
ments testify. For Christ, speaking concern- 
ing the keys, Matt. 18, 19, adds: If two or 
three of you shall agree on earth, etc. There- 
fore he grants the keys principally and im- 
mediately to the Church, just as also for this 
reason the Church has principally the right 
of calling. [For just as the promise of the 
Gospel belongs certainly and immediately to 
the entire Church, so the keys belong immedi- 
ately to the entfre Church, because the keys 
are nothing else than the office whereby this 
promise is communicated to every one who 
desires it, just as it is actually manifest that 
the Church has the power to ordain ministers 
of the Church. And Christ speaks in these 
words: Whatsoever ye shall bind, etc., and in- 
dicates to whom He has given the keys, 
namely, to the Church: Where two or three 
are gathered together in My name. Likewise 
Christ gives supreme and final jurisdietion to 
the Church, when He says: Tell it unto the 
Church.) 

Therefore it is necessary that in these pas- 
sages Peter is the representative of the entire 
assembly of the apostles, and for this reason 
they do not accord to Peter any prerogative, 
or superiority, or lordship [which he had, or 
was to have had, in preference to the other 
apostles]. 

However, as to the declaration: Upon this 
rock I will build My Church, certainly the 
Church has not been built upon the authority 
of man, but upon the ministry of the confes- 
sion which Peter made, in which he proclaims 
that Jesus is the Christ, the Son of God. He 
accordingly addresses him as a minister: 
Upon this rock, i.e., upon this ministry. 
[Therefore he addresses him as a minister of 


Of the Power and Primacy of the Pope. 


5011 


this office in which this confession and doc- 
trine is to be in operation, and says: Upon 
this rock, i. e., this preaching and ministry.] 

Furthermore, the ministry of the New Tes- 
tament is not bound to places and persons as 
the Levitical ministry, but it is dispersed 
throughout the whole world, and is there 
where God gives His gifts, apostles, prophets, 
pastors, teachers; neither does this ministry 
avail on account of the authority of any per- 
son, but on account of the Word given by 
Christ. [Nor does the person of a teacher add 
anything to this word and office; it matters 
not who is preaching and teaching it; if 
there are hearts who receive and cling to it, 
to them it is done as they hear and believe.] 
And in this way, not as referring to the person 
of Peter, most of the holy Fathers, as Origen, 
Cyprian, Augustine, Hilary, and Bede, inter- 
pret this passage: Upon this rock. Chrys- 
ostom says thus: “Upon this rock," not upon 
Peter. For He built His Church mot upon 
man, but upon the faith of Peter. But what 
was his faith? “Thou art the Christ, the Son 


519  M. 334. 335. 


Super hanc petram, non super Petrum. Non 
enim super hominem, sed super fidem Petri 
aedificavit ecclesiam suam. Quae autem erat 
29] fides? Tu es Christus, Filius Dei vivi. 
Tu es Filius Dei vivi. 
fides ecclesiae fundamentum est. 

30] Et hoc, quod dicitur [Ioh. 21, 15 sqq.]: 
Pasce oves meas, item: Diligis me plus [R. 346 
his? hine nondum sequitur peculiarem supe- 
rioritatem Petro traditam essé. Iubet eum 
pascere, hoe est, docere Verbum seu ecclesiam 
Verbo regere, quod habet Petrus commune cum 
ceteris apostolis. 


31] Secundus articulus magis etiam perspi- 
cuus est, quod Christus dederit apostolis tan- 
tum potestatem spiritualem, hoe est, manda- 
tum docendi evangelii, annuntiandi remissio- 
nem peccatorum, administrandi sacramenta, 
excommunicandi impios sine vi corporali, nee 
dederit potestatem gladii aut ius constitu- 
endi, occupandi aut conferendi regna mundi. 
Christus enim ait [Matth. 28,18 sq.]: Ite do- 
centes servare ea, quae praecepi vobis. ltem 
[Ioh. 20, 21]: Stceut misit me Pater, ita et 
ego mitto vos. 


Constat autem Christum non esse missum, 
ut gladium gereret aut teneret regnum mun- 
danum, sieut ipse inquit [Ioh. 18, 36]: Re- 
gnum. non est de hoc mundo. Et Paulus ait 
[2 Cor. 1, 24]: Non dominamur fidei vestrae ; 
item [2 Cor. 10, 4]: Arma militiae nostrae non 
sunt carnalia, etc. 

32] Quod igitur Christus in passione spinis 
coronatur et producitur deridendus in regia 
purpura, significatum est fore, ut spreto regno 
spirituali, hoc est, oppresso evangelio, consti- 
tuatur aliud mundanum regnum, praetextu 
33] potestatis ecclesiasticae. Quare Bonifacii 
Octavi Constitutio et cap. Omnes, distinct. 22, 
et similes sententiae sunt falsae et impiae, 
quae contendunt iure divino papam esse domi- 
34] num regnorum mundi. Ex qua persua- 
sione tenebrae in ecclesiam horribiles invectae 
sunt, deinde etiam magni in Europa motus 
orti. Neglectum est enim ministerium evan- 
gelii, exstincta est notitia fidei et regni spiri- 
tualis, Christiana iustitia putabatur esse 
ila externa politia, quam papa constituisset. 
[Bonifacius VIII., Constitutio Unam. sanctam 
in extrav. Commun. lib. 1, tit. 8, c. 1: ,Porro 
subesse Romano pontifici, omni humanae crea- 
turae declaramus, dicimus, definimus et pro- 
nuntiamus omnino esse de necessitate salu- 
tis. ^ Hier deutet auch Bonifacius den Aus- 
druck spiritualis homo, 1 Kor. 2, 15, auf den 
Klerus und dessén Oberhaupt, den Papst.] 

35] Deinde papae rapere ad se imperia coe- 
perunt, transtulerunt regna, vexarunt iniustis 
excommunicationibus et bellis fere omnium 
nationum reges in Europa, sed maxime [R.347 
Imperatores Germanicos, alias ut occuparent 
Italicas civitates, alias ut episcopos Germa- 
niae redigerent in suam servitutem, et eripe- 
rent imperatoribus collationem. Imo etiam in 
Clementina scriptum est: Vacante imperio 
papam, esse legitimum. successorem. 


Articuli Smalcaldici. De Potestate et Primatu Papae. 


folgt finb. 


YW. 337. 338. 


Amt und Belenntnis, a8: Origenes, Ambrofius, 
Cyprianus, Hilarius, Beda. 


Et Hilarius: Petro revelavit Pater, ui diceret : 
Super hanc igitur. confessionis petram. ecclesiae aedificatio est; haec 


Daf nun an andern Orten fteht: „Weide meine 
Schafe”, item: „Betre, haft bu mid) aud) lieber 
denn diefe?“ [daraus] folgt nod) nicht, bab Petrus 
mehr Gewalt jollte haben denn andere Apoftel, 
fondern er heißt ihn weiden, das tft, das Evan: 
gelium predigen oder bie Kirche durchs Gbange- 
lium regieren; das geht je ebenfowoh! auf andere 
Wpoftel als auf Petrum. 

Der andere Artikel ift noch Harer denn der erfte. 


Denn Chriftus hat feinen Yiingern allein geift- 


lide Getwalt gegeben, das ijt, et hat ihnen be= 
fohlen, das Evangelium zu predigen, Vergebung 
der Sünden zu verfündigen, bie Saframente zu 
reichen und die Gottlofen zu bannen, ohne Teib- 
Yiche Gewalt durchs Wort, und hat ihnen gar nicht 
befohlen, ba8 Schwert zu führen, nod) meltliche 
Regimente zu beftellen, einzunehmen, Könige zu 
jeken oder zu entjegen. Denn fo fpricht Chriftus: 
"Gebet hin und lehret, daß man das halte, was 
id) euch geboten habe”; item: „Wie mid) mein 
Vater gefandt hat, fo fenbe ich euch.” 
Nun ijt e$ je am Tag, dah Chriftus nicht dazu 
gefandt ijt, ba er das Schwert jollte führen oder 
auf weltliche Weife regieren, wie er denn felbjt 
fagt: „Mein Reich ift nicht von diefer Welt.“ 
Und Paulus fpricht: „Wir Herrfchen nicht über 
euren Glauben“; item: „Unfere Kriegsrüftung 
und Waffen find nicht fletichlich” ujto. 
Daf nun Chriftus in feinem Leiden mit Dor- 
nen gekrönt und im Purpurfleid herborgeführt 
unb fo verfpottet ift worden, ijt alles eine [Bes] 
Deutung gewesen, daß mit der Beit das rechte 
geiftliche Reid) Chriftt follte beradjtet und fein 
Evangelium unterdrüdt und ein ander äußerlich 
Reich anftatt desjelben unter, bem Schein geift- 
fier Gewalt aufgerichtet werden. Darum ijt 
bie Constitutio Bonifacii VIII. und das cap. 
Omnes, dist. 22, unb dergleichen andere Sprüche 
mehr ganz und gar fafjd) unb gottlos, damit fie 
erhalten wollen, daß ber Papft permöge göttliches 
Rechts ein Herr fei über die Königreiche ber Welt; 
wie denn aus foldem falfden Wahn zum erjten 
ichreeliche Finfternis in ber Kirche, und banad) 
areufide Zerrüttung unb NRumor in Europa er- 
Denn da hat man das Predigtamt 
laffen fallen, und ift die Lehre bom Glauben und 
geiftliden Reich Ehrifti gar verlofchen, und man 
hat des Papftes äußerliches Wejen und Sakungen 


‚für chriftliche Gerechtigteit gehalten. 


Danach) find die Papfte auch zugefahren, haben 
Fürftentümer und Königreiche zu [an] fid ge- 
riffen, Könige geje&t unb entjebt und mit unbilli- 
gem Bann und Kriegen faft alle Könige in Europa 
geplagt, fonderlich aber bie beut[djem Kaifer, bis- 


Toeifen darum, dak fie bie Städte in Weljchland 


[Stalien] an fid) brächten, bisweilen, daß fie bie 
Biihöfe in Deutfchland ihnen [fi] untertan 
machten und die Bistümer felbft verleihen möch- 
ten, bie der Kaifer allein zu verleihen hat. a, 


‚das mehr iit, in der Clementina fteht aljo: „wenn 


das Kaifertum lebig ftehe, fo fet der Papft der 
rechte Erbe dazu“, 


The Smalcald Articles. Of the Power and Primacy of the Pope. 


of the living God.” And Hilary says: To 
Peter the Father revealed that he should say, 
“Thou art the Son of the living God.” There- 
fore the building of the Church is upon this 
rock of confession; this faith is the founda- 
tion of the Church. 


And as to that which is said John 21, 15 ff.: 
Feed My sheep, and, Lovest thou Me more 
than these? it does not as yet follow hence 
that a peculiar superiority was given Peter. 
He bids him “feed,” i. e., teach the Word [the 
Gospel], or rule the Church with the Word 
[the Gospel], which Peter has in common with 
the other apostles. 

The second article is still clearer, that 
Christ gave to the apostles only spiritual 
power, 4. e., the command to teach the Gospel, 
to announce the forgiveness of sins, to ad- 
minister the Sacraments, to excommunicate 
the godless without bodily force [by the 
Word], and that He did not give the power 
of the sword, or the right to establish, occupy, 
or confer kingdoms of the world [to set up or 
depose kings]. For Christ says, Matt. 28, 
19. 20: Go ye, teaching them to observe all 
things whatsoever I have commanded you; 
also John 20,21: As My Father hath sent 
Me, even so send I you. 

Now, it is manifest that Christ was not 
sent to bear the sword or possess a worldly 
kingdom [rule in a worldly fashion], as He 
Himself says, John 18, 36: My kingdom is not 
of this world. And Paul says, 2 Cor. 1, 24: 
Not for that we have dominion over your 
faith; and 2 Cor.10,4: The weapons of our 
warfare are not carnal, etc. 

Accordingly, that Christ in His passion is 
crowned with thorns and led forth to be de- 
rided in royal purple, this signified that in 
the future, after His spiritual kingdom was 
despised, 7. e., the Gospel was suppressed, an- 
other kingdom of a worldly kind would be set 
up [in its place] with the pretext of ecclesi- 
astical power. Therefore the Constitution of 
Boniface VIII and the chapter Omnes, Dist. 22, 
and similar opinions which contend that the 
Pope is by divine right the ruler of the king- 
doms of the world, are [utterly] false and 
godless. From this persuasion horrible dark- 
ness has been brought into the Church, and 
after that also great commotions have arisen 
in Europe. For the ministry of the Gospel 
was neglected, the knowledge of faith and the 
spiritual kingdom became extinct, Christian 
righteousness was supposed to be that external 
government which the Pope had established. 

Next, the Popes began to seize upon king- 
doms for themselves; they transferred king- 
doms, they vexed with unjust excommunica- 


tions and wars the kings of almost all nations. 


in Europe, but especially the German em- 
perors, sometimes for the purpose of occupy- 
ing cities of Italy, at other times for the pur- 
pose of reducing to ug MET the bishops of 
Germany, and wresting from the emperors the 
conferring of episcopates. Yea, in the Clemen- 
tines it is even written: When the empire is 
' vacant, the Pope is the legitimate successor. 


Concordia Triglotta. 


33 


513 


Hq4 9.935.396: 


36] Ita papa non solum dominationem con- 
tra mandatum Christi invasit, sed etiam 
tyrannice praetulit se omnibus regibus. Nec 
tantum in hae re factum ipsum reprehenden- 
dum est, quantum illud detestandum, quod 
praetexit auctoritatem Christi, quod claves ad 
regnum mundanum transfert, quod salutem 
alligat ad has impias et nefarias opiniones, 
quum ait de necessitate salutis esse, ut cre- 
dant homines iure divino hane dominationem 
competere. 


37] Hi tanti errores, quum obscurent fidem 
et regnum Christi, nullo modo dissimulandi 
sunt. Eventus enim ostendit eos fuisse ma- 
gnas pestes ecclesiae. 


38] Tertio loco hoc addendum est. Etiamsi 
Romanus episcopus divino iure primatum et 
superioritatem haberet, tamen non debetur 
obedientia his pontificibus, qui defendunt im- 
pios cultus, idololatriam et doctrinam pugnan- 
tem cum evangelio. Imo tales pontifices et 
tale regnum haberi debent tamquam anathema, 
sicut Paulus [Gal. 1,8] clare docet: S? ange- 
lus de coelo aliud evangelium. doceret, praeter 
id, quod vos docu, anathema sit. Et in Actis 
[5, 29]: Oportet Deo magis obedire quam 
hominibus. Idem et canones clare docent, 
haeretico papae non esse obediendum. 


Leviticus pontifex iure divino erat summus 
sacerdos, et tamen impiis pontificibus non 
erat obediendum, ut Ieremias et alii prophetae 
dissentiebant a pontificibus, apostoli dissentie- 
bant a Caipha, nec debebant ei obedire. 


39] Constat autem Romanos pontifices cum 
suis membris defendere impiam doctrinam et 
impios cultus. Ac plane notae antichristi 
competunt in regnum papae et sua membra. 
Paulus enim ad Thessalonicenses [2. ep. [R. 348 
2, 3sq.], describens antichristum, vocat eum 
adversarium Christi, estollentem se super 
omne, quod dieitur aut colitur Deus, seden- 
tem in templo Dei tamquam Deum. | Loquitur 
igitur de aliquo regnante in ecclesia, non de 
regibus ethnicis, et hune vocat adversarium 
Christi, quia doctrinam pugnantem eum evan- 
gelio excogitaturus sit, et is arrogabit sibi 
auctoritatem divinam. 


40] Primum autem constat papam regnare 
in ecclesia et praetextu ecclesiasticae auctori- 
tatis et ministerii sibi hoc regnum consti- 
tuisse. Praetexit enim haec verba: Tibi dabo 
claves. Deinde doctrina papae multipliciter 
pugnat cum evangelio, et arrogat sibi papa 
auctoritatem divinam triplieiter. Primum, 
quia sumit sibi ius mutandi doctrinam Christi 
et eultus a Deo institutos, et suam doctrinam 
et suos eultus vult observari tamquam divina. 
Secundo, quia sumit sibi potestatem non 


Articuli Smalcaldici. De Potestate et Primatu Papae. 


YG. 398. 339. 


Alfo hat fid) ber Papft nicht allein meltlicher 
Herrjdhaft wider Gottes Haren Befehl unbillig 
unterfangen, fondern hat wie ein Tyrann über 
alle Könige fein wollen. Wiewohl nun foldhes 
Tun ber 3Büpite an ihm felbit ganz und gar jträfe 
lich, fo ijt bod) dies das Ürgfte daran, daß et 
folchen Mutwillen unb Frevel mit dem Befehl 
Chriftt bedt und bie Schlüffel deutet auf weltliche 
Herrichaft und hängt an joíde ungdttlihe und . 
fchändliche Opinion der Seelen Seligfeit, da et 
jagt, e8 jollen e8 bie Leute bei ihrer Seelen Geligz 
feit alfo glauben, daß der Papft folhe Macht habe 
aus göttlichen Rechten. 

Weil nun folche greufide Irrtümer die Lehre 
vom Glauben und Reich Chrifti ganz verfinftert ' 
haben, will e8 fid) in feinem Weg leiden, bap man 
dazu follte ftilljdweigen; denn man. fieht’s im 
Werf vor Augen, was grober Schade der Kirche 
daraus erwachjen ijt. 

Sum dritten muß man aud) dies willen: objchon 
der Bapit den Primat und Oberfeit aus göttlichem 
Recht hatte, bag man denjenigen Bäpiten, jo faliche 
Gottesdienste, Abgötterei und faljche Lehre wider, 
das Evangelium vorgeben, feinen Gehorjam fchul- 
big ift. Sa, das mehr ijt, man folle auch jolde 
PRapfte und fold) 9teid) für ein anathema und 
verfluchtes Wefen halten, wie Paulus flar jagt: 
„Wenn ein Engel vom Himmel fame und ein 
ander Evangelium predigte, anders, denn wir eud) 
gepredigt haben, der fei verflucht!“ Und in Actis 
fteht: „Man foll Gott mehr gehordhen denn den 
Menfchen.” Wie die geijtlid)en Rechte jelbjt jagen: 
(inem Bapft, der ein feber ijt, fol man nicht 
gehorjam fein” .——. . 
. Set. Hobhepriefter. im Gejeke Mtofis hatte das 
Amt aus den göttlichen Rechten, gleichwohl war 
niemand verpflichtet zum Gehorjam, wenn fie 
wider Gottes Wort handelten, wie man fieht, daß 
Seremias und andere Propheten fid) von den 
rieftern fonderten. Wljo fonderten fid) bie Wpoz - 
ftel bon RKaiphas und waren ihm feinen Gebhor- 
fam jchuldig. . ; 

Nun ijf es je am Tage, dag bie Papfte jamt 
ihrem Anhang gottlofe Lehre und faljche Gottes- 
dienste erhalten wollen und handhaben. So tei- 
men fid) aud) alle Untugenden, jo in der Heiligen 
Schrift vom Antichrift find meisgefagt [gemeis- 
fagt], mit des Papftes Reich und feinen Gliedern. 
Denn Paulus, da er ben Antichrijt malt 2 Thefl. 2, 
nennt er ihn einen „Widerfacher Chrifti, ber fid) 
über alles erhebe, das Gott oder Gottespdienft. 
heißt, alfo daß er fid) fet in den Tempel Gottes 
als ein Gott und gibt vor, er jet ein Gott“ ujm. 
Hier redet Paulus von einem, der in der Kirche 
regiert, und nicht bon weltlichen Königen, und 
nennt ihn einen Widerwärtigen Chrifti, weil er 
eine andere Lehre werde erdenfen, und daß er jid) 
folches alles werde anmafen, als tate er’s aus 
göttlichen Rechten. 

Nun iff am erften dies wahr, dak ber Papit in 
der Kirche regiert und unter dem Schein geiftlicher 
Gewalt fold Herrjchaft hat an fid) [ge]bracht; 
Denn er gründet fid) auf bieje Worte: „Sch will 
dir bie Schlüffel des Himmelreich! geben.“ Zum 
andern ijt je des Papftes Lehre in alle Wege wider 
das Evangelium. Bum dritten, bap er vorgibt, 
er fet Gott, ijt in dreien Stüden zu merfen; 
Bum erften, dak er fid) des anmapt, er möge bie 
Lehre Chrifti und rechte GotteSbienite, bon Gott 
felbft eingejebt, ändern; und will feine Lehre unb. 


The Smalcald Articles. Of the Power and Primacy of the Pope. 


Thus the Pope has not only usurped do- 
minion, contrary to Christ’s command, but 
has also tyrannically exalted himself above 
all kings. And in this matter the deed itself 
is not to be reprehended as much as it is to 
be detested, that he assigns as a pretext the 
authority of Christ; that he transfers the 
"keys to a worldly government; that he binds 
salvation to these godless and execrable opin- 
ions, when he says it is necessary to salvation 
for men to believe that this dominion belongs 
to him by divine right. 

Since these great errors obscure [the doc- 
trine of] faith and [of] the kingdom of Christ, 
they are in no way to be concealed. For the 
result shows that they have been great pests 
to the Church. 


In the third place, this must be added: 
Even though the bishop of Rome had the 
primacy and superiority by divine right, 
nevertheless obedience would not be due those 
pontiffs who defend godless services, idolatry, 
and doctrine conflicting with the Gospel. 
Nay; such pontiffs and such a government 
ought to be held accursed, as Paul clearly 
teaches, Gal. 1, 8: Though an angel from 
heaven preach any other gospel unto you 
than that which we have preached unto you, 
let him be accursed. And in Acts 5, 29: We 
ought to obey God rather than men. Like- 
wise the canons also clearly teach that a he- 
retical Pope is not to be obeyed. 


The Levitical high priest was the chief 
priest by divine right, and yet godless high 
priests were not to be obeyed, as Jeremiah 
and other prophets dissented from the high 
priests, the apostles dissented from Caiaphas, 
and did not have to obey them. 


Now, it is manifest that the Roman pontiffs, 
with their adherents, defend [and practise] 
godless doctrines and godless services. And 
the marks [all the vices] of Antichrist plainly 
agree with the kingdom of the Pope and his 
adherents. For Paul, 2 Ep. 2,3, in describing 
to the Thessalonians Antichrist, calls him an 
adversary of Christ, who opposeth and ex- 
alteth himself above all that is called God, 
or that is worshiped, so that he as God sit- 
teth in the temple of God. He speaks there- 
fore of one ruling in the Church, not of 
heathen kings, and he calls this one the ad- 
versary of Christ, because he will devise doc- 
trine conflicting with the Gospel, and will as- 
sume to himself divine authority. 


Moreover, it is manifest, in the first place, 
that the Pope rules in the Church, and by the 
pretext of ecclesiastical authority and of the 
ministry has established for himself this king- 
dom. For he assigns as a pretext these words: 
I will give to thee the keys. Secondly, the 
doctrine of the Pope conflicts in many ways 
with the Gospel, and [thirdly] the Pope 
assumes to himself divine authority in a 
threefold manner. First, because he takes 
to himself the right to change the doctrine 
of Christ and services instituted by God, 


515 


516 MM. 336-338. Articuli Smalcaldici. De Potestate et Primatu Papae. 


solum ligandi et solvendi in hac vita, sed 
etiam sumit sibi ius de animabus post hanc 
vitam. Tertio, quia papa non vult ab ecclesia 
aut ab ullo iudicari, et antefert suam auctori- 
tatem iudicio conciliorum et totius ecclesiae. 
Hoe autem est se Deum facere, nolle ab ec- 
clesia aut ab ullo iudicari. Postremo hos 
tam horribiles errores et hanc impietatem de- 
fendit summa saevitia et interficit dissen- 
tientes. 


41] Haec quum ita sint, cavere omnes Chri- 
stiani debent, ne fiant participes impiae do- 
etrinae, blasphemiarum et iniustae crudeli- 
tatis papae. Ideo papam cum suis membris 
tamquam regnum antichristi deserere et ex- 
secrari debent, sicut Christus iussit [Matth. 
7,15]: Cavete a pseudoprophetis! Et Pau- 
lus iubet, impios doctores vitandos et exse- 
erandos esse tamquam anathemata [Gal. 1,8; 
Tit. 3, 10]. Et 2 Cor. 6, 14 ait: Ne sitis con- 
sortes infidelium; quae est enim societas lucis 
et tenebrarum? 


42] Dissidere a consensu tot gentium [R. 349 
et dici schismaticos grave est. Sed auctoritas 
divina mandat omnibus, ne sint socii et pro- 
pugnatores impietatis et iniustae saevitae. 


Ideo satis excusatae sunt conscientiae no- 
strae; sunt enim manifesti errores regni 
papae. Et Scriptura tota voce clamitat, er- 
rores illos esse doctrinam daemoniorum et 
43] antichristi. Manifesta est idololatria in 
profanatione missarum, quae quum alia vitia 
habent, tum ad turpissimum quaestum impu- 
44] denter collatae sunt. Doctrina de poeni- 
tentia prorsus depravata est a papa et a suis 
membris. Docent enim remitti peccata pro- 
pter dignitatem nostrorum operum. Deinde 
iubent dubitare, an contingat remissio. Nus- 
quam docent, quod gratis propter Christum 
remittantur peccata, et quod hae fide conse- 
quamur remissionem peccatorum. 


Ita gloriam Christi obscurant et conscien- 
tiis firmam consolationem eripiunt et abolent 
veros eultus, videlicet exercitia fidei luctantis 
cum desperatione. 


45] Obscuraverunt doctrinam de peccato et 
finxerunt traditionem de enumeratione deli- 
ctorum, parientem multos errores et despera- 
tionem. 


Affinxerunt satisfactiones, quibus etiam ob- 
scuraverunt beneficium Christi. 


46] Ex his natae sunt indulgentiae, quae 
sunt mera mendacia, quaestus causa excogi- 
tata. 

47] Deinde invocatio sanctorum quantos ab- 


YW. 339—341. 


eigenen erdichteten Gottesdienste gehalten haben, 
als hätte fie Gott fefbft geboten. Zum andern, 
daß er fid) der Gewalt anmaft zu binden und 
[zu] entbinden nicht allein in diefem zeitlichen 
Leben hier, fondern aud) in jenem Leben. Zum 
dritten, daß ber Papit nicht will leiden, daß bie 
Kirche oder fonft jemand ihn richte, fondern feine, 
Gewalt fol über alle Konzilia und die ganze 
Kirche gehen; das heißt aber jid) felbft zum Gott 
machen, wenn man weder [ber] Kirche noch jeman- 
des Urteil leiden will. Zum legten hat ber Papit 
folde Irrtümer und gottlos Wefen auch mit un- 
rechter Gewalt und Morden verteidigt, Dak er alle, 
fo e8 nicht alfermapen mit ihm gehalten, hat um: 
bringen laffen. 

Weil nun dem alfo ijt, follen alle Chriften auf 
das fleikigite fid) hüten, dap fie jolcher gottlofen 
Lehre, Gottesläfterung und unbilligen Wüterei fid). - 
nicht teilhaftig machen, jondern follen bom Papft 
und feinen Gliedern oder Anhang al® von des 
Untidrifts Reich weichen und e$ verflucdhen, mie  - 
Chriftus befohlen hat: „Hütet eud) bor den [fale - 
[den Propheten!“ Und Paulus gebietet, dak man 
falfche Prediger meiden und als einen Greuel ver= 
fluchen joll. Und 2 Kor. 6 Spricht er: „Ziehet nicht 
am fremden Yoch mit den Unglaubigen; denn was 
hat das Licht für Gemeinjdaft mit ber Finfter- 
nis?“ uf. 

Schwer ift e$, Dak man bon fo viel Landen und 
Leuten fid) trennen und eine [be]jondere Lehre 
führen will. Wher hier fteht Gottes Befehl, dak 
jedermann fid) foll hüten und nicht mit denen ein= 
hellig fein, fo unrechte Lehre führen oder mit 
MWiüterei zu erhalten gedenfen. 

Darum find unfere Gewiflen deShalben wohl 
entjchuldigt und berfidrt. Denn man fieht je 
bor Augen die großen Srrtümer, fo in des Papjtes 
Reich gehen, und die Schrift fchreit mit aller 
Macht, bab folhe Arrtümer be8 Veufel und 
Antichriits Lehre feien. Die Abgdtterei im tip 
braud) ber Mteffen ijt offenbar, welche neben dem, 
bab fie fonjt nichts titgen [taugen], zum fehänd- 
lichen Genie und Krämerei mikbraucht find. Die 
Lehre bon der Bue ijf vom 9Bapit und den Sei- 
nen ganz gefaljcht und verderbt worden. Denn 
fo lehren fie: Sünde werde vergeben um unjerer 
eigenen Werfe willen; und hängen dies dran, 
man folle dennoch zweifeln, ob die Sünden bver- 
geben find. Dazu lehren fie nicht, daß um Gbri- 
ftus" willen die Sünde ohne BVerdienft vergeben, 
und Solche Vergebung der Sünden durd den Glau- 
ben an Chriftum erlangt werde. 

Mit folder Lehre nehmen fie Chrifto feine Ehre 
und berauben die Getviffen be8 rechten und ge- 
wiffen Troftes und tun ab bie rechten Gottes: 


‚dienste, nämlich die Übung des Glaubens, welcher 


mit dem Unglauben und Verzweiflung über der 
Verheipung des Evangelii fampft. | | 

Dergleichen haben fie auch die Lehre berbuntelt 
bon der Sünde und eigene Sabkungen erdichtet, 
wie man alle Sünden erzählen und beichten müffe, 
daraus mancherlei Irrtum, aud endlich Ver: 
zweiflung gefolgt ijt. | 

Danach haben fie eigene Genugtuung erdadt, 
dadurch bie Wohltat und das Verdienft Chrifti 
aud) berfinftert ijt. 

Aus diefem ift der Ablaß gefolgt, welcher lautet 
Lügen und allein um des Geldes willen erdacht ift. 


Was ijt denn banad) für Mißbrauch und greus 


The Smalcald Articles. Of the Power and Primacy of the Pope. 


and wants his own doctrine and his own 
services to be observed as divine; secondly, 
because he takes to himself the power not 
only of binding and loosing in this life, 
but also the jurisdietion over souls after 
this life; thirdly, because the Pope does not 
want to be judged by the Church or by any 
one, and puts his own authority ahead of the 
decision of Councils and the entire Church. 
But to be unwilling to be judged by the 
Church or by any one is to make oneself God. 
Lastly, these errors so horrible, and this im- 
piety, he defends with the greatest cruelty, 
and puts to death those dissenting. 


This being the case, all Christians ought to 
beware of becoming partakers of the godless 
doctrine, blasphemies, and unjust cruelty of 
the Pope. On this account they ought to de- 
sert and execrate the Pope with his adherents 
as the kingdom of Antichrist; just as Christ 
has commanded, Matt. 7,15: Beware of false 
prophets. And Paul commands that godless 
teachers should be avoided and execrated as 
eursed, Gal. 1, 8; Titus 3, 10. And 2 Cor. 
6,14 he says: Be ye mot unequally yoked to- 
gether with unbelievers; for what communion 
hath light with darkness? 


To dissent from the agreement of so many 
nations and to be called schismatics is a 
grave matter. But divine authority com- 
mands all not to be allies and defenders of 
impiety and unjust cruelty. 

On this account our consciences are suf- 
ficiently excused; for the errors of the king- 
dom of the Pope are manifest. And Scrip- 
ture with its entire voice exclaims that these 
errors are a teaching of demons and of Anti- 
christ. The idolatry in the profanation of 
the masses is manifest, which, besides other 
faults [besides being altogether useless] are 
shamelessly applied to most shameful gain 
[and trafficking]. The doctrine of repentance 
has been utterly corrupted by the Pope and 
his adherents. For they teach that sins are 
remitted because of the worth of our works. 
Then they bid us doubt whether the remission 
takes place. They nowhere teach that sins 
are remitted freely for Christ’s sake, and that 
by this faith we obtain remission of sins. 

Thus they obscure the glory of Christ, and 
deprive consciences of firm consolation, and 
abolish true divine services, namely, the ex- 


ercises of faith struggling with [unbelief 


and] despair [concerning the promise of the 
Gospel]. 

They have obscured the doctrine concerning 
sin, and have invented a tradition concerning 
the enumeration of offenses, producing many 
errors and despair. 

They have devised, in addition, satisfactions, 
whereby they have also obscured the benefit 
[and merit] of Christ. 

From these, indulgences have been born, 
which are pure lies, fabricated for the sake 
of gain. 

Then, how many abuses and what horrible 


517 


518 ®M. 338.339. Articuli Smalcaldici. 


usus et quam horrendam idolatriam [idolola- 
triam] peperit! 

48] Quanta flagitia orta sunt ex traditione 
de coelibatu! 

Quantas tenebras offudit evangelio doctrina 
de votis! Ibi finxerunt vota esse iustitiam 
eoram Deo et mereri remissionem peccatorum. 
Ita transtulerunt beneficium Christi in huma- 
nas traditiones et penitus exstinxerunt doctri- 
nam de fide. Finxerunt nugacissimas tradi- 
tiones esse cultus Dei et perfectionem, et prae- 
tulerunt eas operibus vocationum, quas Deus 
requirit et ordinavit. Neque hi errores sunt 
existimandi leves; laedunt enim gloriam 
Christi et afferunt perniciem animabus, nec 
possunt dissimulari. 


Deinde ad hos errores accedunt duo [R.350 
49] ingentia peccata: primum, quod defendit 
errores illos iniusta saevitia et suppliciis; alte- 
rum, quod iudicium eripit ecclesiae, nec sinit 
rite iudicari ecclesiasticas controversias, imo 
eontendit se supra concilium esse et decreta 
eonciliorum rescindere posse, sicut interdum 
impudenter loquuntur canones. Sed multo 
impudentius hoc factum esse a pontificibus, 
exempla testantur. 


50] 9. Quaestione 3. ait canon: Nemo iudi- 
cabit primam sedem ; neque enim ab Augusto, 
neque ab omni clero, neque a regibus, neque 
a populo wdex udicatur. 

51] Duplicem tyrannidem exercet papa: de- 
fendit errores suos vi et homicidiis et vetat 
cognitionem. Hoc posterius etiam plus nocet 
quam ulla supplicia. Quia sublato vero iudi- 
cio ecclesiae non possunt tolli impia dogmata 
et impii cultus, et multis saeculis infinitas 
animas perdunt. 


52] Considerent igitur pii tantos errores 
regni papae et tyrannidem et cogitent pri- 
mum abiiciendos esse errores et amplectendam 
esse veram doctrinam propter gloriam Dei et 


$3] ad salutem animarum. Deinde cogitent 


etiam, quantum scelus sit adiuvare iniustam 


crudelitatem in interficiendis sanctis, quorum 


sanguinem Deus haud dubie ulciscetur. 


54] Imprimis autem oportet praecipua mem- 
bra ecclesiae, reges et principes, consulere ec- 
clesiae et curare, ut errores tollantur et con- 
scientiae sanentur, sicut Deus nominatim reges 
hortatur [Ps. 2, 10]: Et nune, reges, intelli- 
gite; erudimini, qui iudicatis terram. Prima 
enim cura regum esse debet, ut ornent gloriam 
Dei. Quare indignissimum fuerit eos conferre 
auctoritatem et potentiam suam ad confirman- 
dam idololatriam et cetera infinita flagitia et 
ad faciendas caedes sanctorum. 


De Potestate et Primatu Papae. 


YW. 341. 342. 


fide Abgötterei aus bem Anrufen ber Heiligen 
gefolgt! SALT 15) 

Was für Schande unb Lafter find gefommen 
aus dem Verbot der Che! [: 

Wie ijt nur das Evangelium durch bie Lehre 
pon [ben] Gelübden fo berbunfelt worden! Da’ 
hat man gelehrt, daß foldhe Gelübde find bor Gott 
eine Gerechtigkeit und verdienen Vergebung der 
Sünden, daß alfo das Verdienft Ehrifti auf Men= 
fhhenfagungen gezogen und die Lehre bom Glauben 
ganz vertilgt ijt. Und haben ihre närrifchen und 
leichtfertigen &afungen für den rechten Gottes- 
Dienft und Bollfommenheit gerühmt und den Wer- 
ten, welche Gott von einem jeden in feinem Beruf 
fordert und geordnet hat, vorgezogen. Nun darf 


. man’s nicht dafür achten, daß jolches geringe Str 


tümer find, denn fie nehmen Chrifto feine Ehre 
und berdammen die Seelen; darum foll man fie 
nicht ungejtraft laffen hingehen. 108 

Bu Diefen Brrtiimern fommen nun zwei große, 
greulihe Sünden: bie eine, daß ber Papit joldje 
Srrtümer mit unbilliger Wüterei und graujamer 
Tyrannei, mit Gewalt verteidigen und erhalten 
will; Die andere, daß er der Kirche das Urteil 
nimmt und will jolche ReligionSjachen ordent= 
lichermweife nicht richten laffen; ja, er will mehr 
Denn alle Konzilia fein und die Macht haben, dap 
er alles, fo in Konzilien befchlofien, möge zer: 
reißen und aufheben; wie zuweilen die Kanones 
folches unberjdümt herausfagen, und haben fol- 
ches die Päpfte nod) unverfchämter getrieben, wie 
viele &rempel bezeugen. 

9. Quaest. 3. jpricht der Kanon: „Niemand foll 
den höchften Stuhl richten; denn den Richter tid)- 
tet weder Kaijer noch die Priefter, weder König 
nod) das Volk.” v 

Wifo handelt der Papft auf beiden Seiten ie 
ein Ghrann, daß er folche Srrtiimer mit Gemalt 
und Wiüterei verteidigt und twill feine Richter 
leiden. Und dies andere Stüd tut mehr Schaden 
denn alle Wüterei. Denn alsbald der Kirche das 
rechte Urteil und Erkenntnis genommen ijt, tann 
nidt möglich fein, dak man falfcher Lehre oder 
unredhtem Gottesdienft fonnte fteuern, und mien . 
derhalben viele Seelen verloren werden. 

Darum follen gottesfürchtige Leute [olde greu- 
fide Irrtümer deS Papftes unb feine Tyrannei 
wohl bebenfen und zum erften wiffen, daß folche 
Sertümer zu fliehen und die rechte Lehre der Ehre 
Gottes und der Seelen Seligteit halben angu- 
nehmen fet. Danach, dak man bod) bedente, tie 
eine greuliche, große Sünde e8 fet, folche unbillige 
Wiiteret des Papites helfen fördern, da fo viel 
fromme Chriften fo jämmerfich ermordet werden, 
welcher Blut ohne Zweifel Gott nicht wird ume 
gerochen [ungerächt] laffen. 

Vornehmlich aber jollen Könige und Fürften 
als vornehmfte Glieder ber Kirche helfen und 
fhauen, daß allerlei Irrtümer mweggetan und die 
Gemiffen recht unterrichtet werden, wie denn Gott 
zu foldem Amt die Könige und Fürften jonderlic - 
vermahnt im 2. Pfalm: „Ihr Könige, faBt eud) 
weifen, und ihr Richter auf Erden, laßt euch züch: 
tigen!" Denn dies foll bei den Königen und gro= 
Ben Herren bie bornefm[te Sorge fein, daß fie 
Gottes Ehre fleikig fürdern. Darum wire e8 je 
unbillig, wenn fie ihre Macht und Gewalt dahin 
wollten wenden, dak folde greuliche Abgdtterei 
und andere unzählige after erhalten und bie 
frommen Chriften fo jämmerlich ermordet würden. 


4 
3 
| 


EE ni me ale Fa ee Oe 


The Smalcald Articles. Of the Power and Primacy of the Pope. 


idolatry the invocation of saint 
EUN s has pro- 

What shameful acts have arisen from the 
tradition concerning celibacy! 

What darkness the doctrine concerning 
vows has spread over the Gospel! There they 
feigned that vows are righteousness before 
God, and merit the remission of sins. Thus 
they have transferred the benefit of Christ 
to human traditions, and have altogether ex- 
tinguished the doctrine concerning faith. 
They have feigned that the most trifling tra- 
ditions are services of God and perfection, 
and have preferred these to the works of call- 
ings which God requires and has ordained. 


Neither are these errors to be regarded as 


light; for they detract from the glory of 
Christ and bring destruction to souls, neither 
can they be passed by unnoticed. 

Then to these errors two great sins are 
added: The first, that he defends these errors 
by unjust cruelty and death-penalties. The 
second, that he wrests the decision from the 
Church, and does not permit ecclesiastical 
controversies [such matters of religion] to be 
judged according to the prescribed mode; yea, 
he contends that he is above the Council, and 
can rescind the decrees of Councils, as the 
eanons sometimes impudently speak. But 
that this was much more impudently done 
by the pontiffs, examples testify. 

Quest. 9, canon 3, says: No one shall judge 
the first seat; for the judge is judged neither 
by the emperor, nor by all the clergy, nor by 
the kings, nor by the people. 

The Pope exercises a twofold tyranny: he 
defends his errors by force and by murders, 
and forbids judicial examination. The latter 
does even more injury than any executions, 
because, when the true judgment of the 
Church is removed, godless dogmas and god- 
less services cannot be removed, and for many 
ages they destroy innumerable souls. 

Therefore let the godly consider the great 
errors of the kingdom of the Pope and his 
tyranny, and let them ponder, first, that the 
errors must be rejected and the true doctrine 
embraced, for the glory of God and to the 
salvation of souls. Then let them ponder also 
how great a crime it is to aid unjust cruelty 
in killing saints, whose blood God will un- 
doubtedly avenge. 

But especially. the chief members of the 
Church, kings and princes, ought to guard 
the interests of the Church, and to see to it 
that errors be removed and consciences be 
healed [rightly instructed], as God expressly 
exhorts kings, Ps. 2,10: Be wise, now, there- 
fore, O ye kings; be instructed, ye judges of 
the earth. For it should be the first care of 
kings [and great lords] to advance the glory 
of God. Therefore it would be very shameful 
for them to lend their influence and power to 
confirm idolatry and infinite other crimes, and 
to slaughter saints. 


519 


520 M. 339. 340. Articuli Smalcaldici. De Potest. et Iurisdict. Episcoporum. 


55] Et ut papa synodos habeat, quomodo 
sanari ecclesia potest, si papa nihil decerni 
contra arbitrium suum patiatur, si nemini 
concedat dicere sententiam nisi suis [R.351 
membris, quae habet obligata horrendis iura- 
mentis et maledictionibus ad defensionem suae 
tyrannidis et impietatis sine ulla exceptione 
Verbi Dei? 

56] Quum autem iudicia synodorum sint 
ecclesiae iudicia, non pontificum, praecipue 
regibus convenit coercere pontificum licentiam 
et efficere, ne ecclesiae eripiatur facultas iudi- 
candi et decernendi ex Verbo Dei. Et ut reli- 
quos errores papae taxare ceteri Christiani 
debent, ita etiam reprehendere debent ponti- 
ficem defugientem et impedientem veram co- 
gnitionem et verum iudicium ecclesiae. 


57] Itaque etiamsi Romanus episcopus iure 
divino haberet primatum, tamen posteaquam 
defendit impios cultus et doctrinam pugnan- 
tem cum evangelio, non debetur ei obedientia, 
imo necesse est ei tamquam antichristo ad- 
versari. Errores papae manifesti sunt et non 
leves. : 


5S] Manifesta est etiam crudelitas, quam 
exercet. Et constat mandatum Dei esse, ut 
fugiamus idololatriam, impiam doctrinam et 
iniustam saevitiam. Ideo magnas, necessarias 
et manifestas causas habent omnes pii, ne 
obtemperent papae. Et hae necessariae causae 
pios consolantur adversus omnia convicia, 
quae de scandalis, de schismate, de discordia 
obiici solent. 


59] Qui vero sentiunt cum papa et defen- 
dunt eius doctrinam et cultus, polluunt se 
idololatria et blasphemis opinionibus, fiunt 
rei sanguinis piorum, quos papa persequitur, 
laedunt gloriam Dei et impediunt salutem ec- 
clesiae, quia confirmant errores et flagitia ad 
omnem posteritatem. j 


De Potestate et Iurisdictione Episcoporum. 


60] Evangelium tribuit his, qui praesunt 
ecclesiis, mandatum docendi evangelii, [R. 352 
remittendi peccata, administrandi sacramenta, 
praeterea iurisdictionem, videlicet mandatum 
excommunicandi eos, quorum nota sunt cri- 
mina, et resipiscentes rursum absolvendi. 


61] Ac omnium confessione, etiam adversa- 
riorum, liquet hane potestatem iure divino 
communem esse omnibus, qui praesunt eccle- 
siis, sive vocentur pastores sive presbyteri sive 
62] episcopi. Ideoque Hieronymus aperte do- 
cet in literis apostolicis, omnes, qui praesunt 
ecclesiis, et episcopos et presbyteros esse, et 
citat ex Tito [Tit. 1, 5 sq.]: Propterea te re- 
liqui in Creta, ut constituas presbyteros per 
civitates. Et deinde addit: Oportet episco- 


W. 342. 943. . 


Und im Fall, daß der 9Bapit gleich ein fon- 
zilium halten mwollte, wie fann der Kirche wider 
folche Stüde geholfen werden, jo der Papft nicht 
leiden will, ba& man etwas wider ihn [be]fhließe, 
oder andere, denn [o ihm 3ubor durch fchredliche 
Eidespflichten, auch Gottes Wort unausgenom: 
men, zugetan, in Kirchenfachen richten jollen? 


Weil aber die Urteile in Konzilien der Kirche 
und nicht des PBapftes Urteile find, will eS je den 
Königen und Fürften gebühren, daß fie dem 
Papft jolhen Mutwillen nit einräumen, [one 
dern Schaffen, dak der Kirche die Macht zu richten 
nicht genommen und alles nach der Heiligen 
Schrift und Wort Gottes geurteilt werde. Und 
gleichwie die Chrijten alle andern Jrrtiimer des 
Vapites zu ftrafen fchuldig find, afjo find fie aud) 
fcehuldig, ben Papft felbft zu ftrafen, wenn er 
fliehen oder mehren will das rechte Urteil und 
wahre Erfenntnis der Kirche. 

Darum, objchon der Papft aus göttlichen 9ted)- 
ten den Primat ober Oberfeit hätte, foll man ihm 
dennoch feinen Gehorjam leijten, weil er faljche 
Gottesdienjte und eine andere Lehre wider das 
Evangelium erhalten will, Ba, man foll fid) aus 
Not wider ihn als den rechten Antichrift jegen. 
Man fieht’s je am Tage, was deS Papites YBrr- 
tümer und pie groß fie find. 

So fiebt man auch bie Wüterei, welche er wider 
bie frommen Chriften vornimmt. So fteht Gottes 
Befehl und Wort da, bab wir Abgötterei, falfche 
Lehre und unbillige Wüterei fliehen follen. 
Darum bat ein jeder frommer Chrift wichtige, 
nötige und helle Urjachen genug, daß er bem *Bapit 
nicht Gehorjam leifte, und find folde nötige Ur- 
fachen allen Chriften ein großer Troft wider aller- 
lei Schmah und Schande, bie fie uns auflegen, 
daß wir Ürgernis geben, Zertrennung und Un: 
einigfeit anrichten. | 

Die e8 aber mit dem Papft halten und feine 
Lehre und falfchen Gottesdienfte verteidigen, bie 
bejleden fid) mit Abgötterei und gottesfäfterlicher 
Lehre und laden auf fid) alles Blut der frommen 
Chrijten, die ber Papft und bie Seinen berfol- 
gen; Die verhindern auch Gottes (fre und der - 
Kirche Seligfeit, weil fie [olde Irrtümer und 
after vor aller Welt unb allen Nachfommen zu 
Schaden verteidigen. 


Bon ber Bifhöfe Gewalt und 
Surisdiftion. 

‚su unjerer Ronfeffion und Apologia haben 
wir ingemein erzählt, was bon fitdjngemalt zu 
jagen gewejen ijt. Denn das Evangelium gebeut 
[gebietet] denen, jo ben Kirchen follen vorftehen: 


‘Dag fie das Evangelium predigen, Sünden ber: - 


geben und Saframente reichen follen. Und über 
das gibt es ihnen bie Jurisdiftion, daß man bie, 
fo in öffentlichen Laftern liegen, bannen, unb bie 
fid) beffern wollen, entbinden und abfolvieten foll. 

Nun muß e$ jedermann, aud) unjere Wider: 
fader, befennen, daß biejen Befehl zugleich alle 
haben, bie den Kirchen borjtefen, fie heißen gleich 
pastores oder presbyteri oder Bifchife. Darum 
jpricht aud) Hieronymus mit hellen Worten, daß 
episcopi und presbyteri nicht unterjchieden find, 
fondern daß alle Pfarrherren zugleich Bilchöfe und 
Priefter find, und allegiert den Tert Pauli ad 
Tit. 1, ba er zu Tito fchreibt: „Ich lief Did) ber- 
halben zu freta, daß bu beftelfeteft bie Städte bin 


ST 
SE zh 
a 

y u^, 


The Smalcald Antioles. Of the Power and Jurisdiction of Bishops. 


And even though the Pope should hold 
Synods [a Council], how can the Church be 
healed if the Pope suffers nothing to be de- 
creed contrary to his will, if he allows no one 
to express his opinion except his adherents, 
whom he has bound by dreadful oaths and 
curses to the defense of his tyranny and 
wickedness without any exception concerning 
God’s Word [not even the Word of God being 
excepted ] ? 

But since the decisions of Synods are the 
decisions of the Church, and not of the Popes, 
it is especially incumbent on kings to check 
the license of the Popes [not allow such wan- 
tonness], and to act so that the power of judg- 
ing and decreeing from the Word of God is 
not wrested. from the Church. And as the 
rest of the Christians must censure all other 
errors of the Pope, so they must also rebuke 
the Pope when he evades and impedes the true 
investigation and true decision of the Church. 

Therefore, even though the bishop of Rome 
had the primacy by divine right, yet since he 
defends godless services and doctrine conflict- 
ing with the Gospel, obedience is not due him; 
yea, it is necessary to resist him as Antichrist. 
The errors of the Pope are manifest and not 
trifling. 

Manifest also is the cruelty [against godly 
Christians] which’ he exercises. And it is 
clear that it is God’s command that we flee 
idolatry, godless doctrine, and unjust cruelty. 
On this account all the godly have great, com- 
pelling, and manifest reasons for not obeying 
the Pope. And these compelling reasons com- 
fort the godly against all the reproaches 
which are usually cast against them concern- 
ing offenses, schism, and discord [which they 
are said to cause]. 

But those who agree with the Pope, and de- 
fend his doctrine and [false] services, defile 
themselves with idolatry and blasphemous 
opinions, become guilty of the blood of the 
godly, whom the Pope [and his adherents] 
persecutes, detract from the glory of God, and 
hinder the welfare of the Church, because they 
strengthen errors and crimes to all posterity 
[in the sight of all the world and to the in- 
jury of all descendants]. 


Of the Power and Jurisdiction of Bishops. 


[In our Confession and the Apology we have 
in general recounted what we have had to say 
concerning ecclesiastical power. For] The 
Gospel assigns to those who preside over 
churches the command to teach the Gospel, 
to remit sins, to administer the Sacraments, 
and besides jurisdiction, namely, the command 
to excommunicate those whose crimes are 
known, and again to absolve those who re- 

ent. 

And by the confession of all, even of the 
adversaries, it is clear that this power by 
divine right is common to all who preside over 
churches, whether they are called pastors, 
or elders, or bishops. And accordingly Jerome 
openly teaches in the apostolic letters that all 
who preside over churches are both bishops 
and elders, and cites from Titus 1, 5 f.: For 
this cause left I thee in Crete, that thou 


521 


599 M. 340-342. Articuli Smalcaldiei. De Potest. et Iurisdict. Episcoporum. 


pum esse unius uxoris virum. Item Petrus 
et Iohannes vocant se presbyteros [1 Petr. 5,1; 
2 Ioh.1]. Et deinde addit: Quod autem postea 
unus electus est, qui ceteris praeponeretur, in 
remedium schismatis factum est, ne unusquis- 
que ad se trahens ecclesiam Christi rumperet. 
Nam et Alezandriae a Marco Evangelista us- 
que ad Esdram [* Heraclam] et Dionysium 
episcopos presbyteri semper ex se unum elige- 
bant et in excelsiore loco collocabant, quem 
episcopum nominabant, quomodo st exercitus 
imperatorem sibi faciat. Diaconi autem eli- 
gant ex se, quem. industrium noverint et archi- 
diaconum nuncupent. Quid enim facit episco- 
pus excepta ordinatione, quod presbyter non 
facit? 


63] Docet igitur Hieronymus, humana 
auctoritate distinctos gradus esse episcopi et 
presbyteri seu pastoris. Idque res ipsa loqui- 
tur, quia potestas est eadem, quam supra 
64] dixit. Sed una res postea fecit discrimen 
episcoporum et pastorum, videlicet ordinatio, 
quia institutum est, ut unus episcopus ordi- 
naret ministros in pluribus ecclesiis. 


65] Sed quum iure divino non sint diversi 
gradus episcopi et pastoris, manifestum est 
ordinationem a pastore in sua ecclesia factam 
iure divino ratam esse. 


66] Itaque quum episcopi ordinarii fiunt 
hostes ecclesiae aut nolunt impertire ordina- 
tionem, ecclesiae retinent ius suum. 


67] Nam ubicunque est ecclesia, ibi [R.353 
est ius administrandi evangelii. Quare ne- 
cesse est ecclesiam retinere ius vocandi, eli- 
gendi et ordinandi ministros. Et hoc ius est 
donum proprie datum ecclesiae, quod nulla 
humana auctoritas ecclesiae eripere potest, 
sicut et Paulus testatur ad Ephesios [4, 8], 
quum ait: Ascendit, dedit dona hominibus. 
Et numerat inter dona propria ecclesiae pasto- 
res et doctores et addit, dari tales ad mini- 
sterium, ad aedificationem corporis Christi. 
Ubi est igitur vera ecclesia, ibi necesse est 
esse ius eligendi et ordinandi ministros. Si- 
cut in casu necessitatis absolvit etiam laicus 
et fit minister ac pastor alterius; sicut narrat 
Augustinus historiam de duobus Christianis in 
navi, quorum alter baptizaverit xav5yoóusvov, 
et is baptizatus deinde absolverit alterum. 


68] Huc pertinent sententiae Christi, quae 
testantur claves eeclesiae datas esse, non tan- 
tum certis personis [Matth. 18,20]: Ubieun- 
que erunt duo vel tres congregati in nomine 
meo etc. 


69] Postremo etiam hoc confirmat sententia 
Petri [1. ep. 2, 9]: Vos estis regale sacerdo- 
tium. Quae verba ad veram ecclesiam perti- 


YW. 343. 344. 


und her mit Prieftern”, und nennt folche hernad) 
Biihöfe: „Es fol ein Biihof eines Meibes 
Mann jein.“ So nennen fid) felbft Petrus und 
Sohannes presbyteros oder Priefter. Danach 
fagt Hieronymus meiter: „Daß aber einer allein 
erwählt wird, der andere unter ihm habe, ijt gez 
fchehen, daß man damit bie [ber] Bertrennung 
wehrte, bab nicht einer Hier, der andere dort eine 
Kirche an fid) Züge, und bie Gemeinde aljo zer: 
tien tmürbe. Denn zu Alexandria”, jagt er, 
„von Marko dem Evangeliften an bis auf Esdram 
[Heraclam] und Dionyfium, haben allezeit die 
Presbytert einen aus ihnen [fid] erwählt und 
höher gehalten und episcopum (einen Bifchof) ges 
nannt, gleichiwie ein Kriegspolf einen zum Haupt- 
mann erwählt; tie auch bie Diaconi einen aus 
ihnen [fid], ber gefhidt dazu ijt, wählen und 
Arhidiafon nennen. Denn, fage mir, was tut 
ein Bifchof mehr denn ein jegliher Presbyter, 
ohne daß er andere zum Kirchenamt ordnet“ ufm.? 

Hier lehrt Hieronymus, dak folder Unterfchied 
der Bilchöfe und Pfarrherren allein aus mend: 
lider Ordnung gefommen fei, wie man denn auch 
im Werk fieht. Denn das Amt und Befehl ijt 
gar einerlei, und hat hernad allein bie ordinatio 
ben Unterfchied zwifchen Bifhöfen und Pfarr: 
herren gemacht. Denn fo hat man’s banad) ge- 
ordnet, daß ein Bilchof auch in andern Kirchen 
Leute zum Predigtamt ordnete. 

Weil aber nach göttlihem Recht fein Unterfchied 
ift zwischen Bifchöfen und Paftoren oder Pfarr- 
herren, [jo] ift’3 ohne Zweifel, wenn ein Pfarr: 
herr in feiner Kirche etliche tüchtige Perfonen zu 
ben Kirchenämtern ordnet, bab [olde ordinatio 
nad) göttlichen Rechten früftig und recht ijt. 

Darum, teil bod) die berotbneten Bifchöfe das 
Evangelium verfolgen und tüchtige Perjonen zu 
ordinieren fid) weigern, hat eine jegliche Kirche in 
biejem Fall gut Fug und Recht, ihr felbft Kirchen: 
diener zu ordinieren. ney 

Denn wo die Kirche ijt, da ijt je der Befehl, 
das Evangelium zu predigen. Darum miiffen bie 
Kirchen bie Gewalt behalten, dak fie Kirchen 
Diener fordern, wahlen und ordinieren. Und 
jolche Gewalt ift ein Gefchent, welches der Kirche 
eigentlich bon Gott gegeben und bon feiner menfch= 
lichen Gewalt der Kirche fann genommen werden, 
wie St. Paulus zeugt Eph. 4, da er jagt: „Er tft 
in die Höhe gefahren und hat Gaben gegeben den 
Menjchen." Und unter jolden Gaben, bie der 
Kirche eigen find, zählt er ,Pfarrherren und Leh- 
ret" und hängt daran, daß folche gegeben werden 
„zur Erbauung des Leibes Chrifti”. .Darum 
folgt, two eine rechte Kirche ift, daß ba auch bie 
Macht fei, Kicchendiener zu wählen und [zu] ordi- 
nieren. Wie denn in ber Not auch ein fchlechter 
[gewöhnlicher] Laie einen andern abjolvieren und 
jein Pfarrherr werden fann, wie St. Auguftin eine 
Siftorie jhreibt, daß zwei Chriften in einem 
Schiffe beifammen getvejeu, deren einer den ame 
dern getauft und danach) bon ihm abfolviert fei. 

Hierher gehören die Sprüche Chriftt, ‘welche 
zeugen, daß bie Schlüffel der ganzen Kirche und 
nicht etlichen [be]jonderen Perfonen gegeben find, 
wie Der Vert jagt: „Wo zwei oder drei in mei- 
nem Namen berjammelt find, bin ich mitten unter 
Qus T | 

Sum lebter wird jolches auch durch den Spru 
Petri bekräftigt, da er fpridt: „hr ei oo 
Tönigliche Prieftertum.” Diefe Worte betreffen - 


The Smalcald Articles. Of the Power and Jurisdietion of Bishops. 


shouldest ordain elders in every city [and 
afterwards calls these persons bishops]. Then 
he adds: A bishop must be the husband of 
one wife. Likewise Peter and John call them- 
selves elders [or priests], 1 Pet. 5, 1; 2 John 1. 
And he then adds: But that afterwards one 
was chosen to be placed over the rest, this 
was done as a remedy for schism, lest each 
one by attracting [a congregation here or 
there] to himself might rend the Church of 
Christ. For at Alexandria, from Mark the 
evangelist to the bishops Heracles and Dio- 
nysius, the elders always elected one from 
among themselves, and placed him in a higher 
station, whom they called bishop; just as an 
army would make a commander for itself. 
The deacons, moreover, may elect from among 
themselves one whom they know to be active, 
and name him archdeacon. For with the ex- 
ception of ordination, what does the bishop 
that the elder does not? 

Jerome, therefore, teaches that it is by 
human authority that the grades of bishop 
and elder or pastor are distinct. And the sub- 
ject itself declares this, because the power [the 
office and command] is the same, as he has 
said above. But one matter afterwards made 
a distinction between bishops and pastors, 
namely, ordination, because it was [so] ar- 
ranged that one bishop should ordain minis- 
ters in a number of churches. 

But since by divine authority the grades of 
bishop and pastor are not diverse, it is mani- 
fest that ordination administered by a pastor 
in his own church is valid by divine law [if 
a pastor in his own church ordains certain 
suitable persons to the ministry, such ordina- 
tion is, according to divine law, undoubtedly 
effective and right]. 

Therefore, when the regular bishops become 
enemies of the Church, or are unwilling to 
administer ordination, the churches retain 
their own right. [Because the regular bishops 
persecute the Gospel and refuse to ordain 
suitable persons, every church has in this case 
full authority to ordain its own ministers. ] 

For wherever the Church is, there is the 
authority [command] to administer the Gos- 
pel. Therefore it is necessary for the Church 
to retain the authority to call, elect, and 
ordain ministers. And this authority is a 
gift which in reality is given to the Church, 
which no human power can wrest from the 
Church, as Paul also testifies to the Ephe- 
sians, 4, 8, when he says: He ascended, He 
gave gifts to men. And he enumerates among 
the gifts specially belonging to the Church 
pastors and teachers, and adds that such are 
given for the ministry, for the edifying of the 
body of Christ. Hence, wherever there is a 
true church, the right to elect and ordain 
ministers necessarily exists. Just as in a case 
of necessity even a layman absolves, and be- 
comes the minister and pastor of another; as 
Augustine narrates the story of two Chris- 
tians in a ship, one of whom baptized the 
catechumen, who after Baptism then absolved 
the baptizer. | 

Here belong the statements of Christ which 
testify that the keys have been given to the 


523 


Church, and not merely to certain persons, 
Matt. 18, 20: Where two or three are gath- 
ered together in My name, etc. 

Lastly, the statement of Peter also confirms 
this, 1 Ep. 2, 9: Ye are a royal priesthood. 


594 M. 342.343. Articuli Smalcaldici. De Potest. et Iurisdict. Episcoporum. 


nent, quae quum sola habeat sacerdotium, 
certe habet ius eligendi et ordinandi ministros. 


70] Idque etiam communissima ecclesiae 
consuetudo testatur. Nam olim populus elige- 
bat pastores et episcopos. Deinde accedebat 
episcopus seu eius ecclesiae seu vicinus, qui 
confirmabat electum impositione manuum, nec 
aliud fuit ordinatio nisi talis comprobatio. 
71] Postea accesserunt novae ceremoniae, 
quales multas describit Dionysius. Sed est 
auctor novus et fictitius, quisquis est, sicut 
et Clementis scripta sunt supposititia. De- 
inde recentiores addiderunt: Do tib) potesta- 
tem sacrificandi pro vivis et mortuis. Sed ne 
illud quidem apud Dionysium est. 


72] Ex his omnibus liquet ecclesiam retinere 
ius eligendi et ordinandi ministros. Et cau- 
sam schismati et discordiae praebent impietas 
et tyrannis episcoporum, quia Paulus [R.354 
[Gal. 1, 7 sqq.] praecipit, ut episcopi docentes 
et defendentes impiam doctrinam et impios 
cultus habeantur tamquam anathemata. 


36. 344—346. 


eigentlich bie rechte Kirche, welche, weil fie allein 
das Prieftertum hat, muß fie aud) die Macht 
haben, Kirchendiener zu wählen und [3u] ordiz 
nieren.. 

Coídje8 zeugt aud) ber gemeine Brauch der 
Kirche. Denn vorzeiten wählte das Volk Pfarr: 
herren und Bijchofe; dazu fam der Bijchof, am 
felben Ort oder in der Nähe gejeflen, und be- 
ftätigte den gewählten Bifchof durch Auflegen der 
Hände, und ijt dazumal bie ordinatio nidjt8 
anderes gemwefen denn [olde Beftatigung. Da- 


nad) find andere Zeremonien mehr dazugefom= 


men, wie Dionyfius deren etliche erzählt. Aber 
dasjelbe Buch Dionyfit ijt ein neu Gedicht unter 
faljchem Titel, wie auch das Buch Clementi einen 
falfchen Titel hat und lange nad Clemente bon 
einem böjen Buben gemacht ijt. Danad ijt auf 
die legt [tit zulegt] aud) dies hinangehängt wor- 
Den, daß der Bilchof gejagt hat zu denen, bie er 
weihte: „Sch gebe dir Macht, zu opfern für bie 
Qebenbigen und die Toten“; aber das fteht aud) 
im Dionyfio nidt. 

Hieraus fieht man, dak bie Kirche Macht hat, 
Kirchendiener zu wählen und [3u] ordinieren. 
Darum menn die Bilchöfe entweder Reker find 
oder tüchtige Perjonen nicht wollen ordinieren, 
find die Kirchen bor Gott nad) göttlihem Recht 
{dhuldig, ihnen jefbjt Pfarrherren und Kirchen 
Diener zu ordinieren. Ob man nun dies twollte 
eine Unordnung oder Sertrennung heißen, [jo] 


foll man wiffen, daß bie gottloje Lehre und Tyrannei der 3Bijdjofe daran jchuldig ijt. Denn fo gebietet 
Paulus, daß alle Biichöfe, fo entweder felbjt unrecht lehren oder unredjte Lehre und falfden Gottes- 
dienst verteidigen, für fträfliche Leute follen gehalten werben. 


73] Diximus de ordinatione, quae una, ut 
Hieronymus ait, discernebat episcopos a reli- 
quis presbyteris. Itaque nulla disputatione 
opus est de ceteris episcoporum officiis. Nec 
vero opus est dicere de confirmatione, item 
de campanarum consecratione, quae prope- 
modum sola retinuerunt. De iurisdictione 
aliquid dicendum est. 


74] Constat iurisdictionem illam commu- 
nem excommunicandi reos manifestorum cri- 
minum pertinere ad omnes pastores. Hane 
tyrannice ad se solos transtulerunt et ad quae- 
stum contulerunt. Constat enim officiales, ut 
voeantur, non toleranda licentia usos esse, et 
vel avaritia vel propter alias cupiditates 
vexasse homines et excommunicasse sine ullo 
ordine iudiciorum. Quae est autem tyrannis, 
officiales in civitatibus habere potestatem suo 
arbitratu, sine ordine iudiciorum damnandi 
75] et excommunicandi homines? .Et hae 
potestate qualibus in rebus abusi sunt, vide- 
lieet non in puniendis veris delictis, sed in 
ieiuniis aut feriis violatis aut similibus nugis! 
Tantum adulteria interdum puniebant; et in 
hac re saepe vexabant innocentes et honestos 
homines. Porro quum hoe crimen sit gravissi- 
mum, certe sine ordine iudiciali nemo damnan- 
dus est. 


76] Quum igitur hane iurisdictionem epi- 
scopi tyrannice ad se solos transtulerint eaque 
turpiter abusi sint, nihil opus est propter 


Bisanher haben wir bon der Ordination ge- 
jagt, welche allein etwa [ehemals] Unterfchied ge- 
macht hat zwifchen Bifhöfen und den Prieftern, 
wie Hieronymus jpridt. Darum ijt nicht not, 
bon übrigen bifehöflichen Mmtern viel zu di8pu- 
tieren, man mollte denn bon ber Firmelung, 
Glodentaufen und anderm folhen  Gaufel[piel 
reden, welches faft allein bie Bifchöfe fonberlid) 
gebraucht; aber bon ber SyuriSbiftion ijt noch zu 
handeln. 

Dies ift gewiß, daß bie gemeine iurisdictio, bie, 
fo in öffentlichen Vajftern liegen, zu bannen, alle 
Pfarrherren haben follen, und dak bie Bifchöfe 
alg Z9rannen fie zu fid) gezogen und zu ihrem 
Genie jchändlich mißbraucht haben. Denn bie 
Offiztale haben unleidlichen Mutwillen damit ge- 
trieben und bie Leute entweder aus Geiz oder 
anderm Mutwillen wohl geplagt und ohne alles 
vor[herjgehendes rechtliches Erienntnis gebannt. 
Was iff aber dies für eine Tyrannei, daß ein 
Offiztal in einer Stadt die Macht foll haben, 
allein feinem Mutwillen nach ohne rechtlides Er- 


Tenntni§ die Leute mit dem Bann fo zu plagen 


unb ju zwingen ujm.? Nun haben fie jolchen 
Bwang in allerlei Sachen gebraucht unb nicht 
alfein bie rechten Lafter damit nicht geftraft, ba 
ber Bann auf folgen follte, fondern auch in an= 
dern, geringen Stüden, wo man nicht recht ge- 
faftet oder gefeiert hat, ohne dak fie zumeilen ben 
Shebruch geftraft und dann auch oft unfchuldige 
Leute gejchmäht und infamiert haben. Denn weil 
jolche Befchuldigung febr wichtig und fchiwer ijt, 
foll je ohne rechtliches und ordentliches Erfenntnis 
in dem Fall niemand verdammt erden. 

Weil nun die Bifchöfe folche Aurisdiktion als 
Tyrannen an fic) gebracht und [dünbíid mif- 


braucht haben, dazu fonft gute Urfachen find, 


' ministers. 


The Smalcald Articles. 


These words pertain to the true Church, which 
certainly has the right to elect and ordain 
ministers since it alone has the priesthood. 


And this also a most common custom of the 
Church testifies. For formerly the people 
elected pastors and bishops. Then came a 
bishop, either of that church or a neighboring 
one, who confirmed the one elected by the lay- 
ing on of hands; and ordination was nothing 
else than such a ratification. Afterwards new 
ceremonies were added, many of which Dio- 
nysius describes. But he is a recent and 
fictitious author, whoever he may be [this 
book of Dionysius is a new fiction under a 
false title], just as the writings of Clement 
also are spurious [have a false title and have 
been manufactured by a wicked scoundrel long 
after Clement]. Then more modern writers 
added [that the bishop said to those whom he 
was ordaining]: JI give thee the power to 
sacrifice for the living and the dead. But not 
even this is in Dionysius. 


From all these things it is clear that the 
Church retains the right to elect and ordain 
And the wickedness and tyranny 
of bishops afford cause for schism and discord 
[therefore, if the bishops either are heretics, 
or will not ordain suitable persons, the 
churches are in duty bound before God, ac- 
cording to divine law, to ordain for them- 
selves pastors and ministers. Even though 
this be now called an irregularity or schism, 
it should be known that the godless doctrine 
and tyranny of the bishops is chargeable 
with it], because Paul, Gal. 1, 7 f., enjoins 
that bishops who teach and defend a godless 
doctrine and godless services should be re- 
garded as accursed. 


We have spoken of ordination, which alone, 
as Jerome says, distinguished bishops from 
other elders. Therefore there is need of no 
discussion concerning the other duties of 
bishops. Nor is it indeed necessary to speak 
of confirmation, nor of the consecration of 
bells [nor other tomfoolery of this kind], 
which are almost the only things which they 
have retained. Something must be said con 
cerning jurisdiction. | 


It is certain that the common jurisdiction 
of excommunicating those guilty of manifest 
crimes belongs to all pastors. This they have 
tyrannically transferred to themselves alone, 
and have applied it to the acquisition of gain. 
For it is certain that the officials, as they are 
called, employed a license not to be tolerated, 
and either on account of avarice or because of 
other wanton desires tormented men and ex- 
communicated them without any due process 
of law. But what tyranny is it for the 
officials in the states to have arbitrary power 
to condemn and excommunicate men without 
due process of law! And in what kind of 
affairs did they abuse this power? Indeed, 
not in punishing true offenses, but in regard 
to the violation of fasts or festivals, or like 
trifles! Only, they sometimes punished adul- 
teries; and in this matter they often vexed 
[abused and defamed] innocent and honorable 
men. Besides, since this is a most grievous 


Of the Power and Jurisdiction of Bishops. 


525 


offense, nobody certainly is to be condemned 
without due process of law. 

Since, therefore, bishops have tyrannically 
transferred this jurisdiction to themselves 
alone, and have basely abused it, there is no 
need, because of this jurisdiction, to obey 


596 9. 343. 34. Articuli Smalcaldici. De Potest. et Iurisdiet. Episcoporum. 


hane iurisdietionem obedire episcopis. Sed 
quum sint iustae causae, cur non obtempe- 
remus, rectum est et hane iurisdictionem red- 
dere piis pastoribus et curare, ut legitime ex- 
erceatur ad morum emendationem et gloriam 
Dei. 


77] Reliqua est iurisdictio in iis causis, 
quae iure canonico ad forum, ut vocant, ec- 
clesiasticum pertinent, ac praecipue in [R.355 
causis matrimonialibus. Haec quoque habent 
episcopi humano iure, et quidem non admo- 
dum veteri, sicut ex codice et novellis Iusti- 
niani apparet iudicia matrimoniorum tunc 
fuisse apud magistratus. Et iure divino co- 
guntur magistratus mundani haec iudicia 
exercere, si episcopi sint negligentes. Idem 
concedunt et canones. Quare etiam propter 
hane iurisdietionem non necesse est obedire 
78] episcopis. Et quidem quum leges quas- 
dam condiderint iniustas de coniugiis et in 
suis iudiciis observent, etiam propter hane 
causam opus est alia iudicia constitui. Quia 
traditiones de cognatione spirituali sunt in- 
iustae. Iniusta etiam traditio est, quae pro- 
hibet coniugium personae innocenti post 
faetum divortium. Etiam iniusta lex est, 
quae in genere omnes clandestinas et dolosas 
desponsationes contra ius parentum approbat. 
Est et iniusta lex de coelibatu sacerdotum. 
Sunt et alii laquei conscientiarum in eorum 
legibus, quos omnes recitare nihil attinet. 
Illud satis est recitasse, quod multae sunt in- 
iustae leges papae de negotiis matrimoniali- 
bus, propter quas magistratus debent alia 
iudicia constituere. 


IB. 346. 347. 


ihnen nicht zu gehorchen, [o ift’s ved)t, bab man 
Diefe geraubte Syurisbiftion aud) wieder bon ihnen 
nehme und fie den Pfarrherren, melden fie aus 
Shrifti Befehl gehört, zuftelle und trachte, daß fie 
ordentlicherweife den Leuten zur Befferung des 
Lebens und zur Mehrung der Ehre Gottes ges 
braucht werde, vodzid 

Danach if eine iurisdictio in ben adem, 
welche nach päpftlihem 9tedjt in das forum ec- 
clesiasticum oder  Kicchengericht. gehören, wie 
fonderlich die Chefachen find. Solche Yurisdil- 
tion haben die Bifchöfe aud) nur aus menjchlicher 
Ordnung an jid) gebracht, die dennoch nicht jebt 
alt ift, wie man ex codice und novellis Yufti: 
niani feft, dak bie Chejachen dazumal gar von 
weltlicher Obrigfeit gehandelt find, unb ijt twelt- 
[ide Obrigkeit fehuldig, bie Chefachen zu richten, 
bejonders, wo die Bifchöfe unrecht richten oder 
nachläffig find, wie aud) bie Ganones zeugen. 
Darum iff man aud) folder Yurisdiftion halben 
ben Biichöfen feinen Gehorfam. fehuldig. Und 
dieweil fie etliche unbillige Satungen von Che- 
iaden gemacht und in Gerichten, bie jie befigen, 
brauchen, ift weltliche Obrigfeit aud) piejer Ur- 


jache halben fduldig, jolhe Gerichte anders gu bes . 


Wellen. Denn je daS Verbot bon der Che zwijchen 
Gevattern unrecht ijt; fo ijt dies auch unrecht, daß, 
wo zwei gejchieden werden, der unfchuldige Teil 
nicht wiederum heiraten foll; item, daß ingemein 
alle Heiraten, jo heimlih unb mit Betrug, ohne 
der Eltern Vorwiffen und Bewilligung gejchehen, 
gelten und früftig fein follen. Item, jo ijt das 
Verbot bon der Priefterehe aud) unrecht. ‚Der: 
gleichen find in ihren Saßungen andere Cie 
mehr, damit bie Gewiffen verwirrt und bejd)mert 
find worden, bie ohne Not ijt, hier alle zu er= 
zählen, unb ift an bem genug, daß man weiß, daß 


in Ehefachen viel unrechtes und unbilliges Dings bom Papft ift geboten worden, daraus weltliche Obrig- 
feit Urfache genug hat, jolde Gerichte für fid) jelbit anders zu beitellen. CH 


79] Quum igitur episcopi, qui sunt addicti 
papae, defendant impiam doctrinam et impios 
cultus, nee ordinent pios doctores, imo ad- 
iuvent saevitiam papae, praeterea iurisdictio- 
nem eripuerint pastoribus et hanc tantum 
tyrannice exerceant, postremo quum in causis 
matrimonialibus multas iniustas leges obser- 
vent, satis multae et necessariae causae sunt, 
quare ecclesiae non agnoscant eos tamquam 
episcopos. 


80] Ipsi autem meminerint opes datas esse 
episcopis tamquam eleemosynas propter ad- 
ministrationem et utilitatem ecclesiarum, 
sieut inquit regula:  Beneficiwm datur pro- 
pter officium. Quare non possunt bona con- 
scientia possidere illas eleemosynas et eccle- 
siam interim defraudant, cui opus est illis 
facultatibus ad ministros alendos et iuvanda 
studia et suppeditandum certis pauperibus 
et constituenda iudicia, praesertim matrimo- 
S1] nialia. Tanta enim varietas et magni- 
tudo est controversiarum matrimonialium, ut 
his opus sit peculiari foro, ad quod constitu- 
endum opus est ecclesiae facultatibus. [R.356 
82] Petrus [2. ep. 2, 13] praedixit futuros im- 
pios episcopos, qui eleemosynis ecclesiarum 
abuterentur ad luxum, neglecto ministerio. 
Sciant ergo illi, qui ecclesiam defraudant, 
etiam eius sceleris poenas Deo se daturos esse. 


Weil denn nun bie Bifchöfe, jo bem Bapit find 
zugetan, gottlofe Lehre und falfche Gottesdienfte 
mit Gewalt verteidigen und fromme Prediger 
nicht ordinieren wollen, jonbern helfen dem Bapjt 
diejelben ermorden und darüber den Pfarrherren 
bie Jurisdiftion entzogen und allein wie Tyranz 
nen zu ihrem Nuk fie gebraucht haben, gum febten 
teil fie aud) in Chefachen fo unbillig und unredt 
handeln, [fo] haben die Kirchen großer und mote 
twendiger Urfachen genug, daß fie [olde nicht als 
Biichöfe [an]erfennen jollen. i 

Sie aber, die Bifchöfe, follen bebenfen, daß ihre 
Güter und Einkommen geftiftet find als Almojen, 
daß fie Der Kirche dienen und ihr Amt bejto jtatt- 
fidet ausrichten mögen, tie bie regula heißt: 
Beneficium datur propter officium. Darum 
fonnen fie jolhe Almojen mit gutem Gewifjen 
nicht gebrauchen und berauben damit die Kirche, 
welche folche Güter bedarf zur Unterhaltung der 
Kirchendiener und gelehrte Leute aufzuziehen und 
etliche Arme zu verforgen, und jonberlid) zur Be- 
ftellung der Gbegerid)te. Denn da tragen fid) fo 
mancherlei und feltjame Fälle zu, bab eS wobl 
eines eigenen Gerichts beditrfte; jolches aber fann 
ohne Hilfe berfefben Güter nicht beftellt werden. 
St. Peter fpricht: „ES werden die faljd)en Bifchöfe 
der Kirche Güter und Almofen zu ihrer Wolluft 
brauchen und das Amt berlajjen." Dieweil nun 
der Heilige Geift denjelben babet jchredlich brüuet, 


follen die Bilchöfe mijjen, daß fie auch für biefem | 


Raub Gott mitffen Rechenfchaft geben. 


The Smalcald Articles. Of the Power and Jurisdiction of Bishops. 


bishops. But since there are just reasons 
why we do not obey, it is right also to re- 
store this jurisdiction to godly pastors [to 
whom, by Christ’s command, it belongs], and 
to see to it that it is legitimately exercised 
for the reformation of morals and the glory 
of God. 

There remains the jurisdiction in those 
cases which, according to canonical law, per- 
tain to the ecclesiastical court, as they call 
it, and especially in cases of matrimony. 
This, too, the bishops have only by human 
right, and that, not a very old one, as ap- 
pears from the Codex and Novellae of Jus- 
tinian that decisions concerning marriage at 
that time belonged to the magistrates. And 
by divine right worldly magistrates are com- 
pelled to make these decisions if the bishops 
[judge unjustly or] are negligent. The 
canons also concede the same. Therefore, 
also on account of this jurisdiction it is not 
necessary to obey bishops. And, indeed, since 
they have framed certain unjust laws con- 
cerning marriages, and observe them in their 
courts, there is need also for this reason to 
establish other courts. For the traditions 
concerning spiritual relationship [the pro- 
hibition of marriage between sponsors] are 
unjust. Unjust also is the tradition which 
forbids an innocent person to marry after 
divorce. Unjust also is the law which in gen- 
eral approves all clandestine and  under- 
handed betrothals in violation of the right of 
parents. Unjust also is the law concerning 
the celibacy of priests. There are also other 
snares of consciences in their laws, to recite 
all of which is of no profit. It is sufficient 
to have recited this, that there are many un- 
just laws of the Pope concerning matrimonial 
subjects on account of which the magistrates 
ought to establish other courts. 

Since, therefore, the bishops, who are de- 
voted to the Pope, defend godless doctrine 
and godless services, and do not ordain godly 
teachers, yea, aid the cruelty of the Pope, 


and, besides, have wrested the jurisdiction. 


from pastors, and exercise it only tyrannic- 
ally [for their own profit]; and lastly, since 
in matrimonial cases they observe many un- 
just laws, there are reasons sufficiently 
numerous and necessary why the churches 
should not recognize these as bishops. 

But they themselves should remember that 
riches [estates and revenues] have been given 
to bishops as alms for the administration and 
advantage of the churches [that they may 
serve the Church, and perform their office the 
more efficiently], as the rule says: The bene- 
fice is given because of the office. Therefore 
they cannot with a good conscience possess 
these alms, and meanwhile defraud the 
Church, which has need of these means for 
supporting ministers, and aiding studies [edu- 
cating learned men], and caring for the poor, 
and establishing courts, especially matrimo- 
nial. For so great is the variety and extent 
of matrimonial controversies that there is 
need of a special tribunal for these, and for 
establishing this, the endowments of the 
Chureh are needed. Peter predicted, 2 Ep. 


527 


2, 13, thät there would be godless bishops, 
who would abuse the alms of the Church for 
luxury and neglect the ministry. Therefore 
[since the Holy Spirit in that connection 
utters dire threats] let those who defraud the 
Church know that they will pay God the 
penalty for this crime, 


528 M. 344-846. Articuli Smalcaldici. Nomina Subscripta. YB. 347. 348. 


Verzeichnis ber Doftoren und Prediger, .DOCTORES ET CONCIONATORES, 
fo fid) zur Sonfeifior und Apologia qui Confessioni Augustanae et Apologiae 
unterfchrieben haben. Lit subscripserunt. 
Anno MDXXXVII. Anno MDXXXVII. 


De mandato illustrissimorum Principum et Ordinum ac Civitatum, evangelii doctrinam 
profitentium, relegimus articulos Confessionis exhibitae Imperatori in Conventu Augustano, 
et Dei beneficio omnes Concionatores, qui in hoc Smalcaldensi Conventu interfuerunt, con- 
sentientes profitentur se iuxta articulos Confessionis et Apologiae sentire et docere in suis 
ecclesiis. Profitentur etiam se articulum de primatu papae et eius potestate et de potestate 
et iurisdictione episcoporum, qui hic Principibus in hoe conventu exhibitus est Smalcaldiae, 
approbare. Ideo nomina sua subscribunt: 


1] Ego, Johannes Bugenhagius Pomeranus D., subseribo articulis. Confessionis 
Augustanae, Apologiae et articulo de papatu Smalealdiae. Principibus 
oblato. 

2] Et ego, Urbanus Regius D., Ecclesiarum in Ducatu Luneburgensi Superin- 
tendens, subseribo. 

3] Nicolaus Ambsdorff Magdeburgensis subscripsit. 

4] Georgius Spalatinus Aldenburgensis subscripsit. 

5] Andreas Osiander subscribo. 

6] M. Vitus Dietrich Noribergensis subscripsit. 

7] Stephanus Agricola, Ecclesiastes Cwriensis, manu propria subscripsit. 

8] Iohannes Dracomites Marburgensis subscripsit. 

9] Chunradus Figenbotz subscripsit per omnia. 

10] Martinus Bucerus. 

11] Erhardus Schnepfius subscribo. [R. 357 

12] Paulus Rhodius, Concionator in Stettin. 

13] Gerardus Oeniken, Ecclesiae Mindensis Minister. 

14] Brixius Northanus, Susatiensis Concionator. 

15] Simon Schnevveis, Parochus Crailsheim. | 

16] Rursum ego, Pomeranus, subscribo nomine magistri Johannis Brentii, quem- 
admodum mihi mandavit. 

17] Philippus Melanthon subscribit manu propria. i 

18] Anthonius Corvinus subscribit tam suo quam Adami a Fulda nomine, manu 
propria. ; 

19] Johannes Schlainhauffen subscribit manu propria. 

20] M. Georgius Heltus Forchemius. 

21] Michael Caelius, Concionator Mansfeldensis. 

22] Petrus Geltnerus, Concionator Ecclesiae Frankenfurdensis. 

23] Dionysius Melander subscripsit. 

24] Paulus Fagius Argentinensis. 

25] Wendalinus Faber, Parochus Seburgae in Mansfeldia. 

26] Conradus Otingerus Phorcensis, Udalrici Ducis Wirt. Concionator. 

27] Bonifacius Wolfart, Verbi Minister Ecclesiae Augustanae. 

28] Iohannes Aepinus, Hamburgensis Superintendens, subscripsit propria manu. 

29] Id ipsum facit Johannes Amsterdamus Bremensis. 

30] Iohannes Fontanus, inferioris Hassiae Swperintendens, subscripsit. 

31] Fridericus Myconius pro se et Justo Memio subscripsit. 

32] Ambrosius Blaurerus. 


Legi et iterum atque iterum relegi Confessionem et Apologiam ab illustrissimo Principe 
Electore Saxoniae et aliis Principibus ac Statibus Romani Imperii Caesareae Maiestati Augu- 
stae oblatam. Legi item Formulam Concordiae in re Sacramentaria Witebergae cum [R.358 
D. Bucero et aliis institutam. Legi etiam articulos a D. Martino Luthero, Praeceptore nostro 
observandissimo, in Smalealdensi Conventu Germanica lingua conscriptos, et libellum de papatu 
et de potestate ac iurisdictione episcoporum. ‘Ac pro mediocritate mea iudico haee omnia con- 
venire cum Sacra Scriptura et cum sententia verae xai yynoins catholicae eeclesiae. Quam- 
quam autem in tanto numero doctissimorum virorum, qui nune Smalcaldiae convenerunt; 
minimum omnium me agnoscam, tamen quia mihi non licet exitum huius conventus exspectare, 
obsecro te, clarissime vir, D. Iohannes Bugenhagi, Pater in Christo observande, ut humanitas 
tua nomen meum, si opus fuerit, omnibus illis, quae supra commemoravi, adscribat. Me enim 
ita sentire, confiteri et perpetuo docturum esse per lesum Christum, Dominum nostrum, hoc 
meo chirographo testor. Actum Smalcaldiae, XXIII. Februarii, Anno MDXXXVII. 


IoHANNES BRENTIUS, Ecclesiastes Hallensis. 


The Smalcald Articles. 


DOCTORS AND PREACHERS 


Who Subscribed the Augsburg Confession 
and Apology, A.D. 1537. 


According to the command of the most illus- 
trious princes and of the orders and states 
professing the doctrine of the Gospel, we have 
reread the articles of the Confession presented 
to the Emperor in the Assembly at Augsburg, 
and by the favor of God all the preachers who 
have been present in this Assembly at Smal- 
cald harmoniously declare that they believe 
and teach in their churches according to the 
articles of the Confession and Apology. They 
also declare that they approve the article con- 
cerning the primacy of the Pope and his 
power, and the power and jurisdiction of 
bishops, which was presented to the princes 
in this Assembly at Smalcald. Accordingly, 
they subscribe their names. 


I, Dr. John Bugenhagen, Pomeranus, sub- 
scribe the Articles of the Augsburg Con- 
fession, the Apology, and the Article pre- 
sented to the princes at Smalcald con- 
cerning the Papacy. 

I also, Dr. Urban Rhegius, Superintendent 

. of the churches in the Duchy of Luene- 
burg, subscribe. 

Nicolaus Amsdorf of Magdeburg subscribed. 

George Spalatin of Altenburg subscribed. 

I, Andrew Osiander, subscribe. 

Magister Veit Dieterich of Nuernberg sub- 
scribed. 

Stephen Agricola, Minister at Hof, sub- 
scribed with his own hand. 

John Draconites of Marburg subscribed. 

Conrad Figenbotz subscribed to all through- 
out. 

Martin Bucer. 

I, Erhard Schnepf, subscribe. 

Paul Rhodius, Preacher in Stettin. 

Gerhard Oeniken, Minister of the Church at 
Minden. 

Brixius Northanus, Minister at Soest. 

Simon Schnevveis, Pastor of Crailsheim. 

I, Pomeranus, again subscribe in the name 
of Magister John Brentz, as he ordered 


me. 
Philip Melanchthon subscribes with his own. 


hand. 

Anthony Corvinus subscribes with his own 
hand, as well as in the name of Adam 
a Fulda. 


Concordia Triglotta. 


529 


Subscriptions. 


John Schlainhauffen subscribes with his 
own hand. 

Magister George Helt of Forchheim. 

Michael Coelius, Preacher at Mansfeld. 

Peter Geltner, Preacher of the Church of 
Frankfort. 

Dionysius Melander subscribed. 

Paul Fagius of Strassburg. 

Wendel Faber, Pastor of Seeburg in Mans- 
feld. 

Conrad Oettinger of Pforzheim, Preacher of 
Ulric, Duke of Wuerttemberg. 

Boniface Wolfart, Minister of the Word of 
the Church at Augsburg. 

John Aepinus, Superintendent of Hamburg, 
subscribed with his own hand. 

John Amsterdam of Bremen does the same. 

John Fontanus, Superintendent of Lower 
Hesse, subscribed. 

. Frederick Myconius subscribed for himself 

and Justus Menius. 

Ambrose Blaurer. 


I have read, and again and again reread, 
the Confession and Apology presented at Augs- 
burg by the Most Illustrious Prince, the 
Elector of Saxony, and by the other princes 
and estates of the Roman Empire, to his Im- 
perial Majesty. I have also read the Formula 
of Concord concerning the Sacrament, made 
at Wittenberg with Dr. Bucer and others. 
I have also read the articles written at the 
Assembly at Smalcald in the German language 
by Dr. Martin Luther, our most revered pre- 
ceptor, and the tract concerning the Papacy 
and the Power and Jurisdiction of Bishops. 
And in my humble opinion I judge that all 
these agree with Holy Scripture, and with the 
belief of the true and genuine catholic Church. 
But although in so great a number of most 
learned men who have now assembled at Smal- 
cald I acknowledge that I am of all the least, 
yet, as I am not permitted to await the end 
of the assembly, I ask you, most renowned 
man, Dr. John Bugenhagen, most revered 
Father in Christ, that your courtesy may add 
my name, if it be necessary, to all that I have 
above mentioned. For I testify in this my 
own handwriting that I thus hold, confess, 
and constantly will teach, through Jesus 
Christ, our Lord. 

John Brentz, Minister of Hall. 


Done at Smalcald, 
February 23, 1537. 


34 


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Ts AED mr ee Ho 4 
i te. os agony ath 
FORGE gu edi. 


Bu duh ins p 


, rodatat bt aol 

Diui. 1a o IS des 
Lam y 
Be ok 


odtrosdtra eoo 
ofa mi sete Fue | 


NAE ot Rn ia le. 
oh any ; 8 | dien a shou 
“vO ati, After esate: aad ie koi \ 

j t : ? 3 OHNE 
WO dier Fxoed ua SAbNU 
Heth Ko 3 De ^ ur LU bier 


V. 
Krihiriwion. 
Der Kleine Raterhtsmus 


D. Wartint Luthert 


für bie gemeinen Pfarrherren und Prediger. 


ENCHIRIDION. 


CATECHISMUS MINOR 


D. Martini Lutheri 


pro Parochis et Concionatoribus. 


ENCHIRIDION. 


THE SMALL CATECHISM 


of Dr. Martin Luther 


for Ordinary Pastors and Preachers, 


Borrede D. Martini Lutheri. 


Martinus Luther allen treuen, frommen, Pfarrz , 
herren und Predigern Gnade, BRarmberzige .- 


feit und Friede in BEju Chrifto, unferm 
Herrn! 


Diejen Katehismum oder chriftliche Lehre in.. 


ichlechte, [ichlichte], einfältige Form 
zu Stellen, TAN mid) gezwungen und ‚gedrungen die 


folche fleine, 


flüglid)e, elende Not, fo ich neulich erfahren habe, 
Da ich auch ein Rifitator war. Hilf, lieber Gott! 


wie manchen Sammer habe ich gefehen, daß der: 
gemeine Mann doch fo gar nichts meig pon “der "^ 


chriftlichen Lehre, fonderlich auf den Dörfern, und 
leider viel Pfarrherren fait ungefchift und une 


tüchtig find zu lehren, und jollen doch alle (riz. 
fen heißen, getauft fein und der heifigen Safra= ^ 


mente genießen, fünnen weder Vateruner nod) den 
Glauben oder zehn Gebote, leben dahin wie da3 
liebe Vieh und unvernünftige Säue, und nun da 
(Sbangeftum [ge]fommen itt, dennoch fein gelehrt 
[* gelernt] haben, aller Freiheit meifterfid) zu 
mipbrauchen! 

© ihr Bifchöfe, was wollt ihr doch Chrifto im- 
mermehr antworten, daß ihr das Volk fo jehänd- 


lich habt laffen hingehen unb euer Amt nicht einen 


Augenblid je bemweifet [bewiefen]? Dap euch alles 
Unglüd fliche! Werbietet [gebietet] einerlei Ge- 
ftalt unb treibt auf eure Menjfdhengefege, fragt 


aber dieweil nichts danach, vb fie das BVaterunfer, . 


Glauben, zehn Gebote oder einiges Gottes Wort 
fonnen. Ach und wehe über euren Hals ewiglich! 


aeg 


[R.359 
Praefatio D. Martini Lutheri. 


M artinus. Lutherus omnibus fidelibus, piis 
.:Parochis et Concionatoribus gratiam, mi- 
sericordiam et pacem in Christo Iesu, 
Domino nostro, pr. [praemittit]. 


1] Miserabilis illa facies, quam proxime 
cum: visitatorem agerem,: ‘vidi, me ad edendum 
hune Catechismum, simplicissime et brevis- 
2] sime tractatum, coegit. Deum immorta- 
lem! quantum calamitatem ibi vidi! ‚Vulgus, 


:praesertim autem illud, quod in agris vivit, 


item plerique parochi, adeo nullam Christia- 
nae doctrinae cognitionem habent, ut dicere 
3] etiam pudeat. Et tamen omnes sancto illo 


‚Christi nomine appellantur .et nobiscum com- 
‘munibus utuntur sacramentis, cum Orationem 


Dominicam, Symbolum Apostolicum et Deca- 
logum non modo non intelligant, sed ne verba 
quidem referre possint. Quid multis moror? 
nihil omnino a bestiis differunt. Iam autem, 
cum evangelium passim doceatur, illi [R. 360 
vel maxime Christianorum libertate fruuntur. 

4] Quid hie Christo respondebitis, episcopi, 
quibus. illa cura est divinitus demandata? 


‘Vos enim estis, quibus vel solis illa Chri- 


stianae religionis calamitas debetur. Vos per- 
misistis ita turpiter errare homines, vestra 


ea est culpa, qui nihil minus unquam fecistis 


quam hoc, quod vestri officii erat facere. 
5] Nolo hie quidquam mali vobis imprecari. 
Ea autem an non est summa impietas cum 


;.,maxima impudentia coniuncta, quod unicam 
tantum speciem sacramenti ac vestras traditiones urgetis: 


hoe prorsus contemnitis et negli- 


gitis, an illi, qui vestrae fidei et curae commendati sunt, Orationem Dominicam, Symbolum 


Apostolicum aut Decalogum teneant necne. 


Darım bitte ih um Gottes willen euch alle, 


meine lieben Herren und Brüder, jo Pfarrherren 
oder Prediger find, wollet euch eures Amts von 
Herzen annehmen, euch erbarmen über euer Volf, 


das euch befohlen ijt, und uns helfen den Katehis="" 


mus in die Leute, jonberíid) in das junge Bolt, 
bringen, und welche es nicht beffer vermögen, bieje 
Tafeln und Formen vor fid nehmen und dem 


Volt von Wort zu oun borbilben; und nämlich) 


aljo: 


9(nf8 erite, dah der Prediger vor allen Dingen. 


fid) Hüte und meide mancherlei oder anderlei Tert 
und Form der zehn Gebote, [des] Baterunfers, 
Glaubens, der Caframente ujm., fondern nehme 


einerlei Form bot fid, darauf er bleibe und Dies. 


felbe immer treibe, ein Sahr mie das andere. 
Denn das junge und alberne [jchlichte, einfältige] 
Volt muß man mit einerlei gemijjem Text und 


worm lehren; fonft werden fie gar leicht irre, 
wenn man heute fonft und über ein Jahr fo lehrt, - 


als wollte man e$ beffern, und wird damit alle 
Mühe und Arbeit verloren. 


Das haben die lieben Väter auch wohl gefehen, 
bie ba$ Baterunfer, Glauben, zehn Gebote alle 


:cognitionem habeant, 
auditoribus praelegere de verbo ad verbum 


Vae, vae vobis! ! 


6] Per Deum igitur omnes vos parochos et 
concionatores roge atque obtestor, ut serio 
vestrum faciatis officium, et ut divinitus vobis 
commendatae plebis agatis curam, quod tum 
rectissime feceritis, si una nobiscum hune 
Catechismum vulgo, praesertim autem iunio- 
ribus, inculcetis. Quodsi qui ex vobis adeo 
sunt indocti, ut omnino nullam harum rerum 
illos non pudeat suis 


a nobis praescriptam hane formam, in hune 
modum: 

7] Primo omnium hoe cavebunt conciona- 
tores, ne. subinde alio atque alio modo vel 
Decalogum vel Dominicam Orationem vel 
Symbolum Apostolicum vel etiam sacramenta 
proponant, sed ut perpetuo eadem utantur 


- forma in his proponendis et explicandis vulgo. 


Ideo autem hoe do consilium, quod sciam non 
posse feliciter doceri simpliciores homines et 
qui. natu minores sunt, quam una atque 
eadem forma saepius proposita ac repetita. 
Quodsi iam isto, iam alio modo eadem pro- 
ponas, facile perturbantur simpliciores animi, 
et fiet, ut pereat omnis opera, quam in do- 
cendo ponis. 

8] Atque hoe viderunt sancti patres, [R. 361 
qui voluerunt Decalogi, Symboli et Tomas | 


| Preface of Dr. Martin Luther. 


Martin Luther to All Faithful and Godly 
Pastors and Preachers: Grace, Mercy, 
and Peace in Jesus Christ, our Lord. 


. The deplorable, miserable condition which 
I discovered lately when I, too, was a visitor, 
has forced and urged me to prepare [publish] 
this Catechism, or Christian doctrine, in this 
small, plain, simple form. Mercy! Good God! 
what manifold misery I beheld! The common 
people, especially in the villages, have no 
knowledge whatever of Christian doctrine, 
and, alas! many pastors are altogether in- 
capable and incompetent to teach [so much 
so, that one is ashamed to speak of it]. Never- 
theless, all maintain that they are Christians, 
have been baptized and receive the [common] 
holy Sacraments. Yet they [do not under- 
stand and] cannot [even] recite either the 
Lord’s Prayer, or the Creed, or the Ten Com- 
mandments; they live like dumb brutes and 
irrational hogs; and yet, now that the Gospel 
has come, they have nicely learned to abuse 
all liberty like experts. 

-O ye bishops! [to whom this charge has 
Dean committed by God,] what will ye ever 
answer to Christ for having so shamefully 
neglected the people and never for a moment 
discharged your office? [You are the persons 
to whom alone this ruin of the Christian re- 
ligion is due. You have permitted men to 
err so shamefully; yours is the guilt; for 
you have ever done anything rather than what 
your office required you to do.] May all mis- 
fortune flee you! [I do not wish at this place 
to invoke evil on your heads.] You command 
the Sacrament in one form [but is not this the 
highest ungodliness coupled with the greatest 
impudence that you are insisting on the ad- 
ministration of the Sacrament in one form 
only, and on your traditions] and insist on 
your human laws, and yet at the same time 
you do, not care in the least [while you are 
utterly without seruple and concern] whether 
the people know the Lord's Prayer, the Creed, 
the Ten Commandments, or any part of the 

ord of God. Woe, woe, unto you forever! 

Therefore I entreat [and adjure] you all 
for God's sake, my dear sirs and brethren, 
who are pastors or preachers, to devote your- 
selves heartily to your office, to have pity on 
the people. who are.entrusted to you, and to 
help us inculcate the Catechism upon the 
people, and especially upon the young, And 


let those of you, who cannot do better [If any : 


raments, etc., but choose one form to which he 
adheres, and which he inculcates all the time, 
year after year. For [I give this advice, how- 
ever, beeause I know that] young and simple 
people must be taught by uniform, settled 
texts and forms, otherwise they easily become 
confused when the teacher to-day teaches them 
thus, and in à year some other way, as if he 
wished to make improvements, and thus all 
effort and labor [whieh has been expended in 
teaching] is lost. 

Also our blessed fathers understood this 
well; for they all used the same form of the 


of | you are. so, unskilled that you have abso- :; . 


lutely no knowledge of these matters, let them 
not be ashamed to] take these tables and 
forms ‘and impress them, word for word, on 
the people} as follows:-— ^: 

: In: the first place; let the öfter: above 
am be’careful to avoid many kinds of or vari- 
ous texts and forms of the Ten Command: 
ments, the Lord's Prayer, the Creed, the Sac- 


M. 350. 351. Catechismus Minor. 


534 
auf eine Weife haben gebraucht. Sarum jollen 
wit auch bei bem jungen und einfältigen Volt 
jolche Stüde aljo lehren, daß mir nicht eine Silbe 
verrücden oder ein Sahr anders denn das andere 
porhalten oder vorjprechen. 


Darum erwähle dir, welche Form du willit, und 
bleibe dabei ewiglih. Wenn bu aber bei den Ge- 
lehrten und Verftändigen prebigit, ba magjt du 
deine Kunst beweifen und dieje Stüde jo bunt- 
frau$ machen und jo meifterlic) drehen, als bu 
fannjt. Wher bei dem jungen Volt bleibe auf einer 
Gewiffen ewigen Form und Weife und lehre fie 
für daS allererfte bie [dieje] Stüde, nämlich bie 
zehn Gebote, Glauben, VBaterunfer ufto. nach dem 
Tert hin von Wort zu Wort, bap fie e$ aud) jo 
nachjagen finnen und ausivendig lernen. 


Welche e8 aber nicht lernen wollen, daß man 
denjelben jage, wie fie Chriftum verleugnen und 
feine Chriften find, follen auch nicht zu dem 
Saframent gelaffen werden, fein Kind aus der 
Taufe heben, auch fein Stüd der chriftlichen Frei- 
heit [ge] braud)en, jonbern jchlechts dem Papft und 
jeinen Offizialen, dazu dem Teufel felbft heim: 
gewiejen jein. Dazu jollen ihnen die Eltern und 
Hausherren ECfien und Trinfen verfagen und 
ihnen anzeigen, Dak jolche rohe Leute ber Fürft 
aus dem Lande jagen wolle uji. 


Praefatio D. Martini Lutheri. 


YW. 362. 363. 


Orationis unam eandemque certis verbis de- 
scriptam formam in ecclesia esse. Illorum 
diligentiam nos imitari convenit, et danda 
opera est, ut simplicioribus et iunioribus sic 
illa proponamus, ut ne una quidem syllaba 
immutetur, quotiescunque tandem Catechis- 
mum doceas, et ut perpetuo sui similis sit 
tractatio. Mo 

9] Quameunque igitur tibi delegeris prae- 
dicandi Catechismi formam, eam perpetuo re- 
tinebis neque unquam ab. ea discedes. Alia 
autem ratio est, si in turba doctorum homi- 
num evangelium doceas; ibi enim eruditio- 
nis tuae specimen edere potes, neque prohibeo, 
si apud illos tractationem varies et subinde 
alium atque alium vultum dicendo fingas. 
Apud simpliciores autem perpetuo eadem cer- 
10] tis verbis descripta forma uteris. Et 
debet is primus esse labor, ut Decalogum, 
Symbolum, item Orationem Dominicam de 
verbo ad verbum nude et simplicissime doceas, 
ut eadem saepius audita ipsi quoque audi- 
tores referre discant. 

11] Quodsi qui adeo religionem contemnunt, 
ut discere haec nolint, illi monendi sunt, quod 
Christum negent, et quod nihil minus sint 
quam Christiani. Atque illi neque admittendi 
sunt ad sacramentum altaris neque ad cate- 
chistarum officium, qui pueris baptizandis ad- 
sunt, et si Christianae libertatis iure uti 
velint, ubi eis est commodum, non est illud 
eis concedendum, sed potius ad papam atque 
eos, quos vocant officiales, et ad ipsum quoque 
Satanam sunt ablegandi. Parentum autem 
12] et patrumfamilias officium erit negare 


talibus hominibus victum, et pulchre quoque fecerint, si efferatis illis hominibus indicent, eam 
principis esse sententiam, ut in exilium aliquo delegentur et eiiciantur e patria. 


Denn wiewohl man niemand zwingen fann nod) 
fol zum Glauben, jo fol man doch den Haufen 
dahin halten und treiben, daß fie willen, was recht 
und unrecht ift bei denen, bei welchen fie wohnen, 
ji) nähren und leben wollen. Denn wer in einer 
Stadt wohnen will, der foll das Stadtrecht wiffen 
und halten, das er genießen twill, Gott gebe, et 
glaube oder jei im Herzen für fid) ein Schalt oder 
Bube. 

Zum andern: Wenn fie den Tert wohl fünnen, 
jo lehre fie Denn hernac aud) den Verftand, daß 
fie miffem, twas e$ gejagt fet, und nimm abermal 
bor bid) diefer Tafeln Weife oder fonft eine fuge, 
einige Weife, welche bu toil(jt, und bleib dabei und 
verrüde fie mit feiner Silbe nicht, gleichiwie bom 
Vert jebt gejagt ijt, und nimm Dir der Weile 
dazu. Denn e8 ijt nicht not, Dak bu alle Stüde 
auf einmal bornefmejt, jondern eins nad) dem 
andern. Wenn fie das erite Gebot zuvor wohl 
berftehen, danach nimm das andere bor bid) und 
fo fortan, jonjt werden fie überfchüttet, daß fie 
fein8 wohl behalten. 


13] Quamquam enim sic sentiam, ad fidem 
neminem vel posse vel debere cogi, hoc tamen 
omnino faciendum est, ut teneat vulgus, quid 
ius, quid item contra ius illorum sit, cum 
quibus vivit et suum quaeritat victum. [R. 362 
Hoc enim requiritur, ut quisque suae civitatis 
iura, quibus ceu privilegio quodam uti volet, 
norit et observet, sive credat vere, sive per- 
ditus aliquis sit nebulo. à; 

14] Secundum: Cum simpliciores illi iam 
Catechismi verba bene annumerare didicerint, 
tradenda post quoque est eis explicatio, ut ea 
etiam intelligant. Potes autem vel hae nostra 
forma, quam hie praescriptam vides, vel alia 
15] quadam uti. Sicut autem, ut ante monui, 
Catechismus nudus iisdem semper verbis vulgo 
proponendus est, ita in expositione Catechismi 
cuperem perpetuo eandem tractationem se- 
quendam, ne quidem immutata unica syllaba. 
16] Sumes autem ad eam rem satis temporis; 
neque enim necesse est omnia simul proposu- | 
isse, sed sunt faciendi ordines, et in tractando 
alterum alteri rite convenit subiicere. Ut si 


iam exacte tenuerint, quidnam primum praeceptum postulet, tum ad secundum est pergendum, 


ut sie omnia doceantur certo ordine; 
mentes nihil prorsus retineant. 


Zum dritten: Wenn bu fie num folden furgen 
Katehismum gelehrt haft, af$bann nimm den 
Großen Katehismum bor did) und gib ihnen aud 
reicheren und weiteren Verftand. Dafelbft ftreid) 
ein jegfid) Gebot, Bitte, Gti aus mit feinen 
manderlei Werfen, Nut, Frommen, [Ge] Fahr 


alias enim fiet, ut nimia copia obrutae et perturbatae 


17] Tertio: Postquam hane brevem Cate- 
chismi expositionem absolvisti, tum illam lon- 
giorem tractationem ingredieris, ut plenius 
omnia auditores intelligant. . Ibi singula prae- 
cepta, singulas Symboli et Orationis Domi- 
nicae partes suis illustrabis coloribus, varia | 


The Small Catechism. Preface of Dr. Martin Luther. 


Lord’s Prayer, the Creed, and the Ten Com- 
mandments. Therefore we, too, should [imi- 
tate their diligence and be at pains to] teach 
the young and simple people these parts in 
such a way as not to change a syllable, or set 
them forth and repeat them one year differ- 
ently than in another [no matter how often 
we teach the Catechism]. 

Hence, choose whatever form you please, 
and adhere to it forever. But when you 
preach in the presence of learned and intelli- 
gent men, you may exhibit your skill, and 
may present these parts in as varied and in- 
tricate ways and give them as masterly turns 
as you are able. But with the young people 
stick to one fixed, permanent form and man- 
ner, and teach them, first of all, these parts, 
namely, the Ten Commandments, the Creed, 
the Lord’s Prayer, etc., according to the text, 
word for word, so that they, too, can repeat 
it in the same manner after you and commit 
it to memory. 

But those who are unwilling to learn it 
should be told that they deny Christ and are 
no Christians, neither should they be admitted 
to the Sacrament, accepted as sponsors at bap- 
tism, nor exercise any part of Christian lib- 
erty, but should simply be turned back to the 
Pope and his officials, yea, to the devil him- 
self. Moreover, their parents and employers 


should refuse them food and drink, and [they - 


would also do well if they were to] notify 
them that the prince will drive such rude 
people from the country, etc. 

For although we cannot and should not 
force any one to believe, yet we should insist 
and urge the people that they know what is 
right and wrong with those among whom they 
dwell and wish to make their living. For 
whoever desires to reside in a town must know 
and observe the town laws, the protection of 
which he wishes to enjoy, no matter whether 
he is a believer or at heart and in private 
a rogue or knave. 

In the second place, after they have well 
learned the text, then teach them the sense 
also, so that they know what it means, and 
again choose the form of these tables, or some 
other brief uniform method, whichever you 
like, and adhere to it, and do not change a 
single syllable, as was just said regarding the 
text; and take your time to it. For it is not 
necessary that you take up all the parts at 
once, but one after the other. After they 
understand the First Commandment well, then 
take up the Second, and so on, otherwise they 
will be overwhelmed, so as not to be able to 
retain any well. 

In the third place, after you have thus 
taught them this Short Catechism, then take 
up the Large Catechism, and give them also 
a richer and fuller knowledge. Here explain 


at large every commandment, [article, ] peti- 


535 


HSG 3. 95L 352. 


und Schaden, mie bu das alles reichlich finbejft in 
fo viel Büchlein davon gemadt. Und infonder- 
heit treibe das Gebot und Stiid am meijten, das 
bei deinem Volk am meiften Not leidet. Als: das 
fiebente Gebot bom Stehlen mußt du bei Hand- 
werfern, Händlern, ja auch bei Bauern und Gefinde 
heftig treiben; denn bei foldhen Leuten ijt allerlei 
Untreue und Dieberei groß. Item, das vierte 
Gebot mußt bu bei den Kindern und gemeinem 
Mann wohl treiben, daß fte ftille, treu, gehorfam, 
friedjam jeien, und immer viele Grempel aus der 
Schrift, da Gott folche Leute geftraft und gejeg- 
net hat, einführen. 


Catechismus: Minor.. Praéfatio D. Martini Lutheri. : 


YW. 363. 364. 


enumerabis opera, varios fructus et commoda; 
quae inde enascuntur, item pericula et damna 
quoque, in quae coniicimur, si minus ea’ prae- 
stemus.  Invenies autem ista passim piorum: 
hominum scriptis copiose explicata. ^ Porro 
18] maxime urgebis illa praecepta, in quae 
potissimum committere tui loci homines vides. 
Et ut eius rei exempla subiiciam, septimum 
praeceptum potissimum urgebis apud merca- 
tores et apud illos, qui manuarias exercent. 
operas, : Commode quoque hoc. praeceptum 
ápud agricolas, servos et servas urgetur; .illi 
enini pessima. fide eum hominibus agunt et 
variis modis committuntur furta. Sie [R.363. 


quartum praeceptum apud imperitum vulgus et minores natu potissimum urgere eonvenit, ut. 
sint quieti, bona fide omnia agant, pareant magistratibus et parentibus, publicam pacem non 
perturbent. Sunt autem haee sacrarum literarum historiis illustranda, ubi Deus: vel graves 
poenas a transgressoribus huius praecepti exegit, vel illorum, qui servarint, omnia  eoepta; 


mirabiliter fortunavit. 


Snjonberfeit treibe aud) dafelbjt bie Obrigfeit 
unb Eltern, bab fie wohl regieren und Finder 
ziehen zur Schule, mit Anzeigen, mie fie jolches 
zu tun jhuldig find, und two fie e$ nicht tun, welch 
eine verfluhte Sünde fie tun; denn fie ftürzen 
und verwülten damit beide Gottes und der Welt 
Reich, alS bie ärgiten Feinde beide Gottes und 
Det Menjchen. Und ftreich wohl aus, was für 
greufiden Schaden fie tun, wo jte nicht helfen 
Kinder ziehen zu Pfarrherren, Predigern, Schrei- 
bern ujm., Dak Gott fie jchredlich barum trafen 
wird; Denn e$ ijt hie not zu predigen; Die Eltern 
und Obrigkeit fündigen jebt hierin, daß [e$] nicht 
zu jagen ijt; der Teufel hat auch ein Graujames 
damit im Sinne. 


..19] Hoc quoque imprimis eo loco ages, ut 
commoneas sui officii magistratum et paren-. 
tes, ut summa, diligentia publica munera 
obeant et suos liberos ad literarum. studia 
adhibeant. . Sie autem commonendi sunt, ut 
sentiant se debere illa ex divino mandato, 
quae si minus faciant, gravissime a se esse 
peccatum. Quid enim illi faciunt aliud, quam 
ut simul et divinam et humanam administra- 
tionem tollant, non aliter atque infensissimi 
20] tum Dei tum hominum hostes? Atque 
hie ceu in tabula spectandum-propones, quam 
gravia damna rebus publicis dent illi, qui 
suos liberos non adhibent ad literas, ut in 
parochos, in.ministros Verbi, item. ad alia 
officia, quorum haee vita non sine magna 


calamitate carere potest, aliquando deligi possint. Hoc quoque addes, Deum gravissimas 
poenas pro illo peccato a parentibus expetiturum. Et sane haud scio, an sit alius locus, qui 
aeque merebatur tractari atque hic. Neque enim dici potést, quantum hae in parte à magi- 


stratibus et parentibus nostro saeculo peccetur. Non autem dubium est, quin id a Satana fiat’ 
eo consilio, ut in maximam calamitatem Germaniam coniiciat. A 55 "m 


Bulest, weil nun bie Tyrannei des Papites ab 
ijt, jo wollen fie nicht mehr zum Saframent gehen 
und verachten’3. Hie ijt aber not zu treiben, bod) 
mit Diejem BejcheidD: wir follen niemand zum 
Glauben oder zum Saframent zwingen, auch fein 
Gejek nod) Beit nod) Stätte [be]ftimmen, aber 
aljo prebigen, Dak fie fid) felbit, ohne unjer Ge- 
feb, dringen und gleich [gleihfam] uns Pfarr- 
herren zwingen, das Saframent zu reihen; wel- 
ches tut man aljo, bab man ihnen jagt: Wer das 
Saframent nicht judjt oder begehrt zum menig: 
ften einmal oder vier des Kahrs, ba ijt zu be: 
forgen, bab er das Saframent beradjte und fein 
Chrift jet, gleichwie der fein Chrift iit, Der das 
Evangelium nicht glaubt oder hört; denn Chri- 
ftus jprach nicht: Solches lajjet oder folches ber- 
achtet, jonbern: „Solches tut, fooft ihr’3 trin- 
fet" ujm. Er will e$ wahrlich getan und nicht 
allerdinge gelaffen und verachtet haben. „Solches 
tut!” jpricht er. | 


FINES 


21] Postremo: Quoniam papae tyrannis 


imminuta et labefactata iam est, multos pas- 
sim invenias, qui ad sacramentum nunquam: 
accedunt, sed contemnunt plane ceu rem. in- 
utilem: et non necessariam. . Illi quoque im- 
pellendi.et urgendi sunt, hae tamen ratione:: 
nolo ego quemquam neque ad fidem neque ad. 
sacramenta cogi, et male faciunt illi, qui leges; 
certa tempora aut certa loca ad tales res prae- 
22] seribunt. Sic tamen. docere illi, [R.364. 
qui in officio Verbi sunt, debent, ut sine 
nostris: legibus ultro:sua voluntate coacti audi- 
tores ad'nos veniant et nos ministros Verbi 
cogant. quasi ad porrigendum sacramentum. 
Id quod tum fiet, si sic doceas perieulum esse, 
ne ii contemnant sacramentum; neque digni 
sint, qui in Christianorum numero censeantur; 
qui non in anno quater. ut minimum’ saera- 
mentum sumant, quemadmodum neque illi -in 
Christianorum; numero censendi “sunt,” 'qui 
evangelio “vel non: credunt, vel illud mon: 


audiunt. Neque enim Christus, quum institueret- saeramentum, dixit:’. ;,;Hoc omittite vek con- 
temnite“, sed: Hoc facite, quotiescunque biberitis etc. [1 Cor. 11, 25.] Hoc certe vult, ut 
faciamus; non vult, ut aut prorsus intermittamus aut contemnamus; sic enim ait: Hoo facite. 


Wer aber das Saframent nicht groß achtet, das 
it ein Zeichen, daß er feine Sünde, fein Fleisch, 
feinen Teufel, feine Welt, feinen Tod, feine [Ge=] 
Dahr, feine Hölle hat, das tjt, er glaubt der feines, 


23] Quodsi quis sacramentum contemnit, 
certum id est argumentum, quod neque is pec- 
catum neque carnem neque Satanam neque 
mundum neque mortem neque pericula neque 


| 
[ 
1 
= 


The Small Catechism. Preface of Dr. Martin Luther. | 


tion, and part with its various N uses, 
benefits, dangers, and injuries, as you find 
these abundantly stated in many books writ- 
ten about these matters. And particularly, 
ürge that commandment or part most which 
suffers the greatest neglect among your people. 
For instance, the Seventh Commandment, con- 
cerning stealing, must be strenuously urged 
among mechanies and merchants, and even 
farmers and servants, for among these people 
many kinds of dishonesty and thieving pre- 
vail. So, too, you must urge well the Fourth 
Commandment among the children and the 
common people, that they may be quiet and 
faithful, obedient and peaceable, and you must 
always adduce many examples from the Scrip- 
tures to show how God has punished or blessed 
such persons. 

Especially should you here urge magistrates 
and parents to rule well and to send their 
children to school, showing them why it is 
their duty to do this, and what a damnable 
sin they are committing if they do not do it. 
For by such neglect they overthrow and de- 
stroy both the kingdom of God and that of 
the world, acting as the worst enemies both 
of God and of men. And make it very plain 
to them what an awful harm they are doing 
if they will not help to train children to be 
pastors, preachers, clerks [also for other 
offices, with which we cannot dispense in this 
life], etc., and that God will punish them ter- 
ribly for it. For such preaching is needed. 
[Verily, I do not know of any other topic 
that deserves to be treated as much as this.] 
Parents and. magistrates are now sinning un- 
speakably in this respect. The devil, too, aims 
at something cruel because of these things 


[that he may hurl Germany into the greatest. 


distress]. 
Lastly, since the tyranny of the Pope has 
been abolished, people are no longer willing 


to go to the Sacrament and despise it [as _ 


something useless and unnecessary]. Here 


again urging is necessary, however, with this- - 


understanding: We are to force no one to 
believe, or to receive the Sacrament, nor fix 
any law, nor time, nor place for it, but are 
to preach in such à manner that of their own 
accord, without our law, they will urge them- 
selves and, as it were, compel us pastors to 
administer the Sacrament. This is done by 
telling them: Whoever does not seek or de- 
sire the Sacrament at least some four times 
a year, it.is to be feared that he despises the 
Sacrament and is no Christian, just as he is 
no Christian who does not believe or hear the 
Gospel; for Christ did not say, This omit, or, 
This despise, but, This do ye, as oft as ye 
drink it, etc. Verily, He wants it done, and 
not entirely neglected and despised. This do 
ye, He says... , 

Now, whoever does. not highly. value the 
Sacrament thereby shows that he has no sin, 
no flesh, no devil, no world, no Rost) no 


537 


9R. 359—354. Catechismus Minor. 


538 


ob er wohl bis über bie Ohren darin fedt, und 
ift zmweifältig des Teufels. Wiederum, jo [bes] 
darf er auch feiner Gnade, Leben, Paradiefes, 
Himmelreiches, Chriftus’, Gottes noch einiges 
Gutes. Denn mo er glaubte, daß er fo viel Böfes 
hätte und [o viel Gutes bedürfte, jo würde er das 
Saframent nicht fo [ungebraudjt] lafjem, darin 
foldem übel geholfen und fo viel Gutes gegeben 
wird. Man darf [muß] ihn auch mit feinem Ge- 
jeh zum Saframent zwingen, jondern er wird 
felbft gelaufen und gerennt fommen, fid) jelbit 
zwingen und bid) treiben, daß bu ihm müfjeft das 
Saframent geben. 


Darum darfit bu hier fein Gefek jtellen tie 
ber Papft. Streich nur wohl aus den 9tu& und 
Schaden, Not und Frommen, [Ge] Fahr und Heil 
in diefem Saframent, jo werden fie jelbit wohl 
fommen ohne bein Ziwingen. Kommen fie aber 
nicht, jo lak fie fahren unb jage ihnen, daß fie des 
Teufels find, die ihre große Not und Gottes gnä- 
bige Hilfe nicht achten nod) fühlen. Wenn du aber 
folches nicht treibft oder machft ein Geje und Gift 
daraus, jo iff eg deine Schuld, daß fie ba$ Satra- 
ment verachten. Wie jollten fie nicht faul fein, 
wenn du fchläfft und fchweigft? Darum fiehe bar- 
auf, Bfarrherr und PVrediger!. Unjer Amt ift nun 
ein ander Ding [ge]worden, denn e$ unter dem 
Papit war; es ijf nun ernjt und heilfam [ge-] 
worden. Darum hat e$ nun viel mehr Mühe und 
Arbeit, [Ge] Fahr und Anfechtungen, dazu wenig 
Lohn und Dank in der Welt. Chriftus aber will 
unjer ohn jelbjt fein, jo mir treulich arbeiten. 
Das helfe uns der Vater aller Gnade! Dem jei 
Qpb und Danf in Ewigkeit burd) Chriftum, un: 
fern $QGren! Wmen. | 


27] perferendae, tamen neque laborum praemium neque gratias in mundo meretur. 


I. Deeem Praecepta. 36. 364—360. 


infernum habeat, hoc est, quod prorsus nihil 
horum credat, quamquam totus immersus sit 
peccatis et in Satanae regno gravissime tene- 
atur eaptivus; contra, non gratia, non vita, 
non paradiso, non coelo, non Christé, non Deo 
neque ullo alio bono opus habeat. Nam si 
crederet se peccatis obrutum longissime a gra- 
tia abesse, sine dubio hoc sacramentum non 
contemneret, in quo contra peccata remedium 
et tanta omnium bonorum copia nobis ex- 
hibetur. Neque etiam huie ullis legibus opus 
esset, quibus ad sacramentum sumendum co- 
geretur; ipse sua sponte accurreret, coactus 
peccatorum mole, et te potius cogeret ad por- 
rigendum sibi sacramentum. 

24] Non igitur hic legibus agendum est, id 
quod papa fecit. Hoe fac, ut oratione, quan- 
tum potes, huius sacramenti commoda et in- 
commoda, pericula et bona, item necessitatem 
cum summa utilitate coniunctam exaggeres: 
tum fiet, ut ultro accurrant et ipsi se cogant. 
Quodsi his nihil moveantur aliqui, sine [R. 365 
eos suo vivere more, hoc tantum eis dices, 
quod in Satanae sint regno, qui nihil neque 
sua necessitate neque Dei benignitate et gra- 
tia, quam eis in sacramento exhibet, move- 
25] antur. Qui vero hoe modo suos audi- 
tores non urgent et legibus eos potius volunt 
cogere, illi occasionem contemnendi sacra- 
menti illis praebent. Cum enim ministri 
Verbi adeo sint oscitantes, non est mirum, 
si auditores quoque sint negligentiores. Hoc 
26] igitur probe considerent parochi et mini- 
stri Verbi, longe iam aliud suum esse officium, 
quam olim in papatu fuerit. Iam enim est 
ministerium salutis et gratiae, fit igitur quo- 
que difficilius et laboriosius. Et cum gravis- 
sima pericula et tentationes in ministerio sint 
Verum 


nihil nos illa mundi ingratitudo cum summa impietate coniuncta moveat. Christus ipse nobis 


satis ampla praemia proposuit, si modo fideliter in eius vinea laboraverimus. 


Id autem ut 


commodius possimus, faxit Pater omnis gratiae, cui sit laus et gloria in saecula per Christum 


Iesum, Dominum nostrum! Amen. 


I. Die zehn Gebote, 


wie fie ein Hausvater feinem Gefinde 
einfältiglih vorhalten foll. 


Das erjte Gebot. 
Du follft nicht andere Götter haben. 


Was iff das? — Antwort. 


Wir follen Gott über alle Dinge fürchten, lie- 
ben unb vertrauen. 


Das andere Gebot. 


— Sui follft den Namen deines Gottes nicht mie 
brauchen. 


Was ijt das? — Antwort. 


Wir follen Gott fürchten und lieben, dak wir 
bei feinem Namen nicht fluchen, jhwören, zaubern, 
lügen oder trügen, jonbern denjelben in allen 
Nöten anrufen, beten, foben und danfen. 


I. DECEM PRAECEPTA, _[R.366 


quomodo paterfamilias ea suae familiae 
simplicissime tradere debeat. 


1] I. Praeceptum. 
Non habebis deos alienos. 
2] Quae est huius praecepti sententia? 
[ Responsio. ] 


Debemus Deum supra omnia timere, dili- 
gere et illi confidere. 


3] II. Praeceptum. 


Non assumes nomen Domini Dei tui in 
vanum; non enim habebit insontem Dominus 
eum, qui assumpserit nomen eius in vanum. 
4] Quae est huius praecepti sententia? 

j Responsio. 

Debemus Deum timere et diligere, ne per 
nomen eius imprecemur, iuremus, incantemus, 
mentiamur aut dolis fallamus, sed in omni 
necessitate illud invocemus, adoremus et cum 
gratiarum actione laudemus. : 


The Small Catechism. I. The Ten Commandments. 


danger, no hell; that is, he does not believe 
any such things, although he is in them over 
' head and ears and is doubly the devil’s own. 
On the other hand, he needs no grace, life, 
Paradise, heaven, Christ, God, nor anything 
good. For if he believed that he had so much 
that is evil, and needed so much that is good, 
he would not thus neglect the Sacrament, by 
which such evil is remedied and so much good 
is bestowed. Neither will it be necessary to 
force him to the Sacrament by any law, but 
he will come running and racing of his own 
accord, will force himself and urge you that 
you must give him the Sacrament. 


Hence, you must not make any law in this 
matter, as the Pope does. Only set forth 
clearly the benefit and harm, the need and 
use, the danger and the blessing, connected 
with this Sacrament, and the people will come 
of themselves without your compulsion. But 
it they do not come, let them go and tell them 
that such belong to the devil as do not regard 
nor feel their great need and the gracious 
help of God. But if you do not urge this, or 
make a law or a bane of it, it is your fault 
if they despise the Sacrament. How could 
they be otherwise than slothful if you sleep 
and are silent? Therefore look to it, ye pas- 
tors and preachers. Our office is now become 
a different thing from what it was under the 
Pope; it is now become serious and salutary. 
Accordingly, it now involves much more 
trouble and labor, danger and trials, and, in 
addition thereto, little reward and gratitude 
in the world. But Christ Himself will be our 
reward if we labor faithfully. To this end 
may the Father of all grace help us, to whom 
be praise and thanks forever through Christ, 
our Lord! Amen. 


I. THE TEN COMMANDMENTS, 


as the Head of the Family Should Teach 
Them in à Simple Way to His 
Household. 


The First Commandment. 
Thou shalt have no other gods. 


What does this mean? — Answer. 
We should fear, love, and trust in God 
above all things. 


The Second Commandment. 


Thou shalt not take the name of the Lord, 
thy God, in vain. 


What does this mean? — Answer. 

We should fear and love God that we may 
not curse, swear, use witchcraft, lie, or de- 
ceive by His name, but call upon it in every 
trouble, pray, praise, and give thanks. 


589 


840 M. 354-356. -  "Outechismus ‘Minor. 


Das dritte Gebot. 
Du follft den Feiertag heiligen. 


Was ift as? — Antwort. 


Wir follen Gott fürchten und lieben, bab toit 
bie Predigt und fein Wort nicht verachten, fon: 
dern daSfelbe heilig halten, gerne hören und 
lernen. 


Das vierte Gebot. 

Du follft deinen Vater und deine Mutter ehren 
[auf daß bir'$ wohl gehe, und bu lange Iebeit auf 
Erden]. 

Was iff das? — Antwort. 


Wir follen Gott fürchten und lieben, baB wir 
unfere Eltern und Herren nicht verachten nod) er: 
zürnen, fondern fie in Ehren halten, ihnen dienen, 
gehorchen, [fie] lieb und wert haben. 


Dn3 fünfte Gebot. 
Du follft nicht töten. 


Was iff das? — Antwort. 


Wir follen Gott fiirdten unb lieben, baj wir 
unferm Nadften an feinem Letbe feinen Schaden 
noch Leid tun, fondern ihm Helfen und fürdern 
in allen Xeibesndten. 


Das jedjite Gebot. 
Du follft nicht ehebreden. 


Was iff das? — Antwort. 


Wir follen Gott fürchten und lieben, daß wir 
feujd) und züchtig leben in Worten und Werfen, 
unb ein jeglicher fein Gemahl lieben und ehren 
[liebe und ehre]. 


Das fiebente Gebot. 
Du folit nicht ftehlen. 


Was iff das? — Antwort. 


Wir follen Gott fürdjten und lieben, daß mir 
unjer$ Nachften Geld oder Gut nicht nehmen, noch 
mit fafjdjer Ware oder Handel an uns bringen, 
fondern ihm fein Gut und Nahrung helfen befjern 
und behüten. 


Das achte Gebot. 
Du follft nicht faljd) Gezeugnis [Zeugnis] reden 
wider deinen Nächten. 
Was iff das? — Antwort. 


Wir follen Gott fürchten und lieben, dab wir 
unjern Nächiten nicht fälfchlich belügen, verraten, 


afterreden oder bbjer Leumund machen, fondern 


follen ihn entjchuldigen, Gutes von ihm reden und 
alles zum beiten fehren. 


Das neunte Gebot. 
Du jollft nicht begehren deines Nächten Haus. 


Was iff das? — Antwort. 


Wir follen Gott fürchten und lieben, dak wir 
unjerm Nacdhften nicht mit Lift nad) feinem Erbe 
oder Haufe ftehen und mit einem Schein de3 
Rechts an uns bringen ufm., fondern ihm ba8- 
felbe zu behalten, förderlich und dienftlich feien. 


- I. Decem Praecepta. 


YW. 366. 367. 


Bylo foo TL Praeseptum oe qv 
Memento, ut diem Sabbati sanctifices. — 


6] Quae est huius praecepti sententia? a 
Responsio. 1 


Debemus Deum timere et diligere, ne divi- 


nos sermones et eius Verbum contemnamus, 
sed ut sanctum reputemus, libenter audiamus 
et discamus. ; 


7] IV. Praeceptum. [R. 367 
Honora patrem et matrem, ut bene sit tibi 
et sis longaevus super terram. | 
8] Quae est huius praecepti sententia? 
Responsio. P 
Debemus Deum timere et diligere, ne paren- 
tes et dominos nostros contemnamus neque ad 
iram commoveamus, sed honore afficiamus, 
ilis serviamus, morem geramus, amore eos 
prosequamur et magni faciamus. _ I 


9] V. Praeceptum. 
Non occides. 
10] Quae est hwius praecepti sententia? 
Jd Responsio. wl o md 
Debemus Deum timere et diligere, ne vitae 
proximi nostri incommodemus aut aegre facia- 
mus, sed illum adiuvemus et promoveamus in 
omnibus vitae et corporis necessitatibus et 
periculis. | i: BIB. p 
bahay i VI. Praeceptum. 
Non moechaberis. | 
12]. Quae est huius praecepti sententia? — ^. — 
_ Responsio. — p ne 
Debemus Deum timere et diligere, ut caste 
et pudice vivamus in verbis ac operibus, et 
unusquisque suam coniugem amet ae honoret. 


13] VII. Praeceptum. [R. 368 


Non furtum facies. 
14] Quae est huius praecepti sententia? 
d Besponsio, i.) mein 

Debemus Deum *timere et diligere, ne pro- 
ximo pecuniam aut bona auferamus, neque 
falsis mercibus,aut impostura ad nos pertra- 
hamus, sed demus operam, ut illius opes con- 
serventur, et eius conditio melior reddatur. 


15] |. VIII. Praeceptum. 
Non loqueris eontra proximum tuum falsum 
testimonium. — 
16] Quae est huius praecepti sententia? 
boi) ni |; r'Responsio. . xia oW 
Debemus Deum timere et diligere; ne pro- 
ximum falsis mendaciis involvamus, proda- 
mus, traducamus aut infamia aliqua’ afficia- 
mus,.sed illum exeusemus, bene de eo sentia- 
mus et loquamur et omnia in meliorem partem 
accipiamus et interpretemur. ; iens 


17] HOME IX. Praeceptum. ! 


p Non concupisces . domum proximi tul. we 


. Responsio, .. ' 


. Ep 


18]; Quae est-huius:praecepti sententia? vio: 


Debemus Deum timere et diligere, ne here- 


ditatem vel domum proximi dolo malo capte- 
mus et sub specie iuris et recti nostris facul- 


tatibus adiungamus, sed potius eum iuvemus, . 


ut suas fortunas retineat integras. 


3 u Sep 


The Small Catechism. „I. The Ten Commandments. 


The Third. Commandment. 
; Thou. shalt sanctify, the; 4 holy: B os 


~ What does this mean? — Answer. 


We should fear and love God that we may 
not despise preaching and His Word, but hold 
it sacred, and gladly hear and learn it. 


The Böttzth race ona ose 


Thou shalt honor thy father and thy 
mother [that it may be well with thee and 
thou mayest live long upon the earth]. 


© What does this mean? — Answer. 

We should fear and love God that we may 
not despise nor anger our parents and mas- 
ters, but give thém honor, serve, obey, and 
hold them in love and esteem. 


The Fifth Commandment. 
Thou shalt not kill. . 


What does this mean? — Answer. 

We should fear and love God that we may 
not hurt nor harm our neighbor in his body, 
but help and befriend him in every bodily 
need [in every need and danger of life and 
body]. | 
| The Sixth Commandment. 


- Thou shalt not commit ädultery. 


"What.does this mean? — Answer. 
We should fear and love God that we may 
lead a chaste and decent life in words and 
deeds, and each love and honor his spouse.. 


The Seventh Commandment. 
Thou shalt not steal. 


What does this mean? — Answer. 

. We should fear and love God that we may 
not take our neighbor’s money or property, 
nor get them by false ware or dealing, but 
help him to improve and protect his property 
" and business [that his means are preserved 
and his condition is improved]. 


The Eighth Commandment. 


Thou shalt not bear false witness against 
thy neighbor. 


What does this mean? — Answer. 


We should fear and love God that we may 
not deceitfully belie, betray, slander, or de- 
fame our neighbor, but defend him, [think 
and] speak well of him, and put the best con- 

struction on everything. 


The Ninth Commandment. 
‚Thou shalt not covet thy neighbor’s house. 


_. . What does this mean? — Answer. 

We should fear and love God that we may 
not craftily seek to get our neighbor' s inherit- 
ance or house, and obtain it by a show of 
[justice and] right, etc. but help and be of 
service to him in keeping it. 


541 


& 


B42 — 39.356. 357. 


Das zehnte Gebot. 


Du [olfjt nicht begehren deines Nächiten Weib, 
Knedht, Magd, Vieh, oder was fein ijt. 


Was iff das? — Antwort. 


Wir jollen Gott fiirdhten und lieben, bab wir 
unjerm Nachjten nicht fein Weib, Gefinde oder 
Vieh abjpannen, abdringen oder abwendig machen, 
fondern Ddiefelben anhalten, daß fie bleiben und 
tun, was fie jchuldig find. 


Was (ast nun Gott von diejen Geboten 
allen? — Antwort. 


Er fagt alfo: 


Sd), der HErr, dein Gott, bin ein eifriger Gott, 
der über bie, [o mich haffen, bie Sünde der Väter 
heimfucht an den Kindern bis ins dritte und vierte 
Glied; aber denen, fo mid) lieben unb meine Ge- 
bote halten, denen tue ich wohl in taujenb Glied. 


Was ijf das? — Antwort. 


Gott brüuet zu ftrafen alle, die bieje Gebote 
übertreten; barum follen wir uns fiirdten bot 
feinem Zorn und nicht wider folche Gebote tun. 
Er verheißt aber Gnade und alles Gute allen, bie 
[olde Gebote halten; barum follen mir ihn auch 
lieben und vertrauen unb gerne tun nad) feinen 
Geboten. 


II. Der Glaube, 


wie ein Hausvater denfelben jeinem Gefinde 
auf da8 einfültigite vorhalten foll. 


Der erite Artikel. 
Von der Shöpfung. 


sc glaube an Gott ben Vater allmächtigen, 
Schöpfer Himmels und der Erden. 


Was iff das? — Antwort. 


Sd) glaube, daß mid) Gott gejdjaffen Hat jamt 
allen Kreaturen, mir Leib und Seele, Augen, 
Ohren und alle Glieder, Vernunft und alle Sinne 
gegeben hat unb nod) erhält; dazu Kleider und 
Schuh’, Cfen und Trinken, Haus und Hof, Weib 
und Kind, Ader, Vieh und alle Güter; mit aller 
Notdurft und Nahrung diefes Qeibe8 und Lebens 
reihlich und täglich berforgt, wider alle Fabhrlid- 
feit bejchirmt und bor allem Übel behütet und be- 
wahrt; und das alles aus lauter püterlidjer, gbtt- 
fier Güte und Barmherzigkeit, ohne alle mein 
Verdienft und Würdigfeit; des alles ich ihm zu 
danken und zu loben und dafür zu dienen und ge- 
re zu fein jdufbig bin. Das iff gewiflid 
wahr. 


Catechismus Minor. II. Symbolum Apostolicum. 


YW. 367. 368. 


19] X. Praeceptum. . [R. 369 


Nee desiderabis uxorem eius, non servum, 
non ancilam, non bovem, non asinum nec 
omnia, quae illius sunt. 


Quae est huius praecepii sententia? 
Responsio. 
Debemus Deum timere et diligere, ne [a] 
proximo uxorem, servos, ancillas vel pecudes 
abalienemus aut abstrahamus, sed illos adhor- 
temur et urgeamus, ut maneant et suum offi- 
cium diligenter faciant. 


20] 


21] Quid autem summatim dicit Deus 


de his praeceptis. omnibus? 


Responsio. 
Sie dicit Exod. 20, 5 sq. : 

Ego, Dominus Deus tuus, sum fortis zelotes, 
visitans iniquitatem patrum in filios in ter- 
tiam et quartam generationem eorum, qui ode- 
runt me; et faciens misericordiam in millia 
his, qui diligunt me et custodiunt praecepta 
mea. 


22] | Quae est horum verborum sententia? 
Responsio. p 

Deus minatur poenam omnibus, qui ista 
praecepta transgrediuntur et violant. Debe- 
mus itaque: expavescere et timere iram Dei 
et nihil contra huiusmodi praecepta facere. 
Rursus promittit etiam suam gratiam et 
omnia bona omnibus, qui mandata illa ob- 
servant. Merito igitur debemus Deum dili- 
gere et illi confidere et iuxta mandata eius 
omnem nostram vitam sedulo et diligenter in- 
stituere. 


[R. 370 
II. SYMBOLUM APOSTOLICUM, 


quomodo paterfamilias id suae familiae 
simplicissime tradere debeat. 


1] Primus Articulus. 
' De Creatione. 


Credo in Deum Patrem omnipotentem, Crea- 
torem coeli et terrae. 


2] Quae est huius articulà sententia? — 
Responsio. 

- Credo, quod Deus creaverit me, una cum 
omnibus creaturis, quod corpus et animam, 
oculos, aures et omnia membra, rationem et 
omnes sensus mihi dederit et adhue susten- 
tet; ad haec, quod vestes et calceos, cibum ac 
potum, domum, uxorem, liberos, agros, iumenta 
et omnia bona, cum omnibus vitae necessariis, 
copiose et quotidie largiatur, me contra omnia 
perieula protegat et ab omnibus malis liberet 
et custodiat; et haec omnia ex mera sua 
paterna ae divina bonitate et misericordia, 
sine ullis meis meritis aut ulla dignitate; 
pro quibus omnibus illi gratias agere, pleno 
ore laudem tribuere, inservire, obsequi merito 
debeo. Hoc certissime verum est. 


The Small Catechism. II. The Creed. 


The Tenth Commandment. 


Thou shalt not covet thy neighbor’s wife, 
nor his man-servant, nor his maid-servant, 
nor his cattle, nor anything that is his. 


What does this mean? — Answer. 


We should fear and love God that we may 
not estrange, force, or entice away our neigh- 
bor’s wife, servants, or cattle, but urge them 
to stay and [diligently] do their duty. 


What Does God Say of All These 
Commandments? 


Answer. 


He says thus [Exod. 20, 5 f.]: I the Lord, 
thy God, am a jealous God, visiting the 
iniquity of the fathers upon the children unto 
the third and fourth generation of them that 
hate Me, and showing mercy unto thousands 
of them that love Me and keep My command- 
ments. 

What does this mean? — Answer. 


God threatens to punish all that transgress 
these commandments. Therefore we should 
dread His wrath and not act contrary to these 
commandments. But He promises grace and 
every blessing to all that keep these command- 
ments. Therefore we should also love and 
trust in Him, and gladly do [zealously and 
diligently order our whole life] according to 
His commandments. 


II. THE CREED, 


as the Head of the Family Should Teach 
It in the Simplest Way to His Household. 


The First Article. 
Of Creation. 


I believe in God the Father Almighty, 
Maker of heaven and earth. 


What does this mean? — Answer. 


I believe that God has made me and all 
creatures; that He has given me my body 
and soul, eyes, ears, and all my limbs, my 
reason, and all my senses, and still preserves 
them; in addition thereto, clothing and shoes, 
meat and drink, house and homestead, wife 
and children, fields, cattle, and all my goods; 
that He provides me richly and daily with all 
that I need to support this body and life, pro- 
tects me from all danger, and guards me and 
preserves me from all evil; and all this out 
of pure, fatherly, divine goodness and mercy, 
without any merit or worthiness in me; for 
all which I owe it to Him to thank, praise, 
serve, and obey Him. This is most certainly 
true. 


543 


544 M. 357. 358. Catéchismus -Mánor. 


Der andere Artifel. 
Bon der Erlöjung. 


Und an S Gjum Gbrijtum, feinen einigen Sohn, 
unjern Herrn, der empfangen ijt bon dem $ei- 
ligen Geift, geboren aus Maria der Jungfrau, gez 
litten unter Pontio Pilato, gefreuzigt, geftorben 
und begraben, niedergefahren zur Hölle, am brit- 
ten Tage wieder auferjtanden bon den Toten, auf: 
gefahren gen Himmel, figenb zur Rechten Gottes, 
de3 allmächtigen Vaters, bon dannen er fommen 
wird, zu richten Die Qebenbigen unb die Toten. 


Was ift as? — Antwort. 


Sch glaube, dak SGjus Chriftus, wahrhaftiger 
Gott, vom Vater in Cwigfeit geboren, und auch 
wahrhaftiger Menih, bon der Jungfrau Maria 
geboren, jet mein Err, der mich berfornen und 
berdammten Menfjchen erlöft hat, erworben und 
gewonnen von allen Sünden, vom Tod und von 
der Gewalt des Teufels, nicht mit Gold oder Sil- 
ber, fondern mit jeinem heiligen, teuren Blut und 
mit jeinem unfchuldigen Leiden und Sterben, auf 
Dak ich fein eigen fet und in jeinem Reid) unter 
ibm lebe und ihm diene in ewiger Gerechtigkeit, 
Unjdhuld und Seligfeit, gleichwie er ift auferftan- 
den bom Tode, lebt und regiert in Emigfeit. Das 
ift getoibfid) wahr. 


Der britte Artikel. 
Von der Heiligung. 


sch glaube an den Heiligen Geift, eine heilige 
hriftliche Kirche, bie Gemeinde der Heiligen, Ver: 
gebung der Sünden, Auferftehung des Fleifches 
unb ein ewige Leben. Amen. 


Was ift das? — Antwort. 


Sd) glaube, daß ich nicht aus eigener Vernunft 
nod) Kraft an JEfum Chriftum, meinen HErrn, 
glauben oder zu thm fommen fann; fondern der 
Heilige Geift hat mich durds Evangelium berufen, 
mit jeinen Gaben erleuchtet, im rechten Glauben 
gehetligt und erhalten; gleichwie er bie ganze 
Chriftenheit auf Erden beruft, jammelt, erleuchtet, 
heiligt und bei SEju Chrifto erhält im techten, 
einigen Glauben; in welcher Chriftenheit er mir 
und allen Gläubigen täglich alle Sünden reichlich 
vergibt und am Süngften Tage mid) und alle 
Toten auferweden wird und mir famt allen Gläu- 
bigen in Chrifto ein ewiges Leben geben wird. 
Das ijt gewißlich wahr. 


III. Das Vaterunfer, 


wie ein HausSvater dasfelbe feinem Gefinde 
auf das einfältigite vorhalten foll. 


Vater unjer, der du bift im Himmel. 


Was ift pas? — Antwort. 


Gott will damit uns Ioden [will uns damit 
[oden], daß wir glauben follen, er fet unfer red)- 
ter Vater und wir feine rechten Kinder, auf baf 
wit getroft und mit aller Buverficht ihn bitten 
follen wie bie lieben Kinder ihren lieben Pater. 


"III. Oratio Dominica. 


YW. 368—370. 


3] ^Secündus Articulus. — 
e De "Redemptione. : 


Et in Iesum Christum, Filium. eius. unicum, 
Dominum nostrum; qui conceptus est de Spi- 
ritu Sancto, natus. ex Maria. virgine, passus 
sub Pontio Pilato, crucifixus, mortuus [R.371 
et. sepultus, descendit ad inferna, tertia die 
resurrexit a mortuis, ascendit in coelos, sedet 
ad dexteram Dei, Patris omnipotentis, ‘inde 
venturus est iudicare vivos et mortuos. - 


4] Quae est huius ri tert 
Responsio. 

Credo, quod Iesus Christus, verus Deus, 
a Patre ante saecula. genitus, idemque verus 
homo, natus ex Maria virgine, sit meus Do- 
minus, qui me perditum et damnatum homi- 
nem redemit et ab omnibus peccatis, a morte, 
a potestate Satanae liberavit, non quidem auro 
et argento,. ‘sed suo sancto ac pretioso: san: 
guine suaque innocente passione ae morte, ut 
ego essem totus ipsius, et ‘in regno:eius sub 
ipso viverem ac ei servirem in perpetua iusti- 
tia, innocentia et beatitudine, perinde ac.ipse 
a morte surrexit, vivit et regnat. in Sree mu, 
Hoc certissime verum: est. 


5] "Tertius Articulus,y d; dena 
De Sanctificatione. vut 


Credo in Spiritum Sanctum, sanctam eccle- 
siam catholicam, sanctorum communionem, re- 
missionem peccatorum, carnis resurrectionem 
et vitam aeternam. Amen. 


6] Quae est huius articuli sententia? are 
Responsio. it 

Credo me propriis rationis meae viribus dd 
Christo, Domino meo, fidere, aut ad eum ac- 
cedere et pervenire nullo modo posse; [R.372 
sed Spiritus Sanctus per evangelium me voea- 
vit, suis donis illuminavit, in recta fide san- 
ctificavit et conservavit; quemadmodum. solet 
totam ecclesiam in terra vocare, congregare, 
iluminare, sanctificare et in Iesu Christo per 
veram ac. unieam fidem conservare; in qua 
ecclesia mihi et omnibus Christianis omnia 
peccata quotidie benigne remittit et nos omnes 
in extremo die a morte suscitabit ac mihi et 
omnibus in Christum credentibus vitam aeter- 
nam dabit. Hoc certissime verum est. 


III. ORATIO DOMINICA, 


quomodo paterfamilias eam suae fami- 
liae simplicissime tradere debeat. 


1] Pater noster, qui es in coelis. 
2] Quae est horum verborum sententia? 
Responsio. 


Deus. amanter nos hac praefatiuncula in- 
vitat, ut vere credamus eum nostrum verum 
Patrem nosque eius veros filios esse, ut eum 
confidentius pleni fiducia invocemus, quem- 
admodum videmus liberos certa fiducia ali- 
quid a parentibus suis petere. 


The Small Catechism. 


The Second Article. 
Of Redemption. 


And in Jesus Christ, His only Son, our 
Lord; who was conceived by the Holy Ghost, 
born of the Virgin Mary; suffered under Pon- 
tius Pilate, was crucified, dead, and buried; 
He descended into hell; the third day He 
rose again from the dead; He ascended into 
heaven, and sitteth on the right hand of God 
the Father Almighty; from thence He shall 
come to judge the quick and the dead. 


What does this mean? — Answer. 


I believe that Jesus Christ, true God, be- 
gotten of the Father from eternity, and also 
true man, born of the Virgin Mary, is my 
Lord, who has redeemed me, a lost and con- 
demned creature, purchased and won [deliv- 
ered] me from all sins, from death, and from 
the power of the devil, not with gold or silver, 
but with His holy, precious blood and with 
His innocent suffering and death, in order that 
I may be [wholly] His own, and live under 
Him in His kingdom, and serve Him in ever- 
lasting righteousness, innocence, and blessed- 
ness, even as He is risen from the dead, lives 
and reigns to all eternity. This is most cer- 
tainly true. 


The Third Article. 
Of Sanctification. 


I believe in the Holy Ghost; one holy 
Christian Church, the communion of saints; 
the forgiveness of sins; the resurrection of 
the body; and the life everlasting. Amen. 


What does this mean? — Answer. 


I believe that I cannot by my own reason 
or strength believe in Jesus Christ, my Lord, 
or come to Him; but the Holy Ghost has 
called me by the Gospel, enlightened me with 
His gifts, sanctified and kept me in the true 
faith; even as He calls, gathers, enlightens, 
and sanctifies the whole Christian Church on 
earth, and keeps it with Jesus Christ in the 
one true faith; in which Christian Church 
He forgives daily and richly all sins to me 
and all believers, and at the last day will 
raise up me and all the dead, and will give 
to me and to all believers in Christ everlasting 
life. This is most certainly true. 


III. THE LORD’S PRAYER, 


as the Head of the Family Should Teach 
It in the Simplest Way to His Household. 


Our Father who art in heaven. 


What does this mean? — Answer. 


God would thereby [with this little intro- 
duction] tenderly urge us to believe that He 
is our true Father, and that we are His true 
children, so that we may ask Him confidently, 
with all assurance, as dear children ask their 
dear father. 

Concordia Triglotta. 


III. The Lord’s Prayer. 


35 


545 


546 M. 359. 360. 


Die erfte Bitte. 
Gebheiligt werde dein Name. 


Was ift das? — Antwort. 


Gottes Name ift zwar an ihm jelbft heilig; aber 
wir bitten in biejem Gebet, daß er bei uns aud) 
heilig werde. 


Wie ge[fdjiebt das? — Antwort. 


Wo das Wort Gottes lauter unb rein gelehrt 
wird, und wir auch heilig als bie Kinder Gottes 
danach leben; das hilf uns, lieber Vater im Him- 
mel! Wer aber anders lehrt und lebt, denn das 
Wort Gottes lehrt, der entheiligt unter uns den 
Namen Gottes; da behüte uns vor, [lieber] himm- 
lijder Bater! 


Die andere Bitte. 
Dein Reich komme. 


Was iff as? — Antwort. 


Gottes Reich kommt wohl ohne unjer Gebet, 
bon ihm felbft; aber wir bitten in diefem Gebet, 
daß e8 aud) zu uns fomme. 


Wie gejhieht vas? — Antwort. 


Wenn der Himmlifche Vater ung feinen Heiligen 
Geijt gibt, daß wir feinem heiligen Wort. burd) 
feine Gnade glauben und göttlich leben, hier aeit- 
lid) und dort etviglid). 


Die dritte Bitte. 


Dein Wille gejchehe, wie im Himmel, alfo aud) 
auf Erden. 


Was iff das? — Antwort. 


Gottes guter, gnübiger Wille aejdjiebt woh! 
ohne unjer Gebet; aber wir bitten in diefem 
Gebet, daß er auch bei un$ gejchehe. 


Wie gejhieht vas? — Antwort. 


Wenn Gott allen böfen Rat und Willen bricht 
und hindert, fo uns den Namen Gottes nicht Dei- 
ligen unb jein Reich nicht fommen laffen wollen, 
al3 ba ift des Teufels, der Welt und unjers Flet- 
fches Wille, fondern ftärft und behält uns feft in 
feinem Wort und Glauben bis an unjer Ende: 
Das iit fein gnädiger, guter Wille. 


Die vierte Bitte. 
Unjer täglih Brot gib uns heute. 


Was iff das? — Antwort. 


Gott gibt tüglid) Brot, aud) wohl ohne unsere 
Bitte, allen böfen Menschen; aber wir bitten in 
Diejem Gebet, daß er [er’3] uns erfennen lajje 
und mit Sanfjagung empfangen unfer tüglid) 
Brot. 


Was heist denn täglich Brot? 
Antwort. 
Alles, was zur Leibesnahrung und =notdurft 


gehört, ‘als Gifen, Trinten, Kleider, Schuh’, Haus, 
Hof, Ader, a Geld, Gut, fromm Gemahl, 


"Catechismus Minor. "III. Oratio Dominica. 


W. 370. 371. 


3] —' X. Petitio. 
Sanctificetur nomen tuum. 


4] ^ Quae est hwius petitionis sententia? 
Responsio. 

- Nomen Dei per se quidem sanctum abs i 
verum nos oramus hac petitione, ut [R. 313 
apud nos quoque sanctificetur. 

5] x Qua ratione fit istud? 
Responsio. 

Cum Verbum Dei pure ac sincere docetur, 
et nos secundum illud, ut filios Dei decet, pie 
vivimus. Quod ut fiat, dona nobis, mi Pater, 
qui es in coelis! Qui vero aliter docet vel 
vivit, quam Verbum Dei docet, ille nomen Dei 
inter nos profanat. Ne autem hoc accidat, tu 
prohibe, mi Pater coelestis! 


Due 


6] II. Petitio. 
Adveniat regnum tuum. 
7] Quae est huius petitionis sententia? 
Responsio. 


Regnum Dei venit etiam per se, sine nostra 


oratione; sed petimus hae precatione, i ad 
nos quoque perveniat. 
8] Qua ratione fit istud? 

Responsio. 


Cum Pater coelestis dat nobis suum San- 
ctum Spiritum, qui efficit gratia sua, ut 
sancto eius Verbo credamus ac pie vivamus, 
cum in hoc tempore, tum postea in aeternum. 


9] III. Petitio. 


Fiat voluntas tua, sicut in coelo, sie et in 
terra. 

10] Quae est huius petitionis sententia? 
Responsio. 

Bona ae misericors Dei voluntas fit quoque 
sine nostra oratione; sed rogamus hac peti- 
tione, ut etiam apud nos fiat. ~ 

Qua ratione fit istud? [R. 374 
pn. Responsio. 

Cum Deus frangit ac impedit omne malum 
hs voluntatem et conatus, qui obstant, 
quominus nomen Dei sanctificemus, regnum- 
que eius ad nos pervenire possit, ut est dia- 
boli, mundi et carnis nostrae voluntas; deinde 
cum confortat et conservat nos firmiter in suo 
Verbo ac fide usque ad finem vitae nostrae: 
haec est misericors ac bona ipsius voluntas. 


12] IV. Petitio. 
Panem nostrum quotidianum da nobis hodie. 


1s] Quae est huius petitionis sententia? TE 
Responsio. ge 


Deus dat quidem omnibus panem quotidia- 
num, quamvis non petamus, etiam malis homi- 
nibus. At nos precamur hac petitione, ut 
agnoseamus hoe beneficium, atque ita panem 
nostrum quotidianum eum gratiarum actione 
accipiamus. 

Quid. autem BER panis WUNDER EEE 
14] -— Responsio. 

-Biydifieat omne, quod ad vitae nostrae ne- 
cessitatem ac sustentationem pertinet, : vide- 
licet cibum, potum, vestes, calceos, domum, 


The Small Catechism. 


The First Petition. 
e Hallowed be Thy name. 


What does this mean? — Answer. 
God's name is indeed holy in itself; but we 
pray in this petition that it may become holy 
among us also. 


How is this done? — Answer. 


When the Word of God is taught in its 
truth and purity, and we as the children of 
God also lead holy lives in accordance with it. 
To this end help us, dear Father in heaven. 
But he that teaches and lives otherwise than 
God's Word teaches profanes the name of God 
among us. From this preserve us, Heavenly 
Father. 


The Second Petition. 
Thy kingdom come. 


What does this mean? — Answer. 


The kingdom of God comes indeed without 
our prayer, of itself; but we pray in this 
petition that it may come unto us also. 


How is this done? — Answer. 

When our heavenly Father gives us His 
Holy Spirit, so that by His grace we believe 
His holy Word and lead a godly life here in 
time and yonder in eternity. 


The Third Petition. 
Thy will be done on earth as it is in heaven. 


What does this mean? — Answer. 


The good and gracious will of God is done 
indeed without our prayer; but we pray in 
this petition that it may be done among 
us also. 

How is this done? — Answer. 


When God breaks and hinders every evil 
counsel and will which would not let us hal- 
low the name of God nor let His kingdom 
come, such as the will of the devil, the world, 
and our flesh; but strengthens and keeps us 
steadfast in His Word and in faith unto our 
end. This is His gracious and good will. 


The Fourth Petition. 
Give us this day our daily bread. 


What does this mean? — Answer. 

God gives daily bread, even without our 
prayer, to all wieked men; but we pray in 
this petition that He would lead us to know it, 
and to receive our daily bread with thanks- 
giving. 

What is meant by daily bread? — Answer. 

Everything that belongs to the support 
and wants of the body, such as meat, drink, 


clothing, shoes, house, homestead, field, cattle, 
money, goods, a pious spouse, pious children, 


III. The Lord's Prayer. 


547 


548 M. 360. 361. Catechismus Minor. 
fromme Kinder, fromm Gefinde, fromme und 
treue Oberherren, gut Regiment, gut Wetter, 
Triede, Gefundheit, Zucht, Ehre, gute Freunde, 
getreue Nachbarn und desgleichen. 


Die fünfte Bitte, 


Und verlaß [erfap, bergib] uns unjere Schuld, 
af8 wit verlaffen unjern Schuldigern. 


Was iff as? — Antwort. 


Wir bitten in biejem Gebet, daß der Vater im 
Himmel nicht anfehen wolle unjere Sünde und um 
derjelben willen jolche Bitte nicht verfagen; denn 
wir find der feines wert, Das wir bitten, haben 
e8 auch nicht verdient; jondern er wolle es uns 
alles aus Gnaden geben, denn wir täglich viel 
fündigen und wohl eitel Strafe verdienen. So 
tollen mit zwar [„zwarten“, wahrlid, in Wahr: 
beit] wiederum aud) herzlich vergeben und gerne 
[* wohl] tun denen, bie fid) an unà verfündigen. 


Die jehite Bitte. 
: Und führe uns nidt in Verfudhung. 


Was ift das? — Antwort. 


Gott verfucht zwar niemand, aber wir bitten in 
diefem Gebet, daß uns Gott wolle behüten und 
erhalten, auf daß uns der Teufel, die Welt und 
unfer Fleifdh nicht betrüge nod) verführe in Miß: 
glauben, Verzweifeln und andere große Schande 
und Latter; und ob wir damit angefochten wür: 
ben, bab wir bod) endlich gewinnen und den Sieg 
behalten. 


Die fiebente Bitte, 
Sondern erlöfe uns von dem Übel. 


Was iff das? — Antwort. 


Wir bitten in biejem Gebet als in der Summa, 
bap uns der Vater im Himmel bon allerlei Übel 
Leibes und Seele, Gutes und Ehre erlöfe unb zu= 
legt, wenn unjer Stiindlein fommt, ein jeliges 
Ende bejchere und mit Gnaden von diefem Sams 
mertal zu fid) nehme in den Himmel. 


Amen. 
Was iff das? — Antwort. 

. Daß id) foll gewiß fein, foldhe Bitten find dem 
Vater im Himmel angenehm und erhört; denn er 
felbjt bat uns geboten, aljo zu beten, und ver= 
heißen, daß er uns milf erhören. Amen, Amen, 
das heikt: Ba, ja, es joll alfo gefchehen. 


III. Oratio Dominica. 


36. 371. 372. 


aream, agros, pecudes, pecuniam, divitias, pro- 
bam coniugem, probos liberos, probos servos, 
probum ac fidum magistratum, bonum rei- 
publicae statum, salubrem aérem, pacem, sani- 
tatem, modestiam, honorem, bonos BNBÄRHE, 
fidos vicinos et id genus alia. 


15] Vis: betitio,. 


Et remitte nobis debita pe sieut et nos 
remittimus debitoribus nostris. j 


16] Quae est huius RR ENDE 

Responsio. [R. 375 

Petimus hac precatione, ne Pater coelestis 
velit respicere et examinare peccata nostra et 
propter ista nostram orationem repudiare; 
quandoquidem nullis rebus, quas petimus, 
digni sumus, nec quidquam mereri possumus ; 
sed ut velit nobis sua :gratia et bonitate do- 
nare omnia, quia quotidie multifariam pecca- 
mus et nihil nisi poenas meremur. Vicissim 
autem ex corde condonabimus, quidquid in nos 
peccaverint alii, et pro maleficio liben ay red- 
demus beneficium. 


17] VI. Petitio. 
Et ne nos inducas in tentationem. 


18] Quae est huius petitionis sententia? 
Responsio. 

Deus quidem neminem tentat, sed tamen 
petimus hae petitione, ut ipse nos custodiat 
et conservet, ne Satanas, mundus et caro no- 
stra nobis imponant et nos a recta fide sedu- 
cant et in superstitionem, diffidentiam, despe- 
rationem atque alia gravia scelera et flagitia 
coniiciant, et ut maxime eiusmodi tentatio- 
nibus sollicitemur, ne succumbamus, sed ut 
tandem vincamus ac triumphemus. 


19] VII. Petitio. 
Sed libera nos a malo. 


20] Quae est huius petitionis sententiat 


Responsio. 

Oramus hac precatione tamquam in summa, 
ut Pater noster coelestis liberet nos ab omni- 
bus malis ac periculis corporis et animae, 
bonorum et honorum, et ut tandem, [R.376 
eum hora mortis venerit, felicem vitae exi- 
tum nobis largiatur, nosque pro sua gratuita 
bonitate ex hae miseriarum valle ad se in 
coelum recipiat. 


21] Amen. 


Quae est huius voculae [vocabuli] significatio? 


Amen significat idem quod certe, ut scilicet 
ego sim certus, eiusmodi petitiones Patri 
nostro coelesti esse acceptas atque ab eo ex- 
auditas, quia ipse nobis mandavit, ut ad hunc 
modum oraremus [oremus], promisitque se | 
nos exauditurum esse. Amen, Amen, id est, 
vere, certe, haec ita fient. 


The Small Catechism. 


pious servants, pious and faithful magistrates, 
good government, good weather, peace, health, 
discipline, honor, good friends, faithful neigh- 
bors, and the like. 


The Fifth Petition. 


And forgive us. our trespasses, as we for- 
give those who trespass against us. 


What does this mean? — Answer. 


We pray- in this petition that our Father 
in heaven would not look upon our sins, nor 
deny such petitions on account of them; for 
we are worthy of none of the things for which 
we pray, neither have we deserved them; but 
that He would grant them all to us by grace; 
for we daily sin much, and indeed deserve 
nothing but punishment. So will we verily, 
on our part, also heartily forgive and also 
readily do good to those who sin against us. 


The Sixth Petition. 
And lead us not into temptation. 


What does this mean? — Answer. 


God, indeed, tempts no one; but we pray 
in this petition that God would guard and 
keep us, so that the devil, the world, and our 
flesh may not deceive us, nor seduce us into 
misbelief, despair, and other great shame and 
vice; and though we be assailed by them, 
that still we may finally overcome and gain 
the victory. 


The Seventh Petition. 


But deliver us from evil. 


What does this mean? — Answer. 

We pray in this petition, as in a summary, 
that our Father in heaven would deliver us 
from all manner of evil, of body and soul, 
property and honor, and at last, when our 
last hour shall come, grant us a blessed end, 
and graciously take us from this vale of tears 
to Himself into heaven. 


Amen. 


What does this mean? — Answer. 


That I should be certain that these peti- 
tions are acceptable to our Father in heaven 
and heard; for He Himself has commanded 
us so to pray, and has promised that He will 
hear us. Amen, Amen; that is, Yea, yea, it 
shall be so. 


III. The Lord’s Prayer. 


549 


M. 361. 362. Catechismus Minor. 


550 


IV. Das Saframent der heiligen Taufe, 


wie daSfelbe ein Hausvater feinem Gefinde 
fol einfültiglid) vorfalten. 


Zum eriten. 
Was ift bie Taufe? 
Antwort. 


Die Taufe ift nicht allein jchleht Waffer, fon- 
dern fie ijt das Wafler in Gottes Gebot gefapt 
und mit Gottes Wort verbunden. 


Welches iff denn fold) Wort Gottes? 
Wnty ort. 


Da unfer HErr Chriftus fprist Matthai am 
legten: Gebet hin in alle Welt, lehret alle Heiden 
und taufet fie im Namen des VaterS und des 
Sohnes und be8 Heiligen Geiftes. 


Zum andern. 
Was gibt oder müßt bie Taufe? 
Antwort. 


Sie wirft Vergebung der Sünden, erlöft vom 
Tod und Teufel und gibt die ewige Seligfeit 
allen, bie e$ glauben, wie bie Worte und Ber: 
heißungen Gottes lauten. 


Welches find foldje Worte und Verheipungen Gotte3? 
Antwort. 


Da unjer Herr Chriftus fpriht Marci am 
legten: Wer da glaubet und getauft wird, der 
wird jelig [werden]; wer aber nicht glaubet, der 
wird verdammt [werden]. . 


Zum dritten. 
Wie fann Wafler folde große Dinge tun? 
Antwort. 


Waffer tut'$ freilich nicht, jondern das Wort 
Gottes, jo mit und bei bem Waffer iff, und ber 
Glaube, fo jolhem Worte Gottes im Waffer traut. 
Denn ohne Gottes Wort ijt das Waffer fchlecht 
Waffer und feine Taufe; aber mit dem Wort 
Gottes ift’S eine Taufe, das ijt, ein gnabenreid) 
Waffer des Lebens und ein Bad ber neuen Ges 
burt im Heiligen Geift, wie St. Paulus jagt zu 
Tito am 3. Kapitel: 

„Durch das Bad der Wiedergeburt und Er- 
neuerung des Heiligen Geiftes, welchen er au8ge- 
goffet hat über uns reichlich duch SEfum Chri- 
Tum, unfern Heiland, auf daß wir durch desfelben 
Gnade gerecht und Erben feien des ewigen Lebens 
nach der Hoffnung. Das ift je gewiklid) wahr.“ 


Zum vierten. ; 
Was bedeutet denn fold Waffertaufen? 
Antwort. 


(58 bedeutet, daß bet alte Adam in uns burd) 
tägliche Reue und Buße foll erfäuft werden und 
fterben mit allen Sünden und böfen Lüften, und 
wiederum täglich herausfommen und auferftehen 
ein neuer Menfd, der in Gerechtigkeit und 9teinig- 
feit vor Gott ewiglich lebe. 


IV. Saeramentum Baptismi. 


%. 372. 373. 


IV. SACRAMENTUM BAPTISMI, 


quomodo de eo paterfamilias suam fami- 
liam simplicissime docere debeat. 


Primum. 
1] Quid est baptismus? 
2] Responsio, 


Baptismus non est simplieiter aqua, sed est 
aqua divino mandato comprehensa et verbo 
Dei obsignata. 


3] Quod est illud verbum Dei? 
Responsio. 

4] Ubi Dominus noster Iesus Christus dieit 
Matthaei ultimo [28, 19]: Euntes docete 
omnes gentes, baptizantes eos in nomine 
Patris et Fili et Spiritus Sancti. 


Secundum. [R. 377 


5] Quid praestat aut confert baptismus? 
6] esponsio. 


Operatur remissionem peccatorum, liberat 
a morte et a diabolo et donat aeternam. beati- 
tudinem omnibus et singulis, qui credunt hoc, 
quod verba et promissiones divinae pollicentur. 


7] Quae sunt illa verba et promissiones divinae? 
8] Responsio. 

Ubi Dominus noster Iesus Christus dicit 
Marci ultimo [16,16]: Qui crediderit et bapti- 
zatus fuerit, salvus erit. Qui vero non eredi- 
derit, condemnabitur. 


Tertium. 


9] Qui potest aqua tam magnas res efficere? 
10] Responsio. f 

Aqua certe tantas res non efficit, sed ver- 
bum Dei, quod in et cum aqua est, et fides, 
quae verbo Dei aquae addito eredit. Quia 
aqua sine verbo Dei est simpliciter aqua et 
non est baptismus, sed addito verbo Dei est 
baptismus, hoc est, salutaris aqua gratiae et 
vitae et lavacrum regenerationis in Spiritu 
Sancto, sieut Paulus ait ad Titum, 3, 5 sqq.: 


Secundum suam misericordiam nos salvos 
fecit per lavacrum regenerationis ac renova- 
tionis Spiritus Sancti, quem effudit in nos 
opulenter per lesum Christum, Salvatorem 
nostrum, ut iustificati illius gratia heredes 
efficeremur iuxta spem vitae aeternae. Fide- 
lis hic sermo est. i 


11] Quartum. 


Quid autem significat ista, in aquam immersio? 
12] Responsio. 

Significat, quod vetus Adam, qui adhue in 
nobis est, subinde per quotidianam mortifica- 
tionem ac poenitentiam in nobis submergi et 
exstingui debeat una cum omnibus peccatis 
et malis concupiscentiis, atque rursus [R.378 
quotidie emergere ac resurgere novus homo, 


qui in iustitia et puritate coram Deo vivat in 
aeternum. 


The Small Catechism. IV. The Sacrament of Holy Baptism. 


IV. THE SACRAMENT OF HOLY 
BAPTISM, 


as the Head of the Family Should Teach 
It in a Simple Way to His Household. 


First. 


What is Baptism? — Answer. 


Baptism is not simple water only, but it is 
the water comprehended in God’s mad 
and connected with God’s Word. 


Which is that word of God? — Answer. 


Christ, our Lord, says in the last chapter 
of Matthew: @o ye into all the world and 
teach all nations, baptizing them in the name 
of the Father, and of the Son, and of the Holy 
Ghost. 


Secondly. 


What does Baptism give or profit? — Answer. . 


It works forgiveness of sins, delivers from 
death and the devil, and gives eternal salva- 
tion to all who believe this, as the words and 
promises of God declare. 


Which are such words and promises of God? 
Answer. 

Christ, our Lord, says in the last chapter 
of Mark: He that believeth and is baptized 
shall be saved; but he that believeth not shall 
be damned. 


Thirdly. 


How can water do such great things? — Answer, 


It is not the water indeed that does them, 
but the word of God which is in and with 
the water, and faith, which trusts such word 
of God in the water. For without the word 
of God the water is simple water and no bap- 
tism. But with the word of God it is a bap- 
tism, that is, a gracious water of life and 
a washing of regeneration in the Holy Ghost, 
as St. Paul says, Titus, chapter three: By the 
washing of regeneration and renewing of the 
Holy Ghost, which He shed on us abundantly 
through Jesus Christ, our Savior, that, being 
justified by His grace, we should be made 
heirs according to the hope of eternal life. 
This is a faithful saying. 


Fourthly. 


What does such baptizing with water signify? 
Answer. 

It signifies that the old Adam in us should, 
by daily contrition and repentance, be drowned 
and die with all sins and evil lusts, and, 
again, a new man daily come forth and arise, 
who shall live before God in righteousness and 
purity forever. 


551 


559 M. 362—364. 
Wo fteht das gefdrieben? 
Wnt ort. 


St. Paulus zu den Römern am 6. fpriht: „Wir 
find famt Chrifto durch bie Taufe begraben in den 
Tod, daß, gleihwie Chriftus ijt bon den Toten 
aufermwecet burd) die Herrlichkeit des Vaters, aljo 
follen wir aud) in einem neuen Leben wandeln.“ 


Y. Wie man die Cinfaltigen jolf 
lehren beichten. 


[Was ift bie Beihte? — Antwort.] 


Die Beichte begreift zwei Stüde in fid): eines, 
bap man die Sünde befenne; das andere, dak 
man bie absolutio oder Vergebung bon dem Beich- 
tiger empfange al3 von Gott felbft und ja nit 
daran ziweifle, fondern feft glaube, bie Sünden 
feiert baburd) vergeben bor Gott im Himmel. 


Weldhe Sünden foll man denn beiten? 
[Witt ort. ] 


Bor Gott fol man aller Sünden fid) fchuldig 
geben, auch die wir nicht erfennen, wie wir im 
Daterunjer tun; aber bor dem Beichtiger follen 
wir allein die Sünden befennen, die wir twiffen 
und fühlen im Herzen. 


Welche find die? 
[Antmort.] 

Da fiehe deinen Stand an nach den zehn Ge: 
boten: ob bu Vater, Mutter, Sohn, Tochter, Herr, 
Grau, Knecht jeiejt; ob bu ungehorjam, untreu, 
unfleigig getwefen feiejt; ob bu jemand Leid getan 
Haft mit Worten oder Werken; ob du geftohlen, 
berjüumt, verwahrloft, Schaden getan haft. 


Lieber, jtelle mir eine furge Weije zu 


beidjten. 
Antwort. 
So jolfjt bu zum Beichtiger [predjen: 
Würdiger, lieber Herr, id) bitte (ud), wollet 
meine Beichte hören und mir die Vergebung 
fprechen um Gottes willen. 


Sage an! 

Sch armer Sünder befenne mid) bor Gott aller 
Sünden jdjulbig; infonderheit befenne id) bor 
(ud, daß ich ein Knecht, Magd uj. bin; abet 
id diene leider untreulid) meinem Herrn; denn 
ba und ba habe ich nicht getan, was fie mid) 
hießen, habe fie ergitrnt und zu fluchen bewegt, 
habe verfäumt und Schaden laffen gefdehen; bin 
auch in Worten und Werfen fehambar [jchamlos, 
anjtbbig] gemejen, habe mit meinesgleichen ge- 
zürnt, wider meine Frau gemurrt und ges 
flucht ufw. Das alles ijt mir leid, und bitte um 
Gnade; id) will mich beffern. 


Ein Herr oder Frau fage alfo: 
Snjonberfeit befenne id) vor Euch, bap ich mein 
Kind und Gefinde, Weib nicht treulich gezogen 
habe zu Gottes Ehren. Sch habe geflucht, böfe 
Grempel mit unzüchtigen [unanftändigen] Wor: 
ten und Werfen gegeben, meinem Nachbar Schaden 


Catechismus Minor. 


V. De Confessione. YB. 373. 374. 


13] Ubi hoc scriptum est? 
14] Responsio. 


Sanctus Paulus ad Romanos, 6, 4, dicit: Se- 
pulti igitur sumus una cum Christo per bapti- 
smum in mortem, ut quemadmodum excitatus 
est Christus ex mortuis per gloriam Patris, 
ita et nos in novitate vitae ambulemus. 


V. DE CONFESSIONE. 
Quomodo simpliciores de ea erudiendi 


16] Quid est confessio? 
Responsio. 


Confessio duo comprehendit: unum est pec- 
cata confiteri, alterum est’ absolutionem sive 
remissionem a confessionario sive praecone 
evangelii accipere, tamquam ab ipso Deo, et 
non dubitare, sed firmiter credere peccata per 
illam absolutionem coram Deo in coelo re- 
missa esse. 

17] Quae peccata sunt confitenda? 
18] Responsio. 

Coram Deo omnium peccatorum reos nos 
sistere debemus, etiam eorum, quae nobis sunt 
abscondita, sieut in Oratione Dominiea faci- 
mus. Coram ministro autem debemus tantum 
ea peccata confiteri, quae nobis eognita sunt 
et quae in corde sentimus. 

19] Quaenam sunt ista? 
20] Responsio. Kur 

Hic unusquisque examinet vitae suae sta- 
tum secundum Decalogum: an pater, mater, 
filius, filia, dominus, hera, servus sis; [R.379 
an contumax, infidelis, negligens fueris; an 
aliquem laeseris dictis, factis; an furtum com- 
miseris aut iniuria, ignavia et segnitie da- 
mnum alicui intuleris. 


21] Brevis Forma Confessionis pro 
Rudioribus. as 
In hune modum alloqui debes mimstrum | 
Verbi: 
Reverende et dilecte domine, rogo te, ut con- 


fessionem meam audias et mihi propter Deum 
remissionem annhunties. 


[Dicas.] 


22] Miser ego peccator confiteor coram Deo 
me omnium peccatorum reum esse; imprimis 


confiteor coram te, me quidem servum, ancil- 


lam ete. esse, sed infideliter servire domino 
meo; non enim feci, non facio, quae mihi in- 
iungit, irritavi et ad maledicendum commovi 
dominum vel dominam meam, multa neglexi 
et damno causam praebui ete. in verbis et 
factis petulantem me praebui, impatiens fui, 
obstrepui ete. Ideo doleo, gratiam imploro, 
emendationem. promitto. 


23] . Herus aut hera, sic dicant: 


Imprimis confiteor coram te, me non dili- 
gentem fuisse in fideli educatione et institu- 
tione liberorum et familiae ad gloriam Dei, 
blasphemavi, nomine Dei abusus sum, malum 


exemplum prava loquens et faciens praebui, 


LIUM 


' The Small Catechism. V. How the Unlearned Should be Taught to Confess. 


Where is this written? — Answer. 


St. Paul says Romans, chapter 6: We are 
buried with Christ by Baptism into death, 
that, like as He was raised up from the dead 
by the glory of the Father, even so we also 
should walk in newness of life. 


V. HOW THE UNLEARNED SHOULD BE 
TAUGHT TO CONFESS. 


[What is Confession? — Answer.] 


Confession embraces two parts: the one is, 
that we'confess our sins; the other, that we 
receive absolution, or forgiveness, from the 
confessor, as from God Himself, and in no 
wise doubt, but firmly believe, that our sins 
are thereby forgiven before God in heaven. 


What sins should we confess? — [Answer.] 


Before God we should plead guilty of all 
sins, even of those which we do not know, as 
we do in the Lord's Prayer. But before the 
confessor we should confess those sins alone 
which we know and feel in our hearts. 


Which are these? — [Answer.] 


Here consider your station according to the 
Ten Commandments, whether you are a father, 
mother, son, daughter, master, mistress, a 
man-servant or maid-servant; whether you 
have been disobedient, unfaithful, slothful; 
whether you have grieved any one by words 
or deeds; whether you have stolen, neglected, 
or wasted aught, or done other injury. 


Pray, Propose to Me a Brief Form of 
Confession. 


Answer. 


You should speak to the confessor thus: 
Reverend and dear sir, I beseech you to hear 
my confession, and to pronounce forgiveness 
to me for God's sake. 


Proceed! 


I, a poor sinner, confess myself before God 
guilty of all sins; especially I confess be- 
fore you that I am a man-servant, a maid- 
servant, etc. But, alas, I serve my master 
unfaithfully; for in this and in that I have 
not done what they commanded me; I have 
provoked them, and caused them to curse, 
have been negligent [in many things] and per- 
mitted damage to be done; have also been im- 
modest in words and deeds, have quarreled 
with my equals, have grumbled and sworn at 
my mistress, etc. For all this I am sorry, and 
pray for grace; I want to do better. 


A master or mistress may say thus: 


In partieular I confess before you that 
I have not faithfully trained my children, 
domestics, and wife [family] for God's glory. 
I have eursed, set a bad example by rude 
words and deeds, have done my neighbor harm 


553 


554 M. 364. 365. 
getan unb übel nadgeredet, zu teuer berfauft, 
falfche und nicht ganze Ware gegeben. 


Und was er mehr wider bie Gebote Gottes und 
feinen Stand getan uj. | 

Wenn aber jemand fid) nicht befindet bejd)mert 
mit folder oder größeren Sünden, der foll nicht 
forgen oder tveiter Sünde fuchen nod) erdichten 
und damit eine Marter aus der Beichte machen, 
fondern erzähle eine oder zwei, bie du weißt; alfo: 
Anfonderheit befenne ich, daß ich einmal geflucht; 
item, einmal unhübfeh mit Worten gewejen, eine 
mal dies N. verfäumt habe uf. Aljo laß e$ ge: 
nug fein. 

Weiht bu aber gar feine (welches bod) nicht wohl 
folfte möglich fein), fo jage aud) feine infonder- 
heit, fondern nimm bie Vergebung auf bie ges 
meine Beichte, [o bu bor Gott tuft gegen den Beidh- 
tiger. | 
Darauf foll der Beichtiger jagen: 


Gott fet dir gnädig und ftürfe deinen Glauben! 
Amen. 
Weiter: 
Glaubft bu aud, bab meine Vergebung Gottes 
Nergebung fet? 
Antwort. 
Sa, lieber Herr. 


Darauf jpredje er: 

Wie du glaubft, fo gefchehe dir. Und id) aus 
dem Befehl unfers Herren JEju Chrifti vergebe 
dir deine Sünden im Namen des Vaters und des 
Sohnes und des Heiligen Geiftes. Amen. Gehe 
hin in Frieden! 

Weldhe aber große Befchwerungen des Gewiljens 
haben oder betriibt und angefochten find, die wird 
ein Beichtvater wohl wiffen mit mehr Sprücen 
zu tröften und zum Glauben [zu] reizen. Das 
foll allein eine gemeine Weife der Beichte jein für 
die Einfältigen. 


VI. Das Saframent des Altars, 


wie ein Hauspater dasfelbe jeinem Gefinde 
einfältiglich vorhalten fol. 


Was iff das Saframent des Altar? 
Antwort. 


E83 ijt der wahre Leib und Blut unfers Herren 
SCju Gfriffi, unter dem Brot unb Wein uns 
Chriften zu effen und zu trinfen, bon Chrifto 
felbjt eingejebt. 

Wo fteht das gefdrieben? 
Wnt ort. 


So fchreiben die heiligen Cvangelijten Mat: 
thäus, Marfus, Qufa$ und St. Paulus: 


Unfer Herr JEfus Chriftus in der Nacht, da 
er verraten ward, nahm er das Brot, dankte und 
bradj8 und gab'8 feinen Siingern und jprad: 
Nehmet hin, effet! Das ijt mein Leib, ber für 
euch gegeben wird. Solches tut zu meinem Ge- 
Dachtnis! 

Desfelbigengleidhen nahm er aud) den feld) nad) 
dem Abendmahl, danfte und gab ihnen den und 


Catechismus Minor. VI. 


Saeramentum Altaris. 98. 374—316. 


vicinos laesi, multis obtrectavi, pondera et 
mensuras violavi, decepi proximum vendendo 
merces ete.  - pm * 4 
Et si quid aliud contra praecepta Dei in 
euiusque vocatione occurrit ete. wd 
24] Si vero quis non sentit se onerari [R. 380 
talibus aut gravioribus peccatis, is non sit sol- 
licitus, nec quaerat aut fingat peccata, nec ex 
confessione carnifieinam faciat sed unum at- 
que alterum peccatum sibi notum recitet, ut: 
Imprimis confiteor me abusum esse nomine 
divino, verbis impudicis usum, hoc vel illud 
neglexisse etc. Sic sane quiescat animus. 


25] Si vero plane nullius tibi conscius es 
(quod propemodum impossibile est), nullum 
etiam in specie recites, sed accipias remissio- 
nem, facta generali confessione, quam coram 
Deo ad ministrum pronuntias. 


26]  Respondeat autem minister: 


Deus tibi sit propitius et confirmet fidem 
tuam. Amen. 


27] Interroget etiam confitentem: 


Num meam remissionem credis esse Dei re- 
missionem? ? 
[ Responsio. 

Ita, dilecte domine.] 


Affirmanti et credenti porro dicat: 


28] Fiat tibi, sicut credis. Et ego ex man- 
dato Domini nostri Iesu Christi remitto tibi 
tua peccata in nomine Patris, Filii et Spiri- 
tus Sancti. Amen. "Vade in pace! 


29] Qui vero conscientias habent afflictas, 
tentatas, moestas, eos minister pluribus sen- 
tentiis Scripturae facientibus ad fidei incre- 
mentum consolabitur. Haec, quam commemo- 
ravimus, tantum est puerilis et communis 
forma confessionis pro simplicioribus et rudio- 
ribus. 


VI. SACRAMENTUM ALTARIS, 


quomodo paterfamilias simplicissime 
suam familiam de eo docere debeat. 


1] Quid est sacramentum. altaris? 


- 2) Responsio. 


Sacramentum altaris est verum corpus et 
verus sanguis Domini nostri Iesu Christi, sub 
pane et vino nobis Christianis ad manducan- 
dum ac bibendum ab ipso Christo institutum. 


Ubi hoc scriptum est? [R. 381 


3] Responsio. 

4] Sie scribunt sancti Evangelistae, Mat- 
thaeus 26,26, Marcus 14, 22, Lucas 22, 19, et 
Sanctus Paulus [1 Cor. 11, 23]: 

Dominus noster Iesus Christus in ea nocte, 
qua traditus est, accepit panem et, postquam 
gratias egisset, fregit et dedit discipulis suis, 
dicens: Accipite, comedite. Hoc: est corpus 
meum, quod pro vobis datur. Hoc facite in 
mei commemorationem. 

Similiter et postquam  coenavit, accepit _ 
calicem et, quum gratias egisset, dedit illis, 


The Small Catechism. VI. The Sacrament of the Altar. 


and spoken evil of him, have overcharged and 
given false ware and short measure. 

And whatever else he has done against 
God’s command and his station, ete. 

But if any one does not find himself bur- 
dened with such or greater sins, he should 
not trouble himself or search for or invent 
other sins, and thereby make confession a 
torture, but mention one or two that he 
knows. Thus: In particular I confess that 
I once cursed; again, I once used improper 
words, I have once neglected this or that, ete. 
Let this suffice. 

But if you know of none at all (which, how- 
ever, is scarcely possible), then mention none 
in particular, but receive the forgiveness upon 
the general confession which you make before 
God to the confessor. 


Then shall the confessor say: 


God be mereiful to thee and strengthen thy 
faith! Amen. 


Furthermore: 


Dost thou believe that my forgiveness is 
God’s forgiveness? 


Answer. 
Yes, dear sir. 


Then let him say: 


As thou believest, so be it done unto thee. 
And by the command of our Lord Jesus Christ 
I forgive thee thy sins, in the name of the 
Father and of the Son and of the Holy Ghost. 
Amen. Depart in peace. 

But those who have great burdens upon 
their consciences, or are distressed and 
tempted, the confessor will know how to com- 
fort and to encourage to faith with more pas- 
sages of Scripture. This is to. be merely a 
general form of confession for the unlearned. 


VI. THE SACRAMENT OF THE ALTAR, 


as the Head of a Family Should Teach 
It in a Simple Way to His Household. 


What is the Sacrament of the Altar? — Answer. 


It is the true body and blood of our Lord 
Jesus Christ, under the bread and wine, for 
us Christians to eat and to drink, instituted 
by Christ Himself. 


Where is this written? — Answer. 


The holy Evangelists, Matthew, Mark, Luke, 
and St. Paul, write thus: 


Our Lord Jesus Christ, the same night in 
which He was betrayed, took bread: and when 
He had given thanks, He brake it, and gave 
it to His disciples, and said, Take, eat; this 
is My body, which is given for you. This do 
in remembrance of Me. 

After the same manner also He took the cup, 
when He had supped, gave thanks, and gave 


555 


556 m. 365-367. Catechisnius Minor. [Appendix I.] Formae Benedictionis. 


fprah: Mehmet hin und trinfet alle daraus! 
Diefer feld) ijt das neue &ejftament in meinem 
Blut, das für euch vergofjen wird zur Vergebung 
der Sünden. Solche tut, fooft ihr’s trinfet, zu 
meinem Gedächtnis! 


Was niibt denn fold) Effen und Trinken? 
Antwort. 


Das zeigen uns diefe Worte: „Yür euch gegeben 
und vergojlen zur Vergebung der Sünden“, nüm- 
lid) Dak un$ im Saframent Vergebung der Siin- 
den, Leben und Geligfeit durch folche Worte ge- 
geben wird; denn wo Vergebung der Sünden ift, 
ba ijt aud) Leben und Seligfeit. 

Wie fann leiblid Cifen wo Zrinten folde große 


Dinge tun? 
Antwort. 


Cffen und Trinken tut’s freilich nicht, jondern 
bie Worte, jo da ftehen: „Für euch gegeben und 
vergofien zur Vergebung der Sünden.“ Welche 
MWorte find neben dem leiblichen Cifen und Trin- 
fen al3 das Hauptitii€ im Gaframent, und wer 
benjelben Worten glaubt, der hat, was fie jagen 
und wie fie lauten, nämlich) Bergebung der 
Sünden. 


Wer empfängt denn fold Gaframent wiirdiglid? 
Antwort. 


Halten und leiblich fid) bereiten ijt wohl eine 
feine äußerliche Zucht; aber ber ijt recht würdig 
unb mwohlgejchidt, wer den Glauben hat an biefe 
Worte: ,Giir euch gegeben und bergoffen zur Ver- 
gebung der Sünden.” _ 

Wer aber diefen Worten nicht glaubt oder ziwei- 
felt, ber ift unipürbig und ungejchidt; denn das 
Wort „Für euch” fordert eitel gläubige Herzen. 


[Mnhang I] 


Wie ein Hausvater 


fein Gefinbe [off lehren morgens und abends 
fid) jegnen. 


Der Morgenfegen. 


Des Morgens, jo du aus bem Bette fährft, follit 
du bid) jegnen mit dem heiligen Kreuz und jagen: 


Das malte Gott Vater, Sohn und Heiliger 
Geijt! Amen. 


Darauf fniend oder ftehend ben Glauben und 
Baterunjer. Willft du, fo magft du dies Gebet- 
Tein dDagufprechen: a 

S) dante bir, mein himmlifcher Vater, durch 
sSfum Chriftum, deinen lieben Sohn, dab du 
mich bieje Nacht vor allem Schaden und [Ge-] 
ahr behütet haft, unb bitte bid), bu wolleft mid) 
Diefen Tag auch behüten bor Sünden und allem 
übel, daß dir alle mein Tun und Leben gefalle. 
Denn id) befeble mich, meinen Leib und Seele, 
unb alleS in deine Hände. Dein Heiliger Engel 
[ei mit mir, daß der böfe Feind feine Macht an 
mir finde! Amen. | 


Und alsdann mit Freuden an dein Werk ge- 
gangen und etwa ein Lied gefungen, al die zehn 
Gebote, oder was deine Andacht gibt. 


T6. 376. 377. 


dicens: Bibite ex hoc omnes. Hic calix no- 
vum testamentum est in meo sanguine, qui 
pro vobis effunditur in remissionem peccato- 
rum. Hoe facite, quotiescunque biberitis, in 
mei commemorationem. 

5] Quid vero prodest sic comedisse et bibisse? 

6] Responsio. 

Id indieant nobis haee verba: Pro vobis 
datur et effunditur in remissionem. peccato- 
rum, nempe quod nobis per verba illa in sa- 
eramento remissio peccatorum, vita, iustitia 
et salus donentur. Ubi enim remissio pecca- 
torum est, ibi est et vita et salus. 

7] Qui potest corporalis illa manducatio 


tantas res efficere ? 
8] Responsio. 


Manducare et bibere ista certe non efficiunt, 
sed illa verba, quae hie ponuntur: Pro [R.382 
vobis datur et effunditur in remissionem pec- 
catorum. Quae verba sunt una cum corporali 
manducatione caput et summa huius saera- 
menti. Et qui credit his verbis, ille habet, 
quod dicunt et sicut sonant, nempe remissio- 
nem peccatorum. 

9] Quis utitur hoc sacramento digne? 

10] Responsio. 

Ieiunare et corpus suum praeparare est qui- 
dem bona et externa disciplina. At ille est 
vere dignus ae probe paratus, qui habet fidem 
in haec verba: Pro vobis datur et effunditur 
in remissionem peccatorum. 

Qui vero his verbis non credit aut de illis 
dubitat, ille est indignus ac imparatus, quia 
hoe verbum, Pro vobis, postulat omnino cor, 
quod Deo credat. 


[Appendix I.] 


QUO PACTO PATRESFAMILIAS 


suam familiam formas benedictionis, 
unam mane, alteram vesperi dicendam, 
simplicissime docere debeant. 


[Benedictio Mane Dicenda.] 


1] Mane cum surgis e lecto, signabis te 
signo sanctae crucis, dicens: 


In nomine Patris et Filii et Spiritus Sancti. 
Amen. 


2] Deinde innitens genibus vel stans dicas 
Symbolum et Orationem Dominicam. His 
potes et hane precatiunculam addere: 


Gratias ago tibi, mi Pater coelestis, per 
Iesum Christum, Filium tuum dilectum, quod 
me hae nocte ab omnibus incommodis [R.383 
ac perieulis conservatum custodieris. Et oro 
te, ut me hac die quoque conservare et a pec- 
cato et omnibus malis custodire velis, ut tibi 
omnia mea facta atque adeo tota vita bene 
placeant. Quia ego me meumque corpus et 
animam ac omnia in manus tuas commendo. 
Tuus sanctus angelus sit mecum, ne diabolus 
quidquam in me possit. Amen. 


3] Postea alacriter ad vocationis tuae 
operas accedendum est, cantato psalmo, Deca- 
logo vel alio carmine, quo excitetur cor tuum. — 


The Small Catechism. [Appendix I.] Morning Prayer. 


it to them, saying, Take, drink ye all of it. 
This cup is the new testament in My blood, 
which is shed for you for the remission of 
sins. This do. ye, as oft as ye drink it, in 
remembrance of Me. 


What is the benefit of such eating and drinking? 
Answer. 

That is shown us in these words: Given, 
and shed for you, for the remission of sins; 
namely, that in the Sacrament forgiveness of 
sins, life, and salvation are given us through 
these words. For where there is forgiveness 
of sins, there is also life and salvation. 


How can bodily eating and drinking do such great 
things? — Answer. 

It is not the eating and drinking, in- 
deed, that does them, but the words which 
stand here, namely: G4ven, and shed for you, 
for the remission of sins. Which: words are, 
beside the bodily eating and drinking, as the 
chief thing in the Sacrament; and he that 
believes these words has what they say and 
express, namely, the forgiveness of sins. 


Who, then, receives such Sacrament worthily? 

Í Answer. 

Fasting and bodily preparation is, indeed, 
a fine outward training; but he is truly 
worthy and well prepared who has faith in 
these words: Given, and shed for you, for the 
remission of sins. 

But he that does not believe these words, 
or doubts, is unworthy and unfit; for the 
words For you require altogether believing 
hearts. 


[Appendix I.] 


HOW THE HEAD OF THE FAMILY 


Should Teach His Household to Bless 
Themselves in the Morning and 
in the Evening. 


Morning Prayer. 


In the morning, when you rise, you shall 
bless yourself with the holy cross and say: 


In the name of God the Father, Son, and 
Holy Ghost. Amen. 


Then, kneeling or standing, repeat the Creed 
and the Lord’s Prayer. If you choose, you 
may, in addition, say this little prayer: 

I thank Thee, my Heavenly Father, through 
Jesus Christ, Thy dear Son, that Thou hast 
kept me this night from all harm and danger; 
and I pray Thee to keep me this day also 
from sin and all evil, that all my doings and 
life may please Thee. For into Thy hands 
I commend myself, my body and soul, and all 
things. Let Thy holy angel be with me, that 
the Wicked Foe may have no power over me. 
Amen. ; 

" Then go to your work with joy, singing a 
hymn, as the Ten Commandments, or what 
your devotion may suggest. 


557 


558 WM. 367. 368. Catechismus Minor. [Appendix I.] Formae Benedictionis. 38. 377. 378. 


Der WAbendfegen. 
Des Abends, wenn du zu Bette gebft, follft bu 
bid) jegnen mit dem heiligen Kreuz und fagen: 
Das malte Gott Vater, Sohn und Heiliger 
Geijt! Amen. 


Darauf fnienb oder ftehend den Glauben und 
Vaterunfer. Willft bu, fo magft du dies Gebet- 
lein Dazujprechen: 

Sch Dante bir, mein himmlifcher Vater, durch 
sejum Chriftum, deinen lieben Sohn, bab bu 
mich biejet Tag gnübiglid) behütet haft; und bitte 
dich, Du wolleft mir vergeben alle meine Sünden, 
wo ich unrecht getan habe, unb mich bieje Nacht 
gnädiglich behüten; denn ich befehle mich, meinen 
Leib und Seele, und alles in deine Hände. Dein 
heiliger Engel fet mit mir, bab der böfe Feind 
feine Macht an mir finde! Amen. 


Und af$bann flugs und fröhlich geichlafen. 


Wie ein Hausvater. 


fein Gefinde foll lehren ba8 Benedicite 
und Gratias fpredjen. 


[Das Benedicite. | 


Die Kinder und Gefinde follen mit gefaltenen 
Händen und züchtig bor den Tifch treten und 
fprechen: 

Aller Augen warten auf bid, HErr, unb du 
gibft ihnen ihre Speife zu feiner Zeit. Du tuft 
deine milde Hand auf und fättigeit alles, was 
lebt, mit Wohlgefallen. 


&dolia [Gdjolion]. 
Wohlgefallen heißt, daß alle Tiere fo viel zu 
effen friegen, daß fie fröhlich unb guter Dinge 
darüber find; denn Sorgen und Geiz hindern 
fol Wohlgefallen. 


Danad) das Vaterunfer und dies folgende Gebet: 


‚9Err Gott, bimmfijder Vater, fegne uns unb 
bieje deine Gaben, die wir bon deiner milden Güte 
zu uns nehmen, durch SG[um Chriftum, unjern 
Herrn. Amen. 

Das Gratias. 


Alfo aud) nach bem Cffen follen fie gleichermweife 
tun, züchtig und mit gefaltenen Händen jprechen: 


Dantet dem $Grtn, denn er ift freundlich, und 
feine Güte mähret etmigfid); ber allem Fleifche 
Speije gibt, der dem BVieh fein Futter gibt, den 
jungen Raben, bie ihn anrufen. Er hat nicht 
Luft. an der Stärke des Noffes nod) Gefallen an 
jemandes Beinen; der HErr hat Gefallen an 
ires die ihn fürchten, unb bie auf feine Güte 
warten. 


Danac) das Baterunfer und dies folgende Gebet: 


Wir danken dir, HErr Gott Vater, durch 
Sejum Chriftum, unfern HEren, für alle deine 
ae ber du lebeft und regiereft in Ewigkeit! 

men. 


[Benedictio Vesperi Dicenda.] 


4] Similiter vesperi, quum confers te cubi- 
tum, signabis te signo sanctae crucis, dicens: 
In nomine Patris et Filii et Spiritus Saneti. 
Amen. 


5] Deinde flexis genibus vel stans dicas 
Symbolum et Orationem Dominicam. His 
potes et hane precatiunculam addere: 

Gratias ago tibi, mi Pater coelestis, per 
Iesum Christum, Filium tuum dilectum, quod 
me hae die gratuita misericordia et bonitate 
tua custodieris. Et oro te, ut mihi omnia 
peccata mea, quae perpetravi et quibus offendi 
te, remittere et me hac nocte tua gratia be- 
nigne conservare velis. Quia ego me meumque 
corpus et animam ac omnia in manus tuas 
commendo. "Tuus sanctus angelus sit mecum, 
ne diabolus quidquam in me possit. Amen. 

Atque ita tandem placide et tranquille dor- 
miendum est. 


[R.384 
6] QUO PACTO PATRESFAMILIAS 
suam familiam benedictionem mensae 
et gratiarum actionem simplicissime 
docere debeant. 


7] Benedictio Mensae. 


Pueri una cum familia debent complicatis 
manibus, modestiam prae se ferentes, ad men- 
sam accedere et sic orare: | i 

Oculi omnium in te sperant, Domine, et 
tu das escam illorum in tempore opportuno. 
Aperis tu manum tuam et imples omne ani- 
mal benedictione. 


8] Scholion. 


Benedictio hic significat largam distributio- 
nem Dei, qui omnibus animantibus tantum 
cibi suppeditat, ut inde hilariter et iucunde 
vivere possint. Hane benedictionem et lae- 
titiam ac acquiescentiam impediunt sollici- 
tudo prohibita, cura, avaritia, tenacitas. 

9] Deinde addant Orationem Dominicam 
cum: oratione sequenti: 

Domine Deus, Pater coelestis, benedic nobis 
et his donis tuis, quae de tua largitate sumi- 
mus, per Iesum Christum, Dominum nostrum. 
Amen. 

19] Gratiarum Actio. » 

Sie quoque post cibum sumptum ad eundem 
modum modeste complicatis manibus ad men- 
sam assistant et dicant: 

Confitemini Domino, quoniam bonus, [R. 385 
quoniam in aeternum misericordia eius, qui 
dat escam omni carni, qui dat iumentis escam 
ipsorum et pullis corvorum invocantibus eum. 
Non in fortitudine equi voluntatem habebit, 
neque in tibiis viri beneplacitum erit ei. Bene- 
placitum est Domino super timentes eum et 
in eis, qui sperant super misericordia eius. 

11] Deinde addant Orationem Dominicam 
cum oratione sequenti: 

Gratias agimus tibi, Domine Deus Pater, 
per Iesum Christum, Dominum nostrum, pro 
universis beneficiis tuis, qui vivis et regnas 
in saecula saeculorum. Amen. 


E 
- 


The Small Catechism. [Appendix I.] Evening Prayer. Blessing at Table. 


Evening Prayer. 


In the evening, when you go to bed, you 
shall bless yourself with the holy cross and 
say: LC 

In the name of God the Father, Son, and 
Holy Ghost. Amen. 


Then, kneeling or standing, repeat the Creed 
and the Lord's Prayer. If you choose, you 
may, in addition, say this little prayer: 

I thank Thee, my Heavenly Father, through 
Jesus Christ, Thy dear Son, that Thou hast 
graciously kept me this day, and I pray Thee 
to forgive me all my sins, where I have done 
wrong, and graciously keep me this night. 
For into Thy hands I commend myself, my 
body and soul, and all things. Let Thy holy 
angel be with me, that the Wicked Foe may 
have no power over me. Amen. 


Then go to sleep promptly and cheerfully. 


HOW THE HEAD OF THE FAMILY 


Should Teach His Household to Ask 
a Blessing and Return Thanks. 


[Asking a Blessing.] 


The children and servants shall go to the 
table with folded hands and reverently, and 
say: 

The eyes of all wait upon Thee, O Lord; 
and Thou givest them their meat in due 
season; Thou openest Thine hand, and satis- 
fiest the desire of every living thing. 


Note. 


To satisfy the desire means that all ani- 
mals receive so much to eat that they are on 
this aecount joyful and of good cheer; for 
care and avarice hinder such satisfaction. 


(Then the Lord's Prayer, and the prayer here 
following: 

Lord God, Heavenly Father, bless us and 
these Thy gifts, which we take from Thy 
bountiful goodness, through Jesus Christ, our 
Lord. Amen. 


Returning Thanks. 


Likewise also after the meal they shall 
reverently and with folded hands say: 

‘O give thanks unto the Lord, for He is 
good; for His mercy endureth forever. He 


giveth food to all flesh; He giveth to the 


beast his food, and to the young ravens which 
cry. He delighteth not in the strength of the 
horse; He taketh not pleasure in the legs of 
a man. The Lord taketh pleasure in them 
that fear Him, in those that hope in His 
mercy. 


Then the Lord's Prayer and the prayer here 
following: 

We thank Thee, Lord God, Father, through 
Jesus Christ, our Lord, for all Thy benefits, 
who livest and reignest forever and ever. 
Amen. 


559 


560 3.369. 370. 


[Anhang II] 


Die Hanstafel 


etliher Sprüche für allerlei Heilige Orden und 
Stände, dadurd dtefelben, alS durch eigene 
Lektion, ihres Amtes und Dienftes 
zu vermahnen. 


Den Bifhöfen, Bfarrherren und Predigern. 


„Ein Bischof joff unfträflich fein, eines Wei: 
beS Mann, nüchtern, fittig, mäßig, gajtfrei, lehr- 
haftig, nidt ein Weinfäufer, nicht beipig, nicht 
unehrlihe Hantierung treiben; fondern gelinde, 
nicht haderhaftig, nicht geizig, ber feinem eigenen 
Haufe wohl vorjtehe, ber gehorjame Kinder habe, 
mit affer Ehrbarfeit, nicht ein Neuling; bet ob 
Dem Wort halte, das gewiß ijt und lehren fann, 
auf dak er mächtig fei, zu ermahnen durch die 
heilfame Lehre und zu ftrafen bie Widerfprecher.” 
Jn der 1. Epiftel zu Timotheus am 3. Kapitel. 


Catechismus Minor. [Appendix II.] Tabula Oecumenica. 


W. 378. 379. 


[Appendix II.] 


1] TABULA OECONOMICA, 


in qua proponuntur elegantes quaedam 
ex Sacra Scriptura sententiae, pro omni- 
bus sanctis ordinibus ac statibus, per 
quas illi, tamquam propria quadam 
lectione, sui officii et muneris 
admonentur. 


Episcopis, Parochis et Concionatoribus. 


2] Oportet episcopum irreprehensibilem esse, 
unius uxoris maritum, vigilantem, sobrium, 
modestum, hospitalem, aptum ad docendum, 
non vinolentum, non percussorem, non turpis 


lueri cupidum, sed. aequum, alienum [R.386 


a pugnis, alienum ab avaritia, qui suae domui 
bene praesit, qui liberos habeat in subieetione 
eum omni reverentia, non novitium, tenacem 
fidelis sermonis, qui secundum doctrinam est, 
ut potens sit exhortari doctrina. sana, et eos, 
qui contradicunt, arguere ete. 1. ad Tim. 3, 
2 sqq. et ad Titum 1, 6 sqq. 


Quid Debeant Auditores Episcopis Suis. 


3] Dominus ordinavit his, qui evangelium annuntiant, de évangelio vivere, 1 Cor. 9, 14. 


Communicet doctori in omnibus bonis is, qui docetur Verbo, Gal. 6, 6. 
presbyteri, duplici honore digni habeantur, maxime qui laborant in Verbo et doctrina. 
Non obligabis os bovi trituranti. Et: 
Obedite praepositis vestris et cedite eis. 
pro animabus vestris reddituri, ut cum gaudio hoc faciant, et non gementes; 


enim Scriptura: 
[1 Tim. 5, 17. 18]. 


expedit vobis [Ebr. 13, 17]. 


Bon weltliher Obrigkeit. 


„sedermann fei untertan der Obrigkeit; denn 
die Obrigkeit, fo allenthalben ijt, ijt von Gott ge- 
ordnet. Wer aber der Obrigfeit moiberjtrebt, der 
widerftrebt Gottes Ordnung; wer aber twider- 
ftrebt, wird fein Urteil empfahen; denn fie trägt 
das Schwert nicht umjonjt, fie tit Gottes Dienerin, 
eine Räderin zur Strafe über die, fo Böjes tun.” 
Bu den Römern am 13. Kapitel. 


Qui bene praesunt 


Dignus est operarius mercede sua 
Ipsi enim vigilant, quasi rationem 
hoc enim non 


De Magistratibus. 


4] Omnis anima potestatibus supereminen- 
tibus subdita sit. Non enim est potestas nisi 
a Deo. Quae vero sunt potestates, a Deo ordi- 
natae sunt. Itaque quisquis resistit potestati, 
Dei ordinationi resistit. Qui autem restite- 
rint, sibi ipsis iudicium accipient. Non enim 
frustra gladium gestat, nam Dei minister est, 
ultor ad iram ei, qui, quod malum est, fecerit. 
Rom. 13,1sqq. © 


Quid Subditi Magistratibus Debeant. 


5] Reddite, quae sunt Caesaris, Caesari, Matth. 22, 21. 


ribus subdita sit ete. 


ipsum servientes. 


Omnis anima potestatibus sublimio- 


Ideoque necessitate subditi estote, non solum propter iram, sed [R.387 
etiam propter conscientiam. Ideo enim et tributa praestatis. 
Reddite ergo omnibus debita: 


Ministri enim Dei sunt, in hoc 
cui tributum, tributum; cui vectigal, vecti- 


gal; cui timorem, timorem; cui honorem, honorem, Rom. 13, 1.5 sqq. Adhortor primum 


Dicit 


omnium fieri obsecrationes, orationes, interpellationes, gratiarum actiones pro omnibus homini- 
bus, pro regibus et omnibus, qui in sublimitate constituti sunt, ut quietam et tranquillam 
vitam agamus cum omni pietate et gravitate, 1 Tim. 2, 1 sqq. "Admone illos principibus et 


potestatibus. subditos esse etc., Tit. 3, 1. 


Subditi estote omni humanae creaturae propter 


Dominum, sive regi tamquam praecellenti, sive ducibus tamquam ab eo missis etc., 1 Petr. 


2, 13 sq. 
Den Ehemännern. 


sot Männer, wohnet bei euren Weibern mit 
Vernunft und gebet dem meibifchen [weiblichen] 
als dem Schwächlten Werkzeug feine Ehre, al8 Mit: 
erben der Gnade des Lebens, auf daß euer Gebet 
nicht verhindert werde." Bn der eriten [Epiitel] 
Petri am 3. Kapitel. „Und feid nicht bitter gegen 
fie.” Zu den Kolofjern am 3. Kapitel. 


Maritis. 


6] Viri cohabitent cum uxoribus secundum 
scientiam, veluti infirmiori vasi muliebri im- 
pertientes honorem, tamquam etiam coheredi- 
bus gratiae vitae, ne interrumpantur preces 
vestrae. 1 Petr.3,7. "Viri, diligite uxores et 
ne sitis amarulenti adversus illas. Col. 3, 19. 


The Small Catechism. [Appendix II.] Table of Duties. 


[Appendix II.] 


TABLE OF DUTIES, 


Consisting of Certain Passages of Scrip- 

ture for Various Holy Orders and Sta- 

tions, Whereby These are to be Admon- 

ished, as by a Special Lesson, Regarding 
Their Office and Service. 


For Bishops, Pastors, and Preachers. 


A bishop must be blameless, the husband 
of one wife, vigilant, sober, of good behavior, 
given to hospitality, apt to teach; not given 
to wine, no striker, not greedy of filthy lucre; 
but patient, not a brawler, not covetous; one 
that ruleth well his own house, having his 
children in subjection with all gravity; not 
a novice; holding fast the faithful Word as 
he hath been taught, that he may be able by 
sound doctrine both to exhort and to convince 
the gainsayers. 1 Tim. 3, 2 ff.; Titus 1, 6. 


[What the Hearers Owe to Their Pastors. 


Even so hath the Lord ordained that they 
which preach the Gospel should live of the 
Gospel. 1 Cor.9,14. Let him that is taught 
in the Word communicate unto him that 
teacheth in all good things. Gal. 6, 6. Let 
the elders that rule well be counted worthy 
of double honor, especially they who labor in 
the Word and doctrine. For the Scripture 
saith, Thou shalt not muzzle the ox that 
treadeth out the corn; and the laborer is 
worthy of his reward. 1 Tim.5,17.18. Obey 
them that have the rule over you, and submit 
yourselves; for they watch for your souls as 
they that must give account, that they may 
do it with joy and not with grief; for that 
is unprofitable for you. Heb. 13, 17.] 


Concerning Civil Government. 


Let every soul be subject unto the higher 
powers. For the power which exists any- 
where is ordained of God. Whosoever re- 
sisteth the power resisteth the ordinance of 
God; and they that resist shall receive to 
themselves damnation. For he beareth not 
the sword in vain; for he is the minister of 
God, a revenger to execute wrath upon him 
that doeth evil. Rom. 13, 1—4. 


[What Subjects Owe to the Magistrates. 


Render unto Caesar the things which are 
Caesar's. Matt. 22,21. Let every soul be sub- 
ject unto the higher powers, etc. Wherefore 
ye must needs be subject, not only for wrath, 
but also for conscience’ sake. For, for this 
cause pay ye tribute also; for they are God’s 
ministers, attending continually upon this 
very thing. Render therefore to all their 
dues: tribute to whom tribute is due; cus- 
tom, to whom custom; fear, to whom fear; 
honor, to whom honor. Rom. 13,1. 5 ff. I ex- 
hort, therefore, that, first of all, supplications, 
prayers, intercessions, and giving of thanks 
be made for all men, for kings and for all 
that are in authority, that we may lead a 

Concordia Triglotta. 


561 


quiet and peaceable life in all godliness and 
honesty. 1 Tim.2,1f. Put them in mind to 
be subject to principalities and powers, etc. 
Titus 3, 1. Submit yourselves to every ordi- 
nance of man for the Lord’s sake, whether it 
be to the king as supreme, or unto governors 
as unto them that are sent by him, etc. 1 Pet. 
2138] 
For Husbands. 


^ Ye husbands, dwell with your wives accord- 
ing to knowledge, giving honor unto the wife, 
as unto the weaker vessel, and as being heirs 
together of the grace of life, that your prayers 
be not hindered. 1 Pet. 3,7. And be not bitter 
against them. Col. 3,9. 


36 


569 9.370.371. 


Den Cheweibern. 

„Die Weiber feiert untertan ihren Männern als 
Dem HErrn, wie Sara Abraham gehorjam mar 
und hieß ibn Herr, welcher Töchter ihr worden 
feid, jo ihr wohl tut und nicht jo jchüchtern fein.“ 
sn der erften. [Epiftel] Petri am 3. Kapitel. 


Den Eltern, 
nor Bäter, reizet eure Kinder nicht zu Born, 
Dak fie nicht jcheu werden, jonbern ziehet fie auf 
in der Zudt und Vermahnung zu dem Herrn.“ 
Bu den Ephefern am 6. Kapitel. 


Den Kindern. 


„Shr Kinder, jeid gehorfam euren Eltern in 
dem Herrn, denn dies ijt billig. Ehre Vater 
und Mutter, das ijt das erjte Gebot, das 
Verheipung hat, nämlich: dak dir’s wohl gehe, 
unb [du] lange lebejt auf Erden.“ Bu den Gpbe- 
fern am 6. 


Den Knedhten, Mägden, Taglöhnern und 
Arbeitern. 

„Sshr Knete, jeib gehorjam euren Teiblichen 
Herren mit Furdt und Bittern, in Cinfaltigfeit 
eures Herzens, al3 Chrifto jelbit, nicht mit Dienft 
[allein] bor Augen, af$ [ben] Menfchen zu ge- 
fallen, jondern als die Knechte Chrifti, dak ihr 
folchen Willen Gottes tut bon Herzen, mit gutem 
Willen. Lapt euch diinfen, bab ihr dem Herrn 
und nicht den Menfchen Dbienet, und tijjet, was 
ein jeglicher Gutes tut, das wird er empfahen, er 
fet Knecht oder frei.” 


Den Hausherren und Hausfrauen. 
st Herren, tut aud) dasfelbige gegen ihnen 
[gegen fie] unb lajfet euer Dräuen und wiffet, daß 
ihr aud) einen Herrn im Himmel habt, und iit 

bei ihm fein Anjehen der Perfon.” Eph. 6. 


Der gemeinen Jugend. 
sr Sungen, jeib den Alten untertan und be- 
weijet Darin bie Demut. Denn Gott widerjtehet 
Den Hoffärtigen, aber den Demütigen gibt er 
Gnade. So demütiget eud) nun unter bie getpal- 
tige Hand Gottes, dak er euch erhöhe zu jeiner 
Beit.” 1 Petr. am 5. Kapitel. 


Den Witwen. 

„Welche eine rechte Witwe und einjam ijt, bie 
ftellet ihre Hoffnung auf Gott und bleibet am 
Gebet Tag und Nacht. Welche aber in Wolliiften 
lebet, bie ift lebendig tot.“ 1 Tim. am 5. Kapitel. 


Der Gemeinde. à 
,Siebe deinen Nächiten als bid) jelbit; in bem 
Wort find alle Gebote berfajjet.^ Zu den Römern 
am 13. Kapitel. „Und haltet an mit Beten für 
alle Menfchen!“ Jn der 1. [Cpiftel an] Timotheus 
am 2. Kapitel. 


Catechismus Minor. [Appendix II.] Tabula Oecumenica. 


YW. 379. 380. 


Uxoribus. 


7] Similiter, uxores, subditae sitis vestris 
viris tamquam Domino, quemadmodum Sara 
obedivit Abrahae, dominum illum appellans, 
cuius factae estis filiae, dum benefacitis, et 
non terremini ullo pavore. 1 Petr. 3, 6. Eph. 
55 22; 

Parentibus. 


S] Parentes, ne provocetis ad iram liberos 
vestros, sed educetis eos per eruditionem et 
correptionem Domini. Eph. 6, 4. 


Liberis. 


9] Filii, obedite parentibus vestris in [R.388 
Domino, nam id est iustum. Honora patrem 
tuum et mairem tuam, quod est praeceptum 
primum in promissione, ut bene tibi sit, et 
sis longaevus in terra. Eph. 6, 1 sq. / 


Servis, Ancillis, Mercenariis et Ceteris 
ad Laborem Conductis. 


10] Servi, obedite iis, qui domini sunt se- 
eundum earnem, eum timore ac tremore, cum 
simplicitate cordis vestri, tamquam Christo, 
non ad oculum servientes, veluti hominibus 
placere studentes, sed tamquam servi Christi, 
facientes, quae vult Deus, ex animo cum bene- 
volentia, servientes Domino et non hominibus, 
ilud scientes, quod unusquisque, quod fecerit 
bonum, hoc reportaturus sit a Deo, sive servus 
fuerit sive liber. Eph. 6,5 sqq. €Col.3,22. | 


Patribusfamilias et Matribusfamilias. 


11] Et vos, domini, eadem facite erga illos, 
remittentes minas, scientes, quod et vester 
ipsorum Dominus sit in coelis, nec personae 
respectus sit apud illum. Eph. 6,9. Col.4, 1. 


Communi Iuventuti. 

12] Similiter, iuniores, subditi estote senio- 
ribus, sic, ut omnes alius alii vicissim sub- 
iiciamini. Humilitatem animi vobis infixam 
habete, propterea quia Deus superbis resistit, 
humilibus autem dat gratiam. Humiliamini 
igitur sub potenti manu Dei, ut vos exaltet 
tempore opportuno. 1 Petr. 5, 5 sqq. 


nM IQ US. [R.389 


13] Quae vere vidua est ac desolata, speret 
in Deo et perseveret in obsecrationibus ac pre- 
cationibus noctu dieque. Quae vero in deliciis 
vivit, ea vivens mortua est. 1 Tim. 5, 5. 


Omnibus in Commune. 
. 14] Dilige proximum tuum sieut te ipsum. 
In hoe sermone omnia praecepta summatim 
comprehenduntur. Rom. 13, 8 sqq. Et ante 
omnia fiant deprecationes, obsecrationes, inter- 
pellationes, gratiarum actiones pro omnibus 
hominibus ete. 1 Tim. 2,1sq. 


15] Ein jeder lern’ fein’ Lektion, 
So wird es wohl im Haufe ftohn. 

16] Cuique sit imprimis magnae sua lectio curae, 
Ut domus officiis stet decorata suis. 

17] Lac Winy àváyvoow Eis noanidecow adojoas, 
Oixov Eysı zvxiwóv eviaooégovta xahov. 


The Small Catechism. [Appendix II.] Table of Duties. 


For Wives. 


Wives, submit yourselves unto your own 
husbands, as unto the Lord, even as Sarah 
obeyed Abraham, calling him lord; whose 
daughters ye are, as long as ye do well, and 
are not afraid with any amazement. 1 Pet. 
3,6; Eph. 5, 22. 


For Parents. 


Ye fathers, provoke not your children to 
wrath, but bring them up in the nurture and 
admonition of the Lord. Eph. 6, 4. 


For Children. 


Children, obey your parents in the Lord; 
for this is right. Honor thy father and 
mother; which is the first commandment 
with promise: that it may be well with thee, 
and thou mayest live long on the earth. 
Eph. 6, 1—3. 


For Male and Female Servants, Hired 
Men, and Laborers. 


Servants, be obedient to them that are your 
masters according to the flesh, with fear and 
trembling, in singleness of your heart, as unto 
Christ; not with eye-service, as men-pleasers, 
but as the servants of Christ, doing the will 
of God from the heart; with good will doing 
service as to the Lord, and not to men; know- 
ing that whatsoever good thing any man 
doeth, the same shall he receive of the Lord, 
whether he be bond or free. Eph. 6, 5 ff.; 
001.3; 22. 


For Masters and Mistresses. 


Ye masters, do the same things unto them, 
forbearing threatening, knowing that your 
Master also is in heaven; neither is there 
respect of persons with Him. Eph. 6, 9; 
Col. 4, 1. 


For Young Persons in General. 


Likewise, ye younger, submit yourselves 
unto the elder. Yea, all of you be subject one 
to another, and be clothed with humility; for 
God resisteth the proud, and giveth grace to 
the humble. Humble yourselves, therefore, 
under the mighty hand of God that He may 

exalt you in due time. 1 Pet. 5, 5. 6. 


For Widows. 


She that is a widow indeed, and desolate, 
trusteth in God, and continueth in supplica- 
tions and prayers night and day. But she 
that liveth in pleasure is dead while she 
liveth. 1 Tim. 5, 5. 6. 


For All in Common. 


Thou shalt love thy neighbor as thyself. 
Herein are comprehended all the command- 
ments. Rom. 13,8 ff. And persevere in prayer 
tor all men: 1 Tim. 2, 1. 2. 


Let each his lesson learn with care, 
And all the household well shall fare. 


563 


| iu^ L RER ‘nol git a 
crown qd RE 


CHE 


"st 


VI. 


Der Große Ratechtsmus, 


Deut. 


D. Martin Luther. 


CATECHISMUS MAIOR 


D. Martini Lutheri. 


THE LARGE CATECHISM, 


German. 


D. Martin Luther. 


Eine chrijtliche, heilfame und nötige Vorrede und 
treue, ernftlihe Vermahnung D. Martin Luthers 
an alle Ehriften, fonderlich aber an alle Pfarr- 
herren und Prediger, daß fie fid) täglich im RKate- 
chismo, fo der ganzen Heiligen Schrift eine furze 
Summa und Auszug ift, wohl üben und den 
immer treiben follen tjt». 


Dap mir den Katehismum jo fast treiben und 
zu treiben beide begehren und bitten, haben wir 
nicht geringe llrjadjen, dieweil wir jehen, daß lei- 
der viele Pfarrherren und Prediger hierin jehr 
faumig find und verachten beide ihr Amt und 
Diefe Lehre, etliche aus großer, hoher Kunft, etliche 
aber aus lauter Faulheit und Baudhjorge, welche 
ftellen fi) nicht anders zur Sache, denn af$ wären 
fie um ihres Bauchs willen Pfarrherren oder Pre- 
Diger und müßten nichts tun [brauchten nichts zu 
tun], denn der Güter gebrauchen, weil [jolange] 
fie leben, wie fie unter bem Papfttum gewohnt 
[waren]. 


Und wiewohl fie alles, was fie lehren und pre- 
digen jollen, jet jo reidjfid), flar und leicht vor 
fid haben in jo viel heilfamen Büchern und, wie 
fie e8 vorzeiten hießen, bie rechten Sermones per 
se loquentes, Dormi secure, Paratos et Thesau- 
ros, nod) [dennoch] find fie nicht jo fromm und 
redlich, daß fie [olde Bücher fauften, oder, wenn 
fie diefelben gleich haben, dennoch nicht anjehen 
nod) fejen. Ach! das find zumal jchändliche Frep- 
linge und Bauchdiener, die billiger Sauhirten und 
$unbefnedjte jein follten denn GSeel[en]wärter 
und Pfarrherren. 


Und daß fie bod) jo viel täten, weil fie des un- 
nitgen, jcehweren Gejchwätes der fieben Gezeiten 
[fieben Zeiten, fanonijden Stunden (Horen): 
Mette, Prim, Terz, Gert, Non, Veiper, Komplet] 
nun los find, an derjelben Statt morgen8, mit- 
tags unb abends etwa ein Blatt oder zwei aus 
Dem Katechismo, Betbitdhlein, Neuen Leftament 
oder jonft aus der Biblia läfen und ein Bater- 
unjer für fid) und ihre Pfarrfinder beteten, auf 
Dak fie bod) Dem Changelio wiederum eine Ehre 
und Danf erzeigten, durch welches fie denn von fo 
mancherlei Zaft und Befchwerungen erledigt find, 
und fid fchämten ein wenig, daß fie, gleichwie die 
Säue und Hunde, nicht mehr bom Cvangelio be- 
halten denn folche faule, jchädliche, jchandliche, 
fleijchliche Freiheit. Denn der Röbel leider ohne- 
das allzu geringe achtet des (&bangelii, und mir 
nichts Sonderliches ausrichten, wenn tir gleich 
allen Fleiß bortpenben: was follt’s denn tun, 
wenn wir läffig unb faul fein wollen, wie tir 
unter dem Papittum getwefen find? 


über das jchlägt mit zu das fehändliche Lafter 
und heimlich böfe Gejchmeiß [Seuche] der Sicher: 
heit und Überdruß, daß viele meinen, der Kate: 
hismus fei eine fchlechte, geringe Lehre, welche fie 
mit einem Mal überlefen und dann al8bald fin- 
nen, das Buch in [den] Winkel werfen und gleich 
fi jhämen, mehr drin zu fejen. 


Pia, utilis et necessaria praefatio et fidelis 
ac seria cohortatio D. Martini Lutheri, [R.390 
scripta ad omnes pios, imprimis ad pastores 
et concionatores, ut quotidie se et alios in 
Catechismo tamquam in summa et éztouf 
totius Sacrae Scripturae diligenter exerceant 
et illum fideliter et assidue ecclesiae 
proponant ete. 


1] Quod in concionibus non ipsi solum Cate- 
chismum urgemus, sed alios etiam, ut idem 
faciant, rogamus obtestamurque, non con- 
temnendas sane causas habemus, maxime 
quum videamus et concionatores et parochos 
ipsos hic ut plurimum cessare, contemnentes 
et ofiecium suum et doctrinam ipsam idque 
inde adeo, quod quidam illorum nimis alta, 
ut sibi quidem videntur, sapiunt, quidam 
etiam ipsa socordia ventrisque cura nihil prius 
habent, non aliter erga hoc negotium affecti, 
quam si ventris solummodo causa parochi et 
praecones Verbi constituantur, nec alia re oc- 
cupatos esse conveniat, quam ut strenue pro- 
digant consumantque, dum vivunt, omnia, 
perinde ut sub papatu consuevere. à 

2] Ac tametsi omnia, quae doceri atque 
-praedicari debeant, hoe tempore abunde illis 
suppetant dilucideque ob oculos posita sint, 
tot praeclaris ac salutaribus ad hoe editis 
libris, quumque, ut olim nominare consueve- 
runt, ita nune re ipsa Sermones per se [R. 391 
loquentes, Dormi secure, Paratos et Thesauros 
habeant: ita tamen sive inertes sive etiam per- 
versi quidam sunt, ut haee scripta nee emere 
dignentur, nec si empta habeant, intueri sal- 
tem ac legere velint. Bone Deus, quam noxium 
detestandumque hoc hominum genus est, ven- 
tris gulaeque mancipia, quos rectius poreis aut 
canibus quam fidelium animabus praefeceris. 

3] Ac optandum quidem foret, ut, cum in- 
utiles laboriosaeque demurmurationes precu- 
larum canonicarum, ut vocantur, desierint, 
harum loco mane, meridie ac vesperi aliquot 
saltem paginas vel in Catechismo vel in Pre- 
cationibus vel in Novo Testamento evolverent, 
aut denique aliud quidpiam ex Bibliis Sacris 
sibi sumerent, Orationemque Dominicam ali- 
quando ad Deum Patrem et sua et gregis sui 
causa perorarent, quo tandem videlicet evan- 
gelio, euius beneficio tot oneribus ac molestiis 
liberati sunt, vel aliquam rependant gratiam 
suppudeatque eos, quod instar canum ac suum 
non aliud ex evangelio addidicerint quam 
desidiosam, noxiam ae detestandam hane car- 
4] nis licentiam. Nam cum vulgus alioqui 
nimis frigide erga evangelium affectum sit, 
et nos etiam, cum omnia summa conamur, aut 
nihil aut parum efficiamus, quanto minus prae- 
clari aliquid sperandum erit, si, quemadmo- 
dum sub papatu fuimus, ita nune quoque 
desides ac negligentes esse coeperimus. 

5] His accedit noxium atque pestiferum 
ilud malum securitatis et satietatis, quod 
multorum animis iampridem latenter obrepit 
eosque ita inficit, ut sancte deierent nihil esse 
facilius ipsa Catechismi doctrina, adeo etiam, 
ut cum unica lectione illum percurrerint, sta- 
tim velut ad summum provecti atque edocti 
librum ipsum in angulum aliquem abiieiant 
pacer ine eos quodammodo in manus sumere 

enuo. 


A Christian, Profitable, and Necessary Preface, 
and Faithful, Earnest Exhortation of Dr. Mar- 
tin Luther to All Christians, but Especially to 
All Pastors and Preachers, that They Should 
Daily Exercise Themselves in the Catechism, 
which is a Short Summary and Epitome of 
the Entire Holy Scriptures, and that They 
May Always Teach the Same. 


We have no slight reasons for treating the 
Catechism so constantly [in sermons] and for 
both desiring and beseeching others to teach 
it, since we see to our sorrow that many pas- 
tors and preachers are very negligent in this, 
and slight both their office and this teaching; 
some from great and high art [giving their 
mind, as they imagine, to much higher mat- 
ters], but others from sheer laziness and care 
for their paunches, assuming no other relation 
to this business than if they were pastors and 
preachers for their bellies’ sake, and had noth- 
ing to do but to [spend and] consume their 
emoluments as long as they live, as they have 
been accustomed to do under the Papacy. 


And although they have now everything 
that they are to preach and teach placed be- 
fore them so abundantly, clearly, and easily, 
in so many [excellent and] helpful books, and 
the true Sermones per se loquentes, Dormi 
secure, Paratos et Thesauros, as they were 
called in former times; yet they are not so 
godly and honest as to buy these books, or 
even when they have them, to look at them or 
read them. Alas! they are altogether shame- 
ful gluttons and servants of their own bellies 
who ought to be more properly swineherds and 
dog-tenders than care-takers of souls and pas- 
tors. 


And now that they are delivered from the 
unprofitable and burdensome babbling of the 
Seven Canonical Hours, oh, that, instead 
thereof, they would only, morning, noon, and 
evening, read a page or two in the Catechism, 
the Prayer-book, the New Testament, or else- 
where in the Bible, and pray the Lord’s 
Prayer for themselves and their parishioners, 
so that they might render, in return, honor 
and thanks to the Gospel, by which they have 
been delivered from burdens and troubles so 
manifold, and might feel a little shame be- 
cause like pigs and dogs they retain no more 
of the Gospel than such a lazy, pernicious, 
shameful, carnal liberty! For, alas! as it is, 
the common people regard the Gospel alto- 
gether too lightly, and we accomplish nothing 
extraordinary even though we use all dili- 
gence. What, then, will be achieved if we 
shall be negligent and lazy as we were under 
the Papacy? 

To this there is added the shameful vice 
and secret infection of security and satiety, 
that is, that many regard the Catechism as 
a poor, mean teaching, which they can read 
through at one time, and then immediately 
know it, throw the book into a corner, and 
be ashamed, as it were, to read in it again. 


568 3n. 376. 377. 


Ya man findet wohl etliche Ritlze [Bengel] und 
Tilze [Geizhälfe], aud) unter dem Adel, bie bor- 
geben, man [be]bürfe hinfort weder Pfarrherren 
nod Prediger, man hab’s in Büchern und finne 
e8 bon ihm felber wohl lernen, und lajfen aud) 
Die Pfarren getroft fallen und bertiüjten, dazu 
beide Pfarrherren und Prediger mweidlich Not unb 
Hunger leiden, wie fi Denn gebührt zu tun den 
tollen Deutfchen; denn wir Deutfchen haben fold 
fchändlih Volk und müfjen’s leiden. 


Das jage ich aber für mich: Sch bin auch ein 
Doktor und Prediger, ja, jo gelehrt und erfahren, 
al3 bie alle fein mögen, bie jolche Vermeffenheit 
und Sicherheit haben; noch tue ich wie ein Kind, 
ba$ man den Katechismum lehrt, und leje und 
fpreche aud) bon Wort zu Wort des Morgens, 
und wenn ich Zeit habe, bie zehn Gebote, Glauben, 
das Baterunjer, Pfalmen ujw.; und muß nod) 
täglich dazulejen unb -jtudieren und fann dennoc) 
nicht beftehen, wie id) gern wollte, und muß ein 
Kind und Schüler des Katechismi bleiben, und 
bíeib'S auch gerne. Und biefe zarten, efeln [dün- 
felhaften] Gejellen wollen mit einem Überlejen 
[ugs Doktor über alle Doktor fein, alles fonnen 
und nichts mehr bedürfen. Wobhlan, folches ijt 
aud) ein gewiß Anzeichen, Dak fie beide, ihr Amt 
und des Bolts Seelen, ja dazu Gott und fein 
Wort verachten und dürfen nicht [brauchen nicht 
zu] fallen, fondern find jdon allzu greulid) ge- 
fallen, [bejdürften wohl, dap fie Kinder würden 
und das Whe anfingen zu lernen, das jie meinen 
langft an den Schuhen zerrifien [zu] haben. 


prorsus nec sui officii nec salutis populi ratione 


Catechismus Maior. 


Praefatio. YB. 391. 392. 


6] Imo, quod indignius est, reperiuntur 
hodie etiam ex nobilibus quidam adeo [R.392 
ignobilis animi, ut affirmare ausint nihil opus 
esse amplius sive parochis sive concionatori- 
bus, sed sufficere libros, ex quibus eadem haec 
discere quilibet per se ac nullo tradente queat. 
Unde et ipsas parochias strenue ac fortiter 
collabi ac desolari patiuntur, parochos autem 
et concionatores tantum non fame interire 
sinunt, perinde ut decet stolidos ac insanos 
Germanos. "Talem etenim populum Germani 
et habemus et tolerare cogimur. 

7] Ego vero, ut de me ipso dicam scilicet, 
tametsi doctor ac praedicator sum, non mi- 
nori, ut opinor, cum doctrina tum experientia 
praeditus quam ii, qui tanta de se praesumunt 
et ad tantam securitatem pervenerunt: haud- 
quaquam tamen imitari me pueros pudet, sed 
quemadmodum illos Catechismum docemus, 
ita et ego mane aut quandocunque vaeui ali- 
quid temporis datur, ipsam Orationem Domi- 
nicam, decem praecepta, articulos fidei, psal- 
mos aliquot etc. mecum ipse quasi ad verbum 
recito. Et quamquam adhue quotidie leetio- 
nibus et studiis vaco, attamen ne sie quidem 
possum pervenire, quo cupio, aut praestare, 
8] quae volo. Ita fit, ut puerum ae discipu- 
lum Catechismi etiam hodie me profiteri ne- 
cesse habeam, profiteorque libenter. At deli- 
catuli fastidiosulique isti vel unica tantum 
lectione assequuntur, ut repente omnes ubique 
doctores post se relinquant sciantque omnia, 
nee ullius doctrina aut institutione opus am- 
plius habeant. Imo vero hoc ipso veluti cer- 
tissimo argumento ostendunt, quod nullam 


m habeant, sed contemnant et Deum pariter et 


Verbum ipsius. Nec est quod ruinam ultra metuant, cum iam horrendissimum casum fecerint, 
quin potius opus illis sit denuo repuerascere ac discere prima literarum elementa, quae alioqui 
etiam ipsis calceis (ut dicitur) sibi protrita esse existimant. 


Derhalben bitte id) [olde faule Wänjte ober 
vermefjene Heilige, fie wollten fi um Gottes 
willen bereden laffen und glauben, daß fie wahr: 
fi), wahrlich nicht jo gelehrt unb jo hohe Docto- 
te8 find, als fie fid) Iaffen diinfen, und nimmer: 
mehr gedenten, daß fie bieje8 Stüd ausgelernt 
haben oder allerdinge genug wifjen, ob fie es gleich 
dünkt, Dak fie es allzu wohl fünnen. Denn ob fie 
es gleich allerdings auf3 allerbefte wühten und 
fönnten (daS bod) nicht möglich ijt in Diefem 
Leben), fo ift bod) mancherlei Nuk und Frudt da- 
hinten, jo man’s täglich lieft und übt mit Ge- 
banfen und Reden, nämlich), dak der Heilige Geijt 
bei folhem Lejen, Reden und Gedenken gegen- 
wärtig ijt und immer neu und mehr Licht und 
Andacht dazu gibt, bab eS immerdar beffer und 
beffer jehmect und eingeht; mie Chriftus auch ber- 
heißt Matth. 18: „Wo zivei oder Drei in meinem 
Namen verjammelt find, da bin id) in ihrem 
Mittel” [in ihrer Mitte]. 


Dazu Hilft’3 aus der Maen gewaltiglich wider 
den Teufel, Welt, Fleifeh und alle böfen Geban- 
fen, jo man mit Gottes Wort umgeht, davon redet 
und Dichtet, daß auch der erjte Pjalm felig preift 
die, fo Tag und Nacht bom Gejete Gottes handeln. 
Ohne Zweifel wirft du feinen Weihraud) oder 
ander Geräuch ftärfer wider den Teufel anrichten, 


9] Rogo itaque hos ignavos ventres ac 
praesumptuosos sanctos, ut vel propter Deum 
hoc sibi persuaderi patiantur se ad [R.393 
eam eruditionem haudquaquam pervenisse, 
quam ipsi sibi tribuunt, deinde ut nec un- 
quam in animum inducant se Catechismi par- 
tes omnino omnes perdidicisse perspectasque 
habere, etiamsi notissimae ac meditatissimae 
ipsis videantur., Nam ut maxime demus, eos 
omnia quam optime et perfectissime tenere ac 
scire (quod tamen in hac vita propemodum 
impossibile fuerit), non tamen neque illud 
praetereundum, multiplicem usum ae fructum 
ex eo consequi, si eadem illa rudimenta quo- 
tidie legantur, meditandoque et loquendo ex- 
erceantur. Nimirum quod Spiritus Sanctus 
adsit huie lectioni, sermoni ae meditationi, 
qui subinde novos motus excitet ac maius 


lumen suppeditet, ut quotidie magis magisque 


hae doctrina afficiamur, ac maius operae pre- 
tium in ea faciamus, sicuti et Christus ipse 
promittit apud Matthaeum, cap. 18, 20, cum 
inquit: Ubicunque duo aut tres congregati 
fuerint in nomine meo, ero in medio eorum. 

19] Adhaec nihil est efficacius contra diabo- 
lum, carnem et omnes pravas cogitationes, 
quam si sedulo tractetur Verbum Dei, de eo 
sit sermo et meditatio nostra, adeo ut psalmus 
primus eos pronuntiet beatos, qui in lege Dei 
meditantur die ac nocte. Nec est, quod thus 
praestantius aut odoramentum aliquod effica- 


LI 


Yea, even among the nobility there may be 
found some louts and scrimps, who declare 
that there is no longer any need either of 
pastors or preachers; that we have everything 
in books, and every one can easily learn it by 
himself; and so they are content to let the 
parishes decay and become desolate, and pas- 
tors and preachers to suffer distress and 
hunger a plenty, just as it becomes crazy 
Germans to do. For we Germans have such 
disgraceful people, and must endure them. 


But for myself I say this: I am also a 
doctor and preacher, yea, as learned and ex- 
perienced as all those may be who have such 
presumption and security; yet I do as a child 
who is being taught the Catechism, and every 
morning, and whenever I have time, I read 
and say, word for word, the Ten Command- 
ments, the Creed, the Lord's Prayer, the 
Psalms, etc. And I must still read and study 
daily, and yet I cannot master it as I wish, 
but must remain a child and pupil of the 
Catechism, and am glad so to remain. And 
yet these delicate, fastidious fellows would 
with one reading promptly be doctors above 
all doctors, know everything and be in need 
of nothing. Well, this, too, is indeed a sure 
sign that they despise both their office and 
the souls of the people, yea, even God and His 
Word. They do not have to fall, they are 
already fallen all too horribly; they would 
need to become children, and begin to learn 
their alphabet, which they imagine that they 
have long since outgrown. 


Therefore I beg such lazy paunches or pre- 
sumptuous saints to be persuaded and believe 
for God's sake that they are verily, verily! 
not so learned or such great doctors as they 
imagine; and never to presume that they have 
finished learning this [the parts of the Cate- 
chism], or know it well enough in all points, 
even though they think that they know it ever 
so well. For though they should know and 
understand it perfectly (which, however, is 
impossible in this life), yet there are mani- 
fold benefits and fruits. still to be obtained, 
if it be daily read and practised in thought 
and speech; namely, that the Holy Ghost is 
present in such reading and repetition and 
meditation, and bestows ever new and more 
light and devoutness, so that it is daily rel- 
ished and appreciated better, as Christ prom- 
ises, Matt. 18, 20: Where two or three are 


gathered together in My name, there am I in. 


the midst of them. 


Besides, it is an exceedingly effectual help 
against the devil, the world, and the flesh and 
all evil thoughts to be occupied with the Word 
of God, and to speak of it, and meditate upon 
it, so that the First Psalm declares those 
blessed who meditate upon the Law of God 
day and night. Undoubtedly, you will not 
start a stronger incense or other fumigation 


The Large Catechism. Preface. 


569 


570 M. 377—319. 


denn jo du mit Gottes Geboten und Worten um- 
gehft, Davon rebejt, fingft oder denfit. Das ift 
freilich das rechte Weihwaffer und Zeichen, davor 
er fleucht [flieht] und damit er fid) [ber]jagen läßt. 


Nun follteft du Dod) ja allein um deSiwillen jolche 
Stüdfe gern l[ejen, reden, denfen und handeln, 
wenn du jonft feine andere Frucht und Musk da- 
bon hätteft, denn daß Du den Teufel und böje 
Gedanken damit fannft verjagen. Denn er fann 
Gottes Wort nicht hören nod) leiden, und Gottes 
Wort ift nicht wie ein ander, lojes Geichwäh, 
wie bon Dieterich bon Bern uj, fondern, wie 
St. Paulus Mim. 1 jagt, „eine Kraft Gottes“, 
Sa freilich eine Kraft Gottes, bie Dem Teufel das 
gebrannte Leid antut und uns aus der Maken 
ftürft, tröftet und hilft. 


Und was foll ich viel jagen? Wo id) allen Mus 
und Frucht jollte erzählen, jo Gottes Wort wirft, 
io wollte id) Papier und Zeit genug nehmen? 
Den Teufel heibt man Zaujenbfünjtiger; wie will 
man aber Gottes Wort heißen, das jolden Tau= 
fendfünftiger mit aller jeiner Kunft und Macht 
verjagt und zunichte macht? (58 muß freilich mehr 
Denn Hundert Taujendfünftiger jein. Und wir 
follten jofde Macht, Nuk, Kraft und Frudt fo 
leichtfertiglich verachten, jonberlid) bie wir Pfarr- 
herren und Prediger fein wollen? So follte man 
uns doch nicht allein nicht au freffen geben, jon- 
dern auch mit Hunden ausheken [mit Hunden 
hbegend vertreiben] unb mit Lungen ausmwerfen 
[mit Pferdequitten bemwerfend vertreiben], weil 
wir des alles nicht allein täglich bedürfen wie des 
täglichen Brot3, jonbern auch täglich haben mitffen 
wider das tägliche und unruhige Anfechten und 
Sauern des taujendfünitigen Teufels. 


Catechismus Maior. . Praefatio. 


YW. 392. 393. 


cius adversus daemones habiturum te speres, 
quam si Verbum et praecepta Dei multo usu 
traetes, de iis familiares misceas sermones, 
ila canas ac mediteris. Haec enim vere aqua 
ila sanctificata sunt verumque signum, quo 
Satan et fugatur, et quod fugit maxime. 

11] Et si nulla alia utilitas hine petenda 
sit, quam quod Satanam et pravas cogitationes 
depellat, eerte vel sola haec tanti facienda 
erat, ut hane doctrinae partem libenter disce- 
res, legeres, meditareris et tractares. Non 
enim potest nec ferre nec audire Verbum Dei 
Satan. Etipsum Verbum non est tale, quales 
sunt aniles fabulae aut carmina lyricorum, sed 
est, quemadmodum Paulus ait [Rom. 1, 16], 
potentia, Dei ad salutem ommi credenti. [R. 394 
Ac revera potentia Dei, quae Satanam ut 
maxime affligit et premit, nos vero supra mo- 
dum refocillat et reficit. 

12] Et quid multis opus? Si fructum ac 
utilitatem omnem, quam Verbum Dei opera- 
tur, enumerare vellem, neque charta neque 
tempus suppeteret. "Vulgo vocant Satanam 
mille artium opificem, hoc est, cuius potestas 
sit varia ae multiplex. At ipsum Dei ser- 
monem, qui non solum variam ac multiplicem 
potestatem habet, verum etiam illum ipsum 
mille artium artificem cum omni potentia et 
arte sua opprimit et ad nihilum redigit, quo 
tandem nomine dignabimur? Nimirum non 
mille tantum artium, sed multarum myriadum 
13] artificem merito dixeris. Quare nos qui- 
dem si tantam potentiam, tantam utilitatem, 
tantas vires, tantum denique usum illius adeo 
parvi aestimaremus, praesertim qui parochi 
et concionatores esse et perhiberi volumus, tum 
digni sane essemus, quibus non solum nullus 
suppeditaretur cibus, sed qui canibus etiam 
exagitaremur, praesertim cum illis omnibus 


non minus quam quotidiani panis opus habeamus, ac plane iisdem contra quotidianas ac irre- 
quietas tentationes et insidias mille istius artium artificis carere non possimus. 


Und ob folches nicht genug wäre zur Vermah- 
nung, den Katehismum täglich zu fejen, jo jollte 
doch uns allein genugjam zwingen Gottes Gebot, 
welcher Deut. 6 ernftlich gebeut [gebietet], ba man 
foll fein Gebot fißend, gehend, ftehend, liegend, auf- 
ftehend immer bedenfen und gleich als ein ftetiges 
Mal und Zeichen vor Augen und in Händen haben. 
Ohne Zweifel wird er jolches umfonft nicht fo 
ernitlich heißen und fordern, fondern weil er weiß 
unjere [Ge]Fahr und Not, dazu der Teufel fteti- 
ges und mwütiges Stürmen und Anfechtung, will 
er un$ davor warnen, rüjten und bewahren als 
mit gutem Harnijch wider ihre feurigen Pfeile 
und mit guter Arznei wider ihr giftiges, böjes 
Gejchmeiß und Cingeben. 


14] Quodsi neque haec satis sufficiant ad 
excitandos commonendosque animos ad dili- 
gentem Catechismi lectionem, ipsum tamen 
praeceptum Dei vel solum cogere nos debebat, 
quod exstat Deut. 6, 6 sqq., ut praecepta ipsius 
sedentes, ambulantes, stantes, iacentes, sur- 
gentes nunquam non meditemur, ac velut 
signum aliquod ob oculos ponamus ae mani- 
bus gestemus. Procul dubio non temere Deus 
hoc tam severiter et praecipit et exigit, sed 
cum non ignoret, quae nos pericula et necessi- 
tates urgeant, adhaec quanta contentione, as- 
siduitate et pertinacia maligni spiritus nullo 
non momento in perpetuam nostri perniciem 
sint instructi, voluit nos contra optimus ille 
Pater noster coelestis veluti solida et efficaci 


armatura hoc modo paratos atque instructos esse, quo possimus, et ignita tela ac pravas pesti- 


ferasque illorum aggressiones repellere ac profligare. 


© welche tolle, unfinnige Narren find wir, daß 
wir unter jolden mächtigen Teinden, als die 
Teufel find, wohnen oder herbergen je müfjen und 
wollen dazu unjere Waffen unb Wehre verachten 
und faul fein, diefelben anzufehen oder daran zu 
gebenfen! 

Und was tun folche überdrüffige, vermeffene 
Heilige, fo nicht wollen oder mögen ben RKatechis- 
mum täglich fejen und lernen, denn dap fie fid) 
felbft viel gelehrter halten, denn Gott felbft ift 


[R. 395 


15] Sed o stolidos ac insensatos nos, qui, 
cum necesse habeamus, diversari ac degere 
inter hostes adeo potentes, nempe daemones, 
nihilominus arma nostra contemnamus, desi- 
des atque stertentes ea ne aspicere quidem, aut 
1lpsorum meminisse sustineamus! 

, 16] Et quid, quaeso, saturi illi praesumptuo- 
sique sancti, Catechismi videlicet doctrinam 
respuentes ac longe abiectiorem aestimantes, 
quam quae quotidie legi ac disci debeat, aliud 


The Large Catechism. Preface. 


against the devil than by being engaged upon 
God’s commandments and words, and speak- 
ing, singing, or thinking of them. For this 
is indeed the true holy water and holy sign 
from which he flees, and by which he may be 
driven away. 

Now, for this reason alone you ought gladly 
to read, speak, think and treat of these things, 
if you had no other profit and fruit from them 
than that by doing so you can drive away the 
devil and evil thoughts. For he cannot hear 
or endure God’s Word; and God’s Word is 
not like some other silly prattle, as that about 
Dietrich of Berne, etc., but as St. Paul says, 
Rom. 1, 16, the power of God. Yea, indeed, 
the power of God which gives the devil burn- 
ing pain, and strengthens, comforts, and helps 
us beyond measure. 


And what. need is there of many words? 
If I were to recount all the profit and fruit 
which God’s Word produces, whence would 
I get enough paper and time? The devil is 
called the master of a thousand arts. But 
what shall we call God’s Word, which drives 
away and brings to naught this master of 
a thousand arts with all his arts and power? 
It. must indeed be the master of more than 
a hundred thousand arts. And shall we frivo- 
lously despise such power, profit, strength, 
and fruit — we, especially, who claim to be 
pastors and preachers? If so, we should not 
only have nothing given us to eat, but be 
driven out, being baited with dogs, and pelted 
with dung, because we not only need all this 
every day as we need our daily bread, but 
must also daily use it against the daily and 
unabated attacks and lurking of the devil, the 
master of a thousand arts. 


And if this were not sufficient to admonish 
us to read the Catechism daily, yet we should 
feel sufficiently constrained by the command 
of God alone, who solemnly enjoins in Deut. 
6, 6 ff. that we should always meditate upon 
His precepts, sitting, walking, standing, lying 
down, and rising, and have them before our 
eyes and in our hands as a constant mark and 
sign. Doubtless He did not so solemnly re- 
quire and enjoin this without a purpose; but 
because He knows our danger and need, as well 
as the constant and furious assaults and temp- 
tations of devils, He wishes to warn, equip, 
and preserve us against them, as with a good 
armor against their fiery darts and with good 
medicine against their evil infection and sug- 
gestion. 

Oh, what mad, senseless fools are we that, 
while we must ever live and dwell among such 
mighty enemies as the devils are, we never- 
theless despise our weapons and defense, and 
are too lazy to look at or think of them! 

.And what else are such supercilious, pre- 
sumptuous saints, who are unwilling to read 
and study the Catechism daily, doing than 
esteeming themselves much more learned than 


571 


5792 M. 379. 380. 


mit allen feinen Heiligen, Engeln, Propheten, 
Apoiteln und allen Ehriften? Denn weil fid) Gott 
felbjt nicht jdümt, jolcheS täglich zu lehren, als 


der nichts Befferes wiffe zu lehren, und immer 


jolches einerlei lehrt und nicht3 Neues noch anderes 
vornimmt, und alle Heiligen nichts Befjeres nod) 
anderes twiffen zu lernen und nicht finnen aus- 
lernen, find wir denn nicht bie alferfeinjten Ge- 
fellen, bie wir uns lafjen ditnfen, wenn wir’s ein 
mal gelefen und gehört haben, dak wir’s alles 
fonnen und nicht mehr lefen nod) lernen Dürfen 
unb finnen das auf eine Stunde auslernen, das 
Gott felbft nicht fann auslehren, fo er doch bran 
lehrt von Anfang der Welt bis zu Ende, und alle 
Propheten jamt allen Heiligen dran zu lernen ge- 
habt und nod) immer Schüler find [ge]blieben 
unb nod) bleiben miiffen? 


Catechismus Maior. 


Praefatio. $8. 393. 394. 


agunt, quam quod se ipsos longe doctiores 
reputant Deo ipso, omnibus angelis, patriar- 
chis, apostolis et omnibus Christianis? Nam 
cum non pudeat Deum ipsum haec quotidie 
docere, ut qui melius aut praestantius aliquid, 
quod doceatur, non habeat, eademque illa 
saepius iteret atque inculcet, novi vero ac 
alienum ab hae doctrina nihil sibi sumat; 
addo etiam, cum omnes sancti nihil melius 
nec utilius sciant, quod discant, nec unquam 
ad plenum discere. queant: an non seilicet 
egregii ac perbelli homines sumus, quod, cum 
semel hane doctrinam vel legerimus vel audi- 
verimus, in eam persuasionem veniamus, quasi 
omnia sciamus, nec ulla amplius nobis opus 
sit lectione, adeoque una etiam hora illud per- 
discere possimus, quod nec ipse Deus perdocere 
potuit, idque cum iam inde a condito mundo 


ad finem usque illius idem hoc agat; denique omnes prophetae ac sancti abunde semper habue- 
rint hine, quod discerent, nihilominus discipuli perpetuo manserint et manere necesse habuerint? 


Denn das muß ja fein, wer bie zehn Gebote 
wohl und gar fann, daß der muß die ganze Schrift 
fonnen, bab er finne in allen Sachen und Fällen 
raten, helfen, tröften, urteilen, richten beide geijt- 
fid) und tveltfid) Wefen und möge fein ein Richter 
über alle Qefre, Stände, Geijter, Nechte, und was 
in der Welt jein mag. Und was ijf der ganze 
Pialter denn eitel Gedanken und Übungen des 
eriten Gebot3? Nun weiß id) ja fürwahr, dap 
folche faule Bauche oder vermeffene Geifter nicht 
einen Pfalm verjtehen, [ge]fd)mmeige denn die ganze 
Heilige Schrift, und wollen den Katehismum 
wiffen und verachten, welcher der ganzen Heiligen 
Schrift furzer Auszug und Abjerift ift. 


Scripturam. 


17] Nam illud sane certum atque indubita- 
tum est, quod, qui decem praecepta probe norit 
ac perdidicerit, is totam etiam Scripturam 
sciat, ut possit in quibuslibet negotiis et casi- 
bus consilio, auxilio, consolatione praesto esse, 
discernere ac iudicare civiles pariter et eccle- 
siasticas controversias, sitque iudex omnium 
doctrinarum, ordinum, spirituum, iuris et 
aequitatis ac quidquid in mundo esse possit. 
18] Et quid, precor, totus psalmorum [R.396 
liber aliud quam meras cogitationes exer- 
citiaque primi praecepti continet? Atqui 
persuasissimum habeo huiusmodi ignavos ven- 
tres ac praesumptuosos spiritus ne unicum 
quidem psalmum intelligere, nedum totam 


Et interim tamen iidem illi Catechismi traditionem contemnunt, qui totius 


Scripturae quasi quoddam compendium est brevemque illius atque summariam descriptionem 


continet. 


Darum bitte id) abermal alle Chriften, fonder- 
lid) bie Pfarrherren und Prediger, fie wollten 
nicht zu früh Doctores fein und alles [zu] willen 
fid) ditnfen laffen (e8 geht an Diinfen und gefpan- 
nen [ungenebtem] Tuch viel ab), fondern fid) tag- 
lic) wohl drin üben und immer treiben, dazu mit 
aller Gorge und HFleif fid) vorfehen bor dem gif: 
tigen Gejcdhmeif folder Sicherheit oder Diintel- 
meifter, jondern ftetig anhalten beide mit Lefen, 
Lehren, Lernen, Denfen und Dichten und nicht 
aljo abíajjen, bi3 folange fie erfahren und gewiß 
werden, daß fie den Teufel tot gelehrt und ge- 
lebrter [ge]worden find, denn Gott felber ijt und 
alle jeine Heiligen. 


Werden fie jolchen Fleiß tun, fo will id) ihnen 
gujagen, und fie follen’3 auch innewerden, welche 
Hrucht fie erlangen werden, und wie feine Leute 
Gott aus ihnen machen wird, daß fie mit ber Zeit 
lefbjt fein befennen follen, daß, je länger und 
mehr fie Den Katechismum treiben, je weniger fie 
davon foijjen, unb je mehr fie daran zu lernen 
haben, und wird ihnen aí8 ben Hungrigen und 
Durftigen dann allererft recht fehmeden, das fie 
jet bor großer Qülle und Überdruß nicht riechen 
mögen. Da gebe Gott feine Gnade zu! Amen. 


19] Quare nune iterum omnes Christianos 
obsecro obtestorque, imprimis vero parochos 
et concionatores, ne praemature doctores fieri 
velint seque omnia scire falso sibi persuadeant. 
Nam ut falsis ponderibus atque mensuris, ita 
et vanis persuasionibus multum decedit, cum 
ad iustum examen exiguntur. Quin potius 
quotidie his studiis exerceantur eademque 
sedulo inculcent. Adhaec omni cura ac dili- 
gentia caveant, ne detestanda contagione secu- 
ritatis praesumptionisque corripiantur, sed in 
hoe praecipue incumbant, ut legendo, docendo, 
diseendo, cogitando et meditando omne tem- 
pus consumant, nec àntea desistant, donee re 
ipsa compererint ac certi fiant, quod Satanam 
ad mortem perdidicerint doctioresque facti 
sint Deo et omnibus angelis eius. 

20] Quodsi hane diligentiam adhibuerint, 
sancte ipsis promitto, ac re ipsa iidem etiam 
experientur, quod magnum inde fructum sint 
eonseeuturi, et quod excellentes viros Deus ex 
ipsis facturus sit, adeo ut i ipsi etiam aliquando 
fateantur, quod, quo magis Catechismi doctri- 
nam repetunt iterantque, eo minus ipsam ap- 
prehendant ae sciant, sed necesse habeant per- 
petuo illam discere. Ex qua quidem re fiet, ut 
tum demum veluti esurientibus et sitientibus 
placere ac sapere illud incipiat, cuius nune 
prae nimia saturitate ac fastidio ne olfactum 
quidem ferre sustinent. 
p: ecamur, quo gratiam nobis suam largiatur! 

men. 


MIR WIRE eae UR CRT RAD ERE NOR. au, 


Quod ut fiat, Deum 


The Large Catechism. Preface. 


- God Himself with all His saints, angels, 
[patriarchs], prophets, apostles, and all Chris- 
tians? For inasmuch as God Himself is not 
ashamed to teach these things daily, as know- 
ing nothing better to teach, and always keeps 
teaching the same thing, and does not take up 
anything new or different, and all the saints 
know nothing better or different to learn, and 
cannot finish learning this, are we not the 
finest of all fellows to imagine, if we have once 
read or heard it, that we know it all, and have 
no further need to read and learn, but can 
finish learning in one hour what God Himself 
cannot finish teaching, although He is engaged 
in teaching it from the beginning to the end 
of the world, and all prophets, together with 
all saints, have been occupied with learning it, 
and have ever remained pupils, and must con- 
tinue to be such? 


For it needs must be that whoever knows 
the Ten Commandments perfectly must know 
all the Scriptures, so that, in all affairs and 
cases, he can advise, help, comfort, judge, and 
decide both spiritual and temporal matters, 
and is qualified to sit in judgment upon all 
doctrines, estates, spirits, laws, and whatever 
else is in the world. And what, indeed, is the 
entire Psalter but thoughts and exercises upon 
the First Commandment? Now I know of a 
truth that such lazy paunches and presump- 
tuous spirits do not understand a single 
psalm, much less the entire Holy Scriptures; 
and yet they pretend to know and despise the 
Catechism, which is a compend and brief sum- 
mary of all the Holy Scriptures. 


Therefore I again implore all Christians, 
especially pastors and preachers, not to be 
doctors too soon, and imagine that they know 
everything (for imagination and cloth un- 
shrunk [and false weights] fall far short of 
the measure), but that they daily exercise 
themselves well in these studies and constantly 
treat them; moreover, that they guard with 
all care and diligence against the poisonous 
infection of such security and vain imagina- 
tion, but steadily keep on reading, teaching, 
learning, pondering, and meditating, and do 
not cease until they have made a test and are 
sure that they have taught the devil to death, 
and have become more learned than God Him- 
self and all His saints. 


If they manifest such diligence, then I will 
promise them, and they shall also perceive, 
what fruit they will obtain, and what ex- 
cellent men God will make of them, so that 
in due time they themselves will acknowledge 
that the longer and the more they study the 
Catechism, the less they know of it, and the 
more they find yet to learn; and then only, 
as hungry and thirsty ones, will they truly 
relish that which now they cannot endure, 
because of great abundance and satiety. To 
this end may God grant His grace! Amen. 


573 


574 M. 380—382. 


Kurze Vorrede [D. 90, 9.]. 


Dieje Predigt iff dazu geordnet und angefangen, 
daß e8 fei ein Unterricht für bie Kinder und Gin- 
fältigen, barum fie aud) von alters her auf grie- 
djijd) heißt Katechismus, das ijt, eine Kinderlehre, 
fo ein jegliher Chrift zur Not wiffen foll, alfo 
daß, mer folches nicht weiß, nicht finnte unter bie 
Chriften gezählt und zu feinem Saframent zuges 
laffen werden [der Katehismus wurde in Witten- 
berg feit 1523 im Beichtverhör abgefragt]; gleich- 
wie man einen Handwerfämann, der feines $anb- 
merfS Recht und Gebrauch nicht weiß, [bin]aus- 
wirft und für untüdhtig halt. Derhalben foll 
man junge Leute die Stüde, jo in ben Katedhis- 
mum oder Kinderpredigt gehören, wohl und fertig 
lernen laffen und mit Fleiß Darin üben und 
treiben. 


Darum aud) ein jeglicher Hausvater fchuldig 
ift, Daß er zum twenigiten bie Woche einmal feine 
Kinder unb Gefinde umfrage und verhöre, was 
fie davon mifjen oder lernen und, mo fie es nicht 
fónnen, mit (rnjt dazu halte. Denn id) benfe 
wohl [ich erinnere mich gut] der Zeit, ja e8 be- 
gibt fid) noch täglich, daß man grobe, alte, betagte 
Leute findet, die hiervon gar nidts gewuht haben 
oder nod) willen, gehen doch gleichwohl zur Taufe 
und Saframent und [ge]brauchen alles, was bie 
Chriften haben, fo doch, bie zum Saframent gehen, 
billig mehr willen und völligeren BVerftand aller 
chriftlichen Lehre haben follten denn die Kinder 
unb neue Schüler. Wiewohl wir’s für den ge- 
meinen Haufen bei den dreien Stücden bleiben 
laffen, jo von alters her in der Chriftenheit [ge]- 
blieben find, aber wenig recht gelehrt und getrie- 
ben, fo lange bi$ man fid) in denfelben wohl übe 
unb läuftig [bewandert] werde beide jung und 
alt, was Chrijten [Chrift] heißen und fein twill. 
Und find nämlich bieje: 


Catechismus Maior: 


Prolegomena. YW. 395. 396. 


DOCT. MART. LUTHERI BREVIS 
PRAEFATIO. 


1] Praesentis huius opusculi sermonem haud 
alio animo elaboravimus, quam ut esset [R. 397 
institutio puerorum atque simplicium. Hine 
apud veteres lingua Graeca catechismus dictus 
est, quae vox puerilem institutionem significat. 
2] Haec vero cuivis Christianorum necessario 
debet esse perspecta et cognita, ita ut, si quis 
huius cognitionem non habeat, in Christia- 
norum numerum merito non sit referendus 
neque ad sacramentorum participationem ad- 
mittendus. Quemadmodum opifex quispiam 
manuarius, qui artis aut opificii sui rationem 
et usum non callet, iure optimo reprobandus et 
3] minimi pretii habendus. Quapropter pueris 
articuli ad Catechismum seu puerilem institu- 
tionem pertinentes summo studio tradendi 
sunt, inque ipsis non segniter exercenda eorun- 
dem industria. 


4] Inde fidelis ac vigilantis patrisfamilias 
officium exigit, ut per hebdomadam ad mini- 
mum semel habito examine liberorum ac fami- 
liae periculum faciat ac audiens exacte per- 
quirat, quid hisce de rebus intelligant aut 
didicerint, quibus ignoratis eosdem serio et 
graviter eo, ut ista perdiscant, adigat. Probe 
5] enim commemini, atque adeo quotidie hoc 
ipsum usu venire videmus, ut usque adeo 
tardo atque hebeti ingenio inveniantur [R.398 
homines, iamque natu grandiores, quibus hac 
de re nihil prorsus compertum fuit, aut etiam 
hodie teneant, quamquam nihilo secius sacra- 
mentorum nobiscum fiant participes omnibus- 
que illis utantur, quae peculiariter Christianis 
utenda data et instituta sunt, cum tamen ii, 
qui saeramentorum usum sibi vindicant, plus 
scire, neque non ampliore Christianarum re- 
rum intelligentia praediti atque exculti esse 
debeant quam pueri aut novitii scholastici. 
6] Ceterum nos pro instituendo vulgo hisce 
tribus partibus contenti erimus, quae a priscis 


usque saeculis recepta consuetudine in Christianismo permanserunt, tametsi perpauca ex his 
recte et sincere tradita sint populo, donec in iisdem probe triti et exercitati evaserint, cum 


senes tum iuvenes, quicunque Christiani esse aut dici contendunt. 


sequuntur: 
Zum eriten. 


Die zehn Gebote Gottes. 
1. Su jollft feine andern Götter haben neben 
mir. 
2. Du jolfjt den Namen Gottes nicht vergeblich 
führen. : 


3. Du follft ben Feiertag heiligen. 
4, Du follft Vater und Mutter ehren. 


. Du follft nicht töten. 

. Du jofíft nicht ehebrechen. 

. Du follft nicht ftehlen. 

8. Du follit fein falfh Beugnis reden wider 
deinen 9tádjiten. 


-] C» Ct 


Sunt autem hae, quae 


i 


[ Primo.] 
DECEM PRAECEPTA. 


1] I. Non habebis deos alienos eoram me. 


[R. 399 


=] II. Non assumes nomen Domini Dei tui 
in vanum, quia non habebit Dominus Deus 
tuus insontem eum, qui assumpserit nomen 
eius in vanum. 

3] III. Memento, ut diem sabbati sancti- 
fices. 

4] IV. Honora patrem tuum et matrem 
tuam, ut sis longaevus super terram. 

5] | V.. Non occides. 

6] VI. Non moechaberis. 

7] VII. Non furtum facies. 

8] VIII. Non loqueris contra proximum 
tuum falsum testimonium. 


The Large Catechism. Short Preface. 


SHORT PREFACE 
OF DR. MARTIN LUTHER. 


This sermon is designed and undertaken 
that it might be an instruction for children 
and the simple-minded. Hence of old it was 
called in Greek Catechism, i. e., instruction 
for children, what every Christian must needs 
. know, so that he who does not know this 
could not be numbered with the Christians 
nor be admitted to any Sacrament, just as 
a mechanic who does not understand the rules 
and customs of his trade is expelled and con- 
sidered incapable. Therefore we must have 
the young learn the parts which belong to 
the Catechism or instruction for children well 
and fluently and diligently exercise themselves 
in them and keep them occupied with them. 

Therefore it is the duty of every father of 
a family to question and examine his children 
and servants at least once a week and to ascer- 
tain what they know of it, or are learning, 
and, if they do not know it, to keep them 
faithfully at it. For I well remember the 
time, indeed, even now it is a daily occurrence 
that one finds rude, old persons who knew 
nothing and still know nothing of these 
things, and who, nevertheless, go to Baptism 
and the Lord’s Supper, and use everything 
belonging to Christians, notwithstanding that 
those who come to the Lord’s Supper ought 
to know more and have a fuller understanding 
of all Christian doctrine than children and 
new scholars. However, for the common 
people we are satisfied with the three parts, 
which have remained in Christendom from of 
old, though little of it has been taught and 
treated correctly until both young and old, 
who are called and wish to be Christians, are 
well trained in them and familiar with them. 
These are the following: 


| First. . 
THE TEN COMMANDMENTS OF GOD. 


1. Thou shalt have no other gods before Me. 

2. Thou shalt not take the name of the Lord, 
thy God, in vain [for the Lord will not hold 
him guiltless that taketh His name in vain]. 

3. Thou shalt sanctify the holy-day. [Re- 
member the Sabbath-day to keep it holy.] 

4. Thou shalt honor thy father and mother 
[that thou mayest live long upon the earth]. 

5. Thou shalt not kill. 

6. Thou shalt not commit adultery. 

7. Thou shalt not steal. 

8. Thou shalt not bear false witness against 
thy neighbor. ; 


575 


576 M. 382—384. 


9. Su jofff nicht begehren deines Nädhiten 
Haus. 

10. Du follft nicht begehren feines Weibes [fein 
Weib], Knecht, Mago, Vieh oder was fein iit. 


Zum zweiten. 
Die Hauptartikel unfers Glaubens. 


1. Sch glaube an Gott [den] Vater allmad- 
tigen, Schöpfer Himmels und der Erben. 

2. Und an YEfum Chriftum, feinen einigen 
Sohn, unjern HErrn, der empfangen iit bon bem 
Heiligen Geift, geboren aus Maria, ber Jungfrau, 
gelitten hat unter Pontio Pilato, gefreuzigt, ge- 
ftorben und begraben ift, niedergefahren zur Hölle, 
am dritten Tage wieder auferftanden von [ben] 
Toten, aufgefahren gen Himmel, figenb zur Rech- 
ten Gottes, des allmächtigen Vaters, von dannen 
er zufünftig ijt, zu richten bie Qebenbigen und bie 
Toten. 

9. Sch glaube an den Heiligen Geift, eine heilige 
driftlide Kirche, Gemeinschaft der Heiligen, Ber- 
gebung der Sünden, Wuferftehung des TFleifches 
und ein ewiges Leben. Amen. 


Zum dritten. 


Das Gebet ober Vaterunfer, jo Chriftus 
gelehrt bat. 


Vater unfer, ber du bift im Himmel. 
1. Gebeiligt werde dein Name. 
2. Zuflomme dein Reich. 
3. Dein Wille gefchehe, wie im Himmel, alfo 
aud) auf Erden. 
4, Unjer täglich Brot gib uns heute. 


9. Und verlaffe [erlaß, vergibl uns unfere 
Schuld, als wir verlaffen unfern Schuldigern. 

6. Und führe uns nicht in Verfuchung. 

7. Sondern erlöfe uns vom Übel. Amen. 


Das find bie nötigften Stüde, bie man zum 
erften lernen muß bon Wort zu Wort erzählen 
und foll bie Kinder dazu gewöhnen täglich, wenn 
fie DeS Morgens aufftehen, zu Tifche gehen und 
jid) des Abends fchlafen legen, daß fie eg müffen 
auffagen, und ihnen nicht zu effen noch zu trinfen 
geben, fie hätten’3 denn gejagt. Desgleichen ijt 
auch ein jeglicher Hausvater [djufbig, mit dem Ge: 
finde, Knechten und Mägden, zu halten, daß er fie 
nicht bet fid) halte, wo fie e8 nicht finnen oder 
lernen wollen. Denn es ijt mitnichten zu leiden, 
daß ein Menjch jo tof und wild fei und folches 
nicht lerne, weil in diefen dreien Stüden Türzlich, 
gröblic und aufs einfältigfte verfaßt ift alles, 
was wir in der Schrift haben; denn bie lieben 
Vater ober Wpoftel (wer fie gewesen find) haben 
alfo in eine Summa geftellt, was der Chriften 


Catechismus Maior. Prolegomena. 


YS. 396—398. 
9] IX. Non concupisces domum proximi tui. 


10] X. Non desiderabis uxorem eius, non 
servum, non ancillam, non bovem, non asinum 
nec omnia, quae illius sunt. 


Secundo. [R. 400 
ARTICULI CHRISTIANAE FIDEI. 


11] I. Credo in Deum Patrem omnipoten- 
tem, Creatorem coeli et terrae. 

12] II. Et in Iesum Christum, Filium eius 
unicum, Dominum nostrum, qui conceptus est 
de Spiritu Sancto, natus ex Maria virgine, 
passus sub Pontio Pilato, crucifixus, mortuus 
et sepultus, descendit ad inferos, tertia die 
resurrexit a mortuis, ascendit ad coelos, sedet 
ad dexteram Dei, Patris omnipotentis, inde 
venturus est iudicare vivos et mortuos. 


13] III. Credo in Spiritum Sanctum, san- 
ctam ecclesiam catholicam, sanetorum com- 
munionem, remissionem peccatorum, carnis 
resurrectionem et vitam aeternam. Amen. . 


14] Tertio. 


ORATIO, QUAM NOBIS CHRISTUS — 
TRADIDIT IN EVANGELIO. 


Pater noster, qui es in coelis. 
I. Sanctificetur nomen tuum. 
II. Adveniat regnum tuum. 
III. Fiat voluntas tua, quemadmodum in 
coelo, sie etiam in terra. 
IV. Panem nostrum quotidianum da nobis 
hodie. 
V. Et remitte nobis debita nostra, sieut 
et nos remittimus debitoribus nostris. 
VI. Et ne inducas nos in tentationem. 
VII. Sed libera nos a malo. Quia tuum est 
regnum et potentia et gloria in saecula saecu- 
lorum. Amen. 


15] Haec sunt capita summe neces- [R. 401 


saria, quae cuivis Christianorum primo perdi- 
scenda sunt atque ad verbum recitanda. Sunt 
16] autem ad hoc quotidie assuefaciendi pueri, 
ut, quoties mane e stratis surrexerint et ad 
capiendum cibum accesserint et sub vesperam 
iterum dormitum ierint, memoriter recitent, 
neque ad cibum aut potum admittantur nisi 
his omnibus ante diligenter recitatis. Non 
17] secus boni patrisfamilias officium herile 
exigit cum familia, nempe cum servis et an- 
cillis, agere, neque quemquam in famulitio 
suo perferre, ista nescientem aut recusantem 
18] discere. Neque enim ullo modo ferendum 
est, ut hominum aliquis usque adeo ferus sit 


et barbarus, qui haec nolit discere, cum in. 


hisce tribus partibus summatim ac ruditer, et 


SUAE 
nam eru: 


The Large Catechism. Short Preface. 


9. Thou shalt not covet thy neighbor’s 
house. 

10. Thou shalt not covet thy neighbor’s 
wife, nor his man-servant, nor his maid- 
servant, nor his cattle [ox, nor his ass], nor 
anything that is his. 


Secondly. 
THE CHIEF ARTICLES OF OUR FAITH. 


1. I believe in God the Father Almighty, 
Maker of heaven and earth. 

2. And in Jesus Christ, His only Son, our 
Lord; who was conceived by the Holy Ghost, 
born of the Virgin Mary; suffered under Pon- 
tius Pilate, was crucified, dead and buried; 
He descended into hell; the third day He 
rose again from the dead; He ascended into 
heaven, and sitteth on the right hand of God 
the Father Almighty; from thence He shall 
come to judge the quick and the dead. 

3. I believe in the Holy Ghost, the holy 
Christian Church, the communion of saints, 
the forgiveness of sins, the resurrection of the 
body, and the life everlasting. Amen. 


Thirdly. 


THE PRAYER, OR “OUR FATHER," 
WHICH CHRIST TAUGHT. 


Our Father who art in heaven. 

l. Hallowed be Thy name. 

2. Thy kingdom come. 

3. Thy will be done on earth as it is in 
heaven. 

4. Give us this day our daily bread. 

59. And forgive us our trespasses as we for- 
give those who trespass against us. 

6. And lead us not into temptation. 

7. But deliver us from evil. [For Thine is 
the kingdom and the power and the glory, 
forever and ever.] Amen. 


These are the most necessary parts which 
one should first learn to repeat word for word, 
and which our children should be accustomed 
to recite daily when they arise in the morning, 
when they sit down to their meals, and when 
they retire at night; and until they repeat 
them, they should be given neither food nor 
drink. Likewise every head of a household 
is obliged to do the same with respect to his 
domesties, man-servants and maid-servants, 
and not to keep them in his house if they do 
not know these things and are unwilling to 
learn them. For à person who is so rude and 
unruly as to be unwilling to learn these things 
is not to be tolerated; for in these three 
parts everything that we have in the Scrip- 
tures is comprehended in short, plain, and 


Concordia Triglotta. 


37 


77 


578 M. 384. 385. 


Lehre, Leben, Weisheit und funjt fet, wovon fie 


reden und handeln und womit fie umgehen. 


Catechismus Maior. 


Prolegomena. YW. 398. 399. 


quoad eius fieri potuit, simplicissime compre- 
hensa sint omnia, quidquid passim in sacris 
19] literis longe lateque tractamus. Etenim 


sancti patres aut apostoli (quicunque tandem illi fuerint) huiusmodi compendio complexi sunt 
Christianorum doctrinam, vitam, artem et sapientiam, qua de re loquantur et tractent, aut 


quid tandem id sit, quod exerceant. 


Wenn nun bieje drei Stüde gefaßt find, gehört 
fid aud, Dak man twiffe zu fagen von unjern 
Saframenten (fo Chriftus felbft eingejekt hat) der 
Taufe und des heiligen Veibe und Blutes Chrifti, 
alg nämlich den Lert, jo Matthäus und Marfus 
beichreiben am Ende ihres Cvangeliums, wie 
Chriftus feinen Süngern bie Lege [den Abfchied] 
gab und fie abfertigte. 


Von der Taufe. 


Gehet hin und lehret alle Völker und taufet fie 
im Namen des Vater und des Sohnes und des 
Heiligen Geijtes. Wer ba glaubet und getauft 
wird, ber wird felig werden; mer aber nicht 
glaubet, der wird verdammt werden. 


So viel ijt genug einem Ginfältigen aus ber 
Schrift von der Taufe zu willen; be8gleidjen auch 
bom andern Saframent mit furzen, einfältigen 
Worten, al3 nämlich den Lert St. Pauli. 


Vom Eaframent. 

Unjer HEre JEjus Chriftus in der Nacht, als 
et verraten ward, nahm das Brot, danfte und 
brad8 und gab’S feinen Siingern und [prad: 
„Kehmet hin und effet; das ijt mein Leib, ber für 
euch gegeben wird. Solche tut zu meinem Ge: 
Dächtnig!“ 

Desjelbengleichen aud) den Kelh mad dem 
Abendmahl und jprah: „Diefer feld) ift das neue 
Tejtament in meinem Blut, das für euch vergofjen 
wird zur Vergebung der Sünden. Soles tut, 
fooft ihr’s trinfet, zu meinem Gedächtnis!“ 


Aljo hätte man überall [im ganzen] fünf 
Stüde ber ganzen chriftliden Lehre, die man 
immerdar treiben foll und bon Wort zu Wort 
fordern und verhiren. Denn verlag bid) nicht 
drauf, daß das junge Volk allein aus der Predigt 
lerne und behalte. Wenn man nun jolde Stüde 
woh! weiß, jo fann man banad) aud) etliche Pfal- 
men oder Gefänge, jo darauf gemacht find, bor- 
legen, zur Zugabe und Stärfe deSfelben, und alfo 
Die Jugend in die Schrift bringen und tüglid) 
weiterfahren. 


($8 jolf aber nicht an bem genug fein, dak man’s 
allein den Worten nad) faffe und erzählen fünne, 
jondern lafje das junge Bolf auch zur Predigt 
gehen, jonderlich auf bie Zeit, fo dem Katechismo 
geordnet, daß fie es hören auslegen und verftehen 
lernen, was ein jeglih Stüd in fid) habe, alfo daß 
fie es aud) finnen aufjagen, wie fie e8 gehört 


20] Perceptis itaque diligenter hisce tribus 
articulis, deinceps consentaneum est etiam 
nosse, quid de sacramentis nostris dicendum 
aut sentiendum sit, quae Christus ipse insti- 
tuit, nempe de baptismo et de corpore et san- 
guine lesu Christi. Cumprimis vero refert 
scire verba Matthaei [28, 19 sq.] ac Marci 
[16, 15 sq.] postremis capitibus evangeliorum 
relata, quemadmodum Christus ex hoc mundo 
discedens, ultimo munere suos affecerit disci- 
pulos eosdemque a se donatos dimiserit. 


21] DE BAPTISMO. 


Ite, docete omnes gentes, baptizantes eos in 
nomine Patris et Filii et Spiritus Sancti. Qui 
crediderit et baptizatus fuerit, salvus [R.402 
erit; qui vero non crediderit, condemnabitur. 


22] Tantum ex Scriptura Sacra de baptismo 
simplicem Christianum nosse sufficit. Simi- 
liter et de secundo sacramento paucis et sim- 
plieibus verbis, nempe ex Pauli prima ad 
Corinthios epistola, cap. 11, 23 sqq. 


DE COENA DOMINI. 


23] Dominus noster lesus Christus, in qua 
nocte tradebatur, accepit panem et gratias 
agens, fregit, deditque discipulis suis et dixit: 
Accipite et manducate. Hoc est corpus meum, 
quod. pro vobis tradetur. Hoc facite in meam 
commemorationem. 

Similiter et calicem, postquam coenavit, 
dicens: Hic cali; movum testamentum est in 
meo sanguine. Hoc facite, quotiescunque bibe- 
ritis, in meam commemorationem. 


24] Ita passim quinque partes esse videmus 
totius Christianae doctrinae, quas subinde ex- 
erceri atque ad verbum a pueris exigi et audiri 
oportet. Neque enim est, quod speres iuven- 
tutem ex solis concionibus ista comprehen- 
suram, aut sensibus et memoriae reposituram. 
25] His ergo probe perspectis et cognitis, non 
incommode atque intempestive aliquot etiam 
psalmi et hymni in hoc formati et expositi 
proponi possunt pueris, ut hisce prius per- 
ceptis quasi roborentur et confirmentur, utque 
hac ratione iuventus Scripturae legendae et 
exercendae assuescat ac quotidie maioribus in- 
crementis aucta progrediatur. 

26] Sed non in hoc contenti esse debemus, 
ut haec tantum verbotenus percipiantur ac 
recitentur, sed hoc etiam curae tibi sit, [R. 408 
ut iuventus sedulo intersit concionibus, prae- 
sertim iis temporibus, quae exercendo Cate- 
chismo destinata sunt, ut haec exposita audi- 
ant, et quid singula in se comprehendant, non 


The-Large Oatechism. Short Preface. 


simple terms. For the holy Fathers or 
apostles (whoever they were) have thus em- 
braced in a summary the doctrine, life, wis- 
dom, and art of Christians, of which they 
speak and treat, and with which they are 
occupied. 

Now, when these three parts are appre- 
hended, it behooves a person also to know 
what to say concerning our Sacraments, which 
Christ Himself instituted, Baptism and the 
holy body and blood of Christ, namely, the 
text "which Matthew [28, 19 ff.] and Mark 
[16, 15 f.] record at the close of their Gos- 
pels when Christ said farewell to His dis- 
ciples and sent them forth. 


OF BAPTISM. 


Go ye and teach all nations, baptizing them 
in the name of the Father, and of the Son, 
and of the Holy Ghost. He that believeth and 
is baptized shall be saved; but he that be- 
lieveth not shall be damned. 


So much is sufficient for a simple person. to 
know from the Scriptures concerning Bap- 
tism. In like manner, also, concerning the 
other Sacrament, in short, simple words, 
namely, the text of St. Paul [1 Cor. 11, 23 f.]. 


OF THE SACRAMENT. 


Our Lord Jesus Christ, the same night in 
which He was betrayed, took bread; and 
when He had given thanks, He brake it, and 
gave it to His disciples and said, Take, eat; 
this is My body, which is given for you: this 
do in remembrance of Me. 

After the same manner also He took the 
cup, when He had supped, gave thanks, and 
gave it to them, saying, Drink ye all of it; 
this cup is the new testament in My blood, 
which is shed for you for the remission of 
sins: this do ye, as oft as ye drink it, in 
remembrance of Me. 


Thus we would have, in all, five parts of the 
entire Christian doctrine which should be con- 
stantly treated and required [of children], 
and heard recited word for word. For you 
must not rely upon it that the young people 
will learn and retain these things from the 
sermon alone. When these parts have been 
well learned, you may, as a supplement and 
to fortify them, lay before them also some 
psalms or hymns, which have been composed 
on these parts, and thus lead the young into 
the Scriptures, and make daily progress 
therein. : 

However, it is not enough for them to com- 
prehend and recite these parts according to 
the words only, but the young people should 
also be made to attend the preaching, es- 
. pecially during the time which is devoted to 
the Catechism, that they may hear it ex- 
plained, and may learn to understand what 


580 M. 385—387. 
haben, und fein richtig antworten, wenn man fie 
fragt, auf daß es nicht ohne Nuß und Frucht gez 
predigt werde. Denn darum tun wir den Fleiß, 
Den Katehismum oft borzupredigen, bab man fol- 
ches in Die Jugend bleue, nicht hoch nod) fcharf, 
jondern furz und aufs einfältigfte, auf daß e$ 
ihnen wohl eingehe und im Gedächtnis bleibe. 


Catechismus Maior. 


Praeceptum I. © YW. 399. 400. 


^ 


oscitantes discant intelligere, adeo ut prompte 
audita recitare calleant et interrogati seite 
respondere queant, ne citra fructum ista pro 
27] concionibus doceantur. Eam enim ob rem 
nos hane operam hoc diligentius sumimus, 
Catechismum subinde praedicantes, ut haee 
iuventuti diligenter inculcentur, nullo quidem 
orationis splendore aut apparatu rhetorico 


neque alto ingenii acumine, sed breviter et simplicissime, ut hoc facilius et fidelius dieta nostra 
percipiantur et tenacius memoriae infixa haereant. 


Derhalben wollen wir nun die angezeigten 
Stüde nacheinander bor ung nehmen und aufs 
deutlichite davon reden, jobiel not ijt. 


[Das erjte Teil.] 


Das erite Gebot. 
Du follft nicht andere Götter haben. 


Das ift, du jofíff mid) allein für deinen Gott 
halten. Was ift das gejagt, und wie verftehet 
man’s? Was heißt: einen Gott haben, oder was 
‚tt Gott? Antwort: Cin Gott heißt das, dazu 
man fid) berjeben foll alles Guten und Zuflucht 
haben in allen Nöten, afjo daß einen Gott haben 
nichts anderes ijt, Denn ihm bon Herzen trauen 
und glauben; wie ich oft gefagt habe, daß allein 
das Trauen und Glauben des Herzens macht beide, 
Gott und Abgott. Sit ber Glaube und [das] 
Vertrauen recht, jo ift auch dein Gott recht; unb 
wiederum, wo daS DBertrauen faljd) und unrecht 
ift, ba ift auch der rechte Gott nicht; denn die zwei 
gehören zu Haufe: Glaube und Gott. Worauf 
du nun (fage ich) dein Herz hängft und verläßt, 
das ijt eigentlich dein Gott. 


Darum ijt nun die Meinung diejes Gebots, dak 
e8 fordert rechten Glauben und Buberfidht des 
Herzens, welche den rechten einigen Gott treffe und 
an ihm allein hange. Und will fo viel gefagt 
haben: Siehe zu und laß mich allein deinen Gott 
fein und juche je feinen andern; das ijt, was dir 
mangelt an Gutem, des verfiehe bid) zu mir und 
juche e8 bei mir, und wo bu Unglüf und Not 
feibeft, freud) [fried)] und Halte dich zu mit. 
SCH, ich will Dir genug geben und aus aller Not 
helfen; laß nur dein Herz an feinem andern 
bangen noch ruben. 


28] Quocirca supra memoratos articulos 
iam nunc singulatim tractandos in manus 
sumemus atque de iis, quantum fieri poterit et 
necessitas postulaverit, significantissime verba 
faciemus. 


[Prima Pars. ] 


Praeceptum I. 


Non habebis deos alienos coram me. : 


1] Hoe est, me solum pro Deo tuo habebis 
ac coles. Quid vero hisce verbis sibi vult, ae 
quomodo hoc intelligendum est? Quid. est 
habere Deum, aut quid est Deus? | Responsio: 
2] Deus est et vocatur, de cuius bonitate et 
potentia omnia bona certo tibi pollicearis, et 
ad quem quibuslibet adversis rebus atque peri- 
culis ingruentibus confugias, ut Deum habere 
nihil aliud sit, quam illi ex toto corde fidere 
et credere; quemadmodum saepenumero a me 
dictum est, quod sola cordis fiducia Deum 
pariter atque idolum faciat et constituat. 
3] Quodsi fides et fiducia recta et sincera est, 
Deum rectum habebis; contra, si falsa [R.404 
fuerit et mendax fiducia, etiam Deum tuum 
falsum et mendacem esse necesse est. Siqui- 
dem haec duo, fides et Deus, una copula con- 
iungenda sunt. Iam in quacunque re animi 
tui fiduciam et cor fixum habueris, haee haud 
dubie Deus tuus est. 

4] Quare huius praecepti sensus hie est, ut 
veram cordis fidem atque fiduciam exigat, 
a vero et unieo Deo non aberrantem, sed illi 
soli constanter adhaerentem. Idem plane vult 
dicere: Hoc vide cures, ut me solum Deum . 
tuum esse statuas, nec omnino extra me alium 
quaerere coneris, hoc est, quarumcunque re- 
rum inopia laboraveris, easdem de mea muni- 
ficentia tibi pollicearis et apud me quaeras, 
volo. Ac ubicunque pressus infortunio ad- 
versa pateris, ad me protinus opem implora- 
turus confugito. Ego, ego, inquam, affluente 
omnium rerum copia te implebo uberrime, 


atque etiam periclitantem ex omnibus malis eripiam. Tantum hoc cave sedulo, ne cor tuum 
ulli alteri apponas, nec ab eo pendeas, nec in eo conquiescas. 


Das mub id ein wenig grob ausftreichen, dak 
man’s verstehe und merfe bei gemeinen Grempeln 
des Widerfpiels. E3 ijt mancher, ber meint, er 
habe Gott und alles genug, wenn er Geld und 
Gut hat, verläßt und brüftet fic) darauf fo fteif 
unb ficher, bap er auf niemand nidjt$ gibt. Siehe, 
diefer hat aud) einen Gott, der heipt Mammon, 
das ijt Geld und Gut, darauf er alle fein Herz 
jebt, welches auch ber allergemeinjte Abgott ift auf 
Erden. Wer Geld und Gut hat, der weiß fid) 


5] Hoc aliquanto planius ac rudius expli- 
candum est, ut exemplis sumptis a contrario 
rectius intelligatur, quid haec sibi velint. 
Equidem permultos videre licet, existimantes 
sese et Deum et omnia abunde habere, quando 
divitiis abundant et opibus, quibus confisi adeo 
insolenter intumeseunt, adeo constanter et se- - 
eure his fruuntur, ut neminis rationem aut 
6] respectum ullum habeant. Ecce, ii quoque 
Deum habent, sed cui nomen est Mammona, 


— d 


The Large Catechism. The First Commandment. 


every part contains, so-as to be able to recite 
it as they have heard it, and, when asked, 
may give a correct answer, so that the preach- 
ing may not be without profit and fruit. For 
the reason why we exercise such diligence in 
preaching the Catechism so often is that it 
may be inculcated on our youth, not in a high 
and subtile manner,. but briefly and with the 
greatest simplicity, so as to enter the mind 
readily and be fixed in the memory. 

Therefore we shall now take up the above- 
mentioned articles one by one and in the 
plainest manner possible say about them as 
much as is necessary. 


Part First. 


The First Commandment. 
Thou shait have no other gods before Me. 


That is: Thou shalt have [and worship] 
Me alone as thy God. What is the force of 
this, and how is it to be understood? What 
does it mean to have a god? or, what is God? 
Answer: A god means that from which we 
are to expect all good and to which we are to 
take refuge in all distress, so that to have 
a God is nothing else than to trust and be- 
lieve Him from the [whole] heart; as I have 
often said that the confidence and faith of 
the heart alone make both God and an idol. 
If your faith and trust be right, then is your 
god also true; and, on the other hand, if your 
trust be false and wrong, then you have not 
the true God; for these two belong together, 
faith and God. That now, I say, upon which 
you set your heart and put your trust is prop- 
erly your god. 

Therefore it is the intent of this command- 
ment to require true faith and trust of the 
heart which settles upon the only true God, 
and clings to Him alone. That is as mueh as 
to say: “See to it that you let Me alone be 
your God, and never seek another,” 4. e.: 
Whatever you lack of good things, expect it 
of Me, and look to Me for it, and whenever 
you suffer misfortune and distress, creep and 
cling to Me. I, yes; I, will give you enough 
and help you out of every need; only let not 
your heart cleave to or rest in any other. 


This I must unfold somewhat more plainly, 


that it may be understood and perceived by 


ordinary examples of the contrary. Many a 


one thinks that he has God and everything in 


abundance when he has money and posses- 
sions; he trusts in them and boasts of them 


with such firmness and assurance as to care 


for no one. Lo, such a man also has a god, 
Mammon by name, 4. e, money and posses- 


581 


589 qn. 387. 388. 


ficher, ift fFröhlih unb unerfchroden, als fife er 
mitten im Paradies. Und wiederum, wer feines 
hat, der zweifelt und zagt, al3 wiffe er bon feinem 
Gott. Denn man wird ihrer gar wenig finden, 
Die gutes Mut3 feien [find] und nit trauern 
noch Hagen, wenn fie den Mammon nicht haben; 
e8 ffebt und hängt der Natur an bis in bie Grube. 


Catechismus Maior. Praeceptum I. 


38. 400. 401. 


hoc est, opus et pecunia, cui totius cordis ad- 
haerent fiducia, in quem omnem spei suae 
summam collocant, quique omnium communis- 
7] simum in terris idolum est. Qui pecunia 
aut opibus large instructus est, ille re sua 
probe eonstabilita securum se esse statuit, 
animo adeo laeto atque interrito, quasi in 
medio paradiso vitam agat omnium felicissi- 


8] mam. Contra, qui opibus et pecunia caret, ille animi dubius omnem spem abiicit, ac [R. 405 
9] si nihil prorsus de ullo Deo vel tantillum sibi constet. Etenim paucos admodum invenias, 
qui sint bono animo, quique nihil tristentur aut conquerantur, si destituat eos Mammona. Haec 
enim rei pecuniariae cura atque cupiditas humanam naturam ad sepulerum usque indivulse 


comitatur. 


Alfo auch, wer darauf traut und troßt, daß er 
große Kunft, Klugheit, Gewalt, Gunft, Freund: 
ichaft und Ehre hat, ber hat aud) einen Gott, aber 
nicht diefen rechten einigen Gott. Das fiehft bu 
abermal dabei, wie bermeffen, ficher und ftol; man 
ift auf folhe Güter, und wie bergagt, wenn fie 
nicht vorhanden [find] ober entzogen erden. 
Darum jage ich abermal, daß die rechte Auslegung 
bieje8 Stüds fet, dak einen Gott haben heißt, 
etwas haben, darauf das Herz gänzlich traut. 


10] Ita quoque, qui spei aut fiduciae suae 
summam in hoc sitam habet, quod ceteros in- 
genio, eruditione, sapientia, potentia, favore, 
multorum amieitia ac dignitate anteeat, ille 
quoque Deum habet, sed non verum illum coe- 
lestem et unicum Deum. Hoc inde iterum 
haud difficulter perspicitur, quam confidenter, 
secure et insolenter hisce rebus abundantes 
agere soleant; rursus quam desperanter, quam 
abiecte et humiliter, quibus haec aut non ad- 
sunt aut aliquando casu fortuito subtra- 


huntur. Quare iterum dico, quod vera huius particulae interpretatio, Deum habere, nihil aliud 
sit, quam habere aliquid, cui cor humanum per omnia fidere soleat. 


Stem fiehe, was wir bisher getrieben und getait 
haben in der Blindheit unter dem Papfttum. 
Wenn jemand ein Zahn weh tat, der faftete und 
feierte St. Apollonia; fürchtete er fid) bor Feuers: 
not, fo machte er St. Lorenz zum Nothelfer; 
fürdhtete er fid) bor PVeitilenz, fo gelobte er fid) zu 
St. Sebaftian ober Rochio, und De8 Greuel3 un- 
zählig viel mehr, ba ein jeglicher feinen Heiligen 
wählte, anbetete und anrief, in Nöten zu helfen. 
Daher [hierher] gehören auch, bie e8 gar zu grob 
treiben und mit dem Teufel einen Bund machen, 
bab er ihnen Geld genug gebe oder zur Buhlichaft 
[Siebjdjaft] helfe, ihr Vieh bewahre, verloren Gut 
wiederichaffe ujtw., als die Zauberer und Schwarz: 
fünftiger [Schwarzfünftler]. Denn diefe alle fegen 
ihr Herz und Vertrauen anderswo[hin] denn auf 
den mwahrhaftigen Gott, verjehen fid) fein Gutes 
zu ihm, juchen’3 auch nicht bei ihm. 


11] Ad haec considera, quaeso, quae nos 
rerum portenta sub papatu, horrenda coeci- 
tate percussi, admiserimus. Dolebat alicui 
denticulus, ille protinus ob honorem divae 
Apolloniae voluntario ieiunio carnem suam 
macerabat. Quodsi in metu erat, ne forte 
possessio sua aliquando conflagraret incendio, 
protinus in Laurentii clientelam ac patro- 
cinium semet tradebat. Metuebat aliquis con- 
tagium pestilentiae, illico nuncupatis votis 
profectionem ad S. Sebastianum aut Rochium 
instituebat. Et id genus portenta atque abo- 
minationes innumerabiles, quibus fiebat, ut 
quisque peculiarem divum sibi colendum eli- 
geret, ad quem pressus necessitate preces 
fundebat currebatque. Huc pertinent etiam 
12] ill, qui omnem modum hisce in rebus 
excedunt ac cum diabolo foedus ineunt, ut eos 
ampliter ditet, aut amicarum compotes [R. 406 


faciat, aut pecus a contagione servet incolume, aut rem perditam restituat; cuius generis sunt 
incantatores, venefici et magicarum artium periti. Hi enim omnes cordis sui fiduciam alio 
collocant, quam in verum Deum, de quo nihil boni sibi persuadent, neque apud illum quaeritant 


quidquam boni. 


Wifo verftehft du nun leichtlich, was und wieviel 
dies Gebot fordert, nämlich das ganze Herz des 
Menfchen und alle Suberfid)t auf Gott allein und 
niemand anders. Denn Gott 3u haben, fannit 
du wohl abnehmen, daß man ihn nicht mit Fin- 
gern ergreifen und faffen, nod) in Beutel jteden 
oder in Kaften jchliegen Tann. Das heißt ihn aber 
gefabt, wenn ihn das Herz ergreift und an ihm 
hängt. Mit dem Herzen aber an ihm hangen ijt 
nichts anderes, denn fid) gänzlich auf ihn verlaffen. 
Darum will er un bon allem andern abwenden, 
das außer ihm ijt, und zu fid) ziehen, weil er das 
einige ewige Gut ijt. 9118 follte er fagen: Was 
du 3ubot bei den Heiligen gejucht oder auf den 
Mammon und fonft vertraut haft, des berfiebe 
dich alles zu mir und halte mich für den, der dir 
helfen a mit allem Guten reichlich überjchüt- 
ten will. 


13] Ad hune modum iam haud obscure in- 
telligis, quid et quantum hoe praecepto exi- 
gatur, nimirum totum cor hominis omnisque 
erga Deum et neminem alium fiducia. Quo 
pacto enim Deus haberi possit, ipse perfacile 
aestimare potes, quod neque digitis appre- 
hendi, nec in marsupium ut moneta condi, nec 
in cistam ut vasa argentea concludi possit. 
14] Ita vero dicitur haberi et apprehendi 
Deus, quando corde apprehenditur eique soli 
hominis animus constanti atque inconcussa 
15] adhaeret fiducia. Ceterum corde illi ad- 
haerere nihil aliud est, quam eidem per omnia 
fidere. Eam ob rem ab omnibus aliis, quae 
extra illum sunt, nos conatur divellere atque 
abstrahere et ad se solum, quum unicum illud 
et immortale bonum sit, attrahere. Quasi 
ad hune modum diceret: Quidquid antehae 
e divorum favore ae benevolentia tibi proven- 


wea SY Fe Zee 


— CM VO ERN 


The Large Catechism. The First Commandment. 


sions, on which he sets all his heart, and 
which is also the most common idol on earth. 
He who has money and possessions feels se- 
cure, and is joyful and undismayed as though 
he were sitting in the midst of Paradise. On 
the other hand, he who has none doubts and 
is despondent, as though he knew of no God. 
For very few are to be found who are of good 
cheer, and who neither mourn nor complain 
if they have not Mammon. This [care and 
desire for money] sticks and clings to our 
nature, even to the grave. 


So, too, whoever trusts and boasts that he 
possesses great skill, prudence, power, favor, 
friendship, and honor has also a god, but not 
this true and only God. This appears again 
when you notice how presumptuous, secure, 
and proud people are because of such posses- 
sions, and how despondent when they no 
longer exist or are withdrawn. Therefore 
I repeat that the chief explanation of this 
point is that to have a god is to have some- 
thing in which the heart entirely trusts. 


Besides, consider what, in our blindness, we 
have hitherto been practising and doing under 
the Papacy. If any one had toothache, he 
fasted and honored St. Apollonia [macerated 
his flesh by voluntary fasting to the honor of 
St. Apollonia]; if he was afraid of fire, he 
chose St. Lawrence as his helper in need; if 
he dreaded pestilence, he made a vow to 
St. Sebastian or Rochio, and a countless num- 
ber of such abominations, where every one 
selected his own saint, worshiped him, and 
called for help to him in distress. Here be- 
long those also, as, e. g., sorcerers and ma- 
gicians, whose idolatry is most gross, and who 
make a covenant with the devil, in order that 
he may give them plenty of money or help 
them in love-affairs, preserve their cattle, re- 
store to them lost possessions, etc. For all 
these place their heart and trust elsewhere 
than in the true God, look for nothing good 
to Him nor seek it from Him. 

Thus you can easily understand what and 
how much this commandment requires, namely, 
that man’s entire heart and all his confidence 
be placed in God alone, and in no one else. 
For to have God, you can easily perceive, is 
not to lay hold of Him with our hands or to 
put Him in a bag [as money], or to lock Him 
in a chest [as silver vessels]. But to appre- 
hend Him means when the heart lays hold of 


Him and clings to Him. But to cling to Him | 


with the heart is nothing else than to trust 
in Him entirely. For this reason He wishes 
to turn us away from everything else that ex- 
ists outside of Him, and to draw us to Him- 
self, namely, because He is the only eternal 
good. As though He would say: Whatever 
you have heretofore sought of the saints, or 
for whatever [things] you have trusted in 


583 


584 M. 388, 389. 


Catechismus Maior. .Praeceptum I. © 


YW. 401—403. 


turum pollicitus es, aut si quam in Mammona aut aliis rebus spem atque fiduciam reposuisti, 
omne illud iam tibi certa persuasione de me pollicere, meque eum esse haud dubitanter ex- 
istimes, qui tibi laboranti opem laturus sit, teque omnibus rebus amplissime florentem et 


abundantem facturus. 

Siehe, da haft bu nun, was bie rechte Ehre und 
Gottesdienst ijt, jo Gott gefällt, welchen er aud) 
gebeut [gebietet] bei ewigen Born, nämlich) dak 
das Herz feinen andern Troft nod) Zuverficht wiffe 
denn zu ihm, lafje fid) aud) nicht Davonreißen, fon- 
dern Darüber wage und hintanjege alles, was auf 
Erden ijt. Dagegen wirft du leichtlich fehen und 
urteilen, wie die Welt eitel faljchen Gottesdienft 
und 9(6gütterei treibt. Denn e$ iit nie fein Volt 
fo ruchlos gewejen, das nicht einen Gottesdienft 
aufgerichtet und gehalten habe; da hat jedermann 
zum jonderlichen Gott aufgeworfen, dazu er fid) 
Gutes, Hilfe und Troft berjeben hat. 


16] Ecce, iam habes, quinam verus Dei honos 
sit et cultus gratus illi et acceptus, quemque 
sub aeternae maledictionis poena praestandum 
praecipit, nimirum ut cor hominis nullam 
aliam consolationem, nullam aliam fiduciam 
sciat, quam ipsum solum, neque ullo pacto ab 
hoe se divelli patiatur, sed potius de omnibus, 
quae sub sole sunt, semel in periculum veniat, 
adeoque ipsius vitae citius iacturam faciat, 
17] quam ut hune Deum deserat. Iam vieis- 
sim facile videbis ac iudicabis, quomodo [R. 407 
mundus nihil aliud quam falsum Dei cultum 
et idololatriam passim constituerit atque ex- 
erceat. Nulla enim uspiam fuit usque adeo 


effera et ferina hominum natio, quae non aliquem Dei cultum constituerit et servarit. Omnes 
enim certatim eum Deum sibi colendum delegerunt, ex quo aliquid emolumenti, opis atque 


solatii speraverunt. 

Als nümlid) bie Heiden, jo ihr Datum [Ber: 
trauen] auf Gewalt und Herrichaft jtellten, war: 
fen ihren Jupiter zum Hodjten Gott auf, die an- 
dern, jo nad) Reichtum, Glüf oder nad) Luft und 
guten Tagen ftanden, Herfules, Merkur, Venus 
oder andere, Die jchtwangeren Frauen Diana oder 
Lucina, und jo fort machte ihm [fi] jedermann 
zum Gott, dazu ihn jein Herz trug, alfo daß 
eigentlich, auch nach aller Heiden Meinung, einen 
Gott haben heißt trauen und glauben. Aber 
daran feilet [fehlt] e$, daß ihr Trauen faljdh und 
unrecht ift; denn e$ ijt nicht auf ben einigen Gott 
geftellt, außer welchem wahrhaftig fein Gott ijt 
im Himmel nod) auf Erden. Darum die Heiden 
eigentlich ihren eigenen erdichteten Dünfel und 
Traum von Gott zum Abgott machen und fid) auf 
eite nichts berlajjeu. Wlfo ijt es um alle Abgöt- 
terei getan; denn fie fteht nicht allein darin, daß 
man ein Bild aufrichtet und anbetet, jondern bor- 
nehmlih im Herzen, welches anderswo hingafft, 
Hilfe und Trost fucht bei den Kreaturen, Heiligen 
oder Teufeln und fid Gottes nicht annimmt nod) 
fo viel Gutes zu ihm verfieht, daß er wolle helfen; 
glaubt auch nicht, Dak bon Gott fomme, was ihm 
Gutes widerfährt. ' 


18] Inde videmus gentiles, quorum prora 
ac puppis, ut vulgato fertur proverbio, in opu- 
lentia, dominatu, imperiis sita fuit, pro summo 
Deo cumprimis coluisse suum Iovem. Porro 
alii, quorum scopus erant divitiae, tum pro- 
sper rerum successus, aut qui sectabantur 
voluptates et delicias, Herculem, Mercurium, 
Venerem aliosque religiose venerabantur. Mu- 
lieres uterum ferentes Dianam seu Lucinam 
sibi pro numine vindicabant. Atque ita de- 
inceps quisque hune sibi Deum venerandum 
proponebat, ad quem corde et animo ferebatur. 
Ita gentilium quoque opinione Deum habere 
19] nihil aliud est, quam fidere et credere. Im 
hoe tamen errant et falluntur, quod eorum 
fiducia falsa et mendax est, neque enim ad 
Deum verum recta tendit aut ordinata est, 
extra quem pro certo constat nullum alium 
Deum esse, neque in coelo neque in terra. 
20] Quocirea gentes plane suam propriam et 
effictam persuasionem seu opinionem et so- 
mnium, quod de Deo conceperunt, pro idolo 
sibimet constituunt, spemque suam prorsus in 
21] mere nihilo habent repositam. Ea plane 
omnis idololatriae est ratio. Neque enim in 
hoe solum consistit, ut simulaerum aliquod 


erectum adoretur, sed in corde potissimum latet, quod alio intentum est, opem ac consolationem 
apud creaturas, divos aut diabolos quaeritans, Deum non eurans ac ne tantillum quidem 


benignitatis de illo sibi persuadens, quod velit opitulari. 
et munificentia sibi contingere, quidquid bonarum. rerum uspiam illi acciderit. 


Darüber ijt aud) ein faljd)er Gottesdienst und 
die hHöchite Abgötterei, jo wir bisher getrieben 
haben, und noch in der Welt regiert, darauf auch 
alle geiitlichen Stände gegründet find, welche allein 
das Gewiffen betrifft, das da Hilfe, Troft und 
Seligfeit jucht in eigenen Werfen, bermipt fid), 
Gott den Himmel abzuzwingen, und rechnet, wie- 
viel e$ gejtiftet, gefajtet, Mefje gehalten hat ujto. 
Verlat fid) und pocht darauf, als wolle es nichts 
von ihm gejchenft nehmen, jondern jelbjt erwerben 
oder itberfliijfig verdienen, gerade al3 müßte er 
uns zu Dienst ftehen und unjer Schuldner, tit 
aber jeine VehenSherren jein. Was ijt das anders, 
denn aus Gott einen Gößen, ja einen Wpfelgott 
[Aftergott, aus Apfelholz gejchnigt] gemacht und 
fi fefbjt fiir Gott gehalten und aufgemorfen? 
Uber das ijt ein wenig zu jcharf, gehört nicht für 
die jungen Schüler. 


Multo minus credit Dei liberalitate 
[R.408 


22] Praeter haec alius adhuc superest fal- 
sus et erroneus Dei cultus, summam in sese 
complectens idolatriam [idololatriam], quam 
hactenus strenue exercuimus, et adhuc passim 
in mundo viget ac regnat, in quem omnes reli- 
giosorum ordines fundati sunt, quique solam 
attingit conscientiam, quae auxilium, consola- 
tionem. et salutem quaerit ex propriis operi- 
bus, tantum sibi sumens, ut perverse conetur 
et temere, velit nolit Deus, in coelum perrum- 
pere, subducens secum rationem, quarum fun- 
dationum auctor extiterit, quantum ieiunave- 
rit, quot missarum myriadas lectitaverit etc., 
spem suam in hoc reponens atque ferociens, 
quasi nihil velit a Deo gratuito accipere, sed 
omnia sua opera ab ipso consequi et abundan- 
ter promereri, non secus ac si Deus nobis co- 
gatur obnoxius esse servitio et debito, et nos 
23] illius essemus domini. Quid hoe aliud 


The Large Catechism. The First Commandment. 


Mammon or anything else, expect it all of 
Me, and regard Me as the one who will help 
you and pour out upon you richly all good 
things. 

Lo, here you have the meaning of the true 
honor and worship of God, which pleases God, 
and which He commands under penalty of eter- 
nal wrath, namely, that the heart know no 
other comfort or confidence than in Him, and 
do not suffer itself to be torn from Him, but, 
for Him, risk and disregard everything upon 
earth. On the other hand, you, can easily 
see and judge how the world practises only 
false worship and idolatry. For no people 
has ever been so reprobate as not to institute 
and observe some divine worship; every one 
has set up as his special god whatever he 
looked to for blessings, help, and comfort. 


Thus, for example, the heathen who put 
their trust in power and dominion elevated 
Jupiter as the supreme god; the others, who 
were bent upon riches, happiness, or pleasure, 
and a life of ease, Hercules, Mercury, Venus, 
or others; women with child, Diana or Lu- 
cina, and so on; thus every one made that his 
god to which his heart was inclined, so that 
even in the mind of the heathen to have a god 
means to trust and believe. But their error 
is this, that their trust is false and wrong; 
for it is not placed in the only God, besides 
whom there is truly no God in heaven or upon 
earth. Therefore the heathen really make 
their self-invented notions and dreams of God 
an idol, and put their trust in that which is 
altogether nothing. Thus it is with all idol- 
atry; for it consists not merely in erecting 
an image and worshiping it, but rather in the 
heart, which stands gaping at something else, 
and seeks help and consolation from creatures, 
saints, or devils, and neither cares for God, 
nor looks to Him for so much good as to be- 
lieve that He is willing to help, neither be- 
lieves that whatever good it experiences comes 
from God. 


Besides, there is also a false worship and 
extreme idolatry, which we have hitherto 
practised, and is still prevalent in the world, 
upon which also all ecclesiastical orders are 
founded, and which concerns the conscience 
alone, that seeks in its own works help, con- 
solation, and salvation, presumes to wrest 
heaven from God, and reckons how many be- 
quests it has made, how often it has fasted, 
celebrated Mass, etc. Upon such things it 
depends, and of them boasts, as though un- 
willing to receive anything from God as a 
gift, but desires itself to earn or merit it 
superabundantly, just as though He must 
serve us and were our debtor, and we His 
liege lords. What is this but reducing God to 
an idol, yea, [a fig image or] an apple-god, 


586 M. 389—391. 


Catechismus Maior. Praeceptum I. 


W. 403. 404. 


est, quam ex Deo ficulneum simulacrum aut pomarium (quod aiunt) Deum facere ac semet 
ipsum pro Deo aestimare inque eius locum sufficere? Sed haec acutiora sunt, quam quae 


pueris ac tenerae aetati proponenda sint. 


Das fet aber den Einfältigen gejagt, daß jie 
den Verftand diefes Gebot3 woh! merfen und be- 
halten, daß man Gott allein trauen unb fid) eitel 
Gutes zu ihm verfehen und bon ihm getwarten jolf, 
al3 ber uns gibt Leib, Leben, Eifen, Trinken, 
Nahrung, Gejundheit, Schuß, Frieden und alle 
Notdurft zeitlicher und ewiger Güter, dazu be- 
wahrt bor Unglüd und, jo uns etwas toiberfüfrt, 
“rettet und aushilft, alfo daß Gott (wie genug ge- 
fagt) allein der ift, von Dem man alles Gute emp- 
fängt und alles Unglüd3 [o8 wird. Daher auch, 
achte ich, wir Seutjden Gott eben mit dem Namen 
bon alters her nennen (feiner und artiger [tref- 
fender] denn feine andere Sprade) mad) dem 
MWörtlein ,Gut", al3 ber ein ewiger Quellbrunn 
ijt, ber fid) mit eitel Güte übergeußt [itbergiept], 
und bon dem alles, wa8 gut ijt und feipt, aus: 
fleuBt [ausf(tebt]. 


24] Ceterum hoc dictum sit simplicioribus, 
quo huius praecepti sensum probe notent ac 
retineant, ut Deo soli fidamus, de eodem 
optima quaeque nobis polliceamur et exspe- 
ctemus, tamquam de eo, qui nobis det cor- 
pus, donet vitam, largiatur victus alimoniam, 
offundat annonam, tribuat membrorum vale- 
tudinem, paret defensionem, conciliet pacem 
ac reliqua rerum temporalium et sempiter- 
narum necessaria suppeditet; adhaec qui nos 
ab omnibus tueatur periculis et infortunio, et 
si quid adversi nobis evenerit, a malis nos 
clementer servet et potenter eripiat, ita ut 
Deus (quemadmodum abunde dictum est) solus 
ile pro certo habendus sit, à cuius bonitate 
omnia consequimur, tum euius ope et [R.409 
25] opera ab omnibus malis eripimur. Atque 
hine adeo est, ut mea fert opinio, quod nos 
Germani usque a maioribus nostris (praeela- 


rius profecto et pulchrius quam ulla alia lingua) Deum (Gott) a bonitatis voeabulo (Gut) ser- 
mone nobis vernaculo vocamus, quippe qui fons perennis sit et perpetuo scaturiens, affluen- 


tissimis bonis exundans, et a quo omne, quidquid uspiam boni est et dicitur, emanat. 


Denn ob uns gleich jonit viel Gutes bon Men- 
iden mwiderfährt, fo heißt e8 bod) alles von Gott 
empfangen, ma$ man Durch). jeinen Befehl und 
Ordnung empfängt. Denn unjere Eltern und alle 
Obrigkeit, dazu ein jeglicher gegen feinen Nädjiten, 
haben den Befehl, daß fie uns allerlei Gutes tun 
follen, alfo daß wir’s nicht bon ihnen, jondern 
durch fie von Gott empfangen. Denn die Krea- 
turen find nur die Hand, Röhre und Mittel, da- 
durch Gott alles gibt, wie er der Mutter Britite 
und Milch gibt, bem Kinde zu reihen, Korn und 
allerlei GetwachS aus der Erde zur Nahrung, wel- 
cher Güter feine Kreatur feines jelbft machen fann. 


26] Nam quamquam alioqui multis bonis 
cumulemur et afficiamur ab hominibus, omnia 
tamen a Deo data et concessa dicuntur, quae- 
cunque eius iussu et ordine undequaque per- 
cipimus. Maiores enim nostri et omnes, qui 
in magistratu sunt, adhaec quilibet erga pro- 
ximum suum, hoc in mandatis a Deo accepe- 
runt, ut omnis generis officia nobis ostendant 
et exhibeant, adeo ut haec non ab illis, sed per 
ilos a Deo peeuliariter accipiamus.  Siqui- 
dem creaturae tantum manus sunt, canales, 
media et organa, quorum opera et adminiculo 
Deus omnia largitur hominibus. Quemadmo- 
dum matri dat ubera lacte fecunda, quibus 


infans lactandus et alendus est, et campo suam segetem et omnia fructuum genera, quibus 
vescimur, quorum nullum ulla creatura proprio conatu aut studio creare potest aut producere. 


Derhalben fol fid) fein Menjch unterftehen, 
etwas zu nehmen oder zu geben, e$ jet denn von 
Gott befohlen, dak man’s erfenne für jeine Gaben 
und ihm darum danfe, wie bie8 Gebot fordert; 
darum auc) folche Mittel, durch die Kreaturen 
Gutes zu empfangen, nicht auszujchlagen find, 
nod) durch Vermeffenheit andere Weile und Wege 
zu juden, denn Gott befoblen hat. Denn das 
hieße nicht bon Gott empfangen, jondern bon thm 
felbjt gefucht. 

Da fehe nun auf ein jeglicher bei jid) jelbit, bab 
man dies Gebot vor allen Dingen groß iub bod) 
achte und in feinen Scherz fchlage. Frage und 
forjche dein eigen Herz wohl, jo mwirjt bu mohl 
finden, ob e8 allein an Gott hange oder nicht. 
Haft du ein folch Herz, das fid) eitel Gutes zu thm 
verjehen fann, fonderlih in Nöten und Mangel, 
dazu alles gehen und fahren laffen, was nicht Gott 
itt, fo haft bu ben einigen rechten Gott. Wie- 
berum, hängt e8 auf etwas anderes, dazu fich’s 
mehr Gutes und Hilfe vertröftet denn zu Gott, 
und nicht zu ihm läuft, fondern bor ihm fleudht, 
wenn e8 ibm übel geht, jo halt du einen andern 
Abgott. 


27] Quapropter nemo conari debet, ut vel 
aliquid accipiat vel det, nisi a Deo praeceptum 
fuerit, ut pro Dei munere cognoscatur illique 
pro sua munificentia, prout hoc praeceptum 
exigit, agatur gratia. Quamobrem et haec 
media, videlicet'per creaturas bona percipi- 
endi, non sunt respuenda, neque temeraria 
praesumptione aliae rationes et viae investi- 
gandae, quam Deus praecipit. Hoe enim non 
esset a Deo accipere, sed a se ipso quaerere. 

28] Iam quisque apud se exactam curam 
habeat, ut hoe praeceptum ante omnia magni 
faciat, neque iocum esse existimet. Perquire 
et expiscare ipse cor tuum diligenter, [R.410 
et haud dubie invenies, num ex solo Deo pen- 
deat necne. Quodsi eiusmodi tibi est animus, 
qui mera bona de divina bonitate persuadere 
ac pollieeri sibi potest, praecipue vero tem- 
pore necessitatis et inopiae, adhaec, qui omnia 
potest contemnere, quidquid non est Deus: 
non est quod dubites te habere Deum illum 
verum et unicum. Contra, sin ex alio quo- 
piam pendet, de quo plus boni et opis sperat 
quam ab ipso Deo sese consecuturum, nec ad 
ilum confugit, sed potius aufugit rebus mi- 


nime secundis, certum est te a Deo vero alie- 


num esse et idolum aliud habere. 


SA HUE o) QE SAL RU) i SONIS TEST ISI S QUI LN PT Vu nen DM. EN e an ar kam ae 


The Large Catechism. The First Commandment. 


and elevating and regarding ourselves as God? 
But this is slightly too subtile, and is not for 
young pupils. 

But let this be said to the simple, that they 
may well note and remember the meaning of 
this commandment, namely, that we are to 
trust in God alone, and look to Him and ex- 
pect from Him naught but good, as from one 
who gives us body, life, food, drink, nourish- 
ment, health, protection, peace, and all neces- 
saries of both temporal and eternal things. 
He also preserves us from misfortune, and if 
any evil befall us, delivers and rescues us, so 
that it is God alone (as has been sufficiently 
said) from whom we receive all good, and by 
whom we are delivered from all evil. Hence 
also, I think, we Germans from ancient times 
call God (more elegantly and appropriately 
than any other language) by that name from 
the word Good, as being an eternal fountain 
which gushes forth abundantly nothing but 
what is good, and from which flows forth all 
that is and is called good. 


For even though otherwise we experience 
much good from men, still whatever we re- 
ceive by His command or arrangement is all 
received from God. For our parents, and all 
rulers, and every one besides with respect to 
his neighbor, have received from God the com- 
mand that they should do us all manner of 
good, so that we receive these blessings not 
from them, but, through them, from God. 
For creatures are only the hands, channels, 
and means whereby God gives all things, as 
He gives to the mother breasts and milk to 
offer to her child, and corn and all manner 
of produce from the earth for nourishment, 
none of which blessings could be produced by 
any creature of itself. 


Therefore no man should presume to take 
or give anything except as God has com- 
manded, in order that it may be acknowledged 
as God’s gift, and thanks may be rendered 
Him for it, as this commandment requires. 
On this account also these means of receiving 
good gifts through creatures are not to be re- 
jected, neither should we in presumption seek 
other ways and means than God has com- 
manded. For that would not be receiving 
from God, but seeking of ourselves. 


Let every one, then, see to it that he esteem 
this commandment great and high above all 
things, and do not regard it as a joke. Ask 
and examine your heart diligently, and you 
will find whether it cleaves to God alone or 
not. If you have a heart that can expect of 
Him nothing but what is good, especially in 
want and distress, and that, moreover, re- 
nounces and forsakes everything that is not 
God, then you have the only true God. If, 
on the contrary, it cleaves to anything else, 
of which it expects more good and help than 
of God, and does not take refuge in Him, but 
in adversity flees from Him, then you have an 
idol, another god. 


587 


* 


588 39.391.392. Catechismus Maior. Primi Praecepti Appendicis Expositio. 


Derhalben, auf dak man jefe, bab Gott jolches 
nicht will in [ben] Wind gefchlagen haben, jon- 
dern ernitlich drüber halten, hat er bei biejem 
Gebot zum erften ein jchredlih Dräuen, danad) 
eine jchöne tröftlihe DVerheikung gejebt, welche 
man auch wohl treiben foll und dem jungen Bolf 
vorbleuen [wiederholt und eindringlich vorjagen 
und erflären], daß fie e$ zu Sinne nehmen und 
behalten: 


[Erflärung des Anhangs zum eritem Gebot. | 


Denn id) bin der HErr, dein Gott, ein ftarfer 
Eiferer, der da heimjucht der Vater Miffetat an 
den Kindern bis ins dritte und vierte Glied, die 
mid) halfen, und tue Barmherzigkeit an viel tau- 
fend, die mid) Tiebhaben und meine Gebote halten. 


Wiewohl aber bieje Worte auf alle Gebote 
gehen (tie wir hernach hören werden), fo find fie 
Dod) eben zu biejem Hauptgebot gefeßt, darum daß 
daran am meiften liegt, Dak ein Menfch ein recht 
Haupt habe; denn wo das Haupt recht geht, ba 
muß aud) das ganze Leben recht gehen, und wie- 
berum [umgekehrt]. So Ierne nun aus biejen 
Worten, wie zornig Gott ijt über die, fo fid) auf 
irgend etiwas auger ihm verlaffen; wiederum, mie 
gütig und gnübig er ift denen, bie ihm allein bon 
ganzem Herzen trauen und glauben, alfo bab der 
Born nicht ablapt bis ins vierte Gefchlecht oder 
Glied, Dagegen Die Wohltat oder Güte geht über 
vielitaufend, auf bab man nicht fo ficher Dingebe 
unb fid in die Schanze jchlage [fi Dem Zufall 
iiberlaffe], mie bie rohen Herzen benfen, e3 liege 
nicht grobe Macht dran. Er iff ein [older Gott, 
der e$ nicht ungerochen läßt, daß man fid) von ihm 
wendet, und nicht aufhört zu zürnen bi8 in8 vierte 
Glied, fo lange, bis fie durch und Durch au$ge- 
rottet werden. Darum will er gefürchtet und nicht 
verachtet jein. 


YW. 404. 405. 


29] Ut autem videamus Dei voluntatem non 
esse, ut hoc suum praeceptum floceipendatur, 
sed certo statuatur, ipsum gravissime huius 
praecepti auctoritatem tueri velle, huic ipsi 
praecepto primum terribiles et horrendas 
minas adiecit, ac deinceps amabiles et con- 
solatorias pollicitationes apposuit, quae quo- 
que multoties repetendae et iuventuti etiam 
atque etiam inculcandae sunt, ut hasce imis 
sensibus reconditas tandem memori mente 
teneant. 


Primi Praecepti Appendicis Expositio. 


30] Quia ego sum Dominus Deus tuus fortis 
zelotes, visitans iniquitatem patrum in filios 
in tertiam et quartam. generationem eorum, 
qui me oderunt, et faciens misericordiam in 
millia his, qui diligunt me et custodiunt prae- 
cepta mea. 


31] Quamquam vero haee verba communiter 
ad omnia praecepta referenda sunt (ut infra 
audiemus), ea tamen huie praecepto, quod 
aliorum omnium caput est, peculiariter ad- 
lecta sunt, propterea quod permagni admodum 
referat hominem rectum habere caput.  Sal- 
vis enim rebus capitis reliquam etiam [R.411 
vitam bene se habere necesse est, et contra. 
32] Iam vero ex his verbis perdisce, quam im- 
placabiliter Deus irascatur iis, qui rei eui- 
piam extra ipsum confidunt; et contra quanta 
clementia et misericordia eos prosequatur, qui 
ei soli toto eorde fidunt et credunt, adeo ut 
iracundia sua nullum finem faciat saeviendi 
in tertiam et quartam generationem, et rur- 
sum, ut sua clementia multis millibus bene- 
33] facere non desinat, ne tam seeuro ambule- 
mus animo, nullam nostri aut harum rerum 
rationem habentes, quemadmodum impia illa 
planeque ferina corda cogitare consueverunt, 
non ita multum referre, qua ratione vixerint. 
34] Eiusmodi Deus est, qui, si ab eo disce- 
datur, inultum id non patitur, neque modum 


aut finem irascendi statuit, in quartam usque generationem, donee omnes funditus exstirpentur. 
Quamobrem vult esse formidini, non contemptui aut ludibrio. 


Das hat er auch beteijet [bewiejen] in allen 
Hiftorien und Gejdidten, wie uns die Schrift 
reichlich anzeigt, und noch tägliche Erfahrung wohl 
lehren fann. Denn er alle 9(bgbtterei von Wn- 
fang her gar ausgerottet hat und um ihrer willen 
beide Heiden und Yuden, wie er aud) bei heuti- 
gem Tage allen falichen Gottesdienft ftürzt, dak 
endlich alle, jo darin bleiben, mitffen untergehen. 
Darum, ob man gleich jest ftolze, gewaltige und 
reiche 9Günjte findet, die auf ihren Mammon 
trogen, ungeachtet, Gott zürne oder lache, alS bie 
feinen Zorn wohl [ge]trauen auszuftehen, jo wer: 
den fie e$ bod) nicht ausführen, fondern, ehe man 
f$ verfieht, zu Scheitern gehen [in Stüde zer- 
ichlagen werden] mit allem, darauf fie getraut 
haben, wie alle anderen unter[ge]gangen find, bie 
fid wohl ficherer und mächtiger gewußt haben. 


35] Hoc ipsum multis etiam historiis et illis 
memorabilibus abunde testatum fecit, cuius 
rei nobis passim Scriptura facit indicium, at- 
que etiamnum id ipsum in dies singulos quo- 
tidianis experimentis verissimum esse disci- 
mus. Siquidem iam inde ab initio omnem 
idololatriam funditus exstirpavit, huiusque 
gratia cum gentes tum Iudaeos, sicut adhuc 
hodie omnem falsum Dei cultum evertit, ut 
plane omnibus in ea permanentibus succum- 
36] bendum sit. Quocirca, tametsi tam fero- 
ces et potentes inveniantur Sardanapali et 
Phalarides, qui ipsos Persas divitiis superant, 
quibus secure freti parum curant, irascaturne 
an arrideat Deus, ut, qui iram eius sustinere 
se posse confidant, tamen tandem perniciem 
non effugient, sed dicto citius et praeter 
omnium exspectationem: cum tota sua pompa, 


cui fidebant perperam, pessum ibunt, velut omnes ceteros periisse videmus, qui maiori freti 
potentia in utramvis, quod aiunt, aurem dormiebant. 


Und eben um folder harten Köpfe willen, die 
da meinen, weil er zufieht und läßt fie feft fien, 


37] Et ob hos ipsos duros et praefractos 


homines, qui existimant Deum, quia ad [R.412 


j 

5 

* 
a 
E 
3 
1 
4 


The Large Catechism. Exposition of Appendix to First Commandment. 


In order that it may be seen that God will 
not have this commandment thrown to the 
winds, but will most strictly enforce it, He 
has attached to it first a terrible threat, and 
then a beautiful, comforting promise which 
is also to be urged and impressed upon young 
people, that they may take it to heart and 
retain it: 


[Exposition of the Appendix to the 
First Commandment. ] 


For I am the Lord, thy God, strong and 
jealous, visiting the iniquity of the fathers 
upon the children unto the third and fourth 
generation of them that hate Me; and show- 
ing mercy unto thousands of them that love 
Me and keep My commandments. . 


Although these words relate to all the com- 
mandments (as we shall hereafter learn), yet 
they are joined to this chief commandment 
because it is of first importance that men have 
a right head; for where the head is right, 
the whole life must be right, and vice versa. 
Learn, therefore, from these words how angry 
God is with those who trust in anything but 
Him, and again, how good and gracious He 
is to those who trust and believe in Him 
alone with the whole heart; so that His 
anger does not cease until the fourth genera- 
tion, while, on the other hand, His blessing 
and goodness extend to many thousands, lest 
you live in such security and commit your- 
self to chance, as men of brutal heart, who 
think that it makes no great differencé [how 
they live]. He is a God who will not leave it 
unavenged if men turn from Him, and will 
not cease to be angry until the fourth genera- 
tion, even until they are utterly exterminated. 
Therefore He is to be feared, and not to be 
despised. 


He has also demonstrated this in all his- 
tory, as the Scriptures abundantly show and 
daily experience still teaches. For from the 
beginning He has utterly extirpated all idol- 
atry, and, on account of it, both heathen and 
Jews; even as at the present day He over- 
throws all false worship, so that all who re- 
main therein must finally perish. Therefore, 
although proud, powerful, and rich worldlings 
[Sardanapaluses and Phalarides, who surpass 
even the Persians in wealth] are now to be 
found, who boast defiantly of their Mammon, 
with utter disregard whether God is angry at 
or smiles on them, and dare to withstand His 
wrath, yet they shall not succeed, but before 
they are aware, they shall be wrecked, with 
all in which they trusted; as all others have 


perished who have thought themselves more ^ 


secure or powerful. 


And just because of such hardened heads 
who imagine because God connives and allows 


589 


590 9.392. 393. 


er toifje nichts brum oder nehme fich’8 nidt an, 
muB er alfo dreinfchlagen und ftrafen, daß er'$ 
nicht vergeffen fann, bi$ auf ihre finbeSfinber, 
auf daß fid) jedermann daran ftoße und fefe, daß 
[eS] ihm fein Scherz ijt. Denn bieje find’s aud, 
die er meint, al8 er fpricht: „Die mid) hafjen“, das 
ijt, bie auf ihrem Troß und Stolz beharren; twas 
man ihnen predigt oder fagt, wollen fie nicht 
hören; ftraft man fie, daß fie fi) erfennen und 
beffern, ehe die Strafe angeht, jo werden fie toll 
unb tiridt, auf daß fie den Zorn redlich verdie- 
nen, wie wir auch jet an Bilhöfen und TFürften 
täglich erfahren. 


rabiem vertuntur, ut ita omnibus modis iram Dei egregie promereantur. 


Catechismus Maior. Primi Praecepti Appendicis Expositio. 


36. 405. 406. 


tempus connivet eosque secure sua potentia 
frui permittit, vel ignarum plane esse istarum 
rerum, vel earum cura non affiei, tanta neces- 
sario utitur plectendi saevitia, ut neque nato- 
rum natos oblivioni possit tradere, ut quisque 
haee repetens animo tantam animi securita- 
tem et contemptum emendet et videat Deum 
38] non iocari. Nam illi ipsi sunt, quos putat 
et perstringit, ita inquiens: Qui me oderunt, 
hoe est, qui propria freti fiducia insolenter 
intumescunt atque ferociunt, qui, quidquid 
pro concione illis dicatur, audire recusant, qui 
correpti, ut, priusquam obruantur supplicio, 
flagitiosam vitam emendent, in furorem ac 
Quemadmodum hodie 


huius rei certissimum documentum in episcopis et principibus nostris experimur. 


Wie j)red iid) aber bieje Dräumorte find, fo viel 
müdtiger[er] Groft ijf an der Verheipung, daß, 
Die fid) allein an Gott halten, follen’3 gewiß fein, 
daß er Barmherzigkeit an ihnen erzeigen will, das 
ift, eitel Gutes und Wohltat beweisen, nicht allein 


für fie, jondern aud) an ihren Kindern bis ins . 


taujenb ini abermal taufend Gefchleht. Solches 
jollte un8 ja bewegen und treiben, unjet Herz auf 
Gott zu erwägen [vertrauen zu fajjen] mit aller 
guberficht, jo wir begehrten, alles Gute zeitlich und 
ewig zu haben, weil fid) die hohe Majeität fo Dod) 
erbeut [jo große Verheigung gibt], fo herzlich reizt 
‚und jo reichlich verheißt. 


Darum [afe es ihm [fi] ein jeglicher ernftlich 
zu Herzen gehen, daß man’s nicht achte, als habe 
e8 ein Menfch geredet. Denn e8 gilt dir entweder 
ewigen Segen, Gli und Geligfeit oder ewigen 
Born, Unglüf und. Herzeleid. Was millit du 
mehr haben oder begehren, denn daß er dir fo 
freundlich berfeibt, er. wolle dein fein mit allem 
Guten, bid) fchitken und [dir] helfen in allen 

Nöten? 


39] Porro autem, quanto atrociores et ter- 
ribiliores hae sunt comminationes, tanto po- 
tentior est promissionis consolatio, nempe 
quod Deus iis, qui semet ei totos omni tradunt 
fiducia, misericordiam suam certo ostensurus 
sit, hoc est, omnis generis benefacta exhibi- 
turus, non tantum vero illis ipsis, sed ipsorum 
quoque natis, longa propagatione, in mille 
40] usque et iterum mille generationes. Haec, 
inquam, commovere nos debent et impellere, ut 
totius cordis nostri cogitationem omni fiducia 
in Deum iactemus, postulantes, ut omnium 
rerum et temporalium et immortalium fiamus 
compotes, quando summa maiestas Dei tanta 
tam benigne et clementer nobis offert, tam 
amanter provocat, adeo ubertim pollicetur. 

41] Quare quisque Christianorum det ope- 
ram, ut sibi haec verba cordi sint, neque in 
eam opinionem veniat, ut existimet haec dicta 
esse ab homine. Res tua agitur; semel enim 
hic de summa salutis tuae periclitaberis, ut 
aut perpetuo salvam, felicem et beatam [R.413 
vitam exigas, aut ut perpetuo damnatus Dei 
inclementia omnes calamitates et aerumnas ad 
inferos non dicendis cruciatibus torquendus 
exhaurias. Quid vero habebis amplius aut 


plus etiam postulabis, quam quod tam amanter tibi pollicetur, nimirum, se tuum esse velle cum 
omni rerum copia, se tui defensorem et auxiliatorem in adversis futurum? 


(5 fehlt aber leider daran, bab bie Welt ber 
feines nicht glaubt, noch für Gottes Wort halt, 
weil fie fiebt, daß bie, jo Gott und nicht bem 
Mammon trauen, Kummer und Not leiden, und 


der Teufel fid) wider fie fperrt und wehrt, daß fie , 


fein Geld, Gunst nod) Ehre, dazu faum das Leben 
behalten; wiederum, bie Dem Mammon dienen, 
haben Gewalt, Gunft, Ehre und Gut und alle Ge: 
mad) [Annehmlichkeiten] vor der Welt. Der: 
halben muß man joldje Worte fallen, eben wider 
jolchen Schein geftelft, und willen, daß fie nicht 
lügen noch trügen, fondern wahr müfjfen werden. 


tranquillitate mundo venerandi atque spectabiles. 
sunt, ut huic rerum mundanarum larvae atque obtuitui opponantur ; 
haec non posse mentiri aut fallere, sed esse et fore veracissima. 


Dente du jefb]t zurüd oder [rage ihm nad) und 
lage mir: Die alle ihre Sorge und Fleiß darauf 
gelegt haben, daß fie groß Gut und Geld zu: 
jammenjcharrten, was haben fie endlich gefchafft? 
So mirjt du finden, daß fie Mühe und Arbeit ver: 
loren haben, oder, ob fie gleich große Schäße zu 
Haufe [ge]bracht, bod) zerftoben und zerflogen 
find, alfo daß fie felbjt ihres Gutes nie find froh 


42] Sed proh dolor! in hoc omnes fallimur, 
quod mundus horum verborum nullum verum 


esse credit, neque verba Dei esse existimat, 


videns eos, qui suam fiduciam in Deum et non 
in Mammonam reiecerunt, omni miseriarum 
genere affectos vix vitam trahere, diabolo illis 
ipsis reluctante et obstante, ut nihil opum, 
nihil favoris, nihil dignitatis uspiam conse- 
quantur, imo vitam ipsam aegre tueantur et 
obtineant. Contra illi, quorum summa spes 
atque fiducia est Mammon, ad amplissimos 
dignitatis gradus evecti in sublimi resident 
imperio, potentia, favore, dignitate et omni 

Eam ob rem talia verba memoriae infigenda 
neque ignorandum est 


43] Iam vero paulisper retroversa cogita- 
tione repete tecum animo, aut alioqui perquire 
ab aliis, mihique responde, quidnam illi, quo- 
rum omnis conatus, studium, cura et dili- 
gentia tantum eo destinata fuere, ut immen- 
sas opes per fas atque nefas cumularent atque 


reponerent, quidnam, inquam, illi tandem effe- 


cerint? Haud dubie invenies, eos omnes 


TRAE T = . > 
2! - x ay 
ue NEUE Ser DS S ee T LS DER 


Dem 


X aT. 


i 


udin cu E [ Se La eg 


TES der get 
[e a (^ Bes RR EEE 


The Large Catechism. Exposition of Appendix to First Commandment. 


them to rest in security, that He either is 
entirely ignorant or cares nothing about such 
matters, He must deal a smashing blow and 
punish them, so that He cannot forget it unto 
children’s children; so that every one may 
take note and see that this is no joke to Him. 
For they are those whom He means when He 
says: Who hate Me, i. e., those who persist in 
their defiance and pride; whatever is preached 
or said to them, they will not listen; when 
they are reproved, in order that they may 
learn to know themselves and amend before 
the punishment begins, they become mad and 
foolish so as to fairly merit wrath, as now we 
see daily in bishops and princes. 

But terrible as are these threatenings, so 
much the more powerful is the consolation in 
the promise, that those who cling to God alone 
should be sure that He will show them mercy, 
that is, show them pure goodness and bless- 
ing, not only for themselves, but also to their 
children and children’s children, even to the 
thousandth generation and beyond that. This 
ought certainly to move and impel us to risk 
our hearts in all confidence with God, if we 
wish all temporal and eternal good, since the 
Supreme Majesty makes such sublime offers 
and presents such cordial inducements and 
such rich promises. 

Therefore let every one seriously take this 
to heart, lest it be regarded as though a 
man had spoken it. For to you it is a ques- 
tion either of eternal blessing, happiness, and 
salvation, or of eternal wrath, misery, and 
woe. What more would you have or desire 
than that He so kindly promises to be yours 
with every blessing, and to protect and help 
you in all need? | 

But, alas! here is the failure, that the 
world believes nothing of this, nor regards it 
as God’s Word, because it sees that those who 
trust in God and not in Mammon suffer care 
and want, and the devil opposes and resists 
them, that they have neither money, favor, 
nor honor, and, besides, can scarcely support 
life; while, on the other hand, those who 
serve Mammon have power, favor, honor, pos- 
sessions, and every comfort in the eyes of the 
world. For this reason, these words must be 
grasped as being directed against such ap- 
pearances; and we must consider that they 
do not lie or deceive, but must come true. 


Reflect for yourself or make inquiry and 
tell me: Those who have employed all their 
eare and diligence to accumulate great pos- 
sessions and wealth, what have they finally 
attained? You will find that they have wasted 
their toil and labor, or even though they have 
amassed great treasures, they have been dis- 


591 


599 M. 393—395. 


| [ge]worden und [e$] hernach nicht an die dritten 
Erben gereicht hat. 


Catechismus Maior. 


Praeceptum. IT. W. 406—408. 


lusisse et laborem et operam. Aut quamquam 
inaestimandos thesauros multo sudore partos 
accumulaverint, ita tamen evanuisse eos ipsos 


vel cum pulvisculo comperies, ut neque ipsi unquam ex tantis opibus ullam voluptatem per- 


ceperint, neque postea quidquam ad tertium heredem pervenerit. 


Crempel wirft bu genug finden in allen Hifto- 
rien, aud) bon alten erfahrenen Leuten; jiehe fie 
nur an und habe Achtung drauf. 


Saul war ein großer König, von Gott erwählt, 
und ein frommer Mann; aber ba er eingejeffen 
twar [da er fid) feitgefegt hatte] unb fein Herz Tief 
finfen, hing fid) an feine Krone und Gewalt, mußte 
er untergehen mit allem, daS er hatte, Dak arch 
feiner Kinder fein3 blieb. 


Wiederum David war ein armer, verachteter 
Mann, berjagt und gefcheucht, Dap er feines Lebens 
nirgends fidjer war; noch [dennoch] mußte er vor 
dem Saul bleiben und König werden. Denn bieje 
Worte mußten bleiben und wahr werden, weil 
Gott nicht lügen noch trügen fann. Lak bid) nur 
Den Teufel und Welt mit ihrem Schein, der wohl 
eine Zeitlang währt, aber endlich nichts ijt, nicht 
betrügen! 


Darum lapt uns das erfte Gebot wohl lernen, 
bab wir fehen, wie Gott feine Vermeffenheit nod) 
Vertrauen auf einig ander Ding leiden will und 
nidt Höheres von uns fordert denn eine herzliche 
Buverfidt alles Guten, alfo daß wir richtig und 
ftradS bor uns gehen und aller Güter, fo Gott 
gibt, [ge]brauchen, nicht weiter, denn wie ein 
Schufter feiner Nadel, Ahle und Draht braucht 
zur Urbeit und danach) hinmeglegt, oder wie ein 
Saft der Herberge, Futter und Lager, allein zur 
zeitlichen Notdurft, ein jeglicher in jeinem Stand 
nad) Gottes Ordnung, und laffe nur feines feinen 
Herrn oder 9(bgott fein. Das fet genug vom 
eriten Gebot, welches wir mit Worten haben 
miiffen ausftreichen, weil daran allermetit Die 
Macht liegt, darum daß (wie vor[ hin] gejagt), 
wo das Herz wohl mit Gott dran ijt und Dies 
Gebot gehalten wird, fo gehen die andern alle 
bernad). 


44] Harum rerum Era abunde nruliá 
omnes suppeditabunt historiae, et haec eadem 
a natu maioribus multarum rerum peritis 
audies; tantum vide, ut earundem curam et 
rationem non levem habere digneris. 


45] Pro certo sane constat Saulem regem. 


fuisse amplissimum, ab ipso Deo in regni ad- 
ministrationem surrogatum, vitae non im- 
probae; sed iam consecutus imperium, quum 
a Deo suo declinasset animo omnemque suam 
fiduciam in potentia, corona ac sceptro suo 
collocatam haberet, succumbendum ac pereun- 
dum illi erat funditus, una cum rebus omni- 
bus, quas possederat, adeo ut neque liberorum 
suorum ullus superstes maneret. 

46] Contra David, infimae fortunae homo, 
erat abiectus et pastor, fugatus et passim 
actus insectationibus, ut ubique fere de vita 
veniret in periculum; attamen a Saulis im- 
petu et insidiis tuto custodiebatur inque eius 
locum rex creabatur. Oportebat enim haec 
verba manere et vera fieri, posteaquam Deus 
mentiri nescit aut fallere. Tantum vide, ne 
diabolus et mundus hae sua splendida. facie, 
quae quidem ad tempus durat, sed profecto 
umbra aut somnio vanior est atque TP 
tibi imprudenti imponant. 

47] Quamobrem primi praecepti sensum ex- 
acte nobis perdiscendum esse statuo, ut videa- 
mus, quam Deus nullo modo vanam animi 
praesumptionem aut falsam erga aliam rem 
extra se fiduciam tolerare queat. Nec quid- 
quam tantopere a nobis postulat quam certam 
quandam et indubitatam omnium bonarum 
rerum de se persuasionem, ita ut recta via 


porro progredientes rebus omnibus, quas Deus : 


largiri nobis consuevit, non aliter utamur at- 
que sutor quispiam aeu, subula filoque sutorio 
ad conficiendum opus suum, quo confecto illa 
deponit, aut quemadmodum hospites [R.415 
diversorio: ut de concessis opibus victum et 
amictum habeamus, prout diurni victus neces- 
sitas exegerit, quisque in suo statu, in quem 
divina vocatione et ordine constitutus est, nec 
quidquam rei nostrum dominum aut idolum 
48] esse permittamus. Et haec de primo prae- 
cepto dicta sufficiant, quod verbis aliquanto 


fusioribus explanandum fuit, quando summa et caput totius pietatis in eo vertatur, propterea 
quod (ut praedictum) ubi cordi cum Deo bene conem. et hoe praeceptum servatum fuerit, 


cetera omnia apte consequuntur. 


Das zweite Gebot. 
Du jolíft Gottes Namen nicht vergeblich führen. 


Sleichiwie das erite Gebot das Herz untermweijet 
und den Glauben gelehrt hat, aljo führt uns dies 
Gebot heraus und richtet den Mund und die 
Bunge gegen Gott. Denn das erfte, jo aus dem 
Herzen bricht unb fid) erzeigt, find die Worte: 
Wie id) nun droben gelehrt habe zu antworten, 
was da heiße einen Gott haben, afjo mußt du 
auch den Verftand diefes und affer Gebote lernen 


Praeceptum II. 


49] Non assumes nomen Domini Dei tui in 
vanum. 


50] Quemadmodum primo praecepto cor 
hominis institutum est et fidei ratio tradita, 
ita hoc secundum foras nos producit, osque ac 
linguam erga Deum fingit ac format. Pri- 
mum enim, quod natum e corde ebullit et pro- 
greditur seque ostendit, sermo est. Itaque 


quemadmodum supra respondendum docui, 


quid sit habere Deum, ita quoque huius et 


[R.414 - 


a = p a f 
SMS M ETT 


Dub r6) 


T 
Fe EN 


2 ~ 
MAT. ur. 


ie en 
A SE ERE 


The Large Catechism. The Second Commandment. 


persed and seattered, so:that they themselves 
have never found happiness in their wealth, 
and afterwards it never reached the third gen- 
eration. 

Instances of this you will find a plenty in 
all histories, also in the memory of aged and 
experienced people. Only observe and ax mr 
them. 

Saul was a great king, chosen of God, and 
a godly man; but when he was established 
on his throne, and let his heart decline from 
God, and put his trust in his crown and 
power, he had to perish with all that he had, 
so that none even of his children remained. 


David, on the other hand, was a poor, de- 
spised man, hunted down and chased, so that 
he nowhere felt secure of his life; yet he had 
to remain in spite of Saul, and become king. 
For these words had to abide and come true, 
sinee God cannot lie or deceive. Only let not 
the devil and the world deceive you with their 
show, which indeed remains for a time, but 
finally is nothing. 

Let us, then, learn well the First Command- 
ment, that we may see how God will tolerate 
no presumption nor any trust in any other 
object, and how He requires nothing higher 
of us than confidence from the heart for every- 
thing good, so that we may proceed right and 
straightforward and use all the blessings 
which God gives no farther than as a. shoe- 
maker uses his needle, awl, and thread for 
work, and then lays them aside, or as a 
traveler uses an inn, and food, and his bed 
only for temporal necessity, each one in his 
station, according to God's order, and with- 
out allowing any of these things to be our 
lord or idol. Let this suffice with respect to 
the First Commandment, which we have had 
to explain at length, since it is of chief im- 
portance, because, as before said, where the 
heart is rightly disposed toward God and 
this commandment is observed, all the others 
follow. 


The Second Commandment. 


Thou shalt not take the name of the Lord, 


thy God, in vain. 


As the First Commandment has instructed 
the heart and taught [the basis of] faith, so 
this commandment leads us forth and directs 
the mouth and tongue to God. For the first 
objects that spring from the heart and mani- 
fest themselves are words. Now, as I have 
taught above how to answer the question, 
what it is to have a god, so you must learn 


Concordia 'Triglotta. 


38 


593 


594 M. 395. 396. 


einfältig faffen und bon dir jagen [auf bid) an- 
wenden]. 


Wenn man nun fragt: Wie verftehjt du das 
andere Gebot, und was heift Gottes Namen ver- 
geblich führen oder mißbrauchen? antworte aufs 
fürgefte aljo: Das heißt Gottes Namen mibbrau- 
chen, menn man Gott den Herrn nennt, welcher 
lei Weije es gejchehen mag, zur Liige oder allerlei 
Untugend Darum ijt fo viel geboten, bap man 
Gottes Namen nicht fälfchlich anziehe oder in [ben] 
Mund nehme, da das Herz wohl anders weiß oder 
je anders willen joll; als unter denen, bie vor 

Gericht jchwören, und ein Teil dem andern leugt 
. [fügt]. Denn Gottes Namen fann man nit 
höher mißbraucen, denn damit zu lügen und 
trügen. Das laß das Deutich und leichteften Ber- 
ftand bieje8 Gebots bleiben. 


Aus diefem fann nun jedermann jelbit wohl 
ausrechnen, wann und wie mancherlei Gottes 
Name mißbraucht wird, wierwohl alle Mikbräuche 
zu erzählen nicht mbglid) ijt. Doch fürzlich aus- 
zurichten, gefchieht aller Mipbrauch göttlichen 
Namens erftlich in weltlichen Händeln und Saden, 
jo Geld, Gut, Ehre betreffen, es fei öffentlich bor 
Gericht, auf dem Markt oder fonft, ba man fchwört 
und fafjde Eide tut auf Gottes Namen oder die 
Sache auf jeine Seele nimmt. Und jonberlid) ijt 
folches viel ganghaftig in Chejachen, da ihrer zwei 
hingehen, einander heimlich geloben und danad) 
verjchwören, 


Ullermeijt aber geht ber Mikbraud in geijt- 
Tichett Sachen, bie das Gewwiffen belangen, wenn 
falfche Prediger aufftehen und ihren Lügentand 
für Gottes Wort dargeben [ausgeben, darlegen]. 


Siehe, das heißt fid) alles mit Gottes Namen 
gejchmüdt oder jdjón wollen fein und recht haben, 
e$ gejchehe in groben Welthändeln oder hohen, 
jubtilen Sachen des Glaubens und der Lehre. 
Und unter die Litgner gehören auch bie Qüjter- 
mäuler, nicht allein die gar groben, jedermann 
wohl befannt, die da ohne Scheu Gottes Namen 
Ihänden (welche nicht in unjere, fondern des $en- 
ferS Schule gehören), fondern auch bie, fo bie 
Wahrheit und Gottes Wort öffentlich laftern und 
Dem Teufel geben. Davon jekt nicht not, weiter 
zu jagen. 


so OCatechismus Maior. 


Praeceptum II. 35. 408. 409. 


aliorum praeceptorum omnium intelligentiam 
simplieiter comprehendas atque. promunties 
necesse est. 

51] Interrogatus ergo, quomodo secundum 
praeceptum intelligis, aut quid significat 
nomen Dei in vanum sumere sive eo abuti, 
responde ad hune modum paucissimis: Hoc 
est divino abuti nomine, quando Dei nomen 
quacunque ratione ad confirmanda mendacia 
aut alia id genus vitia atque flagitia tuenda 
usurpamus. Hinc tantum valet huius prae- 
cepti constitutio, ne Dei nomen falso citemus, 
aut in os sumamus, quando cor longe aliter 
sibi conscium est, aut rem aliter habere non 
ignorat, aut omnino aliter scire debebat. 
Veluti iis persaepe solet contingere, qui lites 
in foro et curia sectantur et iudicia, et [R. 416 
altera pars aliquid perfide abiurat alteri. 
52] Neque enim alia ratione nomine Dei 
perinde abutimur, quam si eo ad mentiendum 
et fallendum turpiter abutamur. Et hie huius 
praecepti sensus sit facillimus et simplicis- 
simus. 

53] Ex his omnibus quivis facile colligere 
potest, quoties et quam multifariam divino 
nomine abutantur homines, tametsi omnes ab- 
usus perstringere impossibile sit. Ut tamen 
haec paucis expediamus, nominis divini ab- 
usus omnium maxime in negotiis consistit et 
causis saecularibus, illis nimirum, quae ad 
rem pecuniariam, opes aut honores pertinent. 
Sive illud propalam fiat in contentione forensi 
sive alibi, ubi iuratur divini nominis adducto 
testimonio, periuraturque, aut ipsa anima 
oppigneratur periurio. Cumprimis vero hoc 
vehementer locum habet in re connubiali, ubi 
duo furtim contracto inter se matrimonio, 
tandem quum ad iudices ventum est, datam 
fidem abiurat alter alteri. 

54] Omnium vero maxime hiec divini nomi- 
nis abusus in rebus viget spiritualibus, quae 
pertingunt conscientiam,. falsis | doctoribus 
emergentibus, suaque mendacia divini Verbi 
loco venditantibus. 

55] Eece, omnibus hisce rationibus nihil 
aliud quaerunt aut agunt homines, quam ut 
semet divini nominis praetextu exornent per- 
fide, pravo quodam consilio iusti esse conten- 
dentes, sive illud' in mundanis et carnalibus 
sive in sublimioribus et subtilioribus fidei et 
doetrinae negotiis fieri soleat. làm in men- 
tientium numerum etiàm blasphematores re- 
ferendi sunt, non illi quidem crassi et impu- 
dentes, vulgo noti omnibus, qui nullius. pro- 
hibiti metu aut reverentia nomen Dei. ore 
prorsus illoto, blasphemo et procaci subinde 
conspurcant et contaminant (quorum [R.417 


blasphema impietas non in nostra, sed carnificis schola emendanda est), verum etiam illi, qui 
veritatem et Verbum Dei propalam contumeliose lacerant ac diaboli verbum impudenter et 
impie esse confirmant. De quibus in praesentia amplius verba facienda non sunt. 


Hier laß uns nun lernen und zu Herzen faffen, 
wie groß an biejem Gebot gelegen ift, dak mir 
uns mit allem Fleiß hüten und jcheuen vor alfet- 
let Mißbrauch des heiligen Namens, aí8 bor der 
hödhjften Sünde, fo äußerlich gefchehen fann. Denn 
lügen und trügen ijt an ihm felbft große Sünde, 
wird aber viel jd)iveret, wenn man fie noch recht: 
fertigen will und, fie zu beftatigen, Gottes Namen 
anzeucht [anzieht] und zum Schanddecel macht, 


56] Discamus itaque hoc loco diligenterque 
volutemus animo, quantum intersit hoc prae- 
ceptum servare aut transgredi, ut omni studio 
diligentiaque caveamus vitemusque omnem 
sacratissimi nominis Dei abusum et contu- 
meliam, tamquam peccatum omnium maxi- 
mum et pessimum, quod externe designari 
potest. Nam tametsi mentiri et fallere per 
se satis grande sit. flagitium, multo tamen 


Pau a ee Ae. UIT S he eee AT 


The Large Catechism. The Second Commandment. ^: 


to comprehend simply the meaning of this 
and all the commandments, and to apply it 
to yourself. 

If, then, it be asked: How do you under- 
stand the Second Commandment, or what is 
meant by taking in vain, or misusing God’s 
name? answer briefly thus: It is misusing 
God’s name when we call upon the Lord God, 
no matter in what way, for purposes of false- 
hood or wrong of any kind. Therefore this 
commandment enjoins this much, that God’s 
name must not be appealed to falsely, or taken 
upon the lips, while the heart knows well 
enough, or should know, differently; as 
among those who take oaths in court, where 
one side lies against the other. For God’s 
name cannot be misused worse than for the 
support of falsehood and deceit. Let this re- 
main the exact German and simplest mean- 
ing of this commandment. 


From this every one can readily infer when 
and in how many ways God’s name is mis- 
used, although it is impossible to enumerate 
all its misuses. Yet, to tell it in a few words, 
all misuse of the divine name occurs, first, in 
worldly business and in matters which con- 
cern money, possessions, honor, whether it be 
publicly in court, in the market, or wherever 
else men make false oaths in God’s name, or 
pledge their souls in any matter. And this 
is especially prevalent in marriage affairs, 
where two go and secretly betroth themselves 
to one another, and afterward abjure [their 
plighted troth]. 

But the greatest abuse occurs in spiritual 
matters, which pertain to the conscience, when 
false preachers rise up and offer their lying 
vanities as God’s Word. 

Behold, all this is decking one’s self out 
with God’s name, or making a pretty show, 
or claiming to be right, whether it occur in 
gross, worldly business or in sublime, subtile 
matters of faith and doctrine. And among 
liars belong also blasphemers, not alone the 
very gross, well known to every one, who dis- 
grace God’s name without fear (these are not 
for us, but for the hangman to discipline) ; 
but also those who publicly traduce the truth 
and God’s Word and consign it to the devil. 
Of this there is no need now to speak further. 


Here, then, let us learn and take to heart 
the great importance of this commandment, 
that with all diligence we may guard against 
and dread every misuse of the holy name, as 
the greatest sin that can be outwardly com- 
mitted. For to lie and deceive is in itself 
a great sin, but is greatly aggravated when 
we attempt to justify it, and seek to confirm 


St 


506 3n. 396. 897. 


alfo daß aus einer Lüge eine zweifältige, ja biel- 
fältige Litge wird. 


Sarum hat Gott biejem Gebot auch ein ernitlich 
Dräumort angehängt, das heift alfo: „Denn der 
HErr wird den nicht unjdulbig halten, der feinen 
Namen vergeblich führt.“ Das iit, es foll feinem 
gejdentt werden nod) ungeltraft abgehen. Denn 
fowenig er will ungerochen [ungerächt] laffen, dak 
man das Herz bon ihm ende, jo wenig twill er 
leiden, dag man feinen Namen führe, bie Viigen 
zu beichönen [fdmiüden]. Nun ijt es leider eine 
gemeine Plage in aller Welt, bap ja jo wenig find, 
die nicht Gottes Namen zur Lüge und aller Bos- 
beit brauchen, jo wenig als ihrer find, die allein 
von Herzen auf Gott vertrauen. 


Denn diefe jhöne Tugend haben wir von Natur 
affe an uns, daß, wer eine Schalfheit getan hat, 
gerne wollte feine Schande deden [audeden, ber- 
bergen] und jdmiüden, dap niemand [e$] fähe nod) 
wüßte, und ijf feiner jo vermwegen, der fid) be- 
gangener Bosheit bor jedermann rühme, twollen’s 
alle meuchlings [heimlich] getan haben, ehe [Tie- 
ber als daß] man’s gewahr wird. Greift man 
dann einen an, jo muß Gott mit feinem Namen 
herhalten und die Büberei fromm, die Schande 
zu Ehren machen. Das ijt der gemeine Weltlauf, 
wie eine große Sintflut eingeriffen in’ allen 
Vanden. Darum haben wir auch zu ohn, was 
wir fuchen und verdienen: Peftilenz, Krieg, Teu= 
rung, Feuer, Wafler, ungeraten Weib, Kinder, 
Gefinde und allerlei Unrat. Wo follte fonft des 
Ssammers fo viel herfommen? €8 ijt noch große 
Gnade, bab uns die Erde trägt und nährt. 


Catechismus. Maior. 


Praeceptum II. 36. 409. 410. 


gravius illud. reddunt et maiori etiam cumu- 
lant flagitio, conantes illud defendere periurio, 
ae turpiter mentiendo divino nomine abuten- 
tes pro praetextu turpitudinis. Qua ratione 
fit, ut ex unico mendacio periurii accessione 
cumulato multiplicia pullulent mendacia. 


57] Eam ob rem Deus huie quoque prae- 


cepto saevam comminationem annexuit, euius 
haec sunt verba: Nec enim habebit. insontem 
Dominus eum, qui assumpserit nomen Domini 
Dei sui in vanum. Hoc est, nemo hoc impune 
laturus est, sed poenas graves dabit blasphe- 
miae. Quam enim inultum non patitur Deus, 
si quis cordis fiducia ab eo discedat, tam im- 
punitum non sinet, si quis pro tuendis men- 
daciis falso usurpet nomen eius. Sed o Deum 
58] immortalem, quae tam exsecranda con- 
suetudo divinum nomen blasphemandi omnium 
hominum animos corripuit! Nam perinde 
pauci sunt, qui salutifero Dei nomine ad men- 
dacia, vanitatem et omnem iniquitatem suam 
tuendam non abutuntur, quam illorum, qui 
solum ex animo Deo credunt fiduntque. 

59] Siquidem illa praeclara virtus (si Chri- 
sto placet) omnibus nobis natura insita est, ut 
is, qui aliquod admisit criminose flagitium, 
suam turpitudinem summa ope celare [R.418 
studeat, ne cuius oculis pateat, aut aliquis 
designati facinoris sibi sit conscius. Usque 
adeo enim dissolutum aut sui negligentem et 
deploratae malitiae arbitror esse neminem, 
qui perpetrati flagitii sese iactet coram omni- 


bus. Verum nemo non studet peceare clan- 


culum et subdole, priusquam palam fiat, aut 
resciscant homines. Tum si quis eam ob rem 
invaditur aut insimulatur facinoris, protinus 
nomen Dei patet iniuriis estque obnoxium con- 
tumeliis. Hoc enim quisque suae culpae prae- 
texit, cogiturque nomen illud omnibus modis 
venerandum e vitiis virtutes, ex ignominia 
$0] gloriam, e dedecore honores facere. Et 
hie est iam totius mundi communis quidam 


eursus, quo veluti quodam diluvio omnes regiones orbis terrarum inundant. Hine nostris 
meritis digna quoque praemia capimus, et quod nostra blasphemia procacissime quaerimus, hoe 
nobis plena manu offunditur, nempe pestilentia, motus bellici, annonae caritas, incendia, 
aquarum inundationes, degeneres uxores et liberi, perfida familia et id genus malorum ex- 
amina innumerabilia. Unde enim tantum calamitatum alioqui nobis eveniret? Adhue bene 
magna gratia haec est, quod terra nos ferat atque nutriat. 


Darum follte man vor allen Dingen das junge 
Volk ernftlich dazu halten und gewöhnen, daß fie 
DiefeS unb andere Gebote Hoch bot Augen hätten 
und, wo fie übertreten, flugs mit der Rute hinter 
ihnen Her jein und das Gebot vorhalten und 
immer einbleuen [einprägen], auf daß fie alfo 
aufgezogen fürden nicht allein mit Strafe, fon- 
dern auch zur Scheu und Furdht bor Gott. 


So verftehft bu nun, was Gottes Namen mif- 
brauchen heiße, nämlich (aufs fürzefte zu wieder- 
holen) entweder bloß zur Lüge und etwas unter 
dem Namen ausgeben, das nicht ift, oder zu 
fluchen, jhwören, zaubern und, Summa, wie man 
mag, Bosheit auszurichten. 


Daneben mußt bu aud) miflen, wie man des 
Namens recht brauche [gebrauce]. Denn neben 


61] Quamobrem summo studio iuventus eo 
perducenda est et assuefacienda sedulo, ut se- 
cundum hoc praeceptum una cum primo reve- 
renter habeat magnique faciat, proque trans- 
gressione protinus emendetur ferulis, posito 
ante oculos praecepto et subinde inculeato, ut 
ita pueri non tantum educentur disciplina ‘et 
verberibus, sed Dei quoque metu et reverentia 
coerceantur. 

62] Iam ergo intelligis, quid sit abuti divino 
nomine, nimirum (ut breviter decurram per 
capita) quando aut simpliciter pro tuendo 
mendacio abutimur, aut aliud quidpiam, quod 
non est, sub divini nominis praetextu moli- 
mur, quo alterum fraudulenter circumducimus, 
aut illud blasphemando, exsecrando, [R.419 
maledicendo, incantando ignominiose usurpa- 
mus. Breviter, quacunque .ratione eius ad- 
miniculo perpetrari possunt flagitia. 

63] Adhaec scitu quoque opus est, quomodo 
Dei nomine recte utamur. Hisce enim verbis, 


dicta à i 
ED 2 DS cae ARRIERE, Na ee x NR - 
= TORT CIT RETE S ee ne dr Arie n RENT, IE PIS DAP Ro, ce An IS rn RE le re nn en mine 


The Large Catechism. The Second Commandment. 


it by invoking the name of God and using it 
as a cloak for shame, so that from a single 
lie a double lie, nay, manifold lies, result. 

For this reason, too, God has added a 
solemn threat to this commandment, to wit: 
For the Lord will not hold him guiltless that 
taketh His name in vain. That is: It shall 
not be condoned to any one nor pass un- 
punished. For as little as He will leave it 
unavenged if any one turn his heart from 
Him, as little will He suffer His name to be 
employed for dressing up a lie. Now, alas! 
it is a common calamity in all the world that 
there are as few who are not using the name 
of God for purposes of lying and all wicked- 
ness as there are those who with their heart 
trust alone in God. 

For by nature we all have within us this 
beautiful virtue, to wit, that whoever häs 
committed a wrong would like to cover up and 
adorn his disgrace, so that no one may see it 
or know it; ‘and no one is so bold as to boast 
to all the world of the wickedness he has per- 
petrated; all wish to act by stealth and with- 
out any one being aware of what they do. 
Then, if any one be arraigned, the name of 
God is dragged into the affair and must make 
the villainy look like godliness, and the shame 
like honor. This is the common course of 
the world, which, like a great deluge, has 
flooded all lands. Hence we have also as our 
reward what we seek and deserve: pestilences, 
wars, famines, conflagrations, floods, wayward 
wives, children, servants, and all sorts of de- 
filement. Whence else should so much misery 
come? It is still a great mercy that the earth 
bears and supports us. 

Therefore, above all things, our young people 
should have this commandment earnestly en- 
forced upon them, and they should be trained 
to hold this and the First Commandment in 
high regard; and whenever they transgress, 
we must at once be after them with the rod, 
and hold the commandment before them, and 
constantly inculcate it, so as to bring them 
up not only with punishment, but also in the 
reverence and fear of God. 

Thus you now understand what it is to take 
God’s name in vain, that is (to recapitulate 
briefly), either simply for purposes of false- 
hood, and to allege God’s name for something 
that is not so, or to curse, swear, conjure, 


and, in short, to practise whatever wicked- 4 és 


ness one may. 


Besides this you must also know how to 
use the name [of God] aright. For when say- 


Qt 


=) 


598 M. 397—899. . © Catechismus: Maior. Praeceptum II. 


dem Wort, al3 er jagt: „Du jollft Gottes Namen 
nicht vergeblich brauchen“, gibt er gleichwohl zu 
verftehen, dag man fein mwohl brauchen folle. 
Denn er ijt uns eben darum offenbart und ge- 
geben, bab er im Braud unb Nuß foll ftehen. 
Darum fdleupt [ichließt] fih’s nun jelbit, weil 
hier verboten ijt, ben heiligen Namen zur Lüge 
oder Untugend zu führen, bab wiederum [umge- 
fert] geboten ijt, ihn zur Wahrheit und allem 
Guten zu brauchen, alS nämlid, jo man recht 
jchwört, wo e8 not ijt und gefordert wird; aljo 
auch, wenn man recht lehrt, item, wenn man den 
Namen anruft in Nöten, lobt und dankt im 
Guten [in guten Tagen] ufw. Welches alles 3u- 
hauf gefaßt und geboten ijt in bem Sprud, Pf. 50: 
„Rufe mid) an zur Beit der Not, jo will ich bid) 
erretten, fo follft du mich preifen.“ Denn das 
heißt alles ihn zur Wahrheit angezogen und felig- 
lid) gebraucht, und wird alfo fein Name geheiligt, 
wie das BVaterunfer betet. 


Aljo Haft bu bie Summa des ganzen Gebots 
erflärt. Und aus biejem Verjtand hat man die 
erage Teichtlich aufgelöft, damit fid) viel Lehrer 
befümmert haben: warum im (bangelio verboten 
ift zu jhwören, jo bod) Chrijtus, St. Paulus und 
andere Heilige oft gefchworen haben. Und iit 
fürzlich bieje Meinung: Schwören foll man nicht 
zum Böfen, das ift, zur Xüge, und wo eS nicht 
not nod) nüß iit, aber zum Guten und des Nach- 
jten Befferung fol man jchwören. Denn e$ ijt ein 
recht gut Werk, baburd) Gott gepreijet, bie Wabhr- 
heit und Recht beftätigt, die Lüge zurüdgeichlagen, 
Die Leute 3ufrieben[ge]brad)t, Gehorjam geleiftet 
und Hader vertragen wird. Denn Gott fommt 
felbft da in8 Mittel und fcheidet 9ted)t unb Un- 
recht, Böfes und Gutes voneinander. Schwört 
ein Teil fafjd, jo hat e8 fein Urteil, daß [es] 
ber Strafe nicht wird entlaufen, und ob c8 eine 
Weile fang anjteht, foll ihnen Dod) nicht3 gelingen, 
daß alles, fo fie damit gewinnen, fid) unter den 
Händen, verjchleipe [3erreiBe, zerrinne] und nimmer 
fröhlich genofjen werde, wie id) an vielen erfahren 
habe, bie ihr ehelich Gelübde berjd)moren haben, 
daß fie banad) feine gute Stunde oder gefunden 
Tag gehabt haben und alfo beide an Leib, Seele 
und Gut dazu jämmerlich berborben find. 


MB, 410. 411. 


quibus praecepit: Non assumes nomen Domini 
Dei tui in vanum, etiam illud intelligendum 
nobis proponit, Dei nomine nos etiam recte et 
utiliter uti posse. Non enim aliam ob causam 
nobis revelatum est, quam ut utentibus sub- 
64] inde sit fructuosuni et utile. Inde hoe 
ultro evincitur, quod quum hie praecepto cau- 
tum sit, ne mentientes aut alioqui flagitiose 
delinquentes sanctum Dei nomen prave usur- 
pemus, contra praeceptum nobis esse arbitre- 
mur, ut eo ad confirmandam veritatem ac reli- 
quas actiones honestas utamur, nempe, quando 
recte iuramus, quum aut necessitas postulat, 
aut a nobis iusiurandum exigitur; ita quoque 
quando recte et sincere docetur veritas evan- 
geli; praeterea, quando in necessitatibus 
nomen Dei imploramus, aut idem rebus secun- 
dis laudamus et gratias agimus ete. Quae 
omnia summatim comprehensa ac praecepta 
inveniuntur Ps. 50, 15: Invoca me in die tri- 
bulationis; eripiam te, et glorificabis me. 
Omnibus hisce rationibus vere et salubriter 
divino nomine utimur, atque ita eius nomen 
sanctificatur, quemadmodum in Oratione Do- 
minica precamur. ; 

65] Ita totam huius praecepti summam 
habes explicatam. Ex hac intelligentia haud 
diffieulter ad quaestionem responderi potest, 
quae multorum doctorum non vulgariter tor- 
sit et conturbavit ingenia: quamobrem in 
evangelio nobis, ne iuremus, interdictum sit; 
cum pro certo constet Christum, Paulum alios- 
66] que sanctos iurasse saepenumero. Estque 
breviter haec sententia: Equidem nullo modo 
nobis ad mala iurandum est, hoe est, ad men- 
dacia, et ubi neque utile neque necesse est. 
Verum ad bonum et proximi utilitatem licet 
nobis iurare. Est enim opus valde. [R.420 
bonum, quo Deus laudatur, veritas et iustitia 
eonfirmatur, mendacium refellitur, homines 
dissidentes in concordiam rediguntur, obedi- 
entia exhibetur et lites componuntur. Nam 
Deus ipse hie intervenit, segregans iustitiam 
ab iniustitia ac. bonos malosque disiungens. 
67] Quodsi alterutra pars malitiose periurat, 
iam iudieii sententia pronuntiata est, quod 
poenam et supplicium periurii non sit effugi- 
tura. Et si fieret, ut ad tempus supplicii irro- 
gatio. protraheretur, nihil tamen illi cadet ex 
sententia, ita ut, quidquid periurio lucri fece- 
runt, sub manibus sensim evanescat, nec un- 
65] quam ea re ex animo laeti fruantur. Hoc 


ipsum ego non obscuris argumentis in bene multis expertus sum, qui posteaquam connubii fidem 
promissam abiurarunt, nunquam vel horulam iucundam habuerunt, aut saltem dieculam in- 
columi fuerunt valetudine, atque ita pariter et corpore et animo, bonis etiam amissis, calami- 


tose perierunt. 


Derhalben fage und vermahne id) wie bor, daß 
man die Kinder beizeit[en] angewöhne mit War: 
nen und Schreden, Wehren und Strafen, daß fie 
fi jcheuen bor Lügen, und jonberlid, Gottes 
Namen dazu zu führen. Denn wo man fie fo 
läßt hingehen, wird nicht3 Gutes daraus, wie jebt 
por Augen, daß die Welt böfer ijt, denn fie je gez 
wefen, unb fein Regiment, Gehorjam, Treue nod) 
Glaube, fondern eitel bertvegene, unbändige Leute, 
an denen fein ehren nod) Strafen Hilft; melches 
alles Gottes Zorn und Strafe ift über folche mut: 
willige Verachtung bieje$ Gebots, 


69] Quapropter etiam atque etiam hortor 
et moneo, ut mature pueros properemus mo- 
nitis deterrere et verberibus compescere, ne 
assuescant mendaciis, potissimum vero, ne ad 
haec confirmanda Dei nomen citent et addu- 
cant. Ubi enim ea iurandi licentia pueris 
impune permittitur, nulla spes amplius super- 
est ullius bonae frugis ab illis exspectandae, 
quemadmodum hodie videmus, ut ego existi- 
mem mundum nunquam fuisse deteriorem et 
perditis moribus corruptiorem, quam nunc est, 
quando ne facies quidem ullius reipublicae 
bene institutae, nullum obedientiae et fidei 


The Large Catechism. The Second Commandment. 


ing: Thou shalt not take the name of the 
Lord, thy God, in vain, He gives us to under- 
stand at the same time that it is to be used 
properly.- For it has been revealed and given 
to us for the very purpose that .it may be of 
constant use and profit. Hence it is a natural 
inference, since using the holy name for false- 
hood or wickedness is here forbidden, that we 
are, on the other hand, commanded to employ 
it for truth and for all good, as when one 
swears truly where there is need and it is de- 
manded. So also when there is right teach- 
ing, and when the name is invoked in trouble 
or praised and thanked in prosperity, etc.; 
all of which is comprehended summarily and 
commanded in the passage Ps. 50,15: Call 
upon Me in the day of trouble; I will deliver 
thee, and thou shalt glorify Me. For all this 
is bringing it into the service of truth, and 
using it in a blessed way, and thus His name 
is hallowed, as we pray in the Lord’s Prayer. 

Thus you have the sum of the entire com- 
mandment explained. And with this under- 
standing the question with which many 
teachers have troubled themselves has been 
easily solved, to wit, why swearing is pro- 
hibited in the Gospel, and yet Christ, St. Paul, 
and other saints often swore. The explana- 
tion is briefly this: We are not to swear in 
support of evil, that is, of falsehood, and 
where there is no need or use; but for the sup- 
port of good and the advantage of our neigh- 
bor we should swear. For it is a truly good 
work, by which God is praised, truth and 
right are established, falsehood is refuted, 
peace is made among men, obedience is ren- 
dered, and quarrels are settled. For in this 
way God Himself interposes and separates be- 
tween right and wrong, good and evil. If one 
part swears falsely, he has his sentence that he 
shall not escape punishment, and though it be 
deferred a long time, he shall not succeed; 
so that all that he may gain thereby will slip 
out of his hands, and he will never enjoy it; 
as I have seen in the case of many who per- 
jured themselves in their marriage-vows, that 
they have never had a happy hour or a health- 
ful day, and thus perished miserably in body, 
soul, and possessions. 

Therefore I advise and exhort as before 
that by means of warning and threatening, 
restraint and punishment, the children be 
trained betimes to shun falsehood, and es- 
pecially to avoid the use of God's name in its 
support. For where they are allowed to do 
as they please, no good will result, as is even 
now evident that the world is worse than it 
has ever been, and that there is no govern- 
ment, no obedience, no fidelity, no faith, but. 


599 


600 M. 399. 400. 


Catechismus Maior. Praeceptum II. | 


355. 411. 412. 


amplius superest vestigium, verum omnia deploratissimis hominibus, qui nullo modo frenar; 
aut coerceri possunt, et in quibus docendis et obiurgandis et oleum (quod aiunt) periit et 


opera, omnia sunt refertissima. 


Quae omnia divinae irae et supplicii argumenta sunt cer- 


tissima, quo nos obruit propter procacem et temerariam huius praecepti transgressionem. [R.421 


Zum andern jofí man fie auch wiederum trei- 
ben und reizen, Gottes Namen zu ehren und ftetig 
im Munde zu haben in allem, was ihnen begeg- 
nen und unter Augen jtopen mag. Denn das ijt 
die rechte Ehre des Namens, dak man fid) alles 
Troftes zu ihm verfehe und ihn darum anrufe, 
alfo bab das Herz (wie Droben gehört) 3ubór durch 
den Glauben Gott feine Ehre gebe, danach der 
Mund durch) das Bekenntnis. 


Solches ijt auch eine felige, nügliche Gewohnheit 
und febr früftig wider den Teufel, ber immerdar 
um uns ijt und darauf lauert, wie er und möchte 
zu Sünde und Schande, Kammer und Not brin- 
gen, aber gar ungern hört und nicht lange bleiben 
fann, wo man Gottes Namen von Herzen nennt 
und anruft; und follte ung mancher fchredliche 
und greuliche Fall begegnen, wo uns Gott nicht 
durch Anrufen feines Namens erhielte. Beh habe 
e$ jelbft berjud)t und wohl erfahren, daß oft plöß- 
licher großer Unfall glei in joldem Rufen fid) 
gewendet hat und ab[ge]gangen ijt. Dem Teufel 
zuleid (fage ich) follten wir den heiligen Namen 
immerdar im Munde führen, dak er nicht fchaden 
fonnte, mie er gerne wollte. 


. 79] Secundo, vicissim eo allieiendi et assue- 
faciendi sunt pueri, ut Dei nomen reverenter 
colant. et semper in ore habeant in omnibus, 
quidquid uspiam illis queat occurrere aut ac- 
cidere. Hic enim rectus nominis divini cultus 
est, ut de eo omnem nobis omnium malorum 
levationem et consolationem polliceamur, eam- 
que ob rem illum imploremus, ita ut cor prius 
(sieut supra diximus) per fidem Deo suum 
honorem tribuat, deinceps vero os honorifica 
confessione idem faciat. 

71] Atque haee divini nominis invocandi 
consuetudo vehementer salutaris est et utilis, 
ac cumprimis efficax adversus diaboli insidias, 
quas semper nobis molitur improbus, omnes 
adoriendi et invadendi occasiones. venans et 
captans, quibus nos in peccatum et dedeeus, 
in calamitates et aerumnas praecipitet. Sed 
perinvitus audit divini nominis imploratio- 
nem, neque diu cunctatur aut cessat, ubicun- 
que ex animo sacratissimum Dei nomen invo- 
72] cari perceperit. Et profecto multiplicibus 
et horrendis casibus atque periculis. saepe- 
numero ex improviso obrueremur, nisi Deus 
per nominis sui invocationem nobis in tem- 
pore ferret suppetias. Ipse propriis. experi- 
mentis hoe verissimum esse didici, non raro 


improvisum et terribilem aliquem casum n cladem in ipsa nominis Dei invocatione in melius 


fuisse commutatum ae nihil damni dedisse. 


Ut diabolo aegre faceremus, inquam, hoe sacrum 


nomen semper in ore habendum esset, ne, quemadmodum cupit, nocere nobis possit et incom- 


modare. 


Dazu dient auch, Dak man fid) gewöhne, täglich 
[fich] Gotte zu befehlen mit Seele und Leib, Weib, 
Kind, Gefinde, und was wir haben, für alle au: 
fällige Not; daher auch das Benedicite, Gratias 
und andere Segen abends und morgens [ge: | 
fommen und [ge]blieben find; item, bie Kinder- 
übung, bab man fic feane, wenn man etwas Un- 
geheures und Schredliches fieht oder hört, und 
jpreche: Qtr Gott, behüte! Hilf, lieber Herr 
Ehrijte! oder dergleihen. Alfo aud) wiederum, 
wenn jemand etwas Gutes ungedacht [unerwartet] 
widerfahrt, wie gering e$ auch ijt, bab man fpreche: 
Gott jet gelobt und gedankt; das hat mir Gott 
bejchert! uj. Wie man vormals die Kinder ge- 
wöhnt hat, St. Niflaus und andern Heiligen zu 
fajten und [zu ihnen zu] beten. Soles ware 
Gott angenehmer und gefälliger denn fein Klofter- 
leben nod) Kartäuferheiligfeit. 


Siehe, aljo möchte man die Jugend Findlicher 
Weife und fpielens [wie im Spiel] aufziehen in 
(SotteSfutd)t und Ehre, dak das erjte und andere 
Gebot fein im Schwang und fteter Übung gingen. 
Da könnte etwas Gutes beffeiben [feitffeben, an- 
tadjen], aufgehen und Frucht fchaffen, dak folche 
Leute ermiüdjjen, deren ein ganz Land genieken 
unb froh werden möchte. Das wire auch die 
rechte Weife, Kinder wohl zu ziehen, weil man fie 
mit Gutem und Luft fann gewöhnen. Denn was 
man allein mit Ruten und Schlägen joll zwingen, 
da wird feine gute Art aus, und wenn man’s weit 


73] Eodem et conducit, si assuescamus quo- 
tidie nos et corpore et animo Deo commendare, 
inque eius tutelam ponere uxorem, liberos, 
familiam et quidquid rerum possidemus, ad- 
versus omnes casus et pericula. Unde [R.422 
etiam consecratio mensae et gratiarum actio 


. aliaeque nocturnae et matutinae benedictiones 


74] in usu permanserunt. Praeterea puero- 
rum illud exercitium, ut sese cruce vel preca- 
tiuncula muniant, audita re aliqua terrifica 
et horribili, dicentes: Custodiat nos, Deus 
Pater! Auxiliare, Domine Iesu. Christe! aut 
tale quippiam. Ita quoque, si cui praeter spem 
aliquid boni contigerit, quantulumeunque tan- 
dem sit, ut dicat: Deo sit laus et gratia, euius 
munificentia hoc mihi obtigit etc. Quemadmo- 
dum quondam pueri parentum monitu consue- 
verunt divum Nicolaum et ieiunio honorare 
et precibus invocare. Haec, inquam, si fierent, 
Deo multo essent gratiora et acceptiora quam 
ulla vita monastica aut fucata Carthusiano- 
rum sanctimonia. 

75] Ecce, ad hune modum iuventus puerili 
quadam ratione et per lusum in timore et 
cultu Dei educari posset, ut primum et secun- 
dum praeceptum assiduo quodam fervore in 
continuo versarentur exercitio. Inde alicuius 
bonae frugis aut indolis aliquando exorsurae 
et immensum fructum pariturae spes esset, 
ut tales enascerentur homines, a quibus in 
76] totam patriam emanare posset utilitas. 
Et haee ipsa quoque vera esset puerorum edu- 
candorum ratio, quando gratia quadam et 
voluptate eorum animi flecti possunt. Nam 


The Large Catechism. The Second Commandment. 


only daring, unbridled men, whom no teach- 
ing or reproof helps; all of: which is God’s 
wrath and punishment for such wanton con- 
tempt of this commandment. 


On the other hand, they should be con- .- 


stantly urged and incited to honor God’s 
name, and to have it always upon their lips 
in everything that may happen to them or 
come to their notice. For that is the true 
honor of His name, to look to it and implore 
it for all consolation, so that (as we have 
heard above) first the heart by faith gives 
God the honor due Him, and eM CH M the 
lips by confession. 


This is also a blessed and useful habit and 
very effectual against the devil, who is ever 
about us, and lies in wait to bring us into sin 
and shame, calamity and trouble, but who is 
very loath to hear God's name, and cannot 
remain long where it is uttered and called 
upon from the heart. And, indeed, many a 
terrible and shocking calamity would befall 
us if, by our calling upon His name, God did 
not preserve us. I have myself tried it, and 
learned by experience that often sudden great 
ealamity was immediately averted and re- 
moved during such invocation. To vex the 
devil, I say, we should always have this holy 
name in our mouth, so that he may not be 
able to injure us as he wishes. 


For this end it is also of service that we 
form the habit of daily commending ourselves 
to God, with soul and body, wife, children, 
servants, and all that we have, against every 
need that may occur; whence also the bless- 
ing and thanksgiving at meals, and other 
prayers, morning and evening, have originated 
and remain in use. Likewise the practise of 
children to cross themselves when anything 
monstrous or terrible is seen or heard, and to 
exclaim: “Lord God, protect us!" “Help, 
dear Lord Jesus!” ete. Thus, too, if any one 
meets with unexpected good fortune, however 
trivial, that he say: “God be praised and 
thanked; this God has bestowed on me!” ete., 
as formerly the children were accustomed to 
fast and pray to St. Nicholas and other saints. 
This would be more pleasing and acceptable 
to God than all monasticism and Carthusian 
sanctity. 


Behold, thus we might train our youth in 
a childlike way and playfully in the fear and 
honor of God, so that the First and Second 
Commandments might be well observed and 
in constant practise. Then some good might 
take root, spring up and bear fruit, and men 
grow up whom an entire land might relish 


and enjoy. Moreover, this would be the true 


way to bring up children well as long as they 


601 


669 M. 400. 401. 


bringt, fo bleiben jie doch nicht länger fromm, 
denn Die Mute auf dem Naden liegt. 


^COCatechismus Maior. . Praeceptum ILI. 


T6. 412. 413. 


qui tantum plagis et ferulis evincendi et co- 
gendi sunt, hi mox sub initium deplorata ae 
desperata sunt indole, ac licet omnis dili- 


gentia, cura et opera in formandis ipsis adhibeatur, et quasi summum obtineatur, tamen tan- 
tisper tantummodo oderunt peccare, donee plagarum ac ferulae formido eorum oculis et animo 


obversatur. 

Aber Hier mwurzelt e8 in$ Herz, bab man fid) 
mehr vor Gott denn bor der Rute und Knüttel 
fürchtet. Das jage ich fo einfältig für die Kugend, 
bab e8 bod) einmal eingehe; denn weil wir Kin- 
dern predigen, müffen wir auch mit ihnen lallen. 
Alfo haben wir den Mikbraud göttlichen Namens 
verhütet und den rechten [Ge] Brauch gelehrt, wel- 
cher nicht allein in Worten, fondern auch in der 
Übung und Leben stehen foll, bag man wiffe, daß 
foldeS Gotte herzlich wobhlgefalle, und twolle es fo 
reichlich belohnen, jo greulich af$ er jenen Mip: 
brauch ftrafen will. 


Das dritte Gebot. 
Du follft den Feiertag heiligen. 


Feiertag haben wir genannt nach dem hebräi- 
iden Wörtlein Sabbat, welches eigentlich heift 
feiern, das ijt, müßig ftehen von der Arbeit; ba- 
her wir pflegen zu jagen, Feierabend machen oder 
heiligen Abend geben. Nun hat Gott im Alten 
Teftament den fiebenten Tag ausgejondert und 
aufgefegt [eingejeBt, angeordnet] zu feiern, und 
geboten, benjelben bor allen andern heilig zu hal- 
ten, und biejer äußerlichen Feier nad) ijt dies Ge- 
bot allein ben Buden geftellt, bab fie jollten bon 
groben Werfen ftilljtehen und ruhen, auf daß fid) 
beide Menfch und Vieh wieder erholeten und nicht 
von fteter Arbeit gejd)todd)t würden. Wiewohl fie 
e$ Bernad) allguenge fpannten und groblic) mip- 
brauchten, daß fie es aud) an Chrifto lafterten und 
nicht leiden fonnten folche Werke, die fie Dod) jelbit 
daran taten, wie man im Cvangelio fiejt; gerade 
alg follte das Gebot damit erfüllt fein, daß man 
gar fein äußerlich Werk tate, welches doch nicht 
Die Meinung war, jondern endlich [Iegtlich] Die, 
daß fie Den Feier oder Ruhetag heiligen, wie wir 
hören werden. 


Darum geht nun dies Gebot nad) dem groben 


Verftand uns Chriften nidjt$ an, denn e$ ein - 


ganz üubBerlid) Ding ijt, mie andere Sabungen 
des Alten TejtamentS an jonderliche Weife, Per- 
fon, Seit und Stätte gebunden, welche nun bird) 
Chriftum alle fretgelaffen find. . 


Über einen chriftlihen Berjtand zu faffen für 
Die Einfältigen, was Gott in Diejem Gebot von 
uns fordert, jo merfe, daß wir Feiertage halten 
nicht um der verjtändigen und gelehrten Chriften 
willen, denn Diefe [be]Ddiirfen’S nirgend zu, fon- 
dern erjtfid) auch um leiblicher Urfache und Not- 
durft willen, welche bie Natur lehrt und fordert, 
für den gemeinen Haufen, Knedhte und Magne, 
fo die ganze Woche ihrer Arbeit und Gewerbe ge- 
wartet, daß fie fid) auch einen Tag einziehen [zu: 
rüefziehen], zu ruhen und [fich zu] erquiden. 


.77] Haec vero educationis ratio in corde 
agit radices, ut Deum plus metuant, quam ut 
ferulam aut fustem perhorrescant. Atque 
haec iuventutis causa tam simpliciter dico, 
ut vel tandem in animum penetrent ibique 
radices agant. Nam quum pueros doceamus, 
cum iisdem nobis quoque balbutiendum [R. 423 
fuit. Ita quidem divini nominis abusum 
praecavimus et rectum usum tradidimus, qui 
non tantum in verbis, verum multo magis in 
exercitio et vita debet consistere, ut sciamus 
hune Deo summe placere, quem etiam tam 
munifice remuneraturus est, quam horrende 
in abusum sui nominis animadversurus est. 


Praeceptum III. 
78] Memento, ut diem Sabbatum sanctifices. 


79] Sabbatum ab Hebraica dictione Sabbat 


nominatum est, quod proprie feriari, hoc est, 
a labore otiosum esse, significat. Hine dicere 
solemus feriari seu vacare a labore, et sabba- 
80] tum sanctifieare. Iam Deus in veteri 
testamento diem septimum elegit, eundemque 
feriis et otio destinavit, et prae omnibus aliis 
sanctificandum praecepit. Eius itaque exter- 


nae quietis gratia Iudaeis hoc praeceptum con- 


stitutum est, ut ab externis et manuariis 
operibus quiescentes indulgerent otio, quo et 
homines et pecora alterna quadam requie vires 
repararent, neque assiduo labore debilitati ab- 
S1] sumerentur. Quamquam postea nimis 
arcte suas ferias colebant ac vehementer iis 
abutebantur, adeo ut in Christo quoque ea 
opera damnarent et calumniarentur, quae ipsi 
quoque diebus festis faciebant, ut passim legi- 
tur in evangelio, quasi vero haec. esset huius 
praecepti perfecta completio, si nullum pror- 
sus externum opus manibus conficeretur, cum 
tamen eius haec nunquam fuerit sententia, sed 
potius haee, ut diem festum sive Sabbatum 
sanctificarent, quemadmodum in sequentibus 
latius audituri sumus. 

S2] Quamobrem hoc praeceptum, quantum 
ad externum et crassum illum sensum atti- 
net, ad nos Christianos non pertinet. Est 
enim externa quaedam res, sicut omnes [R. 424 
aliae veteris testamenti constitutiones certis 
quibusdam ritibus, personis, temporibus et 
locis destinatae, quae omnes iam per Chri- 
stum liberae factae sunt. 

83] Ceterum, ut hine Christianum aliquem 
intellectum hauriamus pro simplicibus, quid- 
nam Deus hoc in praecepto a nobis exigat, ita 
habe: Nos dies festos celebrare, non propter 
intelligentes et eruditos Christianos, hi enim 
nihil opus habent feriis, verum primo etiam 
corporalis cuiusdam causae et necessitatis 


gratia, quam et natura docet et exigit, nimi- 


rum communis multitudinis gratia, servorum, 
ancillarum, qui per totam hebdomadam labori- 
bus servierunt, ut et ipsi diem habeant, qua 
ab operibus respirantes semet ex labore refi- 
ciant et corpora fessa quiete firmare queant. 


The Large Catechism. The Third Commandment. 


can become trained with kindness and delight. 
For what must be enforced with rods and 
blows only will not develop into a good breed, 
and at best they will remain godly under such 
treatment no longer than while the rod is 
upon their back. 

But this [manner of training] so spreads 
its roots in the heart that they fear God more 
than rods and clubs. This I say with such 
simplicity for the sake of the young, that it 
may penetrate their minds. For since we are 
preaching to children, we must also prattle 
with them. Thus we have prevented the 
abuse and have taught the right use of the 
divine name, which should consist not only 
in words, but also in practise and life, so that 
we may know that God is well pleased with 
this, and will as richly reward it as He will 
terribly punish the abuse. 


The Third Commandment. 


Thou shalt sanctify the holy day. [Re- 
member the Sabbath day to keep it holy.] 


The word holy day (Feiertag) is rendered 
from the Hebrew word sabbath which prop- 
erly signifies to rest, that is, to abstain from 
labor. Hence we are accustomed to say, 
Feierabend machen [that is, to cease work- 
ing], or heiligen Abend geben [sanctify the 
Sabbath]. Now, in the Old Testament, God 
separated the seventh day, and appointed it 
for rest, and commanded that it should be 
regarded as holy above all others. As regards 
this external observance, this commandment 
was given to the Jews alone, that they should 
abstain from toilsome work, and rest, so that 
both man and beast might recuperate, and 
not be weakened by unremitting labor. Al- 
though they afterwards restrieted this too 
closely, and grossly abused it, so that they 
traduced and could not endure in Christ those 
works which they themselves were accustomed 
to do on that day, as we read in the Gospel; 
just as though the commandment were ful- 
filled by doing no external [manual] work 
whatever, which, however, was not the mean- 
ing, but, as we shall hear, that they sanctify 
the holy day or day of rest. 

This commandment, therefore, according to 
its gross sense, does not concern us Chris- 
tians; for it is altogether an external mat- 
ter, like other ordinances of the Old Testa- 
ment, which were attached to particular cus- 
toms, persons, times, and places, and now have 
been made free through Christ. 

But to grasp a Christian meaning for the 
simple as to what God requires in this com- 
mandment, note that we keep holy days not 
for the sake of intelligent and learned Chris- 
tians (for they have no need of it [holy 


days]), but first of all for bodily causes and 


necessities, which nature teaches and requires; 
for the common people, man-servants and 
maid-servants, who have been attending to 
their work and trade the whole week, that 
for a day they may retire in order to rest 
and be refreshed. 


603 


604 3m. 401. 402. 


Sanad) allermeift barum, bap man an joldem 
Nuhetage (weil man fonft nicht dazu fommen 
fann) Raum und Zeit nehme, [de3] Gottesdienftes 
zu warten, alfo daß man zu Haufe fomme, Gottes 
Wort zu hören und handeln, banad) Gott loben, 
fingen und beten. 


Solches aber (fage ich) ift nicht afjo an Zeit ge- 
bunden wie bei ben Suden, daß e8 miüjje eben 
diefer oder jener Tag fein; denn eS ijt feiner an 
ihm felbft beffer denn der andere, fondern follte 
woh! täglich gefchehen, aber weil e$ der Haufe nicht 
warten [beobachten, einhalten] fann, muß man je 
zum menigften einen Tag in der Woche dazu aus 
idieben [ausfondern, auswählen]. Weil aber von 
alters her der Sonntag dazu geftellt ift, foll man’s 
aud) dabei bleiben fajjen, auf daß e$ in einträch- 
tiger Ordnung gehe, und niemand durch unnötige 
Steuerung eine Unordnung mache. 


Aljo ift das die einfältige Meinung diejes Ge- 
bots, weil man fonft [ohnehin] Feiertage hält, 
dak man folche Feier anlege, Gottes Wort zu ler- 
nen, alfo daß bieje8 Tages eigentlich Amt fei das 
Predigtamt um des jungen Volf§ und armen 
Haufens willen; dod) daß das Feiern nicht fo enge 
gefpannt [werde], daß darum andere zufällige 
Arbeit, fo man nicht umgehen Tann, verboten 
mare. 

Derhalben wenn man fragt, was da gefagt fet: 
„Du follft den Feiertag heiligen“, jo antworte: 
Den Feiertag heiligen heißt fo viel, als heilig 
halten. Was iff denn heilig halten? Nichts 
anderes, denn heilige Worte, Werfe und Leben 
führen. Denn der Tag [bejdarf für fid) felbit 
feines Heiligens nicht, denn er iit an ihm jelbit 
heilig gefhaffen; Gott will aber haben, daß er dir 
heilig fet. Alfo wird er deinethalben heilig und 
unbeilig, fo du heilig oder unheilig Ding Daran 
treibt. 


Wie geht nun folches Heiligen zu? Nicht alfo, 
bab man hinter dem Ofen fike unb feine grobe 
Arbeit tue oder einen Kranz aufjege und feine 
beiten Kleider anziehe, jondern (mie gejagt) dab 
man Gottes Wort handle und fid) darin übe. 


Und zwar [fürwahr] wir Chrijten follen. im- 
merdar folhen Feiertag halten, eitel heilig Ding 
treiben, daS ijt, täglich mit Gottes Wort umgehen 
und folches im Herzen und Mund umtragen. 
Aber weil wir (wie gejagt) nicht alle Beit und 
Sube haben, miiffen wir die Woche etliche Stun- 
den für Die Bugend oder zum wenigften einen 
Tag für den ganzen Haufen dazu [ge]brauchen, 
daß man fid allein damit befümmere und eben 
[befonders] bie zehn Gebote, den Glauben und 
Baterunfer treibe und alfo unfer ganzes Leben 
und Wefen nad) Gottes Wort richte. Welche Zeit 
nun dag im Schwang und Übung geht, da wird 
ein rechter Feiertag gehalten; two nicht, fo foll es 
fein Chriftenfeiertag heißen. Denn feiern und 
müßig gehen fünnen die Undriften auch wohl, wie 
aud) das ganze Gefchwarm unferer Geiftlichen tag- 
lich in der Kirche ftehen, fingen und flingen, heili- 


....: Catechismus Maior. 


Praeceptum III: WW. 414. 415. 


84] Deinde eam ob rem potissimum, ut die 
Sabbati, quando alias ei rei vacare non. lieet, 
otium et tempus sumatur cultui divino ser: 
viendi, ita ut conveniamus ad audiendum. et 
traetandum Dei Verbum, ae deinceps Deum 
hymnis, psalmis, canticis et precibus laude- 
mus. a: 
85] Sed hoc, inquam, apud nos non perinde 
certis temporibus sicut apud Iudaeos alliga- 
tum est, ut ei rei hic aut ille [dies] dictus aut 
praestitutus sit; nullus enim dies. altero est 
melior aut praestantior; verum haec quidem 
quotidie fieri debebant, sed quando multitudo 
praepedita negotiis interesse nequeat, ad mini- 
mum unus aliquis dies per hebdomadam huie 
rei serviendae eligendus est. Porro autem, 
quum a maioribus nostris ad hoe dies domi- 
niea ordinata sit, non est immutanda temere 
haee innoxia veterum consuetudo iam recepta, 
ut unanimis et consentiens ordo consistat, ne 
quis sua non necessaria innovatione conturbet 
omnia. 

86] Huius ergo praecepti hic simplex sensus 
est, quando alias dies festos agimus, ut hasce 
ferias Verbo Dei discendo destinemus, ita ut 
earundem dierum proprium munus sit [R.425 
offieium concionandi, et hoc iuventutis et mul- 
titudinis instituendae gratia. Neque tamen 
tam arcte et superstitiose colantur feriae, ut 
earum gratia labores, qui vitari et intermitti 
non possunt, interdicantur. 

87] Quare interrogatus, quid sit: Sabba- 


tum sanctifices, responde: Sabbatum sancti- . 


fieare idem est, quod Sabbatum sanetum 
habere. Quid ergo est, Sabbatum sanctum 
habere? Nihil aliud quam sanctis verbis, 
operibus et vitae vacare. Siquidem hie dies 
pro se non opus habet sanctificatione, iam 
enim inde ab initio creationis a suo conditore 
sanctificatus est. Hoc autem Deus a te con- 
tendit, ut tibi sit sanctus. Ita fit, ut tui gra- 
tia sanctus aut profanus reddatur, quatenus 
tu in eo sanctis aut profanis operibus vaca- 
veris. 

SS] In quo ergo Sabbati sanctificatio sita 
est? Sane profecto non in hoc, ut post forna- 
cem compressis (quod aiunt) manibus sedeas, 
aut nullum externum opus opereris, aut corona 
florea caput cingas, ut vestitu splendidiore te 
exornes, sed (ut dictum est) Verbum Dei tra- 
ctes inque eodem, emendata in melius vita, 
temet exerceas. ; 

89] Et profecto nobis Christianis subinde 
tales agendae essent feriae tantumque sacris 
rebus vacandum et incumbendum, hoc est, 
quotidie Verbum Dei exercendum et in ore ac 
corde ferendum. Verum, quia non omnibus, 
ut diximus, et tempus et otium suppetit, cer- 
tis aliquot per hebdomadam horis pro iuven- 
tute aut ad minimum die quopiam pro tota 
ecclesia utamur oportet, ut tantum huic rei 
intenti simus, neque aliud quam Decem Prae- 
cepta, Symbolum Fidei et Orationem Domini- 
cam exponendam et discendam proponamus, 
atque ita totam hanc vitam nostram ad divi- 
norum verborum amussim et regulam insti- 
90] tuamus. Quocunque ergo tempore [R.426 
ista communi et unanimi consensu tractantur 
et exercentur, ibi profecto rectum celebratur 
Sabbatum; sin non, neque Christianorum Sab- 


The Large Catechism. The Third Commandment. . 


Secondly, and. most especially, that on such 
day of:rest (since we can get no other oppor- 
tunity) freedom and time be taken to attend 
divine service, so that we come together to 


hear and treat of God's Word, and then to... 


praise God, to sing and pray. 


However, this, I say, is not so restricted’ 


to any time, as with the Jews, that it must 
be just on. this or that day; for in itself no 
one day is better than another; but this 
should indeed be done daily; however, since 
the masses cannot give such attendance, there 
must be at least one day in the week set 
apart. But since from of old Sunday [the 
Lord’s Day] has been appointed for this pur- 
pose, we also should continue the same, in 
order that everything be done in harmonious 
order, and no one create disorder by unneces- 
sary innovation. 

Therefore this is the simple meaning of the 
commandment: since holidays are observed 
anyhow, such observance should be devoted to 
hearing God’s Word, so that the special func- 
tien of this. day should be the ministry of 
the Word for the young and the mass of poor 
people; yet that the resting be not so strictly 
interpreted as to forbid any other incidental 
work that cannot be avoided. 


Accordingly, when asked, What is meant by 


the commandment: Thou shalt sanctify the. 


holy day? answer: To sanctify the holy day 
is the same as to keep it holy. But what is 
meant by keeping it holy? Nothing else than 
to be occupied in holy words, works, and life. 
For the day needs no sanctification for itself; 
for in itself it has been created holy [from 
the beginning of the creation it was sancti- 
fied by its Creator]. But God desires it to be 
holy to you. Therefore it becomes holy or 
unholy on your account, according as you are 
occupied on the same with things that are 
holy or unholy. 

How, then, does such sanctification take 
place? Not in this manner, that [with folded 
hands] we sit behind the stove and do no 
rough [external] work, or deck ourselves with 
a wreath and put on our best clothes, but (as 
has been said) that we occupy ourselves with 
God’s Word, and exercise ourselves therein. 


And, indeed, we Christians ought always to 
keep such a holy day, and be occupied with 
nothing but holy things, i. e., daily be engaged 
upon God's Word, and carry it in our hearts 
and upon our lips. But (as has been said) 
since we do not at all times have leisure, we 
must devote several hours a week for the sake 
of the young, or at least a day for the sake of 
the entire multitude, to being concerned about 
this alone, and especially urge the Ten Com- 
mandments, the Creed, and the Lord's Prayer, 
and thus direct our whole life and being ac- 
cording to God's Word. At whatever time, 
then, this is being observed and practised, 
there a true holy day is being kept; other- 


605 


606 M. 402—404. “ Catechismus Maior. Praeceptum III. 3$. 415. 416. 


batum dicendum est. Quippe ferias et otium 
agere noverunt etiam ii, qui a Christo omni- 
que pietate sunt alienissimi. Quemadmodum 
videmus totum illud examen et otiosam ae 
mollem turbam religiosorum nostrorum, qui quotidie in templis stantes cantillant et strenué 
. tinniunt, boant et vociferantur, sed nullum sanctificant hae stentorea vociferatione et lupino 
illo ululatu suo Sabbatum. Neque enim ullum Dei Verbum docent aut exereent, sed plane 


gen aber feinen Feiertag nicht; denn fie fein 
Gotte8wort predigen noch üben, fondern eben [ge- 
rade] Datnider lehren und leben. 


diversum et contrarium, et doctrina et vita, exprimunt. 


Denn das Wort Gottes it da3 Heiligtum über 
alle Heiligtümer, ja, daS einzige, ba$ wir Chriften 
tijen und haben. Denn ob wir gleich aller Hei- 
figen Gebeine oder heilige und geweihte Kleider 
auf einem Haufen hätten, fo ware uns doch nichts 
damit geholfen; denn e$ ijt alles tot Ding, das 
niemand heiligen fann. Uber Gottes Wort ijt 
ber Cat, der alle Dinge heilig macht, dadurd) 
jie jelbft, die Heiligen, alle find geheiligt worden. 
Welhe Stunde man nun Gottes Wort handelt, 
predigt, hört, liejt oder bedenkt, jo wird dadurd 
Perfon, Tag und Werk geheiligt, nicht des Außer: 
lichen Werks halben, jonbern des Wort3 halben, 
jo uns alle zu Heiligen madt. Derhalben fage ich 
allezeit, daß alle unfer Leben und Werke in dem 


Wort Gottes gehen miiffen, jollen fie Gott gefällig, 


oder heilig heißen. Wo das gefchieht, fo geht dies 
Gebot in feiner Kraft und Erfüllung. 


91] Siquidem Dei Verbum unicum ah 
sacrum est, quod omnes res sacras longe late- 
que sanctitate praecellit et exsuperat, imo 
potius unicum illud mysterium, quod nos 
Christiani et scimus et habemus. Nam tam- 
etsi omnes omnium sanctorum reliquias et 
ossa in acervum cumulata possideremus, aut 
in universum omnes sacras vestes haberemus, 
nihil. tamen inde emolumenti caperemus aut 
sentiremus auxilii. Sunt enim res mortuae, 
neminem sanctificare valentes. Verum enim 
vero Dei Verbum thesaurus ille et gaza est 
pretiosissima, quae omnia sanctificat, cuius 
adminiculo etiam ipsi sancti omnes sancti- 
92] moniam consecuti sunt. Iam quacunque 
hora Verbum Dei docetur, praedicatur, audi- 
tur, legitur, consideratur aut repetitur me- 
moria, ea huius tractatione audientis persona, 
dies et opus sanctificatur, non externi quidem 


operis gratia, sed propter Verbum, quo omnes nos sancti reddimur et efficimur. Quocirca nun- 
quam non dico, omnem vitam et opera nostra Verbi Dei ductu et auspicio gubernari debere 
atque institui, si volumus haee Deo placere et sancta esse; quodsi fit, constat huius praecepti 


fervere efficaciam et plenitudinem. 


Wiederum, was für MWejen und Werf auper 
Gottes Wort geht, das ift bor Gott unheilig, e8 
jcheine und gleiße, wie e$ wolle, wenn man’s mit 
eitel Heiligtum behinge, al3 da find bie erdichteten 
geiftlichen Stände, die Gottes Wort nicht wiffen 
und in ihren Werfen Heiligkeit fuchen. 


Darum merke, daß die Kraft und Macht diejes 
Gebots fteht nicht im eiern, fondern im Heiligen, 
alfo bab biejer Tag eine jonderliche heilige übung 
habe. Denn andere Arbeit unb Gejchäfte heißen 
eigentlich nicht heilige Übungen, e3 fet denn der 
Menjdh zuvor heilig. Hier aber muß ein folch 
Werk gefchehen, dadurd ein Menfch felbft heilig 
erde, welches allein (wie gehört) durd) Gottes 
Wort geichieht, dazu denn geftiftet und geordnet 
find Stätte, Zeit, Perfonen und der ganze duper- 
fide Gottesdienft, dak folches aud) bffentfid) im 
Schwang aehe. 


Weil nun jo viel an Gottes Wort gelegen ijt, 
daß ohne baSjelbe fein Feiertag geheiligt wird, 
jollen wir toijjen, Dak Gott dies Gebot ftreng till 
gehalten haben und ftrafen alle, bie jein Wort 
verachten, nicht hören nod) lernen wollen, jonder- 
fid bie Zeit [zu bet Zeit], fo dazu geordnet ijt. 


Darum jündigen wider dies Gebot nicht allein, 
Die den Teiertag gröblich mipbraudjen unb ver: 
unheiligen, al3 die um ihres Geizes oder Leicht: 
fertigfeit willen Gottes Wort nachlaffen zu hören 
oder in Tabernen [Schenten] Tiegen, toll und voll 
find mie die Säue, jonbern aud) der andere Haufe, 


93] Contra quaecunque res aut opera extra 


Dei Verbum feruntur et instituuntur, haec 
coram Deo profana sunt et immunda, [R.427 
quamlibet tandem praeclare et splendida, 
etiamsi meris sacris divorum reliquiis esgent 
exornata. Cuius generis sunt ficti atque ex- 
cogitati religiosorum ordines, Verbum Dei 
prorsus ignorantes et sanctitatem ex propin 
operibus quaeritantes. 

94] Quare ita habe, huius praecepti vim 
atque virtutem non consistere in otiando, sed 
in sanctificando, ita ut hic dies praecipuum 
aliquod sanctarum rerum exercitium habeat. 
Nam reliqui labores et exercitia proprie non 
dicuntur sancta exercitia, nisi homo prius 
sanctus fuerit. Hic vero ea fieri debent opera, 
per quae homo ipse sanctus fiat, id quod 
solum, ut dixi, Verbo Dei fieri potest. Ad 
quod etiam fundata et constituta sunt certa 
loca, tempora, personae et totus externus Dei 
cultus, ut haec propalam assiduo usu exer: 
citata ferveant. 

95] Cum itaque tanti momenti sit Verbum 


. Dei, ut citra huius tractationem nullas ferias 


sanetas esse certum sit, scire debemus Deum 
hoe praeceptum severe atque adeo serio con- 
servari. velle, suppliciumque de his omnibus 
esse sumpturum, quotquot Verbum eius pro- 
terve contemnunt, aut audire et discere recu- 
sant, eo praesertim tempore, quod huic audi. 
endo. et discendo destinatum. est. 

96] Quare adversus hoe praeceptum peccant 
non tantum ii, qui contumeliosis operibus 
abutuntur Sabbato, idemque irreligiose pro- 
fanant, ut illi, qui dediti avaritiae aut prava 
rapti libidine Verbum Dei non audiunt, aut 
in tabernis vinariis poculis ac gulae indul- 


EN 
EUER NEN 


OCA ee Mo SOUS NT VOCCM ere a 


The Large Catechism. The Third Commandment. 


wise it shall not be called a Christians’ holy 
day. For, indeed; non-Christians can also 
cease from work and be idle, just as the en- 
tire swarm of our ecclesiastics, who stand 
daily in the churches, singing, and ringing 
bells but keeping no holy day holy, because 
they neither preach nor practise God’s Word, 
but teach and live contrary to it. 

For the Word of God is the sanctuary above 
all sanctuaries, yea, the only one which we 
Christians know and have. For though we 
had the bones of all the saints or all holy and 
consecrated garments upon a heap, still that 
would help us nothing; for all that is a dead 
thing which can sanctify nobody. But God’s 
Word is the treasure which sanctifies every- 
thing, and by which even all the saints them- 
selves were sanctified. At whatever hour, 
then, God’s Word is taught, preached, heard, 
read or meditated upon, there the person, day, 
and work are sanctified thereby, not because 
of the external work, but because of the Word, 
which makes saints of us all. Therefore 
I constantly say that all our life and work 
must be ordered according to God’s Word, if 
it is to be God-pleasing or holy. Where this 
is done, this commandment is in force and 
being fulfilled. A 

On the contrary, any observance or work 
that is practised without God's Word is un- 
holy before God, no matter how brilliantly 
it may shine, even though it be covered with 
relies, such as the fictitious spiritual orders, 
which know nothing of God's Word and seek 
holiness in their own works. 


Note, therefore, that the force and power 
of this commandment lies not in the.resting, 
but in the sanctifying, so that to this day 
belongs a special holy exercise. For other 
works and occupations are not properly called 
holy exercises, unless the man himself be first 
holy. But here a work is to be done by which 
man is himself made holy, which is done (as 
we have heard) alone through God's Word. 
For this, then, fixed places, times, persons, 
and the entire external order of worship have 
been created and appointed, so that it may 
be publiely in operation. 

Since, therefore, so much depends upon 
God's Word that without it no holy day can 
be sanctified, we must know that God insists 
upon a strict observance of this command- 
ment, and will punish all who despise His 
Word and are not willing to hear and learn 
it, especially at the time appointed for the 
purpose. 

Therefore not only those sin against this 
commandment who grossly misuse and dese- 
crate the holy day, as those who on account 
of their greed or frivolity neglect to hear 
God's Word or lie in taverns and are dead 
drunk like swine; but also that other crowd, 


607 


608 M. 404. 405. 


jo Gottes Wort Hören als einen andern Tand 
[eitles Gerede] und nur aus Gewohnheit zur Pre- 
Digt und wieder heraus gehen, und wenn das Jahr 
um ift, fbnnen fie heuer [dies Jahr] fo viel als 
fernd [vorm Jahr]. Denn bisher hat man ge- 
meint, eS twdre wohl gefeiert, wenn man des 
Sonntags eine Mteffe oder das Evangelium hätte 
hören lejen, aber nad) Gottes Wort hat niemand 
gefragt, mie e3 aud) niemand gelehrt hat. est, 
weil wir Gottes Wort haben, tun wir gleichwohl 
den Mißbrauch nicht ab, laffen und immerdar pre- 
digen und vermahnen, hiren’s aber ohne Ernit 
und Sorge. 


Catechismus: Maior. 


Praeceptum III. YW. 416. 417. 


gentes ferinam atque suillam vitam exigunt, 
verum etiam illi; qui perinde Verbum Dei 
audiunt tamquam fabulam: quandam et com- 
mentum anile, tantum pro more ac usitata 
quadam consuetudine auditum accedunt in- 
trantes atque exeuntes, iamque anno elapso 
ne pilo doctiores aut meliores facti sunt. 
97] Hactenus enim haec apud homines in- 
veteravit opinio, ut existimarent, per [R.428 
omnia satisfactum esse Sabbato, si die domi- 
nico missa ae evangelium audiretur. Ceterum, 
Verbum Dei nemo admodum requisivit, quem- 
admodum nemo quoque praesto fuit, qui illud 
sincere docuisset. Iam vero, posteaquam tanti 


thesauri facti sumus compotes, quo maior aut amplior nullus reperiri potest, abusum. nequa- 
quam tollimus, sed sinimus quidem nobis multa praedicari ac nos moneri aed wag, ceterum 
nulla gravitate animique constantia et cura audimus. 


Darum wiffe, dab [es] nicht allein ums Hören 
zu tun ift, fondern [es] foll auch gelernt und be- 
halten werden, und denfe nicht, daß e8 in deiner 
Willfür ftebe oder nicht große Macht dran liege, 
jondern daß [e8] Gottes Gebot ijt, ber e8 fordern 
wird, wie du fein Wort gehört, gelernt und ge- 


ehrt haft. 


Desgleichen find auch zu ftrafen die efeln [wäh- 
lerifhen] Geifter, welche, wenn fie eine Predigt 
oder zwei gehört haben, find fie e8 fatt und über- 
Driiffig, al3 die es felbft wohl finnen und feines 
Meifters mehr [be]bürfen. Denn das ijt eben bie 
Sünde, fo man bisher unter die Todfünden ge- 
zählt hat, unb heift axnoia, das ift, Trägheit 
oder liberbrup, eine feindfelige, jchädliche Plage, 
damit der Teufel vieler Herzen bezaubert und be- 
treugt [betrügt], auf daß er un$ übereile und das 
Wort Gottes wieder heimlich entziehe. 


Denn das laß bir gejagt fein, ob bu es gleich 
aufs befte fonnteft und aller Dinge Meifter wareft, 
jo bift bu bod) täglich unter des Teufels Reich, 
der weder Tag nod Nacht ruht, bid) zu befchlei- 
den [dir heimlich zu nahen], bab er in deinem 
Herzen Unglauben und böfe Gebanfen wider bie 
porigen und alle Gebote anzünde. Darum mußt 
du immerdar Gottes Wort im Herzen, Mund und 
vor den Ohren haben. Wo aber das Herz müßig 
fteht und das Wort nicht flingt, fo bricht er ein 
und hat den Schaden getan, ehe man’s gewahr 
wird. Wiederum hat es die Kraft, wo man’s mit 
Grnjt betrachtet, hört und handelt, bab e$ nimmer 
ohne Frucht abgeht, jonbern allezeit neuen Yer- 
jtand, Luft und Andacht erwedt, rein Herz und 
Gedanken macht; denn es find nicht faule nod) 
tote, fondern [ge] {chaftige, lebendige Worte. Und 
ob uns gleich fein anderer Nuk und Not triebe, 
fo joll bod) das jedermann dazu reizen, daß ba- 
durch der Teufel gefcheucht und berjagt, dazu dies 
Gebot erfüllt wird, und [e8] Gott gefälliger ift 
denn alle andern gleifenden Heuchelwerte. 


98] Scias itaque non Haren referre, ut 
audias verum multo magis etiam, ut auditum 
Dei Verbum perdiscas et custodias. Neque in 
eam venias opinionem, ut haec tecum cogites 
in tua voluntate situm esse, aut non ita mul- 
tum referre, audias necne, sed praeceptum Dei 
esse, qui aliquando auditi a te Verbi sui ratio- 
nem tecum initurus est, quomodo illud didi- 
ceris, audieris aut quam reverenter habueris. 


99] Pari quoque ratione obiurgandi sunt 
ill delicati et fastidiosi spiritus, qui simul 
atque unam et alteram concionem audierunt, 
protinus saturi sunt, correptique nausea Ver- 
bum fastidiunt, utpote qui ipsi illud. probe 
calleant, nec egeant magistro aut doctore am- 
plius. Haec enim Verbi Dei nausea et fasti- 
dium ipsum illud peccatum est, quod inter 
mortalia peccata hactenus numeratum est, 
diciturque dxndia, hoc est, socordia et. tae- 
dium, odiosa profecto et damnosa pestis, qua 
diabolus hoc tempore multorum. perstringit 
pectora, ut nos oscitantes opprimat ac Ver- 
bum Dei iterum nobis clanculum subtrahat. 


100] Hoc enim tibi praedictum sit, quam- 
quam Verbi divini omnium esses scientissi- 
mus, omnesque reliquos huius anteires cogni- 
tione et magisterio: quotidie tamen in Sata- 
nae potestate et regno positus es diu noctuque 
non desinentis tibi machinari perniciem, ut 
in corde tuo incredulitatem excitet, teque 
malis cogitationibus adversus priora et omnia 
praecepta incendat. Quare omnibus [R.429 
modis necessarium est, ut Verbum Dei in 
promptu habeas et, quod dici solet, in nume- 
rato, hoe est, in corde, in ore, in auribus. 
Quiescente autem corde, nec Verbo Dei perso- 
nante, impressionem facit ac prius, quam ani- 
101] madvertamus, damnum dedit. Contra, 
ea vis et virtus Verbi est, ut, ubi seria qua- 
dam animi agitatione revocatur in memoriam, 
aut auditur et tractatur, nunquam sine. fructu 
evanescat, sed subinde nova quadam intelli- 
gentia, voluptate ac devotione auditorem affi- 
eiat, retineat ac excitet, pectusque et cogita- 
tiones purificet. Neque enim verba sunt 
putrida aut emortua, succo et vigore carentia, 


102] sed plane viva et efficacia. Adhaec, si nulla alia utilitas aut necessitas ad crebro et 
diligenter audiendum Dei Verbum nos provocaret, tamen haec una satis vehemens esse debebat, 
quae merito omnes nos excitaret, quod Verbi divini tractatione daemon fugatur et abigitur, et 
hoe praeceptum impletur, Deoque acceptius est sui Verbi exercitium, quam omnia, alia splendida 


hypocritarum opera. 


The Large Catechism. The Third Commandment. 


who listen to God’s Word as to any other 
trifle, and only from custom come to preach- 
ing, and go away again, and at the end of 
the year know as little of it as at the begin- 
ning. For hitherto the opinion prevailed that 
you had properly hallowed Sunday when you 
had heard a mass or the Gospel read; but no 
one cared for God’s Word, as also no one 
taught it. Now, while we have God’s Word, 
we nevertheless do not correct the abuse; we 
suffer ourselves to be preached to and ad- 
monished, but we listen without seriousness 
and care. 


Know, therefore, that you must be con- 
cerned not only about hearing, but also about 
learning and retaining it in memory, and do 
not think that it is optional with you or of 
no great importance, but that it is God’s com- 
mandment, who will require of you how you 
have heard, learned, and honored His Word. 


Likewise those fastidious spirits are to be 
reproved who, when they have heard a ser- 
mon or two, find it tedious and dull, thinking 
that they know all that well enough, and need 
no more instruction. For just that is the sin 
which has been hitherto reckoned among mor- 
tal sins, and is called axndia, 4.€., torpor or 
satiety, a malignant, dangerous plague with 
which the devil bewitches and deceives the 
hearts of many, that he may surprise us and 
secretly withdraw God’s Word from us. 

For let me tell you this, even though you 
know it perfectly and be already master in 
all things, still you are daily in the dominion 
of the devil, who ceases neither day nor night 
to steal.unawares upon you, to kindle in your 
heart unbelief and wicked thoughts against 
the foregoing and all the commandments. 
Therefore you must always have God’s Word 
in your heart, upon your lips, and in your 
ears. But where.the heart is idle, and the 
Word does not sound, he breaks in and has 
done the damage before we are aware. On 
the other hand, such is the efficacy of the 
Word, whenever it is seriously contemplated, 
heard, and used, that it is bound never to be 
without fruit, but always awakens new under- 
standing, pleasure, and devoutness, and pro- 
duces a pure heart and pure thoughts. For 
these words are not inoperative or dead, but 
creative, living words. And even though no 
other interest or necessity impel us, yet this 
ought to urge every one thereunto, because 
thereby the devil is put to flight and driven 
away, and, besides, this commandment is ful- 
filled, and [this exercise in the Word] is more 
pleasing to God than any work of hypocrisy, 
however brilliant. 


Concordia Triglotta. 


39 


609 


610. M. 405. 405. 


Das vierte Gebot. 


Bisher haben wir die erften drei Gebote ge- 
lernt, bie da gegen Gott gerichtet find. Bum 
erften, bab man ibm bon ganzem Herzen ver- 
_ traue, ihn fiirdte und liebe in all unjerm Leben. 
Zum andern, bab man jeineS heiligen Namens 
nicht mipbraudje zur Lüge nod) einigem bojen 
Stüde, fondern zu Gottes Lob, Nut und Selig: 
feit des Nächften und feiner felbft. Zum dritten, 
daß man an der Feier und Ruhe Gottes Wort 
mit Fleiß handle und treibe, auf daß all unfer 
Tun und Leben banad) gehe. Folgen nun die 
andern fieben, gegen unfern Nächften geftellt, unter 
welchen das erfte und höchite tit: 


Du jollft deinen Bater und deine Mutter 
ehren. 


Diefem Vater= unb Mutterftand hat Gott fon- 
 Detfid) den Preis gegeben vor allen Ständen, die 
unter ihm find, daß er nicht fchlechtS gebeut [nicht 
bloß gebietet], die Eltern Tiebzuhaben, fondern zu 
ehren. Denn gegen Brüder, Schweftern und den 
Nächften insgemein befiehlt er nichts SKHöheres, 
denn fte zu lieben, alfo daß er Vater und Mutter 
jcheibet und auszeucht [ausnimmt, auswählt] vor 
allen andern Perfonen auf Erden und neben fid) 
jebt. Denn e8 ijt viel ein Höher Ding, ehren, 
denn lieben, als das nicht allein die Liebe begreift, 
jondern auch eine Zucht [Höflichkeit], Demut und 
Scheu, als gegen eine Majeftät, allda verborgen, 
aud) nicht allein fordert, Dak man fie freunblid) 
und mit Chrerbietung anfpreche, fondern aller: 
meift, daß man fid) beide von Herzen und mit dem 
Leibe alfjo jtelle und erzeige, daß man viel von 
ihnen halte und nach Gott für die Oberften an- 
jehe. Denn welchen man von Herzen ehren foll, 
den muß man wahrli für hod und groß achten. 


Alfo daß man dem jungen Bolf einbilde [ein- 
präge], ihre Eltern an Gottes Statt vor Augen 
zu halten und alfo [zu] benfen, ob fie gleich ge- 
ting, arm, gebred)fid) und wunderlicd jeien, daß 
fie dennoch Vater und Mutter find, von Gott ge- 
geben. Des Wandels oder Fehls [Gebredjen8] 
halben find fie der Ehren nicht beraubt. Sarum 
i nicht anzufehen die Perjon, wie fie find, fon- 
dern Gottes Wille, ber es alfo fcafft und ordnet. 
Sonft find wir zwar vor Gottes Augen alle gleich, 
aber unter uns fann es ohne [olde Ungleichheit 
und ordentlichen Unterfchied nicht fein, darum fie 
aud) bon Gott geboten ijf zu halten, daß bu mir 
als deinem Water gehorfam feieft, und ich bie 
Oberhand habe. 


So lerne nun zum erften, was bie Ehre gegen 
den [die] Eltern heiße, in diefem Gebot gefordert, 
nämlich ba man fie bor allen Dingen herrlich und 
wert halte als den höchften Schak auf Erden, ba- 
nach aud) mit Worten fid) züchtig [höflich] gegen 
fie ftelle, [fie] nicht übel anfahre, noch mit ihnen 
poche noch poltere, fondern Lafie fie recht haben und 
ichmweige, ob fie gleich zu viel tun. Zum dritten 
auch mit Werfen, das ift, mit Leib und Gut, folche 


Catechismus Maior. 


Praeceptum IV. W. 417. 418. 


Praeceptum IV. 


103] Hactenus tria priora praecepta didici- 
mus, quae erga Deum servanda nobis tradita 
sunt. Primum, ut ei ex toto corde fidamus, 
eum per omnem vitam nostram metuamus et 
diligamus. Deinde, ut eius sancto nomine 
nequaquam ad mendacia aut_ullam aliam ne- 
quitiam tuendam abutamur, sed idem ad lau- 
dem Dei ac utilitatem et salutem proximi 
atque etiam nostram usurpemus. Tertio, ut 
diebus festis Verbum Dei diligenter audiatur 
et exerceatur, ut tota vita nostra ad eius gno- 
monem et regulam non discrepante amussi 
respondeat. Sequuntur nunc deinceps reliqua 
septem praecepta, quae erga proximum nobis 
conservanda sunt, quorum primum et sum- 
mum hoc est: 


Ss 


104] Honora patrem tuum et matrem tuam, 
ut sis longaevus super terram. [R. 430 


105] Hunc parentum statum et ordinem 
Deus praecipue hoc ornavit elogio ante omnes 
alios, qui sub ipso sunt, status et ordines, ut 
non simpliciter praecipiat parentes esse aman- 
dos, sed honorandos. Nam erga fratres, soro- 
res et proximum in genere nihil amplius prae- 
cipit, quam amore prosequendos esse, ita ut 
parentes ab omnibus aliis, qui in terra agunt, 
106] segreget iuxtaque se collocet. Est enim - 
honor res amore multis modis sublimior, ut- 
pote quae non tantum amorem in se com- 
plectatur, verum etiam singularem quandam 
modestiam, humilitatem et reverentiam, quae 
euidam quasi maiestati hie occulte habenda | 
107] sit. Neque tantum exigit, ut amanter et 
cum honore parentes compellemus, sed omnium 
maxime, ut et corpore et animo ita nos gera- 
mus, exhibeamus, ut in existimatione magna 
apud nos sint, ac post Deum pro summis ac 
maximis inter homines intueamur. Cui enim 
non simulate, sed ex animo honorem dare 
volumus, hune profecto maximi pretii homi- 
nem esse existimemus oportet. 

108] Necessarium ergo est, ut pueris hoc 
identidem inculcetur, ut parentes suos Dei 
loco revereantur atque in honore habeant, 
itaque secum animo cogitent, quod, quamquam 
tenues, egeni, imbecilles, deficientes et morosi 
sint, nihilominus parentes sint, ab ipso Deo 
sibi dati. Nam conditionis aut defectus gra- 
tia debito honore privati non sunt. Quare 
parentum personae intuendae non sunt, sed 
Dei voluntas consideranda, ita iubentis et 
ordinantis. Alioqui coram Deo omnes quidem 
pares sumus, sed nos inter nos hoe dispari et 
ordinato diserimine non possumus non dis- 
erepare. Quamobrem a Deo praeceptum est, 
ut mihi tanquam tuo patri dieto sis audiens, 
egoque imperium in te obtineam. 

109] Disce ergo sub initium, quinam [R. 431 
honor parentibus habendus sit, hoc praecepto 
exactus, nimirum ut prae omnibus rebus reve-_ 
renter habeantur et tractentur benefice veluti 
maximus et pretiosissimus in terris thesaurus. 
110] Deinde, ut parem quoque in verbis huma- 
nitatem et modestiam a nobis sentiant, ne 
acerbe eos invadant liberi, neve cum iisdem — 
agant elate et ferociter, sed illis de suo iure 


The Large Catechism. The Fourth Commandment. 


The Fourth Commandment. 


Thus far we have learned the first three 
commandments, which relate to God. First, 
that with our whole heart we trust in Him, 
and fear and love Him throughout all our 
life.. Secondly, that we do not misuse His 
holy name in the support of falsehood or any 
bad work, but employ it to the praise of God 
and the profit and salvation of our neighbor 
and ourselves. Thirdly, that on holidays and 
when at rest we diligently treat and urge 
God’s Word, so that all our actions and our 
entire life be ordered according to it. Now 
follow the other seven, which relate to our 
neighbor, among which the first and great- 
est is: 


Thou shalt honor thy father and thy 
mother. 


To this estate of fatherhood and mother- 
hood God has given the special distinction 
above all estates that are beneath it that He 
not simply commands us to love our parents, 
but to honor them. For with respect to 
brothers, sisters, and our neighbors in gen- 
eral He commands nothing higher than that 
we love them, so that He separates and dis- 
tinguishes father and mother above all other 
persons upon earth, and places them at His 
side. For it is a far higher thing to honor 
than to love one, inasmuch as it comprehends 
not only love, but also modesty, humility, and 
deference as to a majesty there hidden, and 
requires not only that they be addressed 
kindly and with reverence, but, most of all, 
that both in heart and with the body we so 
act as to show that we esteem them very 
highly, and that, next to God, we regard them 
as the very highest. For one whom we are to 
honor from the heart we must truly regard as 
high and great. 

We must, therefore, impress it upon the 
young that they should regard their parents 
as in God’s stead, and remember that however 
lowly, poor, frail, and queer they may be, 
nevertheless they are father and mother given 
them by God. They are not to be deprived 
of their honor because of their conduct or 
their failings. Therefore we are not to re- 
gard their persons, how they may be, but the 
will of God who has thus created and or- 
dained. In other respects we are, indeed, all 
alike in the eyes of God; but among us there 
must necessarily be such inequality and 
ordered difference, and therefore God com- 
mands it to be observed, that you obey me as 
your father, and that I have the supremacy. 

Learn, therefore, first, what is the honor 
towards parents required by this command- 
ment, to wit, that they be held in distinction 
and esteem above all things, as the most pre- 
cious treasure on earth. Furthermore, that 
also in our words we observe modesty toward 
them, do not aeeost them roughly, haughtily, 


611 


612 M. 406—408. 


Ehre beweife, daß man ihnen diene, helfe und [fie] 
berforge, wenn fie alt, frant, gebrechlich oder arm 
find, und folches alles nicht allein gern, fondern 
mit Demut und Chrerbietung, al3 vor Gott getan. 
Denn wer ba8 weiß, mie er fie im Herzen halten 
foll, wird fie nicht laffen Not nod) Hunger leiden, 
fondern über und neben fid) feben und ihnen. mit- 
teilen, wa8 er fat und vermag [beiitt]. 


. Catechismus Maior. 


Praeceptum IV. 36. 418. 419. 


nonnihil concedant et taceant, etiamsi non- 
111] nunquam modum excesserint. Tertio, 
ut idem quoque: opere comprobent, hoc est, 
amore et officiis corporis et fortunae talem 
honorem habeant, ut eos sublevent obsequio, 
iuvent munifice, eorundem non difficilem curam 
habeant, ubi iam consenuerint ac per aetatem 
viribus destituti languescere coeperint, aut ad 
egestatem redacti fuerint. Atque haee omnia 


humanitatis officia non solum libenter et benevole decrepitis parentibus, sed cum omni etiam 
humilitate et reverentia, tamquam coram Deo inspectante fiant, praestanda sunt. Qui enim 
novit, cuius modi existimationem de parentibus in corde circumferre debeat, ille non patietur 
eos laborare penuria, aut fame ac siti contabescere, sed eosdem supra iuxtaque se collocatos 
faciet discumbere, illisque de fortunulis suis, quidquid habebit, non gravate impertiet. 


Qum andern fiehe und merfe, wie groß, gut unb 
heilig Werk allhier den Kindern vorgelegt ijt, wel- 
ches man leider gar verachtet und in [den] Wind 
Ihlägt, und niemand wahrnimmt, bab es Gott ge- 
boten habe, oder daß e$ ein heilig, göttlich Wort 
und Lehre fet. Denn wenn man’s dafürgehalten 
hätte, hatte ein jeglicher daraus fónnen nehmen, 
daß [e8] auch heilige Leute müßten fein, die nad) 
diefen Worten lebten. So hätte man fein fofterz 
leben noch geiftliche Stände dürfen [brauchen] auf: 
werfen, wäre ein jeglid) Kind bei biejem Gebot 
[ge]blieben und hatte fein Gewiffen finnen richten 
gegen Gott und jprechen: Soll id) gute und heilige 
Werte tun, fo weiß id) je fein befferes, denn mei- 
nen Eltern alle Ehre und Gehorfam zu leiften, 
weil e3 Gott fefbjt geheißen hat. Denn was Gott 
gebeut [gebietet], muß viel und weit edler fein 
denn alles, was wir felbit mögen etbenfen, und 
weil fein höherer nod) befjerer Meifter zu finden 
ift Denn Gott, wird freilich) auch feine beffere Lehre 
fein, denn er bon fid) gibt. Nun lehrt er je reich: 
fid), teas man tun foll, wenn man rechtichaffene 
gute Werke will üben, und in dem, daß et'8 ge- 
beut, zeuget er, bab fie ihm mwohlgefallen. Sit es 
denn Gott, der folches gebeut unb fein Befferes 
weiß zu ftellen, fo werde ich’S je nicht beffer machen. 


112] Deinde vide, quaeso, et attende ani- 
mum, quam magna et sancta opera hic liberis 
proposita sint; quorum, proh dolor! nullus 
est respectus, sed quae plane negliguntur, nec 
quisquam est, qui animadvertat haee a Deo 
esse praecepta, aut Dei verbum esse et Scri- 
pturae Saerae documenta. Quodsi enim alter- 
utrum horum aestimatum esset ab homini- 
bus, quivis ex hoe facile potuisset colligere, 
sanctos quoque oportere esse homines, qui 
seeundum horum verborum praescriptum vive- 
rent. Neque monasticam vitam instituere aut 
religiosorum perversos ordines invenire [R. 432 
necesse fuisset, sed quivis puer in hoc. prae- 
cepto mansisset, potuissetque quietam et sal- 
vam erga Deum obtinere conscientiam ac 
dicere: Si mihi bona ac sancta facienda sunt 
opera, nullum scio praestantius, quam ut 
parentibus meis omnem honorem et obedien- 
tiam exhibeam, quando Deus hoc ipsum mihi 
113] faciendum tantopere praecipit. Quid- 
quid enim Deus praecepit, necessario multo 
debet esse nobilius et praestantius quam omne 
ilud, quidquid nos ipsi comminiscimur. Et 
quum non sit alius ad inveniendum magister 
cum sublimior tum acutior, certum est neque 
doctrinam ullam esse potiorem, quam euius 


ipse auctor et magister extiterit. Iam quidem abunde, quid faciendum sit, perdocet, si vere bona 
opera facere atque exercere cupimus, atque hoc ipso, quod haec facienda praecipit, satis indicat 
sibi quoque eadem mirifice probari. Quodsi ergo Deus est, qui ista mandat fieri, nee aliquid 
praeclarius novit constituere, nulla spes est hisce meliora me inventurum. 


Siehe, alfo hätte man ein frommes Kind recht 
gelehrt, feliglich erzogen und daheim behalten im 
Gehorfam und Dienft der’ Eltern, daß man Gutes 
und Freude daran gejehen hätte. Wher alfo hat 


man Gottes Gebot nicht miiffen aufmugen [her=- 


ausjtreihen], fondern liegen laffen oder übetbin- 
raujden, daß [e8] ein Kind nicht bebenfen [über- 
legen, verjtehen] fonnte unb dieweil das Maul 
aufjperren nach dem, das wir aufgeworfen haben, 
und Gott feinmal darum begrüßt [angefprochen]. 


Darum [abt uns einmal lernen um Gottes 
willen, daß das junge Volk, alle andern Dinge 
aus den Augen gejett, erjtlid) auf dies Gebot 
fehen, wenn fie Gott mit rechten guten Werfen 
dienen wollen, daß fie tun, was Vater und Mut- 
ter, oder denen fie an ihrer Statt untertan find, 
lieb ift. Denn welches Kind das meip unb tut, 
hat zum erjten den großen Troft im Herzen, daß 
es fröhlich fagen und rühmen fann (zum Troß 
und [zu]wider allen, bie mit eigen ermwählten 
Werfen umgehen): Siehe, das Werk gefällt mei- 
nem Gott im Himmel wohl, das weiß id) fitrwahr. 


114] Ad hune quidem modum probus puer 
docendus erat et salubriter educandus ae domi 
in parentum obsequio et obedientia iugiter 
retinendus, unde spectantes cepissent volupta- 
tem et gaudium. Verum tanta cura ae dili- 
gentia divinum praeceptum non fuit commen- 
dandum, sed posthabendum planeque dissimu- 
lanter praetereundum, ita ut puer ista animo 
cogitare non potuerit, sed interim veluti hians 
lupus illud captare, quod ipsi vix unquam con- 
sulto, aut semel salutato, quod dicitur, Deo, 
commenti adinvenimus. 

115] Quare aliquando tandem discamus, 
obsecro, ut iuventus reliquis omnibus post- 
habitis cumprimis ad hoc praeceptum inconni- 
venter. intentos habeat oculos, eupiens Deo 
servire vere bonis operibus, ut faciat, quae 
parentibus aut his, quibus horum loco sub- 
iecta est, grata esse intellexerit. Quicunque 
enim puer haec comperta habet et facit, [R. 433 
omnium primum hane ingentem in corde con- 
solationem obtinet, ut plenus gaudio dicere 


seque vere iactare possit adversus omnes, qui | 


propriis et a se inventis operibus oceupati 


D d 
EE MR 
uiua "oru 


a 
E 
^ 


The Large Catechism. The Fourth Commandment. 


and defiantly, but yield to them and be silent, 
even though they go too far. Thirdly, that 
we show them such honor also by works, that 
is, with our body and possessions, that we 
serve them, help them, and provide for them 
when they are old, sick, infirm, or poor, and 
all that not only gladly, but with humility 
and reverence, as doing it before God. For 
he who knows how to regard them in his 
heart will not allow them to suffer want or 
hunger, but will place them above him and 
at his side, and will share with them what- 
ever he has and possesses. 

Secondly, notice how great, good, and -holy 
a work is here assigned children, which is, 
alas! utterly neglected and disregarded, and 
no one perceives that God has commanded it, 
or that it is a holy, divine Word and doc- 
trine. For if it had been regarded as such, 
every one could have inferred that they must 
be holy men who live according to these words. 
Thus there would have been no need of in- 
venting monasticism nor spiritual orders, but 
every child would have abided by this com- 
mandment, and could have directed his con- 
science to God and said: “If I am to do good 
and holy works, I know of none better than 
to render all honor and obedience to my par- 
ents, because God has Himself commanded it. 
For what God commands must be much and 
far nobler than everything that we may de- 
vise ourselves; and since there is no higher 
or better teacher to be found than God, there 
can be no better doctrine, indeed, than He 
gives forth. Now, He teaches fully what we 
should do if we wish to perform truly good 
works; and by commanding them, He shows 
that they please Him. If, then, it is God who 
commands this, and who knows not how to 
appoint anything better, I will never improve 
upon it.” 

Behold, in this manner we would have had 
a godly child properly taught, reared in true 
blessedness, and kept at home in obedience to 
his parents and in their service, so that men 
should have had blessing and joy from the 
spectacle. However, God’s commandment was 
not permitted to be thus [with such care and 
diligence] commended, but had to be neglected 
and trampled under foot, so that a child could 
not lay it to heart, and meanwhile gaped 
[like a panting wolf] at the devices which we 
set up, without once [consulting or] giving 
reverence to God. 


Let. us, therefore, learn at last, for God's 
sake, that, placing all other things out of 
sight, our youths look first to this command- 
ment, if they wish to serve- God with truly 
good works, that they do what is pleasing to 
their fathers and mothers, or to those to whom 
they may be subject in their stead. For every 
child that knows and does this has, in the 
first place, this great consolation in his heart, 
that he can joyfully say and boast (in spite 
of and against all who are occupied with 
works of their own choice): “Behold, this 


6138 


614 3n. 408. 409. 


QaB fie mit ihren vielen, großen, jauren, jchweren 
Werfen alle auf einen Haufen hertreten und riih- 
men, laß fehen, ob fie irgendeins herborbringen 
finnten, das größer und edler fet denn Vater und 
Mutter Geborjam, fo Gott nachft feiner Majeftat 
Gehorfam gefekt und befohlen hat, daß, wenn 
Gottes Wort und Willen geht und ausgerichtet 
wird, joll feiner mehr gelten denn der Eltern 
Wille und Wort, alfo dak er dennoch aud) unter 
Gottes Gehorfam bleibe und nicht wider die bori- 
gen Gebote gebe. 


Derhalben follft bu bon Herzen froh jein und 
Gott banfen, daß er bid) dazu erwählt und würdig 
gemacht hat, ihm folch fojtlid), angenehm Werk zu 
tun. Und halte e$ nur für groß und teuer, ob e$ 
gleich [al3] das allergeringite und verachtetite an- 
gefehen wird, nicht unferer MWürdigfeit halben, 
fondern daß e8 in bem Kleinod und Heiligtum, 
nümlid) Gottes Wort und Gebot, gefakt ift und 
geht. DO wie teuer follten’s alle Kartäufer, Mönche 
und Nonnen faufen, daß fie in all ihrem geift- 
lichen Wefen ein einig Wert bor Gott möchten 
bringen, aus feinem Gebot getan, und mit fröh- 
fidem Herzen bor feinen Augen jpreden: Nun 
weiß id, Dak bir dies Werk wobhlgefallt. Wo 
wollen fie, Die armen elenden Leute, bleiben, wenn 
fie vor Gott und aller Welt jehamrot mit allen 
Schanden ftehen werden bor einem jungen Kind, 
fo in Diefem Gebot gelebt hat, und befennen 
miiffen, daß fie mit alle ihrem Leben nicht wert 
find gewefen, ihm das Wafer zu reichen! Ge- 
jchicht- ihnen auch recht um der teuflifchen Ber- 
fehrung willen, weil. fie Gottes Gebot mit Füßen 
treten, daß fie fid) vergeblich mit felbfterdachten 
Werfen martern miiffen, dazu Spott und Schaden 
zu Zohn haben. 


Sollte nun nicht ein Herz jpringen und bon 
oreuden zerfliegen, wenn e8 zur Arbeit ginge und 
tate, was ihm befohlen wäre, daß es fonnte jagen: 
Siehe, das ijt beifer denn aller Kartäufer Heilig 
feit, ob fie fid) gleich zu Tode faften und ohne 
Unterlak auf den Knien beten? Denn bier haft 
bu einen getwiffen Lert und göttlich Zeugnis, dak 
er dies geheiben hat, aber bon jenem fein Wort 
befohlen. Aber das ijt Der Kammer und leidige 
Blindheit der Welt, dab folches niemand glaubt; 
fo hat uns der Teufel bezaubert mit falfcher Hei- 
ligfeit und [dem] Schein eigener Werke. - 


Derhalben wollte id) je gerne (age id) abermal), 
daß man Augen und Ohren auftäte und folches zu 
Herzen nähme, auf dak wir nicht dermaleinft wie- 
der bon dem reinen Gotteswort auf des Teufels 
Lügentand verleitet würden. So wiirde e8 aud) 
wohl fteben, daß die Eltern defto mehr Freude, 
Liebe, Freundihaft und Cintradht in Häufern 
hätten; fo fünnten die Kinder den Eltern all ihr 
Herz nehmen [abgewinnen]. Wiederum, too fie 
ftörrig find und nicht eher tun, twas fie follen, man 
lege ihnen denn einen Knüttel auf den Rüden, fo 


Catechismus Maior. 


Praeceptum IY. 36. 419—421. 


sunt: Ecce, certus sum, hoc opus Deo meo 
116] acceptum esse. Sine vero illos cum suis 
multis, magnis, laboriosis, amaris et gravibus 
operibus omnes ad unum prodire in medium 
et iactare, videamus saltem, num unum ali- 
quod producturi sint, quod maius sit aut prae- 
clarius, quam obedire parentibus, quod Deus 
post suae maiestatis obedientiam primum esse 
voluit praecepitque, ita ut, si Dei Verbum et 
voluntas locum habet et effecta fuerit, nihil 
quidquam valere debeat amplius quam paren- 
tum verbum et voluntas, ita tamen, ut haec 
quoque divinae obedientiae subdita sit, neque 
contra priora praecepta feratur. à 

117] Quapropter vere atque ex animo tibi 
triumphandum esset gaudio, Deoque gratiae 
agendae, quod te dignatus ad hoc elegerit, ut 
illi tam grata et pretiosa faceres opera. Tan- 
tum vide, ut hoc magni aestimes, quamvis 
apud homines videatur levissimum et con- 
temptissimum, et hoe non dignitatis nostrae 
gratia, quae nulla est, sed quod re omnium 
pretiosissima, nempe Dei Verbo, comprehen- 
118] sum et conclusum sit. O quam magno 
emerent omnes Carmelitae et monachi et. mo- 
niales, ut in omni religione sua vel unum opus 
possent producere, divinorum praeceptorum 
iussu factum, possentque coram Deo alacri 
animo dicere: Iam quidem certus sum hoe 
opus tibi bene placere. Ubi vero miserandi 
illi et aerumnosi manebunt homines, quando 
coram Deo et universo mundo extreme con- 
fundentur, collati ad unum aliquem puerum, 
qui hoe in praecepto vixerit, cogenturque 
fateri sese cum omni vitae suae ratione et 
operibus non dignos esse, qui illi vel matellam 
119] porrigant! Sed et iure hoc illis aceidit, 
propter perversitatem diabolicam, quia [R.434 
Dei praeceptum ita contumeliose pessundant, 
ut semet in cassum ultro excogitatis operibus 
excarnificatos discrucient, nihil adhaee prae- 
mii inde aliud praeterquam ignominiam una 
cum damno reportent. ks 

120] Quomodo ergo cor hominis non gesti- 
ret gaudio, aut laetitia difflueret, quod labori 
se accingeret faceretque, quod sibi demanda- 
tum esset, possetque dicere: Ecce, hoc opus 
praestat ae potius est omnium Carthusiano- 


.rum. sanctimonia, etiamsi ad necem. usque se 


ipsos macerarent ieiunio, ac citra intermissio- 
nem innixi genibus preculas ad Deum funde- 
rent? Hic enim certum habes divini Verbi 
testimonium, quod haec facienda. mandaverit, 
ceterum de illis ne iota quidem uspiam prae- 
ceptum invenitur. At deploranda haee mundi 
plaga et horrenda caecitas est, quod haee 
omnia nemo credit; adeo diabolus simulata 
sanctitate et fucatis operibus nostros perstrin- 
xit ae dementavit oculos. 
121] Quamobrem percuperem (ut repetam), 
ut apertis oculis et auribus, serio tandem ista 
corde complecteremur, ne aliquando iterum 
a puro Dei Verbo abstracti et abalienati in 
diaboliea mendacia prolaberemur. Quin etiam 
hac ratione futurum prospicerem, ut parentes 
maiori gaudio, amore, amicitia et concordia 
fruerentur in aedibus, et liberi parentes habe- 
rent summa devinctos benevolentia. Contra, 
122] ubi pertinaces sunt, nec citius, quam - 
fustibus adacti, iussa capessunt, Deum simul 


The Large Catechism. The Fourth Commandment. 


work is well pleasing to my God in heaven, 
that I know for certain.” Let them all come 
together with their many great, distressing, 
and difficult works and make their boast; we 
will see whether they can show one that is 
greater and nobler than obedience to father 
and mother, to whom God has appointed 
and commanded obedience next to His own 
majesty; so that if God’s Word and will are 
in force and being accomplished, nothing shall 
be esteemed higher than the will and word of 
parents; yet so that it, too, is subordinated 
to obedience toward God and is not opposed 
to the preceding commandments. 

Therefore you should be heartily glad and 
thank God that He has chosen you and made 
you worthy to do a work so precious and 
pleasing to Him. Only see that, although it 
be regarded as the most humble and despised, 
you esteem it great and precious, not on ac- 
count of our worthiness, but because it is 
comprehended in, and controlled by, the jewel 
and sanctuary, namely, the Word and com- 
mandment of God. Oh, what a high price 
would all Carthusians, monks, and nuns pay, 
if in all their religious doings they could 
bring into God’s presence a single work done 
by virtue of His commandment, and be able 
before His face to say with joyful heart: 
“Now I know that this work is well pleasing 
to Thee.” Where will these poor wretched 
persons hide when in the sight of God and all 
the world they shall blush with shame before 
a young child who has lived according to this 
commandment, and shall have to confess that 
with their whole life they are not worthy to 
give it a drink of water? And it serves them 
right for their devilish perversion in treading 
God’s commandment under foot that they 
must vainly torment themselves with works 
of their own device, and, in addition, have 
scorn and loss for their reward. 

Should not the heart, then, leap and melt 
for joy when going to work and doing what 
is commanded, saying: Lo, this is better than 
all holiness of the Carthusians, even though 
they kill themselves fasting and praying 
upon their knees without ceasing? For here 
you have a sure text and a divine testimony 
that He has enjoined this; but concerning 
the other He did not command a word. But 
this is the plight and miserable blindness of 
the world that no one believes these things; 
to such an extent the devil has deceived us 
with false holiness and the glamour of our 
own works. 

Therefore I would be very glad (I say it 
again) if men would open their eyes and ears, 
and take this to heart, lest some time we 
may again be led.astray from the pure Word 
of God to the lying vanities of the devil. 
Then, too, all would be well; for parents 
would have more joy, love, friendship, and 
concord in their houses; thus the children 
could captivate their parents’ hearts. On the 
other hand, when they are obstinate, and will 
not do what they ought until a rod is laid 
upon their back, they anger both God and 


615 


616 M. 409. 410. 


erzürnen fie beide Gott unb Eltern, damit fie 
ihnen felbft folden Scag und Freude des Ge- 
wiffens entziehen. und eitel Unglüd jammeln. 
Darum geht e8 auch jekt in der Welt aljo, mie 
jedermann Hagt, daß beide jung und alt gar wild 
und unbünbig ijt, feine Scheu noch (bre hat, 
nihts tun, denn mit Schlägen getrieben, und 
hinter eines andern Rüden ausrichten [verleum- 
ben] und abziehen [verkleinern], twas fie Tünnten, 
darum aud) Gott ftraft, daß fie in allen Unrat 
und Kammer fommen. So finnen die Eltern ge: 
meiniglich felbft nichts, zeucht [zieht] ein Tor ben 
andern; tie fie gelebt haben, jo leben die Kinder 


hinnach. 


Das joff nun (fage ich) das Erfte und Größte 
fein, das uns zu biejem Gebot foll treiben, um 
twelches willen, wenn wir feinen Vater und Mutter 
hätten, follten wir wünfchen, dab uns Gott Holz 
und Stein vorftellte, die wir Vater und Mutter 
möchten heißen. Wieviel mehr, weil er uns leben: 
bige Eltern [ge]geben hat, jollen wir froh werden, 
bab mir ihnen mögen Ehre und Geborjam erzei- 
gen, weil wir wiffen, daß [e8] der hohen Majeftät 
und allen Engeln fo wohl gefällt und alle Teufel 
perdreupt [berbriept], dazu das höchite Werk iit, 
jo man tun fann nad) dem hohen ©ottesdienit, in 
den vorigen Geboten gefaßt, alfo dab Almojen- 
geben und alle andern Werfe gegen den Nächiten 
Diefem nod) [dennoch] nicht gleich find. Denn 
Gott hat diefen Stand obenan gejebt, ja, an jeine 
Statt auf Erden geftellt. Solder Wille Gottes 
und Gefallen [off ung Urjahe unb Reizung genug 
fein, daß wir mit Willen und Suit täten, was wir 
fünnten. 


Catechismus Maior. 


Praeceptum IV. 36. 491. 422. 


et parentes exasperant, eoque se ipsos tanto 
privant thesauro et gaudio conscientiae, omne- 
que malum et infortunium sibi eumulant. At- 
123] que hine est, quod ea iam per totum 
orbem est rerum conditio, quemadmodum nemo 
non conqueritur, quod aeque et senes et iuve- 
nes sint efferi et effrenes, in quibus nullum 
aut reverentiae aut honoris vestigium vel 
scintilla conspiciatur, nihil nisi verberibus 
evictum facientes, ac elanculum, quid- [R.435 
quid possunt, efficientes et subtrahentes. Eam 
ob rem Deus quoque punit eos, ut in omnem 
calamitatem prolapsi aerumnose vitam exi- 
124] gant. Fere etiam videmus, ut ipsi 
parentes quoque nihil sciant et omnium rerum 
ignari sint; ita fit, ut stultus stultum doceat, 
et quemadmodum parentes vixerunt, ad eum 
modum deinceps vivant et liberi. 

125] Hoc, inquam, primum et maximum 
esse debebat, quod ad huius praecepti obser- 
vantiam nos merito provocaret, cuius gratia, 
etiamsi parentibus destitueremur, optandum 
tamen nobis fuerat, ut nobis Deus truncos et 
saxa proponeret, quae parentum vice colere- 
mus, aut parentum appellatione dignaremur. 
Quanto magis, posteaquam vivos parentes no- 
bis largitus est, laetitia nobis exsultandum 
est, ut illis honorem habere et obedientiae 
obsequium ostendere queamus, non ignorantes 
Deo optimo maximo ac omnibus angelis hoc 
summe placere et diabolo aegre esse, adhoe 
126] maximum esse opus, quod ipsi facere 
possumus, post summum illum Dei cultum, in 
prioribus praeceptis comprehensum, adeo ut 
eleemosynis iuvare egentes, neque non omnia 
reliqua opera, quae proximo praestantur, huie 
nullo modo conferenda sint. Quippe Deus 
huie parentum ordini primas tribuit eundem- 
que in terris plane in suam sedem colendum 


evexit et extulit. Haee quideni Dei voluntas et beneplacitum sat vehementibus et causis et 
stimulis nostram debebat impulisse negligentiam, ut cum quadam voluptate atque lubentia, 


quod officium nostrum postulat, faceremus. 


Dazu find wir’3 ja aud) jhuldig bor der Welt, 
Dab wir ber Wohltat und allem Guten, jo wir von 
ven Eltern haben, dankbar feien. Wher da regiert 
abermal der Teufel in der Welt, dak die Kinder 
der Eltern vergefjen, wie wir alle Gottes vergeifen, 
und niemand benft, wie uns Gott alfo nährt, 
[bejhütet und jhüßt und fo viel Gutes gibt an 
Leib und Seele; jonberlid), wenn einmal eine böfe 
Stunde fommt, da zürnen und murren ipit mit 
Ungeduld, und ijt alles dahin, was wir unfer 
Leben lang Gutes empfangen haben. Eben alfo 
tun wir den Eltern auch, und ift fein Kind, das 
on erienne und bebente, der Heilige Geift gebe 
e$ Denn. 


127] Adhaec coram mundo quoque in hoe 
astringimur, ut acceptorum a parentibus 
beneficiorum memores, mutuam officii vicem 
rependamus, utque parentes aetate fessos vieis- 
128] sim alamus foveamusque. Sed hie rur- 
sum in mundo dominatur diabolus, ut liberi 
parentum obliviscantur, quemadmodum omnes 
nos Dei obliviscimur nec quisquam memoria 
repetit, qua sedulitate Deus nos alat, [R.436 
eustodiat ae defendat, tum quanta bonorum 
copia corporis et animi nos cumulet et obruat. 
Praecipue vero, quando horulam paulo infeli- 
ciorem vix ostendentem se adversitate susti- 
némus, protinus malorum impatientes, in iram 
prorumpimus ac murmuramus, deque tot im- 


' mensis bonis per omnem vitam a Deo acceptis nullum vel tantillum in memoria nostra residet 
amplius, sed prorsus expuncta omnia, oblivioni mandata sunt. Non seeus quoque cum paren- 
tibus agimus, nec ullus puer est, qui difficultatem, quam parentes in nutricando.et fovendo eo 
multifariam perpessi sunt, agnoscat aut perpendat, nisi hoe a Spiritu Saneto acceperit gratiae. 


Solche Unart der Welt fennt Gott wohl; darum 
erinnert und treibt er fie mit Geboten, daß ein 
jeglicher denfe [erwäge], was ihm die Eltern ge- 
tan haben; fo findet er, daß er Leib und Leben 
von ihnen habe, dazu aud) ernährt und aufgezogen 
fei, ba er fonjt Dunbertmal in feinem Unflat er: 
ftidt wäre. Darum ift’3 recht und wohl gefagt 
von alten weifen Leuten: Deo, parentibus et 


. 129] Eiusmodi vitiosam mundi naturam et 
ingratitudinem Deus probe compertam habet, 
quare práeceptis nos subinde impellit et ad- 
monet, ut quisque animo secum repetat, quan- 
tum bonorum a parentibus acceperit, et in- 


veniet se ab iisdem et corpus et vitae initium - 


accepisse, atque item multo sudore et cura 
enutritum et educatum esse, ubi alias vel sex- 


4 
: 


NM EUCORNT 


The Large Catechism. The Fourth Commandment. 


their parents, whereby they deprive them- 
selves of this treasure and joy of conscience, 
and lay up for themselves only misfortune. 
Therefore, as every one complains, the course 
of the world now is such that both young and 
old are altogether dissolute and beyond con- 
trol, have no reverence nor sense of honor, do 
nothing except as they are driven to it by 
blows, and perpetrate what wrong and de- 
traction they can behind each other's back: 
therefore God also punishes them, that they 
sink into all kinds of filth and misery. As 
a rule, the parents, too, are themselves stupid 
and ignorant; one fool trains [teaches] an- 
other, and as they have lived, so live their 
children after them. 

This, now, I say should be the first and most 
important consideration to urge us to the ob- 
servance of this commandment; on which 
account, even if we had no father and mother, 
we ought to wish that God would set up wood 
and stone before us, whom we might call 
father and mother. How much more, since 
He has given us living parents, should we re- 
joice to show them honor and obedience, be- 
cause we know it is so highly pleasing to the 
Divine Majesty and to all angels, and vexes 
all devils, and is, besides, the highest work 
which we can do, after the sublime divine 
worship comprehended in the previous com- 
mandments; so that giving of alms and every 
other good work toward our neighbor are not 
equal to this. For God has assigned this 
estate the highest place, yea, has set it up in 
His own stead, upon earth. This will and 
pleasure of God ought to be a sufficient 
reason and incentive to us to do what we can 
with good will and pleasure. 

Besides this, it is our duty before the world 
to be grateful for benefits and every good 
which we have of our parents. But here 
again the devil rules in the world, so that the 
children forget their parents, as we all forget 
God, and no one considers how God nourishes, 
protects, and defends us, and bestows so much 
good on body and soul; especially when an 
evil hour comes, we are angry and grumble 
with impatience, and all the good which we 
have received throughout our life is wiped 
out [from our memory]. Just so we do also 
with our parents, and there is no child that 
understands and considers this [what the par- 
ents have endured while nourishing and fos- 


tering him], except the Holy Ghost grant him 


this grace. 

God knows very well this perverseness of 
the world; therefore He admonishes and 
urges by commandments that every one con- 
sider what his parents have done for him, 
and he will find that he has from them body 
and life, moreover, that he has been fed and 
reared when otherwise he would have perished 


617 


618 M. 410. 411. 
magistris non potest satis gratiae rependi, das 
ift: Gotte, den Eltern und Schulmeiftern fann 
man nimmer genugfam danfen mod) vergelten. 
Wer das anfieht und bedenkt, der wird wohl un- 
getrieben feinen Eltern alle Ehre tun und fie auf 
den Händen tragen, alS durch bie ihm Gott alles 
Gute getan hat. 


über das alles foll das auch eine große Urjache * 


fein, uns befto mehr zu reizen, daß Gott an diejes 
Gebot eine leibliche Verheibung hefiet und jpricht: 
„Auf daß du langes Leben habeft im Lande, da 
du mohneft.“ 


Da fiehe felbft, wie großer Grnjt [es] Gott jei 
über diefem Gebot, weil er nicht allein ausdrüde 
fausdrüdt], daß [es] ihm angenehm jei, [und 
daß er]. Freude und Luft darin habe, jondern [daß 
eS] jolle aud) un8 wohl geraten und zum beiten 
gedeihen, bab wir ein janftes, fühes Leben mögen 
haben mit allem Guten. Darum aud) St. Paulus 
(£5. 6 jolches hoch anzeucht [anzieht] und rühmt, 
als er {pricht: „Das ijt das erjte Gebot, das eine 
Verheißung hat: Auf bab bir'$ wohl gehe, und 
[du] lange lebeft auf Erden.“ Denn wiewohl die 
andern auch ihre Verheifung eingefchloffen haben, 
i$ Doch zu feinem jo beutfid) und ausgedrüdt 
aefegt. 


Da haft bu nun bie Frucht und den LVohu, dak, 
mer e8 hält, foll gute Tage, Gliid und Wohlfahrt 
haben; wiederum aud) bie Strafe, bab, wer une 
gehorjam iit, deito eher umfommen und des Lebens 
nicht froh werden fol. Denn langes Leben haben 
heißt die Schrift nicht allein wohl betagt werden, 
fondern alles haben, fo zu langem Leben gehört, 
als nämlich Gejundheit, Weib und Kind, Nah: 
rung, Frieden, gut Regiment ujmw., ohne twelche 
dies Leben nicht fröhlich genoffen werden nod) die 
Länge beitehen fann. Willft bu nun nicht Vater 
und Mutter gehorchen und bid) laffen ziehen, jo 
gehorde dem Henker; gehorchft du dem nicht, fo 
gehorde dem Strecebein, das ijt der Tod. Denn 
das will Gott furzum haben, entweder fo du ihm 
gehordft, Kiebe und Dienft tuft, daß er dir’s über: 
fchmwenglich vergelte mit allem Guten, oder too du 
ihn erzürnft, daß er über dich jchidfe beide Tod 
und Henker. 


Catechismus Maior. 


Praeceptum IV. YW. 422. 423. 


centies in propriis sordibus sibi pereundum 
130] fuisset. Quocirca praeclare et sapienter 
a veteribus dictum est: Deo, parentibus et 
magistris non potest satis gratiae rependi. 
Quicunque horum verborum recte memor fue- 
rit, non exspectabit aliorum commonefactio- 
nes, ut erga parentes gratus appareat, sed sua 
sponte properabit eosdem et omni honore 
cumulare et in sinu (quod aiunt) gestare ut 
eos, quorum opera Deus illi omnium bonorum 
copiam pleno cornu affuderit. 

131] Super haec omnia ad huius praecepti 
conservationem vel haec causa potissimum nos 
provocasse debebat, quod Deus huie praecepto 
corporalium bonorum promissionem annectit, 
inquiens: Ut sis longaevus super terram, 
quam Dominus Deus tuus tibi dabit. — 

Hic ipse aestima, quanta severitate [R.437 
132] hoc praeceptum Deo cordi sit, non solum 
aperte indicanti, illud sibi gratum. esse aut 
gaudio ae voluptati, verum nobis etiam ipsis 
casurum esse felicissime, ac nonnisi in opti- 
mam partem eventurum, ut vitam tranquillam 
atque suavem exigamus omnibus rebus in ter- 
133] ris affluentes. Hine ipse quoque Paulus 
ad Ephesios sexto, v. l. 2, hoc ipsum. citans, 
pleno ore iactat, ubi inquit: Fil, obedite 
parentibus in Domino, hoc enim iustum est. 
Honora patrem tuum et matrem tuam, quod 
est mandatum primum in promissione, ut bene 
tibi sit et sis longaevus super terram. Nam 
tametsi et aliis praeceptis sua inclusa sit pro- 
missio, nulli tamen adeo significanter et ex- 
presse quam huic adiecta est. bad 

134] Habes itaque huius praecepti fructum 
et praemium, ut ille, qui hoc transgressus non 
fuerit, dies felices exigat, nulla pressus in- 
opia; contra quoque poenam, ut ille, qui 
parentibus dicto non erit audiens, hoe citius 
intereat, nee unquam sua vita cum voluptate 
fruatur. . Esse enim aut fieri longaevum, non 
tantum ad decrepitam usque aetatem vivere 
Scriptura nominat, sed omnia habere affatim, 
quae ad longaevam vitam traducendam perti- 
nent, ut est prospera valetudo corporis, uxor 
et liberi, vietus non tenuis aut sordidus, ex- 
terna rerum pax, bona et aequabilis reipubli- 
eae administratio et huiusmodi, sine quibus 
haee vita neque iucunde peragi neque diu con- 
135] sistere potest. Iam ergo si gravaris 
auseultare parentibus, et ab lisdem emendari 
recusas, esto dicto audiens carnifici.. Quodsi 
neque huie obedire sustines, obedito aváro 
ravdauarooı, tov xaxóv naldwv Öıdaordiw. 


136] Hoc enim Deus, velis nolis, exigit, ut aut, si ipsi auscultaveris moremque gesseris, tibi 
largiter et affatim omnibus bonis penset praestiti obsequii promptitudinem, aut, si eius [R.438 
iracundiam tua pertinacia exasperaveris, te et morti et carnifici eruciandum obiiciat. | 


Yo fommen fo viele Schälfe her, bie man täg: 
lich hängen, fopfen und radbrechen muß, denn aus 
dem Ungehorfam, weil fie fid) nicht mit Gutem 
giehen lafjen, daß fie e$ durch Gottes Strafe jo 
ausrichten, daß man Unglüd und Herzeleid an 
ihnen fieht. Denn gar felten gejchieht, daß folche 
berruchte Leute eines rechten oder zeitigen [nicht 
zu frühen, natürlichen] Todes fterben. 


137] Unde etiam agminatim pullulant et 
emergunt quotidie tot facinorosorum homi- 
num examina, quae partim laqueo, partim - 
gladio, partim etiam rota et igne plectenda et 
exstinguenda sunt, quam ex inobedientia erga 
parentes? Quandoquidem parentum obiurga- 
tionem, ex gratia et amore profectam, perferre 
nolunt, fit, ut Dei iracundia in omne facinus 
prolapsi, deinceps propalam excarnificati pa- 
rentibus et dolori sint et dedecori. Perraro 
enim contingit, ut tam perditi et deplorati . 
ie rectam aut maturam mortem oppe- 
ant. 


The Large Catechism. The Fourth Commandment. 


a hundred times in his own filth. Therefore 
it is a true and good saying of old and wise 
men: Deo, parentibus et magistris non pot- 
est satis gratiae rependi, that is, To God, to 
parents, and to teachers we can never render 
sufficient gratitude and compensation. He 
that regards and considers this will indeed 
without compulsion do all honor to his par- 
ents, and bear them up on his hands as those 
through whom God has done him all good. 


Over and above all this, another great 
reason that should incite us the more [to 
obedience to this commandment] is that God 
attaches to this commandment a temporal 
promise and says: That thou mayest live 
long upon the land which the Lord, thy God, 
giveth thee. 

Here you can see yourself how much God 
is in earnest in respect to this commandment, 
inasmuch as He not only declares that it is 
well pleasing to Him, and that He has joy 
and delight therein; but also that it shall 
be for our prosperity and promote our highest 
good; so that we may have a pleasant and 
agreeable life, furnished with every good 
thing. Therefore also St. Paul greatly em- 
phasizes the same and rejoices in it when he 
says, Eph. 6,2.3: This is the first command- 
ment with promise: That it may be well with 
thee, and thou mayest live long on the earth. 
For although the rest also have their promises 


contained in them, yet in none is it so plainly x "f 


and explicitly stated. 

Here, then, you have the fruit and the re- 
ward, that whoever observes this command- 
ment shall have happy days, fortune, and 
prosperity; and on the other hand, the pun- 
ishment, that whoever is disobedient shall the 
sooner perish, and never enjoy life. For to 
have long life in the sense of the Scriptures 
is not only to become old, but to have every- 
thing which belongs to long life, such as 


‚health, wife, and children, livelihood, peace, 


good government, etc.; without which this life 
can neither be enjoyed in cheerfulness nor 
long endure. If, therefore, you will not obey 
father and mother and submit to their dis- 
cipline, then obey the hangman; if you will 
not obey him, then submit to the skeleton- 
man, i.e., death [death the all-subduer, the 
teacher of wicked children]. For on this God 
insists peremptorily: Either if you obey Him, 
rendering love and service, He will reward 
you abundantly with all good, or if you offend 
Him, He will send upon you both death and 
the hangman. 

Whence come so many knaves that must 
daily be hanged, beheaded, broken upon the 
wheel, but from disobedience [to parents], be- 
cause they will not submit to discipline in 
kindness, so that, by the punishment of God, 
they bring it about that we behold their mis- 
fortune and grief? For it seldom happens 
that such perverse people die a natural or 
timely death. 


619 


620 M. 412. 413. 


Die Frommen aber und Gehorfamen haben den 
Segen, daß fie lange in guter Ruhe leben und ihr 
finbeSfinb fehen (wie oben gejagt) ins dritte und 
vierte Glied. 


Wie man auch erfährt, Dak, wo feine alte Ge- 
ichlechter find, bie da wohl ftehen und viele Kin- 
bet haben, [folcheS] freilich daher [ge]fonumen, 
daß ihrer etliche wohl gezogen und ihre Eltern 
vor Augen haben gehabt. Wiederum fteht. ge- 
ichrieben bon den Gottlofen Pf. 109: „Seine 
Nachlommen mitffen ausgerottet werden, und ihr 
Name müffe im andern Glied untergehen.” Der: 
halben laß dir’3 gejagt fein, wie groß Ding e$ 
ift bei Gott um den Gehorfam, weil er ihn fo Dod) 
jest, thm felbft fo wohl gefallen läßt und reichlich 
belohnt, dazu fo ftreng darüber hält, zu ftrafen, 
Die batoiber tim. 


Das rede id) alles, da man’s bem jungen Bolt 
wohl einbleue [einpräge]. Denn niemand glaubt, 
wie dies Gebot jo nötig ijt, bod) bisher unter bem 
Bapjttum nicht geachtet noch gelehrt. C8 find 
ichlechte [fchfihte] und leichte Worte, meint jeder 
mann, er fünnte es vorhin wohl; darum fährt 
man überhin und gafft nach andern Dingen, fieht 
und glaubt nicht, bap man Gott fo Dod) erzürnt, 
wenn man dies läßt anftehen, noch fo föftliche, an- 
genehme Werfe tut, fo man dabei bleibt. 


eu Diefes Gebot gehört aud) weiter zu jagen 
von allerlei Gehorfam gegen Oberperjonen, die zu 
gebieten und zu regieren haben. Denn aus der 
Eltern Obrigkeit fleukt [fließt] und breitet fid) 
aus alle andere. Denn mo ein Vater nicht allein 
bermag fein Kind aufzuziehen, nimmt er einen 
Sculmetiter dazu, ber e$ Lehre; ijt er zu fchmwad, 
jo nimmt er feine Freunde oder Nachbarn zu 
Hilfe; geht er abe [ftirbt er], fo befieblt er und 
übergibt bas Regiment und Oberhand andern, Die 
man dazu ordnet. Item, jo muß er aud) Gefinde, 
fnedjte unb Mägde zum Hausregiment unter ihm 
[fib] haben, aljo daß alle, bie man Herren heißt, 
an der Eltern Statt find und bon ihnen Kraft 
und Macht zu regieren nehmen miiffen. Daher fie 
aud) nad) der Schrift alle Väter heipen, als die 
in ihrem Regiment das DVateramt treiben und 
väterlich Herz gegen bie Shren tragen follen. Wie 
aud) von alters her bie Römer und andere Spra- 
chen Herren und Frauen im Haufe patres- et 
matresfam4lias, das ijt, Hausväter und Haus- 
mütter, genannt haben. 9(fjo auch ihre Landes: 
fürjten und Oberherren haben fie patres patriae, 
das ijt, Väter des ganzen Landes, geheiken, uns, 
die wir Ehriften jein wollen, zu großen Schanden, 
Dak wir fie nicht auch aljo heigen oder zum mwenig- 
ften dafür halten und ehren. 


^ Qatechismus Maior. Praeceptum IV. 


YW. 423. 421. 


Ceterum probi et obedientes benedictionem 
accipiunt, ut in multa tranquillitate belle et 
molliter consenescant, ac natos natorum (ut 
supra dictum est) videant in tertiam et quar 
tam generationem usque procreatos. — 

138] Hoc ipsum experimentis quoque disci- 
mus, ut, ubi honestae et vetustae sunt fami- 
liae, divitiis et liberorum numerosa sobole 
abundantes, procul dubio inde incrementum 
longa quadam propagatione acceperint, quod 
illorum aliquot sancte educati fuerint, suis- 
que maioribus reverenter auscultaverint. Rur- 
sum de impiis ita in sacris literis memoriae 
proditum legimus Ps. 109, 13: Nepotes eius 
eradicabuntur, in generatione altera. deleatur 
139] nomen corum. Sit ergo tibi semel atque 
adeo dictum serio, quanti Deus faciat obedien- 
tiam, eum ili tantum tribuat, tantum ea 
delectetur, ut eius observationem amplissimis 
praemiis remuneret et rursus transgressores 


acerbe et immisericorditer puniat. - 


140] Haee omnia eo a me dieuntur, ut ista 
pueris sedulo inculcentur. Nemo enim facile 
credit, quam necessarium sit hoc praeceptum, 
hactenus tamen in papatu non magni aesti- 
matum, ac ne traditum quidem unquam. Sunt 
quidem verba vulgaria et facilia, quae nemo 
non ante sibi probe cognita esse existimat, et 
haec ipsa causa est, cur tantopere negligantur, 
adeo ut ad alia nimium curiose intenti [R.439 
simus, ignorantes interim neque credentes, 
tam accendi et provocari iram Dei huius prae- 
cepti contemptu et negligentia nostra, et 
vicissim obedientia eius praecepti tam prae- 
clara et grata opera illi praestari. 

141] [n huius praecepti explanatione neque 
ilud tacitum aut silentio praetereundum est, 
quod ad multiplicem obedientiam superiorum 
attinet, nempe eorum, qui versantur in im- 
perio et reipublicae procurationem sustinent. 
Siquidem e parentum potestate omnes aliae 
propagantur et manant. Ubi enim parens 


aliquis filium rebellem et dyscolum solus edu-. 


care nequit, magistratum adiutorem .sibi ad- 
hibet, qui literis ac disciplinis liberalibus 
pueri ferociam molliat ac mitiget. Quodsi 
huius quoque opera ad retundendam ferocien- 
tis ingenii barbariem parum fuerit efficax aut 
valida, adiungit sibi vicini auxilium. | Quodsi 
diem suum obierit, commendat ac tradit filium 
educandum magistratibus aut tutoribus ad 
142] hoc constitutis. Adhaec, ad rei fami- 
liaris administrationem servis quoque et an- 
cillis opus est, ita ut omnes, quotquot domini 
appellatione censentur, vice parentum sint, ab 
iisdemque potestatem ac vim regnandi acci- 
piant. Unde quoque secundum Scripturam 
omnes dicuntur patres, utpote qui in sua 
gubernatione officium . patris obire, ergaque 
subditos. patris animum inducere debeant. 
Quemadmodum et olim apud Romanos et alios 
plerosque. populos heros herasque patres- et 
matresfamilias nominabant. Ita quoque suos 


magistratus et principes dixerunt patres patriae, nobis Christianis in dedecus et ignominiam, 
quod non eadem appellatione parentes et principes nostros dignamur, aut ad minimum eos pro 


talibus honoratos existimamus. 


Was nun ein Kind Vater unb Mutter jchul- 
dig ijt, find auch fchuldig alle, bie ins Hausregi- 
ment gefaßt find. Darum follen Knechte und 


143] Jam quaecunque liberi parentibus suis 
debent, eadem plane debent illis omnes, qui 


in oeconomia versantur. Quare et servi [R.440 . 


The Large Catechism. The Fourth Commandment. 


But the godly and obedient have this bless- 
ing, that they live long in pleasant quietness, 
and see their children's children (as said 
above) to the third and fourth generation. 

Thus experience also teaches, that where 
there are honorable, old families who fare well 
and have many children, they owe their origin 
to the fact, to be sure, that some of them were 
brought up well and were regardful of their 
parents. On the other hand, it is written of 
the wicked, Ps. 109, 13: Let his posterity be 
cut off; and in the generation following let 
their name be blotted out. Therefore heed well 
how great a thing in God’s sight obedience is, 
since He so highly esteems it, is so highly 
pleased with it, and rewards it so richly, and 
besides enforces punishment so rigorously on 
those who act contrariwise. ; 

All this I say that it may be well impressed 
upon the young. For no one believes how 
necessary this commandment is, although it 
has not been esteemed and. taught hitherto 
under the papacy. These are simple and easy 
words, and everybody thinks he knew them 
afore; therefore men pass them lightly by, 
are gaping after other matters, and do not 
see and believe that God is so greatly offended 
if they be disregarded, nor that one does a 
work so well pleasing and precious if he fol- 
lows them. 

In this commandment belongs a further 
statement regarding all kinds of obedience to 
persons in authority who have to command 
and to govern. For all authority flows and is 
propagated from the authority of parents. 
For where a father is unable alone to educate 
his [rebellious and irritable] child, he em- 
ploys a schoolmaster to instruct him; if he 
be too weak, he enlists the aid of his friends 
and neighbors; if he departs this life, he 
delegates and confers his authority and gov- 
ernment upon others who are appointed for 
the purpose. Likewise, he must have domes- 
tics, man-servants and maid-servants, under 
himself for the management of the household, 
so that all whom we call masters are in the 
place of parents and must derive their power 
and authority to govern from them. Hence 
also they are all called fathers in the Scrip- 
tures, as those who in their government per- 
form the functions of a father, and should 
have a paternal heart toward their subordi- 
nates. As also from antiquity the Romans 
and other nations called the masters and 
mistresses of the household patres- et matres- 
familiae, that is, housefathers. and house- 
mothers. So also they called their national 
rulers and overlords patres patriae, that is, 
fathers of the entire country, for a great 
shame to us who would be Christians that 
we do not likewise call them so, or, at least, 
do not esteem and honor them as such. 

Now, what a child owes to father and 
mother, the same owe all who are embraced 
in the household. Therefore man-servants and 


621 


622 M. 413. 414. 


Mägde zujehen, dak fie ihren Herren und Frauen 
nidt allein gehorfam jeien, jondern aud) fie in 
Ehren halten als ihre eigenen Väter und Mütter 
unb tun alles, was fie wiffen, bab man bon ihnen 
haben will, nid) aus Zwang und Widerwillen, 
fondern mit Quft und Freuden, eben um voriger 
lirjadjen willen, daß es Gottes Gebot ijt, und ihm 
bor allen andern Werten wohlgefällt; um welches 
willen fie nod) Lohn follten zugeben und froh 
werden, daß fie Herren und Frauen möchten über: 
fommen, folch fröhlih Gewiffen zu haben, und 
wiffen, wie fie rechte güldene Werke tun follten; 
welches bisher verblieben und verachtet, und dafür 
[ftatt befjen] jedermann i$ Teufels Namen in 
Klöfter, zu Wallfahrten und Ablaß gelaufen iit 
mit Schaden und bofem Gewiffen. 


Catechismus Maior. 


Praeceptum IV. 36. 424. 425. 


et ancillae etiam atque etiam operam dare 
debent, ut non solum dominis ac dominabus 
suis libenter pareant, morem gerentes et ob- 
temperantes, verum etiam veluti parentes suos 
honestent honoribus, non quidem coacte et 
invito animo, sed prompte et cum gaudio. Et 
hoe propter priorem causam, quod Deus hono- 
randos eos et colendos praecepit, haeque obe- 
dientia prae omnibus aliis operibus imprimis 
144] delectatur. Cuius rei gratia vel ipsi 
pretium impendere, planeque gestire gaudio 
debebant, si heros et heras consequantur, tam- 
que pacata et hilari conscientia fruantur et 
sciant, quomodo vere aurea opera praestare 
queant; quae hactenus prorsus rubigine et 
squalore obseurata et contempta ignoravimus, 
pro quibus faciendis nemo non impulsu diaboli 


aut in monasticae vitae lernam sceleratissimam semet praecipitavit, aut ad divos mercatum 
indulgentiarum decipulas abiit, magna iactura et temporis et nummorum et conscientiae. 


Wenn man nun foldhes finnte bem armen Bolt 
einbilden [einprägen], fo würde ein Meidlin in 
allen Sprüngen gehen, Gott loben und danfen und 
mit jäuberlicher Arbeit, dafür fie fonft Nahrung 
und Lohn nimmt, jolden Schaf friegen, den alle, 
die man für die Heiligften achtet, nicht haben. 
SS nicht ein treffliher Ruhm, das zu wiffen 
und [zu] fagen, wenn du deine tägliche Haus- 
arbeit tuft, daß [e8] beffer ift denn aller Mönche 
Heiligkeit und ftrenges Leben? Und haft dazu bie 
Sufagung, daß [e$] bir zu allem Guten gedeihen 
fol und wohl gehen. Wie willft du feliger fein 
oder heiliger leben, foviel bie Werte betrifft? 
Denn bor Gott eigentlich der Glaube heilig macht 
und allein ihm dient, die Werfe aber den Leuten. 
Da Haft du alles Gute, Shug und Schirm unter 
Dem HErrn, ein fröhlich Gewiffen und gnädigen 
Gott dazu, bet bir'$ hundertfaltig vergelten will, 
und bift gar ein Qunfer, wenn du nur fromm und 
gehorjam bift. Wo aber nicht, [fo] Haft bu erftlich 
eitel Zorn und Ungnade von Gott, feinen Frieden 
im Herzen, Danad alle Plage und Unglüd. 


145] Haec ergo quemadmodum dicta sunt, 
si misero vulgo iterum atque iterum inculca- 
rentut, qui fieri possit, ut famula non exsi- 
liret gaudio, Deo gratias ageret eumque cele- 
braret et mediocri labore, pro quo alias 
vietum et mercedem accipit, eiusmodi thesau- 
rum consequeretur, euius illi, quos sanctissi- 
mos esse putamus, nunquam facti sunt par- 
ticipes? Nonne vero haee insignis et prae- 
clara est iactantia nosse et posse dicere, te, 
si quotidie diurni laboris pensum diligenter 
absolveris, opus fecisse sanctius ae melius, 
quam omnium monachorum sanctitas ae vita 
est, quam dure et laboriose exigunt? Adhaec 
146] annexam habes promissionem prospere 
ac feliciter id tibi casurum esse. Qua ratione 
vis esse beatior, aut sanctiorem vitam agere, 
147] quantum ad opera attinet? Nam apud 
Deum sola fides vere iustificat eique soli ser- 
148] vit, opera vero hominibus. Ita fit, ut 
nihil non boni, protectionis et defensionis sub 
Domino tuo habeas, ad haec pacatam [R.441 
conscientiam et faventem Deum obtineas, qui 


multis servitii tui rationem tibi pensaturus est. Quid multis moror? Palam beatus es, dum- 
modo probitatis et obedientiae virtutem constanter retineas. Sin minus, primum quidem non- 
nisi iram a Deo lucrifacis et inimicitias, postea amissa cordis tranquillitate omnes plagas in- 


eurris.et infortunia. 


Welchen nun folches nicht bewegen will und 
fromm machen, den befehlen wir dem Henfer und 
Stredebein [dem Tod]. ‚Darum benfe ein jeg- 
licher, ber ibm [fi] will jagen laffen, daß [e$] 
Gotte tein Scherz ift, und wiffe, dak Gott mit dir 
redet und Geborjam fordert. Gehordhft du ihm, 
fo bift bu das Liebe Rind; verachteft du e8 aber, 
Pp ous aud) Schande, Jammer und Herzeleid zu 

ohn. 


Desgleichen ijt auch zu reden bom Gehorjam 
tweltlicher Obrigkeit, welche (wie gejagt) alle in 
ven Vaterjtand gehört und am alleriveiteften um 
fi) greift. Denn hier ift nicht ein einzelner Vater 
[ein Bater bloß etlicher], fondern fo vieler Leute 
Bater, fo viel er Landfaffen, Bürger oder Unter: 
tanen hat; denn Gott gibt und erhält uns durd 
fie, als durch unfere Eltern, Nahrung, Haus und 
Hof, Schuf und Sicherheit. Darum, weil fie fol- 
den Namen und Titel als ihren höchiten Preis 
mit allen Ehren führen, find wir auch jchuldte, 


149] Quem ergo ista non movebunt et pro- 
bum facient, hunc tamquam deploratae vitae 
hominem carnifici commendamus et morti. 
Quare quilibet, qui moneri se patitur, cogitet 
Deum hoc suo praecepto non ludos facere, aut 
locos exercere, sciasque illum ipsum haec 
tecum loqui et obedientiam requirere. Quodsi 
ili morem gesseris, placebis ei, eiusque dile- 
ctus filius eris. Sin vero contempseris, age, et 
dedecus, aerumnas et dolores praemii loco tibi 
habeto. 

150] Similiter quoque dicendum est de obe- 
dientia, quae debetur magistratibus, quae, ut 
diximus, et ipsa in parentum ordinem pertinet 
et hue referenda est, omnium maxime longe 


lateque patens. Neque enim hic saltem unius | 


familiae parens est, sed toties pater princeps 
existimandus est, quotquot cives aut subditos 
suae ditioni subiectos habuerit. Quippe Deus 


non secus per illos quam parentes nos alit ac. 


sustinet, illorum opera victum nobis praestans, 
penates, tutelam, pacem atque securitatem. 


lab o r4 " m = 


The Large Catechism. The Fourth Commandment. 


maid-servants should be careful not only to 
be obedient to their masters and mistresses, 
but also to honor them as their own fathers 
and mothers, and to do everything which they 
know is expected of them, not from compul- 
sion and with reluctance, but with pleasure 
and joy for the cause just mentioned, namely, 
that it is God’s command and is pleasing to 
Him above all other works. Therefore they 
ought rather to pay wages in addition and be 
glad that they may obtain masters and mis- 
tresses to have such joyful consciences and 
to know how they may do truly golden works; 
a matter which has hitherto been neglected 
and despised, when, instead, everybody ran, 
in the devil’s name, into convents or to pil- 
grimages and indulgences, with loss [of time 
and money] and with an evil conscience. 


If this truth, then, could be impressed upon 
the poor people, a servant-girl would leap and 
praise and thank God; and with her tidy 
work for which she receives support and 
wages she would acquire such a treasure as 
all that are esteemed the greatest saints have 
not obtained. Is it not an excellent boast to 
know and say that, if you perform your daily 
domestie task, this is better than all the 
sanctity and ascetic life of monks? And you 
have the promise, in addition, that you shall 
prosper in all good and fare well. How can 
you lead a more blessed or holier life as far 
as your works are concerned? For in the 
sight of God faith is what really renders a 
person holy, and alone serves Him, but the 
works are for the service of man. There you 
have everything good, protection and defense 
in the Lord, a joyful conscience and a gracious 
God besides, who will reward you a hundred- 
fold, so that you are even a nobleman if you 
be only pious and obedient. But if not, you 
have, in the first place, nothing but the wrath 
‚and displeasure of God, no peace of heart, and 
afterwards all manner of plagues and mis- 
fortunes. 


‘Whoever will not be influenced by this and 
inclined to godliness we hand over to the 
hangman and to the skeleton-man. Therefore 
let every one who allows himself to be advised 
remember that God is not making sport, and 
know that it is God who speaks with you and 
demands obedience. If you obey Him, you 
are His dear child; but if you despise to do 
it, then take shame, misery, and grief for 
your reward. i 

The same also is to be said of obedience to 
civil government, which (as we have said) is 
all embraced in the estate of fatherhood and 
extends farthest of all relations. For here 
the father is not one of a single family, but 
of as many people as he has tenants, citizens, 
or subjects. For through them, as through 
our parents, God gives to us food, house and 


lo 


624 M. 414. 415. 


Dak ipit fie ehren unb groß achten für den teuer- 
tten Schaf und [da8] föftlichite Kleinod auf Erden. 


Wer nun bier gehorjam, willig und dienitbar 
ijt und gerne tut alles, was die Ehre belangt, der 
weiß, Dak et Gott Gefallen tut, Freude und 
Glick zu Lohn friegt. Will er’ nicht mit Liebe 
tun, fondern verachten unb fid) fperren oder rumo= 
ren, jo toijje er auch wiederum, dak er feine Gnade 
nod) Segen habe, und mo er einen Gulden damit 
meint zu erlaufen, andersiwo zehnmal mehr ba- 
gegen verliere oder bem Henfer zuteil werde, durch 
Krieg, Peftileng und Teurung umfomme oder an 
feinen Kindern fein Gutes erlebe, vom Gefinde, 
Nachbarn oder Fremden und Tyrannen Schaden, 
linredjt und Gewalt leiden müffe, auf daß uns bez 
zahlt werde unb feimfomme, was wir fuden und 
verdienen. 


Caicchismus ‚Maior. Praeceptum IV. 


38. 195—421. 


Quamobrem cum nomen et titulum illum uti 


summum decus et gloriam suam merito et 


dignissime gestent, vicissim et nos debemus 
eos, ut digni sunt, omni honore ostenso, magni 
facere ut thesaurum in terris omnium. pretio- 
sissimum. | CER RIS nn 
151] Iam qui hie prompto ac lubenti animo 
obsequitur, neque gravatim ea, quae ad exhi- 
bendum honorem attinent, exsequitur, is scit 
se rem Deo gratam facere, praemiique loco 
gaudium ac felicitatem se consecuturum. 
Quodsi gravatur facere, aut magistratus etiam 


contemnit, aut concitato tumultu rebel- [R.442 . 


lat, rursum quoque ille sciat, nullius gratiae 
aut benedictionis divinae unquam sese futu- 
rum compotem, sed ab his omnibus excidisse 
planissime. Et ubi sperat hac sua inobedi- 
entia aureum se lucraturum, alibi in decuplo 
graviorem. iacturam faciet, aut in carnificis 
manus incidet, aut vel bello vel peste vel fame 
peribit, aut liberos suos degeneres omnique 
vitiorum genere coopertos videbit, a familia, 


vicinis, hostibus, fisco et tyrannis certatim compilabitur, damnum aceipiet et per iniuriam 
opprimetur, ut ita dignum ad nos redeat praemium, id quod per inobedientiam et quaerimus 


et meremur. 


Wenn uns nur einmal zu jagen wäre, bag folche 

Werle Gott fo angenehm find unb fo reichliche Bez 
lohnung haben, würden wir in eitel überjchweng: 
lien Gütern figen und haben, was unjer Herz 
begehrt. Weil man aber Gottes Wort und Gebot 
jo gar berüdjtíid) hält, alS hätte e8 irgendein 
Holhipler [eitler Schwager] geredet, jo lak auch 
jehen, ob du der Mann feieft, der ihm entfiben 
[Troß bieten] finnte. Wie jchwer mirb'8 ihm 
wohl werden, daß er bid) wieder bezahle! Darum 
lebteft du je jo mehr [viel beffer] mit Gottes Huld, 
Srieven und Glüd als mit Ungnade und Unglüd. 
Warum meinft bu, bab jegt die Welt fo voll Un- 
treue, Schande, Fammer und Mord ift, denn dak 
jedermann fein eigener Herr und faijerfret twill 
fein, auf niemand nichts geben und alfe8 tun, was 
ibn gelüftet? Darum ftraft Gott einen Buben mit 
dem andern, bap, wo bu deinen Herrn betreugit 
[betrügft] ober verachteft, ein anderer fomme, der 
Dit wieder alfo mitfahre [ber ebenfo mit dir ber- 
fahre], ja, bap bu in deinem Haus von Weib, Kind 
oder Gefinde zehnmal mehr leiden müffeft. 


152] Proinde, si persuaderi saltem id nobis 
aliquando pateremur, ut crederemus in tan- 
tum haec opera placere Deo, tamque amplum 
praemium propositum sibi habere: equidem in 
exuberantissima omnium rerum copia felicis- 
simam vitam degeremus, omnia, quaecunque 
humanus animus concupiscit, possidentes. 
Quia vero tam leviter et ne unius quidem 


assis Dei Verbum et praeceptum aestimare. 


solemus, quasi Cares quispiam aut Thressis 
homuncio illud dixisset sanxissetque: videris 
quoque, num tu is vir sies [sis], qui aequo 
Marte cum illo possit in arenam descendere. 
Quam vero diffieile factu hoe illi erit, ut te 
persolvens tuam contundat ferociam! Quare 
152] multo quidem mihi videretur consultius 
et praestabilius, magisque in rem tuam foret, 
ut potius in Dei favore, pace ae gratia, neque 
non felici rerum successu viveres, quam eodem 
tibi hostiliter adversante et inimico existente. 
154] Undenam putas universum iam orbem 
refertum esse perfidia, malitia, sceleribus, 
rapina, caede, periuriis, latrocinio omnique 


genere calamitatum atque dedecoris, quam quod nemo alieni imperii iugum ferre sustinet, quod 
quisque liber, quisque sui iuris xai a)rórouoc esse conatur, neminemque revereri aut [R.443 


metuere, sed, quodeunque animo suo visum aut libitum est, facere vult? 


Inde fit, ut Deus 


latronem latrone puniat, ut ubi domino tuo fraudulenter imposueris, aut eundem superbe spre- 
veris, alius veniat, qui eadem mensura tibi remetiatur, imo et in propriis laribus ab uxore, 


liberis et familia decuplo plus perferre cogaris. 


Wir fühlen unjer linglüd wohl, murren und 
Hagen über Untreue, Gewalt und Unrecht, wollen 
aber nicht jehen, daß wir jelbft Buben find, bie 
Strafe reblid) verdient haben und nichts Davon 
befier werden. Wir wollen feine Gnade und Glüd 
haben, darum haben wir billig eitel Unglüd ohne 
alte Barmherzigkeit. (8 mitffen nod) etiva [irgend- 
two] fromme Leute auf Erden fein, bab uns Gott 
noch fo viel Gutes läßt. Unjerthalben follten wir 
feinen Heller im Haus, feinen Strohhalm auf dem 
Üelde behalten. Das alles hab’ ich miiffen mit fo 
viel Worten treiben, ob e3 einmal jemand wollte 
zu Herzen nehmen, dak wir ber Blindheit und 
Ssammer3, Darin wir fo tief gelegen find, möchten 
los werden, Gottes Wort und Willen recht er- 


155] Sentimus equidem haud obscure no- 
strum infortunium, murmurantes et conque- 
rentes de perfidia, vi, iniuria, sed interim 
clausis oculis egregie dissimulamus nos ipsos 
intus et in cute nebulones esse perditissimos, 
qui poenam hanc amplissime meriti simus, nec 
tamen vel tantillum vita in melius commu- 
tata resipiscere animum inducamus. Nullum 
locum gratiae et felicitati apud nos reliquum 
facimus, iure ergo optimo nonnisi infortu- 
nium et acerbitatem, omni sublata miseri- 
156] cordia, persentiscimus. Et profecto reor 
adhue in humanis esse alicubi pios ac probos 


homines, quum tantum boni adhuc Deus nobis 


tribuere soleat. Nam nostri gratia ne terun- 


The Large Catechism. The Fourth Commandment. 


home, protection and security. Therefore, 
since they bear such name and title with all 
honor as their highest dignity, it is our duty 
to honor them and to esteem them great as 
the dearest treasure and the most precious 
jewel upon earth. 

He, now, who is obedient here, is willing 
and ready to serve, and cheerfully does all 
that pertains to honor, knows that he is 
pleasing God and that he will receive joy and 
happiness for his reward. If he will not do 
it in love, but despises and resists [authority] 
or rebels, let him also know, on the other 
hand, that he shall have no favor nor bless- 
ing, and where he thinks to gain a florin 
thereby, he will elsewhere lose ten times as 
much, or become a victim to the hangman, 
perish by war, pestilence, and famine, or ex- 
perience no good in his children, and be 
obliged to suffer injury, injustice, and vio- 
lence at the hands of his servants, neigh- 
bors, or strangers and tyrants; so that what 
we seek and deserve is paid back and comes 
home to us. 


If we would ever suffer ourselves to be per- 
suaded that such works are pleasing to God 
and have so rich a reward, we would be estab- 
lished in altogether abundant possessions and 
have what our heart desires. But because 
the word and command of God are so lightly 
esteemed, as though some babbler had spoken 
it, let us see whether you are the man to op- 
pose Him. How difficult, do you think, it will 
be for Him to recompense you! Therefore 
you would certainly live much better with the 
divine favor, peace, and happiness than with 
His displeasure and misfortune. Why, think 
you, is the world now so full of unfaithful- 
ness, disgrace, calamity, and murder, but be- 
cause every one desires to be his own master 
and free from the emperor, to care nothing 
for any one, and do what pleases him? There- 
fore God punishes one knave by another, so 
that, when you defraud and despise your mas- 
ter, another comes and deals in like manner 
with you, yea, in your household you must 
suffer ten times more from wife, children, or \~ 
servants. E 


Indeed, we feel our misfortune, we murmur 
and complain of unfaithfulness, violence, and 
injustice, but will not see that we ourselves 
are knaves who have fully deserved this pun- 
ishment, and yet are not thereby reformed. 
We will have no favor and happiness, there- 
fore it is but fair that we have nothing but 
misfortune without mercy. There must still 
be somewhere upon earth some godly people 
because God continues to grant us so much 
good! On our own account we should not 
have a farthing in the house nor a straw in 
the field. All this I have been obliged to urge 
with so many words, in hope that some one 


Concordia Triglotta : 


40 


626 M. 415—417. Catechismus Maior. Praeceptum IV. IB. 427. 428. 


cium quidem in aedibus aut stipulam in arvis 
157] retinere debebamus. Haec omnia eam 
ob rem mihi percensenda fuere verbosius, si 
semel quispiam ista, vel tandem emollitus, 
corde conciperet, ut a miseranda ista caecitate et calamitate, in qua tam profunde immersi 
iacuimus, liberaremur, Dei Verbum ac voluntatem cognoscentes ac denique serio arripientes. 


fennen und mit Ernft annehmen. Denn daraus 
würden wir lernen, wie wir finnten Freude, Glüd 
und Heil zeitlih und ewig genug haben. 


Ex hoc enim disceremus, quo pacto gaudio, prosperitate et salute hic et in futuro saeculo frui 


possemus. 


Wijo haben wir zweierlei [* dreierlei] Väter 
in Diefem Gebot borgejtelít, deg Gebliits und des 
Amts oder der Sorge im Haufe und im Lande. 
Darüber find aud) nod) geiftliche Väter, nicht wie 
im Papfttum, die fid) wohl aljo haben lafien nen- 
nen, aber fein väterlich Amt geführt; denn das 
heißen allein geiftliche Väter, Die uns durch Gottes 
Wort regieren und vorftehen, wie fid) St. Paulus 
einen Bater rühmt 1 Kor. 4, da er [prid)t: „Ach 
habe euch gezeugt in Chrijto SCfu durch das 
Evangelium." Weil fie nun Väter find, gebührt 
ihnen auch bie Ehre, auch wohl vor allen andern. 
Wher da geht fie am Menigiten, denn die Welt 
muß fie jo ehren, daß man fie aus dem Lande 
jage und [ihnen] nit ein Stüf Brot3 ginne, 
und Summa, fie miüjjen (wie Paulus jagt) ber 
Welt Kehricht und jedermanns Schabab [Abfall, 
Auswurf] und Fuptuch fein. 


158] Ita triplices in hoc praecepto patres 
nobis praestitutos esse videmus. Primum qui- 
dem sanguinis, deinde praesidentes in aedibus, 
ultimo, quibus partes gubernandae reipublicae 
commendatae sunt. Praeter hos supersunt 
adhue patres spirituales, non illi quidem, qui 
hactenus in papatu hoc nominis sibi falso 
arrogarunt, neque tamen ullum patris [R.444 
officium sunt exsecuti. Illi enim soli spiri- 
tuales patres dici merentur, qui Verbo Dei nos 
pascunt, reguntcae docent et fideliter praesunt 
159] gregi. Quo nomine S. Paulus se patrem 
iactat, scribens Corinthiis, 1 Cor. 4, 15: In 
Christo Iesu per evangelium vos genui. Cum 
160] ergo patres eos esse constet, et his honor 
prae omnibus aliis deferendus est. Verum 
enim vero hie omnium minime cernitur. Ad 
hune enim modum a mundo honorandi et hone- 
standi sunt, ut passim eiecti oppidis agantur 


in exilium, et ne frusto quidem panis pascantur citra invidiam, et in summa huius mundi pur- 
gamenta, ut Paulus eodem capite (v. 13) loquitur, et peripsemata omnium esse cogantur. 


Sod) ift not, [ofdjeS auch in ben 3bbel [Volk] 
zu treiben, bap, bie ba Chriften heißen wollen, 
bot Gott fcehuldig find, bie, jo ihrer Seele warten, 
zwiefacher Ehre wert zu halten, daß fie ihnen 
wohltun und fie verforgen; ba will bit Gott auc 
genug zugeben und feinen Mangel laffen. Aber 
Da fperrt und wehrt fid) jedermann, haben alle 
Sorge, daß der Bauch verfdmachte, und können 
jet nift einen redtichaffenen Prediger nah- 
ten, Da wir zuvor zehn Maftbäuche gefüllt haben. 
Damit wir auch verdienen, daß uns Gott feines 
Worts und Segens beraube und wiederum Sitgenz 
prediger aufftehen lajje, bie ung zum Teufel 
führen, dazu unfern Schweiß und Blut aus: 
faugen. 


161] Verumtamen valde necessarium est, ut 
haec quoque summa diligentia vulgo inculcen- 
tur eos, qui Christiani esse contendunt, coram 
Deo debere pro officio, ut duplici honore illos 
afficiant, qui eorum animarum curam gerunt, 
ut eosdem vicissim alant ac foveant; ad quod 
iterum Deus abunde suppeditabit, ut nulla 
162] premaris inopia. Sed hic rursum nemo 


non pertinacissime tenax est, metuens, ne forte 


venter fame effractus contabescat. Nec unum 
iam valemus doctum, probum atque fidelem 
concionatorem alere, ubi ante decem cucullatos 
porcos aut aleatores sacrificos tantum ab- 
domini servientes opipare saginavimus. Qua 
163] ratione etiam promeremur, ut suo Verbo 
et benedictione Deus nos iterum tantae in- 


gratitudinis gratia privet atque defraudet, sinatque iterum mendaciorum doctores exoriri, qui 
suis imposturis recta ad orcum nos ductitent, neque non sudorem et sanguinem nostrum 


devorent. 


Welche aber Gottes Willen und Gebot vor 
Augen halten, haben die Verheigung, dak ihnen 
reichlich foll vergolten werden, ma8 fie beide an 
leibliche und geiftliche Väter wenden und ihnen zu 
Ehren tun, nicht daß fie ein Jahr oder zwei Brot, 
Kleider und Geld haben follen, fondern langes 
Leben, Nahrung und Frieden, und follen ewig 
reich und felig fein. Darum tue nur, was du 
idufbig bijt, und laß Gott dafür forgen, wie er 
Did) nähre und [dir] genug fchaffe; hat er’3 ber- 
heißen und noch nie gelogen, fo wird er bir aud) 
nicht lügen. 


164] Ceterum, qui Dei voluntatem et prae- 
ceptum reverentur, eam promissionem accepe- 
runt, fore, ut illis affatim pensetur, quidquid 
in alendis cum corporalibus, tum spiritualibus 
patribus insumpserint et ad amplificandum 
ipsorum honorem praestiterint, non [R.445 
quod per unius tantum anni spatium abunde 
habituri sint victum, vestitum et aliquantu- 
lum pecuniae possessuri, sed quod longaevi 
futuri sint, commeatu instructi splendido, 
pacis tranquillitate fruituri, breviter, perpetuo 
165] divites ac beati. Quare etiam atque 
etiam cura, ut, quod offieium tuum exigit, 


prompte facias, omnemque curam in Deum reiicias, quomodo te aliturus sit aut omni copia 
instructurus. Quodsi promisit, nec unquam cuiquam mendax aut deceptor inventus est, nec 


tibi mentietur. 


SolcheS follte un8 je reizen und ein Herz 
machen, das zerjchmelzen möchte bor Luft unb 
Liebe gegen die, fo wir Ehre fehuldig find, daß 
wir bie Hände aufhüben und fröhlich Gott dank: 


166] Haec, inquam, nos provocare debebant, 
ac talem animum facere, qui se omnium aman- 
tissime effunderet erga eos, quibus honorem 


debemus, ita ut supinis manibus gaudentes 


The Large Catechism. The Fourth Commandment. 


may take it to heart, that we may be relieved 
of the blindness and misery in which we are 
steeped so deeply, and*may truly understand 
the Word and will of God, and earnestly 
accept it. For thence we would learn how 
we could have joy, happiness, and salvation 
enough, both temporal and eternal. 

Thus we have two kinds of fathers pre- 
sented in this commandment, fathers in blood 
and fathers in office, or those to whom belongs 
the care of the family, and those to whom be- 
longs the care of the country. Besides these 
there are yet spiritual fathers; not like those 
in the Papacy, who have indeed had them- 
selves called thus, but have performed no 
function of the paternal office. For those only 
are called spiritual fathers who govern and 
guide us by the Word of God; as St. Paul 
boasts his fatherhood 1 Cor. 4, 15, where he 
says: In Christ Jesus I have begotten you 
through the Gospel. Now, since they are 
fathers they are entitled to their honor, even 
above all others. But here it is bestowed 
least; for the way which the world knows for 
honoring them is to drive them out of the 
country and to grudge them a piece of bread, 
and, in short, they must be (as says St. Paul, 
1 Cor. 4, 13) as the filth of the world and 
everybody’s refuse and footrag. 

Yet there is need that this also be urged 
upon the populace, that those who would be 
Christians are under obligation in the sight 
of God to esteem them worthy of double honor 
who minister to their souls, that they deal 
well with them and provide for them. For 
that, God is willing to add to you sufficient 
blessing and will not let you come to want. 
But in this matter every one refuses and re- 
sists, and all are afraid that they will perish 
from bodily want, and cannot now support 
one respectable preacher, where formerly they 
filled ten fat paunches. In this we also de- 
serve that God deprive us of His Word and 
blessing, and again allow preachers of lies to 
arise to lead us to the devil, and, in addition, 
to drain our sweat and blood. 

But those who keep in sight God’s will and 
commandment have the promise that every- 
thing which they bestow upon temporal and 
spiritual fathers, and whatever they do to 
honor them, shall be richly recompensed to 
them, so that they shall have, not bread, cloth- 
ing, and money for a year or two, but long 
life, support, and peace, and shall be eternally 
rich and blessed. Therefore only do what is 
your duty, and let God take care how He is to 
support you and provide for you sufficiently. 
Since He has promised it, and has never yet 
lied, He will not be found lying to you. 

This ought indeed to encourage us, and give 
us hearts that would melt in pleasure and 
love toward those to whom we owe honor, so 
that we would raise our hands and joyfully 


LN 


\ 


62 


628 M. 417. 418. 


ten, der uns jolde Verheipung [ge]geben hat, ba- 
nad) wir bis an ber Welt Ende laufen jollten. 
Denn obgleich alle Welt zujammentäte, vermöchte 
fie uns nicht ein Stündlein zum Leben 3u[au]legen 
oder ein Körnlein aus der Erde zu[zu]geben. 
Gott aber fann und will dir alles überjchiwenglich 
nad) deines Herzens Luft geben. Wer nun jolches 
verachtet und in [den] Wind jchlägt, ber ijt je 
nicht wert, Dap er ein Gotteswort höre. Das ift 
nun zum Überfluß gejagt allen, jo unter dies Ge- 
bot gehören. 


Daneben wäre auch wohl zu predigen den (I: 
tern, und was ihr Amt führt, wie fie jid) halten 
follen gegen bie, jo ihnen befohlen find zu regie- 
ren, welches, wiewohl es in [den] zehn Geboten 
nicht ausgedrüdt fteht, ijt e$ Dod) jonjt an vielen 
Orten der Schrift reichlich geboten. Auch will es 
Gott eben in diefem Gebot mit eingebunden haben, 
alg er Vater und Mutter nennt. Denn er will 
nicht Buben nod) Gyrannen zu diejem Amt und 
Regiment haben, gibt ihnen auch nicht darum Die 
Ehre, das ijt, Macht und Recht zu regieren, dap 
fie fid anbeten lajfen, jondern benfen, daß fie 
unter Gottes Gehorjam find und bor allen Dingen 
fid ihres Amtes herzlih und treulich annehmen, 
ihre Kinder, Gefinde, Untertanen uj. nicht allein 
zu nähren und feiblid) zu verjorgen, jondern aller 
mei zu (Gottes Lob und Ehre aufzuziehen. 
Darum benfe nicht, daß jolches zu deinem (Ge- 
fallen unb eigener Willkür jtehe, fondern bab Gott 
ftreng geboten unb aufgelegt hat, welchem du aud) 
dafür wirft müfjen antworten. 


Catechismus Maior. 


Praeceptum IV. IB. 428. 429, 


Deo gratias ageremus, qui eiusmodi promis- 
siones nobis tribuit, quarum gratia ad extre- 
mos Indos impigerrimé cursitare debebamus. 
Nam tametsi totus mundus omnes suas vires 
conferret, ne horulam quidem ad summam 
vitae nostrae posset adiicere, aut unicum sal- 
tem granum e terra producere. Deus haec 
omnia et vult et potest tibi superabundanter 
et plena (quod aiunt) manu praestare, ex 
animi tui voto atque sententia. Iam qui talia 
negligit aut ventis et aurae discerpenda per- 
mittit, ille indignior est, quam ut ullum Dei 
verbum audiat. Haee velut auctarii loeo iis, 
qui huie praecepto subiecti sunt, diximus. 
167] Adhaec parentes quoque docendi es- 
sent, quaenam illorum sint partes et officia, 
quomodo se gerere debeant erga eos, quos 
gubernandos et tuendos susceperunt. Quae 
res etsi dilucide in Decalogo expressa non est, 
multis tamen aliis in locis Scripturae abunde 
praecepta invenitur ac tradita. Deus quoque 
hoc ipso praecepto haee vult subintelligi, ubi 
168] parentum mentionem facit. Neque enim 
eius voluntas est, ut aut perditi nebulones aut 
enormes tyranni huius officii procurationem 


obeant, neque in hoc illis ipsis honorem [R. 446. 
tribuit, hoc est, potentiam et ius regendi, ut. 


se precibus tamquam numen aliquod adorari 
patiantur, sed cogitent potius, quod .et ipsi 
Deo obedientiam debeant, ut officium suae fidei 
delegatum ipsis curae sit ac sollicitudini, ut- 
que liberos, familiam et subditos suos non tan- 
tum nutriant et corporalibus alimentis pro- 
videant, sed omnium maxime ad laudem et 
gloriam Dei propagandam educent. Quam- 
169] obrem nequaquam fac cogites, haee in 


tuo arbitratu aut voluntate sita esse, ut statuas aut facias in his, quae tibi visa fuerint, sed 
quod Deus haee tibi graviter atque adeo serio facienda praeceperit, cui etiam aliquando exigenti 


harum rerum rationem redditurus es. 


Da ijt nun abermal die leidige Plage, dak mie- 
mand jolhes wahrnimmt nod) achtet, gehen bin, 
als gäbe uns Gott Kinder, unjere Luft und Kur3z- 
weil daran zu haben, das Gefinde wie eine Kuh 
oder Ejel allein zur Arbeit zu [ge]brauchen oder 
mit den Untertanen unjer$ Mutwillens zu leben, 
laffen fie gehen, als ging’s uns nichts an, mas fie 
lernen oder wie fie leben, und will niemand fehen, 
daß der hohen Majeftät Befehl ijt, bie folches 
ernftlih wird fordern und rächen, nod) dab fo 
große Not tut [Dak e$ jo jehr not tut], daß man 
fid der Jugend mit Ernft annehme. Denn wollen 
wir feine, gejchiete Leute haben, beide zu melt- 
fidem und geiftlihem Regiment, jo miiffen wir 
wahrlich feinen Fleip, Mühe nod) Rojt ax unjern 
Kindern jparen, jie zu lehren und erziehen, daß 
fie Gott und der Welt dienen mögen, und nicht 
allein benfen, wie wir ihnen Geld und Gut fam- 
meln; denn Gott fann fie wohl ohne uns nähren 
und reich machen, wie er aud) täglich tut. Darum 
aber hat er uns Kinder gegeben und befohlen, bag 
wir fie nach jeinem Willen aufziehen und regie- 
ren, jonjt [be]diirfte er Bater und Mutter nit- 
gend zu. Darum wife ein jeglicher, bag er jchul- 
big ijt bei Verlust göttlicher Gnade, bap er feine 
Kinder bor allen Dingen zu Gottesfurdht und Gr- 
fenntni$ ziehe und, wo fie geichidt find, auch etwas 
lernen und ftudieren laffe, Dag man fie, wozu e$ 
not ift, brauchen fünnte. 


170] Sed quam hic rursus miserandam pla- 
gam videmus, quod huius offieii nemo respe- 
ctum aut curam habere dignatur, perinde 
agentes, ac si Deus liberos tantum in hoc 


nobis dedisset, ut animi fallendi gratia nobis 


voluptati essent aut delectamento; praeterea 
familiam tantum in hoc, ut ea tamquam bove 
aut asino opere faciundo utamur, aut cum 
subditis pro animi nostri libidine agamus, non 
secus eos habentes neglectui, quam si ad mos 
non pertinerent, aut nostra nihil interesset, 
quid discant, aut quibus pietatis studiis suam 
171] vitam traducant. Nec quisquam eo in- 


tendit animum, ut cogitet hoc divinae maie- 


statis esse praeceptum, hoc ipsum severe exa- 
minaturae et graviter ulturae, aut summam 
necessitatem hoc exigere, ut iuventutis reete 
educandae atque instituendae praecipua habe- 
172] atur cura et ratio. Quodsi enim eum 
ad spiritualem tum mundanam rerum admini- 
strationem homines idoneos, promptos et ap- 
positos habere desideramus: profecto non erit 
ulli parcendum labori aut operae aut impen- 
sis, diligenter docendo atque instituendo libe- 
ros, ut et Deo servire et hominibus utiles esse 
173] queant. Neque tantum nobis cogitan- 
dum est, quo pacto illis ipsis magnam [R.447 
saltem nummorum vim cumulemus ac repo- 
namus. Hos enim Deus citra nostram operam 


alere ac ditare novit, id quod etiam quotidie - 


N sal QM 
1 ‘ 


The Large Catechism. The Fourth Commandment. 


thank God who has given us such promises, 
for which we ought to run to the ends of the 
world [to the remotest parts of India]. For 
although the whole world should combine, it 
could not add an hour to our life or give us 
a single grain from the earth. But God wishes 
to give you all exceeding abundantly accord- 
ing to your heart’s desire. He who despises 
and casts this to the winds is not worthy ever 
to hear a word of God. This has now been 
stated more than enough for all who belong 
under this commandment. 

In addition, it would be well to preach to 
the parents also, and such as bear their office, 
as to how they should deport themselves 
toward those who are committed to them for 
their government. For although this is not 
expressed in the Ten Commandments, it is 
nevertheless abundantly enjoined in many 
places in the Scriptures. And God desires to 
have it embraced in this commandment when 
He speaks of father and mother. For He does 
not wish to have in this office and government 
knaves and tyrants; nor does He assign to 
them this honor, that is, power and authority 
to govern, that they should have themselves 
worshiped; but they should consider that 
they are under obligations of obedience to 
God; and that, first of all, they should ear- 
nestly and faithfully discharge their office, 
not only to support and provide for the bodily 
necessities of their children, servants, sub- 
jects, ete., but, most of all, to train them to 
the honor and praise of God. Therefore do 
not think that this is left to your pleasure 
and arbitrary will, but that it is a strict com- 
mand and injunction of God, to whom also 
you must give account for it. 

But here again the sad plight arises that 
no one perceives or heeds this, and all live 
on as though God gave us children for our 
pleasure or amusement, and servants that we 
should employ them like a cow or ass, only 
for work, or as though we were only to gratify 
our wantonness with our subjects, ignoring 
them, as though it were no concern of ours 
what they learn or how they live; and no 
one is willing to see that this is the command 
of the Supreme Majesty, who will most 
strictly call us to account and punish us 
for it; nor that there is so great need to be 
so seriously concerned about the young. For 
if we wish to have excellent and apt persons 
both for civil and ecclesiastical government, 
we must spare no diligence, time, or cost in 
teaching and educating our children, that they 
may serve God and the world, and we must 
not think only how we may amass money and 
possessions for them. For God can indeed 
without us support and make them rich, as 
He daily does. But for this purpose He has 
given us children, and issued this command 
that we should train and govern them accord- 
ing to His will, else He would have no need 
of father and mother. Let every one know, 
therefore, that it is his duty, on peril of losing 
the divine favor, to bring up his children 
above all things in the fear and knowledge of 


629 


M. 418. 419. Catechismus Maior. Praeceptum V. TB. 429. 430. 


630 


factitat. Ideo vero liberos nobis largitus est et commendavit, ut eosdem iuxta voluntatem eius 
174] educemus regamusque, alioqui nihil opus erat parentibus. Quapropter quisque indubitate 
ita habeat se debere pro officio, eoque astringi, qui modo nolit infensum et inclementem Deum 
suo malo experiri, ut ante omnia ad Dei timorem et agnitionem suos liberos educet. Atque 
ubi aliqua relucebit spes egregii ingenii aut non malae indolis, eosdem quoque bonis literis ae 
disciplinis imbuendos et formandos tradant, ut eorum opera ad politiam, et ad quamcunque 


rem opus fuerit, uti queant homines. 


Wenn man nun folches tate, würde uns Gott 
auch reichlich fegnen und Gnade geben, daß man 
folche Qeute erzöge, der [durch Die] Land und Leute 
gebeffert möchten werden, dazu feine gezogene Bür- 
ger, züchtige und häusliche Frauen, die banad) 
fortan fromme Kinder und Gefinde ziehen möchten. 
Da benfe nun felbit, wie mördlichen Schaden du 
tuft, wo bu dir darin verfäumlich bift [wenn du 
darin etwas verfäumft] und an dir fájjeit fehlen, 
Dak dein Kind nüglich und feliglich erzogen werde, 
dazu alle Sünde und Zorn auf dich bringst und 
alfo die Hölle an deinen eigenen Kindern berbtenjt, 
ob du gleich font fromm und heilig wäreft. Der: 
halben aud) Gott, weil man jolches berad)tet, die 
Welt fo greulich ftraft, dak man feine Zucht, Regi- 
ment nod) Frieden hat, welches wir auch alle [be=] 
Hagen, fehen aber nicht, dak e$ unjere Schuld ijt; 
denn pie wir fie ziehen, jo haben wir ungeratene 
und ungehorjame Kinder und Untertanen. Das 
fei genug zur VBermahnung; denn folcheS in die 
Lange zu treiben, gehört auf eine andere Zeit. 


175] His peractis diligenter et strenue, Deus 
nobis haud dubie suam benedictionem et gra- 
tiam largiter impertiret, ut eiusmodi educa- 
rentur homines, a quibus cum ipsa patria tum 
populares praecipuum emolumentum caperent. 
Et huius quoque disciplinae sedulitate et studio 
brevi emergerent bene modesti et recte educati 
cives, tum pudicae beneque moratae matronae, 
rei familiaris diligentes et studiosae, qui de- 
inceps indesinenter probos liberos et familiam 
176] laudabilem procrearent. Iam ipse tecum 
animo repete, quam nefarium admittas faci- 
nus, quamque atrox damnum des, si hac in re 
negligenter agas, aut per te stet, quo minus 
liberi tui utiliter ac salubriter educentur. 
Ad haee omnibus peccatis et ira temet gravas 
et oneras, ita ut liberorum tuorum ergo aeter- 
nam damnationem promerearis, tametsi alias 
sanetam atque inculpatam vitam traduxeris. 
177] Eam ob rem Deus quoque, quum ista 
tam omisso animo negliguntur, mundum in- 
usitatis et non dicendis poenis afficit, [R. 448 


ut nullius disciplinae et pacatae gubernationis vestigium apud nos cernatur amplius, quod non 
raro dolenter conquerimur, interim non videntes, tantarum tragoediarum culpam nostram esse. 
Quemadmodum enim regere consuevimus, ita rebelles ac degeneres subditos et liberos experimur. 
178] Et haec monendi gratia in praesens sufficiant; haec enim tractare prolixius aliud tempus 


postulat. 
Das fünfte Gebot. 


Du follft nicht töten. 


Wir haben nun ausgerichtet beide geijtlic) und 
weltlich Regiment, das ijt, göttliche und baterliche 
Obrigkeit und Gehorfam. Hier aber gehen wir 
nun aus unferm Haus unter die Nachbarn, zu 
lernen, wie wit untereinander leben follen, ein 
jeglicher für fid felbjt gegen [einen Stüdjten. 
Darum iff in diefem Gebot nicht eingezogen Gott 
und die Obrigkeit, nod) bie Macht genommen, fo 
fie haben, zu töten. Denn Gott fein Recht, Übel- 
titer zu ftrafen, der Obrigkeit an der Eltern Statt 
befohlen hat, welche vorzeiten (al8 man in Mofe 
fieit) ihre Kinder felbjt mußten bor Gericht Stellen 
und zum Tode [ber]urteilen. Derhalben was 
hier verboten ijt, ijt einem gegen den andern ber- 
boten und nicht der Obrigkeit. 


Dies Gebot ijt nun leicht genug und pft ge- 
handelt, weil man’s jährlih im Epangelio hört, 
Matth. 5, da es Chriftus felbft auslegt und in 
eine Summa fapt, nämlich) daß man nicht töten 
fol, weder mit Hand, Herzen, Mund, Zeichen, Ges 
bärden nod Hilfe und Rat. Darum ijt darin 
jedermann verboten zu zürnen, ausgenommen (tie 
gejagt), bie an Gottes Statt fiken, das ift, Eltern 
und Obrigkeit. Denn Gott, und was im gött- 
[iden Stand ijt, gebührt zu zürnen, jchelten und 
ftrafen, eben um derer willen, fo dies und andere 
Gebote übertreten. 


Urfache aber und Not’ diejes Gebots ijt, daß 
Gott wohl weiß, wie die Welt böfe ijt, und dies 


Praeceptum V. 
179] Non occides. 


180] Hactenus et spiritualem et mundanum 
magistratum, hoc est, cum Dei tum parentum 
ius et obedientiam, exsecuti sumus. Hoc vero 
in loco ex aedibus nostris.ad vicinos egredi- 
mur, ad discendum, quo pacto nobis inter nos, 
cuique erga proximum, vita instituenda atque 
181] exigenda sit. Quare hoc praecepto Deus 
et magistratus non sunt comprehensi, neque 
illis et ius et facultas perimendi facinorosos, 
quam obtinent, sublata est. Siquidem Deus 
ius suum. plectendi criminosos magistratui 
parentum loco commendavit ac credidit, qui 
antiquitus ipsi (ut in Mose legitur) suos 
ipsorum liberos in ius rapere ae iudicio con- 
demnare cogebantur. Quapropter quidquid 
hic interdicitur, privatis personis peculiariter 
interdictum est et non magistratui. 

182] Iam hoc praeceptum est intellectu 
valde facile ac crebro declaratum, quando quot- 
annis in evangelio, Matth. 5, 21 sqq., auditur, 
ubi illud Christus ipse interpretatur ac sum- 
matim complectitur, scilicet neque manu neque 
cordis cogitationibus neque ore neque signis 
neque consilio et auxilio esse occidendum. 
Quare omnibus hic irasci interdictum est, ex- 
ceptis his, ut diximus, qui Dei locum in terris 
obtinent, hoc est, parentibus et magistratui. 
Dei enim et illorum, qui in divinum ordinem 
cooptati sunt, interest irasci, indignari, obiur- 
gare et punire, ob eos ipsos, qui hoe et [R.449 
alia praecepta flagitiose transgrediuntur. . 

183] Ceterum huius praecepti constituendi 
necessitas et causa haec fuit, quod Deo obscu- 


The Large Catechism. The Fifth Commandment. 


God, and if they are talented, have them learn 
and study something, that they may be em- 
ployed for whatever need there is [to have 
them instructed and trained in a liberal edu- 
cation, that men may be able to have their 
aid in government and in whatever is neces- 
sary]. 

If that were done, God would also richly 
bless us and give us grace to train men by 
whom land and people might be improved, 
and likewise well-educated citizens, chaste and 
domestic wives, who afterwards would rear 
godly children and servants. Here consider 
now what deadly injury you are doing if you 
be negligent and fail on your part to bring 
up your child to usefulness and piety, and 
how you bring upon yourself all sin and 
wrath, thus earning hell by your own chil- 
dren, even though you be otherwise pious and 
holy. And because this is disregarded, God 
so fearfully punishes the world that there is 
no discipline, government, or peace, of which 
we all complain, but do not see that it is our 
fault; for as we train them, we have spoiled 
and disobedient children and subjects. Let 
this be sufficient exhortation; for to draw 
this out at length belongs to another time. 


The Fifth Commandment. 
Thou shalt not kill. 


We have now completed both the spiritual 
and the temporal government, that is, the 
divine and the paternal authority and obe- 
dience. But here now we go forth from our 
house among our neighbors to learn how we 
should live with one another, every one him- 
self toward his neighbor. Therefore God and 
government are not included in this command- 
ment, nor is the power to kill, which they 
have, taken away. For God has delegated His 
authority to punish evil-doers to the govern- 
ment instead of parents, who aforetime (as 
we read in Moses) were required to bring 
their own children to judgment and sentence 
them to death. Therefore, what is here for- 
bidden is forbidden to the individual in his 
relation to any one else, and not to the gov- 
ernment. | 


Now this commandment is easy enough, 
and has been often treated, because we hear 
it annually in the Gospel of St. Matthew, 
5, 21ff., where Christ Himself explains and 
sums it up, namely, that we must not kill, 
neither with hand, heart, mouth, signs, ges- 
tures, help, nor counsel. Therefore it is here 
forbidden to every one to be angry, except 
those (as we said) who are in the place of 
God, that is, parents and the government. 
For it is proper for God and for every one 
who is in a divine estate to be angry, to re- 
prove and punish, namely, on account of those 
very persons who transgress this and the 
other commandments. 


But the cause and need of this command- 
ment is that God well knows that the world 


ps 


631 


632 M. 419. 420. 


geben viel Unglüds hat; darum hat er dies und 
andere Gebote zwijchen Gute und Boje geitellt. 
Wie nun mancerlei Anfechtung [Wnfeindung, 
Kampf] tjt wider alle Gebote, alfo geht’s hier auch, 
daß mir unter biel Leuten leben mijjen, die uns 
Leid tun, bab wir Urjache friegen, ihnen feind 
zu jeim. 


ALS wenn dein Nachbar fieht, dak du beffer Haus 
unb Hof, mehr Guts und Glüds von Gott haft 
denn et, jo verdreupt’s [verdrießt’3] ihn, neibet 
bid) und redet nichts Gutes von Dir. 


Alfo friegft bu viel Feinde Durch des Teufels 
Wnreizung, bie dir fein Gutes weder leiblich nod) 
geiftlich gönnen. Wenn man denn joídje fieht, fo 
will unfer Herz wiederum wüten und bluten und 
fi rächen. Da hebt fid) denn wieder Fluchen und 
Schlagen, daraus endlich) Jammer und Mord 
folgt. Da fommt nun Gott zuvor wie ein freund- 
lider Vater, legt fid) ins Mittel und will den 
Hader gefchieden haben, dak fein Unglüf daraus 
entjtehe, nod) einer ben andern verderbe. Und 
Summa, will er hiermit einen jeglichen befchirmt, 
befreit und befriedet haben bor jedermanns Frevel 
und Gewalt und dies Gebot zur Ringmauer, Telte 
und Freiheit geftellt haben um den Nächiten, daß 
man ihm fein Leid nod) Schaden am Qeibe tue. 


So fteht nun dies Gebot darauf, bab niemand 
feinen Nächiten beleidige um irgendeines böjen 
Stüds willen, ob er’3 gleich höchlich verdiente. 
Denn wo &otjdjag verboten iit, da tft auch alle 
Urfache verboten, daher Totfchlag entjpringen 
mag. Denn mancher, ob er nicht tötet, jo Flucht 
er Dod) unb wünjcht [etwas, das ijt, Unheil, die 
Veit], dap, wer e$ follte am Halfe haben, würde 
nicht weit laufen. Weil nun folches jedermann 
von Natur anhängt und in gemeinem Brauch ijt, 
daß feiner [etwas] bom andern leiden will, jo will 
Gott die Wurzel und Urjprung wegräumen, durch 
welche das Herz wider ben Nächiten erbittert wird, 
und uns gewöhnen, daß mir allezeit dies Gebot 
bor Augen haben und uns darin Spiegeln, Gottes 
Willen anfehen und ihm das Unredt, jo wir fei- 
Den, befehlen mit herzlihem Bertrauen und Ans 
rufen jeines Namens und af[o jene feindlich fchar- 
ren [toben, fid) ereifern] und zürnen lafjen, dab 
fie tun, was fie finnten, aljo daß ein Menfch 
lerne den Born ftillen und ein geduldiges, fanftes 
Herz tragen, jonderlich gegen bie, die ihm Urjache 
zu zürnen geben, das ijt, gegen Die Feinde. 


Catechismus Maior. 


Praeceptum V. 6. 430. 431. 


rum non erat, quanta esset mundi malitia et 
iniquitas, et quam haec vita multis obnoxia 
esset periculis; eam ob rem Deus hoc prae- 
ceptum inter bonos et malos constituit. Iam 
quemadmodum multae sunt aliorum praece- 
ptorum impugnationes, ita quoque huius non 
sunt paucae aut modicae, ut cum multis homi- 
nibus nobis vivendum sit, qui nos iniuria af- 
fieiunt, unde causas nanciscimur, inimico 
animo eosdem prosequendi. 

184] Exempli causa: Si vieinus tuus vide- 
rit tibi esse aedes splendidiores, numerosiorem 
familiam, pinguiores agros, plus opum atque 
fortunae a Deo esse quam sibi, statim aegre 
patitur, tibique prosperos rerum successus in- 
videre incipit, neque quidquam boni de te aut 
cogitat aut loquitur. | 

Ita impulsu mali genii multos consequeris 
inimieos, qui nihil boni neque spiritualiter 
neque corporaliter tibi faveant. Hos ergo cum 
videmus, animus noster vicissim ira exaestuat 
ae vindietae cupiditate ardere incipit. Inde 
maledictorum ac litium pullulant initia, ex 
quibus deinceps calamitates et caedes emer- 
185] gunt oriunturque. Hic vero Deus tam- 
quam amieus ac clemens pater praevenit, 
seque interponit arbitrum, volens omnem dis- 


cordiam componi ac praescindi, ne qua oria- — 


tur iniuria, aut alius perdat alium. Et in 
summa, hoe praecepto quemvis ab omni vi 
atque iniuria tutum, pacatum ac defensum, 
hoeque praeceptum veluti murum, arcem, 
asylum et propugnaculum proximo esse vult, 
ne quam molestiam et damnum. a. quoquam 
corpore accipiat. 

186] Est ergo huius praecepti sensus, ne 
quis ob ullum malefactum ulla conturbetur 
aut afficiatur iniuria, etiamsi hane [R.450 
abunde promeruisset. Ubi enim eaedes inter- 
dicta est aut homicidium, ibi quoque causae, 
unde oriri possit homicidium, interdietae sunt. 
Crebro enim fit, ut aliquis, tametsi manus 
caede non contaminet, ita cruente imprecando 
devoveat proximum, ut non diu .superstes 
viveret, si effectus esset eius imprecationibus. 
187] Quando ergo hoc natura omnibus nobis 
insitum est, et usitatum esse deprehenditur, 
ut nemo quidquam ab alio ferre sustineat, 
vult Deus radicem atque adeo ipsam stirpem 
evellere, unde cor hominis adversus proximum 
exacerbatum exulceratur, nosque assuefacere, 
ut nunquam non hoc praeceptum nostris oculis 
obversetur, in quo tamquam in speculo vitam 
nostram contemplemur, voluntatem Dei in- 
tueamur, illiusque vindictae vim atque in- 
iuriam, quam immerenter patimur, certa qua- 
dam animi fiducia ac nominis sui implora- 
tione commendemus atque ita illos vehementer 
furere atque irasci permittamus, ut, quod 


possunt, faciant. Ut ad hune modum homo discat sedare iracundiam ac patientem et mansue- 
tum induere animum, cumprimis erga illos, qui causam irascendi ei suppeditant, hoc est, erga 


inimicos. 


Darum ift bie ganze Summa davon den Ein- 
fältigen auf8 Deutlichite einzubilden [einzuprä- 
gen], was da heiße „nicht töten“: zum erften, daß 
man niemand Leid tue, erjtfid) mit der Hand oder 
Tat; danach die Zunge nicht [ge]brauchen laffe, 
dazu zu reden oder zu raten; über das feinerlei 
Mittel ober Weife [ge]brauche noch betwillige, ba 


188] Quocirca tota huius praecepti summa 
haec est, ut simplicibus significantissime in- 
culcetur, quid sit non occidere: Principio, ne 
quis afficiatur iniuria, primum quidem manu 


aut opere; deinde ne utamur lingua in hoc, 


ut consilium demus alieui incommodandi; in- 
super, ne qua utamur via aut medio, unde 


M 
ch 
ah 


FE 


The Large Catechism. The Fifth Commandment. 


is evil, and that this life has much unhappi- 
ness; therefore He has placed this and the 
other commandments between the good and 
the evil. Now, as there are many assaults 
upon all commandments, so it happens also 
in this commandment that we must live 
among many people who do us harm, so that 
we have cause to be hostile to them. 


As when your neighbor sees that you have 
a better house and home [a larger family and 
more fertile fields], greater possessions and 
fortune from God than he, he is sulky, envies 
you, and speaks no good of you. 

Thus by the devil’s incitement you will get 
many enemies who cannot bear to see you 
have any good, either bodily or spiritual. 
When we see such people, our hearts, in 
turn, would rage and bleed and take venge- 
ance. Then there arise cursing and blows, 
from which follow finally misery and murder. 
Here, now, God like a kind father steps in 
ahead of us, interposes and wishes to have 
the quarrel settled, that no misfortune come 
of it, nor one destroy another. And briefly, 
He would hereby protect, set free, and keep 
in peace every one against the crime and 
violence of every one else; and would have 
this commandment placed as a wall, fortress, 
and refuge about our neighbor, that we do 
him no hurt nor harm in his body. 

Thus this commandment aims at this, that 
no one offend his neighbor on account of any 
evil deed, even though he have fully de- 
served it. For where murder is forbidden, 
all cause also is forbidden whence murder 
may originate. For many a one, although 
he does not kill, yet curses and utters a wish, 
which would stop a person from running far 
if it were to strike him in the neck [makes 


C 


imprecations, which if fulfilled with respect 


to any one, he would not live long]. Now, 
since this inheres in every one by nature and 
it is a common practise that no one is willing 
to suffer at the hands of another, God wishes 
to remove the root and source by which the 
heart is embittered against our neighbor, and 
to accustom us ever to keep in view this com- 
mandment, always to contemplate ourselves 
in it as in a mirror, to regard the will of 
God, and with hearty confidence and invoca- 
tion of His name to commit to Him the wrong 
which we suffer. Thus we shall suffer our 
enemies to rage and be angry, doing what 


they can, and we learn to calm our wrath, 


and to have a patient, gentle heart, especially 
toward those who give us cause to be angry, 
that is, our enemies. 

Therefore the entire sum of what it means 
not to kill is to be impressed most explicitly 
upon the simple-minded. In the first place, 


that we harm no one, first, with our hand . 


or by deed. Then, that we do not employ our 
tongue to instigate or counsel thereto. Fur- 


Q2 


634 3n. 420—422. 


Durd jemand möchte beleidigt werden; und enb- 
lich, daß das Herz niemand feind jet nod) aus 
Born und Haß Böjes gönne, aljo bab Leib und 
Seele unjdulbig fet an jedermann, eigentlich [fon- 
derlih] aber an dem, der Dir Böjes wünfcht oder 
zufügt. Denn dem, ber bir Gutes gönnt und tut, 
Böfes tun, iff nicht menjdjlid, jonbern teuflifch. 


Zum andern ijf aud) Ddiejes Gebots jchuldig 
nicht allein, der ba Böjes tut, fondern aud) mer 
dem Nachften Gutes tun, guvorfomimen, wehren, 
ihn [den und retten fann, dak ihm fein Leid 
nod) Schaden am Leibe twiderfahre, und tut es 
nidt. Wenn du nun einen Nadten laffeft gehen 
unb finnteft ihn fleiben, fo haft du ihn erfrieren 
laffen; fiehft du jemand Hunger leiden und jpeift 
ihn nicht, jo füjfeft du ihn Hungers fterben; alfo, 
fiebft du jemand unjdulbig zum Tode verurteilt 
oder in gleicher Not und nicht retteft, jo du Mit: 
tel und Wege dazu mühßteft, jo haft du ihn ge- 
tötet. Und wird nicht helfen, bab du vormwendeft, 
du habeft feine Hilfe, Rat nod) Tat dazu gegeben; 
denn du Haft ihm die Liebe entzogen und [ihn] 
ber Wohltat beraubt, baburd) er bei dem Leben 
[ge]blieben ware. 


Catechismus Maior. 


Praeceptum V. 36. 431. 432. 


aliquis detrimentum possit accipere, neve aliis 
utentibus consentiamus; ac denique, ut ipsum 
cor hostiliter infensum sit nemini aut irrita- 
tum iracundia male velit, ita ut et corpus et 
anima extra omnem sint noxam, eum de quo- 
vis tum peculiariter de eo, qui tibi mali quid 
vel precatur, vel etiam infert. Nam ei male 
facere, qui bene de te sit meritus, aut tuis 
rationibus optime consultum cupit, non huma- 
num est, sed plane diabolicum. 
189] Secundo, huius praecepti reus est non 
tantum is, qui male facit, sed etiam is, [R. 451 
qui, eum proximo benefacere eiusque damnum 
aut iacturam antevertere, obstare, eum tueri 
et servare posset, ne quod malum aut iniuriam 
190] accipiat corpore, non facit. Iam ergo 
quotiescunque nudum videris, eundemque non 
adiutum dimiseris, cum prae facultatibus eius 
nuditatem convestire possis ae tegere: hune 
profecto frigore enecasti. Ita quoties videris 
famelicum, nec tamen pascis eum: hunc fame 
eruciatum interire sinis. Non secus quoque 
si quem morte condemnatum videris, aut in 
simili quopiam casu periclitantem, nec eum 
servare approperas, cum neque viae neque 
occasiones illius eripiendi tibi sint incognitae: 
pro certo constat hune te neci dedisse. Ne- 


que tibi proderit haee adducta exeusatio, te 


in eius necem non consensisse, aut consilio et auxilio non adiuvasse [adiutasse]: siquidem 
caritatem illi subtraxisti, iisque benefactis eum privasti, quibus adiutus non difficulter vitam 


retinuisset. 


Darum heift aud) Gott billig die alle Mörder, 
jo in Nöten und [Ge] Fahr 9eibe8 unb Lebens 
nicht raten nod) helfen, und wird gar ein jchred- 
lich Urteil über fie gehen lafjen am Süngften Tage, 
wie Gfrijtus jelbit verfündigt, da er jprechen 
wird: „Sch bin hungrig und durftig getwejen, und 
ihr habt mich nicht gefpeifet noch getränfet; id) 
bin ein Gaft gewefen, und ihr habt mid) nicht ge- 
herberget; ich bin nadend gewejen, und ihr habt 
mich nicht beffeibet; ich bin franf unb gefangen 
gemejen, und ihr habt mid) nicht bejuchet.” Das 
ift: Shr hättet mid) und bie Meinen woh! lajfen 
Hungers, Durit3 unb Frojts jterben, die wilden 
Tiere zerreißen, im Gefängnis berfaulen und in 
Nöten verderben laffen. Was heißt das anders 
denn Mörder und Bluthunde gefcholten? Denn 
ob bu jolches nicht mit ber Tat begangen haft, jo 
haft Du ihn bod) im Unglüd fteden und umfom- 
men laflen, jobiel an bir gelegen ijt. 


Und ijt ebenjobief, alS ob ich jemand fefe auf 
tiefem Waffer fahren und arbeiten [fid) abmühen] 
oder in ein Teuer gefallen und fonnte ihm bie 
Hand reichen, [ihn] herausreißen unb retten, und 
doch nicht tite, wie würde ich anber8 auch bor 
alfer Welt beftehen denn ein Mörder und Böfe- 
wicht? 


Darum ijt bie endlidhe Meinung Gottes, daß 
wir feinem Menfchen Leid widerfahren faffen, jon 
dern alles Gute und Liebe beweijen, und ijt (wie 
gejagt) eigentlich gegen die gerichtet, fo unfere 
Qeinbe find. Denn daß mir Freunden Gutes tun, 
it noch eine fchlechte [bloße] heidnifche Tugend, 
wie Chrijtus Matth. am 5. faat. 


191] Quare Deus non iniuria omnes illos 
damnat homicidii, qui necessitate pressis aut 
de vita periclitantibus consilio aut ope non 
subveniunt. Hos in die novissimo horrenda 
quoque damnabit sententia, quemadmodum 


ipse Christus annuntiat, inquiens [Matth. 25, 


35 sq.]: Esurwi et situ, et non dedistis mihi 
manducare aut bibere; hospes eram, et non 


collegistis me; nudus eram, et non cooperui- 


stis me; infirmus et in carcere eram, et non 
visitastis me. Hoc est: Meque meosque fame, 
siti, frigore perire, a. feris discerpi, in carcere 
situ et squalore putrescere inque omnibus ne- 
cessitatibus foede succumbere sivistis. Quid 
192] hoc aliud est, quam homicidas, et àvóoo- 
qóvovc xai wiaıpovovs (Bluthunde) culpasse? 
Nam tametsi hoc ipsum opere non perpetrasti, 


proximum tamen in periculis atque infortunio 


haerentem, quantum ad te attinebat, immiseri- 
corditer perire permisisti. 
Et perinde est, ac si quem in profunda 


aqua navigantem et adversis ventis [R.452 


laborantem perspicerem aut in ignem prola- 
bentem, possemque illum porrecta manu e pe- 
riculo eripere ac servare, et non facerem. Qui 
vero coram toto mundo aliter atque funestus 
homicida et cruentus latro probari aut per- 
hiberi possem ? 

193] Quapropter haec decisiva Dei est sen- 
tentia, ne quem hominem laedi aut damnum 
accipere patiamur, sed omnibus humanitatis 
et benevolentiae officiis demereamur. - Estque 
194] hoc praeceptum peculiariter erga eos 
conservandum, cum quibus inimicitiae nobis 
intercesserunt. Ut enim amicis ae fautoribus 


nostris benefaciamus, virtus valde levis est et _ 


ethniea, quemadmodum Christus Matth. 5, 46 
loquitur. 


The Large Catechism. The Fifth Commandment. 


ther, that we neither use nor assent to any 
kind of means or methods whereby any one 
may be injured. And finally, that the heart 
be not ill disposed toward any one, nor from 
anger and hatred wish him ill, so that body 
and soul may be innocent in regard to every 
one, but especially those who wish you evil 
or inflict such upon you. For to do evil to 
one who wishes and does you good is not 


human, but diabolical. ÁN 


Secondly, under this commandment not 
only he is guilty who does evil to his 
neighbor, but he also who can do him good, 
prevent, resist evil, defend and save him, so 
that no bodily harm or hurt happen to him, 
and yet does not do it. If, therefore, you send 
away one that is naked when you could clothe 
him, you have caused him to freeze to death; 
if you see one suffer hunger and do not give 
him food, you have caused him to starve. So 
also, if you see any one innocently sentenced 
to death or in like distress, and do not save 
him, although you know ways and means to 
do so, you have killed him. And it will not 
avail you to make the pretext that you did 
not afford any help, counsel, or aid thereto, 
for you have withheld your love from him 
and deprived him of the benefit whereby his 
life would have been saved. 

Therefore God also rightly calls all those 
murderers who do not afford counsel and help 
in distress and danger of body and life, and 
will pass a most terrible sentence upon them in 
the last day, as Christ Himself has announced 
when He shall say, Matt. 25,42f.: I was an 
hungred, and ye gave Me mo meat; I was 
thirsty, and ye gave Me no drink; I was 
a stranger, and ye took Me not in; naked, 
and ye clothed Me not; sick and in prison, 
and ye visited Me not. That is: You would 
have suffered Me and Mine to die of hunger, 
thirst, and cold, would have suffered the wild 
beasts to tear us to pieces, or left us to rot 
in prison or perish in distress. What else 
is that but to reproach them as murderers 
and bloodhounds? For although you have 
not actually done all this, you have never- 
theless, so far as you were concerned, suffered 
him to pine and perish in misfortune. 

It is just as if I saw some one navigating 
and laboring in deep water [and struggling 
against adverse winds] or one fallen into 
fire, and could extend to him the hand to pull 
him out and save him, and yet refused to 
do it. What else would I appear, even in 
the eyes of the world, than as a murderer 
and a criminal? 

Therefore it is God’s ultimate purpose that 
we suffer harm to befall no man, but show 
him all good and love; and, as we have said, 
it is specially directed toward those who are 
our enemies. For to do good to our friends 
is but an ordinary heathen virtue, as Christ 
says Matt. 5, 46. 


635 


636 M. 492. 493. 


Da haben wir nun abermal Gottes Wort, ba- 
mit er ung reizen und treiben will zu rechten, 
edlen, hohen Werken, als Sanftmut, Geduld und, 
Summa, Liebe und Wohltat gegen unjere Feinde, 
und will ung immerdar erinnern, daß wir 3uriid- 
denten des eriten Gebots, daß er unjer Gott fet, 
das tit, uns helfen, beiftehen und jdjiben molle, 
auf daß er die Luft, uns zu rächen, Dämpfe. 


Solches jollte man nun treiben und bleuen 
[wiederholen, einprügen], jo würden mir gute 
Werfe alle Hände voll zu tun haben. Wher das 
wäre nicht für bie Mönche geprebigt, dem geift- 
lichen Stande zu viel abgebrochen, ber Kartäyjer 
Heiligkeit zu nahe und follte wohl eben gute Werke 
verboten und Klöfter geräumt heißen. Denn mit 
ber Weife würde der gemeine Chrijtenftand gleich 
jo viel, ja weit und viel mehr gelten und jebet- 
mann jehen, wie fie die Welt mit faljchem, heuch- 
lerifhem Schein ber Heiligkeit äffen [zum Affen 
machen, verjpotten] und verführen, weil fie Dies 
und andere Gebote in [Den] Wind gejchlagen und 
für unnötig gehalten, aí8 wären’s nicht Gebote, 
fondern Mate, und daneben unberjdümt ihren 
Heuchelitand und Werke für das vollfommenfte 
Leben gerühmt und ausgefchrien, auf daß fie ja 
ein gut, fanfte8 Leben führeten ohne Kreuz und 
Geduld, barum fie auch in bie Klöfter gelaufen 
find, dak fie bon niemand nichts leiden mod) 
jemand Gutes tun dürften [brauchten]. Du aber 
wiffe, Dak dies Die rechten, heiligen und göttlichen 
Werke find, welcher er fid) mit allen Engeln freut, 
dagegen alle menschliche Heiligkeit Stanf und Un- 
flat ijf, Dazu nichts anderes denn Zorn und Ver- 
dammmis verdient. 


Catechismus Maior. 


Praeceptum VI. 36. 493. 494. 


195] Hoc loco iterum verbum Dei habemus 
propositum, quo nos ad vera, praeclara ac 
summa opera, nempe mansuetudinem, patien- 
tiam, breviter ad amorem et benefacta inimicis 
nostris exhibenda pellicere ac provocare co- 
natur. Vultque nos subinde commonefacere, 
ut retroflexa cogitatione prioris praecepti 
simus memores, illum esse Deum nostrum, hoe 
est, nobis velle suppetias ferre, assistere ac 
tueri, ut animum vindictae cupidum in nobis 
compescat atque coerceat. 

196] Iam haec vulgo essent tradenda atque 
inculeanda; tum abunde bonorum esset ope- 
197] rum, quae nos facere oportebat. Verum 
haee praedicatio non esset ex usu monacho- 
rum, sed plus iusto religiosorum ordinem 
defraudaret, inferretque insignem Carmelita- 
rum sanctitati iniuriam, et fortasse hoc ipsuni 
diceretur bona opera interdicere et monasteria 
desolare. Hac enim ratione vulgus tanti, imo 
potius multo maioris fieret eosque longo inter- 
vallo praecelleret, ac quivis facile perspiceret, 
quomodo ipsi mundo tam foede hactenus im- 
posuerint sua fucata et hypocritica sanctitate, 
quod et hoc praeceptum et alia praecepta 
omnia illiberaliter respuerint et inutilia ex- 
istimarint, tamquam non praecepta... [R. 453 
fuissent, sed consilia; adhaee suos fietitios 
ordines et sectas tam perniciosas quam hypo- 
criticas pro perfectissima vita impudenter 
iactarint et proclamarint, ut plane vitam 
suavem et tranquillam omnique et cruce va- 
cantem et patientia, illi ventres et porci 
agerent. Quam ob causam se quoque in mona- 
steria abdiderunt, ut a nemine quidquam pate- 
rentur molestiae, neve quemquam ulla in re 
198] bona iuvarent. Tu vero scito haee vera, 
saneta et divina esse opera, quibus Deus eum 


omnibus angelis exhilaratur, quibusque omnis humana sanctitas collata nonnisi foetor et stercus 
est, nec aliud quam iram et damnationem promeretur. 


Das fedjite Gebot. 
Du follit nicht ehebreden. 


Dieje Gebote find nun an ihnen jefbjt leicht zu 
verjtehen aus dem nächiten [vorhergehenden] ; 
denn fie gehen alle dahin, daß man fid) Hüte bor 
allerlei Schaden des Nächiten. Sind aber fein 
ordentlich gejtelít. Zum erjten auf jeine eigene 
Perjon. Danach fortgefahren auf die nächite Per- 
jon oder das nachfte Gut nad) feinem Leibe, nam- 
fid) fein ehelich Gemahl, welches mit ihm ein 
Hleifh und Blut tjt, alfo daß man ihm an feinem 
Gut höher Schaden tun fann. Darum auch deut- 
fid hier ausgedrüdt wird, bab man ihm feine 
Schande zufügen foll an jeinem Cheweibe.. Und 
lautet eigentlich auf den Chebrud, barum daß 
im jüdischen Bolt jo geordnet unb geboten mat, 
daß jedermann mußte ehelich erfunden erden. 
Darum auch bie Jugend aufs zeitlichite beraten 
[in die Ehe gebracht] ward, alfo dak Kungfrauen= 
ftand nichts galt, auch fein öffentlih Huren- und 
Bubenleben (wie jekt) geftattet ward; barum ijt 
der Ehebruch bie gemeinjte Unteufchheit bei ihnen 
gewefen. 


Praeceptum VI. 


199] Non. moechaberis. 


200] Sequentia praecepta intellectu iam 
sunt facilia ex interpretatione antecedentis. 
Eo enim tendunt omnia, ut a damno, et infe- 
renda iniuria proximo caveamus. Sunt vero 
eleganti ordine posita. Primum enim de non 
laedenda proximi persona conditum est. Se- 
cundum respicit personam sibi proximam, aut 
post se rem sibi proximam, nempe suam con- 
iugem, quaeum unum corpus et una caro 
effectus est, ita ut nulla in re maiori possit 
affici iniuria. Quamobrem hoe in loco diserte 
ae signifieanter expressum est, ne quam igno- 
miniam illi faciamus, afficientes contumelia 
201] suam coniugem. Ac peculiariter de 
adulterio sonat, propterea quod in Iudaismo 
ita ordinatum et praeceptum fuerat, ut quis- 
que ducta uxore matrimonium contraheret. 
Unde et iuvenes mature contrahebant, ita ut 
virginitatis status et coelibatus apud Iudaeos 
nullius haberetur momenti. Sed neque pro- 
palam visebantur aut concedebantur meretri- 
cum ae scortatorum lustra, ut hodie apud nos 
solenne est. Quamobrem adulterium [R.454 
apud illos communissimum fuit peccatum im- 
pudicitiae. 


The Large Catechism. 


Here we have again the Word of God 
whereby He would encourage and urge us to 
true noble and sublime works, as gentleness, 
patience, and, in short, love and kindness to 
our enemies, and would ever remind us to 


reflect upon the First Commandment, that He 


is our God, that is, that He will help, assist, 
and protect us, in order that He may thus 
quench the desire of revenge in us. 

This we ought to practise and inculcate, 
and we would have our hands full doing good 
works. But this would not be preaching for 
monks; it would greatly detract from the re- 
ligious estate, and infringe upon the sanctity 
of Carthusians, and would even be regarded as 
forbidding good works and clearing the con- 
vents. For in this wise the ordinary state of 
Christians would be considered just as worthy, 
and even worthier, and everybody would see 
how they mock and delude the world with a 
false, hypocritical show of holiness, because 


The Sixth Commandment. 


they have given this and other commandments | 


to the winds, and have esteemed them unneces- 
sary, as though they were not commandments, 
but mere counsels; and have at the same 
time shamelessly proclaimed and _ boasted 
their hypocritical estate and works as the 
most perfect life, in order that they might 
lead a pleasant, easy life, without the cross 
and without patience, for which reason, too, 
they have resorted to the cloisters, so that 
they might not be obliged to suffer any wrong 
from any one or to do him any good. But 
know now that these are the true, holy, and 
godly works, in which, with all the angels, 
He rejoices, in comparison with which all 
human holiness is but stench and filth, and, 
besides, deserves nothing but wrath and dam- 
nation. 


The Sixth Commandment. 


Thou shalt not commit adultery. 


These commandments now [that follow] 
are easily understood from [the explanation 
of] the preceding; for they are all to the 
effect that we [be careful to] avoid doing any 
kind of injury to our neighbor. But they are 
arranged in fine [elegant] order. In the first 
place, they treat of his own person. Then 
they proceed to the person nearest him, or 
the closest possession next after his body, 
namely, his wife, who is one flesh and blood 
with him, so that we cannot inflict a higher 
injury upon him in any good that is his. 
Therefore it is explicitly forbidden here to 
bring any disgrace upon him in respect to his 
wife. And it really aims at adultery, because 
among the Jews it was ordained and com- 
manded that every one must be married. 
Therefore also the young were early provided 
for [married], so that the virgin state was 
held in small esteem, neither were public 
prostitution and lewdness tolerated (as now). 
Therefore adultery was the most common 
form of unchastity among them. 


63 


í 


638 M. 428, 494. 


Weil aber bei uns ein [old) fehändlih Gemeng 
und Grundjuppe aller Untugend und Biiberei ijt, 
ift Dies Gebot auch wider allerlei Unfeufchheit ge- 
{tellt, wie man fie nennen mag, und nicht allein 
äußerlich die Tat verboten, fondern auch allerlei 
Urjache, Reizung und Mittel, alfo dak Herz, 
Mund und der ganze Leib feufch fet, feinen Raum, 
Hilfe nod) Rat zur linfeujd)beit gebe, und nicht 
allein daS, fondern aud) wehre, fehüße und rette, 
too die [Ge] Fahr und Not ijt, und wiederum helfe 
und rate, daß fein Nächiter bei Ehren bleibe. 
Denn two du folches nadhläffeft, jo du finnteft ba- 
für jein [es verhindern], oder durch die Finger 
ficit, al8 ginge dich’3 nicht an, bift bu ebenfomwoh! 
ihuldig al3 ber Täter felbft. Alfo ijt, aufs für- 
zefte zu faffen, fo viel gefordert, daß ein jeglicher 
beide für jid) jelbjt feujd) lebe und bem Nächiten 
auch dazu helfe, alfo daß Gott durch dies Gebot 
eines jeglichen ebefid) Gemahl will umfchränft und 
bewahrt haben, daß fid) niemand daran vergreife. 


Catechismus Maior. 


* 


Praeceptum VI. YW. 434. 435. 


202] Quoniam vero apud nos adeo foeda et 
nefanda omnium vitiorum et scortationum 
lerna cernitur, hoc praeceptum quoque adver- 
sus omnia impudicitiae genera et species con- 
stitutum est, quocunque tandem dici possunt 
203] nomine. Et non solum externum opus 
interdicitur, verum omnis generis etiam cau- 
sae, illectamenta et occasiones, ut cor, 0s, 
oculi, aures atque adeo totum corpus purum 
sit ac castum, nullum locum, opem, consilium 
204] impudicitiae serviendae praebeat. Et 
non solum hoc, sed etiam hisce nefariis rebus 
summo conatu obstet, tueatur, prohibeat, ubi 
periculum et necessitatem viderit, ac contra 
praesto sit auxilio et consilio proximo suo 
nequam famae suae iacturam, accepta in con- 
iuge contumelia, faciat. Nam ubicunque tale 
aliquid per negligentiam intermittis, cum 
possis obsistere, aut dissimulanter connives, 
quasi tua nihil intersit, non secus eius flagitii 
culpa teneris quam is ipse, qui perpetravit. 


205] Tantum ergo hoc praeceptum, ut paucissimis complectamur, a nobis exigit, ut quisque 
tum pro se vitam castam exigat, tum proximo quoque in hae obtinenda et tuenda sit auxilio. 
Voluit enim Deus hoc praécepto cuiusque uxorem tamquam vallo circumsepire ae defendere, 
ne quis temere eam contrectando semet adulterio reum faceret aut pollueret. 


Diemweil aber Dies Gebot jo eben auf ben Ehe: 
ftand gerichtet ift unb Urfache gibt, davon zu 
reden, jollit bu wohl faffen und merfen zum erften, 
tote Gott diejen Stand fo herrlich ehrt und preift 
damit, Dak er ihn durch fein Gebot beide beftätigt 
und bewahrt. Bejtätigt hat er ihn droben im 
vierten Gebot: „Du follft Water unb Mutter 
ehren“; hier aber hat er ihn (wie gefagt) verwahrt 
und befchüßt. Darum will er ihn auch von uns 
geehrt unb aljo gehalten und geführt haben als 
einen göttlichen, feligen Stand, weil er ihn eritlid) 
bor allen andern eingejegt Dat und barum unter: 
{hiedlih Mann und Weib gefchaffen (wie bor 
Augen), nicht zur Büberei, fondern daß fie fi) 
zufammenhalten, fruchtbar feien, Kinder zeugen, 
nähren und aufziehen zu Gottes Ehren. 


206] Cum autem de coniugio tam evidenter 
praeceptum hoc constitutum sit, ac nobis cau- 
sam de eo disserendi suppeditet, probe tibi 
notandum et imis sensibus reponendum erit. 
Primo quidem, quomodo Deus hune matri- 
monii statum ac ordinem amplissime honoret 
ac praedicet, ut eundem praecepto suo aeque 
confirmet et tueatur ab iniuria. Supra quidem 
quarto praecepto illum confirmavit: Honora 
patrem et matrem tuam. Hoc vero in loco, ut 
dictum est, ut in tuto esset, cireumvallavit ac 
207] defendit eum. Quamobrem et a [R.455 
nobis requirit, ut eundem honoremus, serve- 
mus et traducamus veluti divinum ac beatum 
ordinem, quando illum initio ante omnes alios 
servandum instituerit, eamque ob rem separa- 
tim masculum et feminam crearit, non ad libi- 


dinose exercendam spurcitiem atque lasciviam, sed ut legitime coniuneti fecundi essent, liberos 
procrearent, nutrirent, eosdemque ad Dei gloriam ampliandam pie ac recte educarent. 


Darum ihn auch Gott vor allen Ständen aufs 
reidjfid)ite gefegnet hat, dazu alles, was in ber 
Welt iit, Darauf gewandt und ihm eingetan [ein- 
geräumt, verliehen hat], daß biejer Stand je woh! 
unb reichlich berjorgt würde, alfo daß [es] fein 
Scherz nod) Vorwik [Neugier], fondern trefflich 
Ding und göttliher Crnjt ijt um das eheliche 
Leben; denn es liegt ihm alle Macht daran, baf 
man Seute ziehe, die ber Welt dienen und. helfen 
zu Gottes Grfenntnió, feligem Leben und allen 
Tugenden, wider die Bosheit und den Teufel zu 
itreiten. 


Darum habe id) immerdar gelehrt, bab man 
Diefen Stand nicht berad)te nod) fehimpflich Halte, 
wie bie blinde Welt und unfere fafjden Geift- 
lichen tun, fondern nad) Gottes Wort anjehe, ba- 
mit er gefchmitdt und geheiligt ift, alfo daß er 
nicht allein andern Ständen gleich gefekt ift, fon- 
dern bor und über fie alle geht, e8 fjeien Kaifer, 
Hurften, Bifchöfe, und wer fie wollen. Denn twas 
beide geiftliche und weltliche Stände find, müffen 
fic) bemittigen und alle in diefem Stande finden 


208] Ideirco quoque Deus hune matrimonii 
ordinem prae omnibus aliis tantis cumulavit 
benedictionibus, adhaec, quaecunque in mundo 
sunt, huic provehendo insumpsit eidemque 
utenda subdidit, tantum in hoc, ut hie ordo 
opulente et largiter esset constabilitus. Qua 
ex re facile liquet non iocum aut curiosi- 
tatem, sed rem magnam et arduam atque adeo 
constantem Dei voluntatem esse matrimonium. 
Permagni enim sua refert, ut educentur homi- 
nes, qui mundum sua opera ad Dei cognitio- 
nem et beatam ac virtutibus exornatam vitam 
exigendam queant perducere adversus mali- 
tiam et daemones pugnandi gratia. 

209] Quocirca subinde docui, ne hune ordi- 
nem contemnamus, aut tamquam iocularem 
leviter aestimemus, quem irridendi morem 
caeco mundo et pseudoreligiosis nostris hacte- 
nus fuisse vidimus, sed iuxta. Dei Verbum, quo 
multis modis exornatus et sanctificatus est, 
eum intueamur, ita ut non solum ceteros 
pretio et dignitate aequare soleat, sed' omnes 
ceteros longo intervallo post se relinquat, sive - 
ili sint invieti caesares sive purpurati prin- 


The Large Catechism. The Sixth Commandment. 


But because among us there is such a 
shameful mess and the very dregs of all vice 
and lewdness, this commandment is directed 
also against all manner of unchastity, what- 
ever it may be called; and not only is the 
external act forbidden, but also every kind 
of cause, incitement, and means, so that the 
heart, the lips, and the whole body may be 
chaste and afford no opportunity, help, or 
persuasion to inchastity. And not only this, 
but that we also make resistance, afford pro- 
tection and rescue wherever there is danger 
and need; and again, that we give help and 
counsel, so as to maintain our neighbor’s 
honor. For whenever you omit this when 
you could make resistance, or connive at it 
as if it did not concern you, you are as 
truly guilty as the one perpetrating the deed. 
Thus, to state it in the briefest manner, there 
is required this much, that every one both 
live chastely himself and help his neighbor do 
the same, so that God by this commandment 
wishes to hedge round about and protect [as 
with a rampart] every spouse that no one 
trespass against them. 

But since this commandment is aimed 
directly at the state of matrimony and gives 
occasion to speak of the same, you must well 
understand and mark, first, how gloriously 
God honors and extols this estate, inasmuch 
as by His commandment He both sanctions 
and guards it. He has sanctioned it above 
in the Fourth Commandment: Honor thy 
father and thy mother; but here He has (as 
we said) hedged it about and protected it. 
Therefore He also wishes us to honor it, and 
to maintain and conduct it as a divine and 
blessed estate; because, in the first place, 
He has instituted it before all others, and 
therefore created man and woman separately 
(as is evident), not for lewdness, but that 
they should [legitimately] live together, be 
fruitful, beget children, and nourish and train 
them to the honor of God. 


Therefore God has also most richly blessed 
this estate above,all others, and, in addition, 
has bestowed on it and wrapped up in it 
everything in the world, to the end that this 
estate might be well and richly provided for. 
Married life is therefore no jest or presump- 
tion; but it is an excellent thing and a mat- 
ter of divine seriousness. For it is of the 
highest importance to Him that persons be 
raised who may serve the world and promote 
the knowledge of God, godly living, and all 
virtues, to fight against wickedness and the 
devil. 

Therefore I have always taught that this 
estate should not be despised nor held in 
disrepute, as is done by the blind world and 
our false ecclesiastics, but that it be regarded 
according to God’s Word, by which it is 
adorned and sanctified, so that it is not only 
placed on an equality with other estates, but 
that it precedes and surpasses them all, 


640 M. 494—490. 


lafjen, wie wir hören werden. Darum ijt es nicht 
ein jonderlicher, fondern Der gemeinjte edelite 
Stand, jo durd den ganzen Chriftenitand, ja 
durch alle Welt geht und reicht. 


Catechismus Maior. 


Praeceptum VI. YW. 435. 430. 


cipes aut infulati episcopi aut quicunque tan- 
dem. Quicunque enim aut spirituales aut 
saeculares (ut loquuntur) sunt ordines, his 
omnibus hie venerandus est, et omnibus hie 
quoque amplectendus, ut post audiemus latius. 


210] Quapropter matrimonium non privatus aliquis status habendum est, sed communis- [R. 456 ~ 
simus et nobilissimus, cuius usus per totam Christianitatem, imo per totum mundum. longe 


lateque patet. 


Bum andern follft du auch wiffen, daß [e$] nicht 
allein ein ehrlicher, fondern auch ein nötiger Stand 
i und ernftlic) von Gott geboten, dak fid in- 
gemein Dinbutd) alle Stände [durch alle Stände 
bin], Manns- und Weibsbilde, fo dazu gefchaffen 
find, darin finden laffen, doch etliche (wiewoh! 
wenig) ausgenommen, welche Gott fonderlich aus- 
gezogen [ausgenommen], daß fie zum ehelichen 
Stand nicht tüchtig find, oder Durd hohe über- 
natürliche Gabe befreit hat, daß fie auper dem 
Stande Keufchheit halten fónnen. Denn mo die 
Natur geht, mie fie von Gott eingepflanzt ift, ijt 
e$ nicht möglich, außer der Ehe feufch zu bleiben; 
denn Sleifh und Blut bleibt Fleijh und Blut, 
und geht die natürliche Neigung und Reizung un: 
gewehrt und unberbinbett, mie jedermann fieht 
und fühlt. Derhalben, auf bab bejto leichter ware, 
Unfeufchheit etlihermaßen zu meiden, Bat aud) 
Gott den Cheftand befohlen, bab ein jeglicher fein 
bejcheiven [augemefjen] Teil habe und ifm daran 
genügen [ajje, wiewohl nod) Gottes Gnade dazu 
gehört, bab Das Herz auch feujd) fet. 


Daraus ftehit bu, wie unfer päpitlicher Haufe, 
Pjaffen, Mönche, Nonnen, wider Gottes Ordnung 
und (Gebot ftreben, fo den Cheftand verachten 
und verbieten und fid) ewige Keufchheit zu Dal- 
ten vermeffen und geloben, dazu die Einfältigen 
mit lügenhaftigen Worten und Schein betrügen. 
Denn niemand fo wenig Liebe unb Luft zur 
Keujchheit hat, als eben bie ben Cheftand bor 
groper Heiligkeit meiden und entweder öffentlich 
und unverfhämt in Hurerei liegen oder [es] 
heimlich nod) ärger treiben, daß man’s nicht jagen 
darf, mie man leider allzuviel erfahren hat. Und 
fürzlich, ob fie gleich des Werks jid) enthalten, jo 
fteden fie Dod) im Herzen voll unfeujcher Gedanken 
und bofer Lüfte, daß ba ein ewiges Brennen und 
heimliches Leiden ijt, welches man im ehelichen 
Leben umgehen fann. Darum ijt durch Dies Ge- 
bot aller Unehelichen Keufchheitsgelübde verdammt 
und Urlaub gegeben, ja auch geboten allen atmen 
gefangenen Getviffen, jo durch ihre Kloftergelübde 
betrogen find, daß fie aus dem unfeujden Stand 
ins eheliche Veben treten, angejehen, bab, ob jonit 
gleich das Klofterleben göttlich wäre, [es] dod) 
nidt in ihrer Kraft Steht, Keufchheit zu halten, 
und mo fie darin bleiben, nur mehr und meiter 
wider dies Gebot fitndigen miiffen. 


211] Secundo sciendum est hunc ordinem 
non solum esse honestum, sed necessarium 
etiam, neque non serio a Deo praeceptum, ut 
in genere omnes status ac ordines, cum viri 
tum mulieres, quicunque ad hunc amplecten- 
dum natura sunt appositi, in eo versentur, ex- 
ceptis nonnullis, licet perpaucis, quos Deus 
singulari quodam consilio segregavit, ut ad 
iugum matrimonii minus reperiantur idonei, 
aut sublimi ac supernaturali gratia ea liber- 
tate donavit, quo possint extra hunc ordinem, 
servata vitae pudicitia, castitatem tueri. Ubi 
212] enim natura, quemadmodum a Deo nobis 
insita est, fertur ac rapitur, fieri nullo modo 
potest, ut extra matrimonium caste vivatur. 
Siquidem caro ae sanguis naturam suam im- 
mutare non potest, ae naturalis ille appetitus 
et carnis inclinatio consuetum iter, nulla re 
obstante aut prohibente, sequitur, id quod 
omnibus liquet hominibus. Quare ut aliquate- 
nus libido carnis caveri posset, Deus matri- 
monium instituit, ut quisque sua parte legi- 
time destinata fruatur illaque contentus vi- 
vat; tametsi hie quoque gratia Dei opus est, 
ut cor quoque castum sit. ; 

213] Ex hoc iam liquide perspicis, quam 
furiose illa turba papistica, sacrifici, monachi 
et monachae, huie ordinationi et praecepto 
Dei reluctentur, qui matrimonium contemnunt 
et prohibent, seque perpetuam castitatem ser- 
vaturos magna animi praesumptione polli- 
centur ae vovent, adhaec simplicium animos 
phaleratis dictis, hoc est, imposturis ae men- 
214] daciis, impudenter seducunt. Nemo 
enim perinde castitatem exosam habet, aut in . 
libidines est pronior ac illi, qui matrimonium 
prae magna sanctitate detrectant et aut pro- 
palam et impudenter scortationi et libidinibus 
indulgent, aut clanculum longe foediora, quae 
honeste commemorari non possunt, [R.457 
perpetrant, ut nimium, proh dolor! experti 
215] sumus. Et breviter, quamquam ab ipso 
opere temperent, ipsum tamen cor impuris 
cogitationibus et pravis cupiditatibus plenum 
extrema flagrat libidine, ut plane perpetuo 
quodam incendio et occulto quodam vulnere 
carpantur et absumantur, quod in matrimonio 
constitutis nulla cum difficultate evitare licet. 
216] Quare hoc praecepto omnium eorum, 
qui extra coniugium degunt, castitatis vota 
damnata et soluta sunt, imo quoque omnibus 
irretitis et miseris conscientiis, quae suis 


monasticis votis misere deceptae sunt, praeceptum est, ut deserto libidinoso et impuro ordine 
matrimonium arripiant, ita reputantes, quod, quamquam alioqui monastica vita prorsus divina 
esset, tamen in viribus suis situm non sit coelibem vitam agere, in qua, si maneant, tantum 
magis atque magis libidine incensi adversus hoc praeceptum delinquere cogantur. 


Solches rede id) nun darum, bab man ba$ junge 
Volk dazu Halte, ba fie Luft zum Cheftand ge- 
winnen und twiffen, daß e8 ein feliger Stand und 
Gott gefällig iff. Denn damit finnte man’s mit 


217] Tam haee eo a me dicta sunt, ut iuven- 
tus crebris monitis in eam perducatur senten- 
tiam, ut incipiat voluptate quadam complecti 
matrimonium, sciatque felicem et Deo ac- . 


The Large Catechism. 


whether they be that of emperor, princes, 
bishops, or whoever they please. For both 
ecclesiastical and civil estates must humble 
themselves and all be found in this estate, 
as we shall hear. Therefore it is not a pecu- 
liar estate, but the most common and noblest 
estate, which pervades all Christendom, yea, 
which extends through all the world. 

In the second place, you must know also 


‘that it is not only an honorable, but also 


a necessary state, and it is solemnly com- 
manded by God that, in general, in all con- 
ditions, men and women, who were created 
for it, shall be found in this estate; yet with 
some exceptions (although few) whom God 
has especially excepted, so that they are not 
fit for the married estate, or whom He has 
released by a high, supernatural gift that 
they can maintain chastity without this 
estate. For where nature has its course, as 


it is implanted by God, it is not possible to 


remain chaste without marriage. For flesh 
and blood remain flesh and blood, and the 
natural inclination and excitement have their 
course without let or hindrance, as everybody 
sees and feels. In order, therefore, that it 
may be the more easy in some degree to avoid 
inchastity, God has commanded the estate of 
matrimony, that every one may have his 
proper portion and be satisfied therewith; 
although God’s grace besides is required in 
order that the heart also may be pure. 

From this you see how this popish rabble, 
priests, monks, and nuns, resist God’s order 
and commandment, inasmuch as they despise 
and forbid ‘matrimony, and presume and vow 
to maintain perpetual chastity, and, besides, 
deceive the simple-minded with lying words 
and appearances [impostures]. For no one 
has so little love and inclination to chastity 
as just those who because of great sanctity 
avoid marriage, and either indulge in open 
and shameless prostitution, or secretly do 
even worse, so that one dare not speak of 
it, as has, alas! been learned too fully. And, 
in short, even though they abstain from the 
act, their hearts are so full of unchaste 
thoughts and evil lusts that there is a con- 
tinual burning and secret suffering, which 
can be avoided in the married life. Therefore 
all vows of chastity out of the married state 
are condemned by this commandment, and 
free permission is granted, yea, even the 
command is given, to all poor ensnared con- 
sciences which have been deceived by their 
monastic vows to abandon the unchaste state 
and enter the married life, considering that 
even if the monastic life were godly, it would 
nevertheless not be in their power to maintain 
chastity, and if they remain in it, they must 
only sin more and more against this com- 
mandment. 

Now, I speak of this in order that the 
young may be so guided that they conceive 
a liking for the married estate, and know 
that it is a blessed estate and pleasing to 
God. For in this way we might in the course 
of time bring it about that married life be 


Concordia Triglotta. 


The Sixth Commandment. 


41 


641 


642 3m. 426. 427. 


der Beit wiederum dahin bringen, daß er wieder 
zu jeinen Ehren. fame und des unflätigen, twitften, 
unordigen [unordentlichen] Wefens weniger würde, 
fo jegt allenthalben in der Welt zu gotten geht 
[wie verflochtenes Haar wirr durcheinander geht] 
mit öffentlicher Hurerei und andern fehändlichen 
Saftern, fo aus Verachtung des ehelichen Lebens 
gefolgt find. Darum find hier die Eltern und 
Obrigkeit auch fchuldig, auf die Jugend zu fehen, 
bab man fie zur Zucht und Chrbarfeit aufziehe 
und, wenn fie erwadfen, mit Gott und Ehren bez 
rate [verheirate]; dazu würde er feinen Segen 
und Gnade geben, bab man Luft und Freude ba- 
bon hätte. 

Aus dem allem fei nun zu bejchließen gejagt, 
daß dies Gebot nicht allein fordert, bap jedermann 
mit Werfen, Worten und Gedanken feujd) lebe in 
feinem, das ift, allermeift im ehelichen Stande, 
fondern aud) fein Gemahl, von Gott gegeben, lieb 
unb wert halte. Denn mo eheliche Keujchheit [foll 
gehalten werden, ba miiffen Mann und Weib bor 
allen Dingen in Liebe und Eintracht beieinander 
tohnen, daß eins das andere von Herzen und mit 
ganzer Treue meine. Denn das ijf ber vornehm- 
ften Stüde eines, das Liebe und Luft zur feujd)- 
heit macht, welches, wo e8 geht, wird auch Keufch: 
heit wohl bon ibt fefbft folgen, ohne alles Ge= 
bieten; deShalben aud) St. Paulus fo fleipig die 
Eheleute vermuhnt, daß ein$ das andere liebe und 
ehre. Da haft bu nun abermal ein Töftlich, ja 
viele und große gute Werke, welche du fröhlich 
rühmen fannjt wider alle geiftlichen Stände, ohne 
Gottes Wort und Gebot erwählt. 


Das fiebente Gebot. 
Du folft nicht ftehlen. 


Nach deiner Perfon und ehelihem Gemahl ijt 
zeitlich Gut das nddjffe; das will Gott aud) ver: 
twahrt haben unb geboten, daß niemand dem Nad- 
ften ba8 Seine abbredje noch verfiirze. Denn 
ftehlen heißt nichts anderes, denn eines andern 
Gut mit Unreht zu fid) bringen, damit Türzlich 
begriffen ift allerlei Vorteil mit des Nächten Nach: 
teil in allerlei Händeln, Das ijt num gar ein weit- 
läuftig, gemein Lafter, aber fo wenig geachtet und 
wahrgenommen, daß über bie Maen ijt, alfo daß, 
to man fie alle an Galgen henfen follte, twas 
Diebe find und bod) nicht heiken twollen, follte die 
Welt bald witfte werden und beide an Henfern und 
Galgen gebrechen. Denn e8 foll, wie jest gejagt, 
nicht allein geftohlen heißen, daß man Raften und 
Tajcehen räumt, jondern um fid greifen auf bem 
Markt, in allen Krämen, Scharren [Bertaufs- 
laden], Wein: und Bierfellern, Werfftätten, und 
fürzlih, wo man hantiert, Geld um Ware oder 
Arbeit nimmt und gibt. 


Als nämlich, dak wir’s für den gemeinen Haus 
fen ein wenig grob ausjtreichen, dag man bod) 
jehe, wie fromm mir find: menn ein Knecht oder 
Magd im Haufe nicht treufid) dient und Schaden 
tut oder gejd)eben läßt, den fie wohl verwahren 
[vermehren] fünnte, oder fonft ihr Gut verwahr- 
loft und verfäumt aus Faulheit, Unfleiß oder 


Catechismus Maior. 


Praeceptum VII. YW. 436. 437. 


ceptum esse ordinem. Hac enim ratione tem- 
poris progressu tantum effici posset, ut illi 
suus iterum honos redderetur, et foeda illa 
et manifestarum scortationum et aliorum. tur- 
pissimorum vitiorum, quae contemptum matri- 
monii consecuta sunt, lerna passim nune in 
218] mundo regnans diminueretur. Quare hoc 
quoque parentum ac magistratus est officium, 
iuventutis rationem habere, ut pudicitiam et 


honestatem perdiscant, atque ubi adoleverint,. 


mature honesto iungantur matrimonio, quam 
rem haud dubie sua gratia et benedictione pro- 
sperare dignaretur Deus, ut voluptas et gau- 
dium inde perciperetur. 

219] Ultimo, ex his omnibus epilogi vice 
hoc adiiciatur, hoc praeceptum non solum exi- 
gere, ut quisque operibus, verbis et [R.458 
cogitationibus caste vivat in suo, hoc est, con- 
iugali imprimis statu, sed etiam, ut comparem 
et coniugem a Deo sibi concessam in pretio 
habeat ac amore prosequatur. Ubi enim volu- 
mus coniugali castitati locum esse, ibl neces- 
sum est ante omnia, ut vir et mulier in amore 
concordes conversentur, ut alter alterum ex 
animo mutua quadam benevolentia et fide 
complectatur. Hoc enim unum est ex prae- 
cipuis, quae amorem et studium castitatis ac- 
cendunt; quodsi praesto fuerit, ipsa quoque 
castitas sua sponte sine mandato consequetur. 
220] Inde quoque divus Paulus tanta dili- 
gentia eos, qui sunt in matrimonio, admonet, 
ut mutuo amore se diligant et venerentur. 
221] Habes ergo hie iterum opus valde pre- 
tiosum, imo potius multa magna et praeclara 
opera, quae alaeri animo iaetare ae omnibus 
religiosorum ordinibus, citra Verbi Dei aueto- 
ritatem institutis et electis, opponere potes. 


Praeceptum VII. 
222] Non furtum facies. 


223] Post tuam tuaeque coniugis personam 
proximum est res familiaris; hane quoque 
Deus vult esse in. tuto, praecepitque, ne quis 
alterius fortunas invadat, aut elanculum com- 
224] pilet. Furari enim nihil aliud est aut 
dieitur, quam fortunas alterius per iniuriam 
sibi vindicare, qua re breviter omnis generis 
in omnibus negotiis proximi defraudationes 
comprehensae sunt. Jam hoc vitium admo- 
dum commune est et longe lateque patet, at 
tam parum curatur, ut omnem plane modum 
excedat, adeo ut si omnes, quotquot fures sunt, 
fures tamen dici nolunt, suspendendi essent, 
cito totus mundus desolaretur, neque cruces 


-aut carnifices sufficerent. Neque enim [R.459 


hoc tantum furtum dicendum est, ut diximus, 
cistas et marsupia clanculum evacuare, sed in 
foro quoque locum habet, in tabernis, ubi res 
venales prostant, in cella vinaria et cere- 
visiaria, in officinis. Breviter, ubicunque tra- 
etantur commercia, ubi pecunia vel pro merci- 
bus vel labore datur et accipitur. 

225] Exempli causa, ut pro simplicibus ali- 
quanto fusius ac rudius explanemus, ut sal- 
tem videamus, quam probi simus: quando 
servus aut ancilla suo servitio non fideliter 
praeest, heroque suo damnum dat aut fieri 
permittit, cui obstare potuisset, aut quominus 
fieret, antevertere, aut alioqui rem herilem 


The Large Catechism. The Seventh Commandment. 


restored to honor, and that there might be 
less of the filthy, dissolute, disorderly doings 
which now run riot the world over in open 
prostitution and other shameful vices arising 
from disregard of married life. Therefore 
it is the duty of parents and the government 
to see to it that our youth be brought up 
to discipline and respectability, and when 
they have come ‘to years of maturity, to pro- 
vide for them [to have them married] in the 
fear of God and honorably; He would not 
fail to add His blessing and grace, so that 
men would have joy and happiness from the 
same. 

Let me now say in conclusion that this 
commandment demands not only that every 
one live chastely in thought, word, and deed 
in his condition, that is, especially in the 
estate of matrimony, but also that every one 
love and esteem the spouse given him by God. 
For where conjugal chastity is to be main- 
tained, man and wife must by all means live 
together in love and harmony, that one may 
cherish the other from the heart and with 
entire fidelity. For that is one of the prin- 
cipal points which enkindle love and desire of 
chastity, so that, where this is found, chastity 
will follow as a matter of course without 
any command, Therefore also St. Paul so dil- 
igently exhorts husband and wife to love and 
honor one another. Here you have again 
a precious, yea, many and great good works, 
of which you can joyfully boast, against all 
ecclesiastical estates, chosen without God’s 
Word and commandment. 


The Seventh Commandment. 
Thou shalt not steal. 


After your person and spouse temporal 
property comes next. That also God wishes 
to have protected, and He has commanded that 
no one shall subtract from, or curtail, his 
neighbor’s possessions. For to steal is noth- 
ing else than to get possession of another’s 
property wrongfully, which briefly compre- 
hends all kinds of advantage in all sorts of 
trade to the disadvantage of our neighbor. 
Now, this is indeed quite a wide-spread and 
common vice, but so little regarded and ob- 
served that it exceeds all measure, so that if 
all who are thieves, and yet do not wish to 
be called such, were to be hanged on gallows, 
the world would soon be devastated, and there 
would be a lack both of executioners and 
gallows. For, as we have just said, to steal 
is to signify not only to empty our neighbor’s 
coffer and pockets, but to be grasping in the 
market, in all stores, booths, wine- and beer- 
cellars, workshops, and, in short, wherever 


there is trading or taking and giving of x 


money for merchandise or labor. 


As, for instance, to explain this somewhat 
grossly for the common people, that it may 
be seen how godly we are: When a man- 
servant or maid-servant does not serve faith- 
fully in the house, and does damage, or allows 
it to be done when it could be prevented, or 


648 


644 3m. 497. 428, 


Bosheit, zu Grot und Verdrieß Herren und 
Frauen, und wie folches mutwillig gejchehen fann 
(denn ich rede nid) bon bem, das verjehen und 
ungern getan ij), da fannft bu ein Qabhr einen 
Gulden dreißig oder vierzig und mehr entiwenden, 
welches, fo ein anderer heimlich genommen oder 
enttragen [weggetragen] hätte, müßte er am Strid 
erwürgen. Aber hier darfft Du nod) troken und 
pochen, und darf Dich niemand einen Dieb heißen. 


Desgleichen rede id) aud) von Handwerfsleuten, 
Arbeitern, Tagelöhnern, jo alle ihren Mutwillen 
brauchen und nicht mijjen, wie fie die Leute über: 
fegen [itberfordern] follen, und dod füjfig und 
untreu in der Arbeit find. Diefe alle find meit 
über die heimlichen Diebe, vor denen man Schloß 
und Riegel legen Tann, oder wo man fie begreift 
[ergreift], alfo mitfährt, dab fie eS nicht mehr 
tun. or diefen aber fann fid) niemand hüten, 
darf fie auch niemand fauer anjehen oder einiges 
Diebftahls zeihen, dak einer zehnmal lieber aus 
dem Beutel verlieren follte. Denn da find meine 
Nachbarn, gute Freunde, mein eigen Gefinde, dazu 
id) mid) Gutes verfehe, die mich am allererjten bez 
rüden [überlijten, betrügen]. 


Who auch fort [ferner] auf dem Mtarft und 
[in] gemeinen Händeln geht e8 mit voller Macht 
und Gewalt, da einer den andern öffentlich mit 
faljcher Ware, Mak, Gewicht, Münze betrügt und 
mit Behendigkeit und feltfamen Finanzen [Bez 
trügereien] oder gejehwinden Fiindlein [gejdjidten 
Kniffen] übervorteilt; item mit dem Kauf über: 
fegt und nad) feinem Mutwillen bejchwert, jchin= 
det und plagt. Und wer fann folches alles er= 
zählen oder erdenfen? Summa, da8 iji das ge- 
meinfte $anbmerf und bie größte Zunft auf 
Erden, und wenn man bie Welt jekt durch alle 
Stände anfieht, fo ift fie nichts anderes denn ein 
großer, weiter Stall boll großer Diebe. 


Darum heißen fie auch bie Stuhlräuber [Wuche- 
ter, die daheim auf bem Stuhl fiken, rauben und 
ftehlen mit einem guten Schein], Land» und 
Straßendiebe, nicht fajtenrüuber nod) Meuchel- 
Diebe, jo aus ber Barfchaft zwaden, fondern bie 
auf dem Stuhl fiken und heißen große Bunter 
und ehrjame, fromme Bürger und mit gutem 
Schein rauben unb ftehlen. 

sa, hier wäre noch zu fchweigen bon geringen 
einzelnen Dieben, wenn man die großen, getvalti- 
gen Erzdiebe follte angreifen, mit welchen Herren 
und Giirften Gejellichaft machen, die nicht eine 
Stadt oder zwei, fondern ganz Deutfdland tüg- 
fid) ausjtehlen. Ba, wo bliebe das Haupt und 
oberjter Schußherr aller Diebe, der heilige Stuhl 
zu Rom mit aller jeiner Zugehör, welcher aller 
Welt Güter mit Dieberei zu fid) [ge]brad)t und 
bi$ auf diefen Tag innehat? 


Catechismus Maior. 


Praeceptum VII. 36. 437—439. 


- 


male tractat, aut propter socordiam, indili- 
gentiam aut malitiam negligit, ut hero ac 
herae aegre atque moleste faciat, et quocunque 
pacto hoc prava animi libidine fieri potest. 
Neque enim loquor de his, quae per incogi- 
tantiam invito fiunt animo. Sic, inquam, quot- 
annis herum tuum triginta aut quadraginta 
aureis defraudare potes, quos si alius clancu- 
lum convasasset, huius gula esset perfringenda 
laqueo. Verum tu tanti furti tibi conscius 
adhue ferocire audes et insolenter agere, neque 
quisquam te audet furti accusare at alienae 
peeuniae condemnare. 

226] Non secus quoque loquor de fabris sive 
opificibus et mercenariis, qui sua utuntur libi- 
dine, neque sciunt, quo pacto eos, qui suam 
Sibi locant operam, satis exhauriant, quum 
nihilo secius in opere frigeant, segniter et in- 
fideliter laborantes. Hi omnes longo superant 
intervallo nocturnos illos et elaneularios fures, 


qui vel seris ac repagulis eaveri, vel compre- . 


hensi ita coerceri possunt, ut amplius id non 
faciant. Horum autem improbitatem nemo, 
quamlibet perspicax, cavere potest, nec quis- 
quam audet eos vultu aliquanto obliquiore 
contueri, aut ullius furti accusare, ita ut ali- 
quis decies libentius aes suum e crumena 
amittere sustineret. Nam hi mei vicini sunt, 
mihi amici, mei proprii ministri, de [R. 460 
quibus mihi omnia fidei et diligentiae officia 
polliceor, illi primi sunt, a quibus indigne 
compilor. 

227] Ita quoque in foro, in emporiis, in 
mercatibus, in publicis commerciis omnium 
potentissime hoc furti genus regnat et locum 
obtinet, ubi alius alium vitiosa merce, falsa 
mensura, iniquo pondere, adulterina moneta 
defraudat ac decipit, neque non versipelli qua- 
dam astutia et miris imposturis atque deci- 
pulis circumductum dispoliat. Adhaec, si quis 
alium pro libidine sua gravat commerciis, ad 
vivum usque tondens et crucians. Et quis 
haee omnia fando enumerare valet aut ex- 
228] cogitare? In summa, haec communis- 
sima omnium ars est et omnium numerosis- 
sima in terris sodalitas. Nam si quis mun- 
dum per omnes vagatus ordines recto iudicio 
eontemplabitur, nihil videbit aliud quam in- 
gens aliquod et spatiosum stabulum, quod 
magnis furibus est refertissimum. — 

229] Unde quoque archipiratae, latrocinio 
quaquaversum grassantes, recte dicuntur, non 
cistarum compilatores aut fures clancularii, 
qui substantiam alicuius furto imminuunt, 
sed qui domi desident, magni dicuntur pró- 


ceres ae cives probi et integri, sub honestatis 


ee furtum exercentes et latrocinium. 


230] Sed possent praeteriri silentio, quae 
de parvis et nullius momenti furibus memo- 
ravimus, prae illis, quae de maximis illis 
furum antesignanis dicenda essent, quibuscum 
potentes et summi principes societatem ineunt, 
qui non unam atque alteram solum eivitatem 
compilare solent, sed totam Germaniam quo- 
tidie compilant atque denudant. Imo ubi 
maneret, quae totius mundi opes furtim ad 
se rapuit et in hune usque diem possidet, 
defensatrix illa et caput furum omnium, 
sancta, si Deo placet, sedes Romana? 


4 
[ 
P. 


The Large Catechism. The Seventh Commandment. 


otherwise ruins and neglects the goods en- 
trusted to him, from indolence, idleness, or 
malice, to the spite and vexation of master 
and mistress, and in whatever way this can 
be done purposely (for I do not speak of what 
happens from oversight and against one’s 
will), you can in a year abscond thirty, forty 
florins, which if another had taken secretly 
or carried away, he would be hanged with the 
rope. But here you [while conscious of such 
a great theft] may even bid defiance and 
become insolent, and no one dare call you 
a thief. 

The same I say also of mechanics, work- 
men, and day-laborers, who all follow their 
wanton notions, and never know enough ways 
to overcharge people, while they are lazy and 
unfaithful in their work. All these are far 
worse than sneak-thieves, against whom we 
can guard with locks and bolts, or who, if 
apprehended, are treated in such a manner 
that they will not do the same again. But 
against these no one can guard, no one dare 
even look awry at them or accuse them of 
theft, so that one would ten times rather lose 
from his purse. For here are my neighbors, 
good friends, my own servants, from whom 
I expect good [every faithful and diligent 
service], who defraud me first of all. 

Furthermore, in the market and in common 
trade likewise, this practise is in full swing 
and force to the greatest extent, where one 
openly defrauds another with bad merchan- 
dise, false measures, weights, coins, and by 
nimbleness and queer finances or dexterous 
tricks takes advantage of him; likewise, 
when one overcharges a person in a trade and 
wantonly drives a hard bargain, skins and 
distresses him. And who can recount or 
think of all these things? To sum up, this 
is the commonest craft and the largest guild 
on earth, and if we regard the world through- 
out all conditions of life, it is nothing else 
than a vast, wide stall, full of great thieves. 

Therefore they are also called swivel-chair 
robbers, land- and highway-robbers, not pick- 
locks and sneak-thieves who snatch away the 
ready cash, but who sit on the chair [at 
home] and are styled great noblemen, and 
honorable, pious citizens, and yet rob and 
steal under a good pretext. 

Yes, here we might be silent about the 
trifling individual thieves if we were to at- 
tack the great, powerful arch-thieves with 
whom lords and princes keep company, who 
daily plunder not only a city or two, but all 
Germany. Yea, where should we place the head 
and supreme protector of all thieves, the Holy 
Chair at Rome with all its retinue, which has 
grabbed by theft the wealth of all the world, 
and holds it to this day? 


645 


646 M. 428. 429. 

Kürzlich, fo geht’3 in der Welt, daß, wer Dffent- 
lid) ftehlen und rauben fann, geht fir und frei 
dahin, bon jedermann ungeftraft, und will dazu 
geehrt fein. Dieweil miiffen bie fleimen, Deim- 
liden Diebe, jo fid) einmal vergriffen haben, bie 
Schande und Strafe tragen, jene fromm und zu 
Ehren machen. Doch follen fie wiffen, dak fie bor 
Gott die größten Diebe find, ber fie aud), mie fie 
wert find und verdienen, ftrafen wird. 


Weil nun dies Gebot jo weit um fid) greift, wie 
jegt angezeigt, ift’3 not, bem Pöbel [bem einfal= 
tigen Volt] wohl vorzuhalten und auszuftreichen, 
Dak man fie nicht fo frei und ficher hingehen laffe, 
fondern [ihnen] immer Gottes Zorn bor Augen 
elfe und einbleue. Denn mir foldes nidt Chri- 
jten, fondern allermeift Buben und Schälfen pre= 
digen miiffen, welchen wohl billiger Richter, Stod= 
meifter ober Meifter Hans [der Henker] predigen 
folíte. Darum wiffe ein jeglicher, daß er jchuldig 
ijt bei Gottes Ungnaden, nicht allein feinem Nach- 
fen feinen Schaden zu tun, noch jeinen Vorteil 
zu entwenden, nod) im Kauf oder irgendeinem 
Handel einerlei [irgendwelche] Untreue oder Tüde 
zu bemweifen, fondern auch fein. Gut treufid) zu ver- 
wahren, feinen Nuken zu verjchaffen und fürdern, 
fonderli fo er Geld, Lohn und Nahrung dafür 
nimmt. 


Wer nun jolhes mutwillig berad)tet, mag wohl 
hingehen und dem enter entlaufen, wird aber 
Gottes Zorn und Strafe nicht entgehen und, wenn 
et feiner Troß und Stolz lang treibt, bod) ein 
Sandläufer unb Bettler bleiben, alle Plage und 
Unglüd dazu haben. Set gebft du Din, ba du 
follteft deines Herrn oder Frauen Gut bewahren, 
dafür du deinen Kropf und Bauch füllft, nimmit 
deinen Lohn af$ ein Dieb, läkt dich dazu feiern 
als ein Sunfer, als ihrer viel find, bie Herren und 
Frauen nod) trogen und ihnen ungern zu Lieb 
und Dienjt täten, einen Schaden zu verwahren 
[berbüten]. - | 


Catechismus Maior. 


Praeceptum VII. YW. 439. 440. 


231] Breviter, ita iam in mundo compara- 
tum est, ut qui propalam furari ac [R.461 
praedari novit, is concessa impunitate ab 
omnibus libere et secure agat, quin et hono- 
rem sibi deferri postulet; parvi interim et 
elaneularii illi fures, semel in furto depre- 
hensi, dedecus et poenam perferre, illorum- 
que honestatem confirmare cogantur. Verum- 
tamen sciant illi se coram Deo fures esse 
omnium maximos, cui et dignas, quas meriti 
sunt, poenas sunt daturi. 

232] Cum itaque hoc praeceptum tam _ 
multa, ut ostensum est modo, complectatur, 
necessarium est, ut haec vulgo diligenter pro- 
ponantur et explanentur, neve tam secure et 


libere eos abire patiamur, sed subinde iram 


Dei eis ob oculos ponamus et inculcemus. 
Neque enim talia Christianis, verum omnium 
maxime  nebulonibus praedicamus, quibus 
multo iustius iudex aut minister carceris aut 
233] carnifex praedicaret. Quapropter qui- 
libet sciat, qui quidem iratum Deum experiri 
nolit, sibi praeceptum esse, ut non solum pro- 
ximo non damnum inferat aut eius intervertat 
commodum, neque in commerciis aut contra- 
etibus ulla perfidia, simulatione aut dolo malo 
eundem circumducat, sed etiam ut eius bona 
magna cum fide tueatur, eius commoditatem, 
quoad eius fieri potest, promoveat, praecipue 
quando suam operam argento, mercede ac 
victu pensandam locavit proximo. _ 

234] Tam quicunque haec temere contem- 
pserit, effugerit ille fortasse manus carnificis, 
at ipsius Dei iram et poenam nunquam effu- 
giet. Et quamquam ad tempus hac sua utatur 
ferocia, cireumforaneus erro tamen et mendi- 
eus manebit, omnes plagas et infortunia ex- 
235] perturus. Iam quidem alio te vocat 
animi tui prolubium, ubi res herilis singulari 
quadam fide tibi procuranda fuerat, tu gulae 
interim ac ventri tuo servis, non secus ac fur 
mercedem tuam accipiens, contendens etiam 
ob istam tuam perfidam negligentiam coli et 
honorari. Huius generis permultos est videre 
iam ministros ac famulos, qui non [R.462 


contenti omnia perfide et maligne agere, insuper cum heris suis etiam superbe et ferociter 
delitigant, neque tantum humanitatis aut fidei lubentes ostenderent, ut damnum aliquod 


antevertendo praecaverent. 


Siehe aber zu, ma8 bu daran gewinnft, bap, 
wo [menn] bu dein Eigenes überfommft und zu 
Haufe fi5eft, dazu Gott mit allem Unglüd helfen 
wird, foll fih’3 wieder finden und heimfommen, 
Dak, wo du einen Heller abgebrochen oder Schaden 
getan haft, [bu] dretkigfaltig bezahlen müffeft. 


Desgleichen joll e$ Handiwerfsleuten und Tages 
löhnern gehen, von melden man jebt unleidlichen 
Mutwillen hören und leiden muß, al3 müren fie 
unter im fremden Gut, und jedermann miiffe 
ihnen wohl geben, wieviel fie wollen. Solche laß 
nur getroft fchinden, folang fie fünnen, aber Gott 
wird feines Gebotes nicht bergejjen und ihnen aud) 
lohnen, wie fie gedient haben, und hängen nicht 
an einen grünen, fondern dürren Galgen, daß fte 
ihr Leben lang nicht gedeihen nod) etwas bor fid) 
bringen. Und zwar, wenn ein recht geordnet 
Regiment in Landen [im Lande] ware, fünnte 


LE 


236] Sed attende, precor, animum, quidnam 
hac ratione lueri sis consecuturus, nempe ut, 
ubi ducta uxore ipse propriae domus curam 
susceperis (ad quod tibi Deus omnium in- 
auspicatissime opem suam non denegabit), 
haec tua perfidia ad te ipsum redeat, fiatque, 
ut ubi hero tuo prius vel unius oboli fraudem 
feceris aut damnum dederis, trigesies id tuo 
maximo malo persolvas. ; 

237] Pari ratione artifieibus quoque et 
mercenarlis sua pensabitur perfidia, a quibus 
iam non dicendam planeque intolerabilem libi- 
dinem et audire et perferre cogimur, quasi in 
alienis bonis obtinerent dominium, aut quivis, 
quodeunque postulassent, citra contradictio- 
238] nem mox numerare cogeretur. Hisce 
omnibus permitte sane, ut audacter proximum 
iniquissimis exactionibus deglubant ac ton- 
deant, quamdiu poterunt: equidem Deus sui 
praecepti non erit immemor, illisque ipsis 
debita praemia redditurus est, eosque non in. 


The Large Catechism. The Seventh Commandment. 


This is, in short, the course of the world: 
whoever can steal and rob openly goes free 
and secure, unmolested by any one, and even 
demands that he be honored. Meanwhile the 


little sneak-thieves, who have once trespassed, 


must bear the shame and punishment to ren- 


der the former godly and honorable. But let. 


them know that in the sight of God they are 
the greatest thieves, and that He will punish 
them as they are worthy and deserve. 

Now, since this commandment is so far- 
reaching [and comprehensive], as just indi- 
cated, it is necessary to urge it well and to 
explain it to the common people, not to let 
_ them go on in their wantonness and security, 
but always to place before their eyes the 
wrath of God, and inculcate the same. For 
we have to preach this not to Christians, but 
chiefly to knaves and scoundrels, to whom 
it would be more fitting for judges, jailers, 
or Master Hannes [the executioner] to preach. 
Therefore let every one know that it is his 
duty, at the risk of God’s displeasure, not 
only to do no injury to his neighbor, nor to 
deprive him of gain, nor to perpetrate any 
act of unfaithfulness or malice in any bargain 
or trade, but faithfully to preserve his prop- 
erty for him, to secure and promote his ad- 
vantage, especially when one accepts money, 
wages, and one’s livelihood for such service. 

He now who wantonly despises this may 
indeed pass along and escape the hangman, 
but he shall not escape the wrath and punish- 
ment of God; and when he has long practised 
his defiance and arrogance, he shall yet re- 
main a tramp and beggar, and, in addition, 
have all plagues and misfortune. Now you 
are going your way [wherever your heart’s 
pleasure calls you] while you ought to pre- 
serve the property of your master and mis- 
tress, for which service you fill your crop and 
maw, take your wages like a thief, have people 
treat you as a nobleman; for there are many 
that are even insolent towards their masters 
and mistresses, and are unwilling to do them 


a favor or service by which to protect them .. 


from loss. 


But reflect what you will gain when, having 


come into your own property and being set up 
in your home (to which God will help with 
all misfortunes), it [your perfidy] will bob 
up again and come home to you, and you will 
find that where you have cheated or done in- 
jury to the value of one mite, you will have 
to pay thirty again. 

Such shall be the lot also of mechanics and 
day-laborers of whom we are now obliged to 
hear and suffer such intolerable maliciousness, 
as though they were noblemen in another’s 
possessions, and every one were obliged to 
give them what they demand. Just let them 
continue practising their exactions as long as 
they can; but God will not forget His com- 
mandment, and will reward them according 
as they have served, and will hang them, not 
upon a green gallows, but upon a dry one, 
so that all their life they shall neither pros- 


647 


648 M. 429—431. 


man folhem Mutwillen bald feuern und wehren, 
wie vorzeiten bei den Römern gewefen ijt, ba man 
folchen flugs auf die Haube griff [fie beim Schopf 
nahm], daß fid) andere daran ftoßen mußten. 


Catechismus Maior. 


Praeceptum VII. 98. 440. 41. 


virentem crucem, sed plane in aridam furcam 
suspensurus, ut per omnem aetatem infelices 
nihil unquam bonorum consequantur. Et pro- 
239] fecto, si rempublicam haberemus bonis 
legibus institutam, facile ac citra moram eius- 


modi hominum libido atque temeritas coerceri posset atque infringi, qualem olim apud Romanos 
morem fuisse legimus, ubi talium homuncionum improbitatem acerbissimis poenis, ut alii inde 


exemplum sibi sumerent, coercebant. 


Alto fol es allen andern gelingen, fo aus dem 
offenen, freien Markt nists denn ein Schinde- 
leid) [einen Schindanger] und Raubhaus machen, 
ba man täglich die Armen überjegt [überfordert], 
neue Beichiwerung und Teurung macht, und jeg- 
licher des Marks braucht nad) feinem Mutwillen, 
troget unb ftolzet dazu, als habe er gut Fug und 
Recht, Das Seine fo teuer zu geben, al3 ihn ge- 
füftet, und foll ihm niemand dreinreden. Denen 
wollen wir zwar zufehen, [fie] jdinden, ziwaden 
und geizen lafjen, aber Gott vertrauen (ber e8 Dod) 
ohnedas tun wird), daß er, wenn Du lange ge- 
fhunden und gefchreppelt [mithfam zufammen- 
gefcharrt] haft, einen Segen darüber jpreche, daß 
dir dein Korn auf dem Boden, dein Bier im 
Keller, dein Vieh im Stall verderbe; ja, wo du 
jemand um einen Gulden täufcheit und verbvor- 
teilft, fol bir'8 den ganzen Haufen wegroften und 
freffen, daß du jein nimmer froh werdet. 


240] Nihilo felicius aliis quoque sua debet 
cadere avaritia et milvina rapacitas, qui 
e foro et macello publico, quod omnibus ser- 
vire debebat, lustra praedonum et locum latro- 
cinii constituunt, ubi quotidie indignis modis 
gravantur miseri, novis subinde inductis oneri- 
bus et caritatis rationibus. Ac quisque [R. 463 
foro pro sua libidine, utque illi visum fuerit, 
abutitur, ad hoc intolerabiliter superbiens at- 
que ferociens, quasi iure sibi hoe liceat, sua, 
quam maximo velit pretio, divendere, tantum 
abest, ut aliquis eam ob rem illi oblique ob- 
241] murmuret. Horum omnium spectatores 
erimus, permissuri, ut pro arbitratu suo alios 
deglubant, spolient, mutilent, lacerent, rapiant 
ae omnibus modis suae avaritiae serviant. In 
242] Deo tamen fiduciam nostram habebimus, 
alioqui etiam hoc ipsum facturo, ut ea bene- 
dictione, ubi diu multumque alios degluberis, 
neque parum boni corraseris, tuas opes pro- 


speret, ut frumentum tuum in horreo, cerevisia tua in cellario, pecus tuum in stabulo pereat, 
imo potius, ubi proximum tuum vel aureo defraudaveris, tu de tota summa ac sorte perielitans 
in dubium venias, ut ita absumpta et ablata evanescat etiam cum pulvisculo, ut nunquam ullam 


ex ea voluptatem capias. 


Solches fehen und erfahren wir zwar bot 
Augen täglich erfüllt werden, baB fein geftohlen 
und fälfchlich gewonnen Gut gedeiht. Wieviel 
find ihrer, fo Tag und Nacht fcharren und fragen 
unb dod) feines Hellers reicher werden, und ob fie 
biel fammeln, doch fo viel Plage und Unglüd 
müffen haben, daß fie eg nicht mit Freuden ge- 
nießen noch auf ihre Kinder erben finnen. Aber 
weil fid) niemand daran fehrt, und [wir] bin- 
gehen, af$ ging'$ uns nichts an, muß er uns 
anders heimfuchen und mores [ehren, daß er eine 
Sanpjdagung über die andere über uns fchide, 
oder einen Haufen Landstnechte zu Gajte lade, bie 
uns auf eine Stunde Kaften und Beutel räumen 
und nicht aufhören, teil [jolange] wir einen 
Heller behalten, dazu zu Dank Haus und Hof ver: 
brennen und verheeren, Weib und Kinder fchän- 
den und umbringen. 


243] Hoc verum esse equidem quotidianis 
experimentis discimus, nullam rem aut furto 
aut fraude paratam possessori lucro esse. 
Quot enim esse putas, qui diu noctuque cor- 
radendis et cumulandis opibus se excruciant, 
qui tamen ne teruncio quidem ditiores eva- 
dunt? Et quamquam multum cumulent, tot 
tamen plagis et calamitatibus affecti sunt, ut 
cum voluptate ae gaudio rebus partis frui 
nequeant, neque liberis suis eam hereditatem 
244] relinquant. Verum enim vero eum nemi- 
nem haee moveant atque non secus, ae si 
nostra nihil interesset, agamus, necesse est, 
ut alia ratione nos invisat et sapere doceat, 
ut nempe novis subinde exactionibus exsuga- 
mur, aut numeroso quodam peregrinorum 
militum exercitu nos adoriatur, qui in unius 
horulae spatio ita cistas et marsupia nostra 
exenterent, nec ante depraedandi finem [R. 464 


faciant, quam nobis nullus obolus maneat reliquus; adhaec vastata passim patria aedes nobis 
exurant etiam, neque non uxores et liberos nostros affectos ignominia perimant. 


Und Summa, ftiehlft du viel, fo verfiehe bid) ge- 
wiplich, Dak dir noch jo biel [noch einmal fo viel] 
geftohlen werde, und wer mit Gewalt und Unrecht 
taubt und gewinnt, einen andern leide, ber ihm 
auch afjo mitjpiele. Denn die Kunft fann Gott 
meifterlich, weil jedermann den andern beraubt 
und ftiehlt, daß er einen Dieb mit dem andern 
ftraft; mwo[her] wollte man fonft Galgen und 
Stride genug nehmen? 


Wer ihm nun will fagen laffen, der wiffe, dak 


[e8] Gottes Gebot ijt und für feinen Scherz will 


gehalten fein. Denn ob du uns verachteft, be- 
treugft [betrügft], ftiehlft und raubft, wollen wir’s 


245] Et ut summatim dicam, multum 
furans certo tibi pollicere, multo plura te 
furto amissurum. Tum qui per vim atque 
iniuriam rapto vivit et luero servit, ut alteri 
incommodet, ille alium naneiscetur, a quo 
paria accepturus est. Deus enim huius artis 
est scientissimus, quandoquidem quisque alte- 
rum rapinis ac furto compilat, ut furem fure, 
latronem latrone puniat. Ubi alias sufficiens 
nobis suppeteret ad puniendos fures et patibu- 
lorum et laqueorum copia? 

246] Iam qui amicis dictis commonetur, 
ille certum habeat Dei esse praeceptum, quod 
in iocum converti nolit. Nam etsi nos de- 
ceperis, contempseris aut furto et rapinis 


The Large Catechism. The Seventh Commandment. 


per nor accumulate anything. And indeed, if 
there were a well-ordered government in the 
land, such wantonness might soon be checked 
and prevented, as was the custom in ancient 
times among the Romans, where such char- 
acters were promptly seized by the pate in 
a way that others took warning. 

No more shall all the rest prosper who 
change the open free market into a carrion- 
pit of extortion and a den of robbery, where 
the poor are daily overcharged, new burdens 
and high prices are imposed, and every one 
uses the market according to his caprice, and 
is even defiant and brags as though it were 
his fair privilege and right to sell his goods 
for as high a price as he please, and no one 
had a right to say a word against it. We 
will indeed look on and let these people skin, 
pinch, and hoard, but we will trust in God, 
— who will, however, do this of His own ac- 
cord,— that, after you have been skinning 
and scraping for a long time, He will pro- 
nounce such a blessing on your gains that 
your grain in the garner, your beer in the 
cellar, your cattle in the stalls shall perish; 
yea, where you have cheated and overcharged 
any one to the amount of a florin, your entire 
pile shall be consumed with rust, so that you 
shall never enjoy it. 

And indeed, we see and experience this 
being fulfilled daily before our eyes, that no 
stolen or dishonestly acquired possession 
thrives. How many there are who rake and 
scrape day and night, and yet grow not a 
farthing richer! And though they gather 
much, they must suffer so many plagues and 
misfortunes that they cannot relish it with 
cheerfulness nor transmit it to their children. 
But as no one minds it, and we go on as 
though it did not concern us, God must visit 
us in a different way and teach us manners 
by imposing one taxation after another, or 
billeting a troop of soldiers upon us, who in 
one hour empty our coffers and purses, and 
do not quit as long as we have a farthing 
left, and in addition, by way of thanks, burn 
and devastate house and home, and outrage 
and kill wife and children. 


And, in short, if you steal much, depend 
upon it that again as much will be stolen 
from you; and he who robs and acquires with 
violence and wrong will submit to one who 
shall deal after the same fashion with him. 
For God is master of this art, that since 
every one robs and steals from the other, He 
punishes one thief by means of another. Else 
where should we find enough gallows and 
ropes? 

Now, whoever is willing to be instructed, 
let him know that this is the commandment 
of God, and that it must not be treated as 


649 


650 M. 431. 492. 


zwar nod) zufommen [dulden] unb deinen $0d- 
mut au$jtefen, leiden und dem Vaterunfer nad) 
vergeben und [uns deiner] erbarmen; denn mir 
wiffen, daß bie Frommen bod) genug haben mien, 
und du bir felbjt mehr denn einem andern Scha= 
den tuft. 


Aber da hüte bid) vor, wenn das liebe Armut 
(welches jeßt viel ijt) fommt, fo um den täglichen 
Pfennig faufen und zehren muß, und du zufährft, 
als müßte jedermann deiner Gnade leben, fdjinbejt 
und fehabjt bis auf den Grat [Knochen], dazu mit 
Stolz unb Übermut abweift, dem du jollteft geben 
unb fdenfen, fo geht e8 dahin elend und betrübt, 
und teil e8 [folches] niemandem Hagen Tann, 
idreit und ruft e$ gen Himmel — da Dite bid) 
(fage id) abermal) alS bor dem Teufel jelbit. 
Denn fold) Seufzen und Rufen wird nicht fcher- 
zen, fondern einen 9tadjbtud haben, der bit und 
aller Welt zu fchwer werden wird. Denn e$ wird 
den treffen, der fich der armen, betrübten Herzen 
annimmt und nicht will ungerochen [ungeräcdht] 
laffen. erachteft du e8 aber und trogeft, fo fiehe, 
wen du auf bid) geladen haft; wird dir’s gelingen 
unb wohl gehen, follft du Gott und mich bor aller 
Welt Lügner fchelten. 


Catechismus Maior. Praeceptum VII. 


# 


YW. 411. 442. 


compilaveris; tuam quidem iniuriam aequo 
animo tolerabimus, fortasse propterea non 
illico. fame perituri, tibique, quemadmodum 
nos docet Oratio Dominiea, omnium iniuria- 
rum concessa venia condonabimus tuique mise- | 
rebimur. Probi enim et iusti non possunt non 
exuberare copia, tuque tibi longe maius detri- 
mentum quam alteri concilias. 

247] Sed hic, obsecro, fac attento sis animo 
tibique caveas, ubi pauperes (quorum iam 
magnus est numerus) venerint, quibus num- 
mis diurno labore partis omnia mercanda 
sunt, tuque non secus agis, quam si omnibus 
e tua gratia pendendum sit, ad vivum usque 
deglubens ae rodens, quos etiam superbe a te 
dimissos abigis inhumanissime, quibus dare 
debebas etlargiri gratuito. Illi quidem misere 
a te abeunt et affecti tristitia, et cum nemi- 
nem habeant, cui ista conquerantur, sublata 
in coelum voce Deum ultorem invocant. Haee, 
inquam, iterum atque iterum repétens moneo, 
ut caveas tamquam ipsum cacodaemonem. 
Tales pauperum gemitus et implorationes 
ioculares non erunt, sed vim in se habebunt, 
quae et tibi et universo mundo erit [R.465 
intolerabilis, atque ad eum pertingent, qui 
egenorum et afflictorum cura affieitur ac in- 
iuriam illis illatam non patitur inultam. 


Quodsi haec superbe contempseris aut etiam irriseris, tum vide, quem inimicum tibi feceris. 
Si enim prospere tibi ceciderit, tum Deum et me coram mundo universo mendacii coarguas licet. 


Wir haben genug vermahnt, gewarnt unb ge- 
wehrt; wer e8 nicht achten noch glauben will, den 
laffen wir gehen, bi8 er'8 erfahre. Sod) muß man 
dem jungen Bolf folds einbilden [einprägen], 
daß fie fid) hüten und dem alten, unbändigen 
Haufen nicht nachfolgen, jondern Gottes Gebot 
por Augen halten, daß nicht Gottes Born und 
Strafe auch über fie gehe. Uns gebührt nicht 
weiter, denn zu [agen und zu ftrafen mit Gottes 
Wort; aber baB man [joldem sHffentliden Mut- 
willen fteure, da gehören Fürften und Obrigfeit 
zu, bie felbft Augen und ben Mut hätten, Ord- 
nung zu ftellen und zu halten in allerlei Händel 
und Kauf, auf daß das Armut nicht befchwert und 
perdriidt [unterdritdt] würde, noch fie fic) mit 
fremden Sünden beladen dürften. 


Das fet genug davon gejagt, was ftehlen heiße, 
bab man’s nicht fo eng fpanne, jonbetn gehen 
lajfe, fo weit alS wir mit dem Nadften zu tun 
haben. Und furz in eine Summa, wie in ben 
porigen, zu falfen, ijt dadurch verboten,. erftlich 
dem Nächten Schaden und Unrecht zu tun (wie 
mancherlei Weife zu erbenfen find, Hab’ und Gut 
abzubrechen, [zu] verhindern und vorzuhalten 
[vorzuenthalten]), auch jolches nicht bemilligen 
noch geftatten, jonbern wehren und vorkommen, 
und wiederum geboten, fein Gut [3u] fördern, 
beffern und, wo er Not leidet, helfen, mitteilen, 
borjítreden beide Freunden und Feinden. 


248] Nos abunde satis admonuimus ac de- 
hortati sumus; qui ista neglexerit, aut non 
erediderit, hune missum faciemus, donee suo 
malo harum rerum fecerit periculum. luven- 
tuti tamen haee studiose inculeanda sunt, ut 
sibi caveat, nee veteris et indomitae multitu- 
dinis insequatur vestigia, sed mandatum Dei 
in conspectu habeat, ne et ipsam comprehen- 
249] dat ira et poenae divinae. Nostrum 
officium non latius protenditur, quam ut homi- 
num flagitia indicemus eademque Verbo Dei 
puniamus. "Verum ut tam aperta et mani- 
festa depraedandi ac furandi libido coercea- 
tur, principum et magistratus interest, qui si 
ipsi oculos haberent et animum, in oninibus 
negotiis atque commerciis certam rationem 
atque ordinem constituendi et conservandi, 
neque pauperes gravarentur et opprimerentur, 
neque semet ipsos alienis peccatis onerarent. 

250] Sed iam satis superque dictum est, 
quid sit furari, ne tam angustis id metis con- 
cludatur, sed eo usque sinatur protendi, quo- — 
usque nostra cum proximo exercenda negotia 
protenduntur. Et ut compendio quodam rei 
summam, sieut in aliis praeceptis factitavi- 
mus, perstringam, illud hoc praecepto cautum 
est: primum, ne quam iniuriam inferamus 
proximo (qualeseunque tandem et quam multi- 
plices rationes excogitari possunt opes atque 
substantiam alienam imminuendi, decurtandi, 
impediendi, alienandi) neque his consentiamus 
aut haee fieri patiamur, sed prohibeamus ac 
omnibus modis eius damnum antevertamus. 


251] Contra vero praeceptum est, ut eius bona promoveamus augeamusque, atque, ubi [R.466 
necessitate pressus est, eius inopiam benigne sublevemus, illi impertiamus, prae manu aliquid 


demus, quo fruatur, cum amicis tum inimicis. 


Wer nun gute Werke jucht und begehrt, wird 
hier übrig genug finden, bie Gott von Herzen an 


252] Iam qui bona opera quaerit aut cupit 
facere, hie abunde satis inveniet, quae Deo ex 


The Large Catechism. The Seventh Commandment. 


a jest. For although you despise us, defraud, 
steal, and rob, we will indeed manage to en- 
dure your haughtiness, suffer, and, according 
to the Lord’s Prayer, forgive and show pity; 
for we know that the godly shall nevertheless 
have enough, and you injure yourself more 
than another. 

But beware of this: When the poor man 
comes to you (of whom there are so many 
now) who must buy with the penny of his 
daily wages and live upon’ it, and you are 
harsh to him, as though every one lived by 
your favor, and you skin and scrape to the 
bone, and, besides, with pride and haughtiness 
turn him off to whom you ought to give for 
nothing, he will go away wretched and sor- 
rowful, and since he can complain to no one, 
he will ery and call to heaven, — then beware 
(I say again) as of the devil himself. For 
such groaning and calling will be no jest, but 
will have a weight that will prove too heavy 


for you and all the world. For it will reach 


Him who takes care of the poor sorrowful 
hearts, and will not allow them to go un- 
avenged. But if you despise this and become 
defiant, see whom you have brought upon you: 
if you succeed and prosper, you may before 
all the world call God and me a liar. i 

We have exhorted, warned, and protested 
enough; he who will not heed or believe it 
may go on until he learns this by experience. 
Yet it must be impressed upon the young 
that they may be careful not to follow the 
old lawless crowd, but keep their eyes fixed 
upon God’s commandment, lest His wrath and 
punishment come upon them too. It behooves 
us to do no more than to instruct and reprove 
with God’s Word; but to check such open 
wantonness there is need of the princes and 
government, who themselves would have eyes 
and the courage to establish and maintain 
order in all manner of trade and commerce, 
lest the poor be burdened and oppressed nor 
they themselves be loaded with other men’s 
sins. 

Let this suffice as an explanation of what 
stealing is, that it be not taken too narrowly, 
but made to extend as far as we have to do 
with our neighbors. And briefly, in a sum- 
mary, as in the former commandments, it is 
herewith forbidden, in the first place, to do 
our neighbor any injury or wrong (in what- 
ever manner supposable, by curtailing, fore- 
stalling, and withholding his possessions and 
property), or even to consent or allow such 
a thing, but to interpose and prevent it. And, 
on the other hand, it is commanded that we 
advance and improve his possessions, and in 
case he suffers want, that we help, communi- 
cate, and lend both to friends and foes. 

Whoever now seeks and desires good works 
will find here more than enough such as are 
heartily acceptable and pleasing to God, and 


659 M. 432. 438. 


genebm und gefällig find, dazu mit trefflichem 
Segen begnabet und überfchüttet, daß es reichlich 
[oll vergolten werden, was wir unjerm Nächiten 
zu 9tu und Freundfchaft tun, wie aud) der König 
Salomo lehrt Prov. 19: „Wer fid) des Armen er: 
barmt, der leibet bem Herrn; der wird ihm tvie- 
Det bergelten feinen Lohn.” Da haft du einen 
reihen Herrn, der dir gewiß genug iff und nidjt$ 
wird gebrechen noch mangeln lafjen; fo fannjt bu 
mit fröhlihdem Gemwiffen Dunbertmal mehr, ge- 
nieBen, denn du mit Untreue und Unredt et- 
idreppeljt [erjdindeft, 3ujammenfdarrft]. Wer 
nun des Segen3 nicht mag, ber wird Born und 
Unglüd genug finden. 


Das adjte Gebot. 


Du joffft nicht fafjd) Zeugnis reden wider bei- 
nen Nächten. 


Über unfern eigenen Leib, ehelich Gemahl und 
zeitlich Gut haben wir nod) einen Scha, nämlich 
Ehre und gut Gerücht, welches wir auch nicht ent- 
behren fónnen. Denn e8 gilt nicht, unter den 
Leuten in öffentlicher Schande, bon jedermann 
verachtet, zu leben. Darum will Gott des Näch- 
fter Leumund, Glimpf [guten Namen] und Ge- 
rechtigfeit fo wenig al8 Geld unb Gut genommen 
oder verkürzt haben, auf daß ein jeglicher vor fei- 
nem Weibe, Kind, Gefinde und Nachbar ehrlich 
beftehe [in Ehren daftehe]. Und zum erften ijt 
der gröbite Verjtand diefes Gebots, wie die Worte 
lauten: „Du follft nicht faljd) Zeugnis reden“, 
auf öffentlich Gericht gejtellt, ba man einen armen 
unfhuldigen Mann berffagt und durch falfche 
Zeugen unterdrüdt, damit er geftraft werde an 
Leib, Gut oder Ehre. 


Das scheint nun jest, al3 gehe e$ un8 wenig an, 
aber bei den Juden ift’3 gar ein trefflich, gemein 
Ding gewefen. Denn das Volk war in feinem, 
ordentlichen Regiment gefaßt, und two nod) ein 
fold) Regiment ijt, da geht’3 ohne bieje Sünde 
nicht ab. Urjache ijf bieje: denn two Richter, 
Bürgermeifter, Fürft oder andere Obrigkeit fibt, 
ba fehlt es nimmer, e8 geht nad) der Welt Lauf, 
daß man niemand gerne beleidigen twill, heuchelt 
und redet mad) Gunjt, Geld, Hoffnung oder 
Sreundfchaft; darüber muß ein armer Mann mit 
jeiner Sache berbrüdt [unterdrüdt werden], un- 
recht haben und Strafe leiden. Und ift eine ge- 
meine Plage in der Welt, daß im Gericht felten 
fromme Leute fier. 


Denn e8 gehört bor allen andern Dingen ein 
frommer Mann zu einem Richter und nicht allein 
ein frommer, fondern auch ein weifer, bejcheidener, 
ja auch ein fühner und feder Mann; alfo auch 
gehört ein feder, dazu vornehmlich ein frommer 
Mann zum Zeugen. Denn wer alle Sachen recht 
richten und mit dem Urteil hindurdreifen foll, 
wird oftmals gute Freunde, Schwager, Nachbarn, 
Reiche und Gewaltige erzürnen, bie ihm viel bie- 


Catechismus Maior. 


Praeceptum VIII. T6. 442. 449. 


animo perplacent et grata sunt, adhaec quae 
incredibili quadam benedictione remuneratur 
et amplissime cumulat, ut abunde compense- 
tur nobis, quidquid officii ac humanitatis pro- 
ximo exhibuerimus. Quemadmodum sapien- 
tissimus etiam docet Salomon Prov. 19, 17: 
Foeneratur Domino, qui miseretur pauperis, 
et vicissitudinem suam reddet ei. Habes hic 
253] opulentum Dominum, qui tibi procul 
dubio solvendo est, nec patietur ulla te premi 
aut urgeri penuria, quo adiutore tranquilla 
conscientia in centuplo plus frui potes, quam 
eum perfidia aut iniuria proximi corradere. 
Iam qui hane benedictionem nauseabundus 
fastidit, ille irarum et infortunii abunde in- 
veniet. 


Praeceptum VIII. 


254] Non loqueris contra proximum tuum 
falsum testimonium. 


255] Praeter corpus proprium, legitimam 


coniugem et rem familiarem adhue alius the- 


saurus nobis superest, nempe nominis et famae 
aequabilis atque inviolatae praeclarum testi- 
monium, quo nequaquam carere possumus. 
Neque enim praestat, ut fama parum secunda 
vivamus inter homines, aperte infamia nota- 
256] biles et contempti omnibus. Quocirca 
Deus proximi famam, nomen et iustitiam 
nihilo magis vult imminui aut decurtari quam 
argentum et opes eius patere furto aut de- 
praedationibus, ne quis aut uxoris aut libe- 
rorum aut familiae aut etiam vieini laboret 
257] infamia. Ac primum quidem crassior 
huius praecepti sensus, quemadmodum [R. 467 
ipsa verba sonant (Non loqueris contra proai- 
mum tuum falsum testimonium), ad negotia 
forensia referendus est, ubi miser aliquis et 
innocens accusatur falsisque testibus oppri- 
mitur, ut luendo poenas aut corporis aut rei 
aut famae in periculum veniat. 

258] Iam hoc perinde.apparet, quasi parum 
ad nos pertineat. Ceterum apud Iudaeos res 
fuit vehementer usitata et communis, siqui- 
dem populus optimis legibus gubernabatur. 
Et ubi etiam hodie est respubliea ad hune 


modum instituta, non potest non ei peccato - 


locus esse. Cuius rei haee causa est: Ubi 
enim pro tribunali iudices, consules, principes 
aut alii magistratus cognoscendis causis dant 
operam, hie fieri non potest, quin pro huius 
mundi usitata consuetudine res agatur; nemo 
libenter potentiorem laedere sustinet, sed quis- 
que assentatur et loquitur ad gratiam, victus 


‚aut nummis aut spe aut amicitia. Unde fit, 


ut miser aliquis vietus et oppressus causa 
cadere ac poenas pendere cogatur. Estque 
communis quaedam in mundo clades atque 
calamitas, quod iudieio perraro praesunt viri 
boni et integri. 

259] Neque enim quivis ei rei invenitur ap- 
positus, sed cumprimis necesse est, ut is, qui 
iudieis funeturus est officio, vir sit probus et 
pius, et non tantum probus, verum etiam 
prudens sit et perspicax, nee minori audacia 
et animi fortitudine praeditus. Non secus 
quoque operae pretium, ut, qui testem acturus 
est, vir sit fortis ac vitae inculpatae. Qui 


enim in omnibus causis semper iuste iudicare, 


E 
1 
1 


The Large Catechism. The Eighth Commandment. 


in addition are favored and crowned with ex- 
cellent blessings, that we are to be richly com- 
pensated for all that we do for our neighbor’s 
good and from friendship; as King Solomon 
also teaches Prov. 19,17: He that hath pity 
upon the poor lendeth unto the Lord; and 
that which he hath given will He pay him 
again. Here, then, you have a rich Lord, who 
is certainly sufficient for you, and who will 
not suffer you to come short in anything or 
to want; thus you can with a joyful con- 
science enjoy a hundred times more than you 
could scrape together with unfaithfulness and 
wrong. Now, whoever does not desire the 
blessing will find wrath and misfortune 


enough. 


The Eighth Commandment. 


Thou shalt not bear false witness against 
thy neighbor. 


Over and above our own body, spouse, and 
temporal possessions, we have yet another 
treasure, namely, honor and good report [the 
illustrious testimony of an upright and un- 
sullied name and reputation], with which we 
cannot dispense. For it is intolerable to live 
among men in open shame and general con- 
tempt. Therefore God wishes the reputation, 
good name, and upright character of our 
neighbor to be taken away or diminished as 
little as his money and possessions, that every 
one may stand in his integrity before wife, 
children, servants, and neighbors. And in the 
first place, we take the plainest meaning of 
this commandment according to the words 
(Thou shalt not bear false witness), as per- 
taining to the public courts of justice, where 
& poor innocent man is accused and oppressed 
by false witnesses in order to be punished in 
his body, property, or honor. 


Now, this appears as if it were of little 


concern to us at present; but with the Jews 


it was quite a common and ordinary matter. 
For the people were organized under an ex- 
cellent and regular government; and where 
there is still such a government, instances 
of this sin will not be wanting. The cause of 
it is that where judges, burgomasters, princes, 
or others in authority sit in judgment, things 
never fail to go according to the course of 
the world; namely, men do not like to offend 
anybody, flatter, and speak to gain favor, 
money, prospects, or friendship; and in con- 
sequence a poor man and his cause must be 
oppressed, denounced as wrong, and suffer 


punishment. And it is a common calamity in 


the world that in courts of justice there sel- 
dom preside godly men. 


For to be a judge requires above all things 
a godly man, and not only a godly, but also 
a wise, modest, yea, a brave and bold man; 
likewise, to be a witness requires a fearless 


. and especially a godly man. For a person 


who is to judge all matters rightly and carry 


653 


654 M. 433—435. Catechismus Maior. 
nen ober jchaden finnen; darum muß er gar blind 
fein, Augen und Ohren zugetan, nicht fehen nod) 
hören denn ftrads bor fid, was ihm vorkommt, 
und dem nad) Schließen. 


Sarum ijt nun erftlich dies Gebot gejtellt, daß 
ein jeglicher jeinem Nächiten helfe zu feinem Mech- 
ten und Da$jefbe nicht hindern noch beugen laffe, 
fondern fördere und ftrads darüber halte, Gott 
gebe [gleichviel ob] e8 fet Richter ober Zeuge, und 
treffe an [betreffe], was e8 wolle. Und fonderlid 
ijt hiermit unfern Herren Suriften ein Biel ge- 
ftecft, bab fie zujehen, recht und aufgeriht [auf- 
richtig] mit den Sachen umgehen, twas recht ijt, 
recht bleiben laffen und wiederum nicht verdrehen 
nod) vermänteln oder [ver]ichweigen, unangefehen 
Geld, Gut, Ehre oder Herrihhaft. Das ift ein 
Stüdf und der gröbfte Verftand biefe8 Gebots bon 
allem, ba$ vor Gericht gefchieht. 


Danach greift eS gar viel weiter, wenn man’s 
joll ziehen ins geijtliche Gericht ober Regiment; 
da geht’3 aljo, daß ein jeglicher wider feinen Nädy- 
ften füljdjfid) zeugt. Denn wo fromme Prediger 
und Chriften find, bie haben bot der Welt dag 
Urteil, dap fie Keger, abtrünnige, ja aufrithre- 
tijde und verzweifelte Böfewichte heißen. Dazu 
muß fid Gottes Wort aufs fdünblidjite und gif: 
tigfte verfolgen, lüjterm, Tügenftrafen, verfehren 
und füljdjlid) ziehen und deuten faffen. Aber das 
gehe feinen Weg; denn e8 iff der blinden Welt 
Art, ba fie Die Wahrheit unb Gottes Kinder ver- 
2 oia und verfolgt unb bod) für feine Sünde‘ 
achtet. 


Qum dritten, jo uns allzumal belangt, ift in 
diejem Gebot verboten alle Sünde der Zunge, daz 
duch man dem Nächften mag Schaden tun oder 
zu nahe fein. Denn falfh Zeugnis reden ift nichts 
anderes denn Mtundwerf. Was man nun mit 
Mundiwerk wider den Nadften tut, das will Gott 
gewehrt haben, e8 feien falfde Prediger mit ber 
Lehre und Läftern, falfche Richter und Zeugen mit 
dem Urteil oder jonjt außer dem Gericht mit 
Giigen und Übelreden. Daher gehört [onberlid) 
das leidige, jchändfiche Lafter: afterreden oder ber- 
leumben, damit un3 der Teufel reitet, davon viel 
zu reden wäre. Denn e$ ijt eine gemeine fchäb- 
lide Plage, daß jedermann lieber Böfes denn 
Gutes bon dem Nächften hort fagen, unb wiewoh! 
wir jefbft jo bodje find, dak wir nicht leiden fin- 
nen, daß uns jemand ein 558 Stüc nachjage, fon- 
dern jeglicher gerne wollte, dah alle Welt Goldenes 
bon ihm redete, bod) finnen wir nicht hören, daß 
man das Beite bon andern fage. 


Derhalben follen wir merken, folche Untugend 
zu meiden, Dak niemand 3ugelaffen [erlaubt] ift, 
jeinen Nächften öffentlich zu [ber]urteilen und 


Praeceptum VIII. 98. 443—445. 


neque vim aut iniuriam inferre iustitiae volu- 
erit, ei saepieule amici, affines, cognati, vieini, 
potentes ae divites laedendi erunt et offen- 
dendi, qui multum illi aut obesse aut prodesse 
queant. Quocirea omnino caecus sit oportet, 
ut clausis et auribus et oculis nihil audiat 
aut videat, praeterquam quae illi exponuntur, 
ut secundum illa ferat sententiam, d 

260] Primum ergo eo tendit huius prae- 
cepti constitutio, ut quivis proximo in [R.468 
eius iure tuendo ferat suppetias neque obstet, 
neve alio malitiose torqueat aut torqueri 
sinat, verum omnibus modis promoveat illique 
interrite patrocinetur, sive iudicis sive testis 
personam obtinuerit, quaecunque tandem res 
261] in contentionem venerit. Cumprimis 
vero hoe loco iureperitis meta praefixa est, quo 
diligenter videant, ut causas forenses iuste 
tractent atque integre, ut, quod iustum est, 
iustum esse patiantur, et contra, ne suis im- 
posturis et technis nigra in candida vertant 
et prava recta faciant, aut verum reticentes 
tacitum praetereant, nullo respectu pecunia- 
rum, opum, dignitatis atque potentiae habito. 


. Et haec est una pars huius praecepti et sen- 


sus aliquanto crassior de omnibus, quae agun- 
tur in iudicio. 

262] Deinde multo latius patet, si in spiri- 
tuale iudicium aut regimen referatur, ubi ita 
agitur, ut quivis adversus proximum suum 
falsum loquatur testimonium. ^ Übicunque 
enim gentium probi agunt Christiani et prae- 
dieatores, eo iam damnati sunt coram mundo 
iudicio, ut pro haereticis et apostatis habe- 
antur, imo potius ut seditiosi et perditissimi 
latrones dicantur et aestimentur. Adhaec Dei 
quoque Verbum turpissime et virulentissime 
insectationem patitur, blasphematur, mendacii 
arguitur, malitiose pervertitur et falso hue et 
ilue torquetur ac depravatur. Sed haee in 
praesentia quidem missa faciamus. Ea enim 
caeci mundi natura est, ut veritatem et filios 
Dei improbe eondemnet et iniuriose insectetur, 
neque tamen hoc faetum peccati loco aestimet. 

263] Tertio, quod ad nos omnes pertinet, 
omne peccatum linguae, quo famam proximi 
denigrare aut laedere possumus, hoe praecepto 
interdictum est. Nam loqui falsum testimo- 
nium nihil aliud quam oris et linguae opus est. 
Iam quaecunque ratione linguae operibus pro- 
ximus offenditur, hoc Deus prohibet, [R.469 
sive illud fiat per falsos doctores, perversa 
doctrina et blasphemiis, sive per iniquos testes 
et iudices, falso iudicio, sive extra forum men- 
264] daciis et linguae virulentia. Hucque im- 
primis pertinet detestabile illud vitium detra- 
ctionis sive calumniae, quod diabolus penitus 
nobis insevit et inspiravit, de quo perquam 
multa verba facienda forent. Est enim haec 
quaedam perniciosa et communis calamitas, 
ut quivis mala de proximo quam bona audire 
malit. Et quamquam ipsi tam sumus mali, 
ut, si quis mali quid de nobis referat, ferre id 
non possimus, sed quivis optaret, ut nemo non 
optima et aurea quaeque de se praedicaret, 
audire tamen non possumus, ut et de aliis . 
optima praedicentur. : 

Quare ad devitandum hoc vitium discamus 
265] nemini videlicet concessum esse proxi- 
mum suum propalam iudicare et obiurgare, - 


The Large Catechism. The Eighth Commandment. 


them through with his decision will often 
offend good friends, relatives, neighbors, and 
the rich and powerful, who can greatly serve 
or injure him, Therefore he must be quite 
blind, have his eyes and ears closed, neither 
see nor hear, but go straight forward in every- 
thing that comes before him, and decide ac- 
cordingly. 

Therefore this commandment is given first 
of all that every one shall help his neighbor 
to secure his rights, and not allow them to be 
hindered or twisted, but shall promote and 
strictly maintain them, no matter whether 
he be judge or witness, and let it pertain to 


whatsoever it will. And especially is a goal 


set up here for our jurists that they be care- 
ful to deal truly and uprightly with every 
case, allowing right to remain right, and, on 
the other hand, not perverting anything [by 
their trieks and technical points turning black 
into white and making wrong out to be right], 
nor glossing it over or keeping silent con- 
cerning it, irrespective of a person’s money, 
possession, honor, or power. This is one part 
and the plainest sense of this commandment 
concerning all that takes place in court. 

Next, it extends very much further, if we 
are to apply it to spiritual jurisdietion or 
administration; here it is a common occur- 
rence that every one bears false witness 
against his neighbor. For wherever there are 
godly preachers and Christians, they must 
bear the sentence before the world that they 
are called heretics, apostates, yea, seditious 
and desperately wicked miscreants. Besides, 
the Word. of God must suffer in the most 
shameful and malicious manner, being per- 
secuted, blasphemed, contradicted, perverted, 
and falsely cited and interpreted. But let 
this pass; for it is the way of the blind world 
that she condemns and persecutes the truth 
and the children of God, and yet esteems it 
no sin. 

In the third place, what concerns us all, 
this commandment forbids all sins of the 
tongue whereby we may injure or approach 
too closely to our neighbor. For to bear false 
witness is nothing else than a work of the 
tongue. Now, whatever is done with the 
tongue against a fellow-man God would have 
prohibited, whether it be false preachers with 
their doctrine and blasphemy, false judges 
and witnesses with their verdict, or outside 
of court by lying and evil-speaking. Here be- 
longs particularly the detestable, shameful 
vice of speaking behind a person’s back and 
slandering, to which the devil spurs us on, 
and of which there would be much to be said. 
For it is a common evil plague that every one 
prefers hearing evil to hearing good of his 
neighbor; and although we ourselves are so 
bad that we cannot suffer that any one should 
say anything bad about us, but every one 
would much rather that all the world should 
speak of him in terms of gold, yet we cannot 
bear that the best is spoken about others. : 

. Therefore, to avoid this vice we should note 
that no one is allowed publiely to judge and 


LP 
7 
adi L] 
—" 


656 M. 435. 436. 


[gu] ftrafen, ob er ihn gleich fieht jünbigen, er 
babe denn Befehl zu richten und [zu] ftrafen. 
Denn e8 ijt gar ein großer Unterfchied zwijchen 
den zweien: Sünde ridhten und Sünde twiffen. 
Willen magjt du fie wohl, aber richten follft du fie 
nidt. Sehen und hören fann ich wohl, dag mein 
Nächfter fiindigt, aber gegen andere nachzujagen 
babe ich feinen Befehl. Wenn ic) nun zufahre, 
richte und urteile, fo falle id) in eine Sünde, die 
größer ijt denn jene. Weikt bu eS aber, jo tue 
nicht anders, denn mache aus den Ohren ein Grab 
unb [darte e$ zu, bi3 dap bir befohlen werde, 
Richter zu fein und von Amts wegen zu ftrafen. 


Das heifer nun Afterreder, bie e$ nicht bei dem 
Wiffen bleiben laffen, fondern fortfahren und ins 
Gericht greifen, und wenn fie eim Stüdlein bon 
einem andern ipifjen, tragen fie es in alle Wintel, 
figeln und frauen [fragen] fid, daß fie mögen 
eines andern Unluft rühren wie die Säue, jo fid) 
im fot wälzen und mit dem Rüffel darin wühlen. 
Das ijt nichts anderes, denn Gott in fein Gericht 
und Amt fallen, urteilen und ftrafen mit dem 
fhärfiten Urteil. Denn fein Richter höher trafen 
fann noch wetter fahren, denn daß er jage: Diejer 
iff ein Dieb, Mörder, Verräter ujto. Darum wer 
fi folches unterfteht, bom Nächten zu fagen, 
greift ebenjo weit als Kaifer und alle Obrigkeit. 
Denn ob du das Schwert nicht führft, jo brauchit 
bu Dod) deiner giftigen Zunge, bem Nächten zu 
Scand’ und Schaden. 


Catechismus Maior. 


Praeceptum VIII. YB. 445. 446, 


tametsi eundem peccantem videat, nisi prius 
iudicandi et puniendi potestatem conereditam 
266] acceperit. Multo enim haee duo seiuncta 
sunt discrimine: peccatum iudicare et peccati 
esse conscium. Nosse quidem potes peccatum, 
verum tuum non est idem quoque iudicare. 
Proximum meum peccantem audire et videre 
possum, verum ut eundem quoque traducam 
apud alios, sua peccata palam faciendo, in 
mandatis non habeo. Iudicans ergo alium et 
condemnans in maius et gravius delictum pro- 
labor, quam ille erat obnoxius. taque si 
alicuius delieti conscius es, nihil aliud facies, 
quam ut obstruetis ore et auribus sepultum 
relinquas in pectore, donec iudicis provincia 
tibi tradita fuerit et offieium puniendi com- 
missum. 

267] Iam illi dieuntur obtrectatores seu 
quadruplatores, qui non contenti sunt se alie- 
norum delictorum esse conscios, verum iudi- 
candi quoque partes sibi sumunt, atque, ubi 
quidpiam de alio resciverint, in omnes id dif- 
fundunt angulos passim deferentes, [R.470. 
semet voluptuose titillantes et perfricantes 
alterius sordes movendo, quemadmodum lutu- 
lenta sus in suo coeno se volutat et rostrum 
268] foede immergit. Et hoc nihil aliud est, 
quam Deo in iudicium et officium eius pro- 
caciter irrumpere, ac iudicio omnium acer- 
bissimo cóndemnare atque punire. Neque 
enim ullus iudex quempiam graviore potest 
punire supplicio, quam si dixerit: Hie fur 
est, hie homicida est, proditor est ete. Quare 
quieunque tantum sibi sumpserit audaciae, ut 
non vereatur de proximo quidvis petulanter 


evomere, ille tantum sibi sumit potestatis, quantum Caesar et omnes magistratus sibi vindi- 


eant. 


Nam.quamquam gladii potestatem non usurpes, tua tamen maledica, mordaci et viru- 


lenta lingua uteris, qua bacchans in proximum eius famae perpetuas maculas inuris. 


Darum will Gott gewehrt haben, dak niemand 
bent andern übel nachrede, wenn er’3 gleich fchul- 
dig iff, unb Diejer [e$] wohl weiß; viel weniger, 
jo er'8 nicht weiß und allein bom Hörenfagen ge- 
nommen hat. Sprichit bu aber: Soll ich’3 denn 
nicht fagen, wenn es bie Wahrheit ijt? Antwort: 
Warum trägft bu e8 nicht bor ordentliche Richter? 
Sa, ich Fann’3 nicht öffentlich bezeugen [mit Beu- 
gen beweifen]; jo möchte man mir vielleicht übers 
Maul fahren und [mich] übel abtweijen. Ei, fie- 
ber, reuchit du [ried)ft bu] den Braten, trauft du 
nicht [getrauft Du bid) nicht], vor geordneten Per- 
fonen zu ftehen und zu verantworten, fo halte aud) 
das Maul; weißt bu e$ aber, fo twiffe e8 für dich, 
nicht für einen andern; denn too bu es eiter 
fagft, ob e8 gleich wahr ijt, jo beftebjt Du doch moie 


ein Lügner, weil du es nicht fannft wahr machen, _ 


tuft dazu wie ein Böfewicht. Denn man foll nie- 
mand feine Ehre und Gerücht nehmen, e3 fet ihm 
denn gubor genommen öffentlid. 


Alfo heißt nun falfch Gezeugnis [Zeugnis] alles, 
was man nicht, wie fich’S gehört, übermweifen [be- 
weijen] fann. Darum, was nicht mit genugfamer 
Beweijung offenbar ijt, fol niemand offenbar 
machen noch für Wahrheit jagen, und Summa: 
was heimlich ijt, foll man heimlich bleiben laffen 
oder je heimlich ftrafen, wie mir hören twerden. 


‚nem et sycophantam agis. 


269] Eam ob rem Deus prohibet, ne quis 
alterum maledico dente carpat, aut alteri pro- 
brose detrahat, etiamsi reus sit ille, et hic 
rem probe compertam habeat; multo minus 
vero, quando rei ipsius ignarus ex aliorum 
tantum relatu quid accepit. Dices autem: 
270] Cur vero reticerem, cum verum esse 
certus sim? Respondeo: Cur non defers eum 
ad legitimum iudicem? Sed, inquis, hoc ipsum 


certo testimonio non possum evincere, unde 


perieulum est, ne falso intentatae calumniae 
poenas incurram. Hinc illae lacrimae, hoc 
ilud est, quod pertimescis. Quodsi non tan- 
tum tibi fidis, ut coram ordinatis personis rem 
transigas atque respondeas, vide, ut os tuum 
etiam privatim compescas digito. Sin autem 
conscius es, tibi scias, non alteri. Ubi enim 
latius sparseris, etsi verum fuerit, non nisi 
impudenter mendax eris, cum verum id esse 
evincere nequeas: adhaec sceleratum nebulo- 
Nemo enim per 
ealumniam suo nomine aut fama fraudandus 
est, nisi ante propalam damnatus iudicis sen- 
tentia ea dispoliatus est. 

271] Proinde falsum loqui testimonium 
omne illud loqui dicitur, quod aliquem [R. 471 
fecisse aperte, et quemadmodum decet, non 
272] possumus evincere. Quocirca quidquid 
sufficienti testimonio nondum satis manifestum 
est, hoc nemini revelandum est aut pro vero 
referendum. Et in summa, quidquid occultum 


The Large Catechism. The Eighth Commandment. 


reprove his neighbor, although he may see 
him sin, unless he have a command to judge 
and to reprove. For there is a great differ- 
ence between these two things, judging sin 
and knowing sin. You may indeed know it, 
but you are not to judge it. I can indeed see 
and hear that my neighbor sins, but I have no 
command to report it to others. Now, if 
I rush in, judging and passing sentence, I fall 
into a sin which is greater than his. But if 
you know it, do nothing else than turn your 
ears into a grave and cover it, until you are 
appointed to be judge and to punish by virtue 
of your office. 


Those, then, are called slanderers es are 
not content with knowing a thing, but proceed 
to assume jurisdiction, and when they know 
a slight offense of another, carry it into every 
corner, and are delighted and tickled that 
they can stir up another's displeasure [base- 
ness], as swine roll themselves in the dirt and 
root in it with the snout. This is nothing 
else than meddling with the judgment and 
office of God, and pronouncing sentence and 
punishment with the most severe verdict. For 
no judge ean punish to a higher degree nor 
go farther than to say: “He is a thief, a mur- 
derer, a traitor,” etc. Therefore, whoever pre- 
sumes to say the same of his neighbor goes 
just as far as the emperor and all govern- 
ments. For although you do not wield the 
sword, you employ your poisonous tongue to 
the shame and hurt of your neighbor. 


God therefore would have it prohibited, 
that any one speak evil of another even though 
he be guilty, and the latter know it right 
well; much less if he do not know it, and 
have it only from hearsay. But you say: 
Shall I not say it if it be the truth? Answer: 
Why do you not make accusation to regular 
judges? Ah, I cannot prove it publicly, and 
hence I might be silenced and turned away in 
a harsh manner [incur the penalty of a false 
accusation]. “Ah, indeed, do you smell the 
roast?" If you do not trust yourself to stand 
before the proper authorities and to make 
answer, then hold your tongue. But if you 
know it, know it for yourself and not for 
another. For if you tell it to others, although 
it be true, you will appear as a liar, because 
you eannot prove it, and you are, besides, 
acting like a knave. For we ought never to 
deprive any one of his honor or good name 
unless it be first taken away from him 
publiely. 


False witness, then, is everything which can- 
not be properly proved. Therefore, what is 
not manifest upon suflicient evidence no one 
shall make public or declare for truth; and, 
in short, whatever is secret should be allowed 
to remain secret, or, at any rate, should be 


Concordia Triglotta. 


42 


657 


658 M. 436. 437. 


Darum, mo dir ein unniig Maul vorfommt, das 
einen andern austrägt und berleumbet, jo rede 
ihm frifeh unter Augen, daß er fchamrot erde, 
fo wird mancher das Maul halten, der fonft einen 
armen Menfchen in$ Gejdret bringt, daraus er 
fcehwerlich wieder fommen fann. Denn Ehre und 
Glimpf [guter Name] ijf bald genommen, aber 
nicht bald twieder[ge] geben. 


Catechismus Meaior.'‘ 


Praeceptum VIII. YW. 446. 447, 


et arcanum est, hoc in occulto sinendum est, 
aut occulte, quemadmodum audiemus, redar- 
273] guendum. Quare ubicunque in detracto- 
rem incideris, alterius dicta ac facta contume- 
liose deferentem ac petulanter in quempiam 
debacchantem, audacter huic in os obsiste, ut 
pudore suffundatur. Ita futurum est, ut cre- 
bro quis os suum obstruat, qui alioqui mise- 
rum aliquem in ora hominum pestifera detra- 


ctione diffunderet, eas notas ac maculas inusturus, quas aegre aut nunquam possis eluere. 
Praeclari enim nominis ac integrae famae testimonium cito alicui eripitur, sed semel ereptum 


non perinde facile recuperatur. 


Wlfo fiehft du, daß furzum verboten iit, bon dem 
Nächiten etwas Böfes zu reden, doch ausgenommen 
weltliche Obrigkeit, Prediger, Vater und Mutter, 
Dak man dennoc dies Gebot fo veritehe, daß das 
Böfe nicht ungeftraft bleibe. Wie man nun laut 
des fünften Gebots niemand jdhaden foll am Leibe, 
Doch ausgezogen [befonders ausgenommen] Mei- 
fter Hanfen [den Henker], der feines Amts halben 
dem Nächiten fein Gutes, fondern nur Schaden 
und Böfes tut und nicht wider Gottes Gebot fün- 
Digt, darum daß Gott fold) Amt bon feinetwegen 
geordnet hat; denn er ihm die Strafe jeines Ge- 
fallen3 vorbehalten hat, wie er im erften Gebot 
dräuet: aljo auch, wiewohl ein jeglicher für feine 
Perjon niemand richten noch verdammen foll, doch, 
too e8 Die nicht tun, denen e8 befohlen ijt, jüm- 
digen fie ja fo wohl, als der’3 außer dem Amt bon 
fid) felbit tate. Denn hier fordert die Not, bon 
dem Übel zu reden, Klagen bot[gu]bringen, [31] 
fragen und zeugen, und geht nicht anders zu denn 
mit einem Arzt, der zumeilen dem, den er heilen 
fol, an heimliche Orte fehen und greifen muß. 


?(fjo find Obrigkeit, Vater und Mutter, ja auch ' 


Brüder und Schweitern unb fonft gute Freunde 
untereinander jchuldig, wo es not und nüße ijt, 
BoHfes zu ftrafen. 


Das wäre aber die rechte Weife, wenn: man die 
Ordnung nad) dem Evangelio hielte Matth.18, da 
Chriftus jpricht: „Sündiget dein Bruder an bir, 
fo gehe hin und ftrafe ihn zwifchen dir unb ihm 
allein.“ Da haft du eine föftliche, feine Lehre, bie 
Bunge wohl zu regieren, bie wohl zu merken ijt 
wider den feibigen Mibbrauch. Danad) richte bid) 
nun, Dak du nicht fo bald den Nachften anderswo 
austrageft und ihm nachredeft, fondern ihn heim: 
lid) vermahneft, daß er fid) beffere. Desgleichen 
auch wenn dir ein anderer etwas zu Ohren trägt, 
twas biejet oder jener getan hat, Tehre ihn aud) 
alfo, daß er hingehe und ftrafe ihm felbft, wo er’3 
gejehen hat; mo nicht, Dak er ba8 Maul halte. 


Solches magft du aud) lernen aus tüglidem 
Hausregiment. Denn fo tut der Herr im Haus; 
wenn er fieht, daß der Knecht nicht tut, was er 
foll, jo fpricht er ihm felbit zu. Wenn er aber 
jo toll wäre, ließe den Knecht daheim fiken und 
ginge heraus auf bie Gajfen, den Nachbarn iiber 
ihn zu Hagen, würde er freifid) miiffen hören: 
Du Narr, was geht’3 ung an? Warum [agit bu 


mutata vita resipiscat. 


274] Ita vides, in universum interdictum 
esse mali quidpiam loqui de proximo, exceptis 
tamen magistratibus, concionatoribus et pa- 
rentibus, ut hoe praeceptum ita intelligatur, 
ne vitia impunita maneant. Iam quemadmo- 
dum quinto praecepto neminem iubemur lae- 
dere, excepto tamen carnifice, qui ex officio 
nemini commodat, sed irrogatis suppliciis 
offieit omnibus, neque tamen praeceptum Dei 
transgreditur, propterea quod Deus huius of- 
fieii procurationem sua gratia constituerit; 
nam poenarum irrogationem, suae voluntati 
reservavit, ut in praecepto primo minatur: 
ita quoque, quamquam nemo, quantum ad pro- 
priam personam attinet, alium iudicare neque 
damnare debeat, tamen ubi hoe non faciunt ii, 
quibus hoe demandatum est, equidem ii non 
minus peccant ob negligentiam quam illi, qui 
extra officium hoc iniussi faciunt. Hic enim 
exigit necessitas, ut de vitiis sermo habeatur, 
ut accusentur, deferantur in iudicio, perqui- 
rantur et testimonio comprobentur. [R.472 
275] Neque secus agitur, quam cum medico, 
qui nonnunquam aegroti, quem curandum 
suscepit, loca arcana contueri et contrectare 
necessitate cogitur. Ita quoque magistratus, 
parentes, fratres atque. sorores, tum qui amici 
sunt inter se, hoc mutuo obstringuntur officio, 
ut, ubi utile fuerit ac necessarium, alter 
alterius vicissim reprehendat vitia. 

276] Ceterum haec recta esset ratio ob- 
iurgandi vitia, si ordinem praescriptum in 
evangelio observaremus, ubi Christus inquit 
Matth. 18, 15: Si peccaverit in te frater tuus, 
vade et corrige eum inter te et ipsum solum. 
Vides hie praeclaram doctrinam tibi proposi- 
tam, qua linguam gubernabis, quae etiam 
diligenter animadvertenda est contra perni- 
ciosum detrahendi abusum et vitium. Ad 
huius itaque doctrinae amussim tuam vitam 
institue, ne tam cito proximi tui famam in 
vulgus efferas, eumque foede ac turpiter tra- 
dueas, sed occulte corripias ac moneas, ut 
Similiter alium quo- 
que aliquid tibi susurrantem aut deferentem, 
quid hie aut alter flagitiose designaverit, doce 
facere, ut eat illumque ipsum corripiat, si 
viderit; sin minus, ut os a detractione clau- 
sum teneat. sa Fran 

277] Hoc etiam discere potes ex quotidiana 
rei familiaris procuratione. Ita enim agere 
solet paterfamilias, videns servum suum ces- 
sare aut suo non fungentem gnaviter officio, 
ipse per se eundem obiurgat et admonet officii. 
Verum si tam vecors esset et amens animi, ut, 
relicto domi compressis (quod aiunt) manibus 
desidente servo, in forum progressus servilem 


The Large Catechism. The Eighth Commandment. 


secretly reproved, as we shall hear. There- 
fore, if you encounter an idle tongue which 
betrays and slanders some one, contradict 
such a one promptly to his face, that he may 
blush; thus many a one will hold his tongue 
who else would bring some poor man into bad 
repute, from which he would not easily extri- 
. cate himself. For honor and a good name are 
easily taken away, but not easily restored. 

Thus you see that it is summarily forbidden 
to speak any evil of our neighbor, however, 
the civil government, preachers, father and 
mother excepted, on the understanding that 
this commandment does not allow evil to go 
unpunished. Now, as according to the Fifth 
Commandment no one is to be injured in 
body, and yet Master Hannes [the execu- 
tioner] is excepted, who by virtue of his oflice 
does his neighbor no good, but only evil and 
harm, and nevertheless does not sin against 
God’s commandment, because God has on His 
own account instituted that office; for He 
has reserved punishment for His own good 
pleasure, as He threatens in the First Com- 
mandment, — just so also, although no one 
has a right in«his own person to judge and 
condemn anybody, yet if they to whose office 
it belongs fail to do it, they sin as well as he 
who would do so of his own accord, without 
such office. For here necessity requires one to 
speak of the evil, to prefer charges, to inves- 
tigate and testify; and it is not different 
from the case of a physician who is sometimes 
compelled to examine and handle the patient 
whom he is to cure in secret parts. Just so 
governments, father and mother, brothers and 
sisters, and other good friends, are under obli- 
gation to each other to reprove evil wherever 
it is needful and profitable. 

But the true way in this matter would be 
to observe the order according to the Gospel, 
Matt. 18, 15, where Christ says: If thy 
brother shall trespass. against thee, go and 
tell him his fault between thee and him alone. 
Here you have a precious and excellent teach- 
ing for governing well the tongue, which is 
to be carefully observed against this detest- 
able misuse. Let this, then, be your rule, that 
you do not too readily spread evil concerning 
your neighbor and slander him to others, but 
admonish him privately that he may amend 
[his life]. Likewise, also, if some one report 
to you what this or that one has done, teach 
him, too, to go and admonish him personally, 
if he have seen it himself; but if not, that he 
hold his tongue. 

The same you can learn also from the daily 
government of the household. For when the 
master of the house sees that the servant does 
not do what he ought, he admonishes him 
personally. But if he were so foolish as to 
let the servant sit at home, and went on the 
streets to complain of him to his neighbors, 


659 


Catechismus Maior. 


660 3n. 437. 498. 


e8 ihm felbjt nicht? Siehe, daS müre nun recht 
brüberlid) gehandelt, dak dem übel geraten würde 
und dein Nädjfter bei Ehren bliebe. Wie ad) 
Chriftus bafelbjt fagt: „Höret er dich, fo haft du 
deinen Bruder gewonnen.” Da haft du ein grok, 
trefflid) Werk getan; denn meinft bu, daß ein gez 
ring Ding fet, einen Bruder gewinnen? Lak alle 
Mönche und heiligen Orden mit allen ihren Wer: 
fen zu Haufe gefcdymelzt hervortreten, ob fie den 
Ruhm finnen aufbringen, daß fie einen Bruder 
gewonnen haben. 


lucrifacere? 


Praeceptum VIII. YW. 447. 418. 


socordiam vicinis conquereretur, haud dubie 
ab iisdem audire cogeretur: Quid vero hoe 
nostra interest, o caput multis modis ridicu- 
278] lum? Cur illi ipsi ista non exprobras? 
Ecce, ad hunc quidem modum fraterne ageres, 
ut emendarent [emendarentur] vitia, et pro- 
ximi tui fama maneret salva atque integra. 
Sieut etiam Christus ipse eodem loco testatur, 
inquiens: Si te audierit, ammam fratris tw 
lucratus es. Ita quidem magni ac [R.473 
memorabilis operis auctor exstitisses. Aut 
tu forte rem leviculam esse existimas fratrem 


Sine vero omnes monachos ac sacros ordines ad unum in unam massam conflatos 


prodire, num tantam sibi laudem vindicare possint, se suis operibus vel unum lucratos esse 


fraterculum. 


Weiter lehrt Chriftus: „Will er dich aber nicht 
hören, fo nimm noch einen oder ziween zu Dit, 
auf dak alle Sache beftehe auf ziweier oder dreier 
Zeugen Mund”, afjo bab man je mit dem jelbft 
handle, den e8 belangt, und nicht hinter jeinem 
Wiffen ibm nadjrebe. Will aber folches nicht hel- 
fen, fo trage e8 dann öffentlich vor bie Gemeinde, 
eS fet bor meltlihem oder geiftlihdem Gericht. 
Denn hier ftehft du nicht allein, jonbern haft jene 
Zeugen mit dir, durch melde bu den Schuldigen 
übermweiien fannjt, darauf der Richter gründen, 
urteilen und ftrafen fann. So fann man orbentz 
lid) und recht dazu fommen, da man bem Böfen 
wehrt oder beffert; fonft, wenn man einen andern 
mit dem Maul umträgt durch alle Winkel und den 
Unflat rührt, wird niemand gebeffert, und da- 
nach, wenn man ftehen und zeugen foll, will man’s 
nicht gefagt haben. Darum gefchahe jolhen Mäu= 
lern recht, daß man ihnen den Rigel wohl büßte 
[die Luft zum BVerleumbden entgelten ließe und fo 
austriebe], daß fid andere daran ftiepen. Wenn 
du e8 deinem Stüdjften zur Befferung oder aus 
Liebe der Wahrheit täteft, würdeft du nicht Deim- 
lich Schleichen noch den Tag und Licht jdeuen. 


279] Eodem loco Christus docet ulterius: 
Si autem te non audierit, adiunge tibi adhuc 
unum vel duos, ut in ore duorum vel trium 
testium stet omne verbwm, ita ut semper res 
ipsa cum eo transigatur, cuius maxime inter- 
est, ne quid prorsus absenti maledice detra- 
280] hatur. Porro, si haec omnia ad emen- 
dandum fratrem parum erunt valida aut effi- 
cacia, defer haee omnia propalam iudicanda 
ecclesiae sive spiritualibus sive saecularibus 
magistratibus. Neque enim hie solus causam 
agis, sed habes duos illos testes tibi con-* 
iunctos, accusationem tuam comprobantes, eui 
innixus iudex intrepide iudicare et poenam 
irrogare potest. Ac tum quidem legitimo iure 
ac ordine eo perveniri potest, ut malorum im- 
probitas aut coerceatur aut in melius emen- 
281] detur. Alioqui quando alius passim 
detraetionibus infamatus passim per omnes 
urbis angulos traducitur, tantumque sordes 
commoventur, nemo emendatur, ac deinceps, 
ubi res comprobanda erit testimonio, quisque 
282] a se dictum esse pernegat. Quapropter 
rectissime cum hisce detractoribus ageretur, 
ut gravissimas intemperantis linguae poenas 


luentes omnem maledicendi et obtrectandi voluntatem amitterent, ut alii inde exemplum sumen- 


283] tes linguae virulentiam dediscerent. 


Si haec fierent a te in rem proximi, aut veritatis 


amore faceres, clandestinis ae furtivis calumniis rem non ageres, neque diem et solem lucifugae 


instar vitares. 


Das alles ijt nun bon heimlichen Sünden ge- 
fagt. Wo aber die Sünde ganz öffentlich ift, daß 
Richter und jedermann wohl mweik, fo Tannit du 
ihn ohne alle Sünde meiden und fahren laffen, 
alg ber fid jelbjt zufchanden gemacht hat, dazu 
aud) öffentlich bon ihm zeugen. Denn was offen 
bar am Tage ijt, da fann fein Wfterreden nod) 
faljch Richten oder Zeugen fein; als, daß wir jebt 
ben Papft mit feiner Lehre ftrafen, jo öffentlich 
in Büchern an [den] Tag gegeben und in aller 
Welt ausgefchrien ijt. Denn wo die Sünde 
öffentlich tjt, fol aud) billig öffentliche Strafe fol- 
gen, daß fid) jedermann davor twifje zu hüten. 


Alfo haben wir nun die Summa und gemeinen 
Verftand bon biejem Gebot, daß niemand feinem 
Nächiten, beide Freund und Feind, mit der Bunge 
Thädlich fein noch Böfes bon ihm reden joll, Gott 
gebe, e8 jet wahr ober erlogen, jo eS nicht aus Be- 
fehl ober zur Beflerung gefchieht; jondern feine 
Zunge brauchen und dienen lafjen, von jedermann 
Das Befte zu reden, des Nächften Sünde und Ge: 


284] Haec omnia hactenus de occultis pec- 
catis dieta sunt. Ceterum ubi peccatum plane 
manifestum est, ut neque iudici neque [R.474 
cuiquam obscurum sit, tunc sine omni peccato 
illius commercium vitare eumque missum 
facere potes, ut eum, qui se ultro exposuerit 
dedecori. Ubi enim res manifeste liquet 
omnibus, ibi neque obtrectationi neque falso 
iudicio neque improbis testibus locus relin- 
quitur; veluti quum hodie Romanum ponti- 


-ficem tamquam antichristum falsae doctrinae 


coarguimus, quam editis in lucem libris pas- 
sim divulgavit et per totum orbem infinitarum 
animarum exitio proclamatam disseminavit. 
Ubi enim peccatum manifestum est, ibi non 
iniuria et poena manifesta illud consequitur, 
ut quivis exemplis monitus illud cavere possit. 

285] Ita iam huius praecepti summam et 
communem  intelleetum paucis explicatum 
habemüs, ne quis suo proximo, aeque amico 
atque inimieo, linguae maledica petulantia 
noceat, neve male de eo loquatur, sive verum 
illud sive confictum, cum neque ex mandato 
id faciat, neque in usum aut aedificationem 
proximi; sed ita sua lingua utatur, ut eius 


The Large Catechism. The Eighth Commandment. 


he would no doubt be told: “You fool, what 
does that concern us? Why do you not tell 
it to him?” Behold, that would be acting 
quite brotherly, so that the evil would be 
stayed, and your neighbor would retain his 
honor: As Christ also says in the same place: 
If he hear thee, thou hast gained thy brother. 
Then you have done a great and excellent 
work; for do you think it is a little matter 
to gain a brother? Let all monks and holy 
orders step forth, with all their works melted 
together into one mass, and see if they can 
boast that they have gained a brother. 
Further, Christ teaches: But if he will not 
hear thee, then take with thee one or two 
more, that in the mouth of two or three wit- 
nesses every word may be established. So he 
whom it concerns is always to be treated with 


personally, and not to be spoken of without 
his knowledge. But if that do not avail, 


then bring it publicly before the community, 
whether before the civil or the ecclesiastical 
tribunal. For then you do not stand alone, 
but you have those witnesses with you by 
whom you can convict the guilty one, relying 
on whom the judge can pronounce sentence and 
punish. This is the right and regular course 
for checking and reforming a wicked person. 
But if we gossip about another in all corners, 
and stir the filth, no one will be reformed, 
and afterwards when we are to stand up and 
bear witness, we deny having said so. There- 
fore it would serve such tongues right if their 
itch for slander were severely punished, as 
a warning to others. If you were acting for 
your neighbor’s reformation or from love of 


the truth, you would not sneak about secretly ee 


nor shun the day and the light. 

All this has been said regarding secret sins. 
But where the sin is quite public so that the 
judge and everybody know it, you can without 


- any sin avoid him and let him go, because he 


has brought himself into disgrace, and you 
may also publicly testify concerning him. 
For when a matter is public in the light of 
day, there can be no slandering or false judg- 
ing or testifying; as, when we now reprove 
the Pope with his doctrine, which is publicly 
set forth in books and proclaimed in all the 
world. For where the. sin is public, the re- 
proof also must be public, that every one may 
learn to guard against it. 

Thus we have now the sum and general 
understanding of this commandment, to wit, 
that no one do any injury with the tongue 
to his neighbor, whether friend or foe, nor 
speak evil of him, no matter whether it be 
true or false, unless it be done by command- 
ment or for his reformation, but that every 


661 


662 M. 438—440. 


brechen 3ubeden, entihuldigen und mit feiner Ehre 
beichönen [bejchönigen] unb jdymiüden. Urfache 
foll fein allermeift diefe, fo Chrijtus im Gbangelio 
anzeucht [anzieht] unb damit alle Gebote gegen 
den Nächften will gefaßt haben: „Alles, was ihr 
wollet, daß euch die Leute tun follen, das tut ihr 
ihnen auch.” 


Auch lehrt foldes bie Natur an unjerm eigenen 
Leibe, wie St. Paulus 1 Kor. 12 jagt: „Die Gliez 
der des Qeibe8, fo un8 diinfen die jchiwadften fein, 
find die nötigften, und die uns Ddiinfen bie uns 
ehrlichiten fein, denjelbigen legen wir am meijten 
Ehre an, und die uns übel anftehen, bie [d)müdt 
man am meiften.” Das Angeficht, Augen, Naje 
und Mund bedt niemand zu, denn fie [be] ditrfen’s 
nicht, al8 an ihm jelbft die ehrlichiten Glieder, jo 
wir haben; aber bie allergebrechlichiten, deren wir 
uns [dümen, bedt man mit allem Fleiß; da muß 
Hände, Augen jamt dem ganzen Leibe helfen beden 
und verhüllen. Wlfo follen auch wir alle unter: 
einander, a8 an unjerm Nähten unehrlic und 
Gebrechlich iit, fehmüden und mit allem, jo mir 
vermögen, zu feinen Ehren dienen, helfen und 
förderlich fein; und wiederum mehren, was ihm 
mag zu Unehren [ge]teid)en. Und ijt fonderlid 
eine feine, edle Tugend, wer alles, was er vom 
Nächiten hört reden (jo nicht öffentlich böje ijt), 
wohl auslegen und auf3 beite deuten oder je 3u- 
gut halten fann wider bie giftigen Mäuler, bie 
fi fleißen [befleißigen], two fie etwas ergröbeln 
[ausjpionieren] und erhafchen finnen, am Stádj- 
ften zu tadeln, und aufs ütgite auseden [aus- 
legen] unb verfehren, wie jekt vornehmlich dem 
lieben Gotteswort und jeinen Predigern gefchieht. 


Catechismus Maior. Praeceptum IX. et X. 


YW. 448. 449. 


patrocinium prosit ac serviat aeque omnibus, 
de universis ac item singulis honorificam men- 
tionem faciendo, ut illorum peccata atque de- 
fectus officiose contegat, amice excuset suoque 
286] ipsius honore amanter exornet. Ad 
quod hac potissimum causa provocandi esse- 
mus, quam Christus ipse indicat in evangelio, 
quaque quodam quasi compendio omnia prae- 
cepta erga proximum observanda comprehensa 
voluit, inquiens [Matth. 7,12]: Quidquid vo- 
lueritis, ut faciant vobis homines, hoc etiam 
facite illis. 

287] Quin etiam natura ipsa in proprio 
quemque corpore hoe docet, quemadmodum 
Paulus 1 Cor. 12, 22 sq. inquit: Membra cor- 
poris, quae videntur infirmiora esse, necessa- 
riora sunt, et quae putamus ignobiliora esse 
membra corporis, his honorem abundantiorem 
circumdamus, et quae inhonesta sunt nostra, 
abundantiorem honestatem habent. Faciem, 
oculos, nares, os nemo contegit, neque [R. 475 
enim egent, ut velentur, ut quae per se mem- 
bra sunt honestissima omnium, quae habemus. 
Ceterum infirmissima quaeque, quorum nos 
pudet, si conspicerentur, illa omni studio con- 
teguntur, atque hic quidem manus, oculi una 
cum universo corpore in hisce tegendis et 
288] velandis occupati sunt. Non secus nobis 
quoque inter nos faciendum est, ut, quidquid 
in proximo nostro parum fuerit honorificum 
et infirmum, hoe accurate exornemus ac omni- 
bus viribus eius honori tuendo serviamus, 
opitulemur, eius famam ampliorem faciamus 


et contra, quidquid illi possit aut ignominiae 


aut dedecori esse, studiose propulsemus.  Est- 
289] que praecipue haec praeclara virtus et 
illustris, qui omnia, quaecunque de proximo 
dicta audierit (si non manifesta fuerint fla- 
gitia), in optimam partem interpretari no- 
verit, aut aequi bonique consulere, contra 


linguas venenatas atque pestiferas, quibus unice studio est, ut, si quid expiscentur et arripiant, 
quod in proximo reprehendere queant, illud pessime interpretentur aut malitiose pervertant, 
quemadmodum iam omnium maxime Dei Verbo eiusque doctoribus solet contingere. 


Darum find in biejem Gebot gar müdjig viel 
gute Werle gefaßt, bie Gott aufs bodjite mobl- 
gefallen unb überflüffig Gut und Gegen mit fid) 
bringen, wenn fie nur die blinde Welt und fal- 
iden Heiligen erfennen wollten. Denn es ijt 
nidt$ an [am] und im ganzen Menjchen, das 
mehr. und weiter beide Gutes fehaffen und Scha- 
ven tun fann in geiftlichen und meltfiden Sachen 
denn bie Zunge, jo bod) das Heinfte und fchwächite 
Glied ijt. 


Das neunte und zehnte Gebot. 


Du jolljt nicht begehren deines Nadften Haus. 
Du follft nicht begehren feines Weibes [fein Weib], 
Knecht, Magd, Vieh, oder was fein ift. 


Diefe zwei Gebote find faft den Juden fonder- 
fid) gegeben, wiewohl fie uns dennoh aud) zum 
Teil betreffen. Denn fie legen fie nicht aus von 
Unfeufchheit nod) Diebitahl, weil davon droben 
genug verboten ijt, hielten’3 auch dafür, fie hätten 
jene» alle gehalten, wenn fie äußerlich bie Werke 
getan oder nicht getan hätten. Darum hat Gott 


290] Sunt itaque in hoc praecepto valde 
multa bona opera, quae et Deo summe placent 
et abunde multum benedictionis et bonorum 
secum apportant, si modo ea perdita huius 
mundi caecitas et falsi illi sanctuli agnoscere 
291] vellent. Neque enim quidquam est in 
toto homine, quod longe lateque perinde plus 
bonorum, ac itidem plus malorum, aeque cum 
in spiritualibus tum in mundanis negotiis 
operari potest, atque lingua, quamquam 
omnium membrorum et minimum sit et in- 
validissimum. 


Praeceptum IX. et X. 


292] Non concupisces domum proximi tui. 
Nec desiderabis uxorem eius, non servum, non 
ancilam, non bovem, non asinum nec [R.476 
omnia, quae illius sunt. 

293] Haec duo posteriora praecepta Iudaeis 
peculiariter data sunt, quamquam ad nos 
quoque nonnulla ex parte pertineant. Neque 


enim de prava carnis libidine aut furto illa 
interpretantur aut intelligunt, quae supra 


abunde interdicta sunt. Putabant quoque alia. 


omnia sancte se servasse, si externe fecissent 


4 
a 
4 

1 


The Large Catechism. The Ninth and Tenth Commandments. 


one employ his tongue and make it serve for 
the best of every one else, to cover up his 
neighbor’s sins and infirmities, excuse them, 
palliate and garnish them with his own repu- 
tation. The chief reason for this should be 
the one which Christ alleges in the Gospel, 
in which He comprehends all commandments 
respecting our neighbor, Matt. 7, 12: Whatso- 
ever ye would that men should do to you, do 
ye even so to them. 


Even nature teaches the same thing in our 
own bodies, as St. Paul says, 1 Cor. 12, 22: 
Much more, those members of the body which 
seem to be more feeble are necessary; and 
those members of the body which we think to 
be less honorable, upon these we bestow more 
abundant honor; and our uncomely parts have 
more abundant comeliness. No one covers his 
face, eyes, nose, and mouth, for they, being in 
themselves the most honorable members which 
we have, do not requireit. But the most infirm 
members, of which we are ashamed, we cover 
with all diligence; hands, eyes, and the whole 
body must help to cover and conceal them. 
Thus also among ourselves should we adorn 
whatever blemishes and infirmities we find in 
our neighbor, and serve and help him to pro- 
mote his honor to the best of our ability, and, 
on the other hand, prevent whatever may be 
discreditable to him. And it is especially an 
excellent and noble virtue for one always to 
explain advantageously and put the best con- 
struction upon all he may hear of his neigh- 
bor (if it be not notoriously evil), or at any 
rate to condone it over and against the poison- 
ous tongues that are busy wherever they can 
pry out and discover something to blame in 
a neighbor, and that explain and pervert it in 
the worst way; as is done now especially 
with the precious Word of God and its 
preachers. 

There are comprehended therefore in this 
commandment quite a multitude of good 
works which please God most highly, and 
bring abundant good and blessing, if only the 
blind world and the false saints would recog- 
nize them. For there is nothing on or in 
entire man which can do both greater and 
more extensive good or harm in spiritual and 


in temporal matters than the tongue, though 


it is the least and feeblest member. 


The Ninth and Tenth Commandments. 


Thou shalt not covet thy neighbor’s house. 
Thou shalt not covet thy neighbor’s wife, nor 
his man-servant, nor his maid-servant, nor his 
cattle, nor anything that is his. 


These two commandments are given quite 
exclusively to the Jews; nevertheless, in part 
they also concern us. For they do not inter- 
pret them as referring to unchastity or theft, 
because these are sufficiently forbidden above. 
They also thought that they had kept all 
those when they had done or not done the 


663 


M. 440. 441. Catechismus Maior. 


664 


biefe zwei hinzugefeßt, daß man’s auch halte für 
Sünde unb verboten, des Nachjten Weib oder Gut 
[3u] begehren und einerlei Weife [auf irgendeine 
Weije] banad) zu jtehen, und fonderlid) darum, 
weil in dem jüdischen Regiment Knechte und 
Mägde nicht, wie jebt, frei waren, um Lohn zu 
dienen, wie fang fie wollten, jondern des Herrn 
eigen mit Leib, und was fie hatten, wie das Vieh 
und ander Gut; dazu auch ein jeglicher über fein 
Weib die Macht hatte, fie Durch einen Scheidebrief 
öffentlich -pon fid) zu lajjen und eine andere zu 
nehmen. Da mußten fie nun untereinander Die 
Tahr ftehen [auf die Gefahr gefakt fein], wenn 
jemand eines andern Weib gerne gehabt hätte, daß 
er irgendeine Urjache nehme, beide fein Weib bon 
fi zu tun und dem andern feines aud) zu ent- 
fremden, daß er’3 mit gutem Fug [Recht] zu fid) 
brädte. Das war nun bet ihnen feine Sünde nod) 
Schande, fo wenig als jet mit bem Gefinde, wenn 
ein Hausherr feinem Knecht oder Magd Urlaub 
gibt oder einer Dem andern jonjt abbringt. 


Darum haben fie nun (fage ich) diefe Gebote 
alfo gedeutet, wie e8 auch recht ijt (wiewohl e3 
auch etwas weiter und höher geht), dag niemand 
dem andern Das Seine, als Weib, Gefinde, Haus 
und Hof, Ader, Wiejen, Vieh, benfe und bot 
nehme, an fid) zu bringen, auch mit gutem Schein 
und Behelf, Dod) mit des Nächiten Schaden. Denn 
broben im fiebenten Gebot ijt bie Untugend ver- 
boten, ba man fremdes Gut zu fid) reißt oder bem 
Nächiten vorhält [vorenthalt], dazu man fein 
Recht haben fann. Hier aber ijt aud) gewebhrt, 
Dem Nächften nichts abzujpannen [abjpenjtig zu 
machen, abzuloden], ob man gleich mit Ehren bor 
Der Welt dazu fommen Tann, dak dich niemand 
zeihen nod) tadeln darf, af$ habeft du es mit Un- 
recht erobert. 


Denn die Natur jo gejdjidt [geartet] ijt, dap 
niemand dem andern fo viel als ihm jelbft gönnt, 
und ein jeglicher, jobief er immer fann, zu fid) 
bringt, ein anderer bleibe, wo er fann. Und 
wollen nod) dazu fromm fein, fünnen uns aufs 
feinfte jhmüden und den Schalf bergen, fuchen 
und Dichten jo behende Fündlin [Knijfe] und 
{chiwinde [liftige] Griffe (wie man jekt täglich 
aufs befte erdentt), alS aus den Rechten gezogen, 
dürfen uns darauf fedlic berufen und trogen und 
wollen jofdje$ nicht Schalfheit, fondern Gefchei- 
Digteit [Gefdheitheit] und Borfichtigfeit genannt 
haben. Dazu helfen aud) Jurijten und Recht- 
{precher, fo das Recht lenfen und dehnen, wie e8 
zur Sache helfen will, die Worte zwacden und zu 
Behelf nehmen, unangejehen Billigfeit und des 
Nächten Notdurft. Und Summa, wer in jolden 
Sachen der gejd)iftefte und gejcheitefte iff, bem 
hilft das Recht am beften, wie fie auch fprechen: 
Vigilantibus iura subveniunt. 


Praeceptum IX. et X. 


YW. 449. 450. 


aut non fecissent opera. Eam ob rem Deus 
haee duo aliis praeceptis adiecit, ut haec 
quoque pro peccatis aestimentur: uxorem aut 
rem proximi concupiscere aut aliquo pacto 
294] pro ea potiunda conari. Et hoe eam ob 
causam potissimum, cum in Iudaismo servi et 
ancillae non, ut nune, erant liberi, ut huie 
aut illi mercede conducti pro suo arbitratu, 
quamdiu libuisset, serviissent; sed domino 
erant proprie mancipati, una cum corpore et 
rebus omnibus, quemadmodum pecora et re- 
295] liqua substantia. Adhaec ea quoque 
potestas in uxorem suam cuique erat libera, 
ut illam dato libello repudii a se posset dimit- 
tere ac aliam ducere. Jam in hoc vicissim 
inter se periclitabantur, ne quis alterius uxo- 
ris cupidus, sumpta alicubi occasione, et suae 
repudium renuntiaret et alteri suam ereptam 
ipse aliquo modo et praetextu ficto conseque- 
retur. lam hoc apud Iudaeos non habebatur 
dedecorosum, multo minus, quam quod apud 
nos iam cum mancipiis agitur, quando pater- 
familias servum aut ancilam e servitio re- 
pudiat aut alius alium alio quovis modo suis 
ministris privat. 

296] Proinde haec praecepta ita, inquam, 
interpretati sunt, et recte quidem (tametsi et 
latius aliquanto pateant), ne quis cogitaret 
vel in animum induceret rem alterius, nempe 
uxorem, familiam, domum, agros, prata, pecora, 
sibi vindicare, etiamsi ea res cum aliquo hone- 
statis praetextu fieri possit, neque [R.477 
tamen citra damnum proximi. Supra enim 
praecepto septimo illud interdictum est vi- 
tium, quo aliena bona alteri eripiuntur et 
per vim possidentur, id quod nullo iure fieri 
potest. Hie vero ea quoque animi pravitas 
et versutia interdicta est, ne quid proximo 
persuasione aliqua e manibus auferamus, 
etiamsi coram mundo illud honeste fieri possit, 
ne quis exprobrare tibi queat, te per vim et in- 
iuriam id esse consecutum. 

297] Ita enim natura comparatum est, ut 
nemo tantum faveat alteri quantum sibi, et 
quisque, quantum potest, tantum ad se per fas 
atque nefas rapiat, non valde sollicitus, quid 
298] relinquatur alteri. Adhaec probi etiam 
haberi volumus, eamque animi versutiam at- 
que improbitatem pulcherrime ornare atque 
tegere novimus, diu noctuque tam ingeniosas 
technas atque imposturas inquirimus atque 
fingimus (quemadmodum quotidie iam acu- 
tissime excogitantur et inveniuntur), quasi 
e iure ac legibus petitas. Neque veremur, iis 
freti decipulis e iure falso citatis, ferociter et 
superbe omnibus obsistere, neque improbita- 
tem aut nequitiam hane, sed industriam ac 
299] providentiam nominari volumus. His 
omnibus suffragantur et opitulantur quoque 
iuris periti atque legum doctores, qui, si qua 
spes improbi nummi affulserit, ius per vim 
torquent ac trahunt, prout causae servire 
posse videtur, verbula in commodum suum ex- 


cerpentes, posthabita et aequitate et proximi necessitate. Atque ut in summa dicam, qui hac 
in re omnium fuerit ingeniosissimus et exercitatissimus, huic iura omnium fortissime suffragan- 
tur, ut et inquiunt ipsi: Vigilantibus iura subveniunt. x 


Darum ijt dies Tebte Gebot nicht für die bbfen 
Buben bor ber Welt, jonbern eben für bie 


Frömmiten geftellt, bte da wollen gelobt fein, red: 


300] Quare postremum hoc praeceptum non 
improbis in mundo nebulonibus conditum est, 
sed iis, qui volunt esse vita inculpatissima, 


The Large Catechism. ‚The Ninth and Tenth Commandments. 


external act. Therefore God has added these 
two commandments in order that it be 
esteemed as sin and forbidden to desire or in 
any way to aim at getting our neighbor's wife 
or possessions; and especially because under 
the Jewish government man-servants and 
maid-servants were not free as now to serve 
for wages as long as they pleased, but were 
their master's property with their body and 
all they had, as cattle and other possessions. 
Moreover, every man had power over his wife 
to put her away publiely by giving her a bill 
of divorce, and to take another. Therefore 
they were in constant danger among each 
other that if one took a fancy to another's 
wife, he might allege any reason both to dis- 
miss his own wife and to estrange the other's 
wife from him, that he might obtain her under 
pretext of right. That was not considered 
a sin nor disgrace with them; as little as 
now with hired help, when a proprietor dis- 
misses his man-servant or maid-servant, or 
takes another's servants from him in any way. 


Therefore (I say) they thus interpreted 
these commandments, and that rightly (al- 
though their scope reaches somewhat farther 
and higher), that no one think or purpose to 
obtain what belongs to another, such as 
his wife, servants, house and estate, land, 
meadows, cattle, even with a show of right or 
by a subterfuge, yet with injury to his neigh- 
bor. For above, in the Seventh Command- 
ment, the vice is forbidden where one wrests 
to himself the possessions of others, or with- 
holds them from his neighbor, which he can- 
not do by right. But here it is also forbidden 
to alienate anything from your neighbor, even 
though you could do so with honor in the eyes 
of the world, so that no one could accuse or 
blame you as though you had obtained it 
wrongfully. 


For we are so inclined by nature that no 
one desires to see another have as much as 
himself, and each one acquires as much as he 
can; the other may fare as best he can. And 
yet we pretend to be godly, know how to 
adorn ourselves most finely and conceal our 
rascality, resort to and invent adroit devices 
and deceitful artifices (such as now are daily 
most ingeniously contrived) as though they 
were derived from the law codes; yea, we 
even dare impertinently to refer to it, and 
boast of it, and will not have it called ras- 
eality, but shrewdness and caution. In this 
lawyers and jurists assist, who twist and 
stretch the law to suit it to their cause, stress 
words and use them for a subterfuge, irrespec- 
tive of equity or their neighbor’s necessity. 
And, in short, whoever is the most expert and 
eunning in these affairs finds most help in 
law, as they themselves say:  Vigilantibus 
iura, subveniunt [that is, The laws favor the 
watchful]. 


This last commandment therefore is given 


not for rogues in.the eyes of the world, but 
Just for the most pious, who wish to be praised 


665 


666 M. 441. 449. 


liche und aufrichtige Leute heißen, als die wider 
bie vorigen Gebote nicht? verjchulden, wie bor= 
nehmlid) die Juden fein wollten und mod) viel 
große Gunter, Herren und Fürften. Denn ber 
andere gemeine Haufe gehört nod) weit herunter 
in das fiebente Gebot, al8 die nicht viel banad) 
fragen, wie fie Das Ihre mit Ehren und Redht ge- 
winnen. 


So begibt fid) nun folhes am meiften in den 
Händeln, fo auf Recht gejtellt werden, dadurch 
man vornimmt, dem Nächften etwas abzugewin- 
nen und ihn von dem Seinen abezufchüpfen [weg- 
zuftoßen]. 9118 (daß wir Crempel geben) wenn 
man hadert und handelt um groß Erbfall, liegende 
Güter ufw., da führt man herzu und nimmt zu 
Hilfe, was einen Schein be8 Rechten haben will, 
must und fhmüdt’3 afjo hervor, bab das Recht 
biejem zufallen muß, und behält das Gut mit jol- 
chem Titel, daß niemand feine Klage nod) An: 
fprud) dazu fat. Item, wenn jemand gern ein 
Schloß, Stadt, Graffchaft oder fonft etwas Großes 
hatte und treibt fo viel Finanzerei [Betrug, 
Rinte] burd) Freundfhaft und womit er Tann, 
dak e8 einem andern ab- und ihm zugejprochen 
wird, dazu mit Brief und Siegel beftätigt, daß 
[eS] mit fürftlihem Titel und redlid) gewonnen 
heiße. 


Desgleichen aud) in gemeinen Kaufhändeln, mo 
einer Dem andern ettvas behendiglich aus der Hand 
riidt, daß jener muß hinnach feben, oder ihn über: 
eilt und betreugt [betrügt], woran er jeinen Bor: 
teil und GenieB erfieht, dak jener vielleiht aus 
Not oder Schuld nicht erhalten nod) ohne Schaden 
löfen fann, auf daß er’3 halb oder mehr gefunden 
habe, und muß gleihmwohl nidt mit Unrecht ge- 
nommen oder entwendet, jondern redlid) gefauft 
fein. Da heikt’3: Der erste, ber bejte, und: eg: 
licher fehe auf feine Schanz [Gelegenheit, Bor: 
teil]; ein anderer habe, was er fann! Und wer 
wollte jo Flug fein, alles zu erdenfen, wieviel man 
mit folhem hübjchen Schein fann zu fid) bringen? 
Das die Welt für fein Unrecdht halt und nicht 
fehen will, Dak damit der Nächte enhindernbradht 
[zurücdgebracht, benachteiligt] wird und laffen 
muß, das er nit ohne Schaden entbehren fann, 
fo bod) niemand ijt, ber ibm [fi] jolches wollte 
getan haben; daran wohl zu jpüren ijt, daß fol- 
cher Behelf und Schein faljd) tft. 


Catechismus Maior. Praeceptum IX. et X. 


9$. 451. 452. 


qui laudari cupiunt et videri longe omnium 
optimi et integerrimi, ut qui adversus priora 
praecepta nihil prorsus deliquerint. Quales 
praecipue Iudaei esse contendebant, et [R.478 
nune multi adhue magni proceres, nobiles et 
principes. Etenim alia illa communis turba 
et fex popularis ad locum multo inferiorem, 
nempe praeceptum septimum, releganda est, 
ut cui non nimium curae est, qua laude aut 
integritate sua bona sibi paraverit. 

301] Iam haec potissimum in his negotiis 
usu venire solent, quae in contentionem foren- 
sem perducta sunt, quibus decretum est pro- 
ximo a nonnulla parte bonorum exeusso ali- 
quid eripere. Veluti exempli gratia, cum de 
pingui atque opulenta aliqua hereditate con- 
tentio est, aut si quando aliae res magnae in 
medium vocantur. Hic quisque ad tuendam 
suae causae aequitatem adducit, quidquid 
uspiam vel speciem iusti obtinet, quod tanto 
verborum apparatu exornat, ut illi ius suffra- 
gari eogatur, eoque titulo erepta bona retinet, 
ut.nemo posthae iis de rebus cum eo pedem 
302] (quod aiunt) conferre audeat. Prae- 
terea si quis aut arci aut civitati aut comi- 
tatui aut alioqui rei magnae adiecit oculum, 
ac.tantum largitionibus vel per amicos vel 
quavis ratione alia efficere potest, ut alio inde 
pulso sibi adiudicetur possessio, eademque ad- 
haee litteris et sigillis confirmetur, ut titulo 
principali et honeste acquisita esse dicatur. 


303] Similiter quoque in vulgaribus illis 
et publieis commerciis et contractibus, ubi 
alter alteri e manibus aliquid prompta qua- 
dam astutia eripit, ut alteri illi tamquam lupo 
hianti discedendum sit, aut alioqui alterum 
iniqua contractione urget et obruit, nonnulla 
spe lueri aut emolumenti ad se redituri con- 
specta, quam alter ille aut pressus necessi- 
tate aut aeris alieni magnitudine vietus sine 
dispendio obtinere aut assequi non potest, ut 
dimidium aut etiam amplius dimidio invenerit 
et lucrifecerit. Neque tamen hoc inique par- 
tum aut vi ereptum, verum iustus contractus 
dicendus est. Hoc non est aliud, quam [R. 479 
quod dicitur: Potior est, qui prior ad dan- 
dum est. Et quisque sui emolumenti rationem 
habeat, foroque utatur, non admodum sollici- 
304] tus, quid proximus habeat. Et quis velit 
esse tam solers ac perspicax, ut omnes defrau- 


dandi ae imponendi rationes ac vias excogi- 


taret, quibus honesta quadam specie aliquid 
insidiose eripientes alteri nobis vindicamus? 


Quod tamen mundi iudicio ut inique actum aut inhonestum non existimatur, neque legibus 
vindieatur; sed neque videt quisquam ita proximum opprimi eidemque eripi, quo citra singu- 
lare dispendium carere non potest; cum tamen pro certo constet esse neminem, qui haec sibi 
ab alio fieri velit aut aequo animo sustineat, ut facile appareat eiusmodi praetextus et effugia 


mala esse et improba. 


Alfo if 8 nun vorzeiten aud) mit ben Weibern 
zu[ge]gangen; ba funnten [fonnten, fannten] fie 
foldhe Fündlein [flug erjonnenen RKniffe], wenn 
einem eine andere gefiel, daß er durch fich oder 
andere (wie denn mancherlei Mittel und Wege 
zu erdenfen waren) zurichtete, bab ihr Mann einen 
Unwillen auf fie warf, oder fie fid) gegen ihn 
{perrte und fo ftellte, bab er fie mußte bon 
fi tun und biejem laffen. Solches hat ohne 
Brweifel ftarf regiert im Gefebe [im alten Tefta= 
ment], wie man auc) im Gbangelio Tieft von bem 


305] Ad hunc quoque modum apud antiquos 
agebatur in re uxoria, ubi tales technas com- 
miniscebantur, adlubescente et arridente ali- 
cuius oculis alterius coniuge, ut per se aut 
alios (velut multiplices erant harum fraudum 
struendarum viae) tantum efficeret, ut mari- 
tus cum uxore simultatem susciperet, aut illa 
marito adversaretur neque in omnibus eius 
voluntati esset morigera, ita ut repudiatam - 
cogeretur a sese dimittere ac alteri concedere. 
Hic abducendarum uxorum mos haud dubie 


The Large Catechism. The Ninth and Tenth Commandments. 


and be called honest and upright people, since 
they have not offended against the former 
commandments, as especially the Jews claimed 
to be, and even now many great noblemen, 
gentlemen, and princes. For the other com- 
mon masses belong yet farther down, under 
the Seventh Commandment, as those who are 
not much concerned whether they acquire their 
possessions with honor and right. 

Now, this occurs most frequently in cases 
that are brought into court, where it is the 
purpose to get something from our neighbor 
and to force him out of his own. As (to give 
examples), when people quarrel and wrangle 
about a large inheritance, real estate, etc., 
they avail themselves of, and resort to, what- 
ever has the appearance of right, so dressing 
and adorning everything that the law must 
favor their side, and they keep the property 
with such title that no one can make com- 
plaint or lay claim thereto. In like manner, 
if any one desire to have a castle, city, duchy, 
or any other great thing, he practises so much 
financiering through relationships, and by any 
means he can, that the other is judicially de- 
prived of it, and it is adjudicated to him, and 
confirmed with deed and seal and declared 
to have been acquired by princely title and 
honestly. 

Likewise also in common trade where one 
dexterously slips something out of another’s 
hand, so that he must look after it, or sur- 
prises and defrauds him in a matter in which 
he sees advantage and benefit for himself, so 
that the latter, perhaps on account of distress 
or debt, cannot regain or redeem it without 
injury, and the former gains the half or even 
more; and yet this must not be considered 
as acquired by fraud or stolen, but honestly 
bought. Here they say: First come, first 
served, and every one must look to his own 
interest, let another get what he can, And 
who can be so smart as to think of all the 
ways in which one can get many things into 
his possession by such specious pretexts? This 
the world does not consider wrong [nor is it 
punished by laws], and will not see that the 
neighbor is thereby placed at a disadvantage, 
and must sacrifice what he cannot spare with- 
out injury. Yet there is no one who wishes 
this to be done to him; from which we can 
easily perceive that such devices and pretexts 
are false. 

Thus it was done formerly also with respect 
to wives: they knew such devices that if one 
were pleased with another woman, he per- 


sonally or through others (as there were 


many ways and means to be invented) caused 
her husband to conceive a displeasure toward 
her, or had her resist him and so conduct 
herself that he was obliged to dismiss her and 
leave her to the other. That sort of thing un- 
doubtedly prevailed much under the Law, as 


667 


668 M. 449. 443. 


Könige Herodes, daß er feines eigenen Bruders 
Weib noch bei feinem Leben freite, welcher bod) ein 
ehrbarer, frommer Mann fein wollte, wie ihm auch 
St. Marfus Zeugnis gibt. Wher fold) Grempel, 
hoffe ich, foll bei uns nicht jtatthaben, weil im 


neuen Teftament den Ehelichen verboten ijt, fid). 


voneinander zu feheiden, e$ wäre denn in joldjem 
Tal, Dak einer Dem andern eine reiche Braut mit 
Behendigfeit entrüdte. Das tft aber bei uns nicht 
feltjam [felten], daß einer dem andern feinen 
Knecht oder Dienftmagd abjpannt [abipenftig, ab- 
wendig macht] und entfremdet oder jonjt mit 
guten Worten abdringt. 


E3 gejdjebe nun folches alles, toie e8 wolle, fo 
follen wir wiffen, daß Gott nicht haben till, dab 
du bem Nachften etwas, das ihm gehört, aljo ent- 
ziehft, bab er'8 entbefre und du deinen Geiz füllt, 
ob du e3 gleich) mit Ehren bor der Welt behalten 
fannit; denn es ift eine heimliche, meuchlinge 
Schalfheit unb, wie man jpridjt, unter dem Hüt- 
fein gejpielt, daß man’s nicht merfen fol. Denn 
ob du gleich hingebft, al3 habeft bu niemand un- 
recht getan, fo bijt bu doch deinem Nächten zu 
nahe [getreten], und heißt es nicht geftohlen noch 
betrogen, jo heißt e8 dennoch des Nächiten Guts 
begehrt, das ijt, Danad) geftanden und ihm ab- 
wendig gemacht ohne feinen Willen, und nicht 
tollen gönnen, das ihm Gott befchert hat. Und 
ob dir’8 der Richter und jedermann [ajfen muß, 
fo wird dir’3. bod) Gott nicht laffen; denn er fieht 
das Schalfsherz und der Welt Tide wohl, welche, 
wo man ihr einen Finger breit einräumt, nimmt 
fie eine Elle lang Dazu, und aud) öffentlich Unrecht 
und Gewalt folgt. 


Alfo fajfer wir diefe Gebote bleiben in dem ge- 
meinen Verftand, daß eritlich geboten fei, daß man 
des Nadften Schaden nicht begehrte, aud) nicht dazu 
helfe nod) Urjache gehe, fondern ihm ginne und 
lafie, was er hat, dazu fördere und erhalte, was 
ihm zu Nuk und Dienst gefchehen mag, tie wir 
wollten un$ getan haben, alfo daß es jonderlich 
ipiber bie Abgunft und den leibigen Geiz geftellt 
fei, auf daß Gott bie Urfahe und Wurzel aus 
dem Wege räume, daher alles entfpringt, baburd) 
man dem Nächiten Schaden tut, darum er’s aud) 
deutlich mit den Worten fet: „Du follft nicht 
begehren” ufw. Denn er will vornehmlich das 
Herz rein haben, wietwohl wir’s, folange-wir hier 
leben, nicht dahin bringen fünnen, alfo daß dies 
wohl ein Gebot bleibt wie bie andern alle, das 
uns ohne Unterlaß befchuldigt und anzeigt, wie 
fromm mir bor Gott find. | 


Catechismus Maior. 


Conclusio Decalogi. YW. 452. 453. 


apud Iudaeos frequens fuit et usitatus; quem- 
admodum in evangelio quoque de Herode legi- 
tur, qui uxorem fratris sui adhuc vivi sibi 
ducebat, qui tamen alioqui vir iustus et in- 
teger vitae haberi contendebat, sicut Marcus 
(6, 20) illi quoque fert testimonium. Ceterum 
306] eiusmodi exempla spero apud nos locum 
non habitura, cum in novo testamento legibus 
intercepta sit et antiquata repudiandi licentia, 
nisi fortasse quispiam alteri sponsam egregie 
dotatam quadam versipelli vafritie e faucibus 
praeriperet. Porro autem, ut alter alteri ser- 
vos aut ancillas abalienet aut alioqui blandis 
verbis persuasus [persuasos] abdueat, equi- 
dem apud nostrates non est rarum aut in- 
solens. 

307] Iam quoeunque modo hie dolus [R.480 
malus fieri potest, sciendum est Deum nolle 


pati, ut tu aliquid detrahas proximo, quod — 


suum est, ut ille egeat tuque tuae servias 
avaritiae, etsi illud non contradicente mundo 
honorifice retinere posses. Est enim occulta 
quaedam et insidiosa sycophantia, qua (quem- 
admodum dicitur) fucum fecisti proximo, ne 
animadverti ac deprehendi possit. Nam 
tametsi perinde te geras, quasi nemini feceris 
iniuriam, plus iusto tamen onerosus exstitisti 
proximo. Etsi neque furti neque fraudis in- 
simulandus es, certum tamen est te rem pro- 
ximi concuplisse, hoc est, pro ea consequenda 
laborasse, praeter voluntatem eius abalienasse, 
eidemque, quod. divina liberalitate consecutus 
308] est, invidiose non favisse. Et quamquam 
neque iudex neque quisquam alius tibi id 
audeat eripere vicissim, neque tamen Deus 
itidem eo te pacate frui permittet. Ipse enim 
fraudulentum pectus et mundi huius vafritiem 
acute perspicit, quae, ubi vel lati digiti liber- 
tatem atque licentiam consecuta fuerit, mox 
omnem modum excedit ac denique in apertam 
vim atque iniuriam prorumpit. 

309] Huius ergo praecepti communis in- 
tellectus est: primum, ut hoc cautum sit, ne 
damnum proximi desideremus, neque ad id 
adiutores simus, vel re vel consilio causam 
nocendi proximo suppeditantes, verum ei, 
quidquid habuerit, candide faveamus sina- 
musque. Adhaec, ut omnibus officiis promo- 
ventes ab iniuria quoque res suas defendamus, 
quemadmodum cupimus idem ab alio nobis 
310] fieri et eontingere. lta ut praecipue hoc 
praeceptum ad invidiam et foedam insatia- 
bilemque habendi cupidinem respiciat, quo 
Deus causam atque adeo ipsam radicem fun- 
ditus evulsam auferat e medio, unde omnes 
proximo nocendi viae ac rationes pullulant. 
Unde illud quoque hisce verbis expresse [R. 481 
et signifieanter extulit: Non desiderabis etc. 
Cordis enim puritatem cumprimis quaeritat, 
tametsi eandem plene, quoad in humanis age- 


mus, nunquam consequemur. Ita ut hoc praeceptum cum ceteris omnibus facile praeceptum 
maneat, quod citra intermissionem nos accuset iudicetque, quam probi coram Deo simus. 


Beihluß ber zehn Gebote. 


So haben wir nun die zehn Gebote, einen Aus- 


bund [das Befte, Vorzüglichfte] göttlicher Lehre, 
was wir tun follen, daß unfer ganzes Leben Gott 
gefalle, und den rechten Born und Röhre, aus und 
in welchen quellen und gehen miiffen [muß] alles, 


Conclusio Decalogi. 


311] Iam ergo explanata utcunque habemus 
decem praecepta, potiorem divinae doctrinae 
summam indicantia, quid nobis faciendum sit, 
ut tota vita nostra Deo probetur et placeat. 


Praeterea fontem ipsum ac scaturiginem, ex. 


DAI cwm Te eT ee NET ODER) DA 


The Large Catechism. Conclusion of the Ten Commandments. 


also we read in the Gospel of King Herod that 
he took his brother’s wife while he was yet 
living, and yet wished to be thought an honor- 
able, pious man, as St. Mark also testifies of 
him. But such an example, I trust, will not 
occur among us, because in the New Testa- 


ment those who are married are forbidden to : 


be divorced, except in such a case where one 
[shrewdly] by some stratagem takes away 
a rich bride from another. But it is not 
a rare thing with us that one estranges 
or alienates another’s man-servant or maid- 
servant, or entices them away by flattering 
words. 

In whatever way such things happen, we 
must know that God does not wish that you 
deprive your neighbor of anything that be- 
longs to him, so that he suffer the loss and 
you gratify your avarice with it, even if you 
could keep it honorably before the world; for 
it is a secret and insidious imposition prac- 
tised under the hat, as we say, that it may 
not be observed. For although you go your 
way as if you had done no-one any wrong, you 
have nevertheless injured your neighbor; and 
if it is not called stealing and cheating, yet it 
is called coveting your neighbor’s property, 
that is, aiming at possession of it, enticing it 
away from him without his will, and being un- 
willing to see him enjoy what God has granted 
him. And although the judge and every one 
must leave you in possession of it, yet God 
will not leave you therein; for He sees the 
deceitful heart and the malice of the world, 
which is sure to take an ell in addition where- 
ever you yield to her a finger’s breadth, and 
at length public wrong and violence follow. 

Therefore we allow these commandments to 
remain in their ordinary meaning, that it is 
commanded, first, that we do not desire our 
neighbor’s damage, nor even assist, nor give 
occasion for it, but gladly wish and leave him 
what he has, and, besides, advance and pre- 
serve for him what may be for his profit and 
service, as we should wish to be treated. Thus 
these commandments are especially directed 
against envy and miserable avarice, God wish- 
ing to remove all causes and sources whence 
arises everything by which we do injury to 
our neighbor, and therefore He expresses it in 
plain words: Thou shalt not covet, etc. For 
He would especially have the heart pure, al- 
though we shall never attain to that as long 
as we live here; so that this commandment 
will remain, like all the rest, one that will 
constantly accuse us and show how godly we 
are in the sight of God! 


Conclusion of the Ten Commandments. 


Thus we have the Ten Commandments, a 
compend of divine doctrine, as to what we are 
to do in order that our whole life may be 
pleasing to God, and the true fountain and 
channel from and in which everything must 


669 


670 M. 443—445. 


was gute Werke fein follen, alfo daß außer den 
zehn Geboten fein Werk noch Wefen gut und Gott 
gefällig fann fein, e8 fet fo groß und föftlich bor 
der Welt, wie e8 wolle. Laß nun fehen, twas 
unfere großen Heiligen rühmen fonnen bon ihren 
geiftlihen Orden und großen, [d)meren Werfen, 
Die fie erdacht und aufgetvorfen haben, und Dieje 
fahren laffen, gerade al8 waren bieje viel zu ge- 
ting ober allbereit längft ausgerichtet. 


Catechismus Maior. 


Conclusio Decalogi. YW. 453. 454. 


qua ebulliant et in quam redeant vicissim 
omnia, quaecunque bonorum operum nomine 
censenda sunt, ita ut extra decem praecepta 
nullum bonum opus, quod quidem Deo placere 
possit, esse existimandum sit, quamlibet tan- 
dem coram mundo aut bonum aut magnum 
312] aut speciosum esse videatur. Sine iam 
vicissim videamus, quid nostri magni illi 
heroes sanctitate spectabiles iactare possint 
de spiritualibus suis et difficillimis operibus, 


quae ipsi ultro excogitarunt sibique facienda proposuerunt, et haec a Deo praecepta missa 
faciunt, quasi leviora et viliora aut iamdudum praestita essent. 


Sd meine je, man follte hier alle Hände voll 
zu jchaffen haben, dak man Diefe hielte: Ganjt- 
mut, Geduld und Liebe gegen Feinde, Keufchheit, 
MWohltat ufw., und was jolde Stüde mit jid) 
bringen. Wher folche Werke gelten und jdeinen 
nicht bor der Welt Augen; denn fie find nicht 
feltjam und aufgeblajen, an fonderliche eigene 
geit, Stätte, Weife und Gebürbe gebeftet, jon- 
dern gemeine tägliche Hauswerfe, fo ein Nachbar 
gegen den andern treiben fann; darum haben fie 
fein Anjehen. 


Sene aber fperren Augen und Ohren auf, dazu 
helfen fie jefbjt mit großem Geprange, Koft [Auf- 
wand] und Derrlidem Gebäu und fdmiiden fie 
hervor, daß alles gleiken und leuchten muß. Da 
tüudert man, ba fingt und ffingt man, da zündet 
man Kerzen und Lichter an, daß man bor Diefen 
feine andern hören nod) fehen finne. Denn daß 
da ein Pfaff in einer gülden Kafel [in einem gol- 
denen Mepkleid] fteht, oder ein Laie den ganzen 
Tag in der Kirche auf den Knien liegt, das heikt 
ein föftlich Werk, das niemand genug loben fann. 
Wher daß ein armes Meidlin [Mädchen] eines 
jungen Kindes wartet und treulich tut, was ihr 
befohlen ijt, ba$ muß nichts heißen; mas follten 
fontt Mönche und Nonnen in ihren Klöftern 
fuchen ? 


313] Ego equidem in ea sum sententia, 
cuivis abunde hic praescriptum esse, quod 
effieiat, 6000» tis Öbvaraı yeooty TE mooly TE 
nempe ut haec diligenter servaremus mansue- 
tudinem, patientiam et amicum erga inimicos 
animum, castitatem, commodandi promptitu- 
dinem atque id genus alia, quae his virtuti- 
bus annexa sunt. Verum eiusmodi opera nihil 
splendoris et auctoritatis coram mundo habent. 
Neque enim rara et nova sunt et fastu turgida, 
certis temporibus, locis, personis, ritibus, habi- 
tibus destinata, sed communia, protrita et 
domestica, quae vicinus erga vicinum exercere 
potest; eam ob rem nullius sunt auctoritatis 
et pretii. 

314] Porro autem illa alia hominum [R. 482 
et ora et oculos in se convertunt, quae ipsi 
quoque sumptuosissimis ceremoniis, magnis, 
impensis regiis aedificiis provehunt atque ita 
exornant, ut omnia summe niteant ae splen- 
deant. Ibi thura incenduntur ae thymiamata, 
ibi pulsatur et cantillatur planeque omnia 
concentu perstrepunt. Alibi incenduntur ce- 
rei, ut prae his alia neque videri neque audiri 
queant. Nam quod sacrificus quispiam pictu- 
rata auro casula amictus conspicitur, aut 
laicus quispiam per totum diem flexis inniti- 
tur genibus in ecclesia, secum, nescio quid, 
murmurans, hoc vero opus speciosum et prae- 
clarum dicitur, quod a nemine sufficienter 
laudari potest. Ceterum, quod misera aliqua 
puellula infanti in cunis posito sedulo servit 


ac fideliter, quod illi hun est, facit, illud vero nullius pretii habendum est. Quid 
enim aliud ventrosi monachi et lascivae ac prurientes libidine moniales in monasteriis suis 


quaeritarent? 


Siehe aber, iff das nicht eine berffud)te Ver 
mejjenheit der verzmweifelten Heiligen, fo ba fid) 
unterftehen, höher und beffer Leben und Stände 
gu finden, denn bie zehn Gebote lehren, geben vor 
(wie gejagt), e$ fet ein fchlecht [ein ordindres, ge- 
ringes] Leben für ben gemeinen Mann, ihres aber 
fet für Die Heiligen und Vollfommenen, und fehen 
nicht, bie efenben, blinden Leute, dak fein Menjch 
[eS] fo weit bringen fann, daß er eins bon den 
zehn Geboten halte, wie e$ zu halten ijt, fondern 
nod) beide bet Glaube und das Baterunfer zu 
Hilfe fommen muß (mie wir hören werden), daz 
durch man folches juche unb bitte und ohne Unter: 
laß empfange? Darum ijt ihr Miihmen geradefo 
viel, als wenn ich rühmte und fagte: Sch habe 
zwar nicht einen Grojchen zu bezahlen, aber zehn 
Gulden traue ich wohl zu bezahlen. 


315] Vide vero, an non haec detestabilis 
quaedam sit istorum desperatorum hominum 
praesumptio, qua sibi tantum sumunt, ut au- 
deant sublimiorem vitam et ordines invenire, 
quam decem praecepta docent, affirmantes, ut 
dictum est, vitam esse simplicem ac leviculam, 
tantumque vulgo observandam et sectandam, 
suam vero sanctis et perfectis convenientem 
316] et propositam. Neque vident calamitosi 
illi et talpis longe caeciores homines nullum 
hominem eo rem deducere posse, ut vel uni 
praeceptorum perfecte satisfaciat, ut satis- 
faciendum est, sed subvenire nobis necesse sit, 
sicut audiemus, et fidem et orationem, qua 
praeceptorum servandorum vim atque virtu- 
tem quaeramus ac precemur indesinenterque 
accipiamus. Quapropter eorum iactantia non 
est alia, quam si iactarem et dicerem: [R.483 
Equidem neque grossum habeo, quem debi- 


toribus meis numerem, decem tamen aureos. 


perfacile exsolvam. 


E 
1 
3 


BIN 
Ehe a MERE 


The Large Catechism. Conclusion of the Ten Commandments. 


arise and flow that is to be a good work, so 
that outside of the Ten Commandments no 
work or thing can be good or pleasing to God, 
however great or precious it be in the eyes of 
the world. Let us see now what our great 
saints can boast of their: spiritual orders and 
their great and grievous works which they 
have invented and set up, while they let these 
pass, as though they were far too insignificant, 
or had long ago been perfectly fulfilled. 

I am of opinion, indeed, that here one will 
find his hands full, [and will have enough] 
to do to observe these, namely, meekness, 
patience, and love towards enemies, chastity, 
kindness, ete., and what such virtues imply. 
But such works are not of value and make no 
display in the eyes of the world; for they 
are not peculiar and conceited works, and re- 
stricted to particular times, places, rites, and 
customs, but are common, every-day domestic 
works which one neighbor can practise toward 
another; therefore they are not of high esteem. 

But the other works cause people to open 
their eyes and ears wide, and men aid to this 
effect by the great display, expense, and mag- 
nificent buildings with which they adorn them, 
so that everything shines and glitters. There 
they waft incense, they sing and ring bells, 
they light tapers and candles, so that nothing 
else can be seen or heard. For when a priest 
stands there in a surplice embroidered with 
gilt, or a layman continues all day upon his 
knees in church, that is regarded as a most 
precious work which no one can sufficiently 
praise. But when a poor girl tends a little 
child and faithfully does what she is told, 
that is considered nothing; for else what 
should monks and nuns seek in their cloisters? 

But see, is not that a cursed presumption 
of those desperate saints who dare to invent 
a higher and better life and estate than the 
Ten Commandments teach, pretending (as we 
have said) that this is an ordinary life for 
the common man, but that theirs is for saints 
and perfect ones? And the miserable blind 
people do not see that no man can get so far 
as to keep one of the Ten Commandments as 
it should be kept, but both the Apostles’ Creed 
and the Lord’s Prayer must come to our aid 
(as we shall hear), by which that [power and 
strength to keep the commandments] is sought 
and prayed for and received continually. 
Therefore all their boasting amounts to as 
much as if I boasted and said: To be sure, 
I have not a penny to make payment with, 
but I confidently undertake to pay ten florins. 


* 


671 


672 M. 445. 446. 


Das rede und treibe ich barum, bab man pod) 
des leibigen Mißbrauch, ber fo tief eingewurzelt 
hat und noch jedermann anhängt, [08 werde und 
fid) gewöhne, in allen Ständen auf Erden allein 
hierher zu fehen und fid damit zu befümmern. 
Denn man wird noch lange feine Lehre mod) 
Stände aufbringen, die den zehn Geboten gleich 
find, weil fie fo hoch find, bap fie niemand burd) 
Menjchentraft erlangen fann, und wer fie erlangt, 
ift ein himmlifscher, engelifcher Menfch, weit über 
alle Heiligkeit der Welt. Nimm fie nur bor und 
berjudje Did) wohl, lege alle Kraft und Macht 
daran, fo wirft du wohl fo viel zu fchaffen ge- 
winnen, daß du feine andern Werke oder Heilig: 
feit fuchen noch achten wirft. 


Catechismus Maior. 


Conclusio Decalogi. 36. 454. 455. 


317] Haec propterea hoc diligentius dico et 
ineuleo identidem, ut tandem a miserando illo 
abusu, qui usque adeo invaluit actis profun- 
dissime radicibus et adhue adhaeret omnibus, 
liberemur et assuescamus ex omnibus totius 
orbis ordinibus hue:tantum intentos habere 
oculos, deque his esse solliciti. Nullo enim 
unquam tempore ullam doctrinam aut vitae 
ordines inveniemus, quae decem praeceptis aut 
pares sint aut conferendi, cum ita sint subli- 
mia, ut ea nullus homo unquam suis viribus 
assequi queat. Et qui eadem assecutus fuerit, 
coelestis et angelicus homo perhibendus est, 
longe lateque omnem mundi sanctitatem ex- 
315] cedens. "Tantum vide, ut ea tibi pro- 
ponas, tuique in iis ipsis periculum non segni- 


ter facias, omnes virium tuarum nervos intendens et exercens, ac illico senties tantum tibi 
superesse negotii, ut supervacaneum existimaveris alia sanctitatis aut praestantioris vitae 


opera ambitiose curare atque quaerere. 


Das fei genug bon bem erften Teil der ge- 
meinen chriftlichen Lehre, foviel not ijt, beide zu 
lehren und vermahnen; doch miiffen wir, zu be- 
ichließen, wiederholen ben Tert, [o dazu gehört, 
welchen wir aud) broben im erften Gebot gehan- 
delt haben, auf dab man lerne, was Gott darauf 
will gewendet haben, daß man die zehn Gebote 
wohl lerne treiben und üben. 


Sd, ber HErr, dein Gott, bin ein eifriger Gott, 
Det über die, fo mich haffen, bie Sünde der Väter 
heimfucht an den Kindern bis ins dritte und vierte 
Glied; aber denen, fo mich lieben und meine Ge: 
bote halten, tue ich wohl in taufend Glied. 


Diefer Bujak, wiewohl er (wie oben gehört) zu= 
vörderjt zum erften Gebot angehängt ift, fo ift er 
bod) um aller Gebote willen gefebt, als bie fid) 
fämtlich hierher ziehen und darauf gerichtet jollen 
fein. Darum habe ich gejagt, man [offe ber 
Sugend auch folches vorhalten unb einbleuen [ein 
prägen], daß fie es lerne und behalte, auf baf 
man jefe, was uns bringen und zwingen joll, 
foldhe zehn Gebote zu halten, und foll eg nicht 
anders anjehen, denn als fei dies Stüd zu einem 
jeglichen fonderlich gejebt, alfo daß e8 in und 
Durch fie alle gehe. 


Nun tft (wie vor[hin] gejagt) in diefen Worten 
zufammengefaßt beide ein zornig Dräumort und 
freundliche Verheipung, uns zu fchreden und war: 
nen, dazu zu foden und reizen, auf dak man fein 
Wort als einen göttlichen Ernft annehme und groß 
achte, weil er felbft ausdrücdt, wie groß ihm daran 
gelegen fet und wie hart er darüber halten wolle; 
nämlich daß er greufid) und fchredlich ftrafen will 
alle, bie feine Gebote verachten und übertreten, 
und wiederum, tie reichlich er'8 belohnen mill, 
wohltun und alles Gute geben denen, bie fie groß 
achten unb gerne banad) tun und leben. Damit 
er will gefordert haben, daß fie alle aus foldem 
Herzen gehen, das alleine Gott fürchtet und vor 
Augen hat und aus folder Furcht alles lapt, das 
wider feinen Willen ijt, auf daß [e8] ihn nicht er- 
zürne, unb dagegen auch ihm allein vertraut und 
ihm zu Liebe tut, was er haben twill, weil er fich 
fo freundlich al& ein Vater hören läßt und uns 
alle Gnade und Gutes anbeut [anbietet]. 


ac magni faciamus: 


319] Et haec de prima parte cum ad monen- 
dum tum docendum dicta sufficiant. Ut tamen 
aptius ei rei finis imponatur, illa nobis verba 
hie repetenda sunt, quae supra quoque in 
primo praecepto explanavimus, ut discamus, 
quantum operis Deus impendi velit decem 
praeceptis probe perdiscendis, inculeandis et 
exercendis. 


320] Ego sum Dominus Deus tuus fortis 
zelotes, visitans iniquitatem patrum in filios 
in tertiam et quartam generationem, qui me 
oderunt, et faciens misericordiam in millia 
his, qui diligunt me et custodiunt praecepta 
mea. 

321] Haec appendix quamquam, ut supra 
audivimus, sub initium primo praecepto an- 
nexa est, omnium tamen praeceptorum [R.484 
gratia positum esse negare non possumus, ut 


quae coniunctim omnia huc referenda et diri-. 


genda sint. Quare dixi haec quoque iuventuti 
proponenda et identidem occinenda esse, ut 


discat et tenaciter retineat, quo certum nobis. 


fiat, quare ad huiusmodi praeceptorum obser- 
vationem et adigendi et impellendi essemus. 
Neque aliter haee verba intuenda sunt, quam 
si ad unumquodque singillatim adiecta sint, 
ita ut in his et per haec proficiscantur omnia. 
$822] Jam (ut praedictum est) haee verba 
uno quasi fasce et terribiles minas et amicam 
promissionem in se complectuntur, ut nos par- 
tim et terreant et admoneant, partim amanter 
provocent et pelliciant, ut eius verba perinde 
ut divinam quandam severitatem arripiamus 
quandoquidem ipse hoc 
tacitum non praeterit, quanti sua verba faciat 
aut a nobis fieri velit, tum quam severe eadem 
tueri decreverit, nempe quod acerbissimis sup- 
plieiis terribiliter excruciaturus sit omnes eos, 
qui sua praecepta contempserint ac violave- 
323] rint, et vicissim, quam largiter remune- 
rari, benefacere et omnia bona largiri velit iis, 
qui magni ea faciunt et libenter iuxta prae- 
scriptum eorum vivunt et agunt. Quare hoc 
a nobis exigit, ut omnia e tali proficiscantur 
pectore, quod Deum tantummodo metuat, eum 
unice in oculis habeat, quodque hoc metu in- 
duetum omnia illa accurate caveat, quae eius 
voluntati repugnare videntur, ne Deum ad 


ER RSS 
ED. een 


The Large Catechism. Conclusion of the Ten Commandments. 


All this I say and urge in order that men 
might become rid of the sad misuse which 
has taken such deep root and still cleaves to 
everybody, and in all estates upon earth be- 
come used to looking hither only, and to being 
concerned about these matters. For it will be 
a long time before they will produce a doc- 
trine or estates equal to the Ten Command- 
ments, because they are so high that no one 
can attain to them by human power; and 
whoever does attain to them is a heavenly, 
angelic man, far above all holiness of the 
world. Only occupy yourself with them, and 
try your best, apply all power and ability, 
and you will find so much to do that you will 
neither seek nor esteem any other work or 
holiness. 

Let this be sufficient concerning the first 
part of the common Christian doctrine, both 
for teaching and urging what is necessary. 
In conclusion, however, we must repeat the 
text which belongs here, of which we have 
treated already in the First Commandment, 
in order that we may learn what pains God 


requires to the end we may learn to inculcate __ 


and practise the Ten Commandments: 


For I the Lord, thy God, am a jealous God, 
visiting the iniquity of the fathers upon the 
children unto the third and fourth generation 
of them that hate Me, and showing mercy 
unto thousands of them that love Me and 
keep My commandments. 


Although (as we have heard above) this 
appendix was primarily attached to the First 
Commandment, it was nevertheless [we can- 
not deny that it was] laid down for the sake 
of all the commandments, as all of them are 
to be referred and directed to it. Therefore 
I have said that this, too, should be presented 
to and inculcated upon the young, that they 
may learn and remember it, in order to see 
what is to urge and compel us to keep these 
Ten Commandments. And it is to be regarded 
as though this part were specially added to 
each, so that it inheres in, and pervades, 
them all. 

Now, there is comprehended in these words 
(as said before) both an angry word of 
threatening and a friendly promise to terrify 
and warn us, and, moreover, to induce and 
encourage us to receive and highly esteem His 
Word as a matter of divine earnestness, be- 
cause He Himself declares how much He is 
concerned about it, and how rigidly He will 
enforce it, namely, that He will horribly and 
terribly punish all who despise and transgress 
His commandments; and again, how richly 
He will reward, bless, and do all good to those 
who hold them in high esteem, and gladly do 
and live according to them. Thus He de- 
mands that all our works proceed from a 
heart which fears and regards God alone, and 
from such fear avoids everything that is con- 
trary to His will, lest it should move Him 
to wrath; and, on the other hand, also trusts 


Concordia Triglotta. 


2p 


ia 


673 


674 M. 446. 447. 


Catechismus Maior. Conclusio Decalogi. 


95. 459—491. 


iracundiam provocet, et contra, quod illi unice fidat quodque in eius gratiam faciat omnia, quae- 
cunque animo eius grata esse intelligit, quandoquidem tam amicum et paternum erga nos 
animum prae se fert nobisque omnibus ultro offert omnes totius inexhaustae gratiae ac boni- 


tatis suae divitias. 


Das ijt auch eben bie Meinung und tedjte Wus- 
legung be8 erften unb bornehmiten Gebots, bat- 
aus alle andern quellen unb gehen jollen, aljo daß 
Dies Wort: „Du follft nicht andere Götter haben“ 
nicht anderes aufs einfältigfte will gejagt haben, 


denn fo viel hier gefordert! Du jolit mid) als — 


deinen einigen, rechten Gott fürchten, lieben unb 
mir vertrauen. Denn two ein folches Herz gegen 
Gott ift, das hat diefeS und alle andern erfüllt. 
Wiederum, wer etwas anderes im Himmel und 
auf Erden fürchtet und liebt, der wird weder Diejes 
noch feines halten. Wlfo hat die ganze Schrift 
überall dies Gebot geprebigt und getrieben, alles 
auf die zwei Stüde, GotteSfurdht und Vertrauen, 
gerichtet; und vornehmlich der Prophet David im 
Nialter durch und durch, alS da er jpridjt: „Der 
HErr hat Gefallen an denen, die ihn fürchten und 
auf feine Güte warten“; al8 wäre da3 ganze Ge: 
bot mit einem 33er8 auögeftrichen [erklärt] und 
ebenfoviel gejagt: Der HErr hat Gefallen an 
denen, bie feine andern Götter haben. 


Alfo fol nun das erjte Gebot leuchten und fei- 
nen Glanz geben in die andern alle. Sarum mußt 
bu auch dies Ctild lajjen gehen durch alle Gebote, 
al8 die Schele [Schale] oder Bögel [Bogen, Reif] 
im Kranz, dak [e$] Ende und Anfang zu Haufe 
füge und alle zufammenhalte, auf daß man’s 
immer mwiederhole und nicht vergeffe, als nämlich 
im andern Gebot, Dak man Gott fürdte und fei- 
nes Namens nicht mipbrauche zu fluchen, lügen, 
trügen und anderer Verführung oder Biiberet, 
fondern recht und wohl [ge]braude mit Anrufen, 
Beten, Loben und Danfen, aus Liebe und Ver: 
trauen mad) dem erften Gebot gefchöpft. Des= 
gleichen joll jolhe Furcht, Liebe und Vertrauen 
treiben und zwingen, daß man fein Wort nicht 
verachte, fondern lerne, gerne hire, heilig halte 
und ehre. 


Danach weiter durch die folgenden Gebote gegen 
den Nadhften auch alfo, alles aus Kraft des erjten 
Gebots, daß man Vater und Mutter, Herren und 
alle Obrigkeit ehre, [ihnen] untertan und gebor- 
fam fei, nicht um ifrettoillen, fondern [um] Got- 
tes willen. Denn du barfjt weder Vater mod) 
Mutter anfehen noch fürchten nod) [folches] ihnen 
gulieb tun oder laffen. Siehe aber zu, was Gott 
bon dit haben will und gar getroft fordern wird; 
läfjeft bu e$, jo haft bu einen zornigen Richter 
oder wiederum [umgekehrt] einen gnädigen Vater. 


stem, daß du deinem Nächiten fein Leid, Scha= 
den nod) Gewalt tuft, nod) einerlei WWeife [in 
irgendeiner Weife] zu nahe feieft, e8 treffe jeinen 
Leib, Gemahl, Gut, Ehre oder Recht an, wie e8 
nacheinander geboten iff, ob du gleich) Raum und 


+ 


324] Et haec quoque primi ac praecipui 
praecepti, ex quo cetera omnia manant [R. 485 
et ebulliunt, sententia est et vera ac genuina 
interpretatio, ita ut hoc verbum (Non habebis 
Deos alienos) nihil aliud simplicissime exposi- 
tum in se complectatur quam hoc ipsum, quod 
hic exigitur, nempe: Tu me velut unicum et 
verum Deum tuum metuas, me ames, tuam 
fiduciam in me solum reiicias, volo. Ubi enim 
eiusmodi erga Deum cor erectum est, hoc et 
praesens et reliqua praecepta omnia ad unum 
complevit. Contra quicunque aliud in coelis 
aut in terra pertimescit et amat, neque hoc 
325] neque alia ulla servabit. Ita tota Seri- 
ptura passim hoc unum praeceptum doeuit et 
subinde inculcavit, neque non omnia ad haee 
duo, nempe timorem Dei et fiduciam, retulit. 
Cumprimis vero propheta David nihil aliud 
paene per omnes psalmos docet, velut cum in- 
quit Ps. 147, 11: Beneplacitum est Domino 
super timentes eum et in eis, qui sperant 
super misericordia eius. Quasi totum prae- 
ceptum unico versiculo explicatum esset, eius- 
que haec summa foret: Illi Deo summe pla- 
cent, quibus non sunt dii alieni. 


326] Ad eum modum primum praeceptum 
lucere debet deque se splendorem emittere, ut 
aliis omnibus lucem praebeat. Quamobrem 
haec verba per omnia praecepta penetrare 
debent, veluti ligneus in sertis circulus, ut 
finem cum principio copulent et omnia uno 
quasi fasce complectantur, ut subinde repe- 
tantur animo, ne memoriae excidant, nempe 
in secundo praecepto, ut Deum metuamus, 
eius nomine non foede ac impie abutamur 
ad exsecrandum, maledicendum, mentiendum, : 
fallendum aliasque improbitates et vitia ex- 
ercenda, verum bene et recte eo utamur, invo- 
cando, precando, laudando et gratias agendo, 
amore ac fiducia Dei incitati, iuxta primi 
praecepti constitutionem. Similiter eo ipso 
metu, amore atque fiducia incitandi sumus, ut 
eius verbum non contemptim respuamus aut 
delicati fastidiamus, sed avide discamus, 
libenter audiamus, sacrosanctum, pretiosum 
et honorificum habeamus. ov 

327] Ita quoque deinceps per reliqua prae- 
eepta, virtute primi erga proximum [R.486 
observanda, gradus faciendi sunt, ut parentes, 
dominos ac omnes magistratus honorantes 


habeamus in pretio, libenter eisdem obedien- 


tes obsequamur, non quidem ob illorum, sed 
divinae voluntatis auctoritatem. Neque enim 
tibi parentes respiciendi sunt, neque quidquam 
illis gratifieandum aut omittendum, sed eo fae 
respicias, quidnam rei Deus a te exigat, quod 
fidenter a te postulaturus est. Qua in re, si 
negligens fueris, iratum ac saevum iudicem, 
sin feceris, clementem Patrem experiere. 
328] Praeterea ne quam proximo tuo in- 
iuriam aut damnum inferas, vel vim facias, 
neve ulla in re illi incommodes, sive corpus 


eius sive coniugem sive opes, honorem aut ius 


spectes, veluti omnia haec ordine sunt man-. 


The Large Catechism. Conclusion of the Ten Commandments. 


in Him alone, and from love to Him does all 
He wishes, because he speaks to us as friendly 
as a father, and oflers us all grace and every 
good. 

Just this is also the meaning and true 
interpretation of the first and chief command- 
ment, from which all the others must flow 
and proceed, so that this word: Thou shalt 
have no other gods before Me, in its simplest 
meaning states nothing else than this demand: 
Thou shalt fear, love, and trust in Me as thine 
only true God. For where there is a heart 
thus disposed towards God, the same has ful- 
filled this and all the other commandments. 
On the other hand, whoever fears and loves 
anything else in heaven and upon earth will 
keep neither this nor any. Thus the entire 
Seriptures have everywhere preached and in- 
eulcated this commandment, aiming always at 
these two things: fear of God and trust 
in Him. And especially the prophet David 
throughout the Psalms, as when he says [Ps. 
147,11]: The Lord taketh pleasure in them 
that fear Him, in those that hope in His 
mercy. As if the entire commandment were 
explained by one verse, as much as to say: 


The Lord taketh pleasure in those who have _- 


no other gods. 


Thus the First Commandment is to shine’ 


and impart its splendor to all the others. 
Therefore you must let this declaration run 
through all the commandments, like a hoop in 
a wreath, joining the end to the beginning and 
holding them all together, that it be continu- 
ally repeated and not forgotten; as, namely, 
in the Second Commandment, that we fear 
God and do not take His name in vain for 
cursing, lying, deceiving, and other modes of 
leading men astray, or rascality, but make 
proper and good use of it by calling upon Him 
in prayer, praise, and thanksgiving, derived 
from love and trust according to the First 
Commandment. In like manner such fear, 
love, and trust is to urge and force us not to 
despise His Word, but gladly to learn, hear, 
and esteem it holy, and honor it. i 
Thus continuing through all the followin 

commandments towards our neighbor likewise, 
everything is to proceed by virtue of the First 
Commandment, to wit, that we honor father 
and. mother, masters, and all in authority, 
and be subject and obedient to them, not on 
their own account, but for God’s sake. For 
you are not to regard or fear father or mother, 


or from love of them do or omit anything. - 


But see to that which God would have you do, 


and what He will quite surely demand of you; 


if you omit that, you have an angry Judge, 
but in the contrary case a gracious Father. 

‚Again, that you do your neighbor no harm, 
injury, or violence, nor in any wise encroach 
upon him as touching his body, wife, property, 
honor, or rights, as all these things are com- 
manded in their order, even though you have 


675 


676 M. 447. 448. 


lirjadje dazu hätteft, und bid) fein Menjch darum 
ftrafte, jondern jedermann mwohltuft, helfeft und 
förderft, wie und wo bu fannjt, allein Gott 3u- 
lieb unb Gefallen, in dem Vertrauen, daß er bit 
alles reichlich will erftatten. Wlfo fiehft du, wie 
das erfte Gebot das Haupt und Duellborn ift, fo 
duch bie andern alle geht, und wiederum alle 
fid) zurüdgiehen und hangen an biejem, daß Ende 
und Anfang alles ineinandergefnüpft und -gebun- 
den ift. 


Solches (fage ich nun) ijt nif und not, dem 
jungen Bolt immer vorzuhalten, vermahnen und 
erinnern, auf daß jie nicht allein wie das Vieh 
mit Schlägen und Zwang, fondern in Gottes- 
furdht und Ehre aufgezogen werden. Denn two 
man jolches bebenft unb zu Herzen nimmt, daß 
es nicht Menfchentand, jondern der hohen Mtaje- 
ftät Gebote find, der mit joldem (Grnjt drüber 
hält, zürnt und ftraft, bie fie verachten, und 
wiederum fo überfchwenglich vergilt denen, bie fie 
halten, bajefbjt wird fich’s jefbjt reizen und trei- 
ben, gerne Gottes Willen zu tun. Darum ift 
nidt umjonjt im alten Gejtament geboten, daß 
man jollte die zehn Gebote jchreiben an alle 
Wände und (den, ja auch an die Kleider, nicht 
daß man’s allein lafie da gejchrieben ftehen und 
[zur] Schau trage, wie bie Yuden taten, fondern 
da man’s ohne Unterlag bor Augen unb in 
ftetem Gedächtnis habe, in alle unferm Tun und 
Wefen treibe, und ein jeglicher laffe e$ feine tüg- 
liche Übung fein in allerlei Fällen, Gefchaften unb 
Händeln, als jtünde eS an allen Orten gejchrieben, 
wo er hinfieht, ja, wo er geht ober fteht. So 
würde man beide für fid) Daheim in jeinem Haufe 
und gegen Nachbarn Urfache genug finden, bie 
sehn Gebote zu treiben, Dak niemand weit danad 
laufen dürfte [brauchte]. 


vestigio steterit. 


Catechismus Maior. 


Conclusio Decalogi. YW. 457. 458. 


data, etsi ad haec commode perpetranda 
neque locus tibi deesset neque occasio, adhaee 
nullius hominis reprehensionem eo nomine 
incurreres; sed de omnibus bene merearis, 
omnes officiose iuves ac promoveas, quacunque 
ratione et ubicunque potes, tantum in hoe, ut 
Deo obedias, hae fiducia, eum ipsum omnia 
329] haec largiter tibi compensaturum. Ita 
vides, quomodo primum praeceptum caput ae 
fons sit, unde reliqua omnia suam trahunt 
originem, quodque rursus omnia alia retro per- 
trahat ex se pendentia, ut et finis et prin- 
cipium uno indissolubili nodo colligata et 
copulata sint. 

330] Talia, inquam, operae pretium est, 
ut iuventuti nunquam non proponantur, mo- 
nendo inculcentur et in memoriam assidue 
repetendo revocentur, ut non tantum fuste ae 
plagis, quemadmodum pecora rationis expertia, 
sed etiam in timore ac cultu Dei pia quadam 
ratione educentur. Quicunque enim haec con- 
siderant et animi seria quadam cogitatione 
perpendunt, esse videlicet haec non humanae 
rationis commenta, sed summae maiestatis 
mandata, quae tanta severitate contemptores 
eorum punire, contra vero factores eorum in- 
aestimabilibus bonitatis suae divitiis [R.487 
remunerari velit: illi sua sponte ad facien- 
dam Dei voluntatem satis erunt propensi. 
331] Quare in veteri testamento non temere 
mandatum erat, ut decem praecepta omnibus 
inscriberentur parietibus, angulis et vestibus, 
non in hoc, ut tantum inscripta spectanda cir- 
cumferrentur, quemadmodum factitare Iudaei 
consueverant, sed ut citra intermissionem ob- 
versarentur oculis et memoriae occurrerent in 
omnibus nostris negotiis et actionibus. Sint | 
332] ergo cuique haec quotidiana exercitia et 
studia, in omnibus casibus, negotiis et officiis, 
ac si omnibus insculpta locis legenda occur- 
rerent, quocunque oculorum aciem flexerit, 
imo potius ubieunque incesserit, aut presso 


Ita fiet, ut aeque et domi et foris erga vicinos semper sufficientem causam 


inveniamus decem praecepta exercendi, ut nemini ea incumbat necessitas illa procul petendi. 


Aus bem fieht man abermal, wie hoch diefe 
zehn Gebote zu heben und preijen find, über alle 
Stände, Gebote und Werke, fo man jonft lehrt 
und treibt. Denn hier fónnen wir trogen und 
lagen: Laß auftreten alle Weijen und Heiligen, 
ob fie könnten ein Wert hervorbringen als diefe 
Gebote, jo Gott mit joídem (Grnjt fordert, und 
befiehlt bei feinem hödften Zorn und Strafe, 
dazu jo herrliche Verheikung dazufekt, daß er uns 
mit allen Gütern und Segen iiberfchiitten will. 


Darum foll man fie je vor allen andern lehren, - 


teuer und wert halten af$ den hödjften Schab, bon 
Gott gegeben. 


333] Ex his omnibus iam facile existimare 
licet aut videre, quousque haec praecepta ex- 
tollenda, aut quanti tandem facienda sint prae 
omnibus et operibus et ordinibus, qui doceri 
consueverunt. Hic enim confidenter dicere 
possumus, ut ad unum prodeant omnes sapi- 
entes et quotquot sanctimoniae titulo super- 
biunt, num unum queant opus quamlibet 
pusillum producere, quod vel extremo horum 


. praeceptorum opusculo aequiparandum sit, 


quod tanta severitate Deus a suis exigit et 
faciendum praecipit, tantam tamque intolera- 
bilem transgressoribus interminatus iracun- 
diam et contra factoribus adeo splendidas 


promissiones pollicitus, se nimirum inexhaustis benedictionis suae divitiis tantum non ob- 


ruturum eos. 
inque magno habenda 
sissimus. 


Quocirea non iniuria haec praecepta omnibus aliis doctrinis anteferenda sunt, 
pretio, tamquam thesaurus, quem a Deo accepimus, omnium pretio- 


The Large Catechism. Conclusion of the Ten Commandments. 


opportunity and cause to do so and no man 
would reprove you; but that you do good to 
all men, help them, and promote their interest, 
howsoever and wherever you can, purely from 
love of God and in order to please Him, in 
the confidence that He will abundantly reward 
you for everything. Thus you see how the 
First Commandment is the chief source and 
fountainhead which flows into all the rest, and 
again, all return to that and depend upon it, 
so that beginning and end are fastened and 
bound to each other. 


This (I say) it is profitable and necessary 


always to teach to the youn, people, to ad- 
monish them and to remind them of it, that 
they may be brought up not only with blows 
and compulsion, like cattle, but in the fear 
and reverence of God, For where this is con- 
sidered and laid to heart that these things are 
not human trifles, but the commandments of 
the Divine Majesty, who insists upon them 
with such earnestness, is angry with, and 
punishes those who despise them, and, on the 
other hand, abundantly rewards those who 
keep them, there will be a spontaneous im- 
pulse and a desire gladly to do the will of 
God. Therefore it is not in vain that it is 
commanded in the Old Testament to write the 
Ten Commandments on all walls and corners, 
yes, even on the garments, not for the sake of 
merely having them written in these places 
and making a show of them, as did the Jews, 
but that we might have our eyes constantly 
fixed upon them, and have them always in our 
memory, and that we might practise them in 
all our actions and ways, and every one make 
them his daily exercise in all cases, in every 
business and transaction, as though they were 
written in every place wherever he would 
look, yea, wherever he walks or stands. Thus 
there would be occasion enough, both at home 
in our own house and abroad with our neigh- 
bors, to practise the Ten Commandments, that 
no one need run far for them. 


From this it again appears how highly these 
Ten Commandments are to be exalted and ex- 
tolled above all estates, commandments, and 
works which are taught and practised aside 
from them. For here we can boast and say: 
Let all the wise and saints step forth and pro- 
duce, if they can, a [single] work like these 
commandments, upon which God insists with 
such earnestness, and which He enjoins with 
His greatest wrath and punishment, and, be- 
sides, adds such glorious ‘promises that He 
will pour out upon us all good things and 
blessings. Therefore they should be taught 
above all others, and be esteemed precious and 
dear, as the highest treasure given by God. 


67 


678 M. 448—450. Catechismus Maaor. 


Das zweite Teil. 


Bon dem Glauben. 


Bisher haben wir gehört das erite Stüd chrift- 
lider Lehre und darin gefehen alles, was Gott bon 
. ung twill getan und gelaffen haben. Darauf folgt 
nun billig der Glaube, der uns borttügt alles, 
was wir bon Gott gewarten [erwarten] und empz- 
fangen müffen, und, aufs fiirzefte zu reden, ihn 
ganz und gar erfennen lehrt. Welches eben dazu 
dienen fol, daß wir dasfelbe tun fünnen, jo wir 
laut der zehn Gebote tun follen. Denn fie find 
(mie Droben gejagt) jo hoch geftellt, daß aller Men= 
iden Vermögen viel zu gering und jdjmad) ijt, 
diefelben zu halten. Darum ijt dies Stüd ja fo 
nötig alS jenes zu lernen, bap man mijje, mie 
man dazu fomme, woher und wodurch folche Kraft 
zu nehmen fei. Denn fo wir fonnten aus eigenen 
Kräften die zehn Gebote halten, wie fie zu halten 
find, [be]bürfter wir nichts mweiter, weder Glauz 
ben nod) Vaterunfer. Wher ehe man jofdjen Nuk 
und Not des Glaubens ausftreicht, ift genug erjt- 
lich für bie gar Einfältigen, daß fie den Glauben 

an ihm felbft faffen unb berfteben lernen. 


Symbolum Fidei, Art. I. 


YB. 458. 459. 


Secunda Pars Catechismi. [R-488 


SYMBOLUM FIDEI. 


1] Hactenus Catechismi, hoe est, Christia- 
nae doctrinae, primam partem audivimus, in 
qua, quid facere, quid omittere nos Deus velit, 
vidimus. Hane deinceps iusto ordine fides 
subsequitur, qua nobis summatim, quid a Deo 
nobis exspectandum et accipiendum sit, pro- 
ponitur, atque ut paucis dieam, eundem nos 
2] per omnia docet cognoscere. Quae eo nobis 
servire ac prodesse debet, ut id, quod prae- 
cepta exigunt, facere queamus, dum ea exigen- 
tibus praeceptis facere cogimur. Nam (ut 
supra dictum) adeo sublimis et alta eorum 
est constitutio, ut omnium hominum vires 
longe leviores sint et invalidiores, quam ut 
eandem possint assequi aut contingere et ei 
satisfacere. Eam ob rem nihilominus neces- 
sarium est hanc partem perdiscere quam pri- 
orem, ut sciamus, quomodo praeceptis satis- 
facere queamus, et unde tanta vis ac virtus 
3] petenda aut impetranda sit. Etenim si 
propriis viribus divinis praeceptis satisfacere 
possemus, quemadmodum illis satisfaciendum 


4] est, et fide et precatione haud difficulter careremus. Prius vero quam eiusmodi et utilitas 
et necessitas fidei explanetur, initio sufficit pro rudibus plane, ut fidem per se comprehendant 


et intelligere discant. 


Aufs erfte bat man bisher ben Glauben geteilt 
in zwölf Artikel, wietvoh!, wenn man alle Stüde, 
fo in der Schrift ftehen und zum Glauben ge- 
hören, einzeln faffen joffte, gar viel mehr Artikel 
find, auch nicht alle deutlich mit jo wenig Worten 
mögen ausgedriidt werden. Wher dak man’s aufs 
leichtefte und einfältigite faffen könnte, wie es für 
Die Kinder zu’ lehren ijt, wollen wir den ganzen 
Glauben fürzlich faffen in drei Hauptartikel nad) 
ben dreien Perfonen der Gottheit, dahin alles, 


twas wir glauben, gerichtet ijt, aljo daß der etjte- 


Artikel, von Gott dem Bater, erfläre die Schöp- 
fung, der andere, bon dem Sohn, die Erlöfung, 
der dritte, von dem Heiligen Geift, die Heiligung. 
Al3 wäre der Glaube aufs allerfürzeite in jo viel 
Worte gefaßt: Sch glaube an Gott Vater, der mid) 
gefchaffen hat; id) glaube an Gott den Sohn, der 
mich erlöft hat; ich glaube an den Heiligen Geift, 
der mid) heilig macht. Ein Gott und ein Glaube, 
aber drei Perfonen, darum auch drei Artikel oder 
fBefenntniffe. So wollen wir nun Ffürzlih bie 
Worte überlaufen. 


Der erjite Artikel. 


$dj glaube an Gott den Vater allmächtigen, 
Schöpfer Himmels und der Erben. 


Da ijt aufs allerfürzefte abgemalt und vor: 
gebildet, was Gottes des Bater Wefen, Wille, 
Sun und Werk fei. Denn weil die zehn Gebote 
haben vorgehalten, man folle nicht mehr denn 
einen Gott haben, möchte man nun fragen: 
Was ift denn Gott für ein Mann? Was tut er? 
Wie fann man ihn preifen oder abmalen und bez 
fchreiben, daß man ihn fenne? Das lehrt nun 
diefer und folgende Artikel, alfo daß der Glaube 
nichts anderes ift denn eine Antwort und Be- 


5] Principio theologi nostri fidem hactenus 
in duodecim articulos diviserunt; quamquam, 


si omnes partieulae, quas tradit Scriptura et — 


ad fidem referendae sunt, singillatim compre- 


henderentur, multo plures sunt articuli, [R. 489 . 


sed neque tam paucis verbis satis significan- 
6] ter possunt exprimi. Verumtamen ut quam 
facilime et simplicissime comprehendantur, 
veluti pueris tradendi sunt, totum fidei Sym- 
bolum tribus tantum principalibus articulis 
complectemur, iuxta tres divinitatis personas, 
ad quas omnia, quae credimus, referuntur et 
ordinantur, ita ut primus articulus, de Deo 
Patre, creationem explicet, secundus, de-Filio, 
redemptionem, tertius, de Spiritu Sancto, san- 
7] ctificationem. Quasi fides quam brevissime 
tot verbis comprehensa esset: Credo in Deum 
Patrem, qui me creavit; credo in Deum 
Filium, qui me liberavit; credo in Spiritum 
Sanctum, qui me sanetifieat. Unus Deus et 
una fides, verum tres personae, quare tres 
8] etiam articuli et confessiones. Iam ergo 
ipsa fidei verba breviter percurremus. 


Articulus I. 


9] Credo in Deum Patrem omnipotentem, 
Creatorem coeli et terrae. 


19] Quaenam sit Dei Patris essentia, volun- 
tas et opus, hisce verbis compendiosissime 
adumbratum et propositum est. Cum enim 
decem praecepta docuerint non esse nisi unum 
Deum habendum et colendum, in quaestionem 
venire posset, quid Deus esset, quid operis 
faceret, quibus denique rebus laudandus sit 
aut depingendus, ut cognoscatur. Hoc iam 
sequens docet articulus, fidem nihil aliud esse 


quam responsionem quandam et confessionem. 


The Large Catechism. The Creed, Art. I. 679 


Part Second. 


OF THE CREED. 


Thus far we have heard the first part of 
Christian doctrine, in which we have seen all 
that God wishes us to do or to leave undone. 
Now, there properly follows the Creed, which 
sets forth to us everything that we must ex- 
pect and receive from God, and, to state it 
quite briefly, teaches us to know Him fully. 
And this is intended to help us do that which 
according to the Ten Commandments we ought 
to do. For (as said above) they are set so 

"high that all human ability is far too feeble 
and weak to [attain to or] keep them. There- 
fore it is as necessary to learn this part as 
the former in order that we may know how 
to attain thereto, whence and whereby to ob- 
tain such power. For if we could by our 
own powers keep the Ten Commandments as 
they are to be kept, we would need nothing 
further, neither the Creed nor the Lord’s 
Prayer. But before we explain this advan- 
tage and necessity of the Creed, it is sufficient 
at first for the simple-minded that they learn 
to comprehend and understand the Creed itself. 

In the first place, the Creed has hitherto 
been divided into twelve articles, although, if 
all points which.are written in the Scriptures 
and which belong to the Creed were to be dis- 
tinetly set forth, there would be far more 
articles, nor could they all be clearly ex- 
pressed in so few words. But that it may be 
most easily and clearly understood as it is to 
be taught to children, we shall briefly sum up 
the entire Creed in three chief articles, ac- 
cording to the three persons in the Godhead, 
to whom everything that we believe is related, 
so that the First Article, of God the Father, 
explains Creation, the Second Article, of the 
Son, Redemption, and the Third, of the Holy 
Ghost, Sanctification. Just as though the 
Creed were briefly comprehended in so many 
words: I believe in God the Father, who has 
created me; I believe in God the Son, who has 
redeemed me; I believe in the Holy Ghost, 
who sanctifies me. One God and one faith, 
but three persons, therefore also three articles 
or confessions. Let us briefly run over the x 
words. 


Article I. 


I believe in God the Father Almighty, 
Maker of heaven and earth. 


This portrays and sets forth most briefly 
what is the essence, will, activity, and work 
of God the Father. For since the Ten Com- 
mandments have taught that we are to have 
not more than one God, the question might 
be asked, What kind of a person is God? 
What does He do? How can we praise, or 
portray and describe Him, that He may be 
known? Now, that is taught in this and in 
the following article, so that the Creed is 


M. 450. 451. Catechismus Maior. 


680 


fenntnis ber Chrijten, auf das erjte Gebot geftellt. 
Al wenn man ein junges Kind fragte: Lieber, 
twas hajt du für einen Gott, tas weißt du bon 
ifm? dak e$ fonnte jagen: Das ijt mein Gott: 
zum erften der Vater, der Himmel und Erde ge- 
Schaffen hat; außer Diejem einigen halte ich nicht 
für Gott, denn fonjt feiner ijt, der Himmel und 
Erde Schaffen fónnte. 


ir die Gelehrten aber, und die etwas läuftig 
[bewandert, fortgefchritten] find, fann man Die 
Artikel alle drei weit ausjtreichen und teilen in jo 
viel Stüde, alS e8 Worte find. Aber jekt für die 
jungen Schüler fet genug, das Nötigfte anzuzei- 
gen, nämlich, wie gejagt, daß biejer Wrtifel be- 
langt die Schöpfung, daß man ftehe auf dem 
Wort „Schöpfer Himmels und der Erden“. Was 
i5 nun gefagt, oder was meinst du mit dem 
Wort: „Sch glaube an Gott Vater allmächtigen, 
Schöpfer” ufw.? Antwort: Das meine und glaube 
ich, daß ich Gottes Gejd)bpf bin, das iit, Daß er 
mir gegeben hat und ohne Unterlaß erhält Leib, 
Seele und Leben, Gliedmaßen Hein und groß, alle 
Sinne, Vernunft und Berftand, und jo fort an, 
(iet und Trinken, Kleider, Nahrung, Weib und 
Kind, Gefinbe, Haus und Hof ufw., dazu alle 
Kreaturen zu Musk und Notdurft des Lebens Die- 
nen läßt, Sonne, Mond und Sterne am Himmel, 
Tag und Nacht, Luft, Feuer, Wafer, Erde, und 
was fie trägt und vermag, Vögel, Fiiche, Tiere, 
Getreide und allerlei Gewächs; item, was mehr 
leibliche und zeitliche Güter find, gut Regiment, 
Friede, Sicherheit, alfo da man aus DdDiejem 
Artikel lerne, daß unfer feiner das Leben nod 
alles, was jeßt erzählt ijf und erzählt mag wer: 
den, bon ihm jelbit hat noch erhalten fann, wie 
Hein unb gering e$ ijt; denn e$ alles gefaßt ijt 
in das Wort „Schöpfer“. 


Symbolum Fidei, Art. I. 


W. 459. 460. 


Christianorum ad primum praeceptum ordi- 
11] natam. Velut puer interrogatus a quo- 
piam: Quemnam Deum habes, aut quid de illo 
compertum tenes? respondere possit: Primum 
quidem hoc Deus meus est, videlicet Pater, 
qui coelum ac terram condidit; extra hune 
unum nullum alium Deum esse credo, [R.490 
praeter hune enim nemo est, qui sua virtute 
atque potentia coelum ac terram possit con- 
dere. 

12] Ceterum pro doctis, et qui aliquam 
Scripturae cognitionem sibi paraverunt, ii 
tres articuli aliquanto fusius et locupletius 
declarari possunt inque tot partes dividi, quot 
verbis fidei Symbolum contextum est. Verum 
in praesentia pro novitiis scholasticis maxime 
cognitu necessaria indicasse sufficiat, nempe 
hune artieulum, ut diximus, ad rerum creatio- 
nem pertinere, ut huie verbo innitamur: Ore- 
13] ator coeli et terrae. Quid ergo haee sibi 
verba volunt, aut his tu significari putas: 
Credo in Deum Patrem omnipotentem, Crea- 
torem ete.? Responsio: Hoe significari puto 
et credo, me Dei esse creaturam, hoe est, quod 
ille mihi dederit quotidieque alat sustentetque 
corpus, animam, vitam, membra corporis, cum 
parva tum magna, omnes sensus, rationem, 
rationis usum virtutemque intelligentiae, ac 
deinceps cibum et potum, amictum, commea- 
tum, uxorem, liberos, familiam, aedes, prae- 
14] dia etc. Adhaee qui omnes creaturas ad 
vitae meae utilitatem et necessitatem servire 


mihi sinit, solem, lunam et sidera. coelestia, 


diem et noctem, aérem, ignem, aquam, terram 
et omnes fructus terrae, quos sua fecunditate 
produeit, volucres, pisces et omnia frumen- 
15] torum et fructuum genera. Insuper si 
quae sunt alia rerum corporalium et tempora- 
lium bona, ut est aequabilis reipublicae status 
et administratio, pax, tranquilla securitas. 


16] Ita ut ex hoe articulo discamus, nostrum neminem vitam omniaque alia iam enumerata, 
et quae adhue enumerari possent, a se habere neque retinere posse, quamlibet pusillum aut leve 


fuerit. 


Darüber befennen wir aud), daß Gott der Vater 
nicht allein folches alles, was wir haben und bor 
Augen jehen, uns gegeben hat, jondern auch tüg- 
fid) bor allem Übel und Unglüf [un$] behütet 
und bejdjibt, allerlei Fahrlichfeit und Unfall ab- 
wendet, und folches alles aus lauter Liebe und 
Güte, durch uns unberbient, als ein freundlicher 
Vater, der für uns jorgt, dak uns fein Leid 
widerfahre. Wher davon weiter zu jagen, gehört 
in Die andern zwei Stüde Diejes Wrtifels, ba man 
fpriht: ,9ater allmadtigen’. 


Hieraus will f$ nun jelbjt jhliepen und fol- 
gen, weil uns das alles, jo wir vermögen [be- 
figen], dazu was im Himmel und [auf] Erden 
ijt, täglih bon Gott gegeben, erhalten und be- 
wahrt wird, jo find wir ja jchuldig, ihn barum 
ohne Unterlag zu lieben, loben und danfen, und 
fürzlich, ihm ganz und gar damit zu dienen, wie 
er Durch Die zehn Gebote fordert und befohlen hat. 


Hier wäre nun viel git jagen, wenn man’s jollte 
ausftreichen, mie wenig ihrer find, die biejen Wr- 


duas partes pertinet, ubi dicimus: 


Haec enim omnia nomine Creatoris comprehensa sunt. 


17] Praeter haec ingenue quoque confitemur . 
Deum Patrem non solum haec omnia, quae 


" habemus, possidemus, coramque oculis intue- 


mur, nobis dedisse, sed quotidie etiam [R.491 
eius tutela nos ab omnibus malis atque peri- 


culis custodiri, omnes incommoditates, ruinas . - 


atque discrimina a nobis abigente et propul- 
sante. Quae omnia mera humanitate et boni- 
tate sua pellectus nobis immerentibus exhibet, 
tamquam lenis ac clemens Pater, cui nos eurae 
sumus, ne quid mali aut adversi nobis aecidat. 
18] Verum ea verbosius persequi ad reliquas 
Patrem 
omnapotentem. 

19] Ex his iam demonstratis facile evictum 
consequitur et colligitur, cum omnia, quae 
possidemus quaeque in coelo et in terra sunt, 
quotidie a Deo concessa sustententur et custo- 
diantur, debere nos eundem indesinenter dili- 
gere, laudibus extollere, agendisque gratiis 
acceptorum beneficiorum esse memores, et, ut 
uno verbo dicam, illi prorsus atque per omnia 
hisce gratuito datis muneribus servire, quem- 
admodum hoc ipsum decem praeceptis a nobis 
exigit et faciendum praecepit. - 

20] Iam hie multis dicendum esset, si illu- 
strare id quis vellet, quam pauci sint, qui 


The Large Catechism. The Creed, Art. I. 681 


nothing else than the answer and confession 

of Christians arranged with respect to the 
First Commandment. As if you were to ask 

a little child: My dear, what sort of a God 
have you? What do you know of Him? he 
could say: This is my God: first, the Father, 

who has created heaven and earth; besides 

this only One I regard nothing else as God; 

for there is no one else who could create \~ 
heaven and earth. ie 


But for the learned, and those who are some- 
what advanced [have acquired some Scriptural 
knowledge], these three articles may all be 
expanded and divided into as many parts as 
there are words. But now for young scholars 
let it suffice to indicate the most necessary 
points, namely, as we have said, that this 
article refers to the Creation: that we em- 
phasize the words: Creator of heaven and 
earth. But what is the force of this, or what 
do you mean by these words: J believe in God, 
the Father Almighty, Maker, etc.? Answer: 
This is what I mean and believe, that I am 
a creature of God; that is, that He has given 
and constantly preserves to me my body, soul, 
and life, members great and small, all my 
senses, reason, and understanding, and so on, 
food and drink, clothing and support, wife 
and children, domestics, house and home, etc. 
Besides, He causes all creatures to serve for 
the uses and necessities of life — sun, moon, 
and stars in the firmament, day and night, 
air, fire, water, earth, and whatever it bears 
and produces, birds and fishes, beasts, grain, 
and all kinds of produce, and whatever else 
there is of bodily and temporal goods, good 
government, peace, security. Thus we learn 
from this article that none of us has of him- 
self, nor can preserve, his life nor anything 
that is here enumerated or can be enumerated, 
however small and unimportant a thing it 
might be, for all is comprehended in the word 
Creator. 

Moreover, we also confess that God the 
Father has not only given us all that we 
have and see before our eyes, but daily pre- 
serves and defends us against all evil and 
misfortune, averts all sorts of danger and 
calamity; and that He does all this out of 
pure love and goodness, without our merit, 
as a benevolent Father, who cares for us that 
no evil befall us. But to speak more of this 
belongs in the other two parts of this article, 
where we say: Father Almighty. 

Now, since all that we possess, and, more- 
over, whatever, in addition, is in heaven and 
upon the earth, is daily given, preserved, and 
kept for us by God, it is readily inferred and 
concluded that it is our duty to love, praise, 
and thank Him for it without ceasing, and, 
in short, to serve Him with all these things, 
as He demands and has enjoined in the Ten 
Commandments. 

Here we could say much if we were to ex- 
patiate, how few there are that believe this 


682 M. 451. 452. Catechismus Maior. 


tifel glauben. Denn wir geben alle überhin 
[dritber hin], hören’3 und fagen’s, fehen aber und 
bedenfen nicht, was uns bie Worte vortragen. 
Denn wo wir’s bon Herzen glaubten, würden wir 
auch dDanad tun und nicht jo ftolz [ein]hergehen, 
trogen und ung brüften, als hätten mit daS Leben, 
Reichtum, Gewalt und Ehre uj. von uns felbft, 
bab man uns fürdten und dienen müßte, tote Die 
unfelige, verfehrte Welt tut, die in ihrer Blindheit 
erfoffen iit, aller Güter und Gaben Gottes allein 
zu ihrer Hoffart, Geiz, Luft und Wohltagen 
[Sreude, Genuß] mißbraudt und Gott nit ein: 
mal anfehe [anfieht], bab fie ihm dankte oder für 
einen HErrn und Schöpfer erfennte. 


Symbolum Fidei, Art. II. 


$6. 460. 461. 


hune articulum credunt. Hune enim omnes 
praetervolamus, audientes quidem et memo- 
rantes, sed nequaquam videntes aut animo ex- 
pendentes, quid ipsa verba nobis non oscitan- 
ter aut somniculose expendendum proponant. 
21] Quodsi enim haee ex animo crederemus, 
horum verborum iussa haud dubie capessere- 
mus, neque tam superbe incederemus, insolen- 
ter intumescentes, quasi a nobismet ipsis aut 
nostra opera partis, vita, divitiis, potentia, 
dignitate, honoribus ete. frueremur, ut alii 
servitute nobis obnoxii nos pertimescere co- 
gerentur, quemadmodum infelix ac perversus 
mundus factitare consuevit, qui in caecitate 
sua submersus est, omnibus bonis et muneri- 


bus divinitus datis tantum ad superbiam, avaritiam, voluptates et delicias turpissime abutens, 
neque Deum vel semel respiciens, ut illi gratias ageret, aut pro Domino ae Creatore suo eum 


agnosceret. 


Sarum follte uns diefer Artikel alle bemitigen 
und erjchreden, to wir’ glaubten. Denn wir 
fündigen täglih mit Augen, Ohren, Händen, Leib 
und Seele, Geld und Gut und mit allem, das wir 
haben, jonderlich diejenigen, fo nod) wider Gottes 
Wort fechten. Doc haben bie Chrijten den Bor: 
teil, daß fie fid) des fchuldig erkennen, ihm dafür 
zu dienen und gehorjam zu fein. 


22] Quocirea hic articulus omnes nos [R. 492 
humiliare ac conterrere debebat, si haec vera 
esse certo et constanter crederemus: siqui- 
dem quotidie victi carnis affectibus peccamus 
oculis, auribus, manibus, corpore et anima, 
opibus atque divitiis, breviter omnibus rebus, 
quascunque possidemus. Praecipue vero illi, 
qui etiamnum impietate instigati divino Verbo 
repugnant ac reluctantur. Verumtamen Chri- 


stiani hane praerogativam habent, quod se Deo Creatori suo id debere agnoscunt, ut pro 
acceptis bonis ipsi serviant atque obtemperent, id quod mundus facere nescit. 


Derhalben follen wir diefen Artikel täglich üben, 
einbilden [einprägen] und uns erinnern in allem, 
nas uns vor Augen fommt und Gutes widerfährt, 
und wo wir aus Nöten oder Fabhrlidfeit fommen, 
wie und Gott jolches alles gibt unb tut, daß wir 
daran jpüren und fehen fein väterlich Herz unb 
überjd)menglide Liebe gegen uns; davon wiirde 
das Herz erwärmt und entzündet werden, danfbar 
zu fein und aller folcher Güter zu Gottes Ehre 
unb Lob zu [ge]braudjen. 


Aljo haben wir aufs fürzefte bie Meinung diefes 
Artikels, foviel den Cinfaltigen erftlid) not iff zu 
lernen, beide was wir bon Gott haben und emp- 
fangen, und ma8 wir dafür fchuldig find, welches 
gar eine große, treffliche Erkenntnis ijt, aber viel 
ein höherer Schaf. Denn da fehen wir, mie fid) 
bet Vater uns gegeben hat famt allen Kreaturen 
und [un3] aufs allerreichlichite in diefem Leben 
berjorgt, ohne daß er uns fonft aud) mit unaus- 
fprechlichen ewigen Gütern durch feinen Sohn und 
Heiligen Geift überfchüttet, wie wir hören werden. 


Der zweite Artikel. 


Und an JEfum Gbriftum, feinen einigen Sohn, 
unjern O€rrn, der empfangen ijt vom Heiligen 
Geift, geboren bon der Jungfrau Maria, gelitten 
unter Pontio Pilato, gefreuzigt, geftorben und be- 
graben, niedergefahren zur Hölle, am dritten Tage 
auferftanden bon den Toten, aufgefafren gen 


23] Proinde hic articulus nobis quotidie ex- 
ercendus, menti infigendus et in memoriam 
subinde revocandus est in omnibus, quae- 
cunque nobis obiiciuntur, quando vel bene et 
feliciter quae nobis eveniunt, vel quando 
e periculis et necessitatibus liberati emergi- 
mus, sicut Deus haec omnia nobis largitur et 
facit, ut in hoc certis experimentis animad- 
vertentes discamus paternum eius erga nos 
animum et inaestimabilem caritatem. Ex hoc 
certe pectus incalescet et ad gratiarum actio- 
nem prompte agendam mirifice inflammabitur, 
ut omnibus eiusmodi rebus ad Dei laudem et 
gloriam utatur. 

24) Ita quidem paucissimis erutum atque 
expressum huius articuli sensum habemus, 
quantum simplicibus initio scire ac discere 
necesse est, et quid a Deo habeamus et ac- 
ceperimus, et quid pro acceptis bonis eidem 
vicissim debeamus. Quae ingens et paene in- 


a&estimabilis est cognitio, thesaurus tamen 


multo praestantior. Etenim hic plane vide- 
mus, quomodo Pater cum omnibus creaturis 
se nobis tradiderit, quamque nos, quamdiu 


hae vita fruimur, rebus omnibus opulentis- 


sime instruat, praeterquam quod ineffabilibus 
et aeternis bonis per Filium suum ac Spiri- 
tum Sanctum amplissime cumularit, ut in se- 
quentibus audiemus. 


Articulus II. 


25] Et in Iesum Christum, Filium eius 
unicum, Dominum nostrum, qui conceptus est 
de Spiritu Sancto, natus ex Maria virgine, 
passus sub Pontio Pilato, crucifixus, mortuus 
et sepultus, descendit ad inferos [inferna], 
tertia die resurrexit a mortuis, ascendit ad 


[R. 493 


The Large Catechism. The Creed, Art. II. 683 


article. For we all pass over it, hear it and 
say it, but neither see nor consider what the 
words teach us. For if we believed it with 
the heart, we would also act accordingly, and 
not stalk about proudly, act defiantly, and 
boast as though we had life, riches, power, 
and honor, etc., of ourselves, so that others 
must fear and serve us, as is the practise 
of the wretched, perverse world, which is 
drowned in blindness, and abuses all the good 
things and gifts of God only for its own pride, 
avarice, lust, and luxury, and never once re- 
gards God, so as to thank Him or acknowledge \/ 
Him as Lord and Creator. 

Therefore, this article ought to humble and 
terrify us all, if we believed it. For we sin 
daily with eyes, ears, hands, body and soul, 
money and possessions, and with everything 
we have, especially those who even fight 
against the Word of God. Yet Christians 
have this advantage, that they acknowledge 
themselves in duty bound to serve God for 
all these things, and to be obedient to Him 
[which the world knows not how to do]. 

We ought, therefore, daily to practise this 
article, impress it upon our mind, and to re- 
member it in all that meets our eyes, and in 
all good that falls to our lot, and wherever 
we escape from calamity or danger, that it is 
God who gives and does all these things, that 
therein we sense and see His paternal heart 
and His transcendent love toward us. There- 
by the heart would be warmed and kindled to 
be thankful, and to employ all such good 
things to the honor and praise of God. 

Thus we have most briefly presented the 
meaning of this article, as much as is at first 
necessary for the most simple to learn, both 
as to what we have and receive from God, 
and what we owe in return, which is a 
most excellent knowledge, but a far greater 
treasure. For here we see how the Father 
has given Himself to us, together with all 
creatures, and has most richly provided for 
us in this life, besides that He has over- 
whelmed us with unspeakable, eternal treas- 
ures by His Son and the Holy Ghost, as we 
shall hear. 


Article II. 


And in Jesus Christ, His only Son, our 
Lord, who was conceived by the Holy Ghost, 
born of the Virgin Mary; suffered under 
Pontius Pilate, was crucified, dead, and 
buried; He descended into hell; the third 
day He rose again from the dead; He as- 
cended into heaven, and sitteth on the right 


M. 459—454. Catechismus: Maior. 


684 


Himmel, fikend zur 9tedjten Gottes, des allmäc)- 
tigen BVater8, bon dannen er fommen wird, zu 
richten bie Qebenbigen und die Toten. 


Hier lernen wir die andere Perfon der Gottheit 
fennen, daß wir fehen, mas wir über bie vorigen 
zeitlichen Güter von Gott haben, nämlich, wie er 
fi) ganz und gar ausgefchüttet hat und nichts be- 
halten, das er nicht uns gegeben habe. Diejer 
Artikel ift nun febr reich und weit; aber dab wir’s 
auch kurz und Tindli handeln, wollen wir ein 
Wort bor uns nehmen und Darin Die ganze 
Summa davon faffen, nämlich (wie gejagt), dap 
man hieraus lerne, wie wir erlöft find, und joll 
ftehen auf diefen Worten: „an YCjum Chriftum, 
unjern Hrn“. - 


Wenn man nun fragt: Was glaubjt bu im anz 
dern Artikel bon SEfu Chrijto? antworte aufs 
fürzefte: Sch glaube, daß JEjus Chriftus, mabr- 
baftiger Gottesfohn, fei mein HErr [ge] worden. 
Was ijt nun das: ein HErr werden? Das tjt’s, 
daß er mich erlöft hat von Sünden, bom Teufel, 
pom Tode und allem Unglüd. Denn zuvor hab’ 
ich feinen HErrn nod) König gehabt, jondern bin 
unter des Teufels Gewalt gefangen, zum Tode 
verdammt, in der Sünde und Blindheit verjtridt 
geivejen. 


Denn da wir gejchaffen waren und allerlei 
Gutes von Gott dem Vater empfangen hatten, 
fam der Teufel und bradjte uns in Ungehorjam, 
Sünde, Tod und alles Unglüd, bab wir in feinem 
Zorn und Ungnade lagen, zu etpigem [etiger] 
Verdammni3 verurteilt, wie wir berhpirft und 
verdient hatten. Da war fein Rat, Hilfe nod) 
Troft, bis daß fid) diefer einige und ewige Gottes- 
fohn unfers Jammers und Elends aus grunodlofer 
Güte erbarmte unb bom Himmel fam, uns zu 
helfen. Alfo find nun jene Thrannen und Stod- 
meister alle vertrieben, und ijt an ihre Statt ge- 
treten SEfus Chriftus, ein HErr des Lebens, Ge- 
rechtigfeit, alles Gutes und Seligfeit, und hat uns 
arme verlorne Menjchen aus der Holle Nachen ge- 
riffen, gewonnen, freigemacht und wiederbracht [5u- 
riidgebracht] in des Waters Huld und Gnade und 
al8 fein Eigentum unter feinen Schirm und Schub 
genommen, daß er uns regiere durch feine Gerech- 
tigfeit, Weisheit, Gewalt, Leben und Geligteit. 


Symbolum Fidei, Art. II. 


W. 461—463. 


[in] coelos, sedet ad dexteram Dei Patris omni- 
potentis, inde venturus est iudicare vivos et 
mortuos. 


26] Hoc loco secundam Divinitatis perso- 
nam discimus cognoscere, ut videamus, quid 
praeter bona temporalia prius enumerata Deus 
nobis largiri soleat, nempe quomodo omnes 
bonitatis suae ac divitiarum thesauros semel 
nobis effuderit, nihilque sibi reliquum fecerit, 
quod nobis utendum fruendumque non imper- 
tierit. Iam hie articulus quoque late patet 
estque plane fecundissimus. Verum ut et 
hune breviter ac pueriliter discutiamus, unum 
verbum sumemus, quo totius rei summam com- 
pleetemur, nempe (sicut dictum est) ut ex hoc 
discamus, quomodo per Christum ab omni 
maledictione liberati simus, quod hisce verbis 
nititur: Et in Iesum Christum, Filium evus 
unicum, Dominum nostrum ete. | 

27] Iam ergo interrogatus a quopiam: Quid 
eredis in Secundo Articulo de Iesu Christo? 
ad hune modum responde paucissimis: Ego 
eredo Iesum Christum, verum Dei Filium, 
Dominum meum esse factum. Quid hoe sibi 
vult: fieri Dominum? Hoc est, quod me libe- 
rarit sanguine suo a peccatis, diabolo, morte 
et omni exitio. Ante enim neque regem habe- 
bam, neque dominum, sed sub diaboli pote- 
state atque imperio captivus tenebar, ad mor- 
tem condemnatus inque peccatis ae caecitate 
irretitus. 


Iam enim a Deo creati cum omnis [R.499*- -- 


28] generis ináestimabilia bona a Patre ae- 
cepissemus, venit diabolus, nostrae: felicitati 
invidens, et nos suis technis in apertam Dei 
rebellemque. inobedientiam, mortem et omnia 
pericula pertractos iniecit, adeo ut in eius in- 
dignatione iaceremus, perpetuae damnationi 
adiudicati, veluti culpa nostra promeruera- 
29] mus. Hic nulla erat amplius relicta aut 
Spes recuperandae gratiae aut consilium ad- 
ipiscendae salutis aut auxilium placandi Pa- 
tris aut consilium ignoscendi delicti, donec 
ille immortalis Patris immortalis Filius cala- 
mitosam miseriam et exitium nostrum sua 
profundissima bonitate miseratus de coelo 
nobis opem laturus descendit, nosque ab omni 
et peccati et mortis ac diaboli captivitate in 
30] libertatem adoptionis suae asseruit. Ita 
quidem omnium illorum tyrannorum atque ex- 
actorum potestas profligata et oppressa est, 
quorum in locum successit Iesus Christus, 


vitae, iustitiae, salutis, iustifieationis ac omnium bonorum Auctor et Dominus, qui nos miseros, 
aerumnosos peccatores ex inferorum faucibus eripuit, asseruit inque libertatem vindicavit, irati 
Patris favorem et gratiam placata indignatione conciliavit ac tamquam possessionem suam im 
tutelam suam nos suscepit, ut nos per suam iustitiam, sapientiam, potestatem, vitam et beati- 


tatem regat et gubernet. 


Das jei nun die Summa diefes Artikels, bab 
das MWörtlein „Herr“ aufs einfältigfte fo viel 
heiße als ein Erlöfer, das tjt, ber uns bom Teufel 
gu Gott, vom Tode zum Leben, bon [der] Sünde 
zur Geredjtigfeit [ge]bracdht hat und babet erhält. 
Die Stüde aber, jo nacheinander in diefem Wrtifel 
folgen, tun nicht anderes, denn daß fie jolche Er- 
löfung erklären und ausdrüden, wie und wodurch 
fie gefchehen fet, das ijt, was ihm geftanden [toa 
e8 ihn gefojtet], und twas er daran gewendet und 
gewagt hat, daß er ung gewönne und zu feiner 
Herrjchaft brächte, nämlich daß er Menfch [ge=] 


31] Sit itaque haec huius articuli summa, 
ut haec vocula Dominus simplicissime tantum 
significet atque Salvator seu Redemptor, hoc 
est, qui a diabolo ad Deum, e morte ad vitam, 
a peccatis ad iustitiam reduxit, in quibus et 
nos conservat. Porro reliquae huius artieuli 
partes, ordine semet consequentes, nihil fa- 
ciunt aliud, quam quod talem redemptionem 
per Christum nobis partam declarant ac ex- 
primunt, quomodo et per quem confecta sit, 
hoc est, quanti Christum constiterit, et quid . 
pro ea impetranda insumpserit, ut nos [R.495 


: 
+ 
: 


The Large Catechism. The Creed, Art. II. 


hand of God the Father Almighty; from 
thence He shall come to judge the quick and 
the dead. 


Here we learn to know the Second Person 
of the Godhead, so that we see what we have 
from God over and above the temporal goods 
aforementioned; namely, how He has com- 
pletely poured forth Himself and withheld 
nothing from us that He has not given us. 
Now, this article is very rich and broad; but 
in order to expound it also briefly and in 
a childlike way, we shall take up one word 
and sum up in that the entire article, namely 
(as we have said), that we may here learn 
how we have been redeemed; and we shall 
base this on these words: In Jesus Christ, 
our Lord. 

If now you are asked, What do you believe 
in the Second Article of Jesus Christ? answer 
briefly: I believe that Jesus Christ, true Son 
of God, has become my Lord. But what is it 
to become Lord? It is this, that He has 
redeemed me from sin, from the devil, from 
death, and all evil. For before I had no Lord 
nor King, but was captive under the power 
of the devil, condemned to death, enmeshed in 
sin and blindness. 


For when we had been created by God the 
Father, and had received from Him all manner 
of good, the devil came and led us into dis- 
obedience, sin, death, and all evil, so that 
we fell under His wrath and displeasure and 
were doomed to eternal damnation, as we had 
merited and deserved. There was no counsel, 
help, or comfort until this only and eternal 
Son of God in His unfathomable goodness had 
compassion upon our misery and wretched- 
ness, and came from heaven to help us. Those 
tyrants and jailers, then, are all expelled now, 
and in their place has come Jesus Christ, 
Lord of life, righteousness, every blessing, and 
salvation, and has delivered us poor lost men 
from the jaws of hell, has won us, made us 
free, and brought us again into the favor and 
grace of the Father, and has taken us as His 
own property under His shelter and protec- 
tion, that He may govern us by His right- 


eousness, wisdom, power, life, and blessedness. _ 


Let this, then, be the sum of this article 
that the little word Lord signifies simply as 
much as Redeemer, i. e., He who has brought 
us from Satan to God, from death to life, 
from sin to righteousness, and who preserves 
us in the same. But all the points which 
follow in order in this article serve no other 
end than to explain and express this redemp- 
tion, how and whereby it was accomplished, 
that is, how much it cost Him, and what He 
spent and risked that He might win us and 
bring us under His dominion, namely, that 


685 


686 M. 454. 455. Catechismus Maior. 
worden, bon dem Heiligen Geift unb der Jungfrau 
ohne alle Sünde empfangen und geboren, auf daß 
er ber Sünden HErr wäre; dazu gelitten, geftor- 
ben unb begraben, daß er für mich genugtäte und 
bezahlte, twas ich verfchuldet habe, nicht mit Silber 
nod) Gold, fondern mit feinem eigenen teuren 
Blut. Und dies alles darum, daß er mein HErr 
würde; denn er für fid) der feines getan mod) be- 
durft bat. Danad) wieder auferftanden, den Tod 
verfchlungen und gefrefjen unb endli gen Him- 
mel gefahren und daS Regiment genommen zur 
Rechten des Vaters, dak ihm Teufel und alle Ge- 
walt muß untertan fein und zu den Füßen liegen 
fo lange, bis er uns endlich am iingften Tage 
gar jdjeibe und fondere bon der böfen Welt, &eu- 
fel, Tod, Sünde ujto. 


Wher bieje einzelnen Stüde alle fonderlich [her] 
auszuftreichen, gehört nicht in bie furge Kinder: 
predigt, [onbern in Die großen Predigten über das 
- ganze Jahr, fonderlich auf die Zeiten, fo dazu ge- 
ordnet find, einen jeglichen Artikel in die Länge 
gu handeln, von der Geburt, Leiden, Auferftehen, 
Himmelfahrt Chrifti ujto. 


Auch fteht das ganze Evangelium, fo wir pre- 
digen, darauf, bab man biejen 9[rtifel wohl faffe, 
als an dem all unfer Heil und Seligfeit liegt, 
und [ber] jo reich und weit iff, daß wir immer 
genug daran zu lernen haben. 


Der dritte Artikel. 


Sd) glaube an den Heiligen Geift, eine heilige 
riftliche Kirche, die Gemeinde der Heiligen, Ver- 
gebung der Sünden, Auferftehung des Fleifches 
und ein emige$ Leben. Amen. 


Diejen Artikel fann ich nicht beffer örtern [beffer 
ordnen, mit paffenderer Überjchrift berjeben] denn 
(tie gejagt) bon ber Heiligung, dak Dadurch ber 
Heilige Geift mit feinem Wmt ausgedriidt und 
abgemalt werde, nämlich dak er heilig macht. 
Darum mitffen wir fupen auf das Wort ,$ei- 
ligen Geift“, weil e3 fo fura gefapt ift, dak 
man fein anderes haben fann. Denn e3 find 
fonft manderfei Geift in der Schrift, al8 Men- 
Tchengeift, bimmlijde Geifter und böfe Geifter. 
Uber Gottes Getjt beipt allein ein heiliger Geift, 
das ijt, der uns geheiligt hat unb noch heiligt. 
Denn wie der Vater ein Schöpfer, der Sohn ein 
Erlöfer heißt, fo fol aud) der Heilige Geift bon 
jeinem Werk ein Heiliger oder Heiligmacher heißen. 
Wie geht aber [old Heiligen zu? Antwort: 
(Sfeid)ioie ber Sohn bie Herrfchaft überfommt, ba- 
dureh er uns gewinnt, durch feine Geburt, Ster- 
ben und Auferftehen ujw., alfo richtet der Heilige 
Geift die Heiligung aus durch die folgenden Stiice, 
das ift, Durch bie Gemeinde der Heiligen oder 
chriftliche Kirche, Vergebung der Sünden, Aufer- 
ftehung des Fleifches und das emige Leben, das tit, 
bab er uns erftlich führt in feine heilige Gemeinde 
und in Det Kirche Schoß legt, dadurch er ung pre- 
digt und [ung] zu Chrifto bringt. 


Symbolum Fidei, Art. III. 


YW. 463. 464. 


luerifaceret suaeque ditioni subiiceret, nempe 
quod homo factus et e Spiritu Sancto ac 
Maria virgine sine omni labe peccati con- 
ceptus et natus sit, ut esset peccati Dominus; . 
adhaee passus, mortuus et sepultus, ut pro 
me satisfaceret meamque culpam, quae mihi 
luenda fuerat, persolveret, non auro neque 
argento, sed proprio et pretioso suo sanguine; 
et haec omnia, non ob aliam rem ullam, quam 
ut meus fieret Dominus. Neque enim sui 
gratia harum rerum quidquam fecit aut opus 
habuit. Post id iterum surrexit devicta atque 
absorpta morte, ac denique coelos conscendit, 
suscepta imperii administratione, sedens ad 
dexteram Patris, ut diaboli ac omnes pote- 
states ad illius pedes proiectae obedire co- 
gantur, donec nos in die novissimo prorsus ab 
hoe pravo saeculo, diabolo, morte, peccatis 
liberatos separet ac segreget. 

32] Ceterum hasce partes singillatim tra- 
etare huie compendioso et pro pueris instituto 
sermoni non convenit, sed prolixis concioni- 
bus, quae per totius anni cireulum habentur, 
praesertim iis temporibus, quae talibus pro- 
lixiore sermone traetandis destinata sunt, de 
nativitate, passione, resurrectione, ascensione 
Christi etc. 

33] Quin etiam totum evangelium, quod 
praedieamus, eo tendit, ut hune articulum 
probe percipiamus, ut in quo totius salutis et 
felicitatis nostrae summa sita est, quemque 
ob usum et fecunditatem suam longe lateque 
patentem nunquam satis perdiscere possumus. 


Articulus III. 


34] Credo in Spiritum Sanctum, sanctam 
ecclesiam catholicam, communionem sancto- 
rum, remissionem peccatorum, carnis resur- 
rectionem et vitam aeternam. Amen. 


Hune articulum non alio commodius [R.496 
35] quam, sicut dictum, ad sanctifieationem 
referre possum, quod videlicet per hune Spiri- 
tus Sanctus eiusque officium, nempe quod san- 
ctificet, adumbretur et depingatur. Quare 
huie verbo nitendum est: Credo in Spiritum 
Sanctum, quod,tam stricte et breviter com- 
prehensum sit, ut aliud habere nequeamus. 
36] Sunt enim alioqui multiplices in Seri- 
ptura. spiritus, veluti humani, coelestes et 
mali spiritus. Verum enim vero Spiritus Dei 
solus Sanctus Spiritus dicitur, hoc est, qui nos 


sanctificavit et adhue sanctifieat. Nam quem- 


admodum Pater creator, Filius redemptor aut 
salvator dieitur, ita quoque Spiritus Sanctus 
ab officii sui opere sanctus aut sanctifieator 
37] dieendus est. Quae vero huius sanctifi- 
cationis est ratio? Respondeo: Quemadmo- 
dum Filius dominium suum, quo nos sibi 
peculiariter vindicavit, per suam nativitatem, 
mortem, resurrectionem etc. consequitur, ita 
quoque Spiritus Sanctus sanctificationis mu- 
nus exsequitur per sequentia, hoc est, per 
communionem sanctorum aut ecclesiam Chri- 
stianorum, remissionem peccatorum, carnis re- 
surrectionem et vitam aeternam. Hoc est, pri-. 
mum nos ducit Spiritus Sanctus in sanctam 
communionem suam, ponens in sinum eccle- 
siae, per quam nos docet et Christo adducit. 


The Large Catechism. 


He became man, conceived and born without 
[any stain of] sin, of the Holy Ghost and of 
the Virgin Mary, that He might overcome 
sin; moreover, that He suffered, died and was 
buried, that He might make satisfaction for 
me and pay what I owe, not with silver nor 
gold, but with His own precious blood. And 
all this, in order to become my Lord; for 
He did none of these for Himself, nor had 
He any need of it. And after that He rose 
again from the dead, swallowed up and de- 
voured death, afid finally ascended into heaven 
and assumed the government at the Father’s 
right hand, so that the devil and all powers 
must be subject to Him and lie at His feet, 
until finally, at the last day, He will com- 
pletely part and separate us from the wicked 
world, the devil, death, sin, etc. 

But to explain all these single points sepa- 
rately belongs not to brief sermons for chil- 
dren, but rather to the ampler sermons that 
extend throughout the entire year, especially 
at those times which.are appointed for the 
purpose of treating at length of each article 
— of the birth, sufferings, resurrection, ascen- 
sion of Christ, etc. 

“ Ay, the entire Gospel which we preach is 
based on this, that we properly understand 
this article as that upon which our salvation 
and all our happiness rest, and which is so 
rich and comprehensive that we never can 
learn it fully. 


Article III. 


I believe in the Holy Ghost; the holy 
Christian Church, the communion of saints; 
the forgiveness of sins; the resurrection of 
the body; and the life everlasting. Amen. 


This article (as I have said) I cannot relate 
better than to Sanctification, that through the 
same the Holy Ghost, with His office, is de- 
clared and depicted, namely, that He makes 
holy. Therefore we must take our stand upon 
the word Holy Ghost, because it is so precise 
and comprehensive that we cannot find an- 
other. For there are, besides, many kinds of 
spirits mentioned in the Holy Scriptures, as, 
the spirit of man, heavenly spirits, and evil 
spirits. But the Spirit of God alone is called 
Holy Ghost, that is, He who has sanctified 
and still sanctifies us. For as the Father is 


called Creator, the Son Redeemer, so the Holy - 


Ghost, from His work, must be called Sanc- 
tifier, or One that makes holy. But how is 
such sanctifying done? Answer: Just as the 
Son obtains dominion, whereby He wins us, 
through His birth, death, resurrection, etc., 
so also the Holy Ghost effects our sanctifica- 
tion by the following parts, namely, by the 
communion of saints or the Christian Church, 
the forgiveness of sins, the resurrection of the 
body, and the life everlasting; that is, He 
first leads us into His holy congregation, and 
places us in the bosom of the Church, whereby 


The Creed, Art. III. 


He preaches to us and brings us to Christ. AG 


687 


M. 455. 456. Catechismus Maior. 


688 


Denn weder du nod) id) fünnten immermehr 
[je] etwas von Ehrifto wiffen nod) an ihn glau- 
ben und [ibn] zum Herrn kriegen, wo es nicht 
Durch die Predigt des Choangelit von dem Heiligen 
Geift würde angetragen und uns in Bojem [in 
ben Bufen] gejdjenft. Das Werk ijt gefchehen und 
ausgerichtet; denn Chriftus hat uns ben Schaf 
erworben und gewonnen Durch fein Leiden, Cter- 
ben und Wuferftehen ujw. Wher wenn das Wert 
verborgen bliebe, baB niemand [e$] müßte, fo 
wäre e$ umfonft und verloren. Daß nun folder 
Schaf nicht begraben bliebe, jondern angelegt und 
genofjen würde, hat Gott das Wort ausgehen und 
verfündigen lafjen, Darin den Heiligen Geift [ge-] 
geben, uns jolden Schag und Erlöjung heimzu= 
bringen und 3u[au]eignen. Darum ijf das $ei- 
ligen nicht3 anderes, denn zu dem Herrn Chrijto 
bringen, fold Gut zu empfangen, dazu mir bon 
uns felbjt nicht fommen fünnten. 


So lerne nun diefen Xrtifel aufs DdDeutlichfte 
verftehen. Wenn man fragt: Was meinft bu mit 
den Worten: „Sch glaube an den Heiligen Getit“? 
Dak du foónne]t antworten: Sch glaube, pap mid) 
der Heilige Gei]t heilig macht, wie fein Name tit. 
Womit tut er aber folches? oder was iit feine 
Weife und Mittel dazu? Antwort: Durd bie 
chrijtliche Kirche, Vergebung der Sünden, Auf: 
eritehung des Tleifches und das ewige Leben. 
Denn zum erjten hat er eine jonderliche Gemeinde 
in der Welt, welche ijt die Mutter, jo einen jeg- 
lichen Chriften zeugt und trägt butd) das Wort 
Gottes, welches er offenbart und treibt, bie Herzen 
erleuchtet und anzündet, Dak fie e$ faffen, an- 
nehmen, daran hangen und dabei bleiben. 


Denn mo er'$ nicht predigen fügt und im Herz 
gen ertvectt, Dak man’s fapt, da ift’S verloren, wie 
unter dem Papfttum gefchehen ijt, da der Glaube 
ganz unter die Bank gejtedt und niemand Chris 
itum für einen Herrn erfannt hat, nod) den Hei: 
ligen Geijt für den, der da heilig madt, das iit, 
niemand hat geglaubt, daß Chriftus alfo unser 
Herr wäre, der uns ohne unfere Werfe unb Ber- 
dienste foldhen Schaß gewonnen hätte, und uns 
Dem Vater angenehm gemadht. Woran hat es 
Denn gemangelt? Daran, daß der Heilige Geift 
nicht ift Dagemwejen, der folches hätte offenbart und 
predigen lafjen, fondern Menfchen und böfe Geifter 
find Dagewefen, die uns haben gelehrt, burd) un- 
fere Werfe felig zu werden und Gnade [3u] er- 
langen. Darum ift’S aud) feine chriftliche Kirche; 
denn wo man nicht von Chrifto predigt, da iit fein 
Heiliger Geijt, welcher bie chriftliche Kirche macht, 
beruft unb zufammenbringt, außer welcher nie- 
mand zu dem Herrn Chrifto fommen fann. 


Das jei genug bon der Summa diejes Artikels. 
Weil aber die Stüde, jo darin erzählt, für bie 
Einfältigen nicht jo gar flat find, wollen wir fie 
auch überlaufen. 


Die Heilige chriftliche Kirche heißt ber Glaube. 


communionem sanctorum, eine Gemeinjchaft der 


Symbolum Fidei, Art. III. 


YW. 464. 465. 


38] Siquidem neque ego neque tu quidquam 
de Christo scire possemus, aut in eum eredere 
aut pro Domino consequi, nisi per evangelii 
praedicationem Spiritus Sancti opera nobis 
offerretur et ultro donaretur. Opus quidem 
ipsum completum est. Christus enim thesau- 
rum nobis impetravit et peperit sua passione, 
morte et resurrectione ete. Verum si in oc- 
culto manens delitesceret, nec quisquam ali- 
quid de eo exploratum haberet, nemini esset 
usui, sed plane inutilis et deperditus. Ne 
ergo eiusmodi thesaurus sepultus iaceat, sed 
eo in usum verso fruantur homines, [R.497 
Deus Verbum suum emisit praedicandum et 
invulgandum omnibus, in quo Spiritum San- 
etum largitus est, ut eiusmodi thesauri nos 


39] faceret compotes. Quare sanctificare nihil 


aliud est, quam ad Christum adducere, ad 
suscipiendum bona per Christum nobis parta, 
ad quae per nosmet ipsos nunquam pervenire 
possemus. 

40] Iam ergo quam fieri potest significan- 
tissime, hune articulum disce intelligere, ut 
interrogatus, quid hisce verbis significari 
putas: Credo im Spiritum Sanctum? prompte 
respondere possis: Credo Spiritus Saneti 
opera me sanctificari, cui rei nomen eius 
41] testimonio est. Qua autem re illud facit, 
aut qua ratione quove medio ad hoc utitur? 
Responsio: Per Christianorum communionem, 
remissionem peccatorum, carnis resurrectio- 
42] nem et vitam aeternam. Primum enim 
singularem in mundo communionem obtinet; 
haee mater est, haec quemlibet Christianum 
parturit ac alit per Verbum, quod Spiritus 
Sanctus revelat et praedicat, et per quod 
pectora illuminat et accendit, ut Verbum ac- 
cipiant, amplectantur, illi adhaerescant inque 
eo perseverent. 

43] Ubicunque enim gentium Spiritus San- 
ctus Verbum Dei praedicare non sinit inque 
corde excitat, ut accipiatur, ibi frustra est 
ac deperditum. Quemadmodum dominante 
papatu accidit, ubi fides prorsus neglecta et 
obseurata iacuit, nemo Christum pro Domino 
cognovit, neque Spiritum Sanetum pro eo, qui 
sanctificaret, habuit, hoe est, nemo eredidit 
Christum eum 'ésse Dominum, qui sine operi- 
bus et meritis nostris tantum thesaurum nobis 
peperisset, nosque Patri reconciliasset. Et 
44] quid tandem in causa fuit? Hoc scilicet, 
quod Spiritus Sanctus praesto non fuerit, qui 
talia de Christo revelasset et praedicare si- 
visset; verum homines et mali daemones 
praesto fuerunt, qui docuerunt propriis [R. 498 
operibus consequendam esse salutem et irati 
45] Patris gratiam impetrandam. Eam ob 
rem neque Christianorum fuit communio. Ubi 
enim de Christo nihil docetur, ibi neque ullus 
est Spiritus Sanctus, qui Christianorum com- 
munionem solet constituere, convocare ac in 
unum cogere, citra cuius opem et operam nemo 
ad Christum Dominum pervenire potest. 

46] Haec quidem de summa huius articuli 
sufficiant. Cum vero partes ac membra in eo 
enumerata pro captu simplicium non omnino 
clara sint, ea quoque paucis percurremus. 

47] Sanctam Christianorum ecclesiam com- . 
munionem sanctorum fides nominat. Utrum- 


The Large Catechism. The Creed, Art. III. 


For neither you nor I could ever know any- 
thing of Christ, or believe on Him, and obtain 
Him for our Lord, unless it were offered to us 
and granted to our hearts by the Holy Ghost 
through the preaching of the Gospel. The 
work is done and accomplished; for Christ 
has acquired and gained the treasure for us 
by His suffering, death, resurrection, etc. But: 
if the work remained concealed so that no one 
knew of it, then it would be in vain and lost. 
That this treasure, therefore, might not lie 
buried, but be appropriated and enjoyed, God 
has caused the Word to go forth and be pro- 
claimed, in which He gives the Holy Ghost to 
bring this treasure home and appropriate it 
to us. Therefore sanctifying is nothing else 
than bringing us to Christ to receive this 
good, to which we could not attain of our- 
selves. 

Learn, then, to understand this article most 
clearly. If you are asked: What do you mean 
by the words: I believe in the Holy Ghost? 
you can answer: -I believe that the Holy Ghost 
makes me holy, as His name implies. But 
whereby does He accomplish this, or what are 
His method and means to this end? Answer: 
By the Christian Church, the forgiveness of 
sins, the resurrection of the body, and the life 
everlasting. For, in the first place, He has 
a peculiar congregation in the world, which is 
the mother that begets and bears every Chris- 
tian through the Word of God, which He re- 
veals and preaches, [and through which] He 
illumines and enkindles hearts, that'they un- 


derstand, accept it, cling to it, and persevere \ 


in it. 

For where He does not cause it to be 
preached and made alive in the heart, so that 
it is understood, it is lost, as was the case 
under the Papacy, where faith was entirely 
put under the bench, and no one recognized 
Christ as his Lord or the Holy Ghost as his 
Sanctifier, that is, no one believed that Christ 
is our Lord in the sense that He has acquired 
this treasure for us, without our works and 
merit, and made us acceptable to the Father. 
What, then, was lacking? This, that the Holy 
Ghost was not there to reveal it and cause it 
to be preached; but men and evil spirits were 
there, who taught us to obtain grace and be 
saved by our works. Therefore it is not a 
Christian Church either; for where Christ is 
not preached, there is no Holy Ghost who 
creates, calls, and gathers the Christian 
Church, without which no one can come to 
Christ the Lord. Let this suffice concerning 
the sum of this article. But because the parts 
which are here enumerated are not quite clear 
to the simple, we shall run over them also. 

The Creed denominates the holy Christian 
Church, communionem sanctorum, a commun- 
ion of saints; for both expressions, taken to- 


Concordia Triglotta. 


44 


689 


890 N. 456. 457. 


Heiligen; denn e8 iff beides einerlei zufammen- 
gefapt, aber vorzeiten [ift] das eine Stüd nicht 
Dabeigewejen, ijt auch übel und unverständlich ver- 
deutjcht: „eine Gemeinschaft ber Heiligen“, Wenn 
man’s Deutlich) geben follte, müßte man’s auf 
deutsche Art gar anders reden [ausdriiden]; denn 
Das Wort ecclesia heißt eigentlich auf deutfch eine 
Verfammlung. Wir find aber gewohnt des Wört- 
leins „Kirche“, welches die Cinfaltigen nicht bon 
einem verjammelten Haufen, fondern bon dem ge- 
teibten Haufe oder Gebäu verftehen, wiewoh! das 
Haus nicht jollte eine Kirche heigen, ohne allein 
Datum, bab der Haufe darin zufammenfommt; 
denn wir, bie zujammenfommen, machen und nef- 
men uns einen jonderlihen Raum und geben bem 
Hauje nad) dem Haufen einen Namen. 


Who heipt das Wirtlein ,Rirdhe” eigentlid) 
nichtS anderes denn eine gemeine Sammlung und 
it bon Art nicht beutjd), fondern griedjijd) (wie 
aud) das Wort ecclesia), denn fie heißen’s auf 
ihre Sprache kyria, wie man’s auch lateinifd 
curiam nennt. Darum follt’s auf recht beutjd) 
und unfere Mutterfprache heißen: eine chriftliche 
Gemeinde oder Sammlung oder aufs allerbeite 
unb Härfte: eine heilige Chriftenheit. 


Wifo auch daS Wort communio, das daran ge- 
hängt ijt, follte nicht „Gemeinfchaft“, fondern 
„Gemeinde“ heißen. Und ift nichts anderes denn 
die Gloffe oder Auslegung, da jemand hat wollen 
deuten, was bie chriftliche Kirche heiße. Dafür 
haben bie Unfern, jo weder Lateinifd nod) Deutich 
gelonnt haben, gemacht: ,Gemeinjdaft der Hei: 
tigen“, jo bod) feine deutsche Sprache fo redet nod) 
betjtebt. Wher recht deutfd zu reden, follte e3 
beißen: „eine Gemeinde der Heiligen“, das ift, eine 
Gemeinde, darin eitel Heilige find, oder noch flür- 
licher: „eine heilige Gemeinde”. Das rede ich 
darum, dag man bie Worte „Gemeinfchaft ber 
Heiligen“ verftehe, weil e8 fo in die Gewohnheit 
eingerifjen ijt, daß fjchwerlich wieder herauszu- 
teiBen ift, und muß bald [fofort] &eteret fein, two 
man ein Wort ändert. 


Das ijt aber die Meinung und Summa bon 
Diejem Bujak: Bh glaube, daß da fet ein heiliges 
Hauflein und Gemeinde auf Erden eitler Heili- 
gen, unter einem Haupt, Chrifto, durch den Hei= 
ligen Geift zufammenberufen in einem Glau- 
ben, Sinn und Berftand, mit mancherlei Gaben, 
Dod) einträhtig in ber Liebe, ohne Rotten und 
Spaltung. Derfelben bin id) aud) ein Stüd und 
Glied, aller Güter, fo fie hat, teilhaftig und Mit- 
genoffe, butd) den Heiligen Geift dahin gebracht 
und eingeleibt dadurch, daß ich Gottes Wort ge- 
hört habe und nod) höre, welches ijt ber Anfang 
hineinzulommen. Denn vorhin, ehe wir dazu- 
[ge]fommen find, find wir gar des Teufels ge- 
Dejen, als bie bon Gott und bon Chrifto nichts 
gewußt haben. So bleibt der Heilige Geift bei 
Det heiligen Gemeinde oder Chriftenheit bis auf 
den Süngften Tag, dadurch er uns holt, und 
braucht fie dazu, Das Wort zu führen und zu tret- 
ben, dadurch er die Heiligung madt und mehrt, 


Catechismus Maior. Symbolum Fidei, Art. III. 


YW. 465. 466. 


que enim idem coniunctim significat. Olim 
vero alterum adiectum non erat, planeque 
male et inepte lingua nobis vernacula exposi- 
tum est. Quodsi significanter enuntiandum 
esset, Germanico sermone prorsus aliter pro- 
ferendum foret. Siquidem haee vox ecclesia 
proprie nihil aliud quam congregationem signi- 
48] ficat. Porro nos Germani hanc dictionem 
Kirche usurpare consuevimus, quam simplices 
non de congregata multitudine, sed de conse- 
cratis templis aut aedificiis intelligunt. Tam- 
etsi sacra domus ecclesia dicenda non est, nisi 
propterea quod hominum multitudo in ea con- 
venire soleat. Nos enim, qui convenimus 
praecipuum locum confluendi nobis delegimus, 
atque ita domui secundum multitudinem no- 
minis quoque appellationem imponimus. 

Ita haec Germanica vocula Kirche proprie 
nihil aliud significat quam congregationem, 
neque vox Germana est, sed Graeca, sicut 
etiam éxxdyjoia. Ili enim sua lingua »xv- 
olay, quemadmodum Latini curiam, nominant. 
Quamobrem recto Germanorum sermone Chri- 
stianorum communio seu congregatio (eine 
christliche Gemeinde oder Sammlung) [R.499 
aut omnium optime et clarissime sancta Chri- 
stianitas (eine heilige Christenheit) dicenda 
fuerat. N 

49] Ita quoque haec dictiuncula commumo, 
quae alteri annexa est, non Gemeinschaft, sed 
Gemeinde interpretanda fuerat. Neque aliam 
ob rem, quam interpretandi gratia, priori ad- 
lecta est, qua quispiam haud dubie exponere 
voluit, quid Christianorum esset ecclesia. 
Pro quo nostri, qui et Germanae et Latinae 
linguae iuxta imperiti fuere, transtulerunt 
Gemeinschaft der Heiligen, cum tamen nulla 
Germanorum lingua ita loquatur aut intelli- 
gat. Verum recta et genuina Germanorum 
lingua vertenda erat: eine Gemeinde der Hei- 
ligen, sanctorwm: communio, hoc est, eiusmodi 
communio, in qua nonnisi sancti versantur, aut 
adhue significantius, eine heilige Gemeinde, 
50] hoc est, sancta communio. Haec ideo dico, 
ut verba sane et recte intelligantur, cum haec 
eonsuetudo usque adeo usu recepta invetera- 
verit, ut vix unquam ex hominum animis 
evelli possit et statim haeresin esse oporteat, 
ubi verbulum 'àliquod immutatum fuerit. 

91] Huius autem appendicis haec summa 
est: Credo in terris esse quandam sanctorum 
congregatiunculam et communionem ex mere 
sanctis hominibus coactam, sub uno capite 
Christo, per Spiritum Sanctum convocatam 
in una fide, eodem sensu et sententia, multi- 


-plicibus dotibus exornatam, in amore tamen 


unanimem et per omnia concordem, sine sectis 
52] et schismatibus. Horum me quoque 
partem et membrum esse constanter credo, 
omnium bonorum, quaecunque habent, parti- 
cipem ae municipem, Spiritus Sancti opera 
eo perductum, iisdem uno corpore unitum, per 
hoe, quod Verbum Dei audierim atque etiam- 
num audio, quod principium est in hane com- 
munionem ingrediendi. Ante enim, quam ad 
hane pervenimus, penitus sub potestate era- _ 
mus diaboli, ut ii, quibus de Deo ae Christo 
prorsus nihil comperte exploratum fuerat. 
53] Quin etiam Spiritus Sanctus a sanctorum 


The Large Catechism. 


gether, are identical. But formerly the one 
[the second] expression was not there, and it 
has been poorly and unintelligibly translated 
into German eine Gemeinschaft der Heiligen, 
a communion of saints. If it is to be rendered 
plainly, it must be expressed quite differently 
in the German idiom; for the word ecclesia 
properly means in German eine Versammlung, 
an assembly. But we are accustomed to the 
word church, by which the simple do not 
understand an assembled multitude, but the 
conseerated house or building, although the 
house ought not to be called a church, except 
only for the reason that the multitude as- 
sembles there. For we who assemble there 
make and choose for ourselves a particular 
place, and give a name to the house accord- 
ing to the assembly. 

Thus the word Kirche (church) means 
really nothing else than a common assembly, 
and is not German by idiom, but Greek (as 
is also the word ecclesia); for in their own 
language they call it kyria, as in Latin it is 
called curia. Therefore in genuine German, 


in our mother-tongue, it ought to be called 


a Christian congregation or assembly (eine 
christliche Gemeinde oder Sammlung), or, 
best of all and most clearly, holy Christen- 
dom (eine heilige Christenheit). 

So also the word communio, which is added, 
ought not to be rendered communion (Ge- 
meinschaft), but congregation (Gemeinde). 
And it is nothing else than an interpretation 
or explanation by which some one meant to ex- 
plain what the Christian Church is. This our 
people, who understood neither Latin nor Ger- 
man, have rendered Gemeinschaft der Heili- 
gen (communion of saints), although no 
German language speaks thus, nor under- 
stands it thus. But to speak correct German, 
it ought to be eine Gemeinde der Heiligen 
(a congregation of saints), that is, a congre- 
gation made up purely of saints, or, to speak 
yet more plainly, eine heilige Gemeinde, a holy 
congregation. I say this in order that the 
words Gemeinschaft der Heiligen (communion 
of saints) may be understood, because the ex- 
pression has become so established by custom 
that it cannot well be eradicated, and it is 
treated almost as heresy if one should attempt 
to change a word. 

But this is the meaning and substance of 
this addition: I believe that there is upon 
earth a little holy group and congregation of 
pure saints, under one head, even Christ, called 
together by the Holy Ghost in one faith, one 
mind, and understanding, with manifold gifts, 
yet agreeing in love, without sects or schisms. 
I am also a part and member of the same, 
a sharer and joint owner of all the goods it 
possesses, brought to it and incorporated into 
it. by the Holy Ghost by having heard and 
continuing to hear the Word of God, which is 
the beginning of entering it. For formerly, 
before we had attained to this, we were al- 
together of the devil, knowing nothing. of God 
and of Christ. Thus, until the last day, the 
Holy Ghost abides with the holy congregation 


The Creed, Art. III. 


691 


M. 457—459. Catechismus Mwor. 


692 


daß fie täglich zunehme und ftart werde im Glau- 
ben und feinen Frücdten, fo er jdafft. 


Symbolum Fidei, Art. III. 


T6. 466. 467. 


communione seu Christianitate non [R.506 
discedit, sed cum ea usque ad consummatio- 
nem saeculi perseverat, per quam nos adducit, 


eiusque in hoc utitur adminiculo, ut Verbum praedicet atque exerceat, per quod sanctificatio- 
nem efficit, communionem amplificans, ut quotidianis incrementis crescat et in fide eiusque 
fructibus, quos producit, corroborata fortis evadat. | 


Sanad) weiter glauben wir, daß mir in Der 
Chriftenheit haben Vergebung der Sünden, twel= 
ches gefchieht durch die heiligen Saframente und 
Abjolution, dazu allerlei Troftfprüche des ganzen 
Evangelii. Darum gehört hierher, twas bon den 
Saframenten zu predigen ift, und, Summa, das 
ganze Evangelium und alle Ümter der Chrijten- 
heit, welches auch not ijt, daß [es] ohne Unterlaß 
gehe. Denn wiewohl Gottes Gnade burd) Chri- 
ftum erworben ijt, und die Seiligfeit durch ben 
Heiligen Geift gemacht, durch Gottes Wort in der 
Vereinigung der Hriftlichen Kirche, jo find wir bod) 
nimmer ohne Sünde unfers Fleifches halben, fo 
wir nod am Halfe tragen. 


Darum ijf alles in der Chriftenheit dazu ge- 
ordnet, Dak man da täglich eitel Vergebung der 
Sünden durchsS Wort und Zeichen Dole, unjer Ge- 
wiffen zu tröften und aufzuricten, folange wir 
hier leben. Alfo macht der Heilige Geift, bap, ob 
wir gleid) Sünde haben, bod) fie uns nicht fchaden 
fann, weil wir in der Chriftenheit find, da eitel 
Vergebung der Sünden ijt, beide daß uns Gott 
vergibt, unb mir untereinander vergeben, tragen 
und aufbelfen. 


Außer der Chrijtenheit aber, da das Evangelium 
nicht ijt, ift auch feine Vergebung nicht, wie aud 
feine. Heiligkeit da fein fann. Darum haben fid) 
alle felbft herausgemworfen und gefondert, die nicht 
durch3 Evangelium und Vergebung der Sünden, 
jondern durd ihre Werfe Heiligkeit fuchen und 
verdienen vollen. 


Sndes aber, weil die Heiligkeit angefangen ijt 
und füglid) zunimmt, warten wit, daß unfer 
Tleifch hingerichtet [getötet] und mit allem Un: 
flat bejcharrt [verjcharrt, begraben] werde, aber 
herrlich herporfomme und auferftehe zu ganzer und 
völliger Heiligkeit in einem neuen ewigen Leben. 
Denn jest bleiben wir halb und halb rein und 
heilig, auf dak der Heilige Geift immer an uns 
arbeite butd) das Wort und tüglid) Vergebung 
austeile bis in jenes eben, da nicht mehr Ver: 
gebung wird fein, fondern ganz und gar reine und 
heilige Menfchen, voller Frimmigteit und Gerech- 
tigkeit, entnommen und ledig bon Sünde, Tod 
und allem Unglüd, in einem neuen unfterblichen 
und verflärten Leibe. 


Siehe, das alles foll des Heiligen Geiftes Amt 
und Wert fein, daß er auf Erden die Heiligkeit 
anfange und täglich mehre durch die zwei Stüde, 


54] Praeterea cernimus etiam nobis in hae 
Christianitate esse remissionem peccatorum 
propositam, quae fit per sacramenta et abso- 
lutionem ecclesiae, adhaec multiplices totius 
evangelii sententias, bonae spei ac consolatio- 
nis plenissimas. Quare huc ea pertinent, quae 
de sacramentis et deinde de sacramentorum 
usu atque praestantia tradenda sunt et in 
summa totum evangelium ac omnia Christia- 
nitatis officia, quae, ut assidue exerceantur et 
sedulo, summe necessarium est. Etenim quam- 
quam Dei gratia per Christum impetrata est 
et sanctificatio per Spiritum Sanctum facta, 
per Verbum divinum in unitate ecclesiae catho- 
lieae, nunquam tamen nos à peceatis sumus 
vacui, et hoc carnis nostrae gratia, quam ad- 
hue adhaerentem humeris nostris circumferi- 


'" mus. 


55] Quocirea omnia in Christianitate eo 
adornata sunt, ut quotidie meras peccatorum 
condonationes auferamus, et verbis et signis 
ad hoc constitutis, ad consolandam et erigen- 
dam conscientiam, quamdiu in hae vita futuri 
sumus. Ita facit Spiritus Sancti gratia, ut, 
quamquam peccatis simus contaminati, non 
tamen nobis noceant in Christianitate consti- 
tutis, ubi nihil aliud quam assidua et indesi- 
nens est peccatorum remissio, cum quam nobis 
Deus largitur, tum qua nobis inter nos vicis- 
sim utimur, ignoscentes, sufferentes et erigen- 
tes nos invicem. 

56] Sed etiam extra hane Christianitatem, 
ubi huie evangelio locus non est, neque [R. 501 
ulla est peccatorum remissio, quemadmodum 
nee ulla sanctificatio adesse potest. Quocirca 
ab hac ecclesia omnes ii semet sua sponte ab- 
alienarunt, qui non per evangelii gratiam et 
peccatorum condonationem, sed propriis operi- 
bus sanctificationem quaerunt ae venantur ac 
promereri contendunt. 

57] Sed enim in hoe, quando sanctificatio- 
nis opus inchoatum est et quotidie augetur, 
exspectamus, ut haee nostra caro cum omni- 
bus suis sordibus et vitiis abolita et sepulta 
computrescat, verum praeclare et magnifice 
iterum prodeat et exsurgat a mortuis ad per- 
fectam et absolutam sanctitatem, nova atque 
58] immortali vita animata. Iam enim tan- 


tum ex dimidio puri ac sancti sumus, ut 


Spiritus Sanctus subinde habeat, quod divini 
Verbi praedicatione in nobis eluat ac puri- 
ficet, tum in dies singulos remissionem pec- 
catorum distribuat, usque in futuram vitam, 
ubi remissioni locus non erit amplius, sed 
homines in universum ab omni peccatorum 
contagio puri et sancti, pleni omni probitate 
atque iustitia, subtracti et liberati a peccatis, 
morte et omni exitio, in novam, perpetuam, 
glorificatam et transfiguratam vitam tradu- 
centur. 

59] Ecce, haee omnia Spiritus Sancti sunt 
officia et opera, ut hic in terris sanctificatio- - 
nem exordiatur, eandemque quotidie per haec 


The Large Catechism. 


or Christendom, by means of which He fetches 
us to Christ and which He employs to teach 
and preach to us the Word, whereby He works 
and promotes sanctification, causing it [this 
community] daily to grow and become strong 
in the faith and its fruits which He produces. 


We further believe that in this Christian 


Church we have forgiveness of sin, which is 
wrought through the holy Sacraments and 
Absolution, moreover, through all manner of 
consolatory promises of the entire Gospel. 
Therefore, whatever is to be preached con- 
cerning the Sacraments belongs here, and, in 
short, the whole Gospel and all the offices of 
Christianity, which also must be preached and 
taught without ceasing. For although the 
grace of God is secured through Christ, and 
sanctification is wrought by the Holy Ghost 
through the Word of God in the unity of the 
Christian Church, yet on account of our flesh 
which we bear about with us we are never 
without sin. 

Everything, therefore, in the Christian 
Church is ordered to the end that we shall 
daily obtain there nothing but the forgiveness 
of sin through the Word and signs, to comfort 
and encourage our consciences as long as we 
live here. Thus, although we have sins, the 
[grace of the] Holy Ghost does not allow 
them to injure us, because we are in the 
Christian Church, where there is nothing but 
[continuous, uninterrupted] forgiveness of sin, 


both in that God forgives us, and in that we 


forgive, bear with, and help each other. 

But outside of this Christian Church, where 
the Gospel is not, there is no forgiveness, as 
also there can be no holiness [sanctification]. 
Therefore all who seek and wish to merit holi- 
ness [sanctification], not. through the Gospel 
and forgiveness of sin, but by their works, 
have expelled and severed themselves [from 
this Church]. 

Meanwhile, however, while sanctification 
has begun and is growing daily, we expect 
that our flesh will be destroyed and buried 
with all its uncleanness, and will come forth 
gloriously, and arise to entire and perfect 
holiness in à new eternal life. For now we 
are only half pure and holy, so that the Holy 
Ghost has ever [some reason why] to continue 
His work in us through the Word, and daily 
to dispense forgiveness, until we attain to 
that life where there will be no more forgive- 
ness, but only perfectly pure and holy people, 
full of godliness and righteousness, removed 
and free from sin, death, and all evil, in a 
new, immortal, and glorified body. 

Behold, all this is to be the office and work 
of the Holy Ghost, that He begin and daily 


increase holiness upon earth by means of these 


The Creed, Art. III. 


693 


694. N. 459. 460. 


chriftlihe Kirche und Vergebung der Sünden. 
Wenn wir aber vertwefen, wird er’3 ganz auf 
einen Augenblid vollfiihren und uns ewig Dabei 
erhalten durch bie legten zwei. 


Daf aber hier fteht ,Wuferftehung des Fleifches”, 
ift auch nicht wohl deutfch geredet. Denn mo wir 
Seut[den Fletjdh hören, denfen wir nicht weiter 
denn in Die Scherren [an bie Fleifchläden]. Auf 
recht beut[d) aber würden wir alfo reden: „Auf: 
erftehung des Letbes” oder Leichnam. Doc liegt 
nicht große Macht dran, jo man nur bie Worte 
recht veriteht. 


Das ijt nun der 9(rtifef, der da immerdar im 
Werk gehen und bleiben muß. Denn die &Cdbp- 
fung haben wir nun hinweg, jo ift die Erlöjung 
aud) ausgerichtet; aber der Heilige Geijt treibt 
fein Werk ohne Unterlaß bis auf den Diingjten 
Tag, dazu er verordnet eine Gemeinde auf Erden, 
dadurd) er alles redet und tut. Denn et feine 
Ehriftenheit noch nicht zufammen[ge]bradt nod) 
Die Vergebung au$geteift [hat]. Darum glauben 
wir an den, Der uns täglich herzuholt durch das 
Wort und den Glauben gibt, mehrt und ftürft 
durch dasjelbe Wort und Vergebung der Sünden, 
auf daß er un, wenn das-alles ausgerichtet, und 
wir Dabei bleiben, der Welt und allem Unglüd ab- 
iterben, enbfid) gar und ewig heilig mache, welches 
wir je&t DurchS Wort im Glauben warten. 


Siehe, da haft du das ganze göttliche Wefen, 
Willen und Werf, mit ganz furzen und Dod) 
reihen Worten aufs allerfeinjte abgemalt, darin 
all unjere Weisheit ftebt, jo über aller Menfchen 
Weisheit, Sinne und Vernunft geht und (dtoebt. 
Denn alle Welt, wierwohl fie mit allem Fleiß ba- 
nad gettachtet hat, was bod) Gott wäre, und was 
er im Sinn hätte und täte, jo hat fie bod) der 
feines je erlangen mögen [fönnen]. Hier aber 
haft bu e$ alles aufs allerreichfte; denn da hat er 
felbjt offenbart und aufgetan den tiefften Abgrund 
feines väterlichen Herzen3 und eitel unausfprech- 
licher Liebe in allen drei WUrtifeln. Denn er hat 
uns eben dazu gefchaffen, dab er uns erlöfte und 
heiligte, unb über das, daß er uns alles [ge]geben 
unb eingetan [eingeräumt] hatte, was im Himmel 
unb auf Erden ijt, hat er uns aud) feinen Sohn 
und Heiligen Geift [ge]geben, durch welche er uns 
zu fid) brächte. Denn wir fünnten (wie droben er: 
Härt) nimmermehr dazu fommen, daß wir des 
Vaters Huld und Gnade erfenuten ohne durch den 
HErrn Chrijtum, ber ein Spiegel ijt des väter: 
lichen Herzens, außer welchem wir nichts fehen 
denn einen zornigen und fchredlichen Richter. Von 
Shrifto aber fünnten wir auch nidts wiffen, two 
es nicht burd) den Heiligen Geijt offenbart ware. 


Catechismus Maior. Symbolum Fidei, Art. III. 


36. 467—409. 


duo augeat, nempe per sanctorum ecclesiam 
et peecatorum remissionem. Porro ubi iam 
soluti in cinerem computruerimus, hoe ipsum 
in momento oculi plene absoluturus est et 
purifieaturus, in qua perpetuo nos retinebit . 
duobus articulis posterioribus. 

60] Quod autem hic ponitur (Auferstehung 
des Fleisches, carnis resurrectionem), ne hoc 
quidem valde apte et bene lingua nostra ver- 
nacula expressum est. Etenim carnem audi- 
entes non ulterius cogitamus quam de macello. 
Verum recte et genuine loquendo Germanice 
diceremus Auferstehung des Leibes oder Leich- 
nams, hoc est, corporis resurrectionem. [R.502 
Attamen res est momenti non magni, dum- 
modo verborum sensum recte percipiamus. 

61] Tam hic ille est articulus, euius opus 
semper fervere debet et efficax persistere. Re- 
rum enim creationem accepimus, sed et re- 
demptionem iam effectam habemus. Porro 
autem Spiritus Sanctus citra intermissionem 
nobis sanctificandis opus suum perficit usque 
in extremum diem, ad quod communionem 
destinat, per quam omnia facit et loquitur. 
62] Nondum Christianos suos omnes coegit, 
neque remissionis distribuendae officio prorsus 
perfunctus est. Eam ob rem in hune credi- 
mus, qui quotidie nos divini Verbi praedica- 
tione attrahit et adsciscit, fidemque impertit, 
auget atque corroborat per Verbum illud et 
remissionem peccatorum, ut nos his omnibus 
perfecte absolutis, nobisque iisdem constanter 
adhaerentibus et mundo ac omnibus periculis 
iam mortuis, denique prorsus per omnia san- 
ctos faciat, id quod iam per Verbum in fide 
exspectamus. 

63] Ecce, hoc loco totam Divinitatis essen- 
tiam, voluntatem et operationem verbis equi- 
dem admodum brevibus, attamen opulentis et 
fecundis, artificiose depictam habes, in quibus 
omnis nostra sapientia sita est, omnem huma- 
nam sapientiam, rationem ac sensum longe 
lateque excedens ac superans. Nam universus 
mundus, quamquam sedula pervestigatione 
iam inde ab initio elaborarit, quidnam Deus 
esset, aut quid haberet animi, seu cui operi 
intentus esset, nihil tamen harum rerum un- 
quam intelligentia aut ratione assequi potuit; 
hic vero omnia haec copiosissime in numerato 
64] habes. Hic enim ipse in omnibus tribus 
articulis profundissimam abyssum paterni sui 
pectoris et meras ardentissimi et ineffabilis 
amoris sui flammas manifestavit reservavit- 
que. Quippe ob id ipsum nos creavit, [R.503 
ut nos redimeret et sanctificaret, et praeterea, 
quae nobis possidenda et utenda subiecit, 
quaeeunque uspiam in coelo et in terra cer- 
nuntur, Filium quoque suum et Spiritum San- 
etum nobis largitus est, per quos nos ad se 
65] attraheret. Neque enim unquam (ut supra 
ostensum est) eo propriis viribus pervenire 
possemus, ut Patris favorem ac gratiam cogno- 
sceremus, nisi per Iesum Christum, Dominum 


nostrum, qui paterni animi erga nos speculum est, extra quem nihil nisi iratum et truculentum 


videmus iudicem. Sed neque de Christo quid 


etum nobis revelatum esset. 


Darum fcheiden und fondern diefe Artikel des 
Glaubens uns Chriften von allen andern Leuten 
auf Erden. Denn was außer der Chriftchheit ift, 


quam scire possemus, si non per Spiritum San- 


66] Proinde ii articuli nostrae fidei nos 
Christianos ab omnibus aliis, qui sunt in . 
terris, hominibus separant. Quicunque enim. 


The Large Catechism. 


two things, the Christian Church and the for- 
giveness of sin. But in our dissolution He 
will accomplish it altogether in an instant, 
and will forever preserve us therein by the 
.last two parts. 

But the term Auferstehung des Fleisches 
(resurrection of the flesh) here employed is 
not aecording to good German idiom. For 
when we Germans hear the word Fleisch 
(flesh), we think no farther than of the 
shambles. But in good German idiom we 
would say Auferstehung des Leibes, or Leich- 
nams (resurrection of the body). However, 
it is not a matter of much moment, if we only 
understand the words aright. 

This, now, is the article which must ever 
be and remain in operation. For creation we 
have reeeived; redemption, too, is finished. 


But the Holy Ghost carries on His work with- 


out ceasing to the last day. And for that 
purpose He has appointed a congregation 
upon earth by which He speaks and does 
everything. For He has not yet brought to- 
gether all His Christian Church nor dispensed 
forgiveness. Therefore we believe in Him who 
through the Word daily brings us into the 
fellowship of this Christian Church, and 
through the same Word and the forgiveness 
of sins bestows, increases, and strengthens 
faith, in order that when He has accomplished 
it all, and we abide therein, and die to the 
world and to all evil, He may finally make 
us perfectly and forever holy; which now we 
expect in faith through the Word. 

Behold, here you have the entire divine 
essence, will, and work depicted most ex- 
quisitely in quite short and yet rich words, 
wherein consists all our wisdom, which sur- 
passes and exceeds the wisdom, mind, and 
reason of all men. For although the whole 
world with all diligence has endeavored to 
ascertain what God is, what He has in mind 
and does, yet has she never been able to at- 
tain to [the knowledge and understanding of] 
any of these things. But here we have every- 
thing in richest measure; for herein all three 
articles He has Himself revealed and opened 
the deepest abyss of his paternal heart and 
of His pure unutterable love. For He has 
created us for this very object, that He might 
redeem and sanctify us; and in addition to 
giving and imparting to us everything in 
heaven and upon earth, He has given to us 
even His Son and the Holy Ghost, by whom 
to bring us to Himself. For (as explained 
above) we could never attain to the knowl- 
edge of the grace and favor of the Father 
except through the Lord Christ, who is a 
mirror of the paternal heart, outside of whom 
we see nothing but an angry and terrible 
Judge. But of Christ we could know nothing 


either, unless it had been revealed by the 


Holy Ghost. 


These articles of the Creed, therefore, di- 
vide and separate us Christians from all other 


The Creed, Art. III. 


695 


696 M. 460—462. 


e8 feien Heiden, Türken, Juden ober faljche Chri- 
ften und Heuchler, ob fie gleich nur einen wahr: 
haftigen Gott glauben und anbeten, jo Willen fie 
Dod) nicht, was er gegen ihnen [wie er gegen fte] 
gefinnt ift, fönnen fid) auch feiner Liebe noch Gutes 
zu ihm verjehen, darum fie im ewigen Zorn und 
Verdammnts bleiben. Denn fie den HErrn Chri- 
itum nicht haben, dazu mit feinen Gaben burd) 
den Heiligen Geift erleuchtet und begnadet find. 


Aus dem fiehft Du nun, bab der Glaube gar 
piel eine andere Lehre ijt denn die zehn Gebote; 
denn bieje lehrt mobi, wa3 wir tun follen, jene 
aber jagt, was uns Gott tue und gebe. Die zehn 
Gebote find auch jonjt in aller Menfchen Herzen 
gefchrieben, den Glauben aber fann feine menjdj- 
liche Klugheit begreifen, unb muß allein bom $ei- 
liget Geijt gelehrt werden. 
Lehre nod) feinen. Chriften, denn es bleibt nod) 
immer Gottes Zorn und Ungnade über uns, weil 
wir’s nicht halten Tünnen, was Gott von uns for- 
dert; aber diefe bringt eitel Gnade, macht uns 
fromm unb Gott angenehm. Denn durch dieje 
Erfenntnis Triegen wir Luft und Liebe zu allen 
Geboten Gottes, weil wir hier fehen, wie fid) Gott 
ganz und gar mit allem, das er hat und vermag 
[befigt], uns gibt, zu Hilfe und Steuer, bie zehn 
Gebote zu halten: der Vater alle Kreaturen, Chri- 
ftus alle feine Werke, der Heilige Geift alle feine 
Gaben. 


Catechismus Maior. 


Darum macht jene . 


Oratio Dominica. 36. 469. 470. 


extra Christianitatem sunt, sive gentiles sive 
Turcae sive Iudaei aut falsi etiam Christiani 
et hypocritae, quamquam unum tantum et 
verum Deum esse credant et invocent, neque 
tamen certum habent, quo erga eos animatus 
sit animo, neque quidquam favoris aut gra- 
tiae de Deo sibi polliceri audent aut possunt, 
quamobrem in perpetua manent ira et damna- 
tione. Neque enim habent Christum Domi- 
num, neque ullis Spiritus Saneti donis et 
dotibus illustrati et donati sunt. 

67] Ex hoc iam clare vides et cognoscis 
fidem longe aliam esse doctrinam, quam sunt 
decem praecepta. Nam haee docent quidem, 
quid faciendum sit, illa vero indicat, quid 
Deus nobis fecerit et praestiterit. Decem 
praecepta alioqui etiam omnium hominum 
cordibus inscripta sunt, ceterum fides nulli 
humanae sapientiae est comprehensibilis, sed 
a solo Spiritu Sancto tradenda et docenda est. 
68] Eam ob rem praeceptorum doctrina non- 
dum ullum Christianum facit. Semper [R.504 
enim Dei ira atque indignatio nobis incumbit, 
quamdiu servare nequimus, quod Deus prae- 
ceptis suis a nobis exigit. Haec vero, nempe 
fidei doctrina, meram gratiam secum appor- 
tat, et haee iustos Deoque nos acceptos facit. 
69] Per huius doctrinae cognitionem amorem 
ac voluptatem Dei praeceptorum faciendorum 
consequimur, videntes hic, quomodo Deus pror- 
sus se nobis tradiderit cum omnibus, quae 
possidet, ut praesenti ope et auxilio in per- 


ficiendis praeceptis nos sublevet, Pater quidem omnibus suis creaturis, Christus vero omnibus 
suis operibus, porro autem Spiritus Sanctus omnibus suis dotibus. 


Das fei jegt genug vom Glauben, einen Grund 
zu legen für die Einfältigen, daß man fie nicht 
überlade, auf daß [fie], wenn fie Die Summa da- 
pon verjtehen, danach jelbft weiter nachtrachten, 
und was fie in der Schrift lernen, hierher ziehen 
und immerdar in reicherem Verftand zunehmen 
und madjen; denn wir haben doch täglich, folange 
wit hier leben, daran zu predigen und zu lernen. 


Das dritte Teil, vom Gebet, 


Das Baterunier. 


Wir haben nun gehört, was man tun und glau- 
ben foll, darin das befte und jeligite Leben fteht. 
Tolgt nun das dritte Stüd, wie man beten joff. 
Denn weil e8 mit uns alfo getan ijt, daß fein 
Menfch die zehn Gebote bollfommen halten Tann, 
ob er gleich angefangen hat zu glauben, unb jid) 
der Teufel mit aller Gewalt jamt der Welt und 
unferm eigenen Fleifch Datmiber [perrt, ijf nichts 
fo not, denn dak man Gott immerdar in [ben] 
Ohren liege, rufe und bitte, daß er den Glauben 
und Erfüllung der zehn Gebote un3 gebe, erhalte 
und mehre und alles, wa3 un3 im Wege liegt und 
daran hindert, Hinmwegräume. Dak wir aber wüß- 
ten, a8 unb wie wir beten jollen, hat un3 unjer 
Herr Chriftus jelbft Weile und Worte gelehrt, 
pie wir fehen werden. 


70] Haec quidem in praesentia de fide, fun- 
damenti pro simplicibus locandi gratia, dieta 
sufficiant, ne obruantur multitudine, ut huius 
rei intellecta iam probe summa ipsi postea 
hane rem latius indagent et, quidquid in 
Scripturis didicerint, huc referant, ac subinde 
locupletiorem intellectum quotidianis incre- 
mentis consequantur. Quotidie enim haee, 
quamdiu hie vivimus, docentes et discentes 
vix unquam satis discemus aut docebimus. 


Tertia Catechismi Pars. 


ORATIO DOMINICA. 


. 1] Hactenus audivimus, quid nobis cum 
faciendum tum credendum sit, quibus in rebus 
optima et felicissima vita sita sit. Sequitur 
iam deinceps pars tertia, docens, quomodo 


-2] orandum sit. Cum enim ita nobiscum com- 


paratum esse videamus, ut nemo hominum 
decem praecepta plene et perfecte servare 
queat, tametsi credere inceperit, et diabolus 
huie nostro conatui summo studio, una [R.505 
cum mundi ac propriae carnis nostrae ille- 
cebris, obluctetur ac renitatur, nihil perinde 
necessarium est, quam ut assiduis precibus 
divinas aures fatigemus et obtundamus, ut 
fidem et praeceptorum satisfactionem nobis 
largiri, sustentare atque adaugere, tum et 
quidquid ad eam nobis impedimento est, omne 
3] hoe e medio tollere dignetur. Sed enim, ne 


nobis obseurum foret, quid et quomodo orare debeamus, Dominus noster, lesus Christus, ipse 
nos rationem et verba orandi docuit, quemadmodum mox audiemus. 


The Large Catechism. The Lord’s Prayer. 


people upon earth. For all outside of Chris- 
tianity, whether heathen, Turks, Jews, or false 
Christians and hypocrites, although they be- 
lieve in, and worship, only one true God, yet 
know not what His mind towards them is, and 
cannot expect any love or blessing from Him; 
therefore they abide in eternal wrath and 
damnation. For they have not the Lord 
Christ, and, besides, are not illumined and 
favored by any gifts of the Holy Ghost. 

From this you perceive that the Creed is 
a doctrine quite different from the Ten Com- 
mandments; for the latter teaches indeed 
what we ought to do, but the former tells 
what God does for us and gives to us. More- 
over, apart from this, the Ten Commandments 
are written in the hearts of all men; the 
Creed, however, no human wisdom can com- 
prehend, but it must be taught by the Holy 
Ghost alone. The latter doctrine [of the Law], 
therefore, makes no Christian, for the wrath 
and displeasure of God abide upon us still, 
because we cannot keep what God demands 
of us; but this [namely, the doctrine of 
faith] brings pure grace, and makes us godly 
and acceptable to God. For by this knowledge 
we obtain love and delight in all the com- 
mandments of God, because here we see that 
God gives Himself entire to us, with all that 
He has and is able to do, to aid and direct 
us in keeping the Ten Commandments — the 
Father, all creatures; the Son, His entire 
work; and the Holy Ghost, all His gifts. 

Let this suffice concerning the Creed to lay 
a foundation for the simple, that they may 
not be burdened, so that, if they understand 
the substance of it, they themselves may 
afterwards strive to acquire more, and to 
refer to these parts whatever they learn in 
the Scriptures, and may ever grow and in- 
crease in richer. understanding. For as long 
as we live here, we shall daily. have enough 
to do to preach and to learn this. 


Part Third. 


OF PRAYER. 


The Lord’s Prayer. 


We have now heard what we must do and 
believe, in which things the best and happiest 
life consists. Now follows the third part, how 
we ought to pray. For since we are so sit- 
uated that no man can perfectly keep the Ten 
Commandments, even though he have begun to 
believe, and since the devil with all his power, 
together with the world and our own flesh, re- 
sists our endeavors, nothing is so necessary as 
that we should continually resort to the ear of 
God, call upon Him, and pray to Him, that 
He would give, preserve, and increase in us 
faith and the fulfilment of the Ten Command- 
ments, and that He would remove everything 
that is in our way and opposes us therein. 
But that we might know what and how to 
pray, our Lord Christ has Himself taught us 
both the mode and the words, as we shall see. 


697 


698 M. 462. 463. 


Ehe wir aber da3 Vaterunfer nacheinander er- 
flären, ift wohl am nötigjten, vorhin bie Leute 
zu bermahnen und reizen zum Gebet, wie auch 
Chriftus und die Apoftel getan haben, und jolf 
nämlich das erfte fein, daß man wiffe, wie toit 
um Gottes Gebots willen jdjufbig find zu betem. 
Denn fo haben mir gehört im andern Gebot: 
„Du follft Gottes Namen nicht unnüglid führen“, 
daß darin gefordert werde, den heiligen Namen 
preifen unb in aller Not anrufen oder beten. 
Denn anrufen ijt nichts anderes denn beten, alfo 
daß e8 ftreng und ernitlich geboten tjt, jo hod als 
alle andern [Gebote]: feinen andern Gott haben, 
nicht töten, nicht ftehlen ujw.; dap niemand pente, 
e8 jet gleich jo viel [eS fet einerlei], id) bete ober 
bete nicht; wie bie groben Leute hingehen in jol- 
dem Wahn und Gedanken: Wa3 follte ich beten? 
Wer weiß, ob Gott mein Gebet achtet oder hören 
will? Bete ich nicht, fo betet ein anderer; und 
fommen alfo in bie Gewohnheit, bab fie nimmer- 
mehr beten, und nehmen zu Behelf [zum Vorwand 
unfere Worte], ba wir falfche und Heuchelgebete 
verwerfen, als lehrten wir, man jolle oder dürfe 
nicht beten. 


Catechismus Maior. 


| 


Oratio Dominica. 38. 470. 471. 


4] Prius tamen, quam ipsam orationem par- 
ticulatim tractandam aggrediamur, vehemen- 
ter operae pretium esse videtur, homines ad 
orandum ostensis nonnullis argumentis et per- 
suasionibus hortari et provocare, veluti Chri- 
stus quoque et apostoli fecisse leguntur. Et 
5] hoc quidem primo loco recensendum est, ut 
non ignoremus divini praecepti, iussu nobis 
orandum esse. Ita enim in secundo praecepto 
audivimus: Non assumes nomen Domim Der 
tut in vanum, quibus verbis hoc simul exigi- 
tur, ut sanctum Dei nomen laudemus, idemque 
in omnibus necessitatibus precando invocemus. 
Invocare enim nihil aliud est, quam preces ad 
6] Deum fundere, ita ut severe atque adeo 
serio praeceptum sit, quam omnia alia mina- 
citer interdicta: non habendos esse alienos 
deos, non occidendum, non furandum ete., ne 
quis temere in eam opinionem veniat, ut ex- 
istimet, perinde esse, oret necne; quemadmo- 
dum nonnulli crassi et inculti homines facti- 
tare consueverunt, in eiusmodi cogitationes 
descendentes: Quid vero multis orarem, cum 
nesciam, num Deus preces meas curet et audiat 
necne? Quodsi non oravero, oret alius. Ex 


quo tandem in eam consuetudinem deveniunt, ut nunquam quidquam orent, praetexentes tandem 
suae pigritiae aut ignavae impietati potius, nos falsas et hypocriticas oratiunculas [R. 506 
reiicere, quasi vero nos unquam docuissemus, non esse orandum. 


Das ijt aber je wahr, was man bisher für 
Gebete getan hat, geplarrt und getönt in Det 
Kirche ujw., ijt freilich fein Gebet gewefen; denn 
fold äußerlich Ding, wo e8 recht geht, mag eine 
Übung für bie jungen Kinder, Schüler und Gin- 
fältigen fein und mag gefungen oder gelejen heißen, 
e8 Beibt aber nicht eigentlich gebetet. Das heißt 
aber gebetet, tote daS andere Gebot lehrt: „Gott 
anrufen in allen Nöten“. Das will er von uns 
haben, und foll nicht in unjer[er] Willkür ftehen, 
fondern [wir] folen und müffen beten, wollen mir 
Chriften fein, jowohl als wir follen und miifjen 
Vater und Mutter und der Obrigkeit geforjam 
fein; denn durch das Anrufen und Bitten wird 
der Name Gottes geehrt und mnilid) gebraucht. 
Da3 joffft bu vor allen Dingen merfen, dak man 
damit fchweige [zum Schweigen bringe] und 3u- 
rücftoße foldhe Gebanfen, die uns babonfalten und 
abjdreden. Denn gleichiwie es nichts gilt, daß ein 
Sohn zum Vater jagen wollte: Was liegt an met- 
nem Gehorfam? Bch will hingehen und tun, was 
id fann, e8 gilt doch gleich jo viel; fondern da 
fteht daS Gebot: du folljt und mußt es tun: alfo 
aud) hier fteht es nicht in meinem Willen zu tun 
und zu lafien, jondern foll und muß gebetet fein 
[* bei Gottes Zorn und Ungnade. - 


Das fol man nun vor allen Dingen fafjen und 
merfen, daß man damit [d)meige und zurüdichlage 
die Gebanfen, fo uns babonbalten und ab[dreden, 
als liege feine große Macht daran, ob wir nicht 
beten, oder fet denen befohlen, die Heiliger und 
mit Gott bejjer daran find denn mir; tie denn 
das menschliche Herz von Natur fo verzweifelt tjt, 
daß e8 immer bor Gott fleucht [flieht] unb dentt, 
er wolle und möge unjer$ Gebets nicht, weil wir 
Sünder find und nichts denn Zorn verdient haben. 
Wider folhe Gebanfen (jage ich) follen wir dies 
Gebot anjefen und uns zu Gott fehren, auf daß 
wit ihn durch folden Ungehorjam nicht höher er- 


7] Quamquam hoe diffiteri non possumus, 
eas orationes, quae hactenus factae sunt, 
stentoreis clamoribus in ecclesiis vociferando 
et tonando ete., non fuisse orationes.  Eius- 
modi enim res externae, ubi harum reetus est 
usus, puerorum, scholasticorum ac simplicium 


.esse possunt exercitia, legendo aut cantando 


consistentia, proprie tamen orationes aut 
8] preces existimandae non sunt. Sed enim 
hoe denique orare dicitur, quemadmodum. se- 
cundum praeceptum docet, Deum tempore ne- 
cessitatis invocare. Hoc a nobis exigit, neque 
res est nostri arbitrii, verum orare debemus 
et cogimur, si modo Christiani perhiberi volu- 
mus, aeque atque parentibus et magistratibus 
omnibus obedientiae officiis obtemperare cogi- 
mur. Siquidem invocando et precando nomen 
9] Dei colitur et utiliter usurpatur. Quem- 
admodum enim hoe non valet, si filius ad 
patrem diceret: Quid Deus meam obedientiam 
curat, et quid commodi mea tibi praestare 
potest obedientia? Ego vadam facturus, quod 
potero, perinde est, sive morigerus sim neene. 
Verum hie exstat praeceptum Dei; velis, 
nolis, facias oportet. Ita quoque hie, ut omit- _ 
tas aut facias, in tuo arbitratu situm non est, 
sed omnino orandum est, nisi Dei iram et in- 
dignationem incurrere velis. 

10] Atque haec diligenter et ante ommia 
sunt notanda, ut his reprimamus et expella- 
mus cogitationes, quibus ab orando abstrahi- 
mur et deterremur, quasi parum [parvi] mo- 
menti res sit non orare, aut quasi, ut orent, 
mandatum sit iis tantum, qui sanctitate ex- 
cellant et in maiore apud Deum gratia sint 
quam nos; quemadmodum humanum cor tam 
desperatum et natura perversum esse experi- 
mur, ut semper Deum fugiat et cogitet Deum 
aversari nostras preces, cum simus [R.507 
peccatores et nihil aliud quam iram meriti - 
11] simus. Ad has cogitationes repellendas 


The Large Catechism. The Lord’s Prayer. 


But before we explain the Lord’s Prayer 
part by part, it is most necessary first to ex- 
hort and incite people to prayer, as Christ 
and the apostles also have done. And the 
first matter is to know that it is our duty to 
pray because of God’s commandment. For 
thus we heard in the Second Commandment: 
Thou shalt not take the name of the Lord, thy 
God, in vain, that we are there required to 
praise that holy name, and call upon it in 
every need, or to pray. For to call upon the 
name of God is nothing else than to pray. 
Prayer is therefore as strictly and earnestly 
commanded as all other commandments: to 
have no other God, not to kill, not to 
steal, ete. Let no one think that it is all 
the same whether he pray or not, as vulgar 
people do, who grope in such delusion and ask, 
Why should I pray? Who knows whether 
God heeds or will hear my prayer? If I do 
not pray, some one else will. And thus they 
fall into the habit of never praying, and 
frame a pretext, as though we taught that 
there is no duty or need of prayer, because 
we reject false and hypocritical prayers. 

But this is true indeed that such prayers 
as have been offered hitherto when men were 
babbling and bawling in the churches were 
no prayers. For such external matters, when 
they are properly observed, may be a good 
exercise for young children, scholars, and 
simple persons, and may be called singing or 
reading, but not really praying. But praying, 
as the Second -Commandment teaches, is to 
call upon God in every need. This He re- 
quires of us, and has not left it to our choice. 
But it is our duty and obligation to pray if 
we would be Christians, as much as it is our 
duty and obligation to obey our parents and 
the government; for by calling upon it and 
praying the name of God is honored and 
profitably employed. This you must note above 
all things, that thereby you may silence and 
repel such thoughts as would keep and deter 


us from prayer. For just as it would be idle ' 


for a son to say to his father, “Of what 
advantage is my obedience? I will go and 
do what I can; it is all the same”; but there 
- stands the commandment, Thou shalt and must 
do it, so also here it is not left to my will 
to do it or leave it undone, but prayer shall 
and must be offered at the risk of God’s wrath 
and displeasure. 

This is therefore to be understood and noted 
before everything else, in order that thereby 
we may silence and repel the thoughts which 
would keep and deter us from praying, as 
though it were not of much consequence if we 
do not pray, or as though it were commanded 
those who are holier and in better favor with 
God than we; as, indeed, the human heart 
is by nature so despondent that it always 
flees from God and imagines that He does not 
wish or desire our prayer, because we are 
sinners and have merited nothing but wrath. 
Against such thoughts (I say) we should re- 


699 


M. 463—465. Catechismus Maior. 


700. 


zürnen. Denn Durch fol) Gebot gibt er genug- 
fam zu verftehen, daß er uns nicht bon fid) ftopen 
nod) verjagen twill, ob wir gleich Sünder find, jon- 
dern vielmehr zu fid) ziehen, daß wir uns bor 
ihm demütigen, folchen unfern Jammer und Not 
Hagen, um Gnade und Hilfe bitten. Daher Tieft 
man in der Schrift, Dak er auch zürnt über Die, 
fo um ihrer Sünde willen gefdlagen worden, bab 
fie fid) nicht wieder zu ihm fehrten und dDurd das 
Gebet wider feinen Zorn gelegt und Gnade ge- 


fucht haben]. 


Daraus follft bu nun fchließen und denfen, weil 
e3 fo hoch geboten ijt zu beten, daß beileibe nie- 
mand fein Gebet verachten jolf, fondern groß und 
piel davon halten, und nimm immer das Gleidnis 
bon den andern Geboten. Ein Kind foll beileibe 
nicht feinen Gehorfam gegen Vater unb Mutter 
verachten, jondern immer gebenfen: Das Werk ijt 
ein Wert des Gehorfams, und das id) tue, tue id) 
nicht anderer Meinung, denn daß [e$] in dem Ge- 
horfam und Gottes Gebot geht, darauf ich Fünnte 
gründen und fußen und folds grok achten, nicht 
um meiner Würdigfeit willen, jondern um des 
Gebots willen. Alfo aud) hier; was und wofür 
pir bitten, follen wir fo anjeben, al3 bon Gott 
gefordert und in feinem Gehorfam getan, und 
aljo benfen: Meinethalben wäre e3 nichts, aber 
darum foll e8 gelten, bab [eS] Gott geboten hat. 
Alfo joll ein jeglicher, was er auch zu bitten hat, 
immer vor Gott fommen mit bem Geborjam diefes 
Gebots. 


Darum bitten wir und vermahnen aufs flei- 
Bigfte jedermann, daß man folhes zu Herzen 
nehme und in feinem Weg unjer Gebet verachte. 
Denn man bisher aljo gelehrt hat in’s Teufel3 
Namen, dak niemand folches geachtet hat und ge- 
meint, e8 wäre genug, Dak das Werk getan ware, 
Gott erhört’3 oder hört’3 nicht. Das Deibt das 
Gebet in die Schanze gejchlagen [auf gut Glüd 
gebetet] und auf Abenteuer Din gemurrt [aufs 
Geratewobh! hergeleiert]; darum ijt e8 ein ver: 
foren Gebet. Denn wir uns folhe Gedanfen 
laffen irren [irremachen] und abjchreden: Sch bin 
nicht heilig noch würdig genug; wenn ich fo fromm 
und heilig wäre al8 St. Petrus oder Paulus, jo 
wollte id) beten. Wher nur weit hinweg mit 
folchen Gedanfen! Denn eben das Gebot, das 
St. Paulus [geltrojfen hat, das trifft mid) auch, 
unb ift ebenfowohl um meinetwillen das andere 
Gebot geftellt al3 um jeinetwillen, dap er fein 
befier noch heiliger Gebot zu rühmen hat. 


lus orare iussus est, etiam nos orare iubemur. 


Oratio Dominica. 96. 471.472. — 


rursum dico hoc praeceptum nobis esse con- 
siderandum, ut ad Deum convertamur, ne ista 
inobedientia gravius eum irritemus. Hoe 
enim mandato (ut scilicet oremus) satis ipse 
ostendit se non velle nos et preces nostras 
reiicere, a se abigere et pellere, etiamsi simus 
peccatores, sed magis allicere ad se, ut coram 
ipso humiliemur et nostras miserias et aeru- 
mnas ipsi aperiamus, et gratiam opemque eius 
imploremus. Hinc in Scriptura Saera legitur 
Deum etiam irasci iis, qui propter peccata sua 
percussi et puniti ad Deum converti et ora- 
tione sua irae eius se quasi opponere et gra- 
tiam implorare noluerunt. 

12] Ex hoc iam ita collige ae cogita, cum 
tantopere nobis iniunctum sit, ut oremus, ne 
quo modo quispiam suas preces contemnat, 
sed magni aestimet et magnifice de illis sen- 
13] tiat. Ac subinde similitudinem ex aliis 
praeceptis petas. Puer nequaquam suam erga 
parentes obedientiam leviter ducere debet, 
verum semper cogitare: Hoc opus obedien- 
tiae est, et quidquid facio, non alio animo 
facio, quam quod in obedientia et praecepto 
Dei versor, cui inniti possum, atque hoc ipsum 
magni pendere, non quidem meae dignitatis 
gratia, sed propter praeceptum. Ad eundem 
plane modum et hie, quidquid et pro qua- 
cunque re Deum oraverimus, ita intuendum 
est, quasi a Deo exactum inque eius obedientia 
factum, atque ita cogitare oportet: Quantum 
ad me quidem attinet, haec oratio nullius est 
habenda momenti aut pretii, quia peccator 
sum; verum ob id respuenda non est, cum 
Deus orare mihi praeceperit. Ita cuique, 
quameunque tandem rem. precibus impetrare 
statuit, semper ad Deum huius praecepti 
obedientia veniendum est. 

14] Quocirea omnes homines per Christum 
obtestamur et hortamur, quam fieri [R.508 
potest diligentissime, ut haec denique nobis 
cordi sint, neve ullo pacto nostras orationes 
tamquam rem nihili aspernemur. Ita enim 
hactenus in mali genii nomine docti sunt 
homines, ut nemo harum rerum ullam curam 
susceperit, aestimaritque satis superque actum 
esse, modo opus orandi factum esset; Deus 
hoe exaudiret necne, non magnopere labora- 
batur. Sed hoc est orationem et invocatio- 
nem nauci facere, aut loqui ventis ae litori, 
ita nequiquam murmurando; ob id inutilis 
15] quoque et infrugifera fuit oratio. Eius 
enim generis cogitationibus conturbamur et 
absterremur: Ego quidem sanctus non sum 
neque satis dignus; quodsi tanta probitate 


‚ac vitae sanctimonia praecellerem, ut divus 


Petrus aut Paulus, libenter orare vellem. Sed 
proeul hine aufer ex animo istiusmodi cogi- 
tationes. Nam hoc ipso praecepto, quo Pau- 
Neque minus in mei gratiam quam eius hoc 


secundum praeceptum constitutum est, ut non liceat illi sanctius iactare praeceptum aut 


praestantius. 


Sarum follft bu fo fagen: Mein Gebet, das ich 
tue, ift ja jo foftfid), heilig und Gott gefällig, als 
St. Paulus’ und der Allerheiligften. Urface: 
denn id) will ihn gerne laffen heiliger fein ber 
Perfon halben, aber des Gebots halben nicht, weil 
Gott das Gebet nicht der Perfon halben anfieht, 
jondern feines WortS und Gehorfams halben. 


16] Quare ita tibi dicendum est: Meae pre- 
ces, quas ad Deum fundo, nihilo sunt deterio- 
res aut profaniores aut Deo minus acceptae, 
quam fuere Pauli et omnium etiam sanctissi- 
morum. Ratio est: Perlibenter illis, quan- 
tum ad personam attinet, cedam vitae sancti- 
monia, verum praecepto nequaquam. Certum 


The Large Catechism. The Lord’s Prayer. 


gard this commandment and turn to God, that 
we may not by such disobedience excite His 
anger still more. For by this commandment 
He gives us plainly to understand that He 
will not cast us from Him nor chase us away, 
although we are sinners, but rather draw us 
to Himself, so that we might humble ourselves 
before Him, bewail this misery and plight of 
ours, and pray for grace and help. Therefore 
we read in the Scriptures that He is angry 
also with those who were smitten for their 
sin, because they did not return to Him and 
by their prayers assuage His wrath and seek 
His grace. 

Now, from the fact that it is so solemnly 
commanded to pray, you are to conclude 
and think, that no one should by any means 
despise his prayer, but rather set great store 
by it, and always seek an illustration from 
the other commandments. A child should by 
no means despise his obedience to father and 
mother, but should always think: This work 
is a work of obedience, and what I do I do 
with no other intention than that I may walk 
in the obedience and commandment of God, 
on which I can settle and stand firm, and 
esteem it a great thing, not on account of my 
worthiness, but on account of the command- 
ment. So here also, what and for what we 
pray we should regard as demanded by God 
and done in obedience to Him, and should re- 
flect thus: On my account it would amount 
to nothing; but it shall avail, for the reason 
that God has commanded it. Therefore every- 
body, no matter what he has to say in prayer, 
should always come before God in obedience 
to this commandment. 


We pray, therefore, and exhort every one 
most diligently to take this to heart and by 
no means to despise our prayer. For hitherto 
‚it has been taught thus in the devil’s name 
that no one regarded these things, and men 
supposed it to be sufficient to have done the 
work, whether God would hear it or not. But 
that is staking prayer on a risk, and mur- 
muring it at a venture; and therefore it is 
a lost prayer. For we allow such thoughts 
as these to lead us astray and deter us: I am 
not holy or worthy enough; if I were as godly 
and holy as St. Peter or St. Paul, then I would 
pray. But put such thoughts far away, for 
just the same commandment which applied to 
St. Paul applies also to me; and the Second 
Commandment is given as much on my ac- 
count as on his account, so that he can boast 
of no better or holier commandment. 

Therefore you should say: My prayer is as 
precious, holy, and pleasing to God as that of 
St. Paul or of the most holy saints. This is 
the reason: For I will gladly grant that he 
is holier in his person, but not on account of 
the commandment; since God does not regard 
prayer on account of the person, but on ac- 
count of His word and obedience thereto. For 


701 


709 M. 465. 466. 


Denn auf das Gebot, darauf alle Heiligen ihr 
Gebet feken, feke ich meines auch; dazu bete id) 
eben das, darum fie allgzumal bitten oder gebeten 
haben; jo iff mir'$ ja [o hoch und mehr von- 
nöten denn jenen großen Heiligen. 


Das fet das erjte und nötigfte Stüd, daß all 
unfer Gebet fid) gründen und jtehen fol auf Got- 
tes Gehorjam, nicht angefehen unfere Perjon, wir 
feien Sünder oder fromm, würdig oder unmwürdig. 
Und jollen wiffen, daß Gott [e3] in feinen Scherz 
will geichlagen haben, fondern zürnen unb ftrafen, 
wo ipit nicht bitten, fowohl al3 er allen andern 
Ungehorjam jtraft; danach, daß er unjer Gebet 
nicht will lajjen umfonjt und verloren fein. Denn 
wo er Did) nicht erhören wollte, würde er bid) nicht 
heißen beten und jo ftreng Gebot darauf fclagen. 


Zum andern joll uns defto mehr treiben und 
reizen, daß Gott auch eine Verheibung dazu getan 
unb 3ugejagt hat, daß e8 fol ja und gewiß fein, 
was wit bitten, wie er fpriht im 50. Pjalm: 
„Rufe mid) an zur Beit ber Not, jo will ich dich 
erretten.“ Und Chriftus im Evangelio Matth.7: 
„Bittet, fo wird euch gegeben ufw.; denn ein jeg- 
licher, wer ba bittet, ber empfähet.“ Solches follte 
je unjer Herz erweden und anzünden, mit Luft 
und Liebe zu beten, weil er mit feinem Wort be- 
zeugt, daß ihm unjer Gebet herzlich wohlgefalle, 
dazu gewißlich erhört und gewährt fein foll, auf 
bab mwir’3 nicht verachten nod) in [den] Wind 
ichlagen und auf ungewiß bitten. 


Solches fannjt du ihm aufrüden [vorhalten] 
und fprehen: Hier fomme ich, lieber Vater, und 
bitte, nidt aus meinem Bornehmen mod) auf 
eigene Witrdigfeit, jondern auf dein Gebot und 
Verheipung, jo mir nicht fehlen noch Lügen fann. 
Wer nun folder Berheigung nicht glaubt, foll 
abermal wiflen, daß er Gott erzürnt, als der ion 
aufs hichfte unehrt und Qigen ftraft. 


über das foll uns aud) foden und ziehen, bap 
Gott neben dem Gebot. und Berheipung 3ubor- 
fommt und felbjt die Worte und Weife ftelt und 
uns in [den] Mund legt, wie und was wir beten 
jollen, auf daß wir jehen, tote herzlich er fid) unfe- 
rer Not annimmt, und je nid) daran zweifeln, 
Dab ihm folch Gebet gefällig fei und gemwißlich er- 
hört werde, welches gat ein großer Vorteil ijt vor 
allen andern Gebeten, jo wir felbft erbenfen 
möchten. Denn da würde das Getwiffen immer 
in Btweifel fteben unb fagen: ch habe gebeten, 
aber wer mweik, wie es ihm gefällt, oder ob ich bie 
[das] rechte Maß unb Weile [ge]troffen habe. 
Darum ift auf Erden fein edler Gebet zu finden 
denn das tägliche Waterunfer, weil e8 fold) treff- 
lich Zeugnis hat, daß [e8] Gott herzlich gerne hört, 
dafür wir nicht ber Welt Gut follten nehmen. 


Catechismus: Maior. 


Oratio Dominica. $8. 472-474, 


enim habeo Deum nequaquam orationem per- 
sonae gratia respicere, sed propter verbum 
suum atque obedientiam sibi praestitam atque 
exhibitam. Ei enim praecepto, cui omnes 
sancti orando innixi sunt, ego quoque precans 
innitor; adhaec eadem ipsa precor, quae ipsi 
omnes ad unum precantur aut precati sunt. 

17] Haec quidem prima huius exhortatio- 
nis pars sit et omnium maxime necessaria, ut 
omnis nostra oratio divinae obedientiae in- 
nitatur, nullo nostrae personae respectu, sive 
iusti simus sive peccatores, digni an [R.509 
18] indigni. Et sciendum est Deum nullo 
modo aeque laturum, ut ista in iocum conver- 
tantur, sed graviter nos et acerbe puniturum, 
si segnes in orando fuerimus, non secus ae 
omnem aliam inobedientiam punire solet; 
deinde, quod nostras preces frustra ae temere 
effundi non patietur. Si enim te audire 
nollet, ut orares, nunquam tam severe tibi 
praecepisset. 

19] Alterum, quod nos ad orandum hoe im- 
pensius instigare debebat, hoe est, quod Deus 
orationi quoque promissionem adiunxerit, pol- 
lieitus certo fore, quidquid orantes petierimus. 
Quemadmodum hoe testatur Psalmus 50, 15: 
Invoca me in die tribulationis, et eripiam te. 
Et Christus Matth. 7,7: Petite et dabitur vo- 
bis ete. Quicunque enim petit, accipit. His 
20] utique promissionibus pectora nostra ex- 
citanda erant et inflammanda, ut cum volu- 
ptate et amore Deum invocaremus, cum ipse 
suomet verbo testatum faciat, sibi nostras 
orationes impense placere easque exauditum 
iri, ne ipsi eas respuamus aut nihili penda- 
mus, in incertum orantes. 

21] Haec igitur illi potes obiicere, ita 
dicens: Venio ad te, carissime Pater, oratum, 
non quidem ex proprio arbitrio aut proposito 
aut propria dignitate adductus, sed tuo prae- 
cepto ae promisso incitatus, quae mihi nequa- 
quam mentientur. lam qui tali promissioni 
fidem non habet, iterum sciat se Deum ad 
iracundiam provoeasse, ut qui summa eum 
affieit contumelia ac mendacii insimulat. 

22] Praeter haec etiam hoc ipso ad oran- 
dum non mediocriter pellicendi et pertrahendi 
essemus, quod Deus iuxta praeceptum et pro- 
missionem etiàm antevertit nos, ipse verba ac 
modum orandi nobis praescribens, ac velut 
praemansum in os inserens, quomodo et quid 
nos orare oporteat, ut videamus, quam aman- 
ter necessitas nostra sibi curae sit, neque ullo 
pacto dubitemus nostras orationes sibi [R. 510 
23] placere, easque certo exaudiri. Quare 


‚sane dominica seu ab ipso Domino praescripta 


nobis oratio longe antecellit omnes reliquas, 
quas ipsi excogitare possemus. Etenim in his 
conscientia semper futura esset in dubio atque 
dictura: Oravi quidem, ceterum ignoro, quo- 
modo illi placuerit, aut num legitimum mo- 
dum ac mensuram orandi assecutus sim. 
Quapropter hae nobilior in terris non potest 


inveniri precatio, cum tam praeclara habeat testimonia, quod Deo tam ex animo arrideat, 
pro qua totius orbis divitias commutare non debeamus. 


Und tft au) barum afjo vorgeschrieben, daß toit 
fehen unb bebenfen bie Not, fo un8 bringen und 
zwingen joff, ohne Unterlak zu beten. Denn mer 
da bitten will, der muß etwas bringen, bortragen 


24] Quin etiam eam ob rem certis verbis 
praescripta est, ut videamus et in animum 
revocemus necessitatem, qua ad indesinenter 
orandum adigendi et impellendi essemus. 


The Large Catechism. The Lord’s Prayer. 


on the commandment on which all the saints 
rest their prayer I, too, rest mine. Moreover, 
I pray for the same thing for which they all 
pray and ever have prayed; besides, I have 
just as great a need of it as those great 
saints, yea, even a greater one than they. 

Let this be the first and most important 
point, that all our prayers must be based and 
rest upon obedience to God, irrespective of 
our person, whether we be sinners or saints, 
worthy or unworthy. And we must know that 
God will not have it treated as a jest, but be 
angry, and punish all who do not pray, as 
surely as He punishes all other disobedience; 
next, that He will not suffer our prayers to 
be in vain or lost. For if He did not intend 
to answer your prayer, He would not bid you 
pray and add such a severe commandment : 
to it. ~~ 

In the second place, we should be the more 
urged and incited to pray because God has 
also added a promise, and declared that it 
shall surely be done to us as we pray, as He 
says Ps. 50, 15: Call upon Me in the day of 
trouble: I will deliver thee. And Christ in 
the Gospel of St. Matthew, 7,7: Ask, and it 
shall be given you. For every one that asketh 
receiveth. Such promises ought certainly to 
encourage and kindle our hearts to pray with 
pleasure and delight, since He testifies with 
His [own] word that our prayer is heartily 
pleasing to Him, moreover, that it shall as- 
suredly be heard and granted, in order that 
we may not despise it or think lightly of it, 
and pray at a venture. 

This you can hold up to Him and say: 
Here I come, dear Father, and pray, not of 
my own purpose nor upon my own worthiness, 
but at Thy commandment and promise, which 
cannot fail or deceive me. Whoever, there- 
fore, does not believe this promise must know 
again that he excites God to anger as a person | 
who most highly dishonors Him and re- x 
proaches Him with falsehood. 

Besides this, we should be incited and 
drawn to prayer because in addition to this 
commandment and promise God anticipates 
us, and Himself arranges the words and form 
of prayer for us, and places them upon our 
lips as to how and what we should pray, that 
we may see how heartily He pities us in our 
distress, and may never doubt that such 
prayer is pleasing to Him and shall certainly 
be answered; which [the Lord’s Prayer] is 
a great advantage indeed over all other 
prayers that we might compose ourselves. For 
in them the conscience would ever be in doubt 
and say: I have prayed, but who knows how 
it pleases Him, or whether I have hit upon 
the right proportions and form? Hence there 
is no nobler prayer to be found upon earth 
than the Lord's Prayer which we daily pray, 
because it has this excellent testimony, that 
God loves to hear it, which we ought not to 
surrender for all the riches of the world. 

And it has been prescribed also for this 
reason that we should see and consider the dis- 
tress which ought to urge and compel us to 


703 


704 M. 466. 467. 


unb nennen, des er begehrt; wo nidjt, jo fanm es 
fein Gebet heißen. 


Darum haben wir billig der Mönche und Pfaf- 
fen Gebete verworfen, bie Tag und Nacht feinb- 
lid) [wie Feinde] heulen und murren; aber ihrer 
feiner denkt um ein Haar breit zu bitten, und 
wenn man alle Kirchen famt den Geiftlichen 3u- 
lammenbrüdjte, jo müßten fie befennen, daß fic 
nie bon Herzen um ein Tröpflein Weins gebeten 
hätten. Denn ihrer feiner je hat aus Gottes Ge- 
horfam und Glauben ber Verheikung vorgenom- 
men zu beten, auch feine Not angefehen, jondern 
nicht weiter gedacht (wenn man’s aufs beite aus- 
gerichtet Hat), denn ein gut Werk zu tun, damit 
fie Gott bezahlten, als die nicht von ihm nehmen, 
fondern nur ihm geben wollten. 


Yo aber ein recht Gebet fein joll, ba muß ein 
Ernft fein, daß man feine Not fühle, und folche 
Not, bie uns briüdt und treibt: zu rufen und 
freien; jo geht denn das Gebet von fid) fefbft, 
wie e8 gehen foll, bap man feines Lehrens [bes] 
darf, wie man fid) dazu bereiten und Andacht 
{hopfen fol. Die Not aber, fo uns beide für ung 
und jedermann anliegen foll, wirft du reichlich ge- 
nug im Daterunfer finden; darum foll e8 aud) 
dazu dienen, bab man fic) berfefben daraus er: 
innere, fie betrachte und zu Herzen nehme, auf 
daß mit nicht laß werden zu beten. Denn wir 
haben alle genug, das uns mangelt; e8 fehlt aber 
daran, daß wir’3 nicht fühlen nod) jehen. Darum 
aud) Gott haben will, daß du folche Not und An: 
liegen ffageft und anzieheft, nicht daß er’8 nicht 
wiffe, jondern dak bu dein Herz entzündeft, befto 
ftärfer und mehr zu begehren, und nur den Manz 
tel meit ausbreiteft und auftuft, viel zu emp- 
fangen. 


Darum follten wir un bon Sugend auf ges 
wöhnen, ein jeglicher für alle feine Not, wo er nur 
etwas fühlt, das ihn anftößt, unb auch anderer 
Leute, unter welchen er ijt, täglich zu bitten, als 
für Prediger, Obrigkeit, Nachbarn, Gefinde, und 
immer (wie gejagt) Gott fein Gebot und Ber: 
heipung aufrüden [vorhalten] und twiffen, daß et'8 
nicht mill verachtet haben. Das fage ich darum, 
denn ich wollte gerne, daß man folches wieder in 
bie Leute brüdjte, daß fie lernten recht beten und 
nicht jo roh und falt hingehen, davon fie tüglid) 
ungejchidter werden zu beten; welches auch ber 
Teufel haben will und mit allen Kräften dazu 
hilft; denn er fühlt wohl, was [es] ihm für Leid 
und Schaden tut, wenn daS Gebet recht im 
Schiwange geht. | 


Denn das follen wir wiffen, daß all unfer 
Schirm und Schuß allein in dem Gebet fteht. 


Catechismus Maior. 


Oratio Dominica. 98. 474. 475. 


Etenim qui orare voluerit, necessum est, ut 
is aliquid apportet, exponat et nominatim 
perstringat, quod petiit; quod nisi fit, non 
potest dici precatio. 

25] Merito itaque reiecimus omnium mona- 
chorum ae sacrificorum hactenus factas ora- 
tiones, qui diu quidem ac noctu laboriose ad- 
modum ululant et murmurant, at interim 
nullus eorum unquam vel pro titivillitio orare 
deerevit, et si in unum locum omnes ecclesiae 
rudentium asinorum officinae: una cum toto 
omnium religiosorum examine congregaren- 
tur, non possent non fateri se nunquam ex 
corde vel pro minima vini guttula Deum 
orasse. Neque enim quisquam illorum un- 
quam aut Dei obedientia adductus aut fide 
promissionis pellectus orare statuit, neque 
ullam necessitatem intuitus est, sed non ultra 
cogitavit (quando preculae vel optime demur- 
muratae sunt), quam bonum opus facere, quo 
diurnum pensum Deo persolveret, ut qui non: 
ab eo accipiunt, sed tantum illi dare volunt. 

26] Ceterum ubi oratio recte instituta esse 

debet, necessum est, ut seria sit precatio, ut 
quis necessitatem sentiat, qua premitur [R.511 
et ad invocandum et clamandum impellitur. 
Atque ita demum fit, ut recta, quemadmodum 
par est, ad Deum fundatur oratio, ut nullo 
doctore opus sit, quomodo aliquis ad orandum 
se praeparet aut unde devotionem hauriat. 
27] Necessitatem vero, quae cum pro nobis 
tum pro aliis nobis cordi esse debet, abunde 
satis in oratione a Christo nobis praescripta 
invenies, quae etiam ad hane rem nobis ser- 
vire debet, ut ex illa necessitatis saepe ad- 
moneamur, ne ad orandum segnes reddamur. 
Sunt enim non parum multa, quae desunt 
nobis omnibus; hoc tamen unum cumprimis 
in omnibus desideratur, quod nemo nostrum 
ea videat aut sentiat. Quare Deus a nobis 
hoe summe contendit, ut eam necessitatem, 
qua premeris, orans conqueraris atque expo- 
nas, non quod ignoret ipse, verum ut tu cor 
tuum accendas ad impensius ac fortius peten- 
dum, utque sinum pallii tui saltem quam 
latissime distendas et aperias ad multa per- 
cipiendum. 
. 28] Quocirca statim a pueritia assuescere 
conveniebat, ut quisque privatim pro sua ne- 
cessitate, quamcunque tandem sibi obiectam 
persentisceret, tum etiam pro aliis homini- 
bus, quibuscum versatur, quotidie precaretur, 
veluti pro concionatoribus, magistratibus, 
vicinis, familia et aliis; semperque Deum (ut 
dictum est) sui praecepti promissionisque ad- 
moneret, nihil haesitans eundem suas preces 
29] exauditurum. Haee propterea dico, per- 
libenter enim velim, ut his probe perceptis 
homines iterum recte orare perdiscerent, neque 
tam horridam et incultam atque ab omni devo- 
tionis affectu alienam vitam viverent, a qua 
in dies singulos ad precationes faciendas in- 
eptiores evadunt, quod et diabolus anxie desi- 
derat, omnibus viribus eo instigans et iuvans; 
neque enim obscure sentit, quantum detri- 
menti sibi afferre soleat oratio fervens et 
sedula. 

30] Hoc enim scire debemus, omnem [R. 512 
tutelam ac defensionem nostram unice adeo in 


The Large Catechism. The Lord’s Prayer. 


pray without ceasing. For whoever would 
pray must have something to present, state, 
and name which he desires; if not, it can- 
not be called a prayer. 

Therefore we have rightly rejected the 
prayers of monks and priests, who howl and 
growl day and night like fiends; but none of 
them think of praying for a hair’s breadth of 
anything. And if we would assemble all the 
churches, together with all ecclesiastics, they 
would be obliged to confess that they have 
never from the heart prayed for even a drop 
of wine. For none of them has ever purposed 
to pray from obedience to God and faith in 
His promise, nor has any one regarded any 
distress, but (when they had done their best) 
they thought no further than this, to do a 
good work, whereby they might repay God, as 
being unwilling to take anything from Him, 
but wishing only to give Him something. 

But where there is to be a true prayer, 
there must be earnestness. Men ‘must feel 
their distress, and such distress‘ as presses 
them and compels them to call and ery out; 
then prayer will be made spontaneously, as 
it ought to be, and men will require no teach- 
ing how to prepare for it and to attain to the 
proper devotion. But the distress which ought 
to concern us most, both as regards ourselves 
and every one, you will find abundantly set 
forth in the Lord’s Prayer. Therefore it is to 
serve also to remind us of the same, that we 
contemplate it and lay it to heart, lest we 
become remiss in prayer. For we all have 
enough that we lack, but the great want is 
that we do not feel nor see it. Therefore 
God also requires that you lament and plead 
such necessities and wants, not because He 
does not know them, but that you may kindle 
your heart to stronger and greater desires, 
and make wide and open your cloak to receive 
much. 

Therefore, every one of us should accustom 
himself from his youth daily to pray for all 
his wants, whenever he is sensible of anything 
affecting his interests or that of other people 
among whom he may live, as for preachers, the 
government, neighbors, domestics, and always 
(as we have said) to hold up to God His com- 
mandment and promise, knowing that He will 
not have them disregarded. This I say be- 
cause I would like to see these things brought 
home again to the people that they might 
learn to pray truly, and not go about coldly 
and indifferently, whereby they become daily 
more unfit for prayer; which is just what the 
devil desires, and for what he works with all 
his powers. For he is well aware what dam- 
age and harm it does him when prayer is in 
proper practise. 

For this we must know, that all our shelter 
and protection rest in prayer alone. For we 


Concordia Triglotta. 


705 


706 9. 467. 468. 
Denn mir find dem Teufel viel zu [djmad) famt 
feiner Macht und Anhang, jo fid) wider uns legen, 
daß fie uns mobi finnten mit Fiipen zertreten. 
Darum miiffen wir denfen und zu den Waffen 
greifen, damit die Chriften follen gerüftet fein, 
wider den Teufel zu bejteben. Denn was meinft 
bu, das bisher fo große Dinge ausgerichtet habe, 
unferer Feinde Ratjchlagen, Vornehmen, Mord 
und Aufruhr gewehrt oder gedämpft, baburd) 
uns der Teufel famt dem Gbangelio gedacht hat 
unterzudrüden [zu unterdrüden], wo nicht etlicher 
frommer Leute Gebet al8 eine eiferne Mauer auf 
unferer Seite dDagwifdhen[ge]fommen wäre? Sie 
follten fonft jelbjt gar viel ein ander Spiel gefehen 
haben, wie ber Teufel ganz Deutfchland in feinem 
eigenen Blut berberbt hatte. Yekt aber mögen fie 


es getroft verlachen und ihren Spott haben; wir | 


wollen aber dennoch beide ihnen und dem Teufel 
allein Durch das Gebet Manns genug fein, wo wir 
nur fleißig anhalten und nicht lab werden. Denn 
wo irgendein frommer Chrift bittet: Lieber Vater, 
laß doch deinen Willen gefchehen! fo [pridt er 
proben: Ja, liebes Kind, es fol ja fein und ge- 
fchehen bem Teufel und aller Welt zu Trog. 


Catechismus Maior. Oratio Dominica, Prima Petitio. 


W. 475. 476. 


oratione sitam esse. Multo enim viribus im- 
becilliores sumus, quam ut cum diabolo eius- 
que sociis auxiliaribus nos infestantibus aequo 
Marte depugnare queamus, adeo ut nos pro- 
fligatos tantum pedibus conculcare possent. 
Ideo nobis impense danda est opera, ut ea 
arma manibus arripiamus, quibus instructi 
31] Christiani diabolo queant resistere. Quid 
enim putas hactenus tam magnas res effecisse, 
inimicorum, nostrorum consiliis discutiendis, 
insidiis detegendis, caedibus tollendis, seditio- 
nibus clanculariis opprimendis et exstinguen- 
dis, quibus diabolus nos una cum evangelio 
penitus opprimere cogitabat, nisi aliquot pro- 
borum ac piorum hominum obstitisset oratio 
ac tamquam murus aeneus se interposuisset 
et nos defendisset? Alioqui et ipsi adversarii 
nostri longe cruentiorem tragoediam vidissent, 
quomodo nempe diabolus totam Germaniam 
in suo proprio sanguine submersisset. Nune 
vero salse haec illi et confidenter rideant licet 
et pro ludibrio habeant; nos tamen et ipsis 
et diabolo solius orationis adminiculo sat 
fortes erimus, dummodo diligenter oraverimus, 
32] nec segnes facti fuerimus. Ubicunque 


enim probus ac pius Christianus orat: Coelestis ac omnipotens Pater, precor, ut tuam volun- 
tatem fieri sinas, illico in sublimi respondet Deus: Optime fili, plane hoc tibi persuadeas 
futurum, ad retundendam diaboli mundique ferociam. 


Das fei nun zur Vermahnung gejagt, dak man 
vor allen Dingen lerne das Gebet groß unb teuer 
achten unb einen rechten Unterfchied wiffe zwischen 
dem Plappern und etwas bitten. "Denn wir ver: 
werfen mitnichten daS Gebet, jondern das lautet 
unnüße Geheule und Gemurre verwerfen mir; 
wie auch Chriftus felbit lange Gewäfche verwirft 
und verbeut [verbietet]. Nun wollen wir das 
Vaterunfer aufs fiirzefte und Härlichite handeln. 
Da find nun in fieben Wrtifel oder Bitten nach: 
einander gefaßt alle Not, jo uns ohne Unterlaf 
belangt [jo ohne Unterlaß an uns herantritt], 
und eine jegliche jo groß, Daf fie ung treiben follte, 
unjer Leben lang daran zu bitten. 


Die erite Bitte. 
Geheiligt werde dein Name. 


Das ift nun etwas finfter und nicht wohl beut[d) 
geredet; denn auf unfere Mutterfpracde würden 
wir afjo jpreden: Himmlifcher Vater, hilf, daß 
nur dein Name möge heilig fein. Was ift’s nun 
gebetet, daß fein Name heilig werde? Sft er nicht 
vorhin heilig? Antwort: Ja, er ift allezeit heilig 
in jeinem Wefen, aber in unjerm [Ge] Brauch ijt 
er nicht heilig. Denn Gottes Name ift uns ge- 
geben, weil wir Chriften [ge]worden und getauft 
find, daß wir Gottes Kinder heißen unb die Satra- 
mente haben, baburd) er uns mit ifm verleibt, 
aljo daß alles, was Gottes ift, zu unferm Braud 
dienen joll. 


Da ijt nun bie große Not, dafür wir am mei- 
ften forgen jollen, daß der Name feine Ehre habe, 
heilig und hehr gehalten werde als unfer höchiter 
Schaf und Heiligtum, jo wir haben, und dak wir 
als die frommen Kinder darum bitten, daß fein 


33] Hactenus. haec monendi gratia dicta 
sint, ut ante omnia discamus orationem magni 
facere, veroque discrimine discernere verbo- 
sum multiloquium ab oratione aliquid petente. 
Nequaquam enim precationes reiicimus, verum 
nonnisi mere inutilem illum boatum ac mur- 
mur damnamus; quemadmodum ipse quoque 
Christus in oratione molestam et ad ostenta- 
tionem compositam battologiam damnat [R.513 
34] ac prohibet. Iam vero ipsam orationem 
ab eodem nobis traditam paucis tractabimus, 
et quam fieri potest clarissime. Sunt autem 
in his septem articulis sive precationibus 
omnes necessitates ordine comprehensae, quae 
nobis subinde contingunt, et unaquaeque 
harum ita magna est et vehemens, ut ea per 
omnem vitam nostram ad orandum impellendi 
essemus. 


Prima Precatio [Petitio]. 


35]  Sanctificetur nomen tuum. ° 
36] Hoc aliquanto obscurius dictum est, nec 
significanter expressum. Lingua enim nobis 
vernacula ita diceremus: Coelestis Pater, fac, 
quaeso, ut tantum nomen tuum sanctum sit. 


37] Quid ergo sibi vult haee oratio, ut nomen 


eius sanctum fiat? Annon antea sanctum est? 
Responsio: Imo vero nunquam non sanctum 
est in sua essentia, at in usu nostro sanetum 
non est. Dei enim nomen nobis datum et in- 
ditum est, posteaquam Christiani facti et 
baptizati sumus, ut filii Dei vocemur et sacra- 
menta habeamus, per quae illi uniti et copu- 
lati sumus, ita ut omnia, quaecunque Dei sunt, 
usui nostro servire debeant. ee 

38] Ceterum hic iam nobis magna necessi- 
tas incumbit et imponitur, quae nobis cum- 
primis curae esse debet, et nomini divino suus 
honor habeatur, ut sancte ac reverenter tra- 
ctetur, veluti thesaurus noster unicus, quo 


7 


The Large Catechism. The Lord’s Prayer, First Petition. 


are far too feeble to cope with the devil and 
all his power and adherents that set them- 
selves against us, and they might easily crush 
us under their feet. Therefore we must con- 
sider and take up those weapons with which 
Christians must be armed in order to stand 
against the devil. For what do you think has 
hitherto accomplished such great things, has 
checked or quelled the counsels, purposes, 
murder, and riot of our enemies, whereby the 
devil thought to erush us, together with the 
Gospel, except that the prayer of a few godly 
men intervened like a wall of iron on our 
side? They should else have witnessed a far 
different tragedy, namely, how the devil would 
have destroyed all Germany in its own blood. 
But now they may confidently deride it and 
make a mock of it; however, we shall never- 
theless be a match both for themselves and 
the devil by prayer alone, if we only persevere 
diligently and not become slack. For when- 
ever a godly Christian prays: Dear Father, 
let Thy will be done, God speaks from on high 
and says: Yes, dear child, it shall be so, in 
spite of the devil and all the world. 

Let this be said as an exhortation, that men 
may learn, first of all, to esteem prayer as 
something great and precious, and to make a 
proper distinction between babbling and pray- 
ing for something. For we by no means reject 
prayer, but the bare, useless howling and 
murmuring we reject, as Christ Himself also 
rejects and prohibits long palavers. Now we 
shall most briefly and clearly treat of the 
Lord’s Prayer. Here there is comprehended 
in seven successive articles, or petitions, every 
need which never ceases to relate to us, and 
each so great that it ought to constrain us 
to keep praying it all our lives. | 


The First Petition. 
Hallowed be Thy name. 


This is, indeed, somewhat obscure, and not 
expressed in good German, for in our mother- 
tongue we would say: Heavenly Father, help 
that by all means Thy name may be holy. 
But what is it to pray that His name may be 
holy? Is it not holy already? Answer: Yes, 
it is always holy in its nature, but in our use 
it is not holy. For God’s name was given us 
when we became Christians and were baptized, 
so that we are called children of God and 
have the Sacraments, by which He so incor- 
porates us in Himself that everything which 
is God’s must serve for our use. 

Here now the great need exists for which 
we ought to be most concerned, that this name 
have its proper honor, be esteemed holy and 
sublime as the greatest treasure and sanctuary 


T0 


708 N. 468-470. Catechismus Maior. Oratio Dominica, Prima Petitio. 


Name, der fonft im Himmel heilig ift, auch auf 
Erden bei uns und aller Welt heilig fei und bleibe, 


Wie wird er nun unter un heilig? Antwort, 
aufs deutlichite, fo man’s fagen fann: Wenn beide 
unfere Lehre und Leben göttlich und chriftlich ijt. 
Denn teil wir in diefem Gebet Gott unfern Vater 
heißen, fo find mir fchuldig, daß wir uns alfent- 
halben halten unb Stellen wie bie frommen Kinder, 
daß er unfer nit Schande, jondern Ehre und 
Preis habe. 


Nun wird er bon uns entweder mit Worten 
oder mit Werfen verunheiligt (denn was wir auf 
Erden machen, muß entweder Wort oder Werf, 
Reden oder Tun fein). Zum eriten aljo, wenn 
man predigt, lehrt unb redet unter Gottes Namen, 
das Dod) falich und verführerifch iit, daß fein Name 
die Lüge jchmüden und verlaufen [annehmbar 
aufpuben] muß. Das ijt nun die größte Schande 
und Unehre göttliches Namens; banad) auch, wo 
man gröblich ben heiligen Namen zum Schand- 
bedel führt mit Schwören, Fluchen, Zaubern ufw. 
Zum andern auch mit öffentlichem böfen Leben 
und Werfen, wenn bie, fo Chriften und Gottes 
Volk heigen, Chebrecher, Säufer, geizige Wänfte, 
neibijd) und Afterreder find; da muß abermal 
Gottes Name um unjfertwillen mit Schanden bez 
ftehen und gefüjtert werden. Denn gleichwie e8 
einem leiblichen Bater eine Schande und Unehre 
ijt, ber ein böfes, ungeratenes Kind hat, das mit 
Worten und Werfen wider ihn handelt, daß er 
um feinetwillen muß verachtet und gefchmäht wer: 
den, aljo auch [gelreicht e8 auch zu Gottes Unehre, 
fo wir, bie nad) feinem Namen genannt find und 
allerlei Güter von ihm haben, anders lehren, reden 
unb leben denn fromme und himmlifche Kinder, 
daß er hören muß, daß man bon uns fagt, wir 
miiffen nicht Gottes, jondern des Teufels fin- 
der fein. 


78. 476. 477, 


nobis non maior est aut amplior; utque nos 
tamquam probi liberi ab hoc Patre precibus 
contendamus, ut nomen suum, quod alioqui in 
coelis per omnia sanctum est, etiam in terris 
apud nos inque universo orbe sanctum sit ae 
maneat. 

39] Porro autem nomen eius quomodo inter 
nos sanctificatur aut sanctum fit? Responsio, 
ut quam apertissime potero dicam: Cum et 
doctrina et vita nostra divina et Christiana 
fuerit. Cum enim hae oratione Deum [R. 514 
Patrem nostrum compellemus, utique debemus, 
ut in omnibus ita nos geramus, quemadmodum 
probos liberos aequum est, ne illi simus dede- 
cori, sed laudi atque honori. 

40] Iam vero eius nomen a nobis aut verbis 
aut factis indigne violatum profanatur (quid- 
quid enim in terris agimus, aut verbo aut 
41] facto comprehenditur). Ac primum qui- 
dem ad hune modum, quando sub divini nomi- 
nis praetextu id praedicatur, docetur ac diei- 
tur, quod falsum est atque erroneum, et quo 
sedueuntur homines, ita ut eius nomine co- 
mandum ac exornandum sit mendacium, atque 
etiam venalius faciendum. Hoc iam summum 
dedecus est et contumelia, qua, sacratissimum 
nomen Dei Patris nostri indignissimis modis 
42] contaminatur et afficitur. Deinde quoque 
quoties foede ac turpiter nomine Dei abuti- 
mur peierando, exsecrando, maledicendo, in- 
43] cantando etc. Tertio quoque vita et operi- 
bus manifeste malis ac nefariis, cum ii, qui 
Christiani et populus Dei vocantur, sunt adul- 
teri, vinolenti, avari, invidiosi, obtrectatores, 
maledici. Hic iterum gloriosum Dei nomen 
nostri gratia contumeliae ac dedecori exponi- 
44] tur. Sicut enim corporali patri filius male 
moratus ac degener infamiae est ac turpitu- 
dini, qui et dictis et factis praecepta paterna 
transgreditur, nobilitans semet flagitiis, ut 
eius gratia ab omnibus contemptus notetur 
ignominia: ita quoque Deo vergit in contu- . 
meliam, si nos, qui iuxta nominis eius appel- . 
lationem vocati sumus atque ab eodem omni- 


gena bona accepimus, aliter docuerimus, locuti fuerimus, vixerimus, atque pios ac coelestes 
filios Dei decet, adeo ut ob hoc ipsum male audire cogatur, nos videlicet non esse filios Dei, 


sed filios diaboli. 


Wifo fiehft du, daß wir eben das in biefem Stüd 
bitten, fo Gott im andern Gebot fordert, nämlich, 
bab man feines Namens nicht miBbraudje zu 
fhwören, fluchen, lügen, trügen ujw., fondern 
nüßlic) brauche zu Gottes Lob und Ehre. Denn 
wer Gottes Namen zu irgendeiner Untugend 
braucht, ber entheiligt und entmweiht diefen Dei- 
ligen Namen, wie man borzeiten eine Kirche ent- 
weiht hieß, wenn ein Mord oder andere Büberei 
darin begangen war, oder wenn man eine Mon: 
ftranz oder Heiligtum unehrte, alS ba8 wohl an 
ibm jefbft heilig und doch im [Ge] Brauch unheilig 
ward. Alfo iff dies Stüd leicht und klar, wenn 
man nur die Sprache verfteht, bab heiligen heißt 
fo viel, al$ auf unjere Weife loben, preifen und 
ehren, beide mit Worten und Werfen. 


Da fiehe nun, wie hoch fold) Gebet vonnöten tft. 
Denn teil wir fehen, wie die Welt fo voll Rotten 
und faljcher Lehrer ijt, bie alle den heiligen Namen 


.45] Ita clare vides hoc articulo idem nos 
orare, quod in secundo praecepto Deus a nobis 
exigit, nimirum ne eius nomine prave [R.515 
abutamur iurando, detestando, mentiendo, fal- 
lendo etc., sed utiliter idem ad Dei honorem 
et gloriam usurpemus. Quicunque enim divino 
nomine alicuius vitii tegendi gratia abutitur, 


ille hoc sanctum nomen profanat, violat, con- 


spurcat atque contaminat, non secus atque 
olim sacrae domus profanatae dicebantur caede 
humana conspersae, aut alioqui foeda aliqua 
turpitudine in iisdem flagitiose perpetrata de- 
honestatae, aut si res sacra contumeliose affi- 
ceretur, ut quae per se quidem sancta esset, 
46] ipso tamen usu profana fieret. Est ergo 
hic articulus iam intellectu facilis, tantum 
verbis recte perceptis, ut sanctificare tantum 
significet ac laudare, extollere, honorem habere 
cum verbis tum operibus. 

47] Iam vero ipse vide, quam ista precatio 
omnibus modis sit necessaria. Cum enim 
haud obscure videamus, quam mundus refer- 


The Large Catechism. The Lord’s Prayer, First Petition. 


that we have; and that as godly children 
we pray that the name of God, which is al- 
ready holy in heaven, may also be and remain 


holy with us upon earth and in all the world. .^ 


But how does it become holy among us? 
Answer, as plainly as it can be said: When 
both our doctrine and life are godly and 
Christian. For since in this prayer we call 
God our Father, it is our duty always to de- 
port and demean ourselves as godly children, 
that He may not receive shame, but honor and 
praise from us. 

Now the name of God is profaned by us 
either in words or in works. (For whatever 
we do upon the earth must be either words or 
works, speech or act.) In the first place, then, 
it is profaned when men preach, teach, and 
speak in the name of God what is false and 
misleading, so that His name must serve 
to adorn and to find a market for falsehood. 
That is, indeed, the greatest profanation and 
dishonor of the divine name. Furthermore, 
also when men, by swearing, cursing, con- 
juring, etc., grossly abuse the holy name as 
a cloak for their shame. In the second place, 
also by an openly wicked life and works, when 
those who are called Christians and the people 
of God are adulterers, drunkards, misers, en- 
vious, and slanderers. Here again must the 
name of God come to shame and be profaned 
because of us. For just as it is a shame and 
disgrace to a natural father to have a bad, 
perverse child that opposes him in words and 
deeds, so that on its account he suffers con- 
tempt and reproach, so also it brings dishonor 
upon God if we who are called by His name 
and have all manner of goods from Him teach, 
speak, and live in any other manner except 
as godly and heavenly children, so that people 
say of us that we must be not God’s, but the 
devil’s children. 

Thus you see that in this petition we 
pray just for that which God demands in 
the Second Commandment; namely, that His 
name be not taken in vain to swear, curse, 
lie, deceive, etc., but be usefully employed to 
the praise and honor of God. For whoever 
employs the name of God for any sort of 
wrong profanes and desecrates this holy name, 
as aforetime a church was considered dese- 
crated when a murder or any other crime had 
been committed in it, or when a pyx or relic 
was desecrated, as being holy in themselves, 
yet become unholy in use. Thus this point is 
easy and clear if only the language is under- 
stood, that to hallow is the same as in our 


idiom to praise, magnify, and honor both in _ 


word and deed. 

Here, now, learn how great need there is of 
such prayer. For because we see how full the 
world is of sects and false teachers, who all 


709 


710 M.470.471. Catechismus Mgior. Oratio Dominica, Secunda Petitio. 


zum Dedel und Schein ihrer Teufelslehre führen, 
follten wir billig ohne Unterlaß jehreien unb rufen 
wider folche alle, beide, die fäljchlich predigen und 
glauben, und was unjer Evangelium und reine 
Lehre anficht, verfolgt und dämpfen will, als 
Bifchöfe, Tyrannen, Schwärmer ujw.; item aud 
für uns felbft, bie wir Gottes Wort haben, aber 
nicht dankbar dafür find noch Danach leben, mie 
wir follen. Wenn du nun folches von Herzen 
. bitteft, fannft bu gewiß fein, daß [es] Gott wohl: 
gefällt; denn Lieberes wird er nicht hören, denn 
bab feine Ehre und Preis vor und über alle Dinge 
gehe, fein Wort rein gelehrt, teuer und wert ge- 
halten werde. 


Q6. 477. 478. 


tus sit propemodum infinitis sectis et falsis 
doctoribus, omnibus divinum nomen suae dia- 
bolieae doctrinae praetexentibus, non iniuria 
nobis indesinenter clamandum erat adversus 
omnes ita scelerate divino nomine abutentes, 
hoe est, aeque adversus falsa docentes at 
prava superstitiose credentes, tum quidquid 
evangelium et sanam doctrinam nostram 
temere impugnat, ut sunt mitrati episcopi, 
tyranni, suermeri etc. Praeterea pro nobis- 
met ipsis quoque, qui Verbum Dei habemus, 
sed qui non grati sumus, neque tanti muneris 
memores, neque perinde, ut Verbo docemur, 
48] vivimus. Haec devote atque ex animo 
orans, certus esse potes Deo summe placere 


tuam orationem. Neque enim quidquam audiet gratius aut amantius, quam quod eius honor 
et gloria prae omnibus rebus passim unice floreat ac vigeat, eius Verbum sincere doceatur ae 


earum et pretiosum aestimetur. 


Die zweite Bitte. 
Dein Reich) fomme. 


Wie wir im erften Stüd gebeten haben, das 
Gottes Ehre und Namen betrifft, daß Gott wehre, 
bab die Welt nicht ihre Liige und Bosheit dar: 
unter fehmüde, jondern hehr und heilig halte beide 
mit Qefre und Leben, daß er an uns gelobt und 
gepreifet werde: alfo bitten wir Hier, daß aud) 
fein Reich fommen joffe. Aber gleichivie Gottes 
Name an ihm felbit heilig ift, und wir Dod) bitten, 
dak er bet uns heilig jet, alfo fommt aud) jein 
Reich ohne unfer Bitten bon fid) jefbjt; Dod) bitten 
wir gleichwohl, daß e8 zu uns fomme, das iit, 
unter ung und bei un$ gehe, alfo daß wir aud) ein 
Stic feien, darunter fein Name geheiligt werde 
und fein Reich im Schwange gehe. 


Was heikt nun Gottes Reich? Antwort: Nichts 
anderes, denn wie wir droben im Glauben gehört 
haben, daß Gott feinen Sohn, Chrijtum, unfern 
HErrn, in die Welt gejdjift, daß er uns erlöfte 
unb freimahte bon der Gewalt des Teufels und 
gu fid) brächte und regierte al8 ein König der Ge- 
tedjtigfeit, des Lebens und Geligteit wider Sünde, 
Tod und böfes Gewiffen. Dazu er auch feinen 
Heiligen Geift [ge]geben hat, der uns folches heim- 
brächte durch fein heiliges Wort und [uns] dur 
feine Kraft im Glauben erleuchtete und ftürfte. 


Derhalben bitten wir nun hier zum erften, daß 
folches bei uns früftig werde, und fein Name fo 
gepreifet durch das heilige Wort Gottes und chrift- 
lich Leben, beide, daß mir, bie e8 angenommen 
haben, dabei bleiben und täglich zunehmen; und 
daß e$ bei andern Leuten einen Zufall [Beifall] 
und Anhang gewinne und gewaltiglich durd bie 
Welt gehe, auf dak ihrer viele zu bem Gnadenreich 
fommen, ber Erlöjung teilhaftig werden, bird) 
den Heiligen Geift herzu[ge]bracht, auf daß wir 
aljo allefamt in einem Königreich, jebt angefan- 
gen, ewiglich bleiben. 

Denn „Gottes Reich zu uns fommen” gefchieht 
auf zweierlei Weife, einmal hier zeitlich durch das 
Wort und ben Glauben, zum andern ewig, durch 
die Offenbarung. Nun bitten wir folches beides, 


Secunda Precatio [Petitio]. 


Adveniat regnum tuum. [R. 516 


49] Quemadmodum primo articulo precati 
sumus ea, quae ad honorem et gloriam nominis 
Dei pertinent, ut prohibeat Deus, ne sui nomi- 
nis praetextu mundus sua mendacia atque 
malitiam insidiose celet ac tegat, sed ipse eius 
gloriam claram habeat et inviolabilem cum 
in doctrina tum in vita, ut per nos celebretur 
et extollatur laudibus: ita quoque hie pre- 
50] camur, ut regnum eius veniat. Verum 
sicut nomen Dei per se sanctum est, nos 
tamen oramus, ut apud nos quoque sanctum 
sit, ita quoque regnum eius ultro venit citra 
nostram precationem; nihilominus tamen 
precamur, ut ad nos veniat, id est, inter nos 
et apud nos versetur, ita ut nos quoque pars 
simus eorum, inter quos nomen eius sanctifi-. 
cetur et eius regnum floreat. 

91] Quid autem regnum Dei dicitur? Re- 
sponsio: Nihil aliud, quam quod supra in 
Symbolo fidei audivimus, quod Deus Filium 
suum Iesum Christum in mundum miserit, ut 
nos a diaboli potentia et captivitate redimeret 
inque libertatem assereret et ad se perductos 
regeret, veluti rex iustitiae, vitae, salutis et 
felicitatis, adversus peccatum, mortem et 
malam conscientiam. Ad quod etiam Spiri- 
tum Sanctum largitus est, qui talia nobis- 
offerret per sanctum Verbum suum, perque 
virtutem suam nos in fide illuminaret et forti- 
ficaret. 


52] Eam ob rem hic primum precamur, ut 
id, quod Christus nobis impetravit, apud nos: 
fiat efficax, ut eius nomen celebretur per san- 
ctum Dei Verbum et vitam pie et Christiane 
institutam, ut et nos, qui accepimus, illud — 
constanter retineamus et quotidie in eo cre- 
scamus, ac idem ab aliis certatim arripiatur 
et potenter per mundum dominetur, ut multi 
ad regnum: gratiae perveniant, redemptionis, 
fiant participes, per Spiritum Sanctum [R.517 
adducti, ut omnes ita in huius regis regno hic 
inchoato perpetuo maneamus. 


53] Siquidem regnum Dei duplici ratione 
ad nos venire dieitur, semel in hoe mundo 
temporaliter per Verbum et fidem, deinde 
aeternaliter, et hoc per revelationem. Iam | 


The Large Catechism. The Lord’s Prayer, Second Petition. 


wear the holy name as a cover and sham 
for their doctrines of devils, we ought by all 
means to pray without ceasing, and to ery 
and call upon God against all such as preach 
and believe falsely and whatever opposes and 
persecutes our Gospel and pure doctrine, and 
would suppress it, as bishops, tyrants, enthu- 
siasts, etc. Likewise also for ourselves who 
have the Word of God, but are not thankful 
for it, nor live as we ought according to the 
same. If now you pray for this with your 
heart, you can be sure that it pleases God; 
for He will not hear anything more dear to 
Him than that His honor and praise is ex- 
alted above everything else, and His Word 
is taught in its purity and is esteemed pre- 
cious and dear. 


The Second Petition. 
Thy kingdom come. 


As we prayed in the First Petition concern- 
ing the honor and name of God that He would 
prevent the world from adorning its lies and 
wickedness with it, but cause it to be esteemed 
sublime and holy both in doctrine and life, so 
that He may be praised and magnified in us, 
so here we pray that His kingdom also may 
come. But just as the name of God is in 
itself holy, and we pray nevertheless that it 
be holy among us, so also His kingdom comes 
of itself, without our prayer, yet we pray 
nevertheless that it may come to us, that is, 
prevail among us and with us, so that we 
may be a part of those among whom His 
name is hallowed and His kingdom prospers. 

But what is the kingdom of God? Answer: 
Nothing else than what we learned in the 
Creed, that God sent His Son Jesus Christ, 
our Lord, into the world to redeem and deliver 
us from the power of the devil, and to bring 
us to Himself, and to govern us as a King of 
righteousness, life, and salvation against sin, 
death, and an evil conscience, for which end 
He has also bestowed His Holy Ghost, who is 
to bring these things home to us by His holy 
Word, and to illumine and strengthen us in 
the faith by His power. 

Therefore we pray here in the first place 
that this may become effective with us, and 
that His name be so praised through the holy 
Word of God and a Christian life that both 
we who have accepted it may abide and daily 
grow therein, and that it may gain approba- 
tion and adherence among other people and 
proceed with power throughout the world, that 
many may find entrance into the Kingdom of 
Grace, be made partakers of redemption, be- 
ing led theréto by the Holy Ghost, in order 
that thus we may all together remain forever 
in the one kingdom now begun. 

For the coming of God’s Kingdom to us 
occurs in two ways; first, here in time 
through the Word and faith; and secondly, 
in eternity forever through revelation. Now 


I 


712 M.471.472. Catechismus Maior. 


daß e8 fomme zu denen, bie nod) nicht darin find, 
und zu uns, die es überfommen haben, durch tüg- 
lid) Zunehmen und fiinftig in dem ewigen Leben. 
Das alles ijt nichts anderes denn fo viel gejagt: 
Lieber Bater, wir bitten, gib uns erjtlich dein 
Wort, dak das Evangelium rechtfchaffen durch die 
Welt gepredigt werde; zum andern, daß [e$] auch 
durch den Glauben angenommen tweede, in uns 
wirfe und lebe, daß aljo dein Reid) unter uns 
gehe durch das Wort und Kraft des Heiligen 
Geijtes und des Teufels Reich niedergelegt werde, 
daß er fein Recht nod) Gewalt über un$ habe, fo 
lange, bi8 e8 endlich gar zerftört, die Sünde, Tod 
und Hölle vertilgt werde, daß wir ewig leben in 
voller Gerechtigkeit und Seligfeit. 


Aus dem fiehft bu, bab wir hier nicht um eine 
Partefen [ein geringes Almojen] oder zeitlich, ver- 
günglid) Gut bitten, fondern um einen ewigen, 
überjchwenglichen Shak und alles, was Gott felbft 
vermag [befigt], daS biel zu groß ijt, dag ein 
menfchlich Herz folches dürfte in [den] Sinn neh: 
men zu begehren, wo er’3 nicht felbft geboten hätte 
zu bitten. Wher weil er Gott ift, will er auch bie 
Ehre haben, dak er viel mehr und reichlicher gibt, 
denn jemand begreifen fann, als ein ewiger, un: 
vergänglicher Duell, der, je mehr er ausfleupt 
[ausfließt] und übergeht, je mehr er bon fid) gibt 
und nichts höher von uns begehrt, denn dak man 
biel und grobe Dinge bon ihm bitte, unb twie- 
derum zürnt, wenn man nicht getroft bittet und 
fordert. 


Denn gleih als wenn ber reichite, mächtigite 
Kaijer einen armen Bettler hieke bitten, was er 
nur begehren möchte, und bereit wäre, grok fai- 
ferlich Gejchent zu geben, und der Narr nicht mehr 
denn eine Hofjuppe [Bettelfuppe, wie fie auf bem 
Hofe verteilt wird] bettelte, würde er billig als ein 
Schelm und Böjewicht gehalten, al3 der aus fai- 
ferlicher Majeftät Befehl feinen Hohn und Spott 
triebe und nicht wert wäre, bor feine Augen zu 
fommen. Wlfo [gejreicht e$ aud) Gott zu großer 
Schmadh und Unehre, wenn wir, denen er fo viele 
unaus[predjfide Güter anbeut [anbietet] und zu= 
fagt, folches verachten, oder nicht getrauen zu emp- 
fangen und faum um ein Gtid Brots [uns] 
unterwinden zu bitten. 


Das ift alles des fchändlihen Unglaubens 
Schuld, ber fid) nicht fo viel Gutes zu Gott ber 
fieht, Dak er ihm ben Bauch ernähre, [ge]ichtweige, 
daß er folche ewige Güter follte ungezmweifelt bon 
Gott gewarten. Darum follen wir uns datvider 
ftärfen unb dies Lafjen das erjte fein zu bitten, fo 
wird man freilich alles andere auch reichlich haben, 
wie Chrijtus lehrt: ,Trachtet am erften nach bem 
Reich Gottes, fo fol euch folches alles zufallen.“ 
Denn wie follte er uns an Beitlichem mangeln und 
barben laffen, weil er das Ewige und Unverging- 
fide berfeipt? 


Oratio Dominica, Secunda Petitio. 


36. 478. 479. 


utrumque hoc precamur, ut et ad eos veniat, 
qui nondum in eo versantur, et ad nos, qui 
illud consecuti sumus, quotidianis inerementis 
auctum, et in futuro in vita aeterna et im- 
54] mortali consummandum. Horum omnium 
non alius quam hic sensus est: Coelestis ac 
omnipotens Pater, precamur te, ut nobis initio 
tuum Verbum impertire digneris, ut evan- 
gelium pure ac sincere per mundum praedi- 
cetur. Deinde, ut per fidem quoque susceptum 
in nobis operetur ac vivat, ut ita regnum 
tuum inter nos erectum vigeat per Verbum ac 
virtutem Spiritus Sancti, ut regnum diaboli 
abolitum. prorsus exstirpetur, ne quid iuris 
aut potestatis illi in nos relinquatur, donec 
prorsus subversum fuerit, peccatis, morte et 
orco exstinctis, ut nos perpetuo in perfecta 
iustitia ac felicitate vivamus. 

55] Ex his omnibus vides nos hoc loco non 
pro frusto panis aut re aliqua temporali et 
transitoria precari, sed pro aeterno thesauro, 
euius pretium est inaestimabile. Breviter pro 
omnibus iis, quae Deus ipse possidet, quae 
multo maiora sunt, quam ut homo animo con- 
cipere auderet eam fiduciam tanta postulandi, 
nisi ipse haec petenda nobis in mandatis de- 
56] disset. Verum quoniam Deus est, et 
quidem omnipotens, eum etiam honorem sibi 
vindieat, ut multo plura ac magnificentiora 
largiatur, quam ullus queat mente comprehen- 
dere, veluti fons perennis et indesinens, qui, 
quo largius ae copiosius manando exundat, 
hoe liberalius semet effundit. Nec quidquam 
impensius a nobis flagitat, quam ut multa et 
magna ab eo postulemus, et contra [R.518 
nobis infensus est, nihil audacter et confi- 
denter a sua benignitate petentibus et postu- 
lantibus. 

57] Nam veluti cum opulentissimus et po- 
tentissimus caesar alicui mendico eam optio- 
nem et precandi libertatem offerret, ut, quod- 
cunque eius ferret animus, a se optaret et 
peteret, se paratum esse munera plane regia 
et magnifica largiri petenti, ille vero stolidus 
non plus sordido postularet sorbitio: "merito 
utique ille pro scelerato nebulone et homine 
nequam haberetur, qui caesareae maiestatis 
mandatum ludibrio haberet, neque dignus esset 
amplius, qui in conspectum eaesaris admit- 
teretur. Ita quoque Deo extreme contumelio- 
sum est tanta tamque ineffabilia bona nobis 
offerenti et pollicitanti, si eius inexhaustam 
benignitatem contemnamus, aut nos certo con- 
secuturos non speremus, ac vix pro frusto 
panis impetrando precari sustineamus. 

. 58] Verum enim vero omnis haee culpa im- 
piae incredulitati nostrae assignanda est, non 
tantum bonitatis de Deo sibimet pollicenti, ut 
crederet ventrem a Deo nutritum iri, omitto, 
ut indubie speraret aliquando eiusmodi bona 
immortalia se consecuturum. Quare contra 
nos muniamus, hocque imprimis petamus, at- 
que ita demum reliqua quoque omnia abunde 
habebimus, veluti Christus ipse docet [Matth. 
6, 33]: Quaerite primum regnum Dei, et cetera 
omma adiicientur vobis. Quomodo enim pate- 
retur rerum temporalium nos urgeri inopia, 
cum aeterna et coelestia bona se nobis certo 

daturum persancte receperit? 


I TUUS 


The Large Catechism. The Lord’s Prayer, Second Petition. 


we pray for both these things, that it may 
come to those who are not yet in it, and, by 
daily increase, to us who have received the 
same, and hereafter in eternal life. All this 
is nothing else than saying: Dear Father, we 
pray, give us first Thy Word, that the Gospel 
be preached properly throughout the world; 
and secondly, that it be received in faith, and 
work and live in us, so that through the Word 
and the power of the Holy Ghost Thy king- 
dom may prevail among us, and the kingdom 
of the devil be put down, that he may have 
no right or power over us, until at last it 
shall be utterly destroyed, and sin, death, and 
hell shall be exterminated, that we may live 
forever in perfect righteousness and blessed- 
ness. 

From this you perceive that we pray here 
not for a crust of bread or a temporal, per- 
ishable good, but for an eternal inestimable 
treasure and everything that God Himself 
possesses; which is far too great for any 
human heart to think of desiring if He had 
not Himself commanded us to pray for the 
same. But because He is God, He also claims 
the honor of giving much more and more 
abundantly than any one can comprehend, — 
like an eternal, unfailing fountain, which, the 
more it pours forth and overflows, the more 
it continues to give, — and He desires nothing 
more earnestly of us than that we ask much 


and great things of Him, and again is angry , 


if we do not ask and pray confidently. 

For just as when the richest and most 
mighty emperor would bid a poor beggar ask 
whatever he might desire, and were ready to 
give great imperial presents, and the fool 
would beg only for a dish of gruel, he would 
be rightly considered a rogue and a scoundrel, 
who treated the command of his imperial 
majesty as a jest and sport, and was not 
worthy of coming into his presence: so also 
it is a great reproach and dishonor to God 
if we, to whom He offers and pledges so many 
unspeakable treasures, despise the same, or 
have not the confidence to receive them, but 
scarcely venture to pray for a piece of bread. 

All this is the fault of the shameful un- 
belief which does not look to God for as much 
good as will satisfy the stomach, much less ex- 
pects without doubt such eternal treasures of 
God. Therefore we must strengthen ourselves 
against it, and let this be our first prayer; 
then, indeed, we shall have all else in abun- 
dance, as Christ teaches [Matt. 6,33]: Seek 
ye first the kingdom of God and His right- 
eousness, and all these things shall be added 
unto you. For how could He allow us to 
suffer want and to be straitened in temporal 


n 


and imperishable? é: / 


+ 


Pas 


things when He promises that which is eternal /  , 


713 


714 M. 472-474. 


Die dritte Bitte, 
Dein Wille gefchehe, wie im Himmel, afjo auch 
auf Erden. 


Bisher haben wir gebeten, daß jein Name von 
uns geehrt werde und fein Reid) unter uns gehe; 
in melden zweien ganz begriffen ijt, was Gottes 
Ehre und unfere Seligfeit belangt, daß wir Gott 
famt allen feinen Gütern zu eigen friegen. Aber 
bier ift nun ja fo große Not, bab wir folches fett- 
halten und uns nicht laffen davonreifen. Denn 
wie in einem guten Regiment nicht allein müfjen 
fein, bie ba bauen und wohl regieren, fondern 
aud) bie da wehren, fhiigen und felt darüber hal- 
ten, alfo auch hier: wenn wir gleich für bie höchite 
Not gebeten haben, um das Evangelium, Glau- 
ben und Heiligen Geift, Daß er uns regiere, aus 
des Teufels Gewalt erlöje, fo müffen wir auch 
bitten, daß er jeinen Willen gefchehen lafie. Denn 
e$ wird fid gar wunderlich anlaffen, wenn wir 
dabei bleiben follen, daß wit viel Anftöße und 
Piiffe darüber mitjfen leiden von dem allem, fo 
fid) unterfteht, die zwei vorigen Stüde zu hindern 
und zu mehren. 


Catechismus Maior. Oratio Dominica, Tertia Petitio. 


YW. 480. 481. 


Tertia Petitio. 


59] Fiat voluntas tua, sicut in coelo, sic 
etiam in terra. 


60] Hactenus, ut nomen eius a nobis [R.519 
sanctificetur et colatur, tum praeterea, ut eius 
regnum inter nos vigeat, precati sumus; qui- 
bus duobus plene comprehensum est, quidquid 
ad Dei honorem et nostram salutem pertinet, 
ut Deum eum omnibus suis divitiis peeulia- 
riter consequamur. Verum hie alia rursus 
nobis incumbit et vehemens quidem necessi- 
tas, ut tantas una cum Deo acceptas divitias 
constanter ae firmiter retineamus, neque nos 
61} ullo modo avelli inde patiamur. Nam 
quemadmodum in republiea bonis legibus con- 
stituta non tantum eos esse oportet, qui aedi- 
lium, praetorum et praefectorum partes ob- 
eant, hoc est, qui publicis praesint aedificiis: 
et offieiorum procurationibus, sed etiam qui 
imperatores agant, qui hostiles incursiones 
propellant, qui ab omni vi atque iniuria pa- 
triam tueantur sedulo: ita quoque hie, quam- 
quam pro eo, quod nobis summe necessarium 
est, oravimus, nempe ut evangelii fieremus 


compotes, neque non fidei ac Spiritus Saneti participes, qui nos regat, e diaboli potestate liberet, 
illud tamen nobis quoque nihilo segnius orandum est, ut voluntatem suam fieri patiatur Deus. 
Ut enim in cognita veritate persistamus, mirae exorientur tragoediae, multaeque impugna- 
tiones et casus nobis erunt sufferendi ab omnibus iis, qui. duo priora summa ope impedire 


nituntur atque subvertere. 


Denn niemand glaubt, wie fid) der Teufel ba- 
widerfebt und =jperrt, af$ der nicht leiden fann, 
daß jemand recht febre ober glaube, und tut ibm 
über bie Maßen weh, Dak er muß feine Litgen und 
Greuel, unter dem jchönften Schein göttliches 
Namens geehrt, aufdecen faffen und mit allen 
Schanden fteben, dazu aus dem Herzen getrieben 
werden und einen folcen Ri in fein Reich lafjen 
gefchehen. Darum tobt und mwütet er alS ein 30r- 
niger Feind mit aller feiner Macht und Kraft, 
hängt an [fid alles, was unter ihm ijt; dazu 
nimmt er zu Hilfe die Welt und unfer eigen 
Sleijh. Denn unjer Fleifch ijt an ihm felbft faul 
und zum Böfen geneigt, ob wir gleich Gottes Wort 
angenommen haben und glauben. Die Welt aber 
if arg und böfe; da Bett er an, bläft und jchiirt 
zu, bab er uns hindere, zurüdtreibe, fälle und 
wieder unter feine Gewalt bringe. Das ijt all 
fein Wille, Sinn und Gedanken, banad) er Tag 
und Nacht trachtet und feinen -Wugenblic feiert, 
braucht alle finite, Tüde, Weife und Wege dazu, 
die er immer erdenfen fann. 


62] Nemo enim facile credit, quam diabolus 
omnibus repugnet viribus, ut qui ferre. non 
potest quemquam recte docere aut sincere 
credere, neque illi quidquam potest accidere 
aegrius atque dolentius, quam quod videt nu- 
gaces et abominabiles doctrinas suas sub spe- 
ciosissimo Dei nomine adoratas, iam exorta 
luce evangelii, detegi, atque ita turpiter sub- 
sannari, insuper e pectoribus hominum evelli, 
talique clade regni sui pomeria imminui. Quo- 
cirea tamquam inimicus ira percitus fremit. 
insaniens, omnique exercitus sui robore [R.520 
nos incurrit et adoritur. Praeterea omnium 
63] suorum copias sibi adiungens, mundi quo- 
que et propriae carnis nostrae socia arma 
auxilio sibi deposcit. Etenim caro nostra per 
se pigra est et prona ad malum, tametsi Ver- 
bum Dei apprehenderimus et credamus. Porro 
autem mundus extreme malus et improbus. 
Hune in nos omnibus modis incitat, instigans 
ac provocans, ut obiecto impedimento nos re- 
trahat, prosternat ac denuo victos iterum suo 
64] imperio subiiciat. Haee tota sua volun- 


tas est, has cogitationes versat in animo, hoc diu noctuque molitur, nec momento quidem quieti 
indulget et otio, omnibus suis artibus, dolis, insidiis, rationibus, modis viisque utens, quas- 


cunque excogitare poterit. 


Darum miiffen wir uns gewißlich be8 verfehen 
und erwägen, fo wir Chriften fein wollen, daß 
wir. den Teufel famt allen feinen Engeln und die 
Welt zu Feinden haben, die uns alles Unglüd und 
Herzeleid anlegen. Denn wo Gottes Wort gepre- 
digt, angenommen oder geglaubt wird und Frudt 
Ichafft, ba joll das liebe heilige Kreuz aud) nicht 
augen bleiben. Und denfe nur niemand, dak er 
Qrtieben haben werde, jonbern hinanfegen miiffe, 
was er auf Erden hat: Gut, Ehre, Haus unb Hof, 
Weib und Kind, Leib und Leben. Das tut nun 
unferm Fleifh unb alten Adam weh; denn e3 
heißt fefthalten und mit Geduld leiden, wie man 


65] Quare non est, quod quidquam certius 
nobis futurum polliceamur, si nobis animus 
est esse Christianis, quam cum diabolo et 
omnibus angelis eius, neque non cum mundo, 
nobis suscipiendas esse inimicitias, nos omni- 
bus modis et omni molestiae genere vexaturis' 
et infestaturis. Ubicunque enim gentium 
evangelium praedicatum, acceptum aut credi- 
tum fuerit et fruetus produxerit, ibi neces- 
sario erucis quoque persecutiones consequun- 
tur. Neque est, quod quisquam cogitet se 
pacate et tranquille victurum, sed semel iacta 
alea periclitandum esse de omnibus, quae- 


The Large Catechism. The Lord’s Prayer, Third Petition. 


The Third Petition. 
Thy will be done on earth as it is in heaven. 


Thus far we have prayed that God’s name 
be honored by us, and that His kingdom pre- 
vail among us; in which two points is com- 
prehended all that pertains to the honor of 
God and to our salvation, that we receive as 
our own God and all His riches. But now 
a need just as great arises, namely, that we 
firmly keep them, and do not suffer ourselves 
to be torn therefrom. For as in a good gov- 
ernment it is not only necessary that there be 
those who build and govern well, but also 
those who make defense, afford protection and 
maintain it firmly, so here likewise, although 
we have prayed for the greatest need, for the 
Gospel, faith, and the Holy Ghost, that He 
may govern us and redeem us from the power 
of the devil, we must also pray that His will 
be done. For there will be happenings quite 
: strange if we are to abide therein, as we shall 
have to suffer many thrusts and blows on that 
account from everything that ventures to op- 


pose and prevent the fulfilment of the two | 


petitions that precede. 


For no one believes how the devil opposes 
and resists them, and cannot suffer that any 
one teach or believe aright. And it hurts him 
beyond measure to suffer his lies and abom- 
inations, that have been honored under the 
most specious pretexts of the divine name, to 
be exposed, and to be disgraced himself, and, 
besides, be driven out of the heart, and suffer 
such a breach to be made in his kingdom. 
Therefore he chafes and rages as a fierce 
enemy with all his power and might, and 
marshals all his subjects, and, in addition, 
enlists the world and our own flesh as his 
allies. For our flesh is in itself indolent and 
inclined to evil, even though we have accepted 
and believe the Word of God. The world, 
however, is perverse and wicked; this he in- 
cites against us, fans and stirs the fire, that 
he may hinder and drive us back, cause us to 
fall, and again bring us under his power. 
Such is all his will, mind, and thought, for 
which he strives day and night, and never 
rests a moment, employing all arts, wiles, 
ways, and means whichever he can invent. 

If we would be Christians, ‘therefore, we 
must surely expect and reckon upon having 
the devil with all his angels and the world 
as our enemies, who will bring every possible 
misfortune and grief upon us. For where the 
Word of God is preached, accepted, or be- 
lieved, and produces fruit, there the holy cross 
cannot be wanting. And let no one think that 
he shall have peace; but he must risk what- 


715 


716 WM. 474.475. | Catechismus Maior. Oratio Dominica, Quarta Petitio. 


uns angreift, und fahren laffen, aS man uns 
nimmt. 


Q8. 481. 482. 


cunque in terris uspiam possidet, de fortunis, 
honore, fama, aedibus, coniuge, liberis, fami- 
lia, denique etiam de vita et capite proprio. 


66] Hoc iam nostrae carni, nempe Adamo veteri, vehementer dolet, neque tamen malis ceden- 
dum est, sed magno animo constanter perseverandum et contra fortius eundum, ut invicta 
animi tolerantia, quibuseunque iniuriis impugnati fuerimus, perferamus eaque aequo animo 
mittamus, quaecunque per vim nobis erepta fuerint. 


Sarum ijt je jo große Not als in allen andern 
[Bitten], bab wir ohne Unterlak bitten: Lieber 
Bater, dein Wille gejchehe, nicht des Teufels und 
unjerer Feinde Wille, noch alles des, jo dein hei- 
liges Wort verfolgen und dämpfen will oder dein 
Reich hindern; und gib uns, daß toit alles, was 
drüber zu leiden ift, mit Geduld tragen und über- 
winden, daß unjer armes Fleijch aus Schwachheit 
oder Trägheit nicht weiche noch abfalle! 


Siehe, aljo haben wir auf3 einfältigite in diefen 
drei Stüden die Not, fo Gott felbjt betrifft, bod) 
alles um unfertwillen; denn e8 gilt allein ung, 
was wir bitten, nämlich alfo, wie gefagt, daß aud) 
in uns gejchehe, das jonjt auper un3 gefchehen 
muß. Denn wie auch ohne unfer Bitten fein 
Name geheiligt werden und fein Reich fommen 
muß, alfo muß auch fein Wille gefchehen und 
durchdringen, obgleich der Teufel mit all feinem 
Anhang fait [febr] damwider rumoren, zürnen und 
toben unb fid) unterjtehen, da8 Evangelium ganz 
auszutilgen. Wher um unfertwillen miiffen wir 
bitten, daß fein Wille aud) unter uns wider fold 
thr Toben unverhindert gehe, daß fie nichts fchaffen 
[ausrichten] finnen, und wir wider alle Gewalt 
und Berfolgung [feft dabei bleiben und [olden 
Willen Gottes uns gefallen laffen. 


Sold) Gebet fol nun jekt unfer Schuß und 
Wehr fein, die zurüdfchlage und niederlege alles, 
was der Teufel, Papjt, Bifchöfe, Tyrannen und 
feber wider unfer Evangelium vermögen. Lah 
fe allzumal zürnen und ihr Höchites verjuchen, 
tatjchlagen und bejdjfieben, wie fie ung dämpfen 
und ausrotten wollen, daß ihr Wille und Rat 
fortgehe; Datvider foll ein Chrift ober zwei mit 
diefem einigen Stüd unfere Mauer fein, daran 
fie anlaufen und zu Scheitern gehen. Den Troft 
und Troß haben wir, dak be8 Teufels und aller 
unjerer Feinde Wille und Vornehmen fol und 
muß untergehen und zunichte werden, toie ftolz, 
fiher und gewaltig fie fid) wiffen; denn wo ihr 
Wille nicht gebrohen und gehindert würde, fo 
fonnte fein Reich auf Erden nicht bleiben nod) fein 
Name geheiligt werden. 


70] foede succumbent. 


67] Eam ob rem aeque necessarium est, ut 
in omnibus aliis indesinenter oremus: [R.521 
Tua voluntas, precor, fiat, optime Pater, non 
diaboli neque inimicorum nostrorum neque 
omnium illorum, qui tuum sacratissimum Ver- 
bum insectantur quaerentes illud opprimere, 
aut regnum tuum impedire. Largire quoque 
nobis eam animi patientiam, ut, quaecunque 
nobis propterea toleranda sunt, patienter suf- 
feramus atque vincamus, ne miseranda nostra 
caro, victa imbecillitate aut pigritia, repu- 
diata cruce turpiter tergiversetur. 

68] Ecce, ita simplicissime his tribus peti- 
tionibus necessitatem ipsi Deo incumbentem 
habemus, verumtamen propter nos. 
enim tantum seritur ac metitur, si quid ora- 
verimus, nempe ita (sicut dictum est), ut in 
nobis quoque illud fiat, quod alioqui etiam 
extra nos fieri oportet. Nam quemadmodum 
eius nomen etiam nobis non orantibus sancti- 
fieari et regnum eius venire debet, ita quoque 
voluntas eius non potest non fieri, quamquam 
diabolus cum omnibus suis auxiliaribus copiis 
ei repugnet, irascatur et insaniat summa ope 
nitens totum evangelium subvertere. Verum 
propter nosmet ipsos nobis orandum est, ut 
eius voluntas inter nos etiam adversus eius- 
modi illorum insanias completa locum in- 
veniat, ut omnis illorum conatus frustra sit, 
et nos adversus omnem iniuriarum vim at- 
que insectationem inconcussi perseveremus ac 
talem Dei voluntatem nobis nunquam displi- 
cere sinamus. ; ; 

69] Talis, inquam, oratio iam nune nostra 
debet esse tutela et propugnatio, quae fuget 
prosternatque omne, quidquid diabolus, epi- 
scopi, tyranni et haeretici adversus evange- 
lium nostrum insidiose moliuntur. Permitte 
sane, ut omnes magno erga nos irascantur 
stomacho, omnem (quod aiunt) moventes lapi- 
dem, ut collatis in unum consiliis decernant, 
quomodo nos velint opprimere, subvertere, 
evellere, ut suae voluntatis et consilii fiant 
compotes. Horum omnium improbis consiliis 
et perfidis conspirationibus unum atque [R.522 
alterum Christianum hac armatum preeati- 
uncula non verebor opponere, ille noster murus 
erit et propugnaculum, quo victi ac profligati 
Hane equidem con- 
solationem habemus et hane fiduciam obtine- 
mus, certo fore, ut diaboli ae omnium inimi- 


corum nostrorum voluntas atque consilium facta irrita evanescant, quamlibet tandem ferociter 


insolescant, aut semet securos et potentes esse confidant. 


Nisi enim illorum voluntas. inter- 


cepta infringeretur, regnum Dei locum in terris non haberet, sed neque nomen eius sanctifi- 


caretur. 
Die vierte Bitte, 


Unjer tüglid) Brot gib uns heute. 
Hier bedenken wir nun ben armen Btotforb, 


unjers Zeibes und zeitlichen Lebens Notdurft, und 
ift ein fura, einfältig Wort, greift aber auch febr 


Quarta Petitio. 


71] Panem nostrum quotidianum da nobis 
hodie. : 
72] Hoc loco yoivıxos xai xapóózov memo- 


res sumus, hoc est, victus nostri alendo cor- 
pori et temporali vitae sustentandae neces- 


Nobis . 


The Large Catechism. The Lord’s Prayer, Fourth Petition. 


ever he has upon earth — possessions, honor, 
house and estate, wife and children, body and 
life. Now, this hurts our flesh and the old 
Adam; for the test is to be steadfast and 
to suffer with patience in whatever way we 
are assailed, and to let go whatever is taken 
from us. 

Hence there is just as great need, as in 
all the others, that we pray without ceasing: 
“Dear Father, Thy will be done, not the will 
of the devil and of our enemies, nor of any- 
thing that would persecute and suppress Thy 
holy Word or hinder Thy kingdom; and grant 
that we may bear with patience and overcome 
whatever is to be endured on that account, 


lest our poor flesh yield or fall away from © 


weakness or sluggishness.” 

Behold, thus we have in these three peti- 
tions, in the simplest manner, the need which 
relates to God Himself, yet all for our sakes. 
For whatever we pray concerns only us, 
namely, as we have said, that what must be 
done anyway without us, may also be done 
in us. For as His name must be hallowed and 
His kingdom come without our prayer, so also 
His will must be done and succeed, although 
the devil with all his adherents raise a great 
tumult, are angry and rage against it, and 
undertake to exterminate the Gospel utterly. 
But for our own sakes we must pray that 
even against their fury His will be done with- 
out hindrance also among us, that they may 
not be able to accomplish anything and we 
remain firm against all violence and persecu- 
tion, and submit to such will of God. 

Such prayer, then, is to be our protection 
and defense now, is to repel and put down all 
that the devil, Pope, bishops, tyrants, and 
heretics can do against our Gospel. Let them 
all rage and attempt their utmost, and de- 
liberate and resolve how they may suppress 
and exterminate us, that their will and coun- 
sel may prevail: over and against this one 
or two Christians with this petition alone 
shall be our wall against which they shall 
run and dash themselves to pieces. This con- 
solation and confidence we have, that the will 
and purpose of the devil and of all our en- 
emies shall and must fail and come to naught, 


however proud, secure, and powerful they 


know themselves to be. For if their will were 
not broken and hindered, the kingdom of God 
could not abide on earth nor His name be 
hallowed. 


The Fourth Petition. 
Give us this day our daily bread. 


Here, now, we consider the poor bread- 
basket, the necessaries of our body and of the 
temporal life. It is a brief and simple word, 


717 


718 ™. 475.476. | Catechismus Maior. 


feit um fi). Denn wenn du täglich Brot nennit 
und bitteft, fo bittejt du alles, was dazu gehört, 
das tägliche Brot zu haben und genießen, und 
dagegen aud) wider alles, fo dasfelbe hindert. 
Darum mußt du deine Gedanken wohl auftun 
und ausbreiten, nicht allein in [den] Badofen 
oder Mtehlfajten, fondern ins weite Feld und ganze 
Land, fo das tägliche Brot und allerlei Nahrung 
trägt und uns bringt. Denn two e8 Gott nicht 
wachjen ließe, fegnete und auf dem Lande erhielte, 
würden wir nimmer fein Brot aus dem Badofen 
[* nehmen] noch auf den Tifch zu legen haben. 


Und dak twir’s fürzlich fajfen, fo will diefe Bitte 
mit eingefchlofien haben alles, wa8 zu diefem gan- 
zen Leben in der Welt gehört, weil wir allein um 
deswillen das tägliche Brot haben miiffen. Nun 
gehört nicht allein zum Leben, bab unfer Leib fein 
gutter und Dede und andere Notdurft habe, fon- 
dern auch, Daf wir unter den Leuten, mit welchen 
wit leben und umgehen, in täglihem Handel und 
Wandel und allerlei Wefen mit Muhe und Frie- 
den hinkommen; Summa, alles, wa3 beide häus- 
li und nachbarlidy ober bürgerlih Wejen und 
Regiment belangt. Denn mo diefe zwei gehindert 
werden, daß fie nicht gehen, wie fie gehen follen, da 
ijt aud) des Lebens Notdurft gehindert, dak [e$] 
endlich nicht fann erhalten werden. Und ijt wohl 
das Allernötigfte, für weltliche Obrigfeit und Regi- 
ment zu bitten, al3 durch welches uns Gott aller: 
meift unjer täglich Brot und alle Gemad) [alle An- 
nehmlichfeiten] diejeS Lebens erhält. Denn ob wir 
gleich aller Güter bon Gott bie Fülle haben iiber- 
fommen, fo können wir bod) deSfelben [derfelben] 
feines behalten noch ficher und fröhlich [ge] brau- 
chen, wo er uns nicht ein beftändig, friedlich Regi- 
ment gäbe. Denn mo Unfriede, Hader und Krieg 
ift, ba ift das tägliche Brot fchon genommen ober 
je gewebrt. 


Oratio Dominica, Quarta Petitio. 


YW. 482. 483. 


sarii. Est autem verbum perbreve ac simplex, 
sed tamen late patens. Ubi enim panem quo- 
tidianum precaris ac nominas, ibi omnia, quae 
ad quotidiani panis fruitionem: pertinent, pre- 


. caris, et rursus eadem opera deprecaris etiam 


omnia, quae huie impedimento esse possunt. 
Quare cogitationes tuae tibi probe aperiendae 
sunt et dilatandae, ne tantum in angustiis 
mactrae ac clibani consistas, sed in spatio- 
sum campum evageris, panem quotidianum et 
omnis generis alimenta nobis producentem. 
Nisi enim Deus e terris fruges sineret excre- 
scere, insuper easdem benediceret et a calami- 
tate defenderet, nunquam pistum panem e cli- 
bano extraheremus aut discumbentibus 2 
poneremus. 

73] Ut autem compendiose dicamus, haec 
petitio conclusa in se complectitur omnia, 
quaecunque ad hane vitam in hoc IR. 523 
saeculo traducendam pertinent, cuius solius 
gratia quotidiano pane opus habemus. Iam 
non tantum ad hanc vitam sufficit, ut corpori 
nostro prospectum sit, unde alatur et tegatur 
aliaque habeat necessaria, verum etiam, ut 
cum iis hominibus, quibuscum conversamur 
et vivimus, quibuseum commercia et omnis 
generis negotia et contractus sociamus et ex- 
ercemus, pacata ac tranquilla temporis con- 
ditione fruamur, et in summa, quidquid ad 
politieam, civilem et domesticam rerum ad- 
ministrationem pertinet. Etenim ubicunque 
locorum et domesticae et civilis administra- 
tionis usus interceptus aut conturbatus fuerit, 
ut perpetuum tenorem quietis obtinere ne- 
queat, ibi quoque vitae alimenta intercepta 
sunt, planeque de victu nostro actum est. Est- 
74] que prorsus res omnium maxime neces- 
saria, diligenter orare pro magistratibus, 
quippe quorum tutela et opera Deus nobis 
potissimum victus copiam huiusque vitae tran- 
quillam conditionem conservat. Nam quam- 
quam omnibus rebus a Deo datis abundaremus 
affluentissime, harum tamen nullam retinere 


possumus, neque etiam cum securitate frui et gaudio, nisi constantem et paeatam reipublicae 


administrationem nobis tribuerit. 


Ubi enim motus vigent et tumultus fervent bellici, hic 


quoque panis quotidianus subtractus est aut ad minimum impeditus. 


Darum möchte man billig in eines jeglichen 
frommen Fürften Schild ein Brot fegen für einen 
Leuen [Lowen] oder Rautenfranz [Laubfran3 im 
jähftfchen Wappen aus NRautenblättern] oder auf 
die Münze für Das Gepräge Schlagen, zu erinnern 
beide, fie und die Untertanen, daß wir burd) ihr 
Amt Shusk und Frieden haben und ohne fie das 
liebe Brot nicht effen noch behalten tinnen. Sarum 
fie auch aller Ehren wert find, bap man ihnen 
dazu gebe, was wir follen und fünnen, als denen, 
durch welche wir alles, was wir haben, mit Frie- 
den und Ruhe genießen, da wir fonft feinen Heller 
behalten würden; dazu, bab man auch für fie 
bitte, bab Gott defto mehr Segen und Gutes 
Durch fie uns gebe. 


Alfo fet aufs Fürzefte angezeigt und entworfen, 
wie weit dies Gebet geht durch allerlei Wejen auf 
Erden. Daraus möchte nun jemand ein lang 
Gebet machen und mit vielen Worten alle folche 
Stücfe, fo darein gehören, verzählen [aufzählen], 


. edere aut eundem nos servare posse. 


. 75] Quare cuiusque boni et vigilantis prin- 
cipis insignia multo iustius pane insigniren- 
tur quam leonis imagine aut sertis rutae, aut 
ipsa moneta imaginis loco panes insculpto [in- 
seulpti] aptius cuderentur, admonendi gratia 
cum eos tum ipsorum quoque subditos, esse 
videlicet principes, quorum officio tutelam ac 
pacem haberemus, neque sine illis aut panem 
Cuius 
rei gratia omni etiam honore digni sunt, ut 
ilis per nos benigne detur, quidquid ex officio 
dare debemus et possumus, veluti iis, [R.524 
quorum beneficio omnibus, quaecunque possi- 
demus, molliter ac quiete fruimur, cum alio- 
qui ne assem quidem eramus servaturi. Ad- 
haee, ut pro illis ipsis quoque oremus, nostri 
est officii, ut per eos Deus plus benedictionis 
et bonorum nobis largiri dignetur. 

76] Sit ergo ita paucissimis indicatum et 
delineatum, quousque haec protendatur oratio, 
nempe per omnia huius vitae negotia atque 
commercia. Ex his iam aliquis prolixas pre- 
eulas posset componere ac multis verbis omnes 


The Large Catechism. The Lord’s Prayer, Fourth Petition. 


but it has a very wide scope. For when you 
mention and pray for daily bread, you pray for 
everything that is necessary in order to have 
and enjoy daily bread and, on the other hand, 
against everything which interferes with it. 
Therefore you must open wide and extend 
your thoughts not only to the oven or the 
flour-bin, but to the distant field and the en- 
tire land, which bears and brings to us daily 
bread and every sort of sustenance. For if 
God did not cause it to grow, and bless and 
preserve it in the field, we could never take 


bread from the oven or have any to set upon Pi 


the table. | 

To comprise it briefly, this petition includes 
everything that belongs to our entire life in 
the world, because on that account alone do 
we need daily bread. Now for our life it is 
not only necessary that our body have food 
and covering and other necessaries, but also 
that we spend our days in peace and quiet 
among the people with whom we live and have 
intercourse in daily business and conversation 
and all sorts of doings, in short, whatever per- 
tains both to the domestic and to the neigh- 
borly or civil relation and government. For 
where these two things are hindered [inter- 
cepted and disturbed] that they do not pros- 
per as they ought, the necessaries of life also 
are impeded, so that ultimately life cannot 
be maintained. And there is, indeed, the 
greatest need to pray for temporal authority 
and government, as that by which most of all 
God preserves to us our daily bread and all 
the comforts of this life. For though we have 
received of God all good things in abundance, 
we are not able to retain any of them or use 
them in security and happiness, if He did not 
give us a permanent and peaceful government. 
For where there are dissension, strife, and 
war, there the daily bread is already taken 
away, or at least checked. 


Therefore it would be very proper to place 
in the coat-of-arms of every pious prince a 
loaf of bread instead of a lion, or a wreath 
of rue, or to stamp it upon the coin, to re- 
mind both them and their subjects that by 
their office we have protection and peace, and 
that without them we could not eat and re- 
tain our daily bread. Therefore they are also 
worthy of all honor, that we give to them for 
their office what we ought and can, as to those 
through whom we enjoy in peace and quiet- 
ness what we have, because otherwise we 
would not keep a farthing; and that, in ad- 
dition, we also pray for them that through 
them God may bestow on us the more blessing 
and good. 


Let this be a very brief explanation and 
sketch, showing how far this petition extends 
through all conditions on earth. Of this any 
one might indeed make a long prayer, and 
with many words enumerate all the things 


719 


720 Mm. 476. 477. Catechismus Maior. Oratio Dominica, Quarta Petitio. 


als nümlid) daß wir bitten, daß uns Gott gebe 
Cffen und Zrinfen, Kleider, Haus und Hof und 
gefunden Leib, dazu das Getreide und Früchte auf 
dem Felde wachfen und wohl geraten lafie; banad) 
aud) daheim wohl haushalten helfe, fromm Weib, 
Kinder und Gefinde gebe und bewahre, unfere 
Arbeit, Handiwerk oder was wir zu tuit haben, ge- 
Deihen und gelingen lajfje, treue Nachbarn und 
gute Freunde befchere ujw.; item, Kaifer, Köni- 
gen und allen Ständen und fonderlich unjerm 
LandeSfiirften, allen Raten, Oberherren und Amt- 
leuten Weisheit, Starfe und Gli gebe, wohl zu 
regieren und wider Türfen und alle Feinde zu 
fiegen, den Untertanen und gemeinem Haufen Ges 
horjam, Frieden und Eintracht untereinander zu 
leben; unb wiederum, dak er uns behüte vor aller- 
lei Schaden des QeibeS und Nahrung, Ungemitter, 
Hagel, Feuer, Waffer, Gift, Peitilenz, Viehiterben, 
Krieg und Blutvergießen, teurer Beit, jchädlichen 
Tieren, böfen Leuten uf. Welches alles gut ijt, 
ben Cinfaltigen einzubilden [einzuprägen], bap 
folches und dergleichen bon Gott mug gegeben und 
bon uns gebeten fein. 


aquarum inundationibus, a veneno, ab annis pesti 


YW. 483—485. 


partes, quae huc referendae sunt, singillatim 
percensere, nimirum haec nos orare, ut Deus 
nobis praestet victus et amictus copiam, do- 
mum, prosperam corporis valetudinem, utque 
fruges in agris magno cum foenore laetas pro- 
venire sinat. Deinde ut domi quoque rei 
familiaris procurationem adiuvet, ut uxorem 
pudicam, probos liberos, bene moratam det 
familiam et servet incolumem, nostrum labo- 
rem, opifieium aut quamcunque tandem rem 
effieiendam habemus, prosperet atque promo- 
veat, fideles vieinos ac bonos amicos nobis 
77] iungat et offerat etc. Praeterea ut cae- 
sari, regibus et omnibus ordinibus, cumprimis 
vero nostrae ditionis principi eiusque consilia- 
riis, proceribus atque praefectis sapientiam, 
fortitudinem et prosperitatem bene regnandi 
suppeditet atque adversus Turcas et omnes 
inimicos victoriam, subditis vero et communi 
plebeculae obedientiam, pacem et mutuam 
78] inter sese vivendi concordiam. Contra, 
ut nos ab omnibus detrimentis victus ae vitae 
custodiat, a perniciosis tempestatibus, a saeva 
grandine, a calamitosis incendiis, a tristibus 


feris, a pecorum letali contagio, a belli saevitia 


et caedibus, ab annonae diffieultate, ab exitiosis bestiis, a pravis hominibus, a virulentis 


79] linguis etc. 


SSornebmlid) aber ijt dies Gebet auch geftellt 
wider unfern höchiten Feind, den Teufel. Denn 
das ijt all fein Sinn und Begehren, folches alles, 
was tir bon Gott haben, zu nehmen oder [zu] 
hindern, und läßt ihm nicht genügen, daß er ba8 
geiftliche Negiment Dinbete und zerjtöre, damit 
daß er die Seelen durch feine Viigen verführe und 
unter jeine Gewalt bringe, fondern wehrt und 
hindert aud), daß fein Regiment nod) ehrbarlich 
unb friedlich Wejen auf Erden beftebe. Da richtet 
er jo viel Hader, Mord, Aufruhr und Krieg an, 
item Ungetwitter, Hagel, das Getreide und Vieh 
zu berderben, die Su[t zu vergiften ufw. Summa, 
es iff ihm leid, daß jemand einen Biffen Brots 
von Gott habe und mit Frieden effe; und wenn 
es in feiner Macht ftünde, und unfer Gebet (nádjft 
Gott) nicht webrete, würden wir freilich feinen 
Halm auf dem Felde, feinen Heller im Haufe, ja 
nicht eine Stunde daS Leben behalten, jonderlich 
Die, fo Gottes Wort haben und gerne mollten 
Chriften fein. 


Haec enim omnia diligenter inculeare simplicibus non est inutile, haee vide- 
licet atque similia a Deo dari oportere et ab eodem precibus impetranda esse. 


[R. 525 


80] Potissimum autem haec oratio contra 
hostem etiam nobis infensissimum, nempe dia- 
bolum, adornata est. Haec enim omnis eius 
est cogitatio et desiderium, ut haec omnia, 
quaecunque a Deo impertita habemus, nobis 
auferat. Neque contentus est rerum spiritua- 
lium procurationem foede conturbare, ut ani- 
mas suis nugis seductas suo imperio subiiciat, 
verum manibus pedibusque obstat etiam enixe 
studendo, ne qua in terris externarum rerum 
administratio aut civilis status honeste et 
pacate institutus diu consistat, unde tot pas- 
sim lites, iurgia, caedes, motus, seditiones, 
tumultus et bella concitat. Insuper tempe- 
states et grandines emittit e nubibus aut con- 
tagione pecus inficit aut corrupto coeli tractu 
81] aérem reddit pestilentem et tabificum. In 
summa, maxime diseruciatur animo, unum ali- 
quem vel bolum panis nos a Deo habere reli- 
quum eoque pacate vesci. Et si in illius pote- 


state esset constitutum, nec post Deum oratio 


nostra obstaret, sane ne culmum quidem in 


agris servaremus incolumem, neque salvum obolum in marsupio, imo nec unius horulae usuram 
ad vivendum nobis concederet, cumprimis vero iis, qui Verbum Dei habent et vere Christiani 


esse ex animo cupiunt. 


Siehe, afjo will ung Gott an3eigen,-toie er fid) 


aller unferer Not annimmt unb fo treulid) aud) - 


für unjere zeitliche Nahrung forgt; und wiewoh! 
er jolches reichlich gibt und erhält, aud) den Gott: 
Iofen und Buben, bod) will er, daß wir darum 
bitten, auf daß wir erfennen, daß wir’s bon fei- 
ner Hand empfangen und darin feine väterliche 
Güte gegen uns jpüren. Denn two er die Hand 
abzeucht [abzieht], fo Tann e8 bod) nicht endlich 
gedeihen noch erhalten werden, wie man wohl tig- 
lich fieht und fühlt. Was iff jegt für eine Plage 
in der Welt allein mit der böfen Münze, ja mit 
täglicher Beichwerung und Auffegen [Darauf: 
fchlagen, Wucher] in gemeinem Handel, Kauf und 
Arbeit derer, bie nad) ihrem Mutwillen das liebe 
Armut [die lieben Armen] drüden und ihr täg- 


82] Ecce, ad hune quidem modum Deus 
nobis indicat, quomodo omnes necessitates no- 
strae sibi curae sint, tum quam fideliter etiam 
temporalis victus nostri rationem habeat. Et 
83] quamquam hunc impiis etiam hominibus 
et improbis nebulonibus affatim suppeditare 
soleat atque tueri, nihilominus tamen vult, ut 
pro eo consequendo oremus, ut certo cognosca- 
mus nos haee omnia ab eius munificentia et 
liberalitate accipere, quo ita eius paternam 
bonitatem erga nos propensam mon dubiis 
argumentis perspiciamus. Ubi enim manum 
suam aut clauserit aut subtraxerit, [R.526 
nihil feliciter provenire potest aut denique 
retineri, id quod quotidie verissimum esse ex- 
84] perimur. Quam enim hodie miseriam non 


The Large Catechism. The Lord's Prayer, Fourth Petition. 


that are included therein, as that we pray 
God to give us food and drink, clothing, house, 
and home, and health of body; also that He 
eause the grain and fruits of the field to grow 
and mature well; furthermore, that He help 
us at home towards good housekeeping, that 


He give and preserve to us a godly wife, chil- . 


dren, and servants, that He cause our work, 
trade, or whatever we are engaged in to 
prosper and succeed, favor us with faithful 
neighbors and good friends, ete. Likewise, 
that He give to emperors, kings, and all 
estates, and especially to the rulers of our 
country and to all counselors, magistrates, 
and offieers, wisdom, strength, and success 
that they may govern well and vanquish the 
Turks and all enemies; to subjects and the 
cómmon people, obedience, peace, and harmony 
in their life with one another; and on the 
other hand, that He would preserve us from 
all sorts of calamity to body and livelihood, 
as lightning, hail, fire, flood, poison, pestilence, 
eattle-plague, war and bloodshed, famine, de- 
structive beasts, wieked men, ete. All this it 
is well to impress upon the simple, namely, 


that these things come from God, and must be , .- 


prayed for by us. 

But this petition is especially directed also 
against our chief enemy, the devil. For all 
his thought and desire is to deprive us of all 
that we have from God, or to hinder it; and 
he is not satisfied to obstruct and destroy 
spiritual government in leading souls astray 
by his lies and bringing them under his 
power, but he also prevents and hinders the 
stability of all government and honorable, 
peaceable relations on earth. There he causes 
so much contention, murder, sedition, and war, 
also lightning and hail to destroy grain and 
eattle, to poison the air, ete. In short, he is 
sorry that any one has a morsel of bread from 
God and eats it in peace; and if it were in 
his power, and our prayer (next to God) did 
not prevent him, we would not keep a straw 
in the field, a farthing in the house, yea, not 
even our life for an hour, especially those who 
have the Word of God and would like to be 
Christians. 

Behold, thus God wishes to indicate to us 
how He cares for us in all our need, and faith- 
fully provides also for our temporal support. 
And although He abundantly grants and pre- 
serves these things even to the wicked and 
knaves, yet He wishes that we pray for them, 
in order that we may recognize that we re- 
ceive them from His hand, and may feel His 
paternal goodness toward us therein. For 
when He withdraws His hand, nothing can 
prosper nor be maintained in the end, as, in- 
deed, we daily see and experience. How much 
trouble there is now in the world only on 
account of bad coin, yea, on account of daily 


Concordia Triglotta. 


46 


721 


M. 471—419. Catechismus Maior. 


122 
[id Brot entziehen! Welches wir zwar miifjen 
leiden; fie aber mögen fid) vorfehen, daß fie nicht 
das gemeine Gebet [bie Fürbitte ber Chrijten] 


verlieren und fid) hüten, daß dies Stüdlein im 
Vaterunfer nicht wider fie gebe. 


perferendum est; 


Oratio Dominica, Quinta Petitio. 


YW. 485. 486. 


patimur, adulterina saltem moneta, imo potius 
quotidianis aggravationibus et exactionibus in 
publicis commerciis, contractibus, negotiis, 
laboribus, eorum videlicet, qui pauperes pro 
sua libidine opprimunt, eorundemque victum 
decurtant et imminuunt? Quod quidem nobis 


ceterum illi sibi prospiciant, ne communis orationis iacturam faciant, sibi 


etiam atque caventes, ne hanc Orationis Dominicae particulam sibi adversam habeant. 


Die fünfte Bitte. 
Und verlaß [erfap, vergib] uns unjere Schub, 
als wir berlajjen [vergeben] unfern Schuldigern. 


Dies Stüd trifft nun unfer armes und elendes 
Leben an, twelcheS, ob wir gleich Gottes Wort 
haben, glauben, feinen Willen tun und leiden und 
uns pon Gottes Gabe und Segen nähren, geht e8 
Dod) ohne Sünde nicht ab; denn mir noch tüglid) 
ftraucheln und zu viel tun [nicht Mak halten], 
weil wir in Der Welt leben unter den Leuten, bie 
uns biel zuleide tun und Urfache geben zu Un: 
geduld, Zorn, Rache ufiw.; dazu den Teufel Binz 
ter uns haben, der un$ auf allen Seiten 3ujebt 
unb fit (wie gehört) wider alle vorigen Stitde, 
dag nicht möglich ift, in foldem fteten Kampf alle: 
zeit fejtzuftehen. 


Darum ijt hier abermal große Not zu bitten 
unb rufen: Lieber Bater, verlak uns unfere 
Schuld! Nicht dak er aud) ohne und bor unferm 
Bitten nicht die Sünde bergebe (denn er hat uns 
das Evangelium, darin eitel Vergebung iit, ge: 
fchenft, ehe wir darum gebeten oder jemals ba- 
nad) gefonnen haben); es iit aber darum zu tun, 
bap wir folche Vergebung erkennen und annehmen. 
Denn weil das $yfetjd), darin mir täglich leben, 
derart ijt, Dak es Gott nicht traut unb glaubt und 
fi immerdar regt mit bijen XKüften und Tüden, 
Dag wir täglich mit Worten und Werfen, mit Tun 
und Laflen fündigen, davon das Gewiffen zu Un: 
frieden fommt, daß [e$] fid) bor Gottes Born und 
Ungnade fürdjtet und aljo den Troft unb Zuver- 
fit aus dem Evangelio finfen läßt, fo iit ohne 
Unterlak bonndten, daß man hierher laufe und 
Troft hole, nas Gewiffen wieder aufzurichten. 


Solches aber fol nun dazu dienen, daß uns 
Gott den Stolz breche und [un3] in der Demut 
halte. Denn er hat ihm [fi] vorbehalten das 
Borteil [das Vorrecht], ob jemand wollte auf feine 


ordmmigteit pochen und andere beradjten, Daß er - 


fid) jeldjt anfehe und dies Gebet vor Augen ftelle, 
fo wird er finden, daß er ebenfo fromm ijt [dap er 
nicht frommer ijt] al die andern, und müffen alle 
bot Gott bie Federn [wie der ftolze Pfau] nieder- 
iólagen und froh werden, daß wir 3u der Der: 
gebung fommen. Und denfe e$ nur niemand, jo- 
lange wir bier leben, dahin zu bringen, bab er 
jolcher Vergebung nicht [be]bürfe. Summa, mo 
er nicht ohne Unterlaß vergibt, fo find wir bet- 
loren. 


So ijt nun die Meinung diefer Bitte, dak Gott 
nicht wollte unjere Sünde anjehen und vorhalten, 


| 91] cipes. 


Quinta Petitio. 


85] Et remitte nobis debita siete sicut et 
nos remittimus debitoribus nostris. 


86] Hic articulus miseram et aerumnosam 
vitam nostram attingit, quae, quamquam Dei 
Verbum habeamus, credamus, eius voluntatem 
faciamus et perferamus, eiusque donis ae bene- 
dictionibus alamur, peccatis tamen vacua et 
immunis non est, adeo ut adhue quotidie pro- 
labamur modumque excedamus, in mundo vi- 
ventes cum hominibus, multa nobis aegre 
facientibus, causamque impatientiae, iracun- 
diae, ultionis et similium exhibentibus. Ad- 
87] haee diabolum a tergo nos infestantem 
habemus, qui ab omni parte nos impugnat, 
contraque priores (ut dictum est) articulos 
omnibus modis decertat, ita ut non sit pos- 
sibile in tam frequenti et assiduo certamine 
non quandoque succumbere. 

88] Quamobrem hie iterum magna necessi- 
tudo orandi nobis incumbit: Optime Pater, 
remitte nobis debita nostra! Non quod non 
ante aut citra nostram precationem -[R. 527 
peccata nobis non remiserit (siquidem evan- 
gelium nobis dono dedit, in quo merae pecca- 
torum condonationes continentur, priusquam 
pro illo impetrando oravimus, aut illud nobis 
in animum venit). Verum propterea nobis 
orandum est, ut talem remissionem agnosca- 
89] mus et accipiamus. Cum enim carnis, in 
qua vivimus quotidie, ea sit indoles et in- 
genium, ut Deo non fidat et credat, semper 
pravis sit dedita concupiscentiis, ut in dies 


singulos dictis ae factis, faciendo et omittendo 


peecemus, quare conscientiae tranquillitas con- 
turbatur, ut Dei iram atque indignationem 
perhorreseat, et ita consolationem et fiduciam 
evangelii amittat, peropus est quotidie atque 


.Aadeo citra intermissionem hue cursitare, con- 


solationis petendae gratia, qua conscientiam 


. iterum erectam sublevemus. 


90] Verum enim vero hoc eo valere debet, 
ut Deus insolescentis animi tumorem nobis in- 
fringat, inque humilitate retineat. Eam enim 
sibi praerogativam soli praeservavit, ut, si 
quis ob suam probitatem sibi nimium placere, 
eam confidenter iactare velit, aliosque arro- 
ganter contemnere, ad se reversus semet ipsum 
intueatur, haneque orationem sibi ante oculos 
ponat, ita fore, ut mox inveniat se aliis nihilo 
meliorem esse. Omnibus enim nobis coram 
Deo eristae demittendae et contrahendae sunt, 
ac gaudendum, ut remissionis fiamus parti- 
Nee quisquam inducat animum eo 
se rem perducturum, ut, quamdiu hie vivimus, 
non opus habeat ea remissione. In summa, 
nisi citra intermissionem remittat Deus, 
actum est de nobis. 

92] Iam itaque huius preeationis hie est 
sensus, ne Deus peccata nostra intueatur, neve 


The Large Catechism. The Lord’s Prayer, Fifth Petition. 


oppression and raising of prices in common 
trade, bargaining and labor on the part of 
those who wantonly oppress the poor and de- 
prive them of their daily bread! This we 
must suffer indeed; but let them take care 
that they do not lose the common intercession, 
and beware lest this petition in the Lord’s 
Prayer be against them. 


4 


The Fifth Petition. 


And forgive us our trespasses, as we for- 
give those who trespass against us. 


This part now relates to our poor miserable 
life, which, although we have and believe the 
Word of God, and do and submit to His will, 
and are supported by His gifts and blessings, 
is nevertheless not without sin. For we still 
stumble daily and transgress because we live 
in the world among men who do us much 
harm and give us cause for impatience, anger, 
revenge, etc. Besides, we have Satan at our 
back, who sets upon us on every side, and 
fights (as we have heard) against all the 
foregoing petitions, so that it is not possible 


always to stand firm in such a persistent , . 


conflict. 


Therefore there is here again great need to 
call upon God and to pray: Dear Father, for- 
give us our trespasses. Not as though He did 
not forgive sin without and even before our 
prayer (for He has given us the Gospel, in 
which is pure forgiveness before we prayed or 
ever thought about it). But this is to the 
intent that we may recognize and accept such 
forgiveness. For since the flesh in which we 
daily live is of such a nature that it neither 
trusts nor believes God, and is ever active in 
evil lusts and devices, so that we sin daily in 
word and deed, by commission and omission, 
by which the conscience is thrown into unrest, 
so that it is afraid of the wrath and dis- 
pleasure of God, and thus loses the comfort 
and confidence derived from the Gospel; there- 
fore it is ceaselessly necessary that we run 


hither and obtain consolation to comfort the ae 


conscience again. 

But this should serve God’s purpose of 
breaking our pride and keeping us humble. 
For in case any one should boast of his god- 
liness and despise others, God has reserved 
this prerogative to Himself, that the person 
is to consider himself and place this prayer 
before his eyes, and he will find that he is no 
better than others, and that in the presence 
of God all must lower their plumes, and be 
glad that they can attain forgiveness. And 
let no one think that as long as we live here 
he can reach such a position that he will not 
need such forgiveness. In short, if God does 
not forgive without ceasing, we are lost. 

It is therefore the intent of this petition 
that God would not regard our sins and hold 


723 


M. 479. 480. Catechismus Maior. 


724 


was wir täglich verdienen, fondern mit Gnaden 
gegen uns handeln unb vergeben, wie er verheiken 
bat, und alfo ein froid) und unverzagt Gewiffen 
geben, bor ihm zu ftehen und zu bitten. Denn two 
das Herz nicht mit Gott recht fteht und foldhe Bu- 
verficht jhöpfen fann, jo wird e$ nimmermehr fid) 
dürfen unterftehen zu beten. Solche Qguberfid)t 
aber unb fröhlih Herz fann nirgend herfommen, 
e$ wiffe denn, bap ibm bie Sünden vergeben feien. 


(s$ ijt aber dabei ein nötiger und Dod) tröft- 
licher Bujak angehängt: „alS wir vergeben unfern 
Schuldigern”. Er hat’3 verheipen, dak mir follen 
fier fein, daß uns alles vergeben und gejchentt 
fet, bod) jofern, Dak wir aud) unferm Nadften 
vergeben. Denn ipie wir gegen Gott täglich viel 
berjd)ufben, und er Dod) aus Gnaden alles ver- 
gibt, alfo mitffen aud) wir unjerm Nächiten immer- 
Dar vergeben, jo uns Schaden, Gewalt und Une 
recht tut, bbje Tüde beweift ufw. Bergibft bu 
nun nicht, jo dente auch nicht, daß dir Gott ver- 
gebe; vergibit bu aber, fo haft du den Troft und 
Sicherheit, bab bir im Himmel vergeben wird, 
nicht um deines Bergebens willen; denn er tut 
e$ fret umfonft, aus lauter Gnade, weil er’3 ver- 
heißen bat, wie da8 Evangelium lehrt; jondern 
daß er uns jolhes zur Stärke und Sicherheit als 
zum Wahrzeichen jege neben ber Verheifung, bie 
mit diefem Gebete jtimmt, Qucä am 6.: ,Bergebet, 
fo wird euch vergeben.“ Darum fie auch Chriftus 
bald nad) bem Vaterunfer wiederholt und fpricht 
Matthäi am 6.: „Denn fo ihr ben Menschen ihre 
Vehle vergebet, fo wird. euch euer himmlifcher 
Vater auch vergeben“ uf. | 


Oratio Dominica, Sexta Petitio. 


W. 486. 487. 


meritis nostris debita praemia reddat, sed no- 
biseum clementer agat, peccatorum concedens: 
veniam, quemadmodum pollicitus est, atque. 
ita nobis laetam ac interritam largiatur con-. 
scientiam, qua animati coram eo et stare et 
precari queamus. Ubi enim cordi cum [R. 528 
Deo non recte convenit, neque talem haurire 
potest fiduciam, nunquam in perpetuum ali- 
quid ab eo precari sustinebit. Porro autem 
eiusmodi fiducia et animus laetitia gestiens 
non aliunde venire potest, quam si certo sciat 
peecata sibi esse remissa. 

93] Verum huie precationi necessarium, 
attamen consolationis plenum, adiectum est 
auctarium: Sicut et nos remittimus debito- 
ribus nostris. Pollieitus est, ut securi esse- 
mus, omnia peccata nobis esse remissa et 
condonata, ita tamen, ut nos vicissim pro- 
ximo nostro offensiunculas, quibus ab eo laesi 
94] sumus, benigne remittamus. Nam quem- 
admodum nos quotidie nostris peccatis Deum 
offendimus, et tamen ille omnia nobis benigne 
ignoscendo condonat, ita nostri quoque erit 
offieii proximo subinde dare veniam, qui 
damno, vi atque iniuria nos affieit, dolo malo 
nobiscum agit etc. Si gravaris ignoscere pro- 
95] ximo, non est, quod tibi pollicearis aut 
cogites, Deum tibi tua peccata condonaturum. 
Sin autem benigne ignoveris aliis, ea tibi con- 
solatio et securitas proposita est, ut in coelo 
96] quoque certo tibi ignoscatur. Et hoe qui- 
dem non propter tuam ignoscentiam aut 
veniam, quam largiris proximo; libere enim 
facit et gratuito ex mera gratia, cum illud se 
facturum receperit, quemadmodum docet evan- 
gelium: verum ut nos certos ae securos faciat, 
tamquam symbolo seu certo signo una cum 


promissione proposito, quae huic orationi consonat Luc. 6,37: Remittite, et remittetur vobis. 
Eam ob rem Christus quoque Matth. 6, 14 illico post traditam orandi rationem repetit, in- 
quiens: Si enim, remiseritis hominibus peccata eorum, remittet et vobis Pater vester coelestis 


delicta, vestra. 


Sarum iff nun folches Zeichen bet biejem Gebet 
mit angeheftet, daß, wenn wir bitten, [wir] uns 
ber Verheipung erinnern und alfo denken: Lieber 
Vater, batum fomme und bitte id), dak bu mir 
vergebeft, nicht dag id) mit Werfen genugtun oder 
verdienen fünne, jondern weil du eS verheißen haft 
und das Siegel bran gehängt, daß [e$] fo gemik 
fein jolle, alS habe ich eine Whfolution, bon dir 
felbjt gejprocen. Denn wieviel bie Taufe und 
Satrament, äußerlich zum Zeichen geftellt, fchaffen, 
fo biel vermag aud) dies Zeichen, unfer Gewiffen 
zu fürfen und froblic) zu machen, und ijt bor 
andern eben darum geftellt, dak wir’s alle Stunde 
fonnten brauchen und üben, al8 das fir allezeit 
bei uns haben. 


Die jed)ite Bitte. 
Und führe uns nicht in Verfuchung. 


Wir haben nun genug gehört, ma8 [es] für 
Mühe und Arbeit will haben, dak man das alles, 
fo man bittet, erhalte unb babet bleibe, daß [es] 
dennoch nicht ohne Gebreden unb Straucheln ab: 
geht. Dazu, ob toit gleich Vergebung unb gut Ges: 
willen überfommen haben und ganz losgefprochen 
find, jo ift e8 bod) mit dem Leben fo getan, daß 
einer heute jteht und morgen davonfält. Darum 
müfjen wir abermal bitten, ob wir nun fromm 


97] Proinde huie orationi tale signum an- 
nexum est, ut nos orantes promissionis ad- 
moneat, ut ita cogitemus: Optime Pater, ideo 
ad te oratum venio, ut mihi ignoscas [R.529 
propitius, non quod operibus queam satis- 
facere aut veniam a te promereri, sed cum tu. 
hoc nobis promiseris, adiecta etiam sphragide, 
ut tam certus sim veniae, ac si dictam a te 


98] absolutionem accepissem. Quantum enim 
baptismus et sacramentum, pro externo signo 


constitutum, praestat, tantum etiam hoc 
signum conscientiam nostram corroborare at- 
que exhilarare potest, estque ideo institutum 


_ pro aliis, ut hoc omnibus horis uti et frui 


queamus, ut re, quam semper nobiscum in 
parato habeamus. 


Sexta Petitio. 
99]-Et ne inducas nos in tentationem. 


100] Iam quidem satis superque audivimus, 
quantum requirat laboris et operis omnia, 
quaeeunque precamur, retinere et in illis con- 
stanter perseverare, tamen vel sic vix fieri 
posse, ut non labamur et hallueinemur. Ad- 
haee quamquam erratorum veniam et con- 
scientiae tranquillitatem consequamur, ac per 
omnia a peccatis perpurgati simus, ita tamen 
vitae nostrae ratio comparata est, ut hodie 


The Large Catechism. The Lord’s Prayer, Sixth Petition. 


up to us what we daily deserve, but would 
deal graciously with us, and forgive, as He 
has promised, and thus grant us a joyful and 
confident conscience to stand before Him in 
prayer. For where the heart is not in right 
relation towards God, nor can take such con- 
fidence, it will nevermore venture to pray. 
But such a confident and joyful heart can 


spring from nothing else than the [certain] \ 


knowledge of the forgiveness of sin. i 
But there is here attached a necessary, yet 
consolatory addition: ‚As we forgive. He has 
promised that we shall be sure that every- 
thing is forgiven and pardoned, yet in the 
manner that we also forgive our neighbor. 
For just as we daily sin much against God, 
and yet He forgives everything through grace, 
so we, too, must ever forgive our neighbor 
who does us injury, violenee, and wrong, 
shows malice toward us, ete. If, therefore, 
you do not forgive, then do not think that 
God forgives you; but if you forgive, you 
have this consolation and assurance, that you 
are forgiven in heaven, not on account of your 
forgiving, — for God forgives freely and with- 
out eondition, out of pure grace, because He 
hàs so promised, as the Gospel teaches, — 
but in order that He may set this up for our 


confirmation and assurance for a sign along- - 


side of the promise which accords with this 
prayer, Luke 6, 37: Forgive, and ye shall be 
forgiven. Therefore Christ also repeats it 
soon after the Lord's Prayer, and says, Matt. 
6, 14: For if ye forgive men their trespasses, 
your heavenly Father will also forgive you, ete. 
This sign is therefore attached to this pe- 
tition, that, when we pray, we remember the 
promise and reflect thus: Dear Father, for 
this reason I come and pray Thee to forgive 
me, not that I can make satisfaction, or can 
merit anything by my works, but because 
Thou hast promised and attached the seal 
thereto that I should be as sure as though 
I had absolution pronounced by Thyself. For 
as much as Baptism and the Lord’s Supper, 
appointed as external signs, effect, so much 
also this sign can effect to confirm our con- 
sciences and cause them to rejoice. And it is 
especially given for this purpose, that we 
might use and practise it every hour, as a 
thing that we have with us at all times. 


The Sixth Petition. 
And lead us not into temptation. 


We have now heard enough what toil and 
labor is required to retain all that for which 
we pray, and to persevere therein, which, how- 
ever, is not achieved without infirmities and 
stumbling. Besides, although we have re- 
ceived forgiveness and a good conscience and 
are entirely acquitted, yet is our life of such 
a nature that one stands to-day and to-morrow 


725 


M. 480. 481. Catechismus Maior. 


126 


find und mit gutem Getviffen gegen Gott jtehen, 
daß er uns nicht laffe zurüdfallen und der An: 
fechtung oder Verfuhung meichen. 


Die Verfuchung aber oder (wie e8 unsere Sad: 
fen bon alters her nennen) Belörunge [Verfith- 
rung durch Zureden] ift dreierlei: des Fleifches, der 
Welt und des Teufels. Denn im Fleifch wohnen 
wir und tragen den alten Adam am Halfe, der 
regt fid) und reizt uns täglich zur Unzucht, Faul- 
beit, Greffen und Saufen, Geiz und Täufcherei, 
Den Nächiten zu betrügen und überjegen [au über: 
fordern] unb, Summa, zu allerlei böfen Lüften, 
jo uns bon Natur anfleben, und dazu [wir] er- 
regt werden durch anderer Leute Gefellichaft, Grem- 
pel, Hören und Sehen, welche oftmals aud) ein un: 
{huldiges Herz verwunden und entzünden, 


Danach ift [fommt] die Welt, jo uns mit Wor- 
ten und Werfen beleidigt unb treibt zu Born und 
Ungeduld. Summa, da ijt nidts denn Hak und 
Neid, Feindfdaft, Gewalt und Unrecht, Untreue, 
Rachen, Fluchen, Scelten, Afterreden, Hoffart 
und Stolz mit überflüffigem Schmud, Ehre, 
Ruhm und Gewalt, da niemand will der Ges 
ringjte fein, jondern obenan fiken und bor jeder: 
mann gejehen fein. 


Dazu fommt nun der Teufel, hekt unb bläft 
auch allenthalben zu; aber jonderlich treibt er, 
was das Gemiffen und geiftliche Sachen betrifft, 
nümlid daß man beide Gottes Wort und Wert 
in [den] Wind fchlage und beradjte, daß er ung 
bom Glauben, Hoffnung und Liebe reife und 
bringe zu Mißglauben, faljcher Vermeffenheit und 
Berftofung oder wiederum [umgekehrt] zur Ver- 
zweiflung, Gottes Verleugnung und Lafterung 
unb andern unzähligen greulichen Stüden. Das 
find nun Stride und 9tebe, ja die rechten feuri- 
gen Pfeile, die nicht Fleifh und Blut, jondern 
der Teufel auf3 allergiftigfte ins Herz fcheuket 
Liießt]. 


Das find je große, [dtvere Fahr [Gefahren] und 
Anfehtungen, fo ein jeglicher Chrift tragen muß, 
wenn auch jegliche für fid) alleine wäre; auf daß 
wir je getrieben werden, alle Stunden zu rufen 
unb bitten, weil [folange] mit in bem jchändlichen 
Leben find, ba man uns auf allen Seiten 3ufest, 
jagt und treibt, daß uns Gott nicht laffe matt und 
müde werden und wieder zurüdfallen in Sünde, 
Schande und Unglauben; denn fonjt ift’3 unmig- 
fid), aud) bie allergeringften Anfechtungen zu über: 
winden. 


Solches heibt nun: „nicht einführen in Ber: 
fuhung“, wenn er uns Kraft und Starke gibt zu 
widerftehen, bod) die Anfechtung nicht meggenom- 
men nod) aufgehoben. Denn Berfudung und 
Reizung fann niemand umgehen, weil wir im 
Tleifch leben und den Teufel um uns haben, und 
wird nichts anderes draus, wir müffen Anfechtung 


Oratio Dominica, Sexta Petitio. 


YW. 487. 488. 


unus aliquis stet, postero die cadat. Qua- 
propter iterum nobis orandum est, ne nos iam 
probitatem et iustitiam consecutos, et pacata 
erga Deum conscientia versantes, retro prolabi 
ac tentationum impugnationibus cedere sinat. 

101] Est autem triplex tentatio seu (ut 
Saxones nostri iam olim locuti sunt) con- 
versio [persuasio, seductio], videlicet carnis, 
102] mundi et diaboli. Siquidem in carne 
versamur ac veterem Adamum humeris nostris 
circumferimus, hie suis movetur affectibus, et 
nos subinde provocat ac pellicit ad turpitudi- 
nem, ad socordiam, ad crapulam et ingluviem, 
ad avaritiam et fraudulentiam, ad decipien- 
dum et defraudandum proximum, et, ut in 
summa dicam, ad omnes pravas cupiditates, 
quae natura nobis insitae sunt, quaeque in 
nobis saepenumero excitantur, ab aliis [R. 530 
videlicet sodalibus, perniciosis exemplis, audi- 
endo et videndo; quae non raro vel Davidis 
animum, vel si uspiam adhuc fuit incorruptior, 
possint inflammare atque corrumpere. 

103] Deinde huic succedit mundus, a quo 
et dictis et factis offendimur, ac plane ad ira- 
eundiam et impatientiam compellimur. Atque 
ut summatim virtutes mundanas perstringam, 
hie nihil aliud videre est quam odium et in- 
videntiam, inimicitias, simultates, iurgia, vim, 
iniurias, perfidiam, ultionem, maledicentiam, 
convicia, contumelias, superbiam et insolen- 


tiam, nimio ornatu, honore, iactantia atque 


potentia semet efferentem, ubi nemo posterio- 
res ferre sustinet, sed reliquos omnes: sua 
pompa post se relinquere studet. 

104] Hic succenturiatus accedit nune dia- 
bolus, passim instigans ac provocans. Verum 
praecipue in his perturbandis occupatus est, 
quae ad conscientiam et spiritualia negotia 
pertinent, nimirum ut ex aequo et Verbum et 
opera Dei ventis et aurae, quod dieitur, com- 
mittamus et contemnamus, ut a fide et cari- 
tate nos avellat et in superstitionem, pravam 
nostri fiduciam et cordis indurationem aut in 
extremam desperationem et Dei abnegationem 
et exsecrationem aliaque innumera et dete- 
standa piacula iterum nos praecipitet. Hi 
iam sunt laquei et retia, imo potius illa ignita 
tela, quae nequaquam caro et sanguis, verum 
diabolus in corda humana omnium venena- 
tissime torquet et iaculatur. 

105] Haee equidem magna sunt et ardua 
perieula nee levium tentationum impugnatio- 
nes, quae euique Christianorum perferendae 
sunt, graves abunde, si harum una sola tan- 
tum toleranda esset. Inde omnibus horis ad 


orandum Deumque invocandum compellimur, 


quamdiu in hae calamitosa vita constituti ab 
omnibus partibus impugnamur, infestamur et 
fugamur, ne Deus nos defessos patiatur oc- 
cumbere atque ita demum iterum in [R.531 
peccata, dedecus et incredulitatem prolabi. 
Absque hoc enim impossibile est vel levissi- 
mam tentatiunculam vincere. 

106] Tam hoc dicitur non in tentationem in- 
ducere, quoties vim ac robur resistendi nobis 
suppeditat, neque tamen tentatione sublata 
aut adempta. Neque enim quisquam tentatio- 
nem aut illectamenta devitare potest, donee 
in carne vitam egerit, et diaboli copiis circum- 
vallatus fuerit. Et velimus nolimus, tenta- 


— 


The Large Catechism. The Lord's Prayer, Sixth Petition. 727 


| falls. Therefore, even though we be godly now 

€ and stand before God with a good conscience, 
we must pray again that He would not suffer 
us to relapse and yield to trials and temp- 
tations. 

Temptation, however, or (as our Saxons in 
olden times used to call it) Bekoerunge, is of 
three kinds, namely, of the flesh, of the world, 
and of the devil. For in the flesh we dwell 
and carry the old Adam about our neck, 
who exerts himself and incites us daily to 
inchastity, laziness, gluttony and drunken- 
ness, avarice and deception, to defraud our 
neighbor and to overcharge him, and, in short, 
to all manner of evil lusts which cleave to us 
by nature, and to which we are incited by the 
society, example and what we hear and see of 
other people, which often wound and inflame 
even an innocent heart. 

Next comes the world, which offends us in 
word and deed, and impels us to anger and 
impatience. In short, there is nothing but 
hatred and envy, enmity, violence and wrong, 
unfaithfulness, vengeance, cursing, raillery, 
slander, pride and haughtiness, with super- 
fluous finery, honor, fame, and power, where 
no one is willing to be the least, but every 
one desires to sit at the head and to be seen 
before all. 


Then comes the devil, inciting and provok- 
ing in all directions, but especially agitating 
matters that concern the conscience and spirit- 
ual affairs, namely, to induce us to despise 
and disregard both the Word and works of 
God, to tear us away from faith, hope, and 
love, and bring us into misbelief, false secu- 
rity, and obduracy, or, on the other hand, to 
despair, denial of God, blasphemy, and in- 
numerable other shocking things. These are 
indeed snares and nets, yea, real fiery darts 
which are shot most venomously into the ; 
heart, not by flesh and blood, but by the 
devil. 


Great and grievous, indeed, are these dan- 
gers and temptations which every Christian 
must bear, even though each one were alone 
by himself, so that every hour that we are 
in this vile life where we are attàcked on all 
sides, chased and hunted down, we are moved 
to ery out and to pray that God would not 
suffer us to become weary and faint and to 
relapse into sin, shame, and unbelief. For 
otherwise it is impossible to overcome even 
the least temptation. 


This, then, is leading us mot into tempta- 
tion, to wit, when He gives us power and 
strength to resist, the temptation, however, 
not being taken away or removed. For while 
we live in the flesh and have the devil about 
us, no one can escape temptation and allure- 


728 MM. 481-483. .Catechismus Mwor. 


leiden, ja Darin fteden; aber da bitten wir für, 
dag mir nicht hineinfallen und darin erfaufen. 


Darum ift’S viel ein ander Ding, Anfechtung 
fühlen und darein verwilligen oder ja dazu fagen. 
Hühlen miiffen wir fie alle, wiewohl nicht alle 
einerlei, jondern etliche mehr und fchwerer, al8 bie 
Sugend vornehmlich bom Fleifch; danach was et- 
madjen und alt wird, bon der Welt; bie andern 
aber, jo mit geijtlichen Sachen umgehen, da8 ijt, 
die ftarten Chrijten, vom Teufel. Wher fold) 
Yühlen, weil es wider unjern Willen ift und wir 
fein lieber {08 wären, fann niemand fchaben. 
Denn mo man’s nicht fühlte, fónnte es feine Ans 
fechtung heißen. Betvilligen aber ijt, wenn man 
ihm den Baum läßt [ihm die Zügel jchießen läßt], 
nicht Datwider jteht nod) bittet. 


Derhalben müflen wir Chrijten des gerüftet fein 
und täglich gewarten, bab wir ohne Unterlaß an: 
gefochten werden, auf dab niemand fo ficher und 
unadijam hingehe, al8 jet ber Teufel weit von 
uns, fondern allenthalben der Streiche gewarten 
und ihm verfegen [entgegentreten, den Streich 
parieren]. Denn ob id) jet feu[d), geduldig, 
freundlih bin und in feftem Glauben ftehe, foll 
{jo fann] der Teufel nod) diefe Stunde einen jol- 
chen Pfeil ins Herz treiben, daß ich faum beftehen 
bleibe. Denn er tft ein folcher Feind, der nimmer 
abläßt noch müde wird, bab, wo eine Anfechtung 
aufhört, gehen immer andere und neue auf. 


Darum ijt fein Rat nod) Stoff denn hierher gez 
laufen, daß man das BVaterunjer ergreife und bon 
Herzen mit Gott rede: Lieber Vater, du haft mid) 
heißen beten, laß mich nicht durch bie Verjuchung 
zurüdfallen! fo wirft du jehen, daß fie ablafjen 
muß und fid) endlich gewonnen geben. Sonft, wo 
du mit deinen Gedanfen und eigenem Nat [dich] 
unterftehft, dir zu helfen, wirft Du es nur ärger 
machen und dem Teufel mehr Raum geben. Denn 
er hat einen Schlangenfopf, welcher, wo er eine 
Qiide gewinnt, Darein er fehliefen [jchlüpfen] Tann, 
fo geht ber ganze Leib binnad) unaufgehalten; 
aber das Gebet fann ihm wehren und ihn zurüd- 
treiben. 


Die fiebente und lebte Bitte. 
Sondern erlöfe uns von dem Übel. Amen. 


3m Griechifthen lautet das Stüdlein alfo: Er: 


löfe oder behüte und bon dem Argen oder Bos- 
haftigen, und fieht eben, al8 rede er vom Teufel, 
al8 mwollte er alles auf einen Haufen faflen, daß 
bie ganze Summa alles GebetS geht wider unfern 
Hauptfeind. Denn er ijt der, fo folches alles, was 
wit bitten, unter uns hindert, Gottes Namen oder 
Ehre, Gottes Reih und Willen, das tägliche Brot, 
fröhlich, gut Getviffen uj. 


Darum fdfagen twir [olds endlich zufammen 
unb fagen: Lieber Vater, Hilf doch, dah wir des 
Unglüds alles 108 werden! Aber nichtSdeftoweni- 


Oratio Dominica, Ultima Petitio. 


YW. 488. 489. 


tiones nobis sufferendae sunt, atque etiam in 
ilis ipsis nobis versandum est. Porro autem 
hoc deprecamur, ne in easdem prolabamur et 
in iis submergamur. ; "B 
107] Quare longe alia res est, tentationes 
persentire et iisdem consentire. Persentire 
omnes cogimur, neque tamen easdem omnes, 
sed nonnulli plures et graviores; veluti iuven- 
tus praecipue carnis tentationibus infesta- 
tur; deinde, qui ad maturam et constantem 
aetatem pervenerunt, iam grandiores facti, 
a mundo tentantur; alii vero, qui rebus spiri- 
tualibus sunt impliciti, nimirum fortes illi 
108] Christiani, a diabolo. Verum eiusmodi 
tentationum sensus, quando praeter volunta- 
tem nostram nobis obiiciuntur, nemini nocere 
possunt. Nisi enim sentirentur, tentationes 
dici non possent. Porro tum demum consenti- 
mus illis, quando laxatis habenis iisdem indul- 
gemus, neque vi neque oratione repugnantes. 
109] Quapropter convenit nos Christianos 
esse instructos ae quotidie assiduam tentatio- 
num pugnam exspectare, ne quis tam oscitan- 
ter et secure in utramvis (quod aiunt) aurem 
dormiat, quasi diabolus proeul a nobis absit, 
sed, ubi ictus praevidendi et declinandi sunt, 
diligenter advigilet. Quippe quamquam modo 
purus et castus sim, sim etiani patiens, mitis 
et dulcis, stans firma fide munitus, fieri tamen 
potest, ut hae hora diabolus tam pestifero et 
violento telo cor meum configat, ut vix queat 
persistere. Eiusmodi enim hostis est, qui nun- 
quam cessat aut defatigatur, adeo ut, ubi una 
tentationis procella impugnandi finem [R. 532 
fecerit, subinde decem aliae suboriantur. 
110] Quapropter in tanta difficultate non 
aliud relinquitur consilium aut remedium, 
quam ad hane orationem confugiendi, ac cum 
Deo ex corde ita loquendi: Tu me orare ius- 
sisti, optime Pater; fac, precor, ne victus ten- 
tationibus retro in antiquam flagitiorum ler- 
nam prolabar. Hoc facto videbis ae senties 
eas desinere ac minui, easdemque victas her- 
111] bam tibi porrecturas. Alioqui si tuis 
cogitationibus et proprio consilio tibi opem 
ferre annisus fueris, rem malam tantum de- 
teriorem facies, ae diabolo maiorem te im- 
pugnandi occasionem  praebebis. Siquidem 
serpentinum caput habet, quod ubi foramen, 
per quod irrepere poterit, nactum fuerit, 
totum corpus nemine obstante illieo subsequi- 
tur; ceterum oratione fugari ac repelli potest. 


‚Ultima Petitio. 
112] Sed libera nos a malo. Amen. 


113] Graeci codices hoc loco ita habent: 
ala Ovoar Huds Aro Tod novnood. Quae 
verba perinde sonare videntur, quasi loquatur 
de diabolo, quasi velit uno fasce omnia per- 
stringere, ut huius orationis summa adversus 
hostem nostrum capitalissimum instituta sit. 
Ille enim is est, qui ea omnia, quae oramus, 
summo studio impedire conatur, nempe Dei 
nomen seu gloriam, Dei regnum et volunta- 
tem, panem quotidianum, pacatam et laetam 
conscientiam etc. 

114] Quamobrem haec omnia summatim 
complectemur orantes: Carissime Pater, da, 
precor, ut ab omni malo atque infortunio libe- 


uU c T€ ——— 


The Large Catechism. The Lord's Prayer, Seventh Petition. 


ments; and it cannot be otherwise than that 
we must endure trials, yea, be engulfed in 
them; but we pray for this, that we may 
not fall and be drowned in them. - 

To feel temptation is therefore a far dif- 
ferent thing from consenting or yielding to it. 
We must all feel it, although not all in the 
same manner, but some in a greater degree 
and more severely than others; as, the young 
suffer especially from the flesh, afterwards, 
they that attain to middle life and old age, 
from the world, but others who are occupied 
with spiritual matters, that is, strong Chris- 
tians, from the devil. But such feeling, as 
long as it is against our will and we would 
rather be rid of it, can harm no one. For 
if we did not feel it, it could not be called 
a temptation. But to consent thereto is when 
we give it the reins and do not resist or pray 
against it. 

Therefore we Christians must be armed. and 
daily expect to be incessantly attacked, in 
order that no one may go on in security and 
heedlessly, as though the devil were far from 
us, but at all times expect and parry his 
blows. For though I am now chaste, patient, 
kind, and in firm faith, the devil will this 
very hour send such an arrow into my heart 
that I ean scarcely stand. For he is an enemy 


that never desists nor becomes tired, so that 


when one temptation ceases, there always 
arise others and fresh ones. 

Accordingly, there is no help or comfort 
except to run hither and to take hold of the 
Lord's Prayer, and thus speak to God from 
the heart: Dear Father, Thou hast bidden me 
pray; let me not relapse because of temp- 
tations. Then you will see that they must 


desist, and finally acknowledge themselves . 


conquered. Else if you venture to help your- 
self by your own thoughts and counsel, you 
will only make the matter worse and give the 
devil more space. For he has a serpent’s 
head, which if it gain an opening into which 
he ean slip, the whole body will follow with- 
out check. But prayer can prevent him and 
drive him back. 


The Seventh and Last Petition. 
But deliver us from evil. Amen. 


In the Greek text this petition reads thus: 
Deliver or preserve us from the Evil One, or 
the Malicious One; and it looks as if He were 
speaking of the devil, as though He would 
comprehend everything in one, so that the 
entire substance of all our prayer is directed 
against our chief enemy. For it is he who 
hinders among us everything that we pray 
for: the name or honor of God, God's king- 
dom and will, our daily bread, a cheerful good 
conscience, ete. 

Therefore we finally sum it all up and say: 
Dear Father, pray, help that we be rid of all 
these calamities. But there is nevertheless 


—! 


M, 483. 484. Catechismus Maior. 


730 
ger ift auch mit eingejchloffen, was uns Böjes 
widerfahren mag unter De8 Teufels Reich: Armut, 
Schande, Tod und fürzlich aller unjefiger Sam 
mer und Herzeleid, fo auf Erden unzählig viel ijt. 
Denn der Teufel, weil er nicht allein ein Lügner, 
fondern auch ein Totfchläger ijt, ohne Unterlaf 
auch nad) unferm Leben tradjtet unb fein Müt- 
lein fühlt, wo er und zu Unfall und Schaden am 
Qeibe bringen fann. Daher fommt’s, dak er man- 
chem den Hals bricht oder [ibn] bon Sinnen 
bringt, etliche im Waffer erfäuft und viele dahin 
treibt, daß fie fid) felbjt umbringen, und zu diel 
andern jchredlichen Fallen. Darum haben wir auf 
Erden nichts zu tun, denn ohne Unterlab wider 
Diefen Hauptfeind zu bitten; denn wo uns Gott 
nid) erhielte, wären wir feine Stunde bor ihm 


ficher. 


Daher fiehft bu abermal, wie Gott für alles, 
was uns auch feiblid) anficht, will gebeten jein, 
Dak man nirgend feine Hilfe denn bei ihm juche 
und gewarte. Solches hat er aber zum febten ge- 
felt; denn follen wir von allem Übel behütet und 
[08 werden, muß zuvor fein Name in uns gebei- 
ligt [werden], fein Reich bei uns fein und fein 
Wille geichehen. Danach will er ung endlich bor 
Sünden und Schanden behüten, daneben von 
[vor] allem, was un$ weh tut unb [djiblid) iit. 


Wijo hat uns Gott aufs fütgejte vorgelegt alle 
Not, die uns immer anliegen mag, Dak mir je 
feine Entjcehuldigung haben [nicht] zu beten. Aber 
da liegt die Macht an, dak wir auch lernen „Amen“ 
dazu jagen, das ijt, nicht zweifeln, Dag es gewiß: 
lich erhört fet unb gejchehen werde. Denn e$ ijt 


nicht3 anderes denn eines ungezweifelten Glau- - 


ben$ Wort, der da nicht auf Gbenteuer [auf gut 
Glid, aufs Geratewohl] betet, fondern weiß, bab 
ibm Gott nicht leugt [lügt], weil er’3 verheigen 
hat zu geben. Wo nun folder Glaube nicht iit, 
Da fann auch fein recht Gebet fein. 


Darum ij?$ ein jhadlicer Wahn beret, die aljo 
beten, daß fie nicht dürfen bon Herzen ja dazu 
fagen und gewißlich fehließen, bap Gott erhört, 
fondern bleiben in dem Zweifel und jagen: Wie 
follte ich fo fühn fein unb rühmen, daß Gott mein 
Gebet erhire? Bin id) bod) ein armer Sün- 
der uf. í 


Das macht, dak fie nicht auf Gottes Verheikung, 


fondern auf thre Werfe und eigene MWürdigfeit 
fehen, Damit fie Gott verachten und Lügen ftrafen; 
derhalben fie auch nichts empfangen, wie St. Sato- 
bus jagt: „Wer da betet, der bete im Glauben und 
zweifle nicht. Denn wer da zweifelt, iff gleich wie 
eine Yoge des Meeres, jo vom Winde getrieben 
unb gewebt [bewegt] wird. Solher Menich denfe 
nur nicht, daß er etwa3 bon Gott empfangen 
werde.” Siehe, fo viel ijt Gott daran gelegen, 
bab mir gewiß jollen fein, daß wir nicht umfonft 
bitten unb in feinem Wege unjer Gebet verachten. 


Oratio Dominica, Ultima Petitio. 


T6. 490. 491. 


115] remur. Nihilominus tamen ea quoque 
una inclusa sunt, quaecunque mala sub regno 
diaboli nobis possunt contingere, cuius generis 
sunt egestas, dedecus, mors et breviter omnium 
calamitatum et miseriarum tragoedia, quae in 
terris multiplex et immensa est. Nam [R.533 
diabolus, cum non tantum mendax, verum 
etiam homicida sit, nunquam non nobis insi- 
diose neeem machinatur, ut animo suo morem 
gerat, nobis in periculosos casus praecipitatis 
aut damno corporis affectis. Inde fit, ut com- 
plures fracta cervice perimat, multos immissa 
insania rationis usu privet, nonnullos in undis 
submersos suffocet ac multos ad mortem volun- 
tariam sibimet consciscendam adigat aut alios 
quospiam casus terribiles subire compellat. 
116] Quare nihil aliud in terris nobis superest 
operis, quam ut indesinenter adversus capita- 
lem hunc hostem oremus. Nisi enim divinitus 
conservaremur, ne unicam quidem horam ab 
insidiis eius tuti essemus. 

117] Ex his iam dictis facile perspicis, quo- 
modo Deus pro omnibus rebus, etiam iis, quae 
corporales sunt, rogari postulat, ut nusquam 
alibi quam apud eum unice ullum quaeratur 
118] aut exspectetur auxilium. Ceterum hoc 
ultimo loco posuit. Si enim ab omnibus malis 
eustodiri et liberari cupimus, necessum est, 
ut antea nomen eius in nobis sanctificetur, 
regnum eius penes nos sit, voluntas eius fiat. 
His, inquam, ante peractis, tum demum nos 
a peccatis, ab ignominia custodiet, praeterea 
ab omnibus aliis, quae aut dolori aut perni- 
ciosa nobis esse queant. 

119] Ita nobis Deus omnes necessitates no- 
stras, quibus premimur, compendiosissime pro- 
posuit, ne qua nobis relinqueretur negligendae 
orationis exeusatio. Verum in hoc summa vis 
orationis sita est, ut dicere quoque discamus 
Amen, hoc est, non haesitare, orationem. 
nostram certo esse exauditam et futurum esse, 
quod precati sumus. Nihil enim aliud est, 
quam non haesitantis fidei verbum, non oran- 
tis temere, sed scientis Deum non mentiri, 
120] posteaquam audiendi facilitatem et cer- 
titudinem pollicitus est. Iam ubicunque talis 
fides non est, hie neque verae orationi [R.534 
locus esse potest. 

121] Quare perniciosa quaedam illorum est 
opinio ita orantium, ut non audeant Amen 
quoque ad finem orationis adiicere, hoe est, 
certo concludere se exaudiri, verum in dubio 
perseverant dicentes: Qui vero tantum mihi 
sumerem, ut iactarem Deum meas preces ex- 
audivisse, cum me peccatorem esse non igno- 
rem. etc.? 

122] Huius rei causa est, quod non ad pro- 
missionem Dei, sed ad opus proprium suamque 
dignitatem respiciant. Unde fit, ut suis ora- 
tionibus Deum tantum subsannent et mendacii 
123] coarguant. Hine quoque quamlibet pro- 
lixe orantes consequuntur nihil, quemadmo- 
dum divus Iacobus inquit [1,6]: Qui orat, in 
fide oret, nihil haesitans. Qui enim haesitat, 
similis est fluctui maris, qui a vento movetur 
et circumfertur; non ergo existimet homo ille, 
quod accipiat aliquid a Domino. Ecce, tanti 
124] refert apud Deum, ut certi simus nos non 
frustra orare, et ut nullo modo preces nostras 
vilipendamus. 


The Large Catechism. The Lord’s Prayer, Seventh Petition. 


also included whatever evil may happen to us 
under the devil’s kingdom — poverty, shame, 
death, and, in short, all the agonizing misery 
and heartache of which there is such an un- 
numbered multitude on the earth. For since 
the devil is not only a liar, but also a mur- 
derer, he constantly seeks our life, and wreaks 


his anger whenever he can afflict our bodies 


with misfortune and harm. Hence it comes 
that he often breaks men’s necks or drives 
them to insanity, drowns some, and incites 
many to commit suicide, and to many other 
terrible calamities. Therefore there is noth- 
ing for us to do upon earth but to pray 
against this arch-enemy without ceasing. For 
unless God preserved us, we would not be safe 
from him even for an hour. 


Hence you see again how God wishes us to 
pray to Him also for all the things which 
affect our bodily interests, so that we seek 
and expect help nowhere else except in Him. 
But this matter He has put last; for if we 
are to be preserved and delivered from all 
evil, the name of God must first be hallowed 
in us, His kingdom must be with us, and His 
will be done. After that He will finally pre- 
serve us from sin and shame, and, besides, 
from everything that may hurt or injure us. 

Thus God has briefly placed before us all 
the distress which may ever come upon us, so 
that we might have no excuse whatever for 
not praying. But all depends upon this, that 
we learn also to say Amen, that is, that we 
do not doubt that our prayer is surely heard, 
and [what we pray] shall be done. For this 
is nothing else than the word of undoubting 
faith, which does not pray at a venture, but 
knows that God does not lie to him, since He 
has promised to grant it. Therefore, where 
there is no such faith, there cannot be true 
prayer either. 

It is, therefore, a pernicious delusion of 
those who pray in such a manner that they 
dare not from the heart say yea and positively 
conclude that God hears them, but remain in 
doubt and say, How should I be so bold as to 
boast that God hears my prayer? For I am 
but a poor sinner, etc. 


The reason for this is, they regard not the 
promise of God, but their own work and 
worthiness, whereby they despise God and 
reproach Him with lying, and therefore they 
receive nothing. As St. James says [1,6]: 
But let him ask in faith, nothing wavering ; 
for he that wavereth is like a wave of the sea, 
driven with the wind and tossed. For let not 
that man think that he shall receive anything 
of the Lord. Behold, such importance God 
attaches to the fact that we are sure we do 
not pray in vain, and that we do not in any 
way despise our prayer. . 


731 


739 M. 485. 486. 


Das vierte Teil. 


Von der Tanfe. 


Wir haben nun ausgerichtet bie drei Haupt- 
ftitcle der gemeinen chriftlichen Vehre. Über bie- 
felbe [außer diefen] ijt noch zu fagen bon unjern 
zwei Saframenten, bon Chrijto eingejegt, davon 
auch ein jeglicher Ehrift zum wenigiten einen ge- 
meinen furzen Unterricht haben foll, weil ohne die- 
felben fein Chrift fein fann, wiewohl man leider 
bisher nichtS davon gelehrt hat. Sum erften aber 
nehmen wit vor uns die Taufe, dadurd wir erjt- 
fid in bie Chrijtenheit genommen werden. Dak 
man’3 aber wohl fajfen fönne, wollen mir’: 
ordentlich Handeln und allein dabei bleiben, twas 
uns nötig iff zu wiffen. Denn wie man’s er- 
halten und verfechten müfje wider die Reger und 
Rotten, wollen wir den Gelehrten befehlen. 


Auf erfte mug man vor allen Dingen die Worte 
wohl wiffen, darauf die Taufe gegründet ijt, und 
dahin alles geht, was davon zu fagen ijt, nämlich 
da der Herr Chrijius jpriht Matthäi am legten: 


Gehet hin in alle Welt, lehret alle Heiden und 
taufet fie im Namen des Vaters und des Sohnes 
unb des Heiligen Geijtes. 

Stem, Marci am legten Kapitel: 

Wer da glaubet und. getauft wird, der wird 
felig. Wer aber nicht glaubet, der wird ber- 
dammt. 


sn dDiejen Worten folft du zum erjten merfen, 
bab hier ftebt Gottes Gebot und Einfegung, dak 
man nicht zweifle, die Taufe fet ein göttlich Ding, 
nicht bon Menschen erdacht noch erfunden. Denn 
fo wohl als id) jagen Tann: Die zehn Gebote, 
Glauben und Vaterunfer hat fein Menfch aus fei- 
nem Kopf gejponnen, fondern find bon Gott felbjt 
offenbart und gegeben, fo fann id) auch rühmen, 
baf die Taufe fein Menfchentand fei, fondern bon 
Gott felbft eingefebt, dazu ernitlih und ftreng ge- 
boten, daß wir uns müflen taufen laffen, oder 
follen nicht jelig werden, daß man nicht benfe, es 
fet jo leichtfertig [gleichgültig] Ding, als einen 
neuen toten Rod anziehen. Denn da liegt bie 
bodjte Macht an, dak man die Taufe trefflic, 
Dertíid) unb hoch halte, darüber wir allermeijt 
ftreiten und fechten, weil bie Welt jebt fo voll 


Rotten ijt, bie ba fchreien, bie Taufe fet ein üußer: - 


lid) Ding, äußerlich Ding aber fet fein mitte. Aber 
laß äußerlich Ding fein, al e$ immer fann; ba 
fteht aber Gottes Wort und Gebot, jo die Taufe 
einfebt, gründet und beftätigt. Was aber Gott 
einjegt und gebeut [gebietet], muß nicht bergeb- 
lich, jondern eitel fojftlid) Ding fein, wenn e$ aud) 
dem Wnjehen nach geringer denn ein Strohhalm 
wäre. Hat man bisher fonnen gropachten, wenn 
der Papft mit feinen Briefen und Bullen Ablaf 
austeilte, Altar oder Kirchen beftätigte, allein um 
der Briefe und Siegel willen, jo follen wir bie 
Taufe viel Höher und fojtfider halten, weil es 
Gott befohlen hat, dazu in feinem Namen ge- 
fhieht; denn alfo lauten bie Worte: „Gehet hin, 


Catechismus Maior. 


De Baptismo. 36. 491. 492. 


Quarta Pars Catechismi. 


DE BAPTISMO. — 


1] Hactenus tres principales communis 
Christianae doctrinae partes exsecuti sumus. 
Praeter has superest, ut de duobus quoque 
sacramentis ab ipso Christo institutis disse- 
ramus, de quibus cuivis Christiano ad mini- 
mum brevis quaedam institutio tenenda est: 
quandoquidem his ignoratis nemo Christianus 
esse potest, tametsi hactenus, nihil prorsus - 
recti, nihil sani de his traditum est populo. 
2] Primum vero ipsum baptismum. tractan- 
dum nobis proponemus, per quem pri- [R.535 
mitus in Christianorum communionem coopta- 
mur. Ut vero recte percipiatur, ordine cuneta 
explieabimus, tantum ea tradituri, quae co- 
gnitu erunt necessaria. Quomodo enim ad- 
versus haereticos baptismus defendendus sit, 
hoe doctis relinquentes commendabimus. 

3] Principio operae pretium est ipsa verba 
exacte nosse, in quibus fundatus est bapti- 
smus, et ad quae omnia respiciunt, quae de 
baptismo tractanda sunt, nempe ubi Christus 
inquit, Matthaei ultimo, v. 19: 


4] Euntes in mundum universum, docete 
omnes gentes, baptizantes eos in nomine Patris 
et Filii et Spiritus Sancti. : 

Item Marci ultimo, v.16: 

5] Qui crediderit et baptizatus fuerit, sal- 
vus erit. Qui vero non crediderit, condemna- 
bitur. 


6] In his verbis primum tibi notandum et 
expendendum venit, hic exstare Dei mandatum 
et institutionem, ne dubitemus baptismum 
rem divinam esse, non ab hominibus excogi- 
tatam aut inventam. Nam quemadmodum pro 
certo dicere possum, Decem Praecepta, Sym- 
bolum Fidei, Orationem Dominicam nullum 
hominem e suo capite produxisse, sed ab ipso 
Deo data et manifestata esse: ita non minus 
vere iactare possum baptismum non esse hu- 


manae rationis commentum, sed ab ipso Deo 


institutum, adhaec severe praeceptum, ut nos- 
met baptizandos offeramus aut non salvari 
nos posse, ne quis in eam cogitationem forte 
veniat, rem esse tam leviculam, ac rubeam 
7] novam tunicam induere. In hoe enim 
summa vis et virtus pendet, ut baptismum 
veluti rem praeclaram ac pretiosam [R.536 
magni aestimemus. De eo enim vel maxime 
pugnamus et dimieamus: siquidem iam mun- 
dus ita refertus est sectis vociferantibus 
baptismum esse rem externam, rem externam 
8] vero nullius esse usus aut momenti. Verum 
pone esse rem quomodocunque externam; hic 
autem exstat Dei verbum et mandatum, quo 
baptismus instituitur, fundatur et confirma- 
tur. Quidquid autem Deus instituit et facien- 
dum praecipit, certe non rem nihili, sed rem 
pretiosam et utilem esse necesse est, tametsi 
quoad externam faciem stramineo culmo vilior 
9] esset. Potuimus hactenus per multa sae- 
cula magni facere papam literis ac bullis suis 


aa 


The Large Catechism. Baptism. 


Part Fourth. 


OF BAPTISM. 


We have now finished the three chief parts 


of the common Christian doctrine. Besides 


these we have yet to speak of our two Sacra- 
ments instituted by Christ, of which also 
every Christian ought to have at least an 
ordinary, brief instruction, because without 
them there can be no Christian; although, 
alas! hitherto no instruction concerning them 
has been given. But, in the first place, we 
take up Baptism, by which we are first re- 
ceived into the Christian Church. However, 
in order that it may be readily understood, 
we will treat of it in an orderly manner, and 
keep only to that which it is necessary for us 
to know. For how it is to be maintained and 


defended against heretics and sects we will 


commend to the learned. 

In the first place, we must above all things 
know well the words upon which Baptism is 
founded, and to which everything refers that 
is to be said on the subject, namely, where 
the Lord Christ speaks in the last chapter of 
Matthew, v.19: 


Go ye therefore and teach all nations, bap- 
tizing them in the name of the Father, and 
of the Son, and of the Holy Ghost. 


Likewise in St. Mark, the last chapter, v.16: 

He that believeth and is baptized shall be 
saved; but he that believeth not shall be 
damned. 


In these words you must note, in the first 
place, that here stand God’s commandment 
and institution, lest we doubt that Baptism is 
divine, not devised nor invented by men. For 
as truly as I can say, No man has spun the 
Ten Commandments, the Creed, and the Lord’s 
Prayer out of his head, but they are revealed 
and given by God Himself, so also I can boast 
that Baptism is no human trifle, but insti- 
tuted by God Himself, moreover, that it is 
most solemnly and strictly commanded that 
we must be baptized or we cannot be saved, 
lest any one regard it as a trifling matter, like 
putting on a new red coat. For it is of the 
greatest importance that we esteem Baptism 
excellent, glorious, and exalted, for which we 
contend and fight chiefly, because the world 
is now so full of sects clamoring that Baptism 
is an external thing, and that external things 
are of no benefit. But let it be ever so much 
an external thing, here stand God’s Word and 
command which institute, establish, and con- 
firm Baptism. But what God institutes and 
commands cannot be a vain, but must be a 
most precious thing, though in appearance it 
were of less value than a straw. If hitherto 
people could consider it a great thing when 
the Pope with his letters and bulls dispensed 
indulgences and confirmed altars and churches, 
solely because of the letters and seals, we 


733 


734 M. 486. 487. 


taufet“, aber nicht in eurem, fondern in Gottes 
Namen. 


Catechismus Maior. 


De Baptismo. YW. 492. 493. 


vanissimis distribuentem indulgentias, altaria 
aut templa confirmantem, tantum propter con- 
cessa sigilla et literas. Quanto maiore in 


pretio atque existimatione nobis baptismus habendus est, cuius ipse Christus auctor exstitit, 


quem ipse praecepit, instituit ac in cuius nomine administratur. 


Ita enim verba sonant: Jte 


et baptizate, sed non in vestro, verum in Dei nomine. 


Denn „in Gottes Namen getauft werden” ijt 
nidt von Menfchen, fondern von Gott felbit ge: 
tauft werden. Darum ob e8 gleich durch des Men- 
fhen Hand gefchieht, fo ijt e8 doch wahrhaftig 
Gottes eigen Werf, daraus ein jeglicher felbft woh! 
Ichließen fann, dak eS viel höher ift denn fein 
Wert, von einem Menfchen oder Heiligen getan. 
Denn was Tann man für Werke größer machen 
denn Gottes Werk? 


Uber hier hat der Teufel zu fchaffen, dak er uns 
mit falfdhem Schein blenbe und bon Gottes Werk 
auf unfer Werk führe. Denn das hat viel einen 
foftlideren Schein, daß ein ftartüujer viel fdwere 
große Werke tut, und halten alle viel mehr von 
Dem, das ir felbft tun und verdienen. Wher bie 
Schrift lehrt aljo: wenn man gleich) aller Mönche 
Werte auf einen Haufen fchlüge, wie fojtlid) fie 
gleigen mögen, fo wären fie Dod) nicht fo edel und 
gut, als wenn Gott einen Strohhalm aufhübe. 
Warum? Darum, daß die Perfon edler und 
befier ift. Nun muß man Hier nicht bie Perjon 
nad) den Werfen, jonbern bie Werfe nad) ber 
Verjon achten, bon welcher fie ihren Adel nehmen 
mitfien. Wher das till bie tolle Vernunft nicht 
achten, und weil e8 nicht gleipt wie Die Werke, jo 
wir tun, jo joll es nicht gelten, 


10 Siquidem baptizari in nomine Dei non 
est ab hominibus, sed ab ipso Deo baptizari. 
Quapropter, quamquam manu hominis admini- 
stratur, revera tamen proprium Dei opus cen- 
sendum et habendum est. Ex quo quivis haud 
difficulter potest colligere baptismi opus multo 
esse sublimius et praestantius quam ullum 
opus factum ab ullo divorum aut hominum. 
Quae enim opera possunt esse dicive maiora 
quam Dei opera? | 

11] Sed enim hic omni studio occupatus est 
diabolus, ut factitia quadam larva et facie nos 
decipiat et a Dei opere ad nostrum opus nos 
abducat. Multo enim splendidius et prae- 
clarius esse videtur, Carmelitam quempiam 
magna et laboriosa quaedam facere opera, et 
nos ipsi multo maioris opera et merita nostra 
12] quam Dei aestimamus. Verum Scriptura 
ita docet: quamquam omnium monachorum 
opera, quantumvis nitentia, in unum [R.537 
conflata cumularentur, neque tamen tam pre- 
tiosa habenda forent, quam si Deus tantum 
stipulam humo sustulerit. Quid ita? Propte- 
rea, quod persona nobilior est atque excellen- 
tior. Iam vero hoe loco persona nequaquam 
iuxta opera, verum opera iuxta personam 
aestimanda sunt, a qua dignitatem mutuantur 
13] et pretium. "Verum hic insana ratio per- 


verse ac praepostere iudicans ita existimat, cum non perinde splendidam faciem baptismus prae 
se ferre soleat atque opera, quae ipsa facit, nullius etiam momenti esse baptismum. 


Aus biejem lerne nun einen richtigen Verftand 
faffen und antworten auf bie Frage, twas bie 
Taufe fet, nämlich alfo, daß fie nicht ein bloß, 
[dedit Wafer ijt, jondern ein Waffer in Gottes 
Wort unb Gebot gefakt und dadurch geheiligt, 
Dap [fe] nicht3 anderes ijt denn ein Gotteswaffer; 
nicht daß das Waffer an ihm felbft edler fet denn 
andere Waffer, fondern bap Gottes Wort und Ges 
bot dazufommt. 

Darum it’s ein lauter Bubenftüd und des Teu- 
felS Gejpbit, daß jegt unjere neuen Geifter, bie 
Taufe zu lajtern, Gottes Wort und Ordnung 
davonlafjen und nicht anders anfehen denn das 
Waffer, das man aus dem Brunnen fehöpft, und 
Danad) pafergeiferr: Was follte eine Hand voll 
Wafers ber Seele helfen? Ba, Lieber, wer wei 
das nicht, daß Waffer Wafer ijt, wenn e8 Bon- 
einandertrennens foll gelten? Wie darfft bu aber 


fo in Gottes Ordnung greifen und das befte 


Kleinod babonteipen, Damit e8 Gott verbunden 
und eingefaßt hat und nicht will getrennt haben? 
Denn das tft der Kern in bem Waffer, Gottes 
Wort oder Gebot und Gottes Name, welher Schaf 
größer und edler ijf denn Himmel und Erde. 


Wyo faffe nun den Unterfchied, dak viel ein 
ander Ding ijt Taufe denn alle andern Waffer: 
nicht des natürlichen Wejens halben, fondern daß 
hier etwas Edleres dazufommt; denn Gott felbit 
feine (fre Dinanjebt, feine Kraft und Macht 
daran legt. Darum tft e8 nicht allein ein natiir- 


14] Ex his iam memoratis sanum intelle- 
ctum percipe atque interrogatus, quid bapti- 
smus sit, ita responde: non esse prorsus aquam 
simplicem, sed eiusmodi, quae verbo et prae- 
cepto Dei comprehensa et illi inclusa sit et 
per hoc sanctificata, ita ut nihil aliud sit 
quam Dei seu divina aqua; non quod aqua 
haec per sese quavis alia sit praestantior, sed 
quod ei verbum ac praeceptum Dei accesserit. 

15] Quocirca mera sycophantia est et dia- 
boli illusio, quod hodie nostri novi spiritus, 


‘ut blasphement et contumelia afficiant bapti- 


smum, verbum et institutionem Dei ab eo 
divellunt, nec aliter intuentur eum, quam 
aquam e puteo haustam ac deinceps ita blas- 
phemo ore blaterant: Quid vero utilitatis 
manus aquae plena praestaret animae? Quis 
16] vero adeo vecors et inops animi est, qui 
hoc ignoret, divulsis baptismi partibus aquam 
esse aquam? Qua vero fronte tu tibi tantum 
sumis, ut non verearis ab ordinatione Dei pre- 
tiosissimum xeıumAıov avellere, quo Deus illam 
constrinxit et inclusit, neque inde divelli vult 
aut seiungi? Quippe verbum Dei aut prae- 
ceptum, item nomen Dei in aqua ipse solet 
esse nucleus, qui thesaurus ipso coelo et terra 
omnibus’ modis nobilior est et praestantior. 
17] Ad hunc ergo modum ita discerne, longe 
aliam rem esse baptismum atque omnes alias 
aquas: non naturalis essentiae gratia, sed 
quod huie aliquid praestantioris rei [R.538 
adiungitur. Ipse enim Deus baptismum suo 
honestat nomine suaque virtute confirmat. 


a 


The Large Catechism. Baptism. 


ought to esteem Baptism much more highly 
and more precious, because God has com- 
manded it, and, besides, it is performed in 
His name. For these are the words, Go ye, 
baptize; however, not in your name, but in 
the name of God. 

For to be baptized in the name of God 
is to be baptized not by men, but by God 
Himself. Therefore, although it is performed 
by human hands, it is nevertheless truly God’s 
own work. From this fact every one may 
himself readily infer that it is a far higher 
work than any work performed by a man or 
a saint. For what work greater than the 
work of God can we do? 

But here the devil is busy to delude us with 
false appearances, and lead us away from the 
work of God to our own works. For there is 
a much more splendid appearance when a Car- 
thusian does many great and difficult works; 
and we all think much more of that which we 
do and merit ourselves. But the Scriptures 
teach thus: Even though we collect in one 
mass the works of all the monks, however 
splendidly they may shine, they would not be 
as noble and good as if God should pick up 
a straw. Why? Because the person is nobler 
and better. Here, then, we must not estimate 
the person according to the works, but the 
works according to the person, from whom 
they must derive their nobility. But insane 
reason will not regard this, and because Bap- 
tism does not shine like the works which we 
do, it is to be esteemed as nothing. 

From this now learn a proper understand- 
ing of the subject, and how to answer the 
question what Baptism is, namely thus, that 
it is not mere ordinary water, but water com- 
prehended in God’s Word and command, and 
sanctified thereby, so that it is nothing else 
than a divine water; not that the water in 
itself is nobler than other water, but that 
God’s Word and command are added. 

Therefore it is pure wickedness and blas- 
phemy of the devil that now our new spirits, 
to mock at Baptism, omit from it God’s Word 
and institution, and look upon it in no other 
way than as water which is taken from the 
well, and then blather and say: How is a 
handful of water to help the soul? Aye, my 
friend, who does not know that water is water 
if tearing things asunder is what we are after? 
But how dare you thus interfere with God’s 
order, and tear away the most precious treas- 
ure with which God has connected and en- 
closed it, and which He will not have sepa- 
rated? For the kernel in the water is God’s 


Word or command and the name of God, 


which is a treasure greater and nobler than 
heaven and earth. 


Comprehend the difference, then, that Bap- 
tism is quite another thing than all other 
water; not on account of the natural quality, 
but because something more noble is here 
added; for God Himself stakes His honor, 
His power and might on it. Therefore it is 


-l 
C 


Qt 


736 3h. 487—489. 


fid) Waffer, fondern ein göttlich, himmlifdh, Heilig 
unb felig Waffer, und wie man’s mehr loben 
fann, alles um de8 MWort3 willen, welches ijt ein 
himmlifch, heilig Wort, das niemand genug prei- 
fen fann; denn e8 hat und vermag alles, was 
Gottes iff. Daher hat e8 auch fein Wefen, baf 
e8 ein Saframent Deipt, wie aud) St. Auguftinus 
gelehrt hat: Accedat verbum ad elementum et 
fit sacramentum; ba$ ijt, wenn das Wort zum 
Element oder natürlihen Wefen fommt, jo wird 
ein Saframent daraus, das ift, ein heilig, gdttlid 
Ding und Zeichen. 


Sarum lehren wir allezeit, man jolle die Sa: 
framente unb alle äußerlihen Dinge, jo Gott 
ordnet und einjebt, nicht anfehen nach der groben 
außerlichen Larbe, wie man die Schalen bon der 
9tuB fieht, fondern wie Gottes Wort darein ge- 
fchloffen if. Denn alfo reden wir aud bom 
Vater: und Mutteritand und meltlicher Obrig- 
feit. Wenn man die will anjehen, wie fie Nafen, 
Augen, Haut und Haar, Fleifh und Bein haben, 
fo fehen fie Türfen und Heiden gleich, und möchte 
aud) jemand zufahren und [preden: Warum follte 
id mehr bon diefen halten denn bon andern? 
Weil aber das Gebot dazufommt: „Du jollit 
Vater und Mutter ehren“, fo fefe id) einen andern 
Mann, geihmüdt und angezogen mit ber Mtaje- 
ftät und Herrlichkeit Gottes. Das Gebot (jage ich) 
ift bie güldene Kette, fo er am Hals trägt, ja bie 
Krone auf feinem Haupt, die mir anzeigt, wie und 
marum man dies Fleifch und Blut ehren foll. 

Alfo und viel mehr jfolfjt du die Taufe ehren 
und herrlich halten um des Wort3 willen, als bie 
er jelbft beide mit Worten und Werfen geehrt hat, 
dazu mit Wundern vom Himmel beftätigt. Denn 
meinft du, daß ein Scherz mar, ba fid) Chriftus 
taufen ließ, der Himmel fid) auftat, der Heilige 
Geift fichtiglich herabfuhr und mar eitel göttliche 
Herrlichkeit und Majejtät? 


Derhalben vermahne ich abermal, daß man bei- 
leibe bie zwei, Wort und Waffer, nicht vonein- 
ander feheiden und trennen fajfe. Denn wo man 
da8 Wort davon fondert, fo ij!8 nicht ander 
Wafler, Denn damit die Magd kocht, und mag wohl 
eine Badertaufe heißen; aber wenn e8 dabei ijt, 
wie e3 Gott geordnet hat, fo ift’s ein Saframent 
und heißt Chriftus’ Taufe. Das fei das erfte 
Stüd bon dem Wefen und Würde des heiligen 
Saframents. : 


Aufs andere, weil wir nun wwiffen, twas bie 


Taufe ift und wie fie zu halten fet, miiffen wir 
auch lernen, matum und wozu fie eingejebt fet, 
das ijt, twas fie nüße, gebe und jchaffe. Solches 
fann man auch nicht beffer denn aus den Wor- 
ten Chrifti, oben angezogen, faffen, nämlich: „Wer 
da glaubet und getauft wird, der wird jelig.“ 
Sarum faffe e$ aufs allereinfaltigfte aljo, daß 
dies der Taufe Kraft, Werk, Nu, Frucht und 
Ende ift, daß fie felig mache. Denn man tauft 
niemand darum, daß er ein Fürft werde, fondern, 
wie bie Worte lauten, daß er felig werde. Selig 
werden aber weiß man wohl, daß [es] nichts 
anderes heike, denn bon Sünden, Tod, Teufel erz 


Catechismus Maior. 


De Baptismo. 36. 493. 494. 


Eam ob rem non tantum naturalis aqua, sed 
etiam divina, coelestis, saneta et salutifera 
aqua, quocunque alio laudis titulo nobilitari 
potest, habenda et dicenda est; hoeque non- 
nisi verbi gratia, quod coeleste ae sanetum 
verbum est, neque a quoquam satis ampliter, 
digne et cumulate laudari potest, siquidem 
omnem Dei virtutem et potentiam in se habet 
18] comprehensam. Inde quoque baptismus 
suam accipit essentiam, ut sacramenti appel- 
lationem mereatur, quemadmodum sanctus 
etiam docet Augustinus: Accedat, inquit, ver- 
bum ad elementum, et fit sacramentum, hoc 
est, res sancta atque divina. d 

19] Quocirea nunquam non docemus, sacra- 
menta et omnes res externas, a Deo ordinatas 
et institutas, non intuendas esse iuxta crassam 
illam et externam larvam, veluti nucis puta- 
mina intuemur, sed quemadmodum hisce ver- 
20] bum Dei inclusum sit. Neque secus de 
parentum statu et magistratibus loquimur, 
quos si eatenus intueri volumus, quatenus 
nares, oculos, aures, cutem, pilos, carnem et 
ossa habeant, tum Turcis et gentilibus sunt 
similes, ac aliquis dicere posset: Cur hos 
maioris facerem quam alios? Atqui aecedente 
praecepto: Honora patrem tuum et matrem 
tuam, alium virum video, divina maiestate et 
gloria indutum et exornatum. Praeceptum, 
inquam, aureus ille torques est, quem collo 
circumfert, imo potius corona in capite, in- 
dieans, quomodo et quamobrem haee caro et 
sanguis honorandi sint. nd 

21] Tta quoque ac multo quidem vehemen- 
tius baptismo honor habendus est propter ver- 
bum, quippe quem ipse Deus et verbo et facto 
honoravit, adhaee miraculis coelitus ostensis 
confirmavit. Num enim putas rem fuisse 
iocularem, cum Christus semet ipsum Iohanni 
baptizandum offerret, coelum simul aperiretur, 
et Spiritus Sanctus propalam e coelo [R.539 
columbina specie descenderet, nec quidquam 
aliud adesset, quod non certissimis documen- 
tis divinam maiestatem et gloriam repraesen- 
taret? 

22] Quare iterum atque iterum repetens 
moneo, ne haee duo, verbum et aquam, ullo 
modo disiungi atque divelli patiamur. Sepa- 


. rato enim inde verbo, non alia est aqua atque 


illa, qua in culina ad elixandas carnes culinae 
praefecta utitur, potestque non male balneato- 
rum dici baptismus. Ceterum coniuneto verbo, 
sieut Christus ordinavit et instituit, tum sa- 
eramentum est, ae Christi baptismus dicitur. 
Et haec prima huius institutionis pars sit de 
essentia et dignitate huius sacramenti. 

23] Deinde, posteaquam certi sumus, quid 
sit baptismus et quid de eo sentiendum, etiam 
illud nobis discendum venit, quamobrem et in 
quem usum baptismi ratio instituta sit, hoe 
est, quid utilitatis baptizatis afferat, conferat 
et pariat. Verum neque hoc melius atque com- 
pertius, quam ex verbis Christi supra citatis, 
sciri potest ac percipi, nimirum: Qu credi- 
derit et baptizatus fuerit, salvus erit. Quare 
24] rei summam ita simplicissime complectere, 
hane videlicet baptismi virtutem, opus, fru- 
etum et finem esse, ut homines salvos faciat. 
Nemo enim in hoe baptizatur, ut princeps 
evadat, verum, sicut verba sonant, ut salvus 


a ZZ 


n. 


25 


The Large Catechism. Baptism. 


not only natural water, but a divine, heavenly, 
holy, and blessed water, and in whatever other 
terms we can praise it,— all on account of 
the Word, which is a heavenly, holy Word, 
that no one can suffieiently extol, for it has, 
and is able to do, all that God is and can do 
[since it has all the virtue and power of God 
comprised in it]. Hence also it derives its 
essence as a Sacrament, as St. Augustine also 


taught: Accedat verbum ad elementum et fit 


sacramentum. That is, when the Word is 
joined to the element or natural substance, 
it becomes a Sacrament, that is, a holy and 
divine matter and sign. 

Therefore we always teach that the Sacra- 
ments and all external things which God or- 
dains and institutes should not be regarded 
according to the coarse, external mask, as we 
regard the shell of a nut, but as the Word 
of God is included therein. For thus we also 
speak of the parental estate and of civil gov- 
ernment. If we propose to regard them in 
as far as they have noses, eyes, skin, and hair, 
flesh and bones, they look like Turks and 
heathen, and some one might start up and 
say: Why should I esteem them more than 
others? But because the commandment is 
added: Honor thy father and thy mother, 
I behold a different man, adorned and clothed 
with the majesty and glory of God. The 
commandment (I say) is the chain of gold 
about his neck, yea, the crown upon his head, 
which shows to me how and why one must 
honor this flesh and blood. 

Thus, and much more even, you must honor 
Baptism and esteem it glorious on account of 
the Word, since He Himself has honored it 
both by words and deeds; moreover, con- 
firmed it with miracles from heaven. For do 
you think it was a jest that, when Christ 
was baptized, the heavens were opened and 
the Holy Ghost descended visibly, and every- 
thing was divine glory and majesty? 

Therefore I exhort again that these two, 
the water and the Word, by no means be 
separated from one another and parted. For 
if the Word is separated from it, the water 
is the same as that with which the servant 
cooks, and may indeed be called a bath-keeper’s 
baptism. But when it is added, as God has 
ordained, it is a Sacrament, and is called 
Christ-baptism. Let this be the first part, 
regarding the essence and dignity of the holy 
Sacrament. 

In the second place, since we know now 
what Baptism is, and how it is to be regarded, 
we must also learn why and for what purpose 
it is instituted; that is, what it profits, gives, 
and works. And this also we cannot discern 
better than from the words of Christ above 
quoted: He that believeth and is baptized 
shall be saved. Therefore state it most simply 
thus, that the power, work, profit, fruit, and 
end of Baptism is this, namely, to save. For 
no one is baptized in order that he may be- 
come a prince, but, as the words declare, that 
he be saved. But to be saved, we know, is 


Concordia Triglotta. 


47 


737 


738 M. 489. 490. 
loft, in Chrijtus’ Reich fommen und mit ihm ewig 
leben. 


Da fiehft bu abermal, wie teuer und wert die 
Taufe zu halten fei, weil wir [older unausfprech- 
licen Schag darin erlangen, welches auch mobi 
anzeigt, daß [fie] nicht fann ein [ded lauter 
Waffer fein. Denn lauter Waffer finnte folches 
nicht tun; aber das Wort tut’s, und dak (wie 
oben gejagt) Gottes Name darin ijt. Wo aber 
Gottes Name ijt, ba muß auch Qeben und Selig: 
feit fein, daß eS wohl ein göttlich, felig, frucht- 
barlid) und gnabenteid) Waffer Deipt; denn durchs 
Wort friegt fie die Kraft, daß fie ein Bad der 
Wiedergeburt ijt, wie fie aud) St. Paulus nennt 
an Titum 3. 


Dak aber unjere Klüglinge, bie neuen Geifter, 
vorgeben: der Glaube macht allein felig, die Werke 
aber und äußerliche Dinge tun nichts dazu, ant- 
mortem wit, bab [es] freilich nichts in uns tut 
Denn ber Glaube, wie wir noch weiter hören twer- 
den. Das wollen aber die blinden Leiter nicht 
fehen, daß der Glaube etwas haben muß, das er 
glaube, Das ift, daran er fid) halte und darauf er 
ftehe und fuBe. Alfo hängt nun ber Glaube am 
Waffer und glaubt, bap [e8] bie Taufe fei, darin 
eitel Seligfeit und Leben ijt, nicht durcdhs Waffer 
(mie genug gejagt), jondern baburd), daß [eS] mit 
Gottes Wort und Ordnung verleibt [verbunden] 
it und fein Name darin flebt. Wenn id nun 
folches glaube, twas glaube ich anders denn an 
Gott, al3 an den, der fein Wort darein gegeben 
und gepflanzt hat und uns dies Außerlih Ding 
vorjchlägt [botlegt], darin wir folhen Schaf er- 
greifen finnten? 


Nun find jie jo toll, daß fie voneinander jchei- 
ven ben Glauben und das Ding, daran der Glaube 
haftet und gebunden ijt, ob eS gleich äußerlich ijt. 
Sa, e$ foll und muB äußerlich fein, bap man’s mit 
Sinnen faffen und begreifen [betajten] und da- 
Durch ins Herz bringen fünne, wie denn das ganze 
Evangelium eine äußerliche mündliche Predigt tjt. 
Summa, wa3 Gott in uns tut und wirft, will er 
Durch folche äußerlihe Ordnung twirfen. Wo er 
nun redet, ja, wohin oder wodurch er redet, da joll 
der Glaube hinjehen und fid) daran halten. Nun 
haben wir hier die Worte: „Wer da glaubt und 


getauft wird, der wird felig.” Worauf find fie gez. 


redet anders denn auf bie Taufe, das ijt, das 
Waller, in Gottes Ordnung gefaßt? Darum 
folgt, daß, wer bie Taufe verwirft, der verwirft 
Gottes Wort, den Glauben und Chriftum, bet 
uns dahin weilt unb an bie Taufe bindet. 


Aufs Dritte, weil wir den großen Nuten und 
Kraft der Taufe haben, fo laß nun Weiter fehen, 
met Die Perfon fei, bie folches empfange, was bie 
Taufe gibt und nüßt. Das ijt abermal aufs 
feinfte und ffüvlid)ite auSgedritdt eben mit den 


Catechismus Maior. De Baptismo. 


. data et confirmata? 


W. 494—496. 


25] fiat. Ceterum salvum fieri scimus nihil 
aliud esse, quam a peccati, mortis et diaboli 
tyrannide liberari, in Christi regnum deferri, 
ac cum eo immortalem vitam agere. 

26] Ex hoc iterum non obscure perspicis, 
quanti momenti ac pretii baptismus habendus 
sit, in quo tam inaestimabilem tamque in- 
effabilem thesaurum consequimur. Atque hoc 
ipsum sufficienter indicat, baptismum solam 
ac simplieem aquam esse non posse. Eius 
enim virtutis simplex aqua esse non potest, 
verum enim vero Dei verbum facit, tum quod 
(ut supra diximus) Dei nomen in illo sit. 
27] Iam ubicunque Dei nomen est, ibi [R. 540 
vitam quoque et summam felicitatem esse ne- 
cesse est, ut non iniuria divina, beata, fru- 
ctuosa et omnis gratiae plena aqua dici possit. 
Etenim verbi divini accessione eam virtutem 
consequitur, ut Aovzoóv malıyysveoias, lava- 
erum regenerationis sit, sicuti nominat Paulus 
ad Titum tertio, v. 5. 

28] Quod autem nasutuli nostri uwo000ogoı, 
novi illi spiritus, superciliose admodum fabu- 
lantur, fidem solam esse, quae salvos faciat, 
opera vero et res externas ad salutem conse- 
quendam nihil praestare aut facere: respon- 
deo sane in nobis nihil aliud facere aut ope- 
rari salutem quam fidem, qua de re mox infra 
29] latius. Atqui hoc caecorum duces videre 
nolunt, fidem necessario aliquid habere, quod 
credat, hoe est, cui innitatur, et qua re suf- 
fulta persistat. Ita iam fides aquae adhaeret 
creditque baptismum esse, in quo mera beati- 
tudo et vita est, non aquae virtute (ut abunde 
dictum est), sed per hoc, quod baptismus 
verbo et ordinatione divina unitus et confir- 
matus est, eiusque nomine nobilitatus. Iam 
haee credens, quid aliud quam in Deum credo, 
ut in eum, qui suum verbum baptismo indidit 
et inseruit, ac nobis externas res proponit, in 
quibus tantarum rerum thesaurum compre- 
hendere queamus? 

30] Iam usque adeo insaniunt novi illi spiri- 
tus, ut disiungere non vereantur fidem et rem, 
cui fides, adhaerescit et alligata est, tametsi 
externa sit. Verum haec non potest non ex- 
terna esse, ut sensibus percipi et comprehendi 


possit, atque ita deinceps animo infigi, quem- 
? 


admodum totum evangelium externa quaedam 
et corporalis est praedicatio. In summa, quid- 
quid Deus in nobis facit et operatur, tantum 
externis istiusmodi rebus et constitutionibus 
operari dignatur. Ubicunque iam loquitur, 
imo potius quocunque aut per quemcunque 
locutus fuerit, eo fidei dirigendi sunt oculi, 
31] eique adhaerendum. Iam hie verbum Dei 
in promptu habemus [Mare. 16,16]: Qué cre- 
diderit et baptieatus fuerit, salous erit. [R. 541 
Quorsum ista verba alias quam de baptismo 
dicta sunt, hoc est, de aqua divino ordine fun- 
Ex hoc sequitur, ut is, 
qui baptismum contemnit et reiicit, verbum 
Dei, fidem et Christum quoque reiiciat eo nos 
ducentem et baptismo alligantem. 

32] Tertio, cognita iam ingenti cum virtute 
tum utilitate baptismi, videamus ulterius, 
quae persona sit talia accipiens, quae per 
33] baptismum offeruntur. Hoe iterum pul- 
cherrime et clarissime in his verbis expressum 


4 


The Large Catechism. Baptism. 


nothing else than to be delivered from sin, 
death, and the devil, and to enter into the 
kingdom of Christ, and to live with Him 
forever. 


Here you see again how highly and pre- 
cious we should esteem Baptism, because in 
it we obtain such an unspeakable treasure, 
which also indicates sufficiently that it can- 
not be ordinary mere water. For mere water 
could not do such a thing, but the Word does 
it, and (as said above). the fact that the name 
of God is comprehended therein. But where 
the name of God is, there must be also life 
and salvation, that it may indeed be called 
a divine, blessed, fruitful, and gracious water ; 
for by the Word such power is imparted to 
Baptism that it is a laver of regeneration, as 
St. Paul also calls it, Titus 3, 5. 

But as our would-be wise, new spirits as- 
sert that faith alone saves, and that works 
and external things avail nothing, we answer: 
It is true, indeed, that nothing in us is of 
any avail but faith, as we shall hear still 
further. But these blind guides are unwill- 
ing to see this, namely, that faith must have 
something which it believes, that is, of which 


it takes hold, and upon which it stands and 


rests. Thus faith clings to the water, and 
believes that it is Baptism, in which there 
is pure salvation and life; not through the 
water (as we have sufficiently stated), but 
through the fact that it is embodied in the 
Word and institution of God, and the name of 
God inheres in it. Now, if I believe this, what 
else is it than believing in God as in Him 
who has given and planted His Word into 
this ordinance, and proposes to us this ex- 
ternal thing wherein we may apprehend such 
a treasure? ; 

Now, they are so mad as to separate faith, 
and that to which faith clings and is bound, 
though it be something external. Yea, it shall 
and must be something external, that it may 
be apprehended by the senses, and understood 
and thereby be brought into the heart, as in- 
deed the entire Gospel is an external, verbal 
preaching. In short, what God does and works 
in us He proposes to work through such ex- 
ternal ordinances. Wherever, therefore, He 
speaks, yea, in whichever direction or by 
whatever means He speaks, thither faith must 
look, and to, that it must hold. Now here we 
have the words: He that believeth and is 
baptized shall be saved. To what else do they 
refer than to Baptism, that is, to the water 
comprehended in God’s ordinance? Hence it 
follows that whoever rejects Baptism rejects 
the Word of God, faith, and Christ, who di- 
rects us thither and binds us to Baptism. 

In the third place, since we have learned 
the great benefit and power of Baptism, let 
us see further who is the person that receives 
what Baptism gives and profits. This is again 
most beautifully and clearly expressed in the 


739 


740 M. 490. 491. 


Worten: „Wer da glaubet und getauft wird, der 
wird jelig.^ Das iit, ber Glaube macht bie Per: 
fon allein würdig, das heilfame, göttliche Wafer 
nüßlic zu empfangen. Denn weil folches allhier 
in den Worten bei und mit bem Waffer vorge: 
tragen und berfeiben wird, fann e8 nicht anders 
empfangen werden, denn daß mir folches bon Herz 
zen glauben. Ohne Glauben ift es nichts nitk, ob 
e8 gleich an ihm felbjt ein göttlicher, über[d)meng- 
lider Schag ift. Darum vermag das einige Wort 
(„wer ba glaubet”) fo viel, daß e8 ausfchleugt 
[ausfchliegt] und zurüdtreibt alle Werke, die wir 
tun fünnen der Meinung, alS dadurch Celigfeit 
zu erlangen und verdienen. Denn e$ ift bez 
fchloffen, was nicht Glaube ijt, das tut nichts 
dazu, empfängt auch nichts. 


Sprechen fie aber, wie fie pflegen: Bit doch die 
Taufe auc) felbjt ein Werk; fo fagit du, bie Werke 
gelten nichts zur Geligfeit, two bleibt denn der 
Glaube? Antwort: Sa, unfere Werke tun fret- 
fid) nichts zur Celigfeit, die Taufe aber ijt nicht 
unfer, fondern Gottes Werk (denn du wirft, wie 
gejagt, Ehriftus’ Taufe gar weit mitffen [deiben 
bon der Badertaufe); Gottes Merfe aber find 
heilfam und not zur Seligfeit und fchliegen nicht 
aus, jondern fordern den Glauben; denn ohne 
Glauben finnte man fie nicht faffen. Denn daz 
mit, Dak du läht das Waffer über dich gießen, haft 
bu bie Taufe noch nicht alfo empfangen, daß fie 
dir etwas miiBe; aber davon wird fie bir miife, 
menn bu bid) Der Meinung läßt taufen, als aus 
Gottes Befehl und Ordnung, dazu in Gottes 
Namen, auf daß du in bem Waffer die verheißene 
Seligfeit empfangeft. Nun fann folches die Fauft 
nod) der Leth nicht tun, fondern das Herz muß e3 
glauben. 


Alfo fiehft bit Far, daß ba fein Werk ift, bon 
uns getan, jondern ein Cat, ben er uns gibt 
und der Glaube ergreift: jo wohl als ber Herr 
EHriftus am Kreuz nicht ein Werk ift, fondern ein 
Shak, im Wort gefaßt und uns vorgetragen und 
butd) den Glauben empfangen. Darum tun fie 
uns Gewalt, bab fie wider un8 fchreien, al8 pre- 
Digten wir wider den Glauben, fo wir doch allein 
darauf treiben, alS der fo nötig dazu tjt, daß ohne 
ihn [ber Nuten der Taufe] nicht empfangen noch 
genoffen mag werden. 


Alfo haben wir die drei Stiide, fo man bon 
Diefem Saframent wiffen muß, fonderlich dap 
Gottes Ordnung ijt in allen Ehren zu halten, 
welches allein genug wäre, ob e$ gleich ganz ein 
duberlid) Ding iff wie das Gebot: 
Vater und Mutter ehren”, allein auf ein leiblic 
oleijd und Blut geftellt, da man nicht das Fleifdh 
und Blut, jondern Gottes Gebot anfieht, darin 
e$ gefaßt ift und um welches willen das Fleifd 
Vater und Mutter heißt: alfo auch, wenn mir 
gleich nicht mehr hätten denn diefe Worte: ,Gebhet 
hin und taufet" ufw., müßten mwir’3 dennoch als 
Gottes Ordnung annehmen und tun. Nun ift 
nicht allein ba8 Gebot und Befehl ba, fondern aud) 
bie Verheikung. Darum tjt eS noch viel herrlicher, 
denn was Gott fonft geboten und geordnet hat; 
Summa, fo voll Trofts und Gnade, daß [e$] Him= 
mel und Erde nicht fann begreifen. Aber da ge- 
hört Kunft zu, bab man folches glaube; denn es 


Catechismus Maior. 


„Du jottjt 


De Baptismo. YW. 496. 497. 


est: Qui crediderit et baptizatus fuerit, sal- 
vus erit. Hoc est, sola fides personam dignam 
facit, ut hane salutarem et divinam aquam 
utiliter suscipiat. Cum enim hoc in verbis 
una cum aqua nobis offeratur et proponatur, 
non alia ratione potest suscipi, quam ut hoc 
34] ex animo credamus. Citra fidem nihil 
prodest baptismus, tametsi per sese coelestis 
et inaestimabilis thesaurus esse negari non 
possit. Ideo unicum illud verbum (qui cre- 
diderit) tantum potest, ut excludat atque 
reiiciat omnia opera, quaecunque facere pote- 
rimus hoc animo, ut per ea salutem conse- 
quamur et promereamur. Iam enim ita irre- 
voeabiliter decretum est, quidquid fides non 
est, illud ad consequendam salutem nihil pro- 
futurum neque tantillum consecuturum. 

35] Quodsi, ut solent, dixerint: Tamen ipse 
quoque baptismus opus est, et tu dicis opera 
ad salutem consequendam nullius esse mo- 
menti, ubi tunc manet fides? Responde: Sane 
vero nostra opera ad salutem nihil faciunt; 
porro autem baptismus non nostrum, sed Dei 
opus est. Dei enim baptismus, ut dictum 
est, longe lateque a balneatoris baptismo tibi 
secernendus est. Dei autem opera salutifera 
sunt et ad salutem consequendam necessaria, 
neque excludunt, sed fidem requirunt, citra 
36] quam comprehendi non possent. Eo enim, 
quod te aqua perfundi sinis, baptismum non- 
dum percepisti aut servasti, ut inde [R.542 
aliquid emolumenti ad te redeat. Verum inde 
primum tibi proderit, si hoc consilio temet 
baptizandum obtuleris, ut Dei mandato et in- 
stitutioni satisfacias, ut in nomine Domini 
baptizatus promissam in aqua salutem conse- 
quaris. Iam hoe neque manus neque corpus 
efficere potest, sed corde credendum est. 

$7] Ita vides liquido hic nullum esse opus, 
quod a nobis fiat, sed thesaurum, quem ille 
nobis largitur, sola fides apprehendit; non 
secus atque Dominus Iesus in cruce nullum 
opus est, sed thesaurus verbo comprehensus 
nobisque oblatus, quem sola fides apprehendit 
et consequitur. Iniuriam itaque nobis faciunt, 
eum adversus nos vociferantur, quasi contra 
fidem doceamus, cum tamen unice illam urgea- 


mus et inculcemus, ut quae tam sit necessaria, 


ut sine illa nihil quidquam possimus apprehen- 
dere aut consequi. 


38] Ita quidem habemus tres huius sacra- 
menti partes, quas quivis Christianus tenere 
debet, praecipue vero, quod baptismus Dei sit 
constitutio, in omni honore ac pretio habenda. 
Quae una abunde satis nos movere debet, tam- 
etsi res prorsus sit externa. Quemadmodum 
quartum praeceptum: Honora patrem tuum et 
mairem tuam, tantum de corporali carne et 
sanguine honorandis constitutum est, in quo 
non carnem et sanguinem, sed Dei praeceptum 
intuemur, cui illa inclusa sunt, cuiusque gratia 
caro et sanguis pater ac mater dieuntur: ita 
quoque, si praeter haec verba: Ite et bapti- 
zate etc. nihil nobis esset aliud, attamen nobis 
illa, ut Dei constitutio, arripienda essent et 
39] facienda. Iam hic non tantum adest prae- 
ceptum et mandatum faciendi, verum etiam 
promissio. Quare multo praestantior est at- 
que sublimior baptismi constitutio quam alia, 


The Large Catechism. Baptism. 


words: He that believeth and is baptized 
shall be saved. That is, faith alone makes 
the person worthy to receive profitably the 
saving, divine water. For, since these bless- 
ings are here presented and promised in the 
words in and with the water, they cannot be 
received in any other way than by believing 
them with the heart. Without faith it profits 
nothing, notwithstanding it is in itself a di- 
vine superabundant treasure. Therefore this 
single word (He that believeth) effects this 
much that it excludes and repels all works 
which we can do, in the opinion that we ob- 
tain and merit salvation by them. For it is 
determined that whatever is not faith avails 
nothing nor receives anything. 

But if they say, as they are accustomed: 
Still Baptism is itself a work, and you say 
works are of no avail for salvation; what, 
then, becomes of faith? Answer: Yes, our 
works, indeed, avail nothing for salvation; 
Baptism, however, is not our work, but God’s 
(for, as was stated, you must put Christ- 
baptism far away from a bath-keeper’s bap- 
tism). God’s works, however, are saving and 
necessary for salvation, and do not exclude, 
but demand, faith; for without faith they 
could not be apprehended. For by suffering 
the water to be poured upon you, you have not 
yet received Baptism in such a manner that 
it benefits you anything; but it becomes ben- 
eficial to you if you have yourself baptized 
with the thought that this is according to 
God’s command and ordinance, and besides in 
God’s name, in order that you may receive in 
the water the promised salvation. Now, this 
the fist cannot do, nor the body; but the 
heart must believe it. 

Thus you see plainly that there is here no 
work done by us, but a treasure which He 
gives us, and which faith apprehends; just 
as the Lord Jesus Christ upon the cross is not 
a work, but a treasure comprehended in the 
Word, and offered to us and received by faith. 
Therefore they do us violence by exclaiming 
against us as though we preach against faith; 
while we alone insist upon it as being of such 
necessity that without it nothing can be re- 
ceived nor enjoyed. 


Thus we have these three parts which it is 
necessary to know concerning this Sacrament, 
especially that the ordinance of God is to be 
held in all honor, which alone would be suffi- 
cient, though it be an entirely external thing, 
like the commandment, Honor thy father and 
thy mother, which refers to bodily flesh and 
blood. Therein we regard not the flesh and 
blood, but the commandment of God in which 
they are comprehended, and on account of 
which the flesh is called father and mother; 
so also, though we had no more than these 
words, Go ye and baptize, etc., it would be 
necessary for us to accept and do it as the 
ordinance of God. Now there is here not only 
God’s commandment and injunction, but also 
the promise, on account of which it is still 
far more glorious than whatever else God has 


741 


M. 491. 492. Catechismus Maior. 


149 


mangelt nicht am Schaß, aber da mangelt’3 an, 
daß man ihn fajfe und feftbalte. 


40] assequi nequeant. 


De Puerorum Baptismo. 


36. 497. 498. 


quae a Deo praecepta et ordinata sunt; in 
summa, adeo plena est consolationis et gra- 
tiae, ut eius sublimitatem coelum ac terra 


Verum hic arte opus est, ut haec vera esse credantur, neque in [R.543 


thesauro quidquam desiderari potest, in hoc vis sita est, ut comprehendatur et comprehensus 


firmiter retineatur. 


Sarum hat ein jeglicher Chrift fein Leben 
lang genug zu lernen und zu üben an der Taufe; 
denn er hat immerdar zu fchaffen, daß er feftig- 
lid glaube, was fie 3ufagt und bringt: über- 
windung des Teufels und Todes, Vergebung der 
Sünden, Gottes Gnade, den ganzen Chriftum und 
Heiligen Geift mit jeinen Gaben. Summa, es ijt 
fo überfchwenglich, dap, wenn’s die blöde Natur 
fonnte bedenfen, jollte fie wohl zweifeln, ob es 
fönnte wahr fein. Denn rechne du: Wenn etiwo 
[irgendwo] ein Arzt wäre, der bie Kunft fonnte, 
Dak die Leute nicht ftiirben oder, ob fie gleich ftür= 
ben, doch bald wieder lebend würden und danad) 
ewig lebten, wie würde bie Welt mit Geld zus 
fchneien und regnen, daß bor den Reichen nie= 
mand könnte 3ufommen [heranfommen]! Nun 
wird hier in der Taufe jedermann umfonft vor 
die Tür gebracdt ein folder Shak und Arznei, die 
ben Tod verfchlingt und alle Menfchen beim Leben 
erhält. 


Quapropter quivis Christianus per omnem 
41] vitam suam abunde satis habet, ut bapti- 
smum recte perdiscat atque exerceat. Sat 
enim habet negotii, ut credat firmiter, quae- 
cunque baptismo promittuntur et offeruntur, 
victoriam nempe mortis ac diaboli, remissio- 
nem peccatorum, gratiam Dei, Christum eum 
omnibus suis operibus et Spiritum Sanctum 
42] cum omnibus suis dotibus. Breviter, ista 
omnia, quae baptismus secum apportat, omnem 
humanam cogitationem exsuperant, ita ut, si 
imbecilla natura animo repeteret, non iniuria 
in dubium veniret, num vera esse possint. 
43] Ipse enim aestima: Quodsi uspiam gen- 
tium esset medicus ea arte praeditus, qua 
posset efficere, ne homines morerentur, aut si 
mortem oppeterent, postea tamen perpetuo 
viverent, quam non ad eundem maximi mi- 
nimique certatim et undarum instar multis 
cum opibus cursitarent, ita ut prae divitum 
turba nulla daretur accedendi copia! Iam hic 


in baptismo parvis et amplis, hoc est, omnibus, gratuito ad fores usque offertur eiusmodi the- 
saurus et medicina, quae mortem absorbet ae homines in vita conservat. 


Alfo muß man die Taufe anfehen und uns nite 
[zunuße] machen, daß wir uns des ftärfen und 
tröften, wenn uns unfere Sünde und Gewifjen 
bejchwert, und jagen: ch bin dennoch getauft; 
bin id) aber getauft, jo ijt mir zugefagt, id) jolle 
felig fein und das ewige Leben haben beide an 
Seele und Leth. Denn darum gejchieht folches 
beides in der Taufe, bab der Leib begoffen wird, 
welcher nicht mehr fajjen fann denn das Waffer, 
unb dazu das Wort gejprochen wird, dak [e8] bie 
Seele auch fünne fajjen. Weil nun beide Waffer 
und Wort eine Taufe ift, jo muß auch beide Leib 
und Seele jelig werden und ewig leben: bie Seele 
durchs Wort, daran fie glaubt, der Leib aber, weil 
er mit der Seele vereinigt ift und bie Taufe aud) 
ergreift, wie er’3 ergreifen fann. Darum haben 
wit an unjerm Leib und Seele fein größer Kleinod; 
denn dadurch werden wir gar heilig und felig, 
welches jonft fein Leben, fein Werf auf Erden er: 
langen fann. 


Das fet nun genug gejagt von dem Wefen, Nu 
und [Ge] Brauch der Taufe, foviel hierher dient. 


Von der Kindertanfe. 


Hierbei fällt nun eine Frage ein, damit der 
Teufel durch feine Rotten die Welt verwirrt: yon 
der Kinder Taufe, ob fie auch glauben unb recht 
getauft werden. Dazu jagen wir fürzlih: Wer 
einfältig ijt, ber fchlage bie Frage von fid) und 
weife fie zu den Gelehrten. Willft bu aber ant- 
morten, jo antworte alfo: 


Daf die Kindertaufe Chrifto gefalle, beweift fid) 
genugfam aus feinem eigenen Werf, nämlich, daf 


44] Ita baptismus intuendus est et nobis 
fructuosus faciendus, ut hoc freti corrobore- 
mur et confirmemur, quoties peccatis aut con- 
scientia gravamur, ut dicamus: Ego tamen 
baptizatus sum; quodsi baptizatus, certum 
est ea promissa mihi data esse, me beatum 
fore ac vitam immortalem et anima et cor- 
45] pore possessurum. Ideo enim haee duo in 
baptismo fiunt, ut et corpus aqua perfundatur, 
quod praeter aquam nihil plus potest capere, 
et ad haee verba proferuntur, ut haee anima 
46] capiat. lam vero quoniam et aquam et 
verba unum baptismum esse constat, sequitur, 
ut et corpus et anima salva fiant ac in [R.544 
aeternum vivant: anima quidem per verbum, 
cui credit; corpus autem, quoniam animae 
unitum est et baptismum quoque apprehendit, 
qua ratione potest apprehendere. Quare neque 
in anima neque in corpore uspiam rem pretio- 
siorem habemus; siquidem baptismi auxilio 
prorsus sancti ac felices reddimur, id quod 
alioqui nulla vita, nullum uspiam opus potest 
assequi. 

Haee quidem de baptismi essentia, utilitate 
et usu, quaecunque scitu erant necessaria, 
dieta sufficiant. 


[DE PUERORUM BAPTISMO.] 


47] Hoc vero loco occurrit quaestio, qua 
hodie diabolus per sectas suas mundum varie 
illaqueat, nempe de puerorum baptismo, num 
ilii quoque credant aut recte baptizentur. Ad 
45] hane nos ita breviter respondemus: Qui 
simplici intelligentia praeditus est, ille hane 
quaestionem indiscussam a se removeat ac 
doctoribus discutiendam relinquat. Quodsi 
49] tamen respondere volueris, ita responde: 

Puerorum baptismum Christo placere et 
gratum esse, suo ipsius opere abunde osten- 


di) 


The Large Catechism. 


commanded and ordained, and is, in short, so 
full of consolation and grace that heaven and 
earth eannot comprehend it. But it requires 
skill to believe this, for the treasure is not 
wanting; but this is wanting that men appre- 
hend it and hold it firmly. 

Therefore every Christian has enough in 
Baptism to learn and to practise all his life; 
for he has always enough to do to believe 
firmly what it promises and brings: victory 
over death and the devil, forgiveness of sin, 
the grace of God, the entire Christ, and the 
Holy Ghost with His gifts. In short, it is so 
transcendent that if timid nature could realize 
it, it might well doubt whether it could be 
true. For consider, if there were somewhere 
a physician who understood the art of saving 
men from dying, or, even though they died, 
of restoring them speedily to life, so that they 
would thereafter live forever, how the world 
would pour in money like snow and rain, so 
that because of the throng of the rich no one 
could find access! But here in Baptism there 
is brought free to every one's door such a 
treasure and medicine as utterly destroys 
death and preserves all men alive. 

Thus we must regard Baptism and make it 
profitable to ourselves, that when our sins and 
conscience oppress us, we strengthen ourselves 
and take comfort and say: Nevertheless I am 
baptized; but if I am baptized, it is promised 
me that I shall be saved and have eternal life, 
both in soul and body. For that is the reason 
why these two things are done in Baptism, 
namely, that the body, which can apprehend 
nothing but the water, is sprinkled, and, in 
addition, the word is spoken for the soul to 
apprehend. Now, since both, the water and 
the Word, are one Baptism, therefore body 
and soul must be saved and live forever: the 
soul through the Word which it believes, but 
the body because it is united with the soul 
and also apprehends Baptism as it is able to 
apprehend it. We have, therefore, no greater 
jewel in body and soul, for by it we are made 
holy and are saved, which no other kind of 
life, no work upon earth, can attain. 


Let this suffice respecting the nature, bless- 
ing, and use of Baptism, for it answers the 
present purpose. 


Of Infant Baptism. 


Here a question occurs by which the devil, 
through his sects, confuses the world, namely, 
Of Infant Baptism, whether children also be- 
lieve, and are justly baptized. Concerning 
this we say briefly: Let the simple dismiss 
this question from their minds, and refer it 
to the learned. But if you wish to answer, 
then answer thus: — | 

That the Baptism of infants is pleasing to 
Christ is sufficiently proved from His own 


Infant Baptism. 


743 


M. 499—494. Catechismus Maior. 


744 
Gott deren viele heilig madjt und den Heiligen 
Geift gegeben hat, die alfo getauft find, und heu- 
tige$tag8 noch viel find, an denen man jpürt, daß 
fie den Heiligen Geift haben, beide der Lehre und 
Lebens halben; als un8 bon Gottes Gnaden auch 
gegeben ijt, daß wir ja finnen die Schrift aus- 
legen und Gbrijtum erfennen, welches ohne den 
Heiligen Geift nicht gefdehen fann. Wo aber Gott 
Die Kindertaufe nicht annähme, würde er derer 
feinem den Heiligen Geijt nod) ein Stüd davon 
geben; Summa, e$ müßte jo lange Beit her bis 
auf diefen Tag fein Menjch auf Erden Chrift fein 
[ein Chrift getwefen fein]. Weil nun Gott die 
Taufe beftätigt burd) Cingeben [durch bie Gabe 
und Mitteilung] feines Heiligen Geiftes, als man 
in [an] etlichen Vätern, als St. Bernhard, Ger: 
fon, Johann Hus und andern, jo in der Kindheit 
getauft find, wohl jpürt, und die heilige chriftliche 
Kirche nicht untergeht bi8 ans Ende der Welt, fo 
miiffen fie befennen, daß folche Kindertaufe Gott 
gefülfig fei. Denn er fann je nicht wider fid) felbft 
fein oder der Lüge und Büberei helfen, noch feine 
Gnade und Geift dazu geben. Dies ift faff bie 
befte und jtürffte Beweifung für die Einfältigen 
und Ungelehrten. Denn man wird uns diefen 
Artikel: „Ah glaube eine heilige chriftliche 
Kirche, bie Gemeinde der Heiligen“ ufw. nicht neh: 
men nod umjtoBen. 


Dana jagen wir weiter, Dak uns nicht die 
größte Macht daran liegt, ob, der da getauft wird, 
glaube oder nicht glaube; denn darum wird bie 
Taufe nicht unrecht; jondern an Gottes Wort und 
Gebot liegt e8 alles. Das ijt nun wohl ein wenig 
fcharf, jteht aber gar darauf, daß ich gejagt habe, 
Dap die Taufe nichts anderes ijt denn Wafer und 
Gottes Wort bei- und miteinander; das ijt, wenn 
das Wort bei bem Wafler ijt, jo ijf bie Taufe 
recht, objchon der Glaube nicht bagufommt. Denn 
mein Glaube macht nicht bie Taufe, jondern emp- 
füngt die Taufe. Nun wird die Taufe davon nicht 
unrecht, ob fie gleich nicht recht empfangen oder ge- 
braucht wird, als die (wie gejagt) nicht an unfern 
Glauben, fondern an das Wort gebunden tjt. 


Denn menngleih diefen Tag ein Bude mit 
Schalfheit und bijem BVorfak herzufäme, und wir 
ihn mit ganzem Ernit tauften, joffen wir nichts- 
deftomweniger jagen, daß die Taufe recht ware. 
Denn ba ift das Waffer famt Gottes Wort, ob 
er fie gleich nicht empfängt, wie er foll;- ‚gleich als 


die unwürdig zum Caframent gehen, das tedjte . 


Saframent empfangen, ob fie gleich nicht glauben. 


AWljo fiebit du, bab der Rottengetjter Cinrede 
nicht3 tauge. Denn (wie gejagt), wenngleich die 
Kinder nicht glaubten, welches doch nicht ift, als 
jeßt bemeijet [bemiejen], fo wäre doch bie Taufe 
recht und jolf fie niemand twieder taufen; gleich 
alg dem Saframent [de3 Altar$] nichts abge: 
brochen wird, ob jemand mit böfem Borfak hingzu- 
ginge, und nicht zu leiden wäre, daß et'$ um des 
Mipbrauds willen auf diejelbe Stunde abermal 
nehme, als hätte er zuvor nidjt wahrhaftig das 


De Puerorum Baptismo. 


W. 498, 499. 


ditur, nempe quod Deus illorum non paucos 
sanctificavit, eosdemque Spiritu Sancto imper- 
tivit, qui statim a partu infantes baptizati 
sunt. Sunt etiam hodie non parum multi, 
quos certis indiciis animadvertimus Spiritum 
Sanctum habere, cum doctrinae eorum tum 
etiam vitae nomine; sicut et nobis gratia Dei 
datum et concessum est nosse Scripturas inter- 
pretari et Christum cognoscere, quod citra 
Spiritum Sanctum nullo modo fieri posse nemo 
50] dubitat. At si puerorum baptismus Chri- 
sto non probaretur, nulli horum Spiritum 
Sanctum aut ne particulam quidem eius im- 
pertiret, atque ut summatim, quod sentio, 
eloquar, per tot saecula, quae ad hunc usque 
diem elapsa sunt, nullus hominum Christia- 
nus perhibendus esset. Quoniam vero Deus 
baptismum sui Sancti Spiritus donatione con- 
firmat, id quod in nonnullis patribus, divo 
Bernhardo, Gersone, Iohanne Huss et in aliis, 
non obscuris argumentis intelligitur, [R.545 
neque sancta Christianorum ecclesia usque ad 
consummationem saeculi interibit, fateri co- 
guntur Deo baptismum non displicere. Neque 
enim sibi ipse potest esse contrarius, aut men- 
daciis et nequitiae suffragari, neque huie pro- 
movendae gratiam suam ac Spiritum suum 
51] impertire. Et haec fere optima et firmis- 
sima est pro simplicibus et indoctis compro- 
batio. Neque enim hunc articulum: Credo 
ecclesiam | catholicam, communionem. sancto- 
rum ete. nobis eripient aut subvertent un- 
quam. i 

52] Deinde hoc quoque dicimus, nobis non 
summam vim in hoe sitam esse, num ille, qui 
baptizatur, credat necne; per hoc enim bapti- 
smo nihil detrahitur. Verum summa rei in 
93] verbo et praecepto Dei consistit. Hoe 
quidem aliquanto est acutius, verumtamen in 
hoe totum. versatur, quod dixi baptismum 
nihil aliud esse quam aquam et verbum Dei 
simul iuncta; hoc est, accedente aquae verbo, 
baptismus rectus habendus est, etiam non 
accedente fide. Neque enim fides mea facit 
baptismum, sed baptismum percipit et appre- 
hendit. Iam baptismus non vitiatur aut cor- 
rumpitur, hominibus eo abutentibus aut non 
recte suscipientibus, qui (ut dietum est) non 


fidei nostrae, sed verbo Dei alligatus est. 


54] Nam quamquam hodierno die Iudaeus 
quispiam fraudulenta quapiam simulatione et 
malitioso proposito veniret, se baptizandum 
offerens, nosque eundem serio omni studio 
baptizaremus, nihilominus nobis dicendum 
esset baptismum verum et rectum esse. Hie 
enim aqua una cum verbo Dei praesto est, 
tametsi ille non recto animo, ut debebat, 
susceperit; sicut illi, qui indigne ad coenam 
Domini accedunt, verum corpus Domini ac- 
cipiunt, quamquam non crediderint. 

55] Tta vides Rottensium Partıououaoriywv 
obiectionem vanam esse et nullius roboris. 
Nam quemadmodum diximus, quamquam pueri 
non crederent, quod nullo modo affirmandum 
est (ut iam ostensum est), tamen [R.546 
baptismus verus esset, neque quisquam eos 
rebaptizare debet; veluti sacramento nihil de- 
trahitur, tametsi aliquis ad eius participatio- 
nem improbo animo accedit, neque ferendum 
esset, ut eadem hora propter priorem abusum 


The Large Catechism. Infant Baptism. 


work, namely, that God sanctifies many of 
them who have been thus baptized, and has 
given them the Holy Ghost; and that there 
are yet many even to-day in whom we per- 
ceive that they have the Holy Ghost both 
because of their doctrine and life; as it is 
also given to us by the grace of God that we 
can explain the Scriptures and come to the 
knowledge of Christ, which is impossible 
without the Holy Ghost. But if God did not 
accept the baptism of infants, He would not 
give the Holy Ghost nor any of His gifts 
to any of them; in short, during this long 
time unto this day no man upon earth could 
have been a Christian. Now, since God con- 
firms Baptism by the gifts of His Holy Ghost, 
as is plainly perceptible in some of the church 
fathers, as St. Bernard, Gerson, John Hus, and 
others, who were baptized in infancy, and 
since the holy Christian Church cannot perish 
until the end of the world, they must acknowl- 
edge that such infant baptism is pleasing to 
God. For He can never be opposed to Him- 
self, or support falsehood and wickedness, or 
for its promotion impart His grace and Spirit. 
This is indeed the best and strongest proof 
for the simple-minded and unlearned. For 
they shall not take from us or overthrow this 
article: J believe a holy Christian Church, 
the communion of saints. 


Further, we say that we are not so much 
concerned to know whether the person bap- 
tized believes or not; for on that account Bap- 
tism does not become invalid; but everything 
depends upon the Word and command of God. 
This now is perhaps somewhat acute, but it 
rests entirely upon what I have said, that 
Baptism is nothing else than water and the 
Word of God in and with each other, that is, 
when the Word is added to the water, Bap- 
tism is valid, even though faith be wanting. 
For my faith does not make Baptism, but re- 
ceives it. Now, Baptism does not become in- 
valid even though it be wrongly received or 
employed; since it is not bound (as stated) 
to our faith, but to the Word. 

For even though a Jew should to-day come 
dishonestly and with evil purpose, and we 
should baptize him in all good faith, we must 
say that his baptism is nevertheless genuine. 
For here is the water together with the Word 
of God, even though he does not receive it as 
he should, just as those who unworthily go 
to the Sacrament receive the true Sacrament, 
even though they do not believe. 

Thus you see that the objection of the sec- 
tarians is vain. For (as we have said) even 
though infants did not believe, which, how- 
ever, is not the case, yet their baptism as 
now shown would be valid, and no one should 
rebaptize them; just as nothing is detracted 
from the Sacrament though some one approach 
it with evil purpose, and he could not be 
allowed on account of his abuse to take it 
a second time the selfsame hour, as though 


ThE. 


M. 494. 495. Catechismus Maior. 


746 
Saframent empfangen; denn das hieße das Safra- 
ment aufs höchite geläftert und gejdünbet. Wie 
fümen mir dazu, bap Gottes Wort und Ordnung 
darum follte unrecht fein und nichts gelten, daß 
wir’3 unrecht [ge]brauchen? 


Darum jage ih: Haft du nicht geglaubt, jo 
glaube noch und fprich alfo: Die Taufe ijt wohl 
recht gemejen, ich habe fie aber leider nicht recht 
empfangen. Denn auch ich fefbft und alle, fo fid) 
taufen laffen, miiffen bor Gott afjo jpreden: Ich 
fomme her in meinem Glauben und auch ber an: 
dern, noch [dennoch] fann ich nicht darauf bauen, 
daß ich alaube, und viele Leute für mich bitten, 
fondern darauf baue ich, daß e8 dein Wort unb 
Befehl ift; gleichiwie id) zum Saframent gehe, 
nicht auf meinen Glauben, fondern auf Chrijtus’ 
Wort, ich fei ftark oder [d)ivad), das fajje ich Gott 
walten. Das weiß ich aber, bab er mich heikt hin- 
gehen, effen und trinten ufiw. und mir feinen Leib 
und Blut fchentt; das wird mir nicht lügen noch 
trügen. 


Wijo tun wir nun aud) mit der Kindertaufe: 
Das Kind tragen wir herzu der Meinung und 
Hoffnung, daß eS glaube, und bitten, daß ihm 
Gott den Glauben gebe; aber darauf taufen wir’s 
nicht, fondern allein darauf, daß [e$] Gott be- 
fohlen hat. Warum das? Darum, bab wir 
wiffen, daß Gott nicht feugt [fügt]: ich unb mein 
Nächfter und, Summa, alle Menjchen mögen feb- 
fen und trügen, aber Gottes Wort fann nicht 
fehlen. 


Darum find. e3 je vermeffenc, tölpiiche Geijter, 
bie alfo folgern und fchliegen: wo ber Glaube 
nicht recht ijt, ba müfje auch die Taufe nid)t recht 
fein. Gerade af8 [wie wenn] ich wollte fchliegen: 
Wenn id) nicht glaube, fo ijt Chriftus nichts; ober 
alfo: Wenn ich nicht gehorjam bin, jo ijt Vater, 
Mutter und Obrigkeit nichts. Bit das wohl ge- 
fchloffen, wo jemand nicht tut, was er tun fol, 
daß darum das Ding an ihm jelbit nichts fein 
nod) gelten foll? Lieber, fere e$ um und jchleuß 
[ichließe] vielmehr alfo: Eben barum ift die Taufe 
etwas und recht, daß man fie unrecht empfangen 
hat. Denn mo fie an ihr jelbit nicht recht ware, 
fünnte man ihrer nicht mißbrauchen noch daran 
fündigen. (8 heißt alfo: Abusus non tollit, sed 
confirmat substantiam, Mißbrauch nimmt nicht 
hinweg das YWefen, fondern beftätigt’3. Denn 
Gold bleibt nichts weniger Gold, ob e3 gleich eine 
Bübin mit Sünden und Schanden trägt. 


Darum fet bejchlofien, daß die Taufe allezeit 


recht und in vollem Wejen bleibt, wenngleich nur 
ein Menfch getauft würde und dazu nicht redjt- 
ichaffen glaubte. Denn Gottes Ordnung und 
Wort [dpt fid) nicht bon Menfchen wandelbar 
machen noch ändern. Sie aber, die Schwärmer- 
geifter, find jo verblendet, daß fie Gottes Wort 
unb Gebot nicht fehen und die Taufe und Obrig- 
feit nicht weiter anfehen denn als Waffer im Bach 
unb Töpfen oder als einen andern Menfchen, und 
weil fie feinen Glauben nod) Gehorfam fehen, foll 
e8 an ihm felbft auch nichts gelten. Da iff ein 
Deimfider, aufrührerifcher Teufel, der gerne bie 
Krone bon der Obrigkeit reißen wollte, daß man 


De Puerorum Baptismo. 


8. 499. 500. 


ad sumendum accedat denuo, quasi initio 
verum sacramentum non percepisset. Hoc 
enim esset summa contumelia et ignominia 
sacramentum afficere. Qua vero ratione ver- 
bum et institutio Dei propterea irrita esse 
debebunt, quia nos non recte utimur? 

56] Propterea dico, si non recte credidisti 
prius, tamen adhue erede, atque ita dicas: 
Baptismus quidem rectus fuit, ego vero miser 
eundem non recte suscepi. Nam ego ipse 
quoque et omnes alii, qui baptizántur, coram 
Deo ita coguntur dicere: Venio hue in mea 
et aliorum fide, neque tamen asseveranter 
affirmare audeo me certo credere, et multi pro 
me precantur, sed huic fidens innitor, quod hoc 
verbum et praeceptum tuum sit. Quemadmo- 
dum ad coenam corporis et sanguinis Domini 
aecedo, non mea fide, sed Christi verbo fretus, 
sive iam firmo sive infirmo sim animo, illud 
ego Deo meo commendo. Hoc tamen comperte 
teneo, quod iussu Dei mihi accedendum, eden- 
dum et bibendum est etc., quodque mihi suum 
corpus et sanguinem donat; quae res nun- 
quam mihi mentietur aut me decipiet. 

57] Ad hunc modum cum puerorum bapti- 
smo quoque facimus. Puerum eeclesiae mini- 
stro baptizandum apportamus hae spe atque 
animo, quod certo credat, et precamur, ut 
Deus eum fide donet; verum propterea non 
baptizamus, sed potius quod Deus ita facien- 
dum nobis praeceperit. Cur ita? Ideo quod 
certi simus Deum non mentiri. Ego et pro- 
ximus meus et in summa omnes homines er- 
rare possunt et fallere, porro autem Verbum 
Dei nec potest errare nec fallere. 

58] Quocirea nimium utique confidentes et 
crassi sunt spiritus illi, qui ita concludentes 
inferunt: Ubi fides non est, ibi nee [R.547 
baptismus rectus esse potest. Quasi ita velim 
concludere: Si fidem non habuero, sequitur 
Christum nihil esse; aut sie: Si maiorum 
iussis morem non gessero, nec parentes nec 
magistratus quidquam sunt. Rectene ac bene 
eolligitur, ubi quis non facit, quod illi facien- 
dum fuerat, propterea sequi rem per se nihil 
59] esse aut valere? Quin potius argumen- 
tum inverte atque ita collige: Sane ob id 
ipsum baptismus quantivis pretii et rectus 


habendus est, quod non recte ab hominibus 


susceptus est. Si enim per se baptismus rectus. 
non esset, eo nullo modo possemus abuti, aut 
abutendo delinquere. Abusus non tollit, sed 
confirmat substantiam, vulgo dici solet. Si- 
quidem aurum nihilominus manet aurum, 
quantumvis illud meretricula cum scelere et 
dedecore gestet ac circumferat. 

60] Quare tandem semel conclusum esto, 
baptismum omni tempore rectum esse ac ple- 
nam permanere eius substantiam, etiamsi vel 
unus hominum baptizaretur, neque tamen 
recte crederet. Neque enim id, quod semel 
Deus ordinavit et locutus est, ab hominibus 
61] mutari sinit aut perverti. Verum enim 
vero usque adeo excaecati sunt fanatici illi 
spiritus, ut Dei praeceptum ac verbum per- 
spicere nequeant, neque baptismum et magi- 
stratus aliter intuentur atque aquam in fluviis 
ac olla aut alium quempiam hominem, et eum 
nullam fidem aut obedientiam videant, et 
baptismus et magistratus nihil esse cogitur. 


The Large Catechism. Infant Baptism. 747 


. he had not received the true Sacrament at 
| first; for that would mean to blaspheme and 
| profane the Sacrament in the worst manner. 
| How dare we think that God’s Word and or- 
| dinanee should be wrong and invalid because E 
we make a wrong use of it? 
| Therefore I say, if you did not believe, 
| then believe now and say thus: The baptism 

indeed was right, but I, alas! did not receive 

it aright. For I myself also, and all who are 
| baptized, must speak thus before God: I come 
| hither in my faith and in that of others, yet 
| I eannot rest in this, that I believe, and that 
; many people pray for me; but in this I rest, 
that it is Thy Word and command. Just as 
I go to the Sacrament trusting not in my 
faith, but in the Word of Christ; whether 
I am strong or weak, that I commit to God. 
But this I know, that He bids me go, eat and 
drink, ete., and gives me His body and blood; 
that will not deceive me or prove false to me. 


Thus we do also in infant baptism. We 
bring the child in the conviction and hope 
that it believes, and we pray that God may 
grant it faith; but we do not baptize it 
upon that, but solely upon the command of 
God. Why so? Because we know that God 
does not lie. J and my neighbor and, in short, 
all men, may err and deceive, but the Word of 
God cannot err. 

Therefore they are presumptuous, clumsy 
minds that draw such inferences and conclu- 
sions as these: Where there is not the true 


eS SO eee, ee ee 2 


Eee 


E faith, there also can be no true Baptism. Just . 
as if I would infer: If I do not believe, then * 
Christ is nothing; or thus: If I am not 


obedient, then father, mother, and government 
are nothing. Is that a correct conclusion, that 
whenever any one does not do what he ought, 
the thing in itself shall be nothing and of 
no value? My dear, just invert the argu. 
ment and rather draw this inference: For 
this very reason Baptism is something and is 
right, because it has been wrongly received. 
| For if it were not right and true in itself, 
it could not be misused nor sinned against. 
The saying is: Abusus non tollit, sed con- 
firmat substantiam, Abuse does not destroy 
J the essence, but confirms it. For gold is not 
the less gold though a harlot wear it in sin 
and shame. 

Therefore let it be decided that Baptism 
always remains true, retains its full essence, 
even though a single person should be bap- 
tized, and he, in addition, should not believe 
truly. For God's ordinance and Word cannot 
be made variable or be altered by men. But 
these people, the fanaties, are so blinded that 
they do not see the Word and command of 
God, and regard Baptism and the magistrates 
only as they regard water in the brook or in 
pots, or as any other man; and because they 
do not see faith nor obedience, they conclude 


M. 495. 496. Catechismus Maior. 


748 
fie banad) mit Füßen trete, dazu alle Gotteswerfe 
und =ordnungen uns verfehren und zunichte 
machen. Darum miiffen wir wader [tadjam] 
unb gerüftet fein und uns bon dem Wort nicht 
laffen mweifen nod) wenden, ‚daß mir bie Taufe 
nicht laffen ein bloß ledig Zeichen fein, iie Die 
Schwärmer träumen. 


Auf legte ift auch zu willen, was die Taufe be- 
deutet und warum Gott eben jolch äußerlich Bei- 
chen und Gebärde ordnet zu dem Saframent, da- 
Durch mir erftlich in die Chriftenheit genommen 
werden. Das Werf aber oder Gebärde ijt das, 
Dak man uns ins Waffer jentt, das über uns her- 
geht, und danach twieder herauszeucht [heraus- 
zieht]. Diefe zwei Stüde, unter das Wafer 
finfen und wieder herausfommen, [be]beutet die 
Kraft und [daS] Werk der Taufe, welches nichts 
anderes ijt venn die Tötung des alten Woams, da- 
nach bie Wuferftehung be8 neuen Menfchen, welche 
beide unjer Leben fang in un$ gehen follen, aljo 
dak ein hriftlich Leben nichts anderes ijt denn eine 
tüglidje Gaufe, einmal angefangen und immer 
darin gegangen. Denn e8 muß ohne Unterlag 
aljo getan fein, daß man immer ausfege, was de3 
alten Adams ijt, und Herborfomme, was zum 
neuen gehört. Was ijt denn ber alte Menich? 
Das ijt er, fo un$ angeboren ijt von Adam: 3ot- 
nig, [gejhäffig, neidisch, unfeu]d), geisig, faul, 
boffärtig, ja ungläubig, mit allen Lajtern bejebt, 
und von Urt fein Gutes an ihm hat. Wenn wir 
nun in Chriftus’ Reich fommen, joll folches tag- 
lich abnehmen,. dab mir je länger, je milder, ge- 
duldiger, janftmütiger werden, dem Unglauben, 
Geiz, Hap, Neid, Hoffart je mehr abbrechen. 


De Puerorum Baptismo. 


YW. 500—502. 


62] Hic vero clandestinus et seditiosus lati- 
tat diabolus, qui perlubenter coronam magi- 
stratui eriperet, ut deinceps oppressus con- 
eulearetur pedibus, adhaec omnia Dei opera 
et ordinationes redactae in nihilum subverte- 
63] rentur funditus. Ideo nobis advigilan- 
dum est naviter omni panoplia instructis, ne 
a Verbo Dei divelli et abstrahi nos patiamur, 
ut baptismum non nudum et solum signum 
esse credamus, quemadmodum nostri spermo- 
logi seu suermeri somniant. | 

64] Ultimo neque illud praetereundum aut 
ignorandum est, quid baptismo significetur, 
tum quamobrem Deus talibus externis [R.548 
signis et gestibus hoc sacramentum celebran- 
dum instituerit, per quod primum in Christia- 
65] norum communionem cooptamur. Opus 
vero aut gestus est, quod baptizandi in aquam 
mergimur, qua prorsus contegimur, et postea 
mersi iterum extrahimur. Hae duae res, in 
aquam mergi et iterum emergere, virtutem et 
opus baptismi significant, quae non sunt alia 
quam veteris Adami mortificatio et postea novi 
hominis resurrectio. Quae duo per omnem 
vitam nobis indesinenter exercenda sunt, ita 
ut Christiani vita nihil aliud sit quam quo- 
tidianus quidam baptismus, semel quidem in- 
ceptus, sed qui semper exercendus sit. Ita 
enim fieri necesse est, ut subinde veteris 
Adami sordes repurgentur atque eluantur, ut 
novi hominis nitor et forma prodeat. Quid 
66] autem est vetus homo? Hoc nimirum est, 
quod ab Adamo, patre nostro, nobis succes- 
sione quadam hereditaria innatum est, scilicet 
quod sumus iracundi, immites, invidi, luxu- 
riosi, avari, pigri, superbi, increduli, breviter 
omnibus vitiis contaminati, et in quibus na- 
67] tura nihil boni inest. Iam in Christi 
regnum delati, hisce vitiis quotidie decrescen- 


dum est, ut subinde magis atque magis mitiores, liberaliores, patientiores, mansuetiores fiamus, 
semper aliquid avaritiae, odio, invidentiae, superbiae atque id genus vitiis detrahentes. 


Das ilt der rechte [Ge] Brauch der Taufe unter 
‘den Chriften, durch daS Waffertaufen bedeutet. 
Wo nun folches nicht geht, jondern dem alten 
Menjchen ber Saum gelaffen wird, daß er nur ftär= 
fer wird, das heißt nicht der Taufe gebraucht, jon- 
dern wider Die Taufe gejtrebt. Denn die außer 
Chrijto find, formen nichts anderes tun, denn tüg- 
lid) ärger werden, wie auch das Sprichwort lautet 
unb bie Wahrheit ijt: Immer je ärger; je länger, 
je böfer. Sit einer vorm Bahr Stolz und geizig 
geiwejen, jo ijt er heuer [bieje8 Sahr] viel geizi- 
ger und ftolzer, afjo daß bie Untugend von Jugend 
auf mit ihm wählt und fortfährt. Cin junges 
Kind hat feine fonderlihe Untugend dn fid; wo 


es aber erwädhlt [aufwächlt], jo wird es unzüdtig - 


und unfeujd; fommt e8 zu feinem vollen Man: 
neSalter, jo gehen die rechten Sajter an, je länger, 
je mehr. 


Darum geht der alte Menjch in feiner Natur 
unaufgehalten, mo man nicht durd der Taufe 
Kraft wehrt und dämpft. Wiederum, wo Chri- 
ften [ge]worden find, nimmt er tdglid) ab, fo 
lange, bis er gar untergeht. Das heißt recht in 
Die Taufe gefrochen und täglich wieder hervor- 
[ge]fommen. (ffo iff das äuperliche Zeichen ge- 


68] Et hie est rectus baptismi usus inter 
Christianos, per aquae mersionem significatus. 
Ceterum ubi baptismi exercitium non viget, 
sed Adamo veteri habenae laxantur, ut in dies 
fiat ferocior, hoc non dicitur, uti baptismo, 
69] sed eidem reluctari. Qui enim extra Chri- 
stum sunt, non possunt non quotidie in peius 


 degenerare, sicut et vulgato eoque vero dici- 


tur proverbio: Nunquam non deteriores; quo 
seniores eo peiores (Immer je aerger; je laen- 
70] ger, je boeser). Quodsi quis anno [R. 549 
superiore nonnihil coepit fastu insolescere et 
ad rem attentus esse, ille mox anno sequente 
multo fit insolentior et ad rem attentior, ita 
ut vitia ab incunabulis cum eo certis quibus- 
dam incrementis progrediantur. Infans puer 
nullis singularibus vitiis infectus est; sed 
ubi adoleverit, immodestae, intemperantis et 
lascivae vitae inquinamentis contaminatur, 
mox constantem ac virilem aetatem consecu- 
tus, tum demum magis atque magis vera illa 
vitiorum seges erumpit. 

71] Quare vetus homo naturam suam ne- 
mine obstante sequitur, si non baptismi vir- 
tute coercitus et refrenatus fuerit. Contra, 
ubieunque Christiani facti sunt, decrescit quo- 
tidie ae imminuitur, donec prorsus abolitus 
fuerit. Et hoc est vere in baptismo mergi et 
72] iterum quotidie emergere. Itaque hoc con- 


u 2 uM edd 


The Large Catechism. Infant Baptism. 


that they are to be regarded as invalid. Here 
lurks a concealed seditious devil, who would 
like to tear the crown from the head of 
authority and then trample it under foot, and, 
in addition, pervert and bring to naught all 
the works and ordinances of God. Therefore 
we must be watchful and well armed, and not 
allow ourselves to be directed nor turned away 
from the Word, in order that we may not 
regard Baptism as a mere empty sign, as the 
fanatics dream. 


Lastly, we must also know what Baptism 
signifies, and why God has ordained just such 
external sign and ceremony for the Sacrament 
by which we are first received into the Chris- 
tian Church. But the act or ceremony is this, 
that we are sunk under the water, which 
passes over us, and afterwards are drawn out 
again. These two parts, to be sunk under the 
water and drawn out again, signify the power 
and operation of Baptism, which is nothing 
else than putting to death the old Adam, and 
after that the resurrection of the new man, 
both of which must take place in us all our 
lives, so that a truly Christian life is nothing 
else than a daily baptism, once begun and ever 
to be continued. For this must be practised 
without ceasing, that we ever keep purging 
away whatever is of the old Adam, and that 
that which belongs to the new man come forth. 
But what is the old man? It is that which 
is born in us from Adam, angry, hateful, en- 
vious, unchaste, stingy, lazy, haughty, yea, 
unbelieving, infected with all vices, and hav- 
ing by nature nothing good in it. Now, when 
we are come into the kingdom of Christ, these 
things must daily decrease, that the longer we 
live we become more gentle, more patient, 
more meek, and ever withdraw more and 
more from unbelief, avarice, hatred, envy, 
haughtiness. 

This is the true use of Baptism among 
Christians, as signified by baptizing with 
water. Where this, therefore, is not practised, 
but the old man is left unbridled, so as to 
continually become stronger, that is not using 
Baptism, but striving against Baptism. For 
those who are without Christ cannot but daily 
become worse, according to the proverb which 
expresses the truth, “Worse and worse — the 
longer, the worse.” If a year ago one was 
proud and avaricious, then he is much prouder 
and more avaricious this year, so that the 
vice grows and increases with him from his 
youth up. A young child has no special vice; 
but when it grows up, it becomes unchaste 
and impure, and when it reaches maturity, 
real vices begin to prevail the longer, the 
more. 

Therefore the old man goes unrestrained in 
his nature if he is not checked and suppressed 
by the power of Baptism. On the other hand, 
where men have become Christians, he daily 
decreases until he finally perishes. That is 


749 


M. 496—498. Catechismus Maior. 


150 


ftellt, nicht allein, daß es jolle Träftiglich wirken, 
fondern auch etwas [be]deuten. Wo nun bet 
Glaube geht mit feinen Früchten, da ift’3 nicht 
eine loje [Be] Deutung, jonbern das Werk dabei; 
two aber der Glaube nicht ift, da bleibt ein bloß 
unfruchtbar Zeichen. 


Und hier fiebjt du, daß die Taufe beide mit ihrer 
Kraft und [Be] Deutung begreift auch das dritte 
Saframent [bgl. 578, 20; 732, 1: „von unjern 
zwei Saframenten“], welches man genennet [ge- 
nannt] bat die Buße, al3 die eigentlich nichts 
anderes ijt Denn die Taufe. Denn was DBeipt Buße 
anders, Denn den alten Menfchen mit Ernft an- 
greifen und in ein neues Leben treten? Darum, 
wenn du in der Buße lebit, fo gehft bu in der 
Taufe, welche jold) neues Leben nicht allein [bez] 
deutet, jondern aud) Wirkt, anhebt und treibt; 
denn darin wird [ge]geben Gnade, Geift und 
Kraft, den alten Menfchen zu unterdrüden, daß 
der neue herporfomme und ftarf werde. 


Darum bleibt die Taufe immerdar ftehen, und 
obgleich jemand davonfallt und fündigt, haben wir 
Doch immer einen Zugang dazu, daß man ben 
alten Menfhen wieder unter fid) merfe. Aber 
mit Waffer darf man uns nicht mehr begieBen; 
denn ob man fid) gleich Hundertmal ließe ins 
Wafer fenfen, jo ij8 bod) nicht mehr denn eine 
Taufe; das Werf aber und [Be] Deutung geht 
unb bleibt. 9(fjo ijt Die Buße nichts anderes denn 
ein Wiedergang und Butreten [eine Riidfehr und 
ein Hinzutreten] zur Taufe, daß man das toteber- 
holt und treibt, fo man zuvor angefangen und 
Dod) davon gelafjen hat. 


Das jage ich darum, daß man nicht in bie Mei- 
nung fomme, darin wir lange Beit gemejen find 
und gewähnt haben, die Taufe wäre nun hin [mit 
der Taufe wäre e8 nun vorbei], daß man ihrer 
nicht mehr [ge]brauchen finnte, nachdem wir mie- 
der in Sünde gefallen find. Das macht, dak man’s 
nicht weiter anfieht denn nach dem Werf, fo ein- 
mal gejchehen ijt. Und ijt zwar daher [ge]fom- 
men, bab St. Hieronymus gefchrieben hat: „Die 
Buße fet bie andere Tafel [tabula, Brett], damit 
wir müjen [herJausfchwimmen und [hin]über- 
fommen, nachdem das Schiff gebrochen ijt, darein 
wir treten und [hin]überfahren, wenn wir in bie 
Chriftenheit fommen.” Damit ift nun der [Ge-] 
Brauch der Taufe weggenommen, daß fie uns nicht 
mehr nügen fann. Darum ift’S nicht recht geredet 
oder je nicht recht verjtanden; denn das Schiff zer- 
bricht nicht, weil es (wie gejagt) Gottes Ordnung 


und nicht unfer Ding ijt; aber das gefchieht wohl, - 


pap wir gleiten und herausfallen; fällt aber 
jemand heraus, ber jefe, bab er wieder hinzu- 
jchwimme und fid) daran halte, bis er wieder hin: 
einfomme und darin gehe, wie vorhin angefangen. 


Ulfo fiebt man, wie ein Dod), trefflich Ding es 
if um die Taufe, jo ung dem Teufel aus bem 
Halje reibt, Gott zu eigen macht, die Sünde 
dämpft und wegnimmt, banad) täglich ben neuen 
Menfchen jtürft und immer geht und bleibt, bis 
wir aus Ddiefem Elend zur ewigen Herrlichkeit 
fommen. 


De Puerorum Baptismo. 


YW. 502. 509. 


silio externum signum nobis propositum est, 
non tantum, ut efficaciter operetur, verum 
73] etiam, ut aliquid significet. Iam ubicun- 
que fides fructibus fecunda viget, hie bapti- 
smus non tantum inanem significationem re- 
praesentat, sed mortificandae carnis opera con- 
iuncta habet. Porro autem absente fide nudum 
et inefficax signum tantummodo permanet. 

74] Ex his iam clare vides, baptismum 
aeque et virtute et significatione sua tertium 
quoque sacramentum comprehendere, quod poe- 
nitentiam appellare consueverunt, quae pro- 
75] prie nihil aliud est quam baptismus aut 
eius exercitium. Quid enim poenitentia dici 
potest aliud, quam veterem hominem magno 
adoriri animo, ut eius concupiscentiae coer- 
ceantur ac novam vitam amplecti? Quare 
vivens in poenitentia in baptismo versaris, 
hane novam vitam non solum significante, 
verum etiam operante, incipiente et exercente. 
76j In hoe enim baptizatis datur et gratia 
et spiritus et virtus veterem hominem com- 
pescendi, ut novus prodeat ac confirmetur. 

77| Hine baptismus semper substitit, et 
quamquam aliquis ab eo peccatorum [R.550 
procellis abreptus excidat, nobis tamen sub- 
inde ad eum regressus patet, ut veterem homi- 
nem resipiscentiae iugo iterum subiiciamus. 
78] Verum ut iterum aqua perfundamur, non 
est necesse. Nam etsi centies in aquam mer- 
geremur, non tamen nisi unus baptismus est. 
Ceterum opus et significatio durat et perma- 
79] net. lta resipiscentia aut poenitentia 
nihil aliud est quam regressus quidam et redi- 
tus ad baptismum, ut illud iterum petatur et 
exerceatur, quod ante quidem inceptum et 
tamen negligentia intermissum est. 

80] Haec ideo a me dicuntur, ne in eam 
veniamus opinionem, in qua permultos iam 
annos fuimus, opinati baptismum iam comple- 
tum esse, ut eo amplius uti nequeamus, post- 
eaquam iterum in peccata prolapsi. sumus. 
Cuius rei causa exstitit, quod eundem ulte- 
rius non sumus intuiti nisi secundum exter- 
num opus, quod semel factum atque comple- 
81] tum est. Atque hoc inde quoque evenit, 
quod divus Hieronymus scriptum reliquit: 
Poenitentiam, secundam esse tabulam, qua - 


“nobis ex huius mundi pelago natandum et 


traiiciendum est fracta iam navi, in quam 
transcendimus atque traticimus, delati in 
82] Christiamtatem. Sed hisce verbis bapti- 
smi usum Hieronymus nobis sustulit, ut nobis 
amplius utilis esse nequeat. Quamobrem ne- 
quaquam recte docuit, neque enim navis fran- 
gitur, quando (ut diximus) Dei ordo seu con- 
stitutio et non nostrum opus est. Illud vero 
non raro fieri solet, ut labentes excidamus. 
Jam si quis exciderit, ille det operam, ut 
iterum annatet, huicque adhaerescat, donec 
iterum in navem recipiatur, inque ea iterum 
perinde versetur, ut primum inceperat. 

83] Ita iam liquido omnibus compertum 
esse arbitror, quam praeclara ac mirifica res 
sit baptismus, eripiens nos a rietu diabolico, 
Deum nobis proprium faciens, peceatum [R. 551 
opprimens et auferens, deinde in dies singu- 
los novum hominem fortificans, semper etiam 
durans et permanens, donec ex hoe exsilio 
erepti ad immortalem gloriam migraverimus. 


OO SUCUS 


The Large Catechism. Infant Baptism. i 751 


truly to be buried in Baptism, and daily to 
come forth again. Therefore the external sign 
is appointed not only for a powerful eflect, 
but also for a signification. Where, therefore, 
faith flourishes with its fruits, there it has 
no empty signification, but the work [of mor- 
tifying the flesh] accompanies it; but where 
faith is wanting, it remains a mere unfruitful 
sign. 

And here you see that Baptism, both in its 
power and signification, comprehends also the 
third Sacrament, which has been called repen- 
tance, as it is really nothing else than Bap- 
tism. For what else is repentance but an 
earnest attack upon the old man [that his 
lusts be restrained] and entering upon a new 
life? Therefore, if you live in repentance, you 
walk in Baptism, which not only signifies such 
a new life, but also produces, begins, and 
exercises it. For therein are given grace, the 
Spirit, and power to suppress the old man, so 
that the new man may come forth and become 
strong. 

Therefore our Baptism abides forever; and 
| even though some one should fall from it and 
| sin, nevertheless we always have access there- 
| to, that we may again subdue the old man. 
But we need not again be sprinkled with 
water; for though we were put under the 
water a hundred times, it would nevertheless 
| bewonly one Baptism, although the operation 

and signification continue and remain. Re- 
pentance, therefore, is nothing else than a re- 
turn and approach te Baptism, that we re- 
peat and practise what we began before, but 
abandoned. 
This I say lest we fall into the opinion in 
: which we were for a long time, imagining that 
| our Baptism is something past, which we can 
1 no longer use after we have fallen again into 
sin. The reason is, that it is regarded only 
according to the external act once performed 
[and completed]. And this arose from the 
fact that St. Jerome wrote that repentance is 
the second plank by which we must swim 
forth and cross over after the ship is broken, 
on which we step and are carried across when 
we come into the Christian Church. Thereby 
the use of Baptism has been abolished so that 
it can profit us no longer. Therefore the 
statement is not correct, or at any rate not 
rightly understood. For the ship never breaks, 
because (as we have said) it is the ordinance 
of God, and not a work of ours; but it hap- 
pens, indeed, that we slip and fall out of the 
ship. Yet if any one fall out, let him see to 
it that he swim up and cling to it till he 
again come into it and live in it, as he had 
formerly begun. © 

Thus it appears what a great, excellent 
thing Baptism is, which delivers us from the 
jaws of the devil and makes us God’s own, 
suppresses and takes away sin, and then daily 
strengthens the new man; and is and remains 
ever efficacious until we pass from this estate 
of misery to eternal glory. 


M. 498-500. : Catechismus Maior. 


152 


Sarum foll ein jeglicher bie Taufe halten’ als 
ein täglich Kleid, darin er immerdar gehen fol, 
daß er fid) allezeit in dem Glauben und feinen 
Früchten finden laffe, Dak er den alten Menjchen 
Dampfe und im neuen erwadfe. Denn wollen wir 
Chriften fein, fo miiffen wir das Werk treiben, 
davon wir Chriften find; fällt aber jemand davon, 
jo fomme er wieder hinzu. Denn mie Chrijtus, 
der Gnadenftuhl, darum nicht weicht nod) uns 
wehrt, wieder zu ihm 'zu fommen, ob wir gleich 
fiindigen, aljo bleibt aud) alle fein Schak und 
Gabe. Wenn [* wie] nun einmal in der Taufe 
Vergebung der Sünden überfommen ijt, jo bleibt 
fie noch täglich, folange wir leben, das ijt, ben 
alten Menjchen am Halfe tragen. 


De Sacramento Altaris. 


YW. 503. 504. 


84] Eam ob rem cuique baptismus ita 
habendus est, ut amietus quotidianus, quo in- 
dutus semper debet incedere, ut nunquam non 
in fide eiusque fructibus inveniatur, ut coer- 
eitis veteris hominis concupiscentiis in novo 
85] adolescat. Si enim Christiani perhiberi 
eontendimus, baptismi opus sedulo nobis ex- 
ercendum est, unde Christiani appellationem 
86] promeremur. Si quis autem exciderit, ille 
accedat vicissim. Nam quemadmodum Chri- 
stus, omnis gratiae et misericordiae sedes, non 
cedit neque obstat nobis prohibens iterum ad 
sese accedere, quamquam peccantes hallucine- 
mur, ita quoque universorum bonorum suorum 
et donorum thesaurus inconcussus permanet. 
Iam quemadmodum semel in baptismo pecca- 


torum condonationem assecuti sumus, ita ea adhue quotidie permanet, quamdiu vivimus, hoe 
est, donee in terris veterem hominem collo circumferimus. : 


[Das fünfte Teil.] 


Von dem Saframent des Altars. 


Wie wir bon der heiligen Taufe gehört haben, 
aljo müfjen wir bon bem andern Saframent auch 
reden, nämlich bie drei Stüde: was e$ fei, was 
es nilbe, unb wer e$ empfangen jolf. Und fol- 
ches alles aus den Worten gegründet, baburd) e$ 
von Gbrijto eingejegt ijt, welche auch ein jeglicher 
wifjen foll, ber ein Ehrift will fein und zum 
Saframent gehen. Denn wir finb'$ nicht gefinnt, 
Dazuzulaffen und [eS] zu reichen denen, die nicht 
willen, wa3 fie ba juchen oder warum fie fommen 
[daher die [jor 1523 zu Wittenberg eingeführte 
Anmeldung mit Beichtverhör]. Die Worte aber 
find Diefe: 


Unfer Here Gus Gbrijtus in der Nadt, als 
er verraten ward, nahm er daS Brot, danfete und 
brad/$ und gab’3 feinen YJüngern und [prad: 
Nehmet hin, effet, das ijt mein Leib, ber für euch 
gegeben wird; folches tut zu meinem Gedädtnis! 

Desjelbigengleichen nahm er aud) den feld) nad) 
dem Übendmahl, banfete und gab ihnen den und 
fprac): Nehmet hin und trinket alle Daraus; Ddie- 
fer Kelch ijt das neue Teftament in meinem Blut, 


Das für euch vergoffen wird zur Vergebung der - 


Sünden; foldes tut, fooft ihr’s trinfet, zu mei- 
nem Gedächtnis! 


Hier wollen wir uns aud) nicht in die Haare 
legen unb fed)ten mit den Läfterern und Gdün- 
bern bieje8 Saframent8, fondern zum erften ler: 
nen, ba Die Macht an liegt (wie aud) bon ber 
Taufe), nämlih bap das vornehmfte Stiic fei 
Gottes Wort und Ordnung ober Befehl; denn e8 
ift bon feinem Menfchen erdadht nod auf[ge]- 
bracht, fondern ohne jemandes Rat und Bedadht 
bon Ehrifto eingejebt. Derhalben, wie die zehn 
Gebote, SSaterunjer und Glaube bleiben in ihrem 
Wejen und Würden, ob du fie gleich nimmermehr 


[Quinta Pars. | 


DE SACRAMENTO ALTARIS. 


1] Quemadmodum hactenus de baptismo dis- 
seruimus, ita iam nobis deinceps de secundo 
quoque sacramento disserendum est, nempe de 
his tribus partibus: quid sit, quid utilitatis 
afferat sumentibus, insuper quibus fruen 
aut sumendum sit. Atque haec omnia ipsius 
Scripturae verbis confirmata comprobabimus, 
quibus a Christo iam inde ab initio institu- 
2] tum est. Haec equidem cuivis Christiano 
cognoscenda sunt, qui quidem Christianus esse 
contendit et huius sacramenti cupit [R.552 
esse particeps. Neque enim nobis est animus 
posthae admittendi quemlibet aut quibuslibet 
ilud administrandi, ignorantibus, quid hic 
quaerant aut quamobrem accedant. Ceterum 
verba haec sunt: 


3] Dominus noster lesus Christus, in qua 
nocte tradebatur, accepit panem, et gratias 
agens fregit et dixit: Accipite et manducate. 


Hoc est corpus meum, quod pro vobis traditur. 


Hoe facite in mei commemorationem. 

Similiter et calicem, postquam coenavit, cum 
gratias egisset, dedit illis, dicens: Hic calix 
novum testamentum est in meo sanguine, qui 
pro vobis et multis effunditur in remissionem 
peccatorum. Hoc facite, quotiescunque bibe- 
ritis, in mei commemorationem. 


4] Principio nequaquam decretum est nobis 
hie cum quoquam pedem conferre aut conten- 
tionis gratia cum huius sacramenti detestan- 
dis blasphematoribus suscepto bello in arenam 
descendere, verum sub initium potius discere, 
qua in re huius sacramenti vis et virtus (ut in 
baptismo fecimus) omnis sita sit, nimirum, ut 
sciamus caput et nervum in hoc esse Dei ver- 
bum, ordinem et mandatum. Neque enim 
a quoquam homine excogitatum aut inventum, 
sed citra cuiusvis consilium et deliberationem 


4 
, 
: 
J 
] 
| 


The Large Catechism. The Sacrament of the Altar. 


For this reason let every one esteem his 
Baptism as a daily dress in which he is to 
walk constantly, that he may ever be found 
in the faith and its fruits, that he suppress 
the old man and grow up in the new. For if 
we would be Christians, we must practise the 
work whereby we are Christians. But if any 
one fall away from it, let him again come 
into it. For just as Christ, the Mercy-seat, 
does not recede from us or forbid us to come 
to Him again, even though we sin, so all His 
treasure and gifts also remain. If, therefore, 
we have once in Baptism obtained forgiveness 
of sin, it will remain every day, as long as we 
live, that is, as long as we carry the old man 
about our neck. 


[Part Fifth.] 


OF THE SACRAMENT OF THE 
ALTAR. 


In the same manner as we have heard re- 
garding Holy Baptism, we must speak also 
concerning the other Sacrament, namely, these 
three points: What is it? What are its bene- 
fits? and, Who is to receive it? And all these 
are established by the words by which Christ 
has instituted it, and which every one who 
desires to be a Christian and go to the Sacra- 
ment should know. For it is not our inten- 
tion to admit to it and to administer it to 
those who know not what they seek, or why 
they come. The words, however, are these: 


Our Lord Jesus Christ, the same night in 
which He was betrayed, took bread; and when 


' He had given thanks, He brake it, and gave 


it to His disciples, and said, Take, eat; this 
is My body, which is given for you: this do 
in remembrance of Me. 

After the same manner also He took the 
cup when He had supped, gave thanks, and 
gave it to them, saying, Drink ye all of it; 
this cup is the new testament in My blood, 
which is shed for you for the remission of 
sins: this do ye; as oft as ye drink it, in 
remembrance of Me. 

Here also we. do not wish to enter into 
controversy and contend with the traducers 


and blasphemers of this Sacrament, but to 
learn first (as we did regarding Baptism) 


what is of the greatest importance, namely, 


that the chief point is the Word and ordinance 
or command of God. For it has not been in- 
vented nor introduced by any man, but with- 
out any one's counsel and deliberation it has 


Concordia Triglotta. 


48 


-l 


M. 500. 501. Catechismus Maior. 


154 


hältft, betejt noch glaubft, alfo bleibt aud) dies 
hHohwürdige Saframent unverrüdt, dak ihm nichts 
abgebrochen noch genommen wird, ob twir’3 gleich) 
unmwürdig [ge]braudjen und handeln. Was meint 
Du, bab Gott nad) unjerm Tun oder Glauben 
fragt, daß er um deswillen follte feine Ordnung 
wandeln fajen? Bleibt bod) in allen weltlichen 
Dingen alles, wie e8 Gott gefchajfen und geordnet 
hat, Gott gebe, wie wir’3 [ge]brauden und han- 
deln. Soles muß man immerdar treiben, denn 
damit fann man faft aller Rottengeifter Gefchwät 
zurüditoßen; denn fie bie Saframente außer Got- 
te8 Wort anjehen al3 ein Ding, das wir tun. 


7] quacunque tandem ratione illis utamur aut res creatas exerceamus. 


De Sacramento Altaris. 


YW. 504. 505. 


5] ab ipso Christo institutum est. Quapropter 
sicut decem praecepta, Oratio Dominica, fidei 
Confessio suam dignitatem obtinent, tametsi 
ea in perpetuum nunquam servaveris, oraveris 
neque credideris, ita quoque hoc venerabile 
sacramentum salvum ac inviolatum permanet, 
ut nihil ille detrahatur, quamlibet nos [R.553 
6] illo indigne abutamur. Quid putas Deo 
nostra opera aut fidem adeo curae esse, ut . 
eam ob rem suum ordinem aut institutionem 
immutari patiatur? Videmus enim in omni- 
bus mundanis rebus eum perpetuo tenorem 
consistere et ordinem perdurare, quem Deus 
semel rebus creandis praescripsit et instituit, 
Haec quidem vulgo 


semper ac sedulo inculcanda sunt; iis enim omnium seditiosorum spirituum neniae et gerrae 
illico labefactantur et subvertuntur. Illi enim sacramenta extra Dei Verbum intuentur ut rem 


a nobis factam. 


Was iit nun das Gaframent des 
Wltar3? 


Antwort: 


G8 iif ber wahre Leib und Blut des Herrn 
Chrijtit, in und unter dem Brot und Wein 
durch Chrijtus’ Wort un Chriften befohlen zu 
effen und zu frinfen. Und mie bon der Taufe 
gejagt, daß [fie] nicht fchlecht [blokes] Waffer ijt, 
jo jagen wir hier aud, das Saframent ift Brot 
und Wein, aber nicht fehlecht Brot und Wein, fo 
man jonjt zu Tifche trägt, fondern Brot und Wein 
in Gottes Wort gefaßt und daran gebunden. 


Das Wort (jage ich) tjt das, das dies Safra- 
ment macht und unterscheidet, daß e8 nicht lauter 
Brot und Wein, fondern Chrijtus’ Leib und Blut 
ijt und Heißt. Denn e$ heißt: Accedat verbum 
ad elementum et fit sacramentum; „Wenn da3 
Wort zum duberlidhen Ding fommt, fo wird’s ein 
Saframent.” Diefer Cprud) St. Auguftini tft fo 
eigentlich [treffend] und mohl geredet, baB er 
faum einen befferen gefagt hat. Das Wort muß 
da3 Clement zum Saframent madden; two nicht, 
fo bleibt’s ein lauter Element. Nun ift’8 nicht 
eines Fürften ober Kaifers, fondern ber hohen 
Majeftät Wort und Ordnung, davor alle Krea= 
turen follen zu Füßen fallen und ja fpreden, 
daß e$ fet, moie er jagt, und [es] mit allen Ehren, 
ourht und Demut annehmen. 


Aus dem Wort fannft bu dein Gewwiffen ftarfen 
und fpredhen: Wenn Dunberttaujenb Teufel famt 
allen Schwärmern herfahren: Wie fann Brot und 
Wein Chriftus’ Leib und Blut fein ujto.? fo weiß 
id, bab alle Geifter und Gelehrten .auf einem 


Haufen nicht fo flug find als bie göttliche Majes . 


ftät im fleinften Fingerlein. Nun jtebt hier Chri- 
tus’? Wort: „Nehmet, effet, das ift mein Leib. 
Trinket alle daraus, das ijt daS neue Teftament 
in meinem Blut” ufw. Da bleiben wir bei und 
wollen fie anjefen, die ihn meiftern werden und 
anders machen, denn er'$ geredet hat. Das ijt 
wohl wahr, wenn du das Wort dabontuft ober 
ohne Wort anfiehft, fo haft du nicht denn lauter 
Brot und Wein; wenn fie aber dabei bleiben, mie 
fie follen und miiffen, fo ift’3 laut derfelben wahr: 
haftig Chriftus’ Geib und Blut. Denn wie Chris 
jus? Mund redet und fpricht, aljo ijt e8, al8 der 
nicht lügen nod) trügen fann. 


8] Quid est itaque Sacramentum Altaris? 
Responsio: 

Est verum corpus et sanguis Domini nostri 
Iesu Christi, in et sub pane et vino per ver- 
bum Christi nobis Christianis ad manducan- 
dum et bibendum institutum et mandatum. 
9] Et sicut de baptismo diximus non sim- 
plicem eum esse aquam, ita quoque hic dici- 
mus hoc sacramentum panem et vinum esse, 
sed non simpliciter panem et vinum esse, quae 
proponuntur discumbentibus, sed panem et 
vinum Dei verbo inclusa et huic alligata. 

10] Verbum, inquam, illud est, quo hoe sa- 
cramentum fit atque discernitur, ne tantum 
simpliciter vinum et aqua [panis], sed Christi 
corpus et sanguis sit ac dicatur. Nos enim 
Augustini verbis subscribimus, ita dicentis: 
Accedat verbum ad elementum et fit sacra- 
mentum. Hoc Augustini verbum tam proprie 
et expresse dictum est, ut vix aliud dixerit 
praeclarius. Virtute verbi elementum fit sa- 
cramentum, citra cuius accessionem nonnisi 
11] elementum manet. Iam hoc non est ali- 
cuius principis aut caesaris, sed omnipotentis 
Dei verbum et institutio, cui merito omnes 
creaturae debebant ad pedes accidere atque 
assentiri ita se rem habere, sicut dicit ipse, 


.ommnique reverentia, metu et humilitate illud 


accipere. 

12] Hoc verbo conscientiae tuae imbecilli- 
tatem confirmare potes ac dicere: Etiamsi in- 
finitae diabolorum myriades una cum [R.554 
omnibus suermeris uno ore impudentissime 
affirmarent, quomodo panis et vinum Christi 
corpus et sanguis esse possunt ete. tamen 
compertum habeo, omnes ad unum spiritus et 
doetos non tanta excultos esse prudentia at- 
que intelligentia, quanta Deum omnipotentem 
vel in minimo digitulo valere certo scio. Iam 
13] hie expresse Christi verbum ponitur: Ac- 
cipite, edite, hoc est corpus meum. Bibite ex 
hoc omnes, hic est cali» movi testamenti in 
meo sanguine etc. In haec verba pedibus 
imus, hisce constanter adhaeremus, perliben- 
ter eos visuri, qui suo magisterio Christum 
aliter audeant docere aut aliter facere, atque 
14] ipse locutus est. Hoc equidem non infitia- 
bimur verum esse, si verbum auferas, aut sine 
eo hoe sacramentum intuearis, praeter merum 


The Large Catechism. The Sacrament of the Altar. 755 


been instituted by Christ. Therefore, just as 
the Ten Commandments, the Lord’s Prayer, 
and the Creed retain their nature and worth, 
although you never keep, pray, or believe 
them, so also does this venerable Sacrament 
: remain undisturbed, so that nothing is de- 
| tracted or taken from it, even though we em- 
ploy and dispense it unworthily. What do 
you think God cares about what we do or be- 
lieve, so that on that account He should 
suffer His ordinance to be changed? Why, 
in all worldly matters every thing remains as 
God has ereated and ordered it, no matter how 
we employ or use it. This must always be 
urged, for thereby the prating of nearly all 
the fanatieal spirits can be repelled. For 
they regard the Sacraments, aside from the 
Word of God, as something that we do. 


Now, what is the Sacrament of the Altar? 


Answer: It is the true body and blood of 
our Lord Jesus Christ, in and under the bread 
and wine which we Christians are commanded 

^" .by the Word of Christ to eat and to drink. 
And as we have said of Baptism that it is not 
simple water, so here also we say the Sacra- 
ment is bread and wine, but not mere bread 
and wine, such as are ordinarily served at the 
table, but bread and wine comprehended in, 
and connected with, the Word of God. 

It is the Word (I say) which makes and 
distinguishes this Sacrament, so that it is not 
mere bread and wine, but is, and is called, the 
body and blood of Christ. For it is said: 
Accedat verbum ad elementum, et fit sacra- 
mentum. If the Word be joined to the ele- 
ment, it becomes a Sacrament. This saying of 
St. Augustine is so properly and. so well put 
that he has scarcely said anything better. The 
Word must make a Sacrament of the element, 
else it remains a mere element. Now, it is 
not the word or ordinance of a prince or 
emperor, but of the sublime Majesty, at whose 
feet all creatures should fall, and affirm it is 
as He says, and accept it with all reverence, 
fear, and humility. 

With this Word you can strengthen your 
conscience and say: If a hundred thousand 
devils, together with all fanatics, should rush 
forward, crying, How can bread and wine be 
the body and. blood of Christ? ete, I know 
that all spirits and scholars together are not 
as wise as is the Divine Majesty in His little 
finger. Now here stands the Word of Christ: 
Take, eat; this is My body; Drink ye all of 
it; this is the new testament in My blood, ete. 
Here we abide, and would like to see those 
who will constitute themselves His masters, 
and make it different from what He has 
spoken. It is true, indeed, that if you take 
away the Word or regard it without the 
words, you have nothing but mere bread and 
wine. But if the words remain with them, 
as they shall and must, then, in virtue of the 


P: A 


M. 501. 509. Catechismus Maior. 


756 


De Sacramento Altaris. 


YW. 505—507. 


panem ae vinum nihil tibi mansurum reliqui; sed verbis una. cum vino et pane manentibus, 
sieut debet et oportet, tum constat illa veraciter esse Christi corpus et sanguinem. Sicut enim 
os Christi dieit ae loquitur, ita quoque est, ut qui neque mentiri novit neque fallere. 


Daher iff nun leicht zu antworten auf allerlei 
Tragen, damit man fid) jekt befümmert, als diefe 
ift: ob auch ein bbjer Priefter fünnte das Safra- 
ment handeln und geben, und was mehr deSglei- 
chen ijt. Denn da fchliegen wir und jagen: Ob- 
gleich ein Bube das Saframent nimmt oder gibt, 
jo nimmt er daS rechte Saframent, das ift, Chriz 
ftus’ Leib und Blut, ebenjotwohl, al3 der es aufs 
allerwirdigite handelt. Denn es ijt nicht gegriin- 


det auf Menfchenheiligkeit, fondern auf Gottes | 


Wort; und wie fein Heiliger auf Erden, ja fein 
Engel im Himmel da3 Brot und Wein zu Chris 
ftus Leib und Blut machen fann, aljo fann’s auch 
niemand ändern noch wandeln, ob e$ gleich mif 
braucht wird. Denn um der Perfon oder Une: 
glaubens willen wird das Wort nicht faljch, da- 
Durd) e$ ein Gaframent [ge]worden und einge- 
jebt ijt. Denn er jpricht nidjt: Wenn ihr glaubt 
oder würdig jeid, jo habt ihr meinen Leib und 
Blut, jonbern: „Nehmet, effet und trinfet; das ijt 
mein Leib und Blut“; item: „Solches tut" (ndm- 
lich das ich jeBt tue, einjete, euch gebe und nehmen 
heiße). Das ijt jo viel gejagt: Gott gebe, du 
feteft unwürdig oder würdig, fo haft bu hier feinen 
Leib und Blut aus Kraft diefer Worte, fo zu dem 
Brot und Wein fommen. Solches merfe und be- 
halte nur wohl; denn auf den Worten fteht alle 
unjer Grund, Schuß und Wehr wider alle Syr 
timer und Berführung, fo je [ge]fommen find 
oder noch fommen mögen. 


15] Ex his iam haud difficulter respondere 
possumus ad omnis generis quaestiones, qui- 
bus iam passim multi solicitantur, quarum 
una haee est: num profligatae quoque vitae 
sacerdos sacramentum ministrare aut tractare 
16] possit, et eiusmodi. Siquidem hie nos 
ita concludimus, dicentes: Quamquam nebulo 
perditissimus sacramentum aliis ministret aut 
ipse sumat, tamen nihilominus sacramentum 
illum sumere, hoc est, Christi corpus et san- 
guinem, non secus atque is, qui omnium reve- 
rendissime et dignissime sumpserit aut traeta- - 
verit. Neque enim humana sanctimonia, sed 
Verbo Dei nititur illud. Et quemadmodum 
nullus sanetorum in terris, adde: etiam nul- 
lus angelorum in coelis, panem et vinum in 
Christi corpus et sanguinem vertere [R.555 
potest, ita quoque nemo aliter facere aut im- 
mutare potest, etsi hoc sacramento indignis- 
17] sime abutatur. Nam propter personae 
indignitatem aut incredulitatem Verbum non 
fit falsum aut irritum, per quod sacramentum 
factum et institutum est. Neque enim dicit: 
Quando credideritis aut digni fueritis, tum 
corpus et sanguinem meum habebitis; sed: 
Accipite, edite, bibite; hoc est corpus meum 
et sanguis meus, et iterum: Hoc facite, nimi- 
rum quod ego iam facio, instituo, vobis eden- 
18] dum et bibendum porrigo. Hoc perinde 
valet, ac si dixisset: Sive dignus sive in- 
dignus fueris, hic corpus et sanguinem meum 


19] habes horum verborum virtute, quae pani ac vino adiecta sunt. Hoc animo reconditum fae 
diligenter conserves. In his enim verbis omne nostrum praesidium, tutela et propugnatio ad- 
versus omnes iliorum errores et seductiones, quaecunque vel exortae sunt unquam, vel deinceps 


adhue exoriri possunt, sita sunt. 


Wo haben tir fürzlich das erjte Stiid, fo das 
Wejen Diejes Saframents belangt. Nun fiehe 
weiter auf die Kraft und Nut, darum endlich 
[ihließlich, im Grunde] das Saframent eingefekt 
ift, welches auch das Nötigfte darin ijf, bab man 
wiffe, was mir da juchen und holen follen. Das 
ijt nun Far und leicht eben aus den gedachten 
Worten: „Das ijt mein Leib und Blut, für end) 
gegeben und vergofien zur Vergebung der GCiin- 
den.“ Das ijt Türzlich jo viel gejagt: Darum 
gehen wir zum Saframent, dak wir da empfangen 
foldhen Schak, burd) und in bem wir Vergebung 
der Sünden überfommen. Warum das? Darum, 
daß die Worte daftehen und uns folches geben; 
Denn darum heißt er mich effen und trinfen, daß 
eS mein fet und mir niige, al8 ein gewiß Pfand 
und Zeichen, ja eben dasfelbe Gut, fo für mid) 
gejebt tit wider meine Sünde, Tod und alles 
Unglüd. 


Darum heißt es wohl eine Speife der Seele, 
die den neuen Menjchen nährt und jtürft. Denn 
dureh bie Taufe werden wir erftlid) neugeboren, 
aber daneben (tie gefagt ift) bleibt gleichwoh! die 
alte Haut im Fleifch und Blut am Menfchen; da 
it jo viel Hindernis und WUnfedhtung vom Teufel 
und der Welt, dak wir oft müde und matt wer: 
ben und zuweilen aud) ftraudeln. 


. stant et haee dant nobis. 


20] Ita habemus breviter primam partem, 
de substantia nempe sacramenti. Nune porro 
videamus et virtutem ac utilitatem eius, euius 
gratia potissimum sacramentum hoe institu- 
tum est, quodque omnium maxime in eo est 
necessarium, ut sciamus, quid hie nobis quae- 
21] rendum indeque auferendum sit. Sed et 
hoe valde perspicuum est et cognitu facile ex 
lisdem supra memoratis verbis: Hoc est cor- 
pus meum et sanguis meus, quod PRO VOBIS 
datur et effunditur in remissionem. peccato- 
22] rum. Horum verborum breviter hic est 
sensus: Ideo ad sacramentum accedimus, ut 
eiusmodi thesaurum ibi accipiamus, per quem 
et in quo peccatorum remissionem consequa- 
mur. Quare hoc? Ideo quod verba illie ex- 
Siquidem propterea 
a Christo iubeor edere et bibere, ut meum 
sit mihique utilitatem afferat, veluti certum 
pignus et arrabo, imo potius res ipsa, quam 
pro peccatis meis morte et omnibus malis ille 
opposuit et oppignoravit. 

23] Inde iure optimo cibus animae dicitur, 
novum hominem alens atque fortificans. Per 
baptismum enim initio regeneramur, [R.556 
verum nihilominus antiqua et vitiosa cutis 
carnis et sanguinis adhaeret homini. Iam hie 
multa sunt impedimenta et impugnationes, 
quibus eum a mundo tum a diabolo acerrime 
infestamur, ita ut non raro defessi viribus 
deficiamus, ae nonnunquam etiam in peccato- 
rum sordes prolabamur. 


u Ze u - 


3 
: 
d 
r 


The Large Catechism. The Sacrament of the Altar. 


same, it is truly the body and blood of Christ. 
For as the lips of Christ say and speak, so 
it is, as He can never lie or deceive. 


Hence it is easy to reply to all manner of 
questions about which men are troubled at 
the present time, such as this one: Whether 
even a wicked priest can minister at, and 
dispense, the Sacrament, and whatever other 
questions like this there may be. For here we 
conclude and say: Even though a knave takes 
or distributes the Sacrament, he receives the 
true Sacrament, that is, the true body and 
blood of Christ, just as truly as he who [re- 
ceives or] administers it in the most worthy 
manner. For it is not founded upon the holi- 
ness of men, but upon the Word of God. And 
as no saint upon earth, yea, no angel in 
heaven, can make bread and wine to be the 
body and blood of Christ, so also can no one 
change or alter it, even though it be misused. 
For the Word by which it became a Sacrament 
and was instituted does not become false be- 
cause of the person or his unbelief. For He 
does not say: If you believe or are worthy, 
you receive My body and blood, but: Take, 
eat and drink; this is My body amd blood. 
Likewise: Do this (namely, what I now do, 
institute, give, and bid you take). That is 
as much as to say, No matter whether you äre 
worthy or unworthy, you have here His body 
and blood by virtue of these words which are 
added to the bread and wine. Only note and 
remember this well; for upon these words 
rest all our foundation, protection, and de- 
fense against all errors and deception that 
have ever come or may yet come. 


Thus we have briefly the first point which 
relates to the essence of this Sacrament. Now 
examine further the effieacy and benefits on 
aecount of which really the Sacrament was 
instituted; which is also its most necessary 
part, that we may know what we should seek 
and obtain there. Now this is plain and clear 
from the words just mentioned: This is My 
body and blood, given and shed FOR YOU, for 
the remission of sins. Briefly that is as much 
as to say: For this reason we go to the Sacra- 
ment because there we receive such a treasure 
by and in which we obtain forgiveness of sins. 
Why so? Because the words stand here and 
give us this; for on this account He bids me 
eat and drink, that it may be my own and 
may benefit me, as a sure pledge and token, 
yea, the very same treasure that is appointed 
for me against my sins, death, and every 
calamity. 

On this account it is indeed called a food 
of souls, which nourishes and strengthens the 
new man. For by Baptism we are first born 
anew; but (as we said. before) there still 
remains, besides, the old vicious nature of 
flesh and blood in man,.and there are so many 
hindrances and temptations of the devil and 
of the world that we often become weary and 
faint, and sometimes also stumble. - 


757 


M. 502. 503. Catechismus Maior. 


758 


Darum ift e3 gegeben zur täglichen Weide und 
Fütterung, daß fid) der Glaube erhole und ftarfe, 
bap er in folhem Kampf nicht zurüdfalle, jonbern 
unmerbar je ftärfer und ftärfer werde. Denn das 
neue Leben foll aljo getan fein, daß e8 ftet$ zu= 
nehme und fortfahre; e8 muß aber dagegen viel 
leiden. Denn jo ein zorniger Feind ift der Teu- 
fel; two er fieht, daß man fid) wider ihn leat und 
ben alten Mtenjchen angreift, und er uns nicht mit 
Macht überpoltern fann, da fchleicht und ftreicht 
er auf allen Seiten umber, berjud)t alle Künite 
und läßt nicht ab, bis er uns zulekt müde macht, 
Dak man entweder den Glauben läßt fallen oder 
Hände und Füße gehen und wird unlujtig oder 
ungeduldig. Dazu ijt nun der Troft gegeben, 
wenn das Herz jolches fühlt, dak [es] ihm will zu 
fchwer werden, daß e$ hier neue Kraft und Qab- 
fal Hole. 


De Sacramento Altaris. 


36. 507. 508. 


24] Ideo hoc sacramentum tamquam pro 
quotidiano alimento nobis datum est, ut huius 
esu fides iterum vires suas reparet atque re- 
cuperet, ne in tali certamine aut tergiverse- 
tur aut suceumbat denique, sed subinde magis 
25] atque magis fiat robustior. Etenim nova 
vita sic instituenda est, ut assidue crescat et 
porro pergendo incrementa accipiat. Verum 
26] huie contra multae passiones exhauri- 
endae sunt. Tanta enim aestuat iracundia 
inimieus noster diabolus, simul atque con- 
spexerit nos adversus se niti et hominem 
veterem iniecto freno coerceri, ut ille nos vi 
nequeat opprimere, tum ab omni parte positis 
insidiis occulte irrepens nos adoritur, omnes 
suos nervos intendens, omnes suas artes ex- 
periens, nihil non fallaciarum conans, nec 
prius absistit, quam nos denique extrema las- 
situdine defessos fecerit, ut aut abiecta (quod 


aiunt) hasta fidem deseramus, aut omni desperata repugnandi fiducia taediosi aut impatientes 
27] fiamus. Adhoc iam datum est solatium, et haec praesentaria animi levatio, adornata, ut, 
cum cor senserit se nimia impugnatione premi, hie vires et refocillationem quaerat et auferat. 


Hier verdrehen fid) aber unjere ffugen Geifter 
mit ihrer großen &unjt und Klugheit, die fchreien 
und poltern: Wie fann Brot und Wein die Sünde 
vergeben oder ben Glauben jtärfen? jo fie bod) 
hören und mijjen, daß mir folches nicht von Brot 
und Wein jagen, als an ihm felbit Brot Brot ijt, 
fondern von jolhem Brot und Wein, das Chri- 
ftus" Leib und Blut ijt und die Worte bei fi) hat. 
Dasfelbige, jagen wir, iit je ber Schaf und fein 
anderer, dadurch folhe Vergebung erworben ijt. 
Nun wird e3 uns ja nicht anders denn in den 
Worten: „Zür eud) gegeben und vergofjen“ ge- 
bracht und zugeeignet; denn darin haft du beides, 
Dak e8 Chrijtus’ Leib und Blut ijt, und daß e8 
dein iff als ein Schaf und Gejdenf. Nun fann je 
Chriftus’ Leib nicht ein unfruchtbar, vergeblich 
Ding fein, das nichts jchaffe nod) nüße. Doch wie 
groß [auch immer] der Schaf für fid) felbft tjt, fo 
muß er in das Wort gefakt und uns gereicht twer- 
den; font würden mir’s nicht fünnen wiffen nod 


fuchen. 


Darum ift’S auch nichts geredet, daß fie jagen, 
Chriftus’ Leib und Blut ijf nicht im Abendmahl 
für uns gegeben noc vergoffen, darum finnte 
man im Saframent nicht Vergebung der Sün- 
ben haben. Denn obgleid) das Werf am Kreuz 
gefchehen und bie Vergebung der Sünden ertwor- 
ben ijt, fo fann fie doch nicht anders denn durchs 
Wort zu un? fommen. Denn was müßten wir 
fonft davon, daß folches gefchehen wäre oder uns 
gefchenkt fein follte, wenn man’s nidjt durch bie 
Predigt oder miindlid) Wort vortrüge? Woher 
wiffen fie e8, oder wie fünnen fie bie Vergebung 
ergreifen und zu fich bringen, two fie fid) nicht hal- 
ten und glauben an die Schrift und das Evan: 
gelium? Nun ijt je ba8 ganze Evangelium und 
Artikel des Glaubens: „Sch glaube eine heilige 
hriftliche Kirche, Vergebung der Sünden“ um. 
durch das Wort in dies Saframent geftedt und 
uns vorgelegt. Warum follten wir denn [olden 
Schat aus dem Saframent laffen reißen, fo fie 
doch befennen mitffen, daß [e8] eben die Worte 


28] Atqui hoc loco iterum nasuti spiritus 
nostri mirifica eruditione et sapientia sua 
sese contorquent, tumultuantes et vociferan- 
tes: Qui vero, inquiunt, panis et vinum pec- 
cata possunt remittere aut fidem corroborare? 
cum tamen sciant et audiant, nos talia de vino 
et pane nunquam adhuc docuisse, velut [R.557 
panis per se panis est; verum de tali pane et 
vino, quae Christi corpus et sanguis sunt et 
verba secum coniuncta habent. Hic, inquam, 
panis thesaurus ille est, quem iactamus, hie 
certe est nec alius, per quem eiusmodi pecca- 
torum condonationem Christus nobis meritus 
29] est. Iam ille non aliter quam per verba: 
Pro vobis traditur et effunditur nobis offertur 
et donatur. Nam in his utrumque habes, et 
quod Christi corpus sit, et quod tuum sit tam- 
quam thesaurus et donum concessum gratuito. 
30] Quin etiam illud pro certo constat Christi 
corpus et sanguinem nequaquam rem otiosam 
et infrugiferam esse posse, quae nihil fructus 
aut utilitatis afferat. Verumtamen quamlibet 
magnus per se thesaurus existat, Verbo eum 
includi ae in eo nobis offerri necesse est; alio- 
qui eundem neque scire neque quaerere pos- 
semus. i 
. S1] Quare nihil etiam illud est planeque 
frivolum commentum, quod garriunt, Christi 
corpus et sanguinem non esse in coena pro 
nobis traditum et effusum, ob id in sacramento 
peccatorum remissionem nos habere non posse. 
Nam tametsi opus ipsum in eruce peractum 
est, et peccatorum ibi parta condonatio, neque 


tamen alia ratione quam per Verbum ad nos 


pervenire aut perferri potest. Quid enim hae 
de re nos comperti haberemus, haec facta esse 
aut nobis condonata, nisi haec praedicatione 
aut vocali verbo nobis annuntiarentur? Unde 
vero illi hoe habent exploratum aut cognitum, 
aut quomodo remissionem peccatorum possunt 
apprehendere, nisi Scripturae et evangelio cre- 
32] diderint et innixi fuerint? Iam totum 
evangelium et fidei articulus: Credo eccle- 
siam sanctam catholicam, remissionem. pecca- 
torum ete. virtute Verbi in hoc sacramentum 
conclusus est et nobis propositus. Quamobrem 
ergo talem thesaurum ex hoe sacramento vio- 


The Large Catechism. The Sacrament of the Altar. 759 


Therefore it is given for a daily pasture 
and sustenance, that faith may refresh and 
strengthen itself so as not to fall back in 
such a battle, but become ever stronger and 
stronger. For the new life must be so regu- 
lated that it continually increase and pro- 
gress; but it must suffer much opposition. 
For the devil is such a furious enemy that 
when he sees that we oppose him and attack 
the old man, and that he cannot topple us over 
by force, he prowls and moves about on all 
sides, tries all devices, and does not desist, 
until he finally wearies us, so that we either 
renounce our faith or yield hands and feet 
and become listless or impatient. Now to this 
end the consolation is here given when the 
heart feels that the burden is becoming too 
heavy, that it may here obtain new power 
and refreshment. 


But here our wise spirits contort themselves 
with their great art and wisdom, erying out 
and bawling: How can bread and wine for- 
give sins or strengthen faith? Although they 
hear and know that we do not say this of 
bread and wine, because in itself bread is 
bread, but of such bread and wine as is the 
body and blood of Christ, and has the words 
attached to it. That, we say, is verily the 
treasure, and nothing else, through which such 
forgiveness is obtained. Now the only way 
in which it is conveyed and appropriated to 
us is in the words (Given and shed for you). 
For herein you have both truths, that it is 
the body and blood of Christ, and that it is 
yours as a treasure and gift. Now the body 
of Christ can never be an unfruitful, vain 
thing, that effects or profits nothing. Yet, 
however great is the treasure in itself, it must 
be comprehended in the Word and adminis- 
tered to us, else we should never be able to 
know or seek it. 


Therefore also it is vain talk when they 
say that the body and blood of Christ are 
not given and shed for us in the Lord’s Sup- 
per, hence we could not have forgiveness of 
sins in the Sacrament. For although the 
work is accomplished and the forgiveness 
of sins acquired on the cross, yet it cannot 
come to us in any other way than through the 
Word. For what would we otherwise know 
about it, that such a thing was accomplished 
or was to be given us if it were not presented 
by preaching or the oral Word? Whence do 
they know of it, or how can they apprehend 
and appropriate to themselves the forgive- 
ness, except they lay hold of and believe the 
Scriptures and the Gospel? But now the en- 
tire Gospel and the article of the Creed: J be- 
lieve a holy Christian Church, the forgiveness 
of sin, etc., are by the Word embodied in this 
Sacrament and presented to us. Why, then, 


| 
| 
| 


EEE egeo 
x 


*- 


M. 503—505. Catechismus Maior. 


160 


find, bie wir allenthalden im Gbangelio hören, 
und ja jo wenig jagen fonnen, diefe Worte im 
Saframent find fein niig, jowenig fie Dürfen 
fprechen, daß das ganze Evangelium oder Wort 
Gottes außer dem Saframent fein niige fet? 


Alfo haben wir nun das ganze GCaframent, 
beide was e8 an ihm felbjt iit, und was e$. bringt 
und nüßt. Nun muß man auch jehen, wer Die 
Perjon fei, bie jolhe Kraft und Musk empfange. 
Das ijt aufs fiirzefte, wie Droben bon der Taufe 
und font oft gejagt ijt: wer da folches glaubt, 
der bat, wie die Worte lauten und tas fie 
bringen. Denn fie find nicht Stein nod) Holz ge: 
fagt oder verfündigt, fondern denen, bie fie hören, 
zu welchen er jpridjt: „Nehmet und effet” ujm. 
Und weil er Vergebung der Sünden anbeut [an= 
bietet] und verheißt, fann e8 nicht anders denn 
dur) den Glauben empfangen werden. Solchen 
Glauben fordert er jefbft in dem Wort, als er 
fpriht: „Zur euch gegeben und für euch ber- 
goffen”; al8 follte er jagen: Darum gebe idj'8 
und heiße euch effen und trinfen, daß ihr eud’3 
follt annehmen und genießen [daß ihr eud um 
baSjefbe befümmern und e$ genießen jollt]. Wer 
nun ihm [fid] folches lapt gefagt fein und glaubt, 
daß [e$] twahr fet, ber hat e$; twer aber nicht 
glaubt, der hat nichts, als ber'8 ibm [fid] füpt 
umjonjt vortragen und nicht will folches heil- 
[amen Gutes genießen. Der Schaf ijt wohl auf: 
getan und jedermann bor die Tür, ja auf den 
Tifch gelegt; e8 gehört aber dazu, daß du bid) auch 
feiner annehmeft unb gewißlich dafürhalteit, wie 
Dir bie Worte geben. 


Das ijt nun die ganze chriftliche Bereitung, dies 
Saframent würdig 3u empfangen. Denn weil 
folcher Schaf gar in den Worten vorgelegt wird, 
fann man’s nicht anders ergreifen und 3u fid) neb- 
men denn mit dem Herzen. Denn mit der Fauit 
wird man fold) Gejdjenf und ewigen Schaf nicht 
fajjen. Faften und Beten ujm. mag wohl eine 
Außerliche Bereitung und Kinderübung fein, dap 
jid der Leib züchtig [anjtánbig] und ehrerbietig 
gegen den Leib und Blut Chrijti halt und ge- 
bürbet; aber daS darin und damit gegeben wird, 
fann nicht der Leib faffen mod) zu fid) bringen. 
Der Glaube aber tut’s des Herzens, jo ba folden 
Schak erfennt und fein begehrt. Das fei genug, 
foviel zum gemeinen Unterricht not iff bon diefem 
Saframent; denn was weiter davon zu jagen ijt, 
gehört auf eine andere Zeit. à 


Am Ende [zulegt], weil wir nun den rechten 
Verjtand und die Lehre bon dem Saframent 
haben, tft wohl not [jehr nötig] aud) eine Ver: 
mahnung und Reizung, daß man nicht laffe fol- 
chen großen Schaß, jo man täglich unter den Gbri- 
ften handelt und austeilt, umjonjt voritbergehen, 
das ijt, bap, bie Chriften wollen fein, fi) dazu 
4difen, das Hochwürdige Caframent oft zu emp: 
fangen. Denn wir fehen, bab man fid) eben laß 
und faul dazu ftellt, und ein großer Haufe ijt 
derer, bie Das Evangelium hören, welche, weil des 
Papfts Tand ijt ab[ge]fommen, dak wir gefreit 
[befreit] find von feinem Zwang und Gebot, gehen 


De Sacramento Altaris. 


YW. 508. 509. 


lenter atque indigne evelli ac diripi patere- 
mur, cum, velint nolint, fateri cogantur eadem 
haee esse verba, quae passim in evangelio 
repetita audimus, et tam non affirmare [R. 558 
audeant, haee verba in sacramento nullius 
usus esse, quam affirmare non audent totum 
evangelium aut Verbum Dei extra sacramen- 
tum nullius pretii esse aut usus? ; 

33] Iam ergo totum sacramentum habemus, 
cum quid in se sit, tum quid afferat et prosit 
utentibus. Nune et videndum est, quaenam 
sit persona ea, quae eam percipit vim et utili- 
tatem. Haee est, ut breviter dicam, veluti 
supra de baptismo ét alias non raro diximus: 
quieunque ea crediderit, quae verba loquuntur 
et afferunt. Neque enim saxis aut truncis 
dicta aut annuntiata sunt, sed audientibus, ad 
quos ita inquit: Accipite et manducate etc. 
34] Et quia peccatorum condonationem offert 
benigneque pollicetur, non possunt haec aliter 
atque per fidem percipi. Eam fidem ipse iis 
verbis exigit, inquiens: Pro vobis traditur, 
pro vobis effunditur. Quasi diceret: Ideo 
vobis eorpus et sanguinem meum offero et 
edere ac bibere iubeo, ut vobis tamquam rem 
propriam vindicetis illisque ita fruamini. Iam 
35] quicunque haec sibi dicta statuit, credit- 
que ita se habere, ille certo consecutus est. 
Ceterum hisce verbis diffidens nihil habet, ut- 
pote qui nequiquam haee sibi offerri patitur, 
neque tam salutari bono frui cupit. Thesau- 
rus equidem apertus est atque omnibus obvius 
et expositus, atque adeo ad fores usque ad- 
ductus, imo potius mensae ad vescendum im- 
positus; at requiritur porro, ut hune tibi 
peculiariter vindices, huie manum extensam 
admoveas constanter credens, quemadmodum 
ipsa verba te docent. 

36] Haec iam tota Christiana praeparatio 
est hoe sacramentum digne percipiendi. Cum 
enim hie thesaurus in verbis prorsus nobis 
proponatur, non aliter quam corde apprehendi 
potest. Manibus enim eiusmodi donum adeo- 
que perennis thesaurus non est apprehensibilis. 
37] Ieiunium et oratio etc. externae [R.559 
quidem praeparationis locum habere et puerile 
exercitium esse potest, ut corpus modeste et 
reverenter erga corpus et sanguinem Christi 
se gerat; verum quod in hoc et per hoe nobis 
donatur, corpus nullo modo potest assequi aut 
apprehendere, sed fides cordis hoc facit, eius- 
modi thesaurum cognoscentis et cupientis. Et 
38] haec quidem, quantum ad communem 
huius sacramenti institutionem attinet, dicta 
sufficiant. Quae enim ea de re latius disse- 


. renda sunt, aliud ac peculiare tempus re- 


quirunt. 

39] Ultimo, quoniam de huius sacramenti 
recto intellectu. et vera doctrina certi sumus, 
admonitione etiam et. cohortatione peropus 
est, ne talem ae tantum thesaurum, qui quo- 
tidie inter Christianos administratur et dis- 
tribuitur, negligamus, hoc est, ut ii, qui 
Christo nomen dederunt, se praeparent ad 
huius venerabilis sacramenti communionem 
40] saepe frequentandam. Videmus enini non 
obscure, quam pigros et segnes ad id nos prae- 
beamus. Est paene magna pars eorum, qui 
audiunt evangelium, qui, posteaquam papae 
commenta sunt sublata, nosque a mandato et 


The Large Catechism. The Sacrament of the Altar. 


should we allow this treasure to be torn from 
the Sacrament when they must confess that 
these are the very words which we hear every- 
where in the. Gospel, and they cannot say 
that these words in the Sacrament are of no 
use, as little as they dare say that the entire 
Gospel or Word of God, apart from the Sacra- 
ment, is of no use? 


Thus we have the entire Sacrament, both as 
to what it is in itself and as to what it brings 
and profits. Now we must also see who is the 
person that receives this power and benefit. 
That is answered briefly, as we said above of 
Baptism and often elsewhere: Whoever be- 
lieves it has what the words declare and bring. 
For they are not spoken or proclaimed to 
stone and wood, but to those who hear them, 
to whom He says: Take and eat, etc. And 
because He offers and promises forgiveness of 
sin, it cannot be received otherwise than by 
faith. This faith He Himself demands in the 
Word when He says: Given and shed for you. 
As if He said: For this reason I give it, and 
bid you eat and drink, that you may claim 
it as yours and enjoy it. Whoever now ac- 
cepts these words, and believes that what they 
declare is true, has it. But whoever does not 
believe it has nothing, as he allows it to be 
offered to him in vain, and refuses to enjoy 
such a saving good. The treasure, indeed, is 
opened and placed at every one’s door, yea, 
upon his table, but it is necessary that you 
also claim it, and confidently view it as the 
words suggest to you. 


This, now, is the entire Christian prepara- 
tion for receiving this Sacrament worthily. 
For since this treasure is entirely presented 
in the words, it cannot be apprehended and 
appropriated in any other way than with the 
heart. For such a gift and eternal treasure 
cannot be seized with the fist. Fasting ang 
prayer, etc., may indeed be an external prepa- 
ration and discipline for children, that the 
body may keep and bear itself modestly and 
reverently towards the. body and blood of 
Christ; yet what is given in and with it the 
body cannot seize and appropriate. But this 
is done by the faith of the heart, which dis- 
cerns this treasure and desires it. This may 
suffice for what is necessary as a general 
instruction respecting this Sacrament; for 
what is further to be said of it belongs to 
another time. 

In conclusion, since we have now the true 
understanding and doctrine of the Sacrament, 
there is indeed need of some admonition and 
exhortation, that men may not let so great 
a treasure which is daily administered and 
distributed among Christians pass by un- 
heeded, that is, that those who would be Chris- 
tians make ready to receive this venerable 
Sacrament often, For we see that men seem 
weary and lazy with respect to it; and there 
is a great multitude of such as hear the 
Gospel, and, because the nonsense of the 
Pope has been abolished, and we are freed 


9n. 505. 506. Catechismus Maior. 


762 


fie wohl dahin ein Sahr zwei oder drei und länger 
ohne Saframent, alS feien fie fo ftarfe Chrijten, 
die fein nicht [be]diirfen, und laffen fid) etliche 
hindern und dabvon{dhreden, Daß wir gelehrt haben, 
e8 jolle niemand dazu gehen, ohne bie Hunger und 
Durft fühlen, fo fie treibt. Etliche wenden bor, 
eS fet frei und nicht bonnbten, und fet genug, dak 
fie fonft glauben, und fommen aljo daS mehrere 
Teil dahin, bab fie gar roh werden und zuleßt 
beide das Saframent und Gottes Wort verachten. 


Nun ij?8 wahr, was wir gejagt haben, man 
folle beileibe niemand treiben noch 3zwingen, auf 
daß man nicht wieder eine neue Seelenmörderei 
anrichte; aber das joll man dennoch wiffen, dab 
[olde Zeute für feine Chriften zu halten find, die 
fi fo lange Seit des Saframents äußern [ent- 
halten] und entziehen. Denn Chriftus hat e$ 
nicht darum eingejebt, Dak man’s für ein Schau: 
{piel handle [bab man es als ein Schauspiel auf: 
führe], jondern feinen Chriften geboten, dak fie 
e8 ejjen und trinken und fein darüber gedenfen. 


Und zwar welche rechte Chrijten find und das 
Saframent teuer und wert halten, follen fid) wohl 
felbft treiben und hHinzudringen. Doc dap bie 
Einfältigen und Schwachen, die da auch gerne 
Chriften waren, defto mehr gereizt werden, Die 
lirjadje und Not zu bedenfen, jo fie treiben jollen, 
wollen wir ein wenig davon reden. Denn wie es 
in andern Sachen, fo den Glauben, Liebe und Ge- 
duld betrifft, iff nicht genug allein lehren und 
unterrichten, fondern auch täglich vermahnen, alfo 
ijt e$ auch hier not, mit Predigen an[zu]halten, 
dag man nicht laß nod) berbrojjen werde, weil wir 
willen und fühlen, wie der Teufel fid) immer 
wider folches und alles chriftliche Wefen fperrt 
und, foviel er fann, dDabonheget und -treibt. 


Und zum erften haben wir den hellen Gert 
in den Worten Chrifti: „Das tut zu meinem 
Gedächtnis." Das find Worte, bie uns DeiBen 
und befehlen, dadurch denen, fo Chriften wollen 
fein, aufgelegt iit, daS Saframent zu genießen. 
Darum, wer Chriftus’ Jünger will fein, mit 
denen er hier redet, der Dente und halte fid) au 
dazu, nicht aus Zwang alS bon Menfchen ge- 
drungen, fondern dem Herrn Chrijto zu Gehor: 
fam und Gefallen. Sprichit bu aber: Steht bod) 
dabei: ,fooft ihr’s tut"; da zwingt er je niemand, 
fondern fápt'5 in freier Willfür. Antwort: Bit 
wahr; e8 fteht aber nicht [ba], Daß man’s nimmer: 
mehr tun folle; ja, weil er eben bie Worte jpricht: 
„jo oft, als ihr’3 tut", ijt bennod) mit eingebun- 
Den [eingefchärft], daß man’s oft tun foll, unb ijt 
darum Dingugejebt, daß er will das Saframent 
frei haben, ungebunden an jonderliche Beit, mie 
der Yuden Ofterlamm, welches fie alle Jahre nur 
einmal und eben auf den vierzehnten Tag des 
ersten vollen Monds des Abends mußten effen und 
feinen Tag überfchreiten. Als er damit jagen 
wollte: ch fee euch ein Ofterfeft oder Whend- 
mahl, das ihr nicht eben biejen Abend des Jahres 
einmal, fondern oft follt genießen, wann und mo 


De Sacramento Altaris. 


YW. 509. 510. 


coactione eius liberati sumus, duos, tres plu- 
resve annos sine hoc sacramento exigunt, quasi 
tam firmi sint Christiani, qui eo plane non 
41] opus habeant. Et impediri ac absterreri 
inde nonnulli hoe nomine sese patiuntur, quod 
docuimus non accedere debere ad hoe sacra- 
mentum, nisi quos fames ac sitis eius urgeat 
atque compellat. Sunt rursum, qui causan- 
tur liberum esse neque necessarium, ac satis 
superque esse, ut credant se manducasse; 
quorum maior pars eo denique pervenit, ut 
omnibus devotionis affectibus exutis plane 
brutescere incipiant, ac demum cum sacramen- 
tum tum Verbum Dei extreme contemnant. 

42] Equidem quod initio docuimus, verum 
esse non negamus, neminem scilicet ad [R.560 
hanc coenam ullo modo adigendum aut impel- 
lendum esse, ne de integro novam animarum 
carnificinam constituamus. Hoc tamen in- 
terim sciendum est tales pro Christianis non 
esse reputandos, qui tanto tempore a sacra- 
mento semet alienos faciunt et subtrahunt. 
Illud enim Christus non in hoe instituit, ut 
circumferatur pro spectaculo, sed suis Chri- 
stianis praecepit, ut edant ac bibant, suique 
per hoe sint memores. 

43] Et profecto qui veri Christiani sunt ac 
yvnoıcı Christi discipuli, quibus sacramentum 
est in aliqua existimatione ac pretio, illi semet 
sua sponte ultro impellent. Verum enim vero 
ut simplices etiam et infirmi, quibus aliqua 
voluntas est esse Christianis, hoc vehementius 
incitentur ad causam et necessitatem -repu- 
tandam, qua ad sacramentum impelli debeant, 
ea de re pauea quaedam verba faciemus. Nam 
44] quemadmodum in aliis negotiis ad fidem, 
caritatem, animi tolerantiam pertinentibus 
non satis est tantum docere et instituere, 
verum etiam quotidie ac sedulo monere popu- 
lum, ita quoque hie requirit. necessitas, ut 
praedieando seduli simus, ne segnes aut tae- 
diosi fiamus, non ignorantes, quanto conatu 
et studio diabolus huie rei ac omni Christiano 
exercitio reluctetur, adeo ut pro virili sua 
humanos animos ab eo fuget et absterreat. 

45] Ae primum quidem clarum textum in 
ipsis Christi verbis habemus: Hoc facite in 
mei commemorationem. Haec sunt verba no- 
bis praecipientia et iubentia, quibus iis, qui 
Christiani censeri volunt, mandatur et prae- 
cipitur, ut utantur sacramento. Quare qui 
Christi discipulus esse cupit, quibuscum hic 
verba facit, huie curae sit, ut haee verba sibi 
cordi sint, non quidem ex coactione, velut im- 
pulso ab hominibus, verum ut Christo Domino 
46] obsequatur et obediat.  Dixeris autem 
fortasse: Tamen haec quoque particula, quo- 
tiescunque feceritis, adiecta est, haee [R.561 
equidem cogit neminem, sed relinquit sacra- 
menti usum in cuiusque arbitratu liberum? 
47] Respondeo: Audio; sed non dixit, ut per- 
petuo nunquam faciamus, quin potius haee 
ipsa verba dicens, quotiescunque feceritis, una 
iniunxit, ut saepe sacramenti communionem 
iteremus. Estque propterea adiectum, quod 
sacramentum velit habere liberum, non certo 
tempori alligatum, velut erat Iudaeorum 
pascha, quod singulis annis semel tantum ac 
nonnisi decimo quarto die primi mensis ve- 
speri manducare nec ullum diem transilire 


The Large Catechism. The Sacrament of the Altar. 763 


from his laws and coercion, go one, two, three 
years, or even longer without the Sacrament, 
as though they were such strong Christians 
that they have no need of it; and some allow 
themselves to be prevented and deterred by 
the pretense that we have taught that no one 
should approach it except those who feel hun- 
ger and thirst, which urge them to it. Some 
pretend that it is a matter of liberty and not 
necessary, and that it is sufficient to believe 
without it; and thus for the most part they 
go so far that they become quite brutish, and 
finally despise both the Sacrament and the 
Word of God. 

Now, it is true, as we have said, that no 
one should by any means be coerced or com- 
pelled, lest we institute a new murdering of 
souls. Nevertheless, it must be known that 
such people as deprive themselves of, and with- 
draw from, the Sacrament so long a time are 
not to be considered Christians. For Christ 
has not instituted it to be treated as a show, 
but has commanded His Christians to eat and 
drink it, and thereby remember Him. 

And, indeed, those who are true Christians 
and esteem the Sacrament precious and holy 
will urge and impel themselves unto it. Yet 
that the simple-minded and the weak who also 
would like to be Christians be the more in- 
cited to consider the cause and need which 
ought to impel them, we will treat somewhat 
of this point. For as in other matters per- 
taining to faith, love, and patience, it is not 
enough to teach and instruct only, but there 
is need also of daily exhortation, so here also 
there is need of continuing to preach that men 
may not become weary and disgusted, since 
we know and feel how the devil always op- 
poses this and every Christian exercise, and 
drives and deters therefrom as much as he can. 

And we have, in the first place, the clear 
text in the very words of Christ: Do this in 
remembrance of Me. These are bidding and 
commanding words by which all who would 
be Christians are enjoined to partake of this 
Sacrament. Therefore, whoever would be a 
disciple of Christ, with whom He here speaks, 
must also consider and observe this, not from 
compulsion, as being forced by men, but in 
obedience to the Lord Jesus Christ, and to 
please Him. However, if you say: But the 
words are added, As oft as ye do it; there He 
compels no one, but leaves it to our free 
choice, answer: That is true, yet it is not 
written that we should never do so. Yea, just 
because He speaks the words, As oft as ye 
do it, it is nevertheless implied that we should 
do it often; and it is added for the reason 
that He wishes to have the Sacrament free, 
not limited to special times, like the Passover 
of the Jews, which they were obliged to eat 
only once a year, and that just upon the 
fourteenth day of the first full moon in the 


M. 506. 507. Catechismus Maior. 


‘764 


ihr molít, nach eines jeglichen Gelegenheit und 
Notdurft, an feinen Ort ober bejtimmte Beit an- 
gebunden; mwiewohl der Rapjt hernacdh folches um- 
[ge]fehrt und wieder ein Dudenfeft daraus ge- 
mad hat. 


De Sacramento Altaris. 


28. 510. 511. 


cogebantur. Quasi velit dicere: Ego vobis 
festivitatem paschalem seu coenam adorno et 
constituo, quam non tantum ad huius diei 
vesperam quotannis celebrabitis, sed ea saepe 
fruemini, quando et quotiescunque libitum 
fuerit, prout cuique integrum erit et neces- 


48] sarium, nulli loco aut tempori alligatum. Quamquam Romanae sedis idolum pontificium 
hane quoque, ut cetera omnia a Christo constituta perverterit, iterumque Iudaicam festivi- 


tatem ex ea reddiderit. 


Alfo fiehft Du, dak nicht alfo Freiheit gelaffen 
ijt, al3 möge man’s verachten. Denn das heike 
id) verachten, wenn man jo lange Beit hingeht und 
fonjt fein Hindernis hat unb doch jein nimmer be- 
gebrt. Willit du jolche Freiheit haben, jo habe 
ebenjomehr [ebenfogut] Freiheit, daß du fein 
Shrift feiejt und nicht glauben noch beten Dürfeit; 
denn das ijt ebenjowohl Chrijtus’ Gebot als jenes. 
AMBillft ou aber ein Chrift fein, jo mußt du je 3u- 
weilen Ddiefem Gebot genugtun und gehorchen; 
denn joíd) Gebot jollte bid) je bewegen, in did) 
felbit zu jchlagen und zu denfen: Siehe, was bin 
ich für ein Chrift? Wäre ich’3, jo würde ich mid) 
je ein wenig jehnen nach dem, das mein HErr be- 
foblen hat zu tun. 


Und zwar, weil wir uns jo fremd dazu ftellen, 
jpürt man wohl, was wir für Chriften in dem 
Bapittum getwefen find, als bie aus lauterem 
Hwang und Furcht menjdjiden Gebots find hin- 
[ge]gangen, ohne Luft und Liebe, und Chriftus’ 
Gebot nie angefehen. Wir aber zwingen nod) 
dringen niemand, darf’3 uns aud) niemand zu 
Dienft unb Gefallen tun. Das foll bid) aber 
reizen und jelbit zwingen, daß er’8 haben will 
und ihm gefallt. Menjchen fol man fid) meder 
zum Glauben noch irgendeinem quten Werf nöti- 
gen laffen. Wir tun nicht mehr, denn dak wir 
fagen und vermahnen, was bu tun follft, nicht 
um unjert=, jondern um Deinetwillen. Er [odt 
und reizt Did); willft Du folches verachten, jo ant- 
porte jelbit dafür [fo verantworte e$ jelbit]. 


Das joll nun das erjte fein, fonberíid) für die 
Kalten und Nachläffigen, daß fie fid) jelbjt be- 
benfen [prüfen] unb erweden. Denn das ift ge- 
wiplich wahr, als ich wohl bei mir felbft erfahren 
habe, und ein jeglicher bei fich finden wird, wenn 


man fid) afjo davon zeucht [zieht], daß man von- 


Tag gu Tage je mehr roh und falt wird und gar 
in [den] Wind fehlägt. Sonft muß man fid) je 
mit dem Herzen und Gewwiffen befragen und ftellen 
als ein Denich, das [der] gerne wollte mit Gott 
recht fteben. De mehr nun folches gejchieht, je 
mehr das Herz erwärmt und entzündet wird, bab 
[e$] nicht gar erfalte. 


Spricht du aber: Wie denn, wenn id) fühle, 
bab id nicht gejchielt bin? Antwort: Das ijt 
meine Anfechtung auch, fonderlich aus dem alten 
Wejen her unter dem Papft, ba man fid) fo ser- 


49] Ex his en perspicuum est omnibus non 
ita relictum esse liberum, quasi contemni 
possit. Ceterum hoc ego voco sacramentum 
contemnere, quando nullo impedimento prae- 
pediti tanto tempore, sacramentum quasi 
fastidientes, non accedimus neque desidera- 
mus. Quodsi hanc libertatem habere conten- 
dis, cur non potius illam quoque tibi arrogas, 
ut tibi prorsus non liceat esse Christiano, : 
neque quidquam orare aut credere? Hoe enim 
perinde Christi praeceptum est atque illud. 
Sin Christianus perhiberi cupis, ut huic prae- 
cepto nonnunquam satisfacias atque obtem- 
50] peres necesse est. Hoc enim mandatum 
permovere utique te debebat, ut in te descen- 
deres et cogitares: Ecce, cuiusmodi ego Chri- 
stianus sum? Quod si essem, haud dubie vel 
modico harum rerum perficiendarum caperer 
desiderio, quas Dominus meus mihi faciendas 
praecepit. 

51] Et profecto quandoquidem ad hane coe- 
nam tam gravate et fastidiose affecti [R.562 
sumus, ita nauseantes illam, satis apparet, 
quales in papatu Christiani fuerimus, ut qui 
tantum coactu et metu humani praecepti ac- 
cesserimus, sine omni animi voluptate et 
amore, praecipientis Christi nullo respectu 
52] habito. Sed enim nos neminem cogimus 
aut violenter impellimus, nee quisquam in no- 
stri gratiam huius coenae conviva esse digne- 
tur. Hoc vero impellere et ultro cogere te 
debebat, quod Christus id requirit et placet id 
ili. Hominibus utique non concedendum est, 
ut ab illis aut ad fidem aut ad ullum opus 
adigamur. Nos non plus facimus, quam ut 
doceamus et moneamus, quid facto opus sit, 
non in nostri, sed in tui gratiam. Ipse pel- 
licit te ac omnibus modis ad se provocat; 


. hune si arroganter contempseris, vide, ut ipse 


pro te respondeas. 

53] Hoc primo quidem loco dietum est fri- 
gidis potissimum et negligentibus Christianis, 
ut vel tandem serio resipiscant, seque accen- 
dant et expergefaciant. Illud enim vero verius 
est, id quod apud me ipse expertus sum, et 
quisque apud se ita esse inveniet, ut tam 
diuturna sui a sacramento alienatione in dies 
singulos etiam atque etiam frigidiores et bar- 
bariores evadamus, ac denique prorsus id fasti- 
54] diamus. Alioqui descendendum est cum 
animo in colloquium, atque ita gerendum, 
quemadmodum par est homini Dei favorem et 
gratiam ex animo cupienti. Jam quo frequen- 
tius hoc factum fuerit, hoc impensius cor cale- 
scit et incenditur, ne prorsus omnibus amoris 
divini flammis exstinctis congelescat. 

55] Dixeris fortasse: Quid autem, si sen- 
sero me non paratum esse? Respondeo: Et 
hoe me quoque impugnat adhue e papatu us- 
que, in quo tanta mentis anxietate quisque se 


The Large Catechism. The Sacrament of the Altar. 


evening, and which they must not vary a day. 
As if He would say by these words: I in- 
stitute a Passover or Supper for you which 
you shall enjoy not only once a year, just 
upon this evening, but often, when and where 
you will, according to every one’s opportunity 
and necessity, bound to no place or appointed 
time; although the Pope afterwards perverted 
it, and again made a Jewish feast of it. 

Thus, you perceive, it is not left free in the 
sense that we may despise it. For that I call 
despising it if one allow so long a time to 
elapse and with nothing to hinder him yet 
never feels a desire for it. If you wish such 
liberty, you may just as well have the liberty 
to be no Christian, and neither have to believe 
nor pray; for the one is just as much the 
command of Christ as the other. But if you 
wish to be a Christian, you must from time 
to time render satisfaction and obedience to 
this commandment. For this commandment 
ought ever to move you to examine yourself 
and to think: See, what sort of a Christian 
I am! If I were one, I would certainly have 
some little longing for that which my Lord 
has commanded [me] to do. 


And, indeed, since we act such strangers to 
it, it is easily seen what sort of Christians we 
were under the Papacy, namely, that we went 
from mere compulsion and fear of human com- 
mandments, without inclination and love, and 
never regarded the commandment of Christ. 
But we neither force nor compel any one; nor 
need any one do it to serve or please us. But 
this should induce and constrain you by itself, 
that He desires it and that it is pleasing to 
Him. You must not suffer men to coerce you 
unto faith or any good work. We are doing 
no more than to say and exhort you as to 
what you ought to do, not for our sake, but 
for your own sake. He invites and allures 
you; if you despise it, you must answer for 
it yourself. 5 

Now, this is to be the first point, especially 
for those who are cold and indifferent, that 
they may reflect upon and rouse themselves. 
For this is certainly true, as I have found in 
my own experience, and as every one will 
find in his own case, that if a person thus 
withdraw from this Sacrament, he will daily 
become more and more callous and cold, and 
will at last disregard it altogether. To avoid 
this, we must, indeed, examine heart and con- 
science, and act like a person who desires to 
be right with God. Now, the more this is 
done, the more will the heart be warmed and 
enkindled, that it may not become entirely 
cold. 

But if you say: How if I feel that I am 
not prepared? Answer: That is also my 
scruple, especially from the old way under the 
Pope, in which a person tortured himself to 


765 


M. 507. 508. Catechismus Maior. 


766 


martert hat, daß man ganz rein ware und Gott 
fein Tadlin [Tädelein, Makel, Fehl] an uns fände, 
davon wir fo fdiidhtern davor [ge]tootben find, 
bap flugs fid) jedermann entfekt und gejagt hat: 
OD meh, du bijt nicht würdig! Denn ba hebt 
Natur und Vernunft an zu rechnen unfere Uns 
wiirdigfeit gegen das große, teure Gut; da findet 
fich’s denn al8 eine finftere Vaterne gegen bie lichte 
Sonne oder Mift gegen Cdelfteine; und weil fie 
Tolches fieht, will fie nicht Dinan und harrt, bis 
fie gejchidt toetbe, fo lange, daß eine Woche bie 
andere und ein halb Sahr das andere bringt. 
Wher wenn du das willft anfehen, wie fromm und 
rein Du jeieft, und danach arbeiten, daß bid) nichts 
beige [im Gewiffen], jo mußt du nimmermehr 
binzufommen. 


Derhalben jolf man hier die Leute unterfcheiden. 
Denn twas freche und wilde find, denen foll man 
jagen, daß fie. Davonbleiben; denn fie find nicht 
gejdjidt, Vergebung ber Sünden zu empfangen, 
al3 bie fie nicht begehren und ungerne wollten 
fromm fein. Die andern aber, fo nicht folche rohe 
und loje Leute find und gerne fromm wären, follen 
fid) nicht Davonfondern, ob fie gleich fonft jchwad 
und gebrechlid) find, wie aud) St. Hilarius gefagt 
hat: „Wenn eine Sünde nicht alfo getan ift, dak 
man jemand billig aus der Gemeinde ftopen und 
für einen Undriften halten Tann, foll man nicht 
bom Saframent bleiben, auf dag man fid) nicht 
des Lebens beraube." Denn jo weit wird niemand 
fommen, daß er nicht viel täglicher Gebrechen im 
Sleijh und Blut behalte. 


Darum jollen fold Leute lernen, bab die höchite 
Kunft ijt, bab man wiffe, dak unfer Saframent 
fteht nicht auf unferer Würdigfeit; denn mir 
laffen uns nicht taufen, al8 bie witrdig und heilig 
find, fommen auch nicht zur Beichte, als feien wir 
rein und ohne Sünde, fondern das Widerfpiel, 
als arme efenbe Menfchen, und eben barum, daß 
wir unwürdig find; e8 wäre denn ein folder, der 
feine Gnade und Wbfolution begehrte, nod) fid) 
Dachte zu beffern. 


Wer aber gerne wollte Gnade und Troft haben, . 


joll fid felbjt treiben und [durch] niemand [fi] 
Dabonjdhrecen laffen unb alfo [predjen: Sch wollte 


wohl gerne würdig fein, aber ich fomme auf feine . 


Würdigfeit, fondern auf dein Wort, bap du c8 
befohlen haft, alS der gerne bein Syünger wäre; 
meine Würdigfeit bleibe, wo fie fann. 8 tjt aber 
jhwer; denn das fiegt uns immer im Wege und 
hindert, daß wir mehr auf uns felbft denn auf 
Chriftus’ Wort und Mund fehen. Denn bie 
Natur wollte gern jo handeln, dak fie gewiß auf 
fi) felbjt möchte fußen unb ftehen; two nicht, fo 
Du nicht Dinan. Das fei genug vom erften 
üd. 


De Saeramento Altaris. 


35. 511—513. 


excarnificavit, ut per omnia puri essemus, ne 
Deus quidquam naevi aut labis in nobis inve- 
niret. Unde tanta trepidatione sumus [R. 563 
exanimati, ut illico quisque attonito animo in 
haec verba proruperit: Heu te miserum! hae 
56] coena omnibus modis indignus es. Nam 
natura et humana ratio hie suae dignitatis 
rationem inire incipit erga ingentis huius et 
pretiosi boni praestantiam, ac tune perinde 
nitet, atque obscura laterna lucido soli col- 
lata aut instar fimi candidis gemmis aut unio- 
nibus comparati. Has suae vitae sordes in- 
tuens recusat accedere et tantisper differt, 
donee bene praeparata fuerit, usque dum dies 
diei, mensis mensi, annus anno successerit. 
57] Ceterum hoc si intueri voles, quam vide- 
lieet tu sis probus et purus, atque in hoc 
conari, ut nihil conscientiam tuam mordeat, 
futurum est, ut vix unquam accedas. 

58] Quare hie homines habita ratione discer- 
nendi sunt. Nam procaci feritate et improbi- 
tate insolescentibus dicendum est, ut a sacra- 
mento abstineant; neque enim ad percipien- 
dam peccatorum remissionem sunt appositi, 


. utpote qui eam non desiderant, nec libenter 


59] probi esse student. Reliqui vero, qui non 
ita ferini sunt et belluini, quique probitatis 
amantes sunt, nullo modo semet ab hae coena 
debent seiungere, tametsi alioqui fragiles sint 
et imbecilles, quemadmodum et dictum est ab 
Hilario: S84 quod peccatum non ita perpetra- 
tum est, cuius gratia aliquis iwre ex ecclesia 
possit exigi ac pro gentili existimari, huic 
nequaquam a sacramento temperandum est, 
60] ne quis se ipse vita privet. Nemo enim 
eo probitatis unquam se venturum speret, ut 
non infinitos defectus in carne et sanguine 
suo retineat. | 
61] Quapropter eiusmodi hominibus discen- 
dum est, summam esse scientiam nosse, no- 
strum sacramentum non dignitatis nostrae 
gratia institutum esse. Non enim ut dignos 
et sanctos nos baptizari permittimus, neque 
hoe nomine peccata nostra confitemur, quasi 
puri et a delictis alieni essemus, sed plane 
contraria quadam ratione, ut miseri [R.564 
ac aerumnosi peccatores, et prorsus propterea, 


quia indigni:sumus, nisi fortasse quispiam 


talis esset, qui nullam gratiam aut absolutio- 
nem desideraret, neque cogitaret unquam vita 
in melius mutata resipiscere. 

62] Sed enim qui gratiam ae consolationem 
habendi et impetrandi cupidus est, ille semet 
instiget, nulloque modo absterreri se patiatur, 
itaque dicat: Perlibenter quidem hae coena 
dignus esse velim, nulla adductus dignitate 
venio, verum tuo verbo fretus adsum, pro- 
pterea quod tu mihi praecepisti, egoque non 
invitus in discipulorum tuorum numerum. re- 
ferri eupio; quantulacunque tandem mea sit 
63] dignitas, nihil moror. Verum hoc arduum 
et grave est factu; hoc enim nobis nunquam 
non impedimento est et obstat, quod longe at- 
tentiores ad nos ipsos quam ad os et verba 
Christi sumus. Ita enim natura humana 
agere euperet, ut securitate quadam et certi- 
tudine se ipsa potius frui et niti posset; qua 
re frustrata abhorret accedere. Verum haee 
de prima parte satis superque diximus. 


A WU en ee eee eee 


pr 


The Large Catechism. The Sacrament of the Altar. 


be so perfectly pure that God could not find 
the least blemish in us. On this account we 
became so timid that every one was instantly 
thrown into consternation and said to him- 
self: Alas! you are unworthy! For then 
nature and reason begin to reckon our un- 


 worthiness in comparison with the great and 


precious good; and then it appears like a dark 
lantern in contrast with the bright sun, or as 
filth in comparison with precious stones. Be- 
cause nature and reason see this, they refuse 
to approach and tarry until they are prepared, 
so long that one week trails another, and one 
half year the other. But if you are to regard 
how good and pure you are, and labor to have 
no compunctions, you must never approach. 

We must, therefore, make a distinction here 
among men. For those who are wanton and 
dissolute must be told to stay away; for they 
are not prepared to receive forgiveness of sin, 
since they do not desire it and do not wish to 
be godly. But the others, who are not such 
eallous and wicked people, and desire to be 
godly, must not absent themselves, even though 
otherwise they be feeble and full of infirm- 
ities, as St. Hilary also has said: If any one 
have not committed sin for which he can 
rightly be put out of the congregation and 
esteemed as no Christian, he ought not stay 
away from the Sacrament, lest he may de- 
prive himself of life. For no one will make 
such progress that he will not retain many 
daily infirmities in flesh and blood. 

Therefore such people must learn that it 
is the highest art to know that our Sacrament 
does not depend upon our worthiness. For 
we are not baptized because we are worthy 
and holy, nor do we go to confession because 
we are pure and without sin, but the contrary, 
because we are poor miserable men, and just 
because we are unworthy; unless it be some 
one who desires no grace and absolution nor 
intends to reform. 

But whoever would gladly obtain grace and 
consolation should impel himself, and allow no 
one to frighten him away, but say: I, indeed, 
would like to be worthy; but I come, not 
upon any worthiness, but upon Thy Word, 
because Thou hast commanded it, as one who 
would gladly be Thy disciple, no matter what 
becomes of my worthiness. But this is diffi- 
cult; for we always have this obstacle and 
hindrance to encounter, that we look more 
upon ourselves than upon the Word and lips 
of Christ. For nature desires so to act that 
it can stand and rest firmly on itself, other- 
wise it refuses to make the approach. Let 
this suffice concerning the first point. 


167 


M. 508-510. Catechismus Maior. 


768 


Bum andern ijf über das Gebot auch eine BVer- 
Deipung, tote auch oben gehört, bie uns aufs aller: 
ftärfite reizen und treiben joff. Denn da ftehen 
die freundlichen, Tieblichen Worte: „Das ift mein 
Leib, für euch gegeben. Das ijt mein Blut, für 
euch vergofien zur Vergebung der Sünden.“ 
Diefe Worte, habe ich gejagt, find feinem Stod 
nod) Stein gepredigt, jondern mir und bir; jonft 
möchte er ebenfomehr [ebenjogut] jtillfchweigen 
und fein Saframent einjegen. Drum denfe und 
bringe dich auch in das ,end)^, bap er nicht um- 
fonjt mit dir rede! 


Denn da beut [bietet] er uns an alle den Schak, 
fo er uns bom Himmel [ge]bradjt hat, dazu er 
uns auch fonft fodt aufs allerfreundlichite, al8 ba 
er jpriht Matth. am 11.: „Kommt Der zu mir 
alle, die ihr mithfelig und beladen jeib; id) toil 
euch erquiden!" Nun ift’3 je Sünde und Schande, 
Dak er uns jo herzlich und treufid) fordert und 
bermahnt zu unferm hichften und beften Gut, und 
Dir uns fo fremd dazu stellen und jo lange hin- 
gehen, bi$ mir gar erfalten und verharten, daß 
wir feine Luft noch Liebe dazu haben. Man muj 
je das Saframent nicht anfehen als ein jchädlich 
Ding, daß man davor laufen jolle, fondern als 
eitef heiljame, tröftliche Arznei, die bir helfe unb 
das Leben gebe beide an Seele und Leib; denn mo 
die Seele genejen ift, ba ijt dem Leibe auch ge- 
hoffen. Wie ftellen wir uns denn dazu, als jet 
e$ ein Gift, daran man den Tod freffe? 


tuis morbis medeatur, vitamque tibi det et animae et corporis. 
salute convaluit, ibi corporis quoque valetudo salva est. 


De Saeramento Altaris. 


$6. 513. 514. 


64] Seeundo benigna quoque huie praecepto 
adiecta est promissio, ut supra etiam memo- 
ratum est, quae nos omnium vehementissime 
instigare debebat atque impellere. Haec enim 
illa sunt verba perquam amica et amabilia, © 
humanitatis ac benevolentiae plenissima: Hoc 
est corpus mewm, quod pro vobis traditur. 
Hic est sanguis meus, qui pro vobis effunditur 
65] in remissionem, peccatorum. Haec, in- 
quam, verba dixi neque ullis cautibus neque 
quercubus esse praedicata, verum mihi et tibi; 
alioqui eadem opera aeque tacere potuisset 
neque ullum sacramentum instituere. Quare 
fac etiam atque etiam, ut et te in haec verba 
(PRO VOBIS) includas, ne nequiquam tecum 
loquatur. 

66] Hic enim omnes thesauri sui nobis offert 
divitias, quascunque coelitus secum humano 
generi detulit, ad quas etiam alias amicissime 
et amantissime nos provocat, veluti [R.565 
Matth. 11, 28 inquit: Venite ad me omnes, 
qui laboratis et onerati estis; ego reficiam 
67] vos. Iam quidem extremum flagitium et 
facinus est, quod, cum ille tam amanter atque 
fideliter nos vocet et moneat, ad nostrum sum- 
mum et maximum bonum confluendos, nos tam 
alienos erga vocantem geramus ae tantum 
temporis à sacramenti participatione remoti 
exigamus, donec prorsus animo indurato re- 
frixerimus, ut nulla usquam desiderii aut 
amoris scintilla in nobis superstes remaneat. 
68] Equidem sacramentum nón perinde in- 
tuendum est ut res noxia, a qua vitanda am- 
bobus (quod aiunt) pedibus fugiendum sit, 
verum ut salutifera et utilis medieina, quae 
Ubi enim anima recuperata 
Cur ergo nos illud ita abominantes 


cavemus, quasi cicuta esset, quae devorata mortem nobis inferret praesentem? 


Das ijt wohl wahr, bap, bie e8 verachten und 
undrijtítd) leben, nehmen’s ihnen [Tij] zu Scha= 
den und Verdammmis; denn jofdjen joll nichts gut 
nod) heilfam fein, eben als einem Kranfen, ber 
aus Mutwillen ipt und trinkt, das ihm vom Arzt 
verboten ijt. Aber denen [bie], fo ihre Schwadh- 
heit fühlen und ihrer gerne {08 wären und Hilfe 
begehrten, jollen’s nicht anders anjehen und [ges] 
brauchen denn als ein föftlich Xpriat [.beriat, 
ein altes Heilmittel] wider das Gift, fo fie bei fid) 
haben. Denn hier jolfjt bu im Saframent emp: 
fangen aus Chrijtus’ Mund Vergebung ber Siin- 
den, welche bei fi) hat und mit fid) bringt Gottes 
Gnade und Geift mit all feinen Gaben, Schus, 
Schirm und Gewalt wider Tod und nn unb 
alles Unglüd. 


Alfo haft du von Gottes wegen beide des Herrn 
Chrifti Gebot und Verheipung; zudem joll bid) 
Deinethalben treiben deine eigene Not, fo dir auf 
dem Halje liegt, um welcher willen fold Gebieten, 
Voden unb Verheißen gefchieht. Denn er Spricht 
felbft: „Die Starken [bejdürfen des Arztes nicht, 
fondern bie Kranfen”, das ijt, bie mühfelig und 
bejchiwert find mit Sünde, Furcht des Todes, Ans 
fechtung des Tleifches und Teufels. Bift bu nun 
beladen und fühlit deine Schwachheit, jo gehe fröh- 
lic) hin und laß dich erquiden, tröften und ftärfen. 
Denn willft du Darren, bis du folches ToS twerdeft, 
daß bu rein und würdig zum Saframent fommeft, 


69] Illud equidem infitias non iverim, eos 
ipsos, qui contemnunt aut beluino more 
vivunt, tantum in perniciem et damnationem 
sibi sumere. Talibus enim nihil debet esse 
bono aut saluti, perinde atque aegroto ac- 
cidere solet, pro libidine sua edenti atque 
bibenti, quae ipsi a medico interdicta sunt. 
70] Ii vero, qui suae carnis infirmitatem sen- 
tiunt, eaque libenter exonerati essent, quae- 


.rentes auxilium, non aliter intueri debent et 


uti atque preciosissima tyriaca aut antidoto 
praesentissimo adversus omnia venena, quibus 
infecti sunt. Hic enim in sacramento ex ore 
Christi sumes peccatorum  condonationem, 
seeum habentem unaque apportantem Dei gra- 
tiam et spiritum una cum omnibus suis bonis, 
tutela, protectione et potestate contra mortem, 
diabolum atque omnia mala. 

71] Ita quidem a Deo et Christi praeceptum 
eiusque promissionem habes. Adhaec [R.566 
tui gratia tua ipsius necessitas, quae cervici 
tuae incumbit et cuius gratia eiusmodi prae- 
cepta, illectamenta et promissiones datae sunt, 
impellere te debebat. Ipse enim dicit [Matth. 
9,12]: Non est opus medico valentibus, sed 
male habentibus, hoc est, laborantibus et qui 
peccatis, mortis formidine, carnis atque dia- 
72] boli tentatione onerati sunt. Iam si pec- 
catorum fasce gravatus es tuamque sentis in- 
firmitatem, tum alacri accedas animo, teque 
Christo reficiendum, levandum et corroboran- 


Se ee 


The Large Catechism. The Sacrament of the Altar. 


In the second place, there is besides this 
command also a promise, as we heard above, 
which ought most strongly to incite and en- 
courage us. For here stand the kind and 
precious words: This is My body, given for 
you. This is My blood, shed for you, for the 
remission of sins. These words, I have said, 
are not preached to wood and stone, but to 
me and you; else He might just as well be 
silent and not institute a Sacrament. There- 
fore consider, and put yourself into this you, 
that He may not speak to you in vain. 

For here He offers to us the entire treasure 
which He has brought for us from heaven, and 
to which He invites us also in other places 
with the greatest kindness, as when He says 
in St. Matthew 11,28: Come unto Me, all ye 
that labor and are heavy laden, and I will 
give you rest. Now it is surely a sin and 
a shame that He so cordially and faithfully 
summons and exhorts us to our highest and 
greatest good, and we act so distantly with 
regard to it, and permit so long a time to 


» pass [without partaking of the Sacrament] 


that we grow quite cold and hardened, so that 
we have no inclination or love for it. We 
must never regard the Sacrament as some- 
thing injurious from which we had better flee, 
but as a pure, wholesome, comforting remedy 
imparting salvation and comfort, which will 
cure you and give you life both in soul and 
body. For where the soul has recovered, the 
body also is relieved. Why, then, is it that 
we act as if it were a poison, the eating of 
which would bring death? 

To be sure, it is true that those who despise 
it and live in an unchristian manner receive 
it to their hurt and damnation; for nothing 
shall be good or wholesome to them, just as 
with a sick person who from caprice eats and 
drinks what is forbidden him by the physician. 
But those who are sensible of their weakness, 
desire to be rid of it and long for help, should 
regard and use it only as a precious antidote 
against the poison which they have in them. 
For here in the Sacrament you are to receive 
from the lips of Christ forgiveness of sin, 
which contains and brings with it the grace 
of God and the Spirit with all His gifts, pro- 
tection, shelter, and power against death and 
the devil and all misfortune. 

Thus you have, on the part of God, both 
the command and the promise of the Lord 
Jesus Christ. Besides this, on your part, your 
own distress which is about your neck, and 
because of which this command, invitation, 
and promise are given, ought to impel you. 
For He Himself says: They that be whole 
need not a physician, but they that be sick; 
that is, those who are weary and heavy-laden 


with their sins, with the fear of death, temp-. 


tations of the flesh and of the devil. If, there- 
fore, you are heavy-laden and feel your weak- 
ness, then go joyfully to this Sacrament and 
obtain refreshment, consolation, and strength. 


- 


Concordia Triglotta. 


49 


* 


770 M. 510. 511. 


fo mußt du ewig babonbleiben. Denn da fällt er 
das Urteil und Spricht: Bift bu rein und fromm, 
fo [be]darfft bu mein nicht3 und id) dein wieder 
nidts. Darum heißen die allein unmwürdig, bie 
ihr’ Gebrechen nicht fühlen noch wollen Ciin- 
der fein. 


. €prid)ff du aber: Wie foll id) ihm denn tun, 
wenn ich fofdje Not nicht fühlen fann, noch Hunger 
und Durft zum Saframent empfinden? Antwort: 
Denjelbigen, bie jo gefinnt find, bab fie fid) nicht 
fühlen, weiß ich feinen befferen Nat, denn daß fie 
doch in ihren Bujen greifen, ob fie aud) Fleijh 
und Blut haben. Wo du denn folches finbeft, fo 
gehe bod) bit zugut in St. Paulus’ Epiftel an die 
Galater und höre, was dein Fleifch für ein Friicht- 
lein jet. „Offenbar find aber“ (fpricht er) „die 
Werke des Fleifches, al3 da find: Chebruch, Hure- 
rei, Unreinigfeit, Geilfeit, Abgötterei, Zauberei, 
Heindichaft, Hader, Eifer, Born, Bank, Ziwietradht, 
Sekten, Hap, Mord, Saufen, Freffen und der: 
gleichen.“ 


Derhalben, fannjt du e8 nicht fühlen, jo glaube 
doch der Schrift, bie wird dir nicht fügen, al8 die 
dein Fleifdh beffer fennt denn du felbft. Sa, weis 
ter fcleugt [idfiept] St. Paulus zu ben Römern 
[am] 7.: „Denn ich weiß, daß in mir, das tit, in 
meinem Wleifche, wohnet nicht? Gutes.“ Darf 
St. Paulus jolches bon feinem Fleisch reden, fo 
wollen wir aud) nicht beffer noch heiliger fein. 
Dap wir’s aber nicht fühlen, ift fo viel befto ärger; 
denn e$ ijt ein Zeichen, dak [e8] ein ausfagig 
Wleifch tjt, daS ba nichts empfindet und doch mittet 
unb um fic) fribt. Doch, wie gejagt, bift bu fo 
gar erjtorben, jo glaube doch der Schrift, fo das 
Urteil über bid) [prid)t. Und Summa, je weniger 
du deine Sünden und Gebrechen fühlft, je mehr 
Urjache haft bu Hinzuzugehen, Hilfe und Arznei 
zu juchen. 


Bum andern fiehe bid) um, ob bu auch in der 
Welt feieft; oder weißt Du es nicht, jo frage deine 
Nachbarn darum. Bift du in der Welt, fo denfe 
nicht, daß [e8] an Sünden und Not werde fehlen. 
Denn fange nur an und ftelle dich, als wollteft bu 
fromm werden und beim Gbangelio bleiben, und 


fiehe zu, ob dir niemand werde feind werden, dazu. 


Leid, Unrecht und Gewalt tun, item zu Sünden 
und Untugend Urfache geben. Haft du es nicht 
erfahren, jo laß bir'8 die Schrift jagen, die ber 
Welt allenthalben folden Preis und Zeugnis gibt. 


über das wirft bu ja auch den Teufel um dich 
haben, welchen du nicht wirft gar unter dich treten, 
weil e3 unjer Herr Chriftus fefbft nicht hat fin- 
nen umgehen. Was ijt nun der Teufel? Nichts 
anderes, denn wie ihn bie Schrift nennt, ein Lüg: 
ner und Mörder: ein Lügner, das Herz zu ver: 


Catechismus Maior. De Sacramento Altaris. 


YW. 514. 515. 


73] dum offeras. Etenim si tam diu procra- 
stinare volueris, donee defecatis vitiis mun- 
dus et dignus sacramentum possis accedere, 
perpetuo tibi ab hac coena abstinendum erit. 
Etenim eam hie pronuntiat sententiam: Si 
74] purus et probus es, mea ope non indiges, 
neque vicissim te mihi opus est. Quare ii tan- 
tum indigni dicuntur, qui suos defectus non 
sentiunt, neque peccatores esse sustinent. 

75] Quodsi dixeris: Quid mihi tum facien- 
dum suades, si talem carnis meae necessitatem 
persentiscere nequeo, neque ulla sacramenti 
fame aut siti teneor? Respondeo: lis, qui 
ita affecti sunt, ut nihil tale sentiant, nullum 
scio dare consilium praestantius, quam ut in 
sinum proprium inspiciant videantque, num 
ipsi quoque carnem. et sanguinem habeant; 
quod cum ita esse comperient, tum sui tan- 
tum compendii gratia Pauli epistolam seri- 
ptam ad Galatas [5, 19 sqq.] requirant et 
audiant, euiusmodi sua caro fructus soleat 
producere. Manifesta sunt autem (inquit) 
opera carnis, quae sunt: adultervum, forni- 
catio, immunditia, pudicitia, luxuria, idolo- 
rum servitus, veneficia, imimicitiae, contentio- 
nes, aemulationes, irae, rixae, dissensiones, 
sectae, invidiae, homicidia, ebrietates, comes- 
sationes et his similia. a 

76] Quapropter si haec sentire nequis, sal- 
tem Scripturae credas, quae tibi non mentie- 
tur, et cui caro tua propius quam’ tibi [R. 567 
nota est. Imo amplius quoque concludit Pau- 
lus ad Rom. 7, 18 inquiens: Scio, quod non 
habitet in me, hoc est, in carne mea, bonum. 
Quodsi Paulus de sua carne id pronuntiare 
audet, neque nos vel meliores vel sanctiores 
77] illo esse volumus. Quod autem nos idem 
non persentiscimus, hoc periculosius aegrota- 
mus. Signum enim est certissimum nostram 
carnem lepra esse infectam, quae nihil quidem 
sentit, saevit tamen interim et cireumcirca 
78] serpit. Verumtamen, ut dietum, quodsi 
usque adeo mortuus es, saltem Scripturae 
testimonio fidem habere digneris, quae, qualis 
sis, iam tibi suo comprobavit iudicio. Et in 
summa, quo minus tua peccata et defectus per- 
sentiscis, hoc plures causae tibi supersunt ac- 


cedendi, opemque et medicinam quaeritandi. 


79] Deinde in hoc quoque fac attentus sis, 
ut eircumspicias, num in mundo quoque ver- 
seris, aut si ignoras, id ex vicinis tuis ex- 
quirito. Quodsi una cum aliis in mundo con- 
stitutus es, non est, ut cogites peccatum et 
necessitatem tibi defuturam. Tantum enim 
incipias, ac ita te geras, quasi probitatem 
sectari et cum evangelio stare decreveris, ac 
vide, num nemo tibi infensus futurus sit, in- 
super aegre faciat, vim atque iniuriam inferat, 
praeterea ad peccata et vitia causam suppe- 
ditet. Quodsi nondum expertus es, hoc ipsum 
Scriptura magistra fac audias, sursum ae de- 
orsum his praeclaris testimoniis et titulis 
mundum praedicante. 

80] Praeter haee diabolum quoque iuxta te 
habebis, quem prostratum nequaquam prorsus 
conculcabis, cum Dominus noster Iesus Chri- 
81] stus ipse devitare non potuerit. Quid 
ergo est diabolus? Nihil aliud, quam quod 
eum Scriptura nominans esse perhibet, nempe 


EU — ii HEHE i VE SV 


eS ee ud WE u DZ eS Dia de ae due 


| 
: 
| 


The Large Catechism. The Sacrament of the Altar. 


For if you would wait until you are rid of 
such burdens, that you might come to the 
Sacrament pure and worthy, you must forever 
stay away. For in that case He pronounces 
sentence and says: If you are pure and godly, 
you have no need of Me, and I, in turn, none 
of thee. Therefore those alone are called un- 
worthy who neither feel their infirmities nor 
wish to be considered sinners. 

But if you say: What, then, shall I do if 
I cannot feel such distress or experience hun- 
ger and thirst for the Sacrament? Answer: 
For those who are so minded that they do not 
realize their condition I know no better coun- 
sel than that they put their hand into their 
bosom to ascertain whether they also have 
flesh and blood. And if you find that to be 
the case, then go, for your good, to St. Paul’s 
Epistle to the Galatians, and hear what sort 
of a fruit your flesh is: Now the works of 
the flesh (he says [chap. 5, 19ff.]) are mani- 
fest, which are these: Adultery, fornication, 
uncleanness, lasciviousness, idolatry, witch- 
craft, hatred, variance, emulations, wrath, 
strife, seditions, heresies, envyings, murders, 
drunkenness, revelings, and such like. 

Therefore, if you cannot feel it, at least be- 
lieve the Scriptures; they will not lie to you, 
and they know your flesh better than you 
yourself. Yea, St. Paul further concludes in 
Rom. 7,18: I know that in me, that is, in my 
flesh, dwelleth no good thing. If St. Paul may 
speak thus of his flesh, we do not propose to 
be better nor more holy. But that we do not 
feel it is. so much the worse; for it is a sign 
that there is a leprous flesh which feels noth- 
ing, and yet [the leprosy] rages and keeps 
spreading. Yet, as we have said, if you are 
quite dead to all sensibility, still believe the 
Scriptures, which pronounce sentence upon 
you. And, in short, the less you feel your 
sins and infirmities, the more reason have you 
to go to the Sacrament to seek help and a 
remedy. 

In the second place, look about you and see 
whether you are also in the world, or if you 
do not know it, ask your neighbors about it. 
If you are in the world, do not think that 
there will be lack of sins and misery. For 
only begin to act as though you would be 
godly and adhere to the Gospel, and see 
whether no one will become your enemy, and, 
moreover, do you harm, wrong, and violence, 


and likewise give you cause for sin and vice. _ 


If you have not experienced it, then let the 
Seriptures tell you, which everywhere give 
this praise and testimony to the world. 
Besides this, you will also have the devil 
about you, whom you will not entirely tread 
under foot, because our Lord Christ Himself 
could not entirely avoid him. Now, what is 
the devil? Nothing else than what the Scrip- 


771 


779 M. 511. 512. 


führen von Gottes Wort und [zu] verblenden, 
bab bu deine Not nicht fühleft nod) zu Chrifto 
fommen fünntejt; ein Mörder, ber Dir feine 
Stunde das Leben gönnt. Wenn du jeben follteit, 
wieviel Meffer, Spieße und Pfeile alle Augenblide 
auf bid) gezielt werden, du folltejt froh werden, 
fooft du finnteft, zu dem Saframent zu fommen. 
Day man aber fo ficher und unadtjam dahingeht, 
macht nichts anderes, denn daß mir nicht denfen 
nod) glauben, bab wir im Fleifch und in der bbjen 
Welt oder unter des Teufels Neid) jeien. 


Darum verfuche und übe jolches wohl und gehe 
nur in dich fefbjt; oder fiehe Did) ein wenig um 
und halte bid nur [zu] der Schrift. Fühlft bu 
alsdann aud nichts, fo haft bu Deito mehr Not 
3u ffagen beide Gott und deinem Bruder. Da 
lak dir raten und für dich bitten und laß nur 
nicht ab fo lange, bis der Stein bon deinem Herz 
zen fomme: fo wird fid) bie Not wohl finden, und 
bu gewahr werden, daß du zweimal tiefer Tiegit 
denn ein anderer armer Sünder und des Safra- 
ments viel mehr [be]dürfeit wider das Elend, jo 
du Leider nicht fiebit, ob Gott Gnade gebe, bab bu 
es mehr fühlteit und je hungriger dazu würbdeft, 
fonbderlich weil dir ber Teufel jo zufjekt und ohne 
Unterlaß auf bid) Halt, wo er bid) erhajche und 
bringe um Seele und Leib, dak bu feine Stunde 
bor ihm ficher fannjt fein. Wie bald möchte er 
bid) plöglih in Yammer und Not [ge]bradt 
haben, wenn du Ddich’S am menigiten verfiehit! 


anima et vita iuxta spoliet, ita ut nulla hora ab eius insidiis tibi in tuto esse liceat. 


(Catechismus Maior. De Sacramento Altaris. 


W. 515. 516. 


mendax et homicida: mendax quidem ob id, 
quod cor humanum a Verbo Dei abducere et 
exeaecare conatur, ne tuam necessitatem sen- 
tias, neve ad Christum medicum venire queas; 
homicida vero, qui ne ad unius quidem [R.568 
82] horulae spatium vitam tibi favet. Quodsi 
videndi tibi daretur copia, quot gladiis, quot 
hastis, quot sagittis et telis omnibus momen- 
tis in te collimet, gauderes toties tibi patere 
ad sacramentum accedendi ianuam, quoties 
possis consequi. Quod autem tam secure, tam 
incogitanter ambulamus, nihil facit aliud, 
quam quod non cogitamus aut credimus, nos 
in carne et hoc pravo mundo vivere aut ver- 
sari in regno diaboli. 

83] Quamobrem haee probe experienda et 
exercenda tibi proponito, teque ipse accurate 
fac excutias et noscas, tum paulisper circum- 
spicito, et vide, quid Scriptura loquatur. 
Quodsi ne tum quidem quidquam senseris, hoe 
maior te urget ad conquerendum necessitas 
aeque apud Deum ac proximum tuum. Ab 
his petas auxilium, utque pro te precentur, 
postula neque prius absistas, quam cor tuum 
adamantina illa duritie liberatum fuerit. Ita 
84] fiet, ut demum tua tibi pateat necessitas, 
clare visuro te terque quaterque in omnium 
vitiorum lernam profundius esse immersum 
quam ullum alium peccatorem, teque sacra- 
mento multo egere impensius, medendae cala- 
mitati tibi occultae, Deo suam tibi largiente 
gratiam, ut magis sentias, fiasque ad hune mo- 
dum sacramenti esurientior. Praecipue vero 
diabolo tantopere te infestante tibique per- 
niciem machinante, ut te comprehensum et — 
Quam 


cito vero et subito te oscitantem et nil tale opinantem in omne calamitatis genus praecipi- 


taverit! 


SolcheS fet nun zur Vermahnung gejagt, nicht 
allein für uns Alte und Große, fondern auch für 
das junge Bolf, jo man in der chriftlichen Lehre 
und Berftand aufziehen jolf. Denn damit fünnte 
man desto leichter die zehn Gebote, Glauben und 
Vaterunfer in die Jugend bringen, daß es ihnen 
mit Luft und Crnft einginge, und alfo von Jugend 
auf übten und gewöhnten. Denn e3 ijt bod) nun 
faft [beinahe, vielfach] mit ben Alten gefchehen, 
dag man jolches und anderes nicht erhalten fann, 
man ziehe denn Die Leute auf, fo nach uns fom- 


men follen und in unjer Amt und Werk treten, - 


auf daß fie auch ihre Kinder fruchtbarlich erziehen, 
damit Gottes Wort und bie Chriftenheit erhalten 
werde. Darum wiffe ein jeglicher Hausvater, daß 
er aus Gottes Befehl und Gebot jchuldig ijt, jeine 
Kinder folches zu lehren oder lernen [3u] laffen, 
was fie fonnen follen. Denn weil fie getauft find 
und in die Chriftenheit genommen, follen fie auch 
[older Gemeinschaft des Saframents genieBen, 
auf daß fie und mögen dienen und niike werden; 
Denn fie mien doch alle uns helfen glauben, fiez 
ben, beten und wider den Teufel fechten. 


85] Haec iam hactenus monendi gratia dicta 
sint, non tantum nobis grandioribus, verum 
etiam natu minoribus, qui in Christiana do- 
etrina eiusdemque intellectu educandi sunt. 
Ad hune enim modum hoe minore negotio 
Decem Praecepta, Fidei Symbolum et [R.569 
Orationem Dominicam iuventuti inculcare pos- 
semus, ut cum quadam voluptate atque adeo 
serio haec caperent et ita statim ab ipsis in- 


‘fantiae crepundiis percepta indesinenter ex- 


86] ercerent atque assuescerent. Iam enim 
paene eum natu grandioribus actum est, ut 
haec atque alia ab ipsis impetrare nequeamus, 
nisi eiusmodi homines iam inde a puero edu- 
centur, qui nobis successuri sunt nostrumque 
opus et officium arrepturi, ut et ipsi suos libe- 
ros bene ae salutariter educent, quorum opera 
Dei Verbum sustentetur, et Christianorum 
87] communio aedificetur. Quapropter quis- 
que paterfamilias sciat, hoc sui esse officii, ut 
Dei iussu atque praecepto haec liberos suos 
doceat aut alios docere sinat, quae eos nosse 
par est. Cum enim baptizati sint, iamque in 
Christianorum numerum et communionem co- 


optati, aequum est, ut huius sacramenti participatione fruantur, ut nobis queant esse utilitati 


et subsidio. 
diabolum pugnare. 


Oportet enim eos omnes et singulos nobiscum credere, diligere, orare et adversus 


u 


The Large Catechism. The Sacrament of the Altar. | 773 


tures call him, a liar and murderer. A liar, 
to lead the heart astray from the Word of 
God, and to blind it, that you cannot feel your 
distress or come to Christ. A murderer, who 
cannot bear to see you live one single hour. 
If you could see how many knives, darts, and 
arrows are every moment aimed at you, you 
would be glad to come to the Sacrament as 
often as possible. But there is no reason why 
we walk so securely and heedlessly, except 
that we neither think nor believe that we are 
in the flesh, and in this wicked world or in 
the kingdom of the devil. 

Therefore, try this and practise it well, and 
do but examine yourself, or look about you 
| a little, and only keep to the Scriptures. If 
even then you still feel nothing, you have so 
| much the more misery to lament both to God 
| and to your brother. Then take advice and 
| have others pray for you, and do not desist 
until the stone be removed from your heart. 
Then, indeed, the distress will not fail to be- 
come manifest, and you will find that you 
| have sunk twice as deep as any other poor 
sinner, and are much more in need of the 
Sacrament against the misery which unfor- 
tunately you do not see, so that, with the 
grace of God, you may feel it more and be- 
& come the more hungry for the Sacrament, 
especially since the devil plies his force against 
you, and lies in wait for you without ceasing, 
| to seize and destroy you, soul and body, so 
that you are not safe from him one hour. 
How soon can he have brought you suddenly 
into misery and distress when you least ex- 


| peet it! 
Let this, then, be said for exhortation, not e 
; only for those of us who are old and grown, 


but also for the young people, who ought to 
be brought up in the Christian doctrine and 
understanding. For thereby the Ten Com- 
mandments, the Creed, and the Lord’s Prayer 
might be the more easily inculcated to our 
youth, so that they would receive them with 
pleasure and earnestness, and thus would 
practise them from their youth and accustom 
themselves to them. For the old are now 
well-nigh done for, so that these and other 
things cannot be attained, unless we train the 
people who are to come after us and succeed 
us in our office and work, in order that they 
also may bring up their children successfully, 
that the Word of God and the Christian 
Church may be preserved. Therefore let every 
father of a family know that it is his duty, 
by the injunction and command of God, to 
teach these things to his children, or have 

-. them learn what they ought to know. For 
since they are baptized and received into the 
Christian Church, they should also enjoy this 
communion of the Sacrament, in order that 
they may serve us and be useful to us; for 
they must all indeed help us to believe, love, 
pray, and fight against the devil. 


VII. 


Die Konkordtenformel. 


ee 


FORMULA CONCORDIAE. 


THE FORMULA OF CONCORD. 


[Grfter Teil. | 


Summarifdjer Begriff der fireitigen Artikel 
wilden 


den Theologen Hugsburgifcher Konfellton, in nachfolgender Wiederholung 
nach Anleitung Gottes Worts ıhriftlich erklärt und verglüuhen. 


Mit Rurfl. Gn. zu Sachfen Befreiung. Presden 1579 [1580]. 


[PARS PRIMA.] 


EPITOME ARTICULORUM, 


de quibus 
Controversiae Ortae Sunt 


inter theologos Augustanae Confessionis, qui in repetitione sequenti 


secundum Verbi Dei praescriptum pie declarati sunt et conciliati. 


* 


[PART FIRST.] 


SUMMARY CONTENT [EPITOME] 


of the 


Articles in Controversy 


among the Theologians of the Augsburg Confession, Set Forth and 
Reconciled in a Christian Way, according to the Direction 
of God's Word, in the Following Recapitulation. 


\ 


Vor dem jummariichen Begriff, Negel 
and Nichtichnur, 


nad) welcher alle Lehre geurteilt und die ein- 
gefallenen Srrungen Kriitlich entfchteden und 
erflärt werden follen. 


1. Wir glauben, lehren und befennen, bab bie 
einige Regel und Richtfehnur, nach welcher zugleich 
alle Lehren und Lehrer gerichtet und geurteilt 
werden follen, find allein bie prophetijden und 
apojtolifchen Schriften Alten und Neuen Tefta- 
ments; wie gefchrieben fteht: „Dein Wort ijt mei- 
nes Fußes Leuchte und ein Licht auf meinem 
Wege, Pf. 119. Und St. Paulus: „Wenn ein 
Engel vom Himmel füme und predigte anders, der 
fol verflucht fein", Gal. 1. 


Andere Schriften aber der alten oder neuen 
Lehrer, wie fie Namen haben, follen der Heiligen 
Schrift nicht gleichgehalten, fondern alle zumal 
miteinander berjefben unterworfen und anders 
oder Weiter nicht angenommen werden denn als 
Zeugen, welcher Gejtaft nad) der Apoftel Zeit und 
an welchen Orten jolche Lehre der Propheten und 
Wpoftel erhalten worden. 


2. Und nachdem gleich nad) der UWpoftel Zeit, aud) 
noch bei ihrem Leben, falfche Lehrer und feber 
eingeriffen, und wider diefelben in der erften Kirche 
Symbola, das ift, furze, runde Sefenntnijje, ge- 
ftellt, welche für. den einhelligen, allgemeinen chrift- 
lichen Glauben und Befenntnis der rechtglaubigen 
und wahrhaftigen Kirche gehalten, als nämlich das 
Symbolum Apostolicum, Symbolum Nicaenum 
und Symbolum Athanasii: befennen wir uns 
zu benjefben und veriverfen hiermit alle Kekereien 
und Lehren, jo denjelben zuwider in die Kirche 
Gottes eingeführt worden find. 


3. Soviel aber bie Trennung in Glaubensjaden 
belangt, zu unjern Seiten eingefallen, halten mir 
für ben einhelligen fonjen$ und Erflärung un: 
fers chrijilicen Glaubens und Befenntniffes, bejon= 
ders wider des Papfttums [wider das Papfttum] 
und Ddeffen falfchen Gottesdienit, Abgötterei, Aber- 
glauben und [wider] andere Sekten, al biejer Zeit 
unjerm Symbolo [unfer Symbolum], bie erite, 
ungeanderte Augsburgifche Konfeffion, RKaifer 
Karolo V. zu Augsburg Anno 30 ufw. in bet 
großen Neichsverfammlung übergeben, -jamt der: 


felben Apologie und Artifeln, [fo] gu Schmal- - 


falden Anno 37 geftellt und von den vornehmiten 
Theologen damals unterjchrieben worden. 

Und weil folchhe Sachen aud) den gemeinen Laien 
unb derfelben Seelen Seligfeit betreffen, befennen 
wir uns aud) zu dem Kleinen und Großen Kate- 
Hismo Doktor Luthers, wie folche beide fate- 
chismi in ben tomis Lutheri verfaßt, als zu der 


Vatenbibel, darin alles begriffen, was in Heiliger. 


Schrift weitläuftig gehandelt und einem Chrijten- 
menschen zu feiner Seligheit zu willen bonndten ijt. 


Nach diefer Anleitung, wie oben bermelbet, 
[offen alle Lehren angejtellt, und was berjefben 


DE COMPENDIARIA REGULA ATQUE 
' NORMA, d 


ad quam omnia dogmata exigenda, et 
quae inciderunt certamina, pie decla- 
randa et componenda sunt. 


1] I. Credimus, confitemur et docemus uni- 
eam regulam et normam, secundum [R.570 
quam omnia dogmata omnesque doctores aesti- 
mari et iudicari oporteat, nullam omnino 
aliam esse quam prophetica et apostolica 
scripta cum Veteris tum Novi Testamenti, 
sicut scriptum est Ps. 119, 105: Lucerna. pedi- 
bus meis Verbum twum et lumen semitis meis. 
Et divus Paulus inquit Gal. 1,8: Etiamsi an- 
gelus de coelo aliud. praedicet evangelium, ana- 
thema, sit. 

2] Reliqua vero sive patrum sive neoterico- 
rum scripta, quocunque veniant nomine, sacris 
litteris nequaquam sunt aequiparanda, sed 
universa illis ita subiieienda sunt, ut [R.571 
alia ratione non recipiantur nisi testium loco, 
qui doceant, quod etiam post apostolorum tem- 
pora et in quibus partibus orbis doctrina illa 
prophetarüm et apostolorum sincerior conser- 
vata sit. 

3] II. Et quia statim post apostolorum tem- 
pora, imo etiam cum adhue superstites essent, 
falsi doctores et haeretiei exorti sunt, contra 
quos in primitiva ecclesia symbola sunt com- 
posita, id est, breves et categorieae confessio- 
nes, quae unanimem catholieae Christianae 
fidei consensum et confessionem orthodoxorum 
et verae ecclesiae complectebantur (ut sunt 
Symbolum Apostolicum, Nicaenum et Athana- 
sianum): profitemur publice nos illa am- 
plecti et reiicimus omnes haereses omniaque 
dogmata, quae contra illorum sententiam un- 
quam in ecclesiam Dei sunt invecta. 

4] III. Quod vero ad schismata in negotiis 
fidei attinet, quae in nostra tempora incide- 
runt, iudicamus unanimem consensum et de- 
clarationem Christianae nostrae fidei et con- 


fessionis, imprimis contra papatum et huius 


falsos ae idololatricos cultus et superstitiones 
et alias sectas, esse nostri temporis Symbo- 
lum, Augustanam llam primam. et non muta- 
tam, Confessionem, quae Imperatori Carolo V. 
Augustae anno 30 in magnis Imperii Comitiis 
exhibita est, similiter et Apologiam et Arti- 
culos Smalcaldicos anno 37 conscriptos et 
praecipuorum theologorum illius temporis 
subscriptione comprobatos. 

5] Et quia haec religionis causa etiam ad 
laicos, quos vocant, spectat eorumque perpetua 
salus agitur, profitemur publice nos etiam am- 
pleeti Minorem et Maiorem D. Lutheri Cate- 
chismos, ut ii tomis Lutheri sunt inserti, quod 
eos quasi laicorum biblia esse censeamus, in 
quibus omnia illa breviter comprehenduntur, 
quae in Sacra Scriptura fusius tractantur et 
quorum cognitio homini Christiano ad [R.572 
aeternam salutem est necessaria. 

6] Ad has rationes paulo ante monstratas 


‘omnis doctrina in religionis negotio confor- 


OF THE SUMMARY CONTENT, RULE, 
AND STANDARD 


according to which all dogmas should be 
judged, and the erroneous teachings [con- 
troversies] that have occurred should be 
decided and explained in a Christian way. 


l. We believe, teach, and confess that the 
sole rule and standard according to which all 
dogmas together with [all] teachers should be 
estimated and judged are the prophetic and 
apostolic Scriptures of the Old and of the New 
Testament alone, as it is written Ps. 119, 105: 
Thy Word is a lamp unto my feet and a light 
unto my path. And St. Paul: Though an 
angel from heaven preach any other gospel 
unto you, let him be accursed, Gal. 1, 8. 


Other writings, however, of ancient or mod- 
ern teachers, whatever name they bear, must © 
not be regarded as equal to the Holy Serip- 
tures, but all of them together be subjected 
to them, and should not be received otherwise 
or further than as witnesses, [which are to 
show] in what manner after the time of the 
apostles, and at what places, this [pure] doc- 
trine of the prophets and apostles was pre- 
served. 


2. And because directly after the times of 
the apostles, and even while they were still 
living, false teachers and heretics arose, and 
symbols, 7. e., brief, succinct [categorical] con- 
fessions, were composed against them in the 
early Church, which were regarded as the 
unanimous, universal Christian faith and con- 
fession of the orthodox and true Church, 
namely, the Apostles’ Creed, the Nicene Creed, 
and the Athanasian Oreed, we pledge ourselves 
to them, and hereby reject all heresies and 
dogmas which, contrary to them, have been 
introduced into the Church of God. 


3. As to the schisms in matters of faith, 
however, which have occurred in our time, we 
regard as the unanimous consensus and decla- 
ration of our Christian faith and confession, 
especially against the Papacy and its false 
worship, idolatry, superstition, and against 
other sects, as the symbol of our time, the 
First, Unaltered Augsburg Confession, deliv- 
ered to the Emperor Charles V at Augsburg 
in the year 1530, in the great Diet, together 
with its Apology, and the Articles composed 
at Smalcald in the year 1537, and subscribed 
at that time by the chief theologians. 


And because such matters concern also the 
laity and the salvation of their souls, we also 
confess the Small and Large Catechisms of 
Dr. Luther, as they are included in Luther’s 
works, as the Bible of the laity, wherein every- 
thing is comprised which is treated at greater 
length in Holy Scripture, and is necessary 
for a Christian man to know for his salvation. 

To this direction, as above announced, all 


778 9.518. 519. 


zuwider, al8 unfer$ Glaubens einhelliger Erflä- 
rung entgegen, verworfen und verdammt werden. 


Solchergeftalt wird ber Unterfchied zwifchen ber 
Heiligen Schrift Alten und Neuen Teftaments 
und allen andern Schriften erhalten, und bleibt 
allein die Heilige Schrift der einige Richter, Regel 
und NRichtfehnur, nad) welcher alS bem einigen 
Probierftein follen und miiffen alle Lehren erfannt 
unb geurteilt werden, ob fie gut oder bD5, recht 
oder unrecht feien. 

Die andern Symbola aber und angezogenen 
Schriften find nist Nidhter wie bie Heilige 
Schrift, fondern allein Zeugnis und Erflärung 
des Glaubens, wie jederzeit die Heilige Schrift in 
ftreitigen Artikeln in der Kirche Gottes bon ben 
damals Lebenden berjtanben und ausgelegt und 
Derfelben mwiderwärtige Lehre verworfen und ber- 
dammt worden. 


I. 
Von der Erbjünde. 


STATUS CONTROVERSIAE. 
Die Hauptfrage in diefem Swiefpalt. 


Ob die Erbfünde fet eigentlich und ohne allen 
Unterjchied be8 Menjchen verderbte Natur, Sub- 
ftanz unb Wefen oder ja das bornefmfte und beite 
Teil feines Wefens, als die vernünftige Seele 
felbit in ihrem höchften Grad und Kräften, oder 
Db zwifchen des Menfchen Subftan3, Natur, Wefen, 
Leib, Seele, aud) nad) bem Fall und der Erbfünde, 
ein Unterfchied fei, alfo daß ein anderes bie Natur 
und ein anderes bie Erbfünde fei, welche in der 
perderbten Natur jtedt und bie Natur verderbt. 


AFFIRMATIVA. 


Keine Lehre, Glaube und Bekenntnis vermige 
votgejebter Kihtichnur und fummarifder 
Erflärung. 


1. Wir glauben, lehren und befennen, daß ein 
Unterfchied fet zwifchen der Natur des Menfchen, 
nicht allein wie er anfang? bon Gott rein und 
heilig ohne Sünde erfchaffen, fondern auch wie wir 
fie jegund nad) dem Fall haben, nämlich zwischen 


der Natur, jo aud) nad) bem Fall nod) eine Krea= - 


tut Gottes iff unb bleibt, und ber Erbfünde, und 
daß folder Unterjchied fo groß al8 der Unterfchied 
zwifchen Gottes und des Teufels Werk fei. 


2. Wir glauben, lehren und befennen auch, dak 
über folchem Unterjchied mit höchftem Fleiß zu 
halten, weil diefe Lehre, daß zwifchen unferer ver 
derbten Menfchennatur und ber Erbfünde fein 
Unterjchied fein follte, wider die Hauptartifel 
unfers riftlichen Glaubens bon der Gridjaffung, 
Grlöfung, Heiligung und Auferftehung unfers 
Tleifches ftrettet und neben denfelben nicht be- 
ftehen fann. 


Formula Concordiae. Epitome. I. De Peccato Originis. 


YW. 544. 545. 


manda est, et, si quid iis contrarium esse de- 
prehenditur, id reiiciendum atque damnandum 
est, quippe quod cum unanimi fidei nostrae 
declaratione pugnet. 

7] Hoc modo luculentum discrimen inter 
sacras Veteris et Novi Testamenti litteras et 
omnia aliorum scripta retinetur, et sola Sacra 
Scriptura iudex, norma et regula agnoscitur, 
ad quam ceu ad Lydium lapidem omnia do- 
gmata exigenda sunt et iudicanda, an pia an 
impia, an vera an vero falsa sint. 


8] Cetera autem Symbola et alia scripta, 
quorum paulo ante mentionem fecimus, non 
obtinent auctoritatem iudicis; haec enim 
dignitas solis sacris litteris debetur; sed dun- 
taxat pro religione nostra testimonium dicunt 
eamque explicant ac ostendunt, quomodo sin- 
gulis temporibus sacrae litterae in articulis 
controversis in ecclesia Dei a doctoribus, qui 
tum vixerunt, intellectae et explicatae fuerint, 
et quibus rationibus dogmata cum Sacra Scri- 
ptura pugnantia reiecta et condemnata sint. 


tke 
DE PECCATO ORIGINIS. 


STATUS CONTROVERSIAE. 


1] An peccatum originale sit proprie et abs- 
que omni discrimine ipsa hominis corrupti 
natura, substantia et essentia aut certe prin- 
cipalis et praestantissima pars ipsius substan- 
tiae, utpote ipsa rationalis anima in [R.573 
summo suo gradu et in summis ipsius viribus 
eonsiderata, an vero inter hominis substan- 
tiam, naturam, essentiam, corpus et animam, 
etiam post lapsum humani generis, et inter 
originale peccatum aliquod sit discrimen, ita 
ut aliud sit ipsa natura et aliud ipsum pec- 
catum originis, quod in natura corrupta haeret 
et naturam etiam depravat. 


AFFIRMATIVA. 
Sincera doctrina, fides et confessio, cum 


Superiore norma et compendiosa declara- 


tione consentiens. 


2] I. Credimus, docemus et confitemur, quod 
sit aliquod discrimen inter ipsam hominis 
naturam, non tantum quemadmodum initio 
a Deo purus et sanctus et absque peccato homo 
conditus est, verum etiam qualem iam post 
lapsum naturam illam habemus; discrimen, 
inquam, inter ipsam naturam, quae etiam post 
lapsum est permanetque Dei creatura, et inter 
peccatum originis, et quod tanta sit illa na- 
turae et peccati originalis differentia, quanta 
est inter opus Dei et inter opus diaboli. 

3] II. Credimus, docemus et confitemur, 
quod summo studio hoc discrimen sit conser- 
vandum, propterea quod illud dogma, nullum 
videlicet inter naturam hominis corrupti et 
inter peccatum originis esse discrimen, cum 
praecipuis fidei nostrae articulis (de creatione, 
de redemptione, de sanctificatione et resur- 
rectione carnis nostrae) pugnet neque salvis 
hisce articulis stare possit. | 


i 
2 
| 
' 


The Formula of Concord. Epitome. I. Of Original Sin. 


doctrines are to be conformed, and what is 
eontrary thereto is to be rejected and con- 
demned, as opposed to the unanimous decla- 
ration of our faith. 

In this way the distinction between the 
Holy Scriptures of the Old and of the New 
Testament and all other writings is preserved, 
and the Holy Scriptures alone remain the only 
judge, rule, and standard, according to which, 
as the only test-stone, all dogmas shall and 
must be discerned and judged, as to whether 
they are good or evil, right or wrong. 

But the other symbols and writings cited 
are not judges, as are the Holy Scriptures, 
but only a testimony and declaration of the 
faith, as to how at any time the Holy Scrip- 
tures have been understood and explained in 
the articles in controversy in the Church of 
God by those then living, and how the oppo- 
site dogma was rejected and condemned [by 
what arguments the dogmas conflicting with 
the Holy Seripture were rejected and con- 
demned ]. 


I 
OF ORIGINAL SIN. 


STATUS CONTROVERSIAE. 


The Principal Question in This 
Controversy. 


Whether original sin is properly and with- 
out any distinction man's corrupt nature, sub- 
stance, and essence, or at any rate the prin- 


cipal and best part of his essence [substance], 


namely, the rational soul itself in its highest 
state and powers; or whether, even after the 
Fall, there is a distinction between man's sub- 
stance, nature, essence, body, soul, and origi- 
nal sin, so that the nature [itself] is one 
thing, and original sin, which inheres in the 
corrupt nature and corrupts the nature, an- 
other. 
AFFIRMATIVA. 


The Pure Doctrine, Faith, and Confession 
according to the Afore-said Standard and 
Summary Declaration. 


1. We believe, teach, and confess that there 
is a distinction between man's nature, not only 
as he was originally created by God pure and 
holy and without sin, but also as we have it 
[that nature] now after the Fall, namely, be- 
tween the nature [itself], which even after the 
Fall is and remains a creature of God, and 
original sin, and that this distinction is as 
great as the distinction between a work of 
God and a work of the devil. 

2. We believe, teach, and confess also that 
this distinction should be maintained with the 
greatest care, because this doctrine, that no 
distinction is to be made between our corrupt 
human nature and original sin, confliets with 
the chief articles of our Christian faith con- 
cerning creation, redemption, sanctification, 
and the resurrection of our body, and cannot 
coexist therewith. 


779 


750 M.519-521. Formula Concordiae. 


Denn nicht allein Adams und Chas Leib und 
Seele vor dem Fall, fondern auch unjern Leib und 
Seele nad) dem Fall, unangefehen daß fie ber- 
derbt, [hat] Gott gejdhaffen, welche aud) Gott nod) 
fitr fein Wert [an]erfennt, wie gejchrieben jteht 
Hiob 10: „Deine Hände haben mid) gearbeitet und 
gemacht alles, was id) um unb um bin,“ Deut. 32; 
Se]. 45. 54. 64; Wet. 17; Pj. 100. 139; Gecl. 12. 


&3 hat auch ber Sohn Gottes in Einigkeit fet- 
ner Perfon [olde menfchlihe Natur, doch ohne 
Sünde, und alfo nicht ein fremd, jondern unjer 
Tleifeh an fid) genommen, und [iit] nad) dem- 
felben unfer wabhrhaftiger Bruder [ge]mworden. 
Hebr. 29: „Nachdem die Kinder Fleifh und Blut 
haben, ift er'8 gleichermaßen teilhaftig worden.“ 
Stem: „Er nimmt nirgend die Engel an fid), jon- 
dern den Samen Wbrahams nimmt er an fid; 
Daher muß er allerdinge feinen Brüdern, ausge- 
nommen die Sünde, gleich werden.” Aljo hat e$ 
auch Chriftus erlöft als fein Werk, heiligt eS als 
fein Werf, erwedt e8 bon den Toten und ziert e8 
herrlich als fein Werf. Aber die Erbfünde hat 
er nicht lern, nicht angenommen, nicht erlöft, 
nicht geheiligt, wird fie auch nicht erweden an den 
Auserwählten, weder zieren mod) jelig machen, 
fondern in der Auferftehung gar vertilgt fein 
wird. 


Daraus der Unterjchied zwijchen der verderbten 
Natur und der VBerderbung, jo in der Natur ftedt 
und bie Natur dadurch berberbt worden, leid)tlid) 
zu erfennen. 

3. Wir glauben, lehren und befennen aber hin- 
wiederum, Dak pie Erbjiinde nicht jet eine fchlechte 
[geringe], fondern fo tiefe Verderbung menjch- 
licher Natur, dap nichts Gefundes oder unberberbt 
an Leib und Seele des Menfchen, feinen inner- 
lichen unb duperlichen Kräften geblieben, jondern 
wie Die Kirche fingt: ,Surd) Adams Fall ijt ganz 
berberbt menschlich” Natur und Wefen”; welcher 
Schade unausjpred)fid), nicht mit ber Vernunft, 
fondern allein aus Gottes Wort erfennet [er- 
fannt] werden mag; und daß die Natur und 
jolche BVerderbung der Natur niemand bonein- 
ander fcheiden finne denn allein Gott, welches 
Dutch den Tod in der Auferftehung gänzlich ge- 
fchehen, ba unfere Natur, bie wir jebt tragen, ohne 
die Erbfünde und bon DdDerfelben abgejonbert und 
abgefchieden, auferftehen und ewig leben wird, wie 
gejcehrieben fteht $iob 19: „Sch werde mit Diefer 
meiner Haut umgeben werden und werde in mei- 
nem Fleifeh Gott fehen; denjelben werde id) mir 
fehen, und meine Augen werden. ihn fehauen.“ 


NEGATIVA. 
Verwerfung ber faljdjett Gegenlehre. 


1. Demnach verwerfen und verdammen it, 
wenn gelehrt wird, daß die Erbfünde allein ein 
reatus oder Schuld bon wegen fremder Vertwir- 
fung, ohne einige unferer Natur Verderbung fet. 


2. Item, daß bie böfen Lüfte nicht Sünde, fon- 
dern angefchaffene wejentliche Eigenschaften der 


Epitome. 


I. De Peecato Originis. W. 545. 546. 


4] Deus enim non modo Adami et Evae cor- 
pus et animam ante lapsum, verum etiam cor- 
pora et animas nostras post lapsum creavit, 
etsi haec iam sunt corrupta. Et sane [R. 574 
hodie Dominus animas et corpora nostra erea- 
turas et opus suum esse agnoscit, sicut seri- 
ptum est lob.10,8: Manus tuae fecerunt me 
et plasmaverunt me totum im circuitu. Deut. 
32, 18. Esa.45,9; 54,5; 64,8. Act. 17, 28. 
P8s.:100,:3 ; 139, 14): Heels 12; 4. 

5] Et Filius Dei unione personali illam hu- 
manam naturam, sed sine peccato, assumpsit, 
et non alienam, sed nostram carnem sibi ad- 
iungens arctissime copulavit eiusque assum- 
ptae carnis ratione vere frater noster factus 
est, ut Scriptura testatur Hebr. 2; 14: Postea- 
quam puert commercium habent cum carne et 
sanguine, et ipse similiter particeps factus est 
eorundem. Item v.16: Non angelos assumit, 
sed semen Abrahae assumit, unde et debuit 
per omnia fratribus assimilari, excepto pec- 
6] cato. Eandem humanam nostram naturam 
(opus videlicet suum) Christus redemit, ean- 
dem (quae ipsius opus est) sanctificat, ean- 
dem a mortuis resuscitat et ingenti gloria 
(opus videlicet suum) ornat. Peccatum autem 
originale non creavit, non assumpsit, non re- 
demit, non sanctificat, non resuscitabit in 
electis, neque unquam gloria coelesti ornabit 
aut salvabit, sed in beata illa resurrectione 
plane abolitum erit. 

7] Ex his, quae a nobis allata sunt, discri- 
men inter corruptam naturam et inter cor- 
ruptionem, quae naturae infixa est, per quam 
natura est corrupta, facile agnosci potest. 

S] III. Vicissim autem credimus, docemus 
atque confitemur, peceatum originis non esse 
levem, sed tam profundam humanae naturae 
corruptionem, quae nihil sanum, nihil incor- 
ruptum in corpore et anima hominis, atque 
adeo in interioribus et exterioribus viribus 
eius reliquit. Sicut ecclesia canit: Lapsus 
Adae vi pessima humana tota massa, natura 
et ipsa, essentia, corrupta, luce cassa, ete. Hoc 
9] quantum sit malum, verbis revera est in- 
explieabile, neque humanae rationis acumine 
indagari, sed duntaxat per Verbum Dei reve- 
10] Jatum agnosci potest. Et sane [R.575 


.affirmamus, quod hane naturae corruptionem 


ab ipsa natura nemo nisi solus Deus separare 
queat, id quod per mortem in beata illa resur- 
rectione plene fiet. Ibi enim ea ipsa natura 
nostra, quam nune cireumferimus, absque pec- 
cato originis et ab eodem omnino separata et 
remota, resurget et aeterna felicitate fruetur. 
Sic enim scriptum est Iob. 19, 26. 27: Pelle 
mea circumdabor et in carne mea videbo Deum, 
quem ego visurus sum mihi, et oculà mei eum 
conspectwri sunt. : 


NEGATIVA. 


Reiectio falsorum dogmatum, quae com- 
memoratae sanae doctrinae repugnant. 


11] I. Reiicimus ergo et damnamus dogma 
illud, quo asseritur, peccatum originale tan- 
tummodo reatum et debitum esse ex alieno de- 
licto, absque ulla naturae nostrae corrüptiongs 
in nos derivatum. 

12] II. Item, concupiscentias pravas non 
esse peccatum, sed concreatas naturae condi- 


The Formula of Concord. Epitome. 


For God created not only the body and soul 
of Adam and Eve before the Fall, but also 
our bodies and souls after the Fall, notwith- 
standing that they are corrupt, which God 
also still acknowledges as His work, as it is 
written Job 10, 8: Thine hands have made 
me and fashioned me together round about. 


‘ Deut. 32, 18; Is. 45, 9 ff.; 54,5; 64, 8; Acts 


17, 28; Job 10,8; Ps. 100, 3; 139, 14; Ecel. 
euch 

Moreover, the Son of God has assumed this 
human nature, however, without sin, and 
therefore not a foreign, but our own flesh, into 
the unity of His person, and according to it is 
become our true Brother. Heb. 2,14: Foras- 
much, then, as the children were partakers of 
flesh and blood, He also Himself likewise took 
part of the same. Again, v. 16; 4,15: He 
took not on Him the nature of angels, but He 
took on Him the seed of Abraham. Wherefore 
in all things it behooved Him to be made like 
unto His brethren, yet without sin. In like 
manner Christ has also redeemed it as His 
work, sanctifies it as His work, raises it from 
the dead, and gloriously adorns it as His work. 
But original sin He has not created, assumed, 
redeemed, sanctified; nor will He raise it, will 
neither adorn nor save it in the elect, but in 
the [blessed] resurrection it will be entirely 
destroved. 

Hence the distinction between the corrupt 
nature and the corruption which infects the 
nature, and by which the nature became cor- 
rupt, can easily be discerned. 


3. But, on the other hand, we believe, teach, 
and confess that original sin is not a slight, 
but so deep a corruption of human nature that 
nothing healthy or uncorrupt has remained in 
man’s body or soul, in his inner or outward 
powers, but, as the Church sings: 


Through Adam’s fall is all corrupt, 
Nature and essence human. 


This damage is unspeakable, and cannot be 
discerned by reason, but only from God’s 
Word. And [we affirm] that no one but God 
alone can separate from one another the na- 
ture and this corruption of the nature, which 
will fully come to pass through death, in 
the [blessed] resurrection, where our nature 
which we now bear will rise and live eter- 
nally without original sin and separated and 
sundered from it, as it is written Job 19, 26: 
I shall be compassed again with this my skin, 
and in my flesh shall I see God, whom I shall 
see for myself, and mine eyes shall behold. 


NEGATIVA. 
Rejection of the False Opposite Dogmas. 


1. Therefore we reject and condemn the 
teaching that original sin is only a reatus or 
debt on account of what has been committed 
by another [diverted to us] without any cor- 
ruption of our nature. 


2. Also, that evil lusts are not sin, but con- 
created, essential properties of the nature, 


I. Of Original Sin. 


181 


789 M. 521. 522. Formula Concordiae. 


Natur jeien, oder al8 ware der obgemeldete Man- 
gel oder Schade nicht wahrhaftig Sünde, darum 
der Menfch außerhalb Chrifto ein Kind des Bornes 
fein follte. 


3. Desgleichen verwerfen wir auch den pelagia- 
nijden Irrtum, da vorgegeben wird, dak bie 
Natur des Menfchen auch nad) dem Fall unver: 
derbt und jonberlid) in geiftlihen Sachen ganz 
gut und rein in ihren naturalibus, das ijt, in 
ihren natürlichen Kräften, geblieben fei. 

4. Stem, bab bie Erbfünde nur bon außen ein 
fhlechter, [ge]ringfd)ügiger, eingefprengter Fled 
oder anfliegender Mafel fei, darunter die Natur 
ihre guter Kräfte aud) in geiftlihen Sachen be- 
halten habe. 

5. Stem, dak die Erbfünde fet nur ein äußerlich 
Hindernis der guten geiftlichen Kräfte und nicht 
eine Beraubung oder Mangel derjelben; af8 wenn 
ein Magnet mit Knoblauchfaft beftrichen wird, 
dadurch feine natürliche Kraft nicht meqgenom- 
men, jondern allein gehindert wird; oder daß bet- 
felbe Makel wie ein led bom Angeficht oder Farbe 
von der Wand leichtlich abgewifcht werden fünnte. 

6. Stem, daß im Menfden nicht gar verderbt 
fet menjdfíid)? Natur und YWejen, fondern der 
Menfd habe nod) etwas Gutes an ihm [an fid], 
aud) in geiftliden Sachen, al3 nämlich Frimmig- 
feit [* Fähigkeit], Gefchieflichkeit, Tüchtigfeit ober 
Vermögen, in geiftlichen Sachen etwas anzufangen, 
zu wirken oder mitzuwirken. 

7. Dagegen bertoerfen wir auch die falfche Lehre 
der Manichäer, wenn gelehrt wird, daß bie Grb- 
fünde als etwas Wefentliches unb Selbftandiges 
durch den Satan in die Natur eingegofien und 
mit berjelben vermengt [fet], wie Gift und Wein 
gemengt werden. 

8. Stem, daß nicht der natürliche Menjd, fon- 
Dern etwas anderes und Fremdes im Menfchen 
fündige, deswegen nicht die Natur, fondern allein 
die Erbjünde in der Natur angeklagt toetbe. 


9. Wir verwerfen und verdammen auch als 
einen manichäifchen rrtum, wenn gelehrt wird, 
daß bie Grbjünbe fei eigentli und ohne allen 
Unterjchied des berberbten Menjhen Subftanz, 
Natur und Wejen felbit, afjo daß fein Unterjchied 
amijd)en Der berberbten Natur nad) dem Fall an 
ihe felbft und der Crbfiinde follte auch nicht ae- 
dacht, nod) mit Gedanken voneinander unterfchie- 
den werden fonnen. 


10. 8 wird aber jolche Erbfünde von Qutfero 
Naturjiinde, Verfonfünde, wefentlihe Sünde ge- 
nennet [genannt], nicht daß die Natur, Perfon 
oder Das Wefen des Menfchen felbit ohne allen 
Unterjchied bie Erbfünde fei, fondern daß mit fol- 
chen Worten ber Unterfchied zwifchen der Erb: 
jünde, jo in der menschlichen Natur ftedt, und den 
andern Sünden, fo man wirkliche Sünden nennt, 
angezeigt würde, 


11. Senn die Erbfünde ift nicht eine Sünde, Die 
man tut, jonbern fie ftedt in ber Natur, Subitanz 
und Wejen des Menjchen; aljo wenngleich fein 
bojer Gedanfe nimmer im Herzen des verderbten 
Menfchen aufitiege, fein unitiiy Wort geredet 
[würde], noch böfe Tat gefchahe, jo iff bod) bie 
Natur berberbt durch bie Erbfünde, bie una im 
fündlihen Samen angeboren wird unb ein Brunn: 


Epitome. 


I. De Peccato Originis. W. 546—548. 


tiones et proprietates quasdam essentiales, aut 
defectus illos et malum ingens a nobis paulo 
ante commemoratum non esse peccatum, pro- 
pter quod homo Christo non insertus sit 
filius irae. 

13] III. Reiicimus etiam Pelagianam m 
resin, qua asseritur hominis naturam post 
lapsum incorruptam esse, et quidem in spiri- 
tualibus rebus totam bonam et puram in viri- 
bus suis naturalibus mansisse. 


14] IV. Item, peccatum originis externum, 
levem et nullius prope momenti esse naevum, 
aut aspersam quandam maculam, sub [R.576 
qua nihilominus natura bonas suas vires 
etiam in rebus spiritualibus retinuerit. 

15] V. Item, peecatum originale tantum 
esse externum impedimentum bonarum spiri- 
tualium virium et non esse despoliationem et 
defectum earundem, sicuti, cum magnes allii 
succo illinitur, vis eius naturalis attrahendi 
ferrum non tollitur, sed tantum impeditur; 
aut sieut macula de facie aut color de pariete 
abstergi facile potest. 

16j VI. Item, hominis naturam et essentiam 
non prorsus esse corruptam, sed aliquid boni 
adhue in homine reliquum, etiam in rebus 
spiritualibus, videlieet bonitatem, capacita- 
tem, aptitudinem, facultatem, industriam aut 
vires, quibus in rebus spiritualibus inchoare 
aliquid boni, operari aut cooperari valeat. 

17] VII. Contra autem reiicimus etiam fal- 
sum dogma Manichaeorum, cum docetur, pec- 
catum originis tamquam quiddam essentiale 
atque substantiale a Satana in naturam esse 
infusum et cum eadem permixtum, quem- 
admodum venenum et vinum miscentur. 

18] VIII. Item, non ipsum animalem homi- 
nem, sed aliquid aliud et peregrinum quid- 
dam, quod sit in homine, peccare, ideoque non 
ipsam naturam, sed tantummodo peccatum 
originale in natura existens accusari. 

19] IX. Reiicimus etiam atque damnamus 
ut Manichaeum errorem, quando docetur, ori- 
ginale peccatum proprie, et quidem nullo 
posito discrimine, esse ipsam hominis cor- 
rupti substantiam, naturam et essentiam, ita 
ut inter naturam corruptam post lapsum, per 
se ipsam consideratam, et inter peccatum ori- 
ginis nulla prorsus sit differentia, neque ulla 
distinctio cogitari, aut saltem peccatum illud 
a natura cogitatione discerni possit. 

20] X. D. Lutherus quidem originis illud 
malum peccatum naturae, personale, [R.577 
essentiale vocat, sed non eam ob causam, quasi 


. natura, persona aut essentia hominis, absque 


omni discrimine, sit ipsum peccatum originis, 
sed ideo ad hune modum loquitur, ut huius- 
modi phrasibus discrimen inter peccatum ori- 
ginale, quod humanae naturae infixum est, et 
inter alia peccata, quae actualia vocantur, 
melius intelligi possit. 

21] XI. Peceatum enim originis non est 
quoddam delictum, quod actu perpetratur, sed 
intime inhaeret infixum i ipsi naturae, substan- 
tiae et essentiae hominis. Et quidem, si ma- 
xime nulla unquam prava cogitatio in corde 
hominis corrupti exoriretur, si nullum verbum 
otiosum proferretur, si nullum malum opus 
aut facinus designaretur, tamen natura nihi- 


\ 
The Formula of Concord. Epitome. I. Of Original Sin. 


or, as though the above-mentioned defect and 
damage were not truly sin, because of which 
man without Christ [not ingrafted into Christ] 
would be a child of wrath. 


3. We likewise reject the Pelagian error, 
by which it is alleged that man’s nature even 
after the Fall is incorrupt, and especially with 
respect to spiritual things has remained en- 
tirely good and pure in naturalibus, 4. e., in 
its natural powers. 


4. Also, that original sin is only a slight, 
insignificant spot on the outside, dashed upon 
the nature, or a blemish that has been blown 
upon it, beneath which [nevertheless] the na- 
ture has retained its good powers even in spir- 
itual things. 


5. Also, that original sin is only an exter- 
nal impediment to the good spiritual powers, 
and not a despoliation or want of the same, 
as when a magnet is smeared with garlic-juice, 
its natural power is not thereby removed, but 
only impeded; or that this stain can be easily 
wiped away like a spot from the face or pig- 
ment from the wall. 


6. Also, that in man the human nature and 
essence are not entirely corrupt, but that man 
still has something good in him, even in spir- 
itual things, namely, capacity, skill, aptness, 
or ability in spiritual things to begin, to work, 
or to help working for something [good]. 

7. On the other hand, we also reject the 
false dogma of the Manicheans, when it is 
taught that original sin, as something essen- 
tial and self-subsisting, has been infused by 
Satan into the nature, and intermingled with 
it, as poison and wine are mixed. 


8. Also, that not the natural man, but some- 
thing else and extraneous to man, sins, on ac- 
count of which not the nature, but only origi- 
nal sin in the nature, is accused. 


9. We reject and condemn also as a Mani- 
chean error the doctrine that original sin is 
properly and without any distinction the sub- 
stance, nature, and essence itself of the cor- 
rupt man, so that a distinction between the 
corrupt nature, as such, after the Fall and 
original sin should not even be conceived of, 
nor that they could be distinguished from one 
another [even] in thought. 


10. Now, this original sin is called by 
Dr. Luther nature-sin, person-sin, essential 
sin, not because the nature, person, or essence 
of man is, without any distinction, itself 
original sin, but in order to indicate by such 
words the distinction between original sin, 
which inheres in human nature, and other 
sins, which are called actual sins. 


ll. For original sin is not a sin which is 
committed, but it inheres in the nature, sub- 
stance, and essence of man, so that, though 
no wicked thought ever should arise in the 
heart of corrupt man, no idle word were 


783 


784 MW. 522. 59. 


quell ijt aller andern twirfliden Sünden, als böfer 
Gedanken, Worte und Werke, wie gejchrieben jteht: 
„Aus bem Herzen fommen arge Gedanken“; item: 
„Das Dichten des menschlichen Herzens ijt böfe von 
Sugend auf.” Matth. 15; Gen. 6. 


12. So ijt aud) wohl zu. merfen ber ungleiche 
Verstand des Wortes „Natur”, babutd) die Mani- 
chäer ihren Srrtum bebeden und viel einfältige 
Leute irremaden. Denn zuzeiten heißt e8 des 
Menfchen Wefen, als wenn gejagt wird: Gott hat 
Die menschliche Natur gefchaffen. Buzeiten aber 
heißt e$ die Art und Unart eines Dinges, die in 
der Natur oder Wefen ftedt, al3 wenn gejagt wird: 
Der Schlange Natur ijt ftechen, und des Pten- 
iden Natur und Art ijt fitndigen und Sünde; 
da das Wort „Natur“ nicht die Subitanz des Men- 
fchen, fondern etwas heißt, das in der Natur oder 
Subftanz ftect. 


13. Was aber die lateinifhen Worte substan- 
tia und accidens belangt, weil e8 nicht Heiliger 
Schrift Worte find, dazu dem gemeinen Mann 
unbefannt, jollen diefelben in den Predigten bor 
dem gemeinen unverftändigen Wolfe nicht ge- 
braucht, jondern des einfältigen Volks damit bet- 
fchont werden. 


Uber in der Schule bei den Gelehrten, weil fie 
wohl befannt und ohne allen Mifverftand ge- 
braucht, baburd) das Wefen eines jeden Dings, 
und was ihm zufälligerweife anhängt, eigentlich 
unterjchieden [wird], werden folche Worte aud 
billig in der Disputation don der Erbfünde be- 
halten. ; 

Denn der Unterfdhied zwifchen Gottes und des 
Teufels Werk auf das deutlichite baburd) ange: 
zeigt [wird], wetl der Teufel feine Subftanz 
ichaffen, fondern allein zufälligermweije aus Gottes 
Berhängnis bie von Gott erfchaffene Subitanz ver: 
derben fann. 


LI. 
Vom freien Willen. 


STATUS CONTROVERSIAE. 
Die Hauptirage in diefem Ziwiejpalt. 


Nachdem des Menfchen Wille in vier ungleichen 
Ständen gefunden, nämlih 1. bor dem Fall, 
2. nad) dem Fall, 3. nach der Wiedergeburt, 
4. nach ber Auferjtehung des Fleifches, ijt [fo ift 
hier doch] bie Hauptfrage allein bon dem Willen 
und Vermögen des Menfchen im andern Stande, 
was derjelbe nad) bem Fall unferer erften Eltern 
bot jeiner Wiedergeburt aus ihm [aus fich] felbit 
in geiftlihen Sachen für Kräfte habe, und ob er 
vermöge, aus jeinen eigenen Kräften, zubor und 
ehe er durch den Geift Gottes wiedergeboren, fich 
zur Gnade Gottes [zu] fehiden und [zu] bereiten 
und die durch den Heiligen Geift im Wort und 
heiligen Saframenten angebotene Gnade an[3u]- 
nehmen oder nidjt. 


Formula Concordiae. Epitome. II. De Libero Arbitrio. 


YW. 548. 549. 


lominus corrupta est per originale peecatum, 
quod nobis ratione corrupti seminis agnatum 
est, quod ipsum etiam scaturigo est omnium 
aliorum actualium peccatorum, ut sunt pravae 
cogitationes, prava colloquia, prave et scele- 
rate facta. Sie enim scriptum legimus Matth. 
15,19: Ex corde oriuntur cogitationes malae ; 
et alibi, Gen. 6,5; 8, 21: Omne figmentum cor- 
dis tantummodo. malum est a pueritia. : 

22] XII. Est etiam diligenter observanda 
varia significatio vocabuli maturae, cuius 
aequivocatione Manichaei abutentes errorem 
suum occultant, multosque simplices homines 
in errorem inducunt. Quandoque enim natura 
ipsam hominis substantiam significat, ut cum 
dicimus: Deus humanam naturam creavit. 
Interdum vero per vocabulum naturae intelli- 
gitur ingenium, conditio, defectus aut vitium 
alicuius rei, in ipsa natura insitum et in- 
haerens, ut cum dicimus: Serpentis natura 
est icere; hominis natura est peccare et pec- 
catum. Et in hae posteriore significatione 
vocabulum naturae non ipsam hominis sub- 
stantiam, sed aliquid, quod in natura aut sub- 
stantia fixum inhaeret, denotat. 

23] XIII. Quod vero ad Latina vocabula 
substantiae et accidentis attinet, cum [R.578 
ea non sint Seripturae Sacrae vocabula, prae- 
terea etiam a plebe non intelligantur, absti- 
nendum est ab illis in publicis sacris concio- 
nibus, ubi indocta plebs docetur, et hac in re 
simplicium et rudiorum merito habenda est 
ratio. 

24] In scholis autem et apud homines do- 
etos (quibus horum vocabulorum significatio 
nota est, et qui iisdem recte atque citra ab- 
usum uti possunt, proprie discernentes essen- 
tiam alicuius rei ab eo, quod aliunde ei accidit 
et per aecidens inhaeret), in disputatione de 
peceato originis retinenda sunt. 

25] Nam hisce vocabulis diserimen inter 
opus Dei et inter opus diaboli quam maxime 
perspieue explicari potest. Diabolus enim 
substantiam nullam creare, sed tantummodo 
per accidens, permittente Domino, substantiam 
a Deo ereatam depravare potest. 


y 4 


II. 
DE LIBERO ARBITRIO. 


STATUS CONTROVERSIAE. 


1] Cum hominis voluntas quadruplicem ha- 
beat considerationem, primo ante lapsum, se- 
eundo post lapsum, tertio post regeneratio- 
nem, quarto post resurrectionem carnis, nunc 
quaestio praecipua est tantum de voluntate 
et viribus hominis in secundo statu, quasnam 
vires post lapsum primorum parentum nostro- 
rum ante regenerationem ex se ipso habeat in 


rebus spiritualibus: an propriis viribus, ante- 


quam per Spiritum Dei fuerit regeneratus, 
possit sese ad gratiam Dei applicare et prae- 
parare, et num gratiam divinam (quae illi per 
Spiritum Sanetum in Verbo et sacramentis 
divinitus institutis offertur) accipere et ap- 
prehendere possit necne. 


The Formula of Concord. Epitome. II. Of Free Will. 


spoken, no wicked deed were done, yet the 
nature is nevertheless corrupted through orig- 
inal sin, which is born in us by reason of the 
sinful seed, and is a fountainhead of all other 
actual sins, as wicked thoughts, words, and 
works, as it is written Matt. 15, 19: Out of 
the heart proceed evil thoughts. Also Gen. 
6,5; 8,21: The imagination of man’s heart is 
evil from his youth. 

12. Thus there is also to be noted well the 
diverse signification of the word nature, 
whereby the Manicheans cover their error and 
lead astray many simple men. For sometimes 
it means the essence [the very substance] of 
man, as when it is said: God created human 
nature. But at other times it means the dis- 
position and the vicious quality [disposition, 
condition, defect, or vice] of a thing, which 
inheres in the nature or essence, as when it is 
said: The nature of the serpent is to bite, 
and the nature and disposition of man is to 
sin, and is sin; here the word nature does 
not mean the substance of man, but something 
that inheres in the nature or substance. 

13. But as to the Latin terms substantia 
and accidens, because they are not words of 
Holy Scripture, and besides unknown to the 
ordinary man, they should not be used in ser- 
mons before ordinary, uninstructed people, 
but simple people should be spared them. 

But in the schools, among the learned, these 
words are rightly retained in disputations 
concerning original sin, because they are well 
known and used without any misunderstand- 
ing, to distinguish exactly between the essence 
of a thing and what attaches to it in an ac- 
cidental way. 

For the distinction between God’s work and 
that of the devil is thereby designated in the 
clearest way, because the devil can create no 
substance, but can only, in an accidental way, 
by the providence of God [God permitting], 
corrupt the substance created by God. 


IL 
OF FREE WILL. 


STATUS CONTROVERSIAE. 


The Principal Question in This 
Controversy. 


Since the will of man is found in four 
unlike states, namely: 1. before the Fall; 
2. since the Fall; 3. after regeneration; 
4. after the resurrection of the body, the chief 
question is only concerning the will and 
ability of man in the second state, namely, 
what powers in spiritual things he has of 
himself after the fall of our first parents and 
before regeneration, and whether he is able 
by his own powers, prior to and before his 
regeneration by God’s Spirit, to dispose and 
prepare himself for God’s grace, and to accept 
[and apprehend], or not, the grace offered 
through the Holy Ghost in the Word and holy 
[divinely instituted] Sacraments. 


Concordia Triglotta. 


50 


85 


786 9. 58. 524. 


AFFIRMATIVA. 


Reine Lehre vermige Gottes Worts von 
diejem Artikel. 


1. Hiervon ijt unjere Lehre, Glaube und Be: 
fenntnis, daß des Menfchen Verftand und Ber 
nunft in geiftlihen Sachen blind, nichts veritehe 
aus feinen eigenen Kräften, wie gejd)rieben fteht: 
„Der natürliche Menfd vernimmt nists bom Geift 
Gottes; e8 ijt ihm eine Torheit und fann e8 nicht 
begreifen, wenn er wird bon geiftlichen Sachen ge- 
fragt“, 1: Rots 2. 

2. Desgleichen glauben, lehren und befennen 
wit, daß des Mtenfchen umniiebergeborner Wille 
nicht allein bon Gott abgewendet, jondern auch 
ein Feind Gottes worden [geworden ijt], dak er 
nur Luft und Willen hat zum Böfen und twas 
Gott zumider ijt, wie gefchrieben fteht: „Das Dich: 
ten des Menfchenherzens ift böfe von Jugend auf“, 
Gen. 8; item: „Fleifchlich gefinnet fein ijt eine 
Teindjchaft wider Gott, fintemal e8 dem Gefeg 
nicht untertan ijf, denn e8 vermag e8 aud) nicht“, 
Rim. 8. Ba, fowenig ein toter Leib fich felbft 
lebendig maden fann zum leiblichen, irdifchen 
Sieben, fo wenig mag [fann] der Menjch, jo burd) 
die Sünde geiftlich tot ijt, fid) jelbit zum geiftlichen 
Leben aufrichten; wie gefchrieben fteht: „Da wir 
tot waren in Sünden, hat er uns famt Chrifto 
lebendig gemacht“, Eph.2. Darum mir aud) „aus 
uns felbit, als aus uns, nicht tüchtig find, etwas 
Gutes zu gedenken, fondern dak wir tüchtig find, 
das ijt bon Gott", 2 for. 3. 


9. Die Belehrung aber wirft Gott ber Heilige 
Geift niht ohne Mittel, fondern gebraucht dazu 
die Predigt und das Gehör Gottes Worts, mie 
gejchrieben fteht: „Das Evangelium ijt eine Kraft 
Gottes, felig zu machen“, Rim. 1; item: „Der 
Glaube fommt aus dem Gehör Gottes Worts, 
Rim. 10. Und ijt Gottes Wille, dak man fein 
Wort hören und nicht die Ohren veritopfen folle, 
Pf. 95. Bet folhem Wort ijt der Heilige Geift 
gegenwärtig und tut auf die Herzen, daß fie, wie 
Die Lydia in der Apoftelgefchichte am 16. Kapitel, 
darauf merken und alfo befehrt werden allein 
Durd) bie Gnade und Ktaft des Heiligen Geiftes, 
Deffen Werf allein ijt die Belehrung des Mten= 
iden. Denn ohne feine Gnade ijt unjer Wollen 
und Laufen, unjer Pflanzen, Saden und Begiehen 
alles nichts, Mom. 9; 1 Kor. 3, wenn er nicht das 
Gedeihen dazu verleiht, wie Chriftus jagt: „Ohne 
mich vermögt ihr nichts.” Mit welchen furzen 
Worten er dem freien Willen feine’ Kräfte ab: 


jpricht und alles der Gnade Gottes zufchreibt, daz 


mit fid) nicht jemand vor Gott rühmen möchte, 
1 Kor. 9, 16. 


NEGATIVA. 
Widerwärtige falihe Lehre. 


Demnach verwerfen und verdammen wir alle 
nachfolgenden Srrtümer als ber Richtfehnur Got- 
te8 Wort3 zuwider: 

1. Den Schwarm ber Philofophen, fo man Stoi- 
c05 genennet [genanitt] bat, wie aud) bie Mani- 
chäer, bie gelehrt haben, dag alles, was gefchehe, 


Formula Concordiae. Epitome. II. De Libero Arbitrio. 


YW. 549. 550. 


AFFIRMATIVA. [R.579 


Sincera doctrina de hoc articulo, cum 
immota regula Verbi divini congruens. 


2] I. De hoc negotio haec est fides, doctrina 
et confessio nostra, quod videlicet hominis in- 
tellectus et ratio in rebus spiritualibus pror- 
sus sint caeca, nihilque propriis viribus in- 
telligere possint, sicut scriptum est 1 Cor. 
2,14: Animalis homo non percipit ea, quae 
sunt Spiritus; stultitia illi est et non potest 
intelligere, quia de spiritualibus examinatur. 

3] II. Credimus, docemus et confitemur 
etiam, voluntatem hominis nondum renatam 
non tantum a Deo esse aversam, verum etiam 
inimicam Deo factam, ita ut tantummodo ea 
velit et cupiat iisque delectetur, quae mala 
sunt et voluntati divinae repugnant. Scri- 
ptum est enim Gen. 8,21: Sensus et cogitatio 
humani cordis in malum prona sunt ab ado- 
lescentia sua. Item, Rom.8,7: Affectus car- 
nis inimicitia est adversus Deum, neque enim 
legi subiicitur, ac ne potest id quidem. Itaque 
credimus, quantum abest, ut corpus mortuum 
se ipsum vivificare atque sibi ipsi corporalem 
vitam restituere possit, tantum abesse, ut 
homo, qui ratione peccati spiritualiter mor- 
tuus est, se ipsum in vitam spiritualem revo- 
candi ullam facultatem habeat, sicut scriptum 
est Eph. 2,5: Cwm essemus mortui im pecca- 
tis, convivificavit nos cum Christo etc. 2 Cor. 
3,5: Itaque etiam ex nobismet 4psis, tamquam 
ex nobis, non sumus idonei, ut aliquid bom 
cogitemus; quod vero idonei sumus, id ipsum 
a Deo est. 

4] III. Conversionem autem hominis opera- 
tur Spiritus Sanctus non sine mediis, sed ad 
eam efficiendam uti solet praedicatione et 
auscultatione Verbi Dei, sicut scriptum est 
Rom. 1,16: Evangelion est potentia Dei [R. 580 
5] ad salutem ommi credenti; et Rom. 10, 17: 
Fides est ex auditu Verbi Dei. Et sane vult 
Dominus, ut ipsius Verbum audiatur, neque 
ad illius praedicationem aures obdurentur [ob- 
turentur], Ps. 95, 8. Huie Verbo adest prae- 
sens Spiritus Sanctus et corda hominum ape- 
rit, ut, sicut Lydia in Actis Apostolicis, 16, 14, 


diligenter attendant et ita convertantur sola 
gratia et virtute Spiritus Sancti, euius unius 


6] et solius opus est hominis conversio. Si 
enim Spiritus Sancti gratia absit, nostrum 
velle et currere, nostrum plantare, seminare 
et rigare prorsus frustranea sunt, Rom. 9, 16; 
1 Cor. 3, 7; si videlieet ille incrementum non 
largiatur, sicut Christus inquit, Ioh. 15, 5; 
Sine me nihil potestis facere. Et hie quidem 
paucis verbis Christus libero arbitrio omnes 
vires derogat, omniaque gratiae divinae ascri- 
bit, ne quis coram Deo habeat, de quo glorie- 
tur, 1 Cor. 1, 29°12 Cor’ 12; 0]; fer 


NEGATIVA. 
Reiectio contrariae et falsae doctrinae. 


7] Repudiamus igitur et damnamus omnes, 
quos iam recitabimus, errores cum Verbi divini 
regula non congruentes: 

8] I. Primo delirum philosophorum Stoico- 
rum dogma, quemadmodum et Manichaeorum 
furorem, qui docuerunt omnia, quae eveniant, 


The Formula of Concord. Epitome. II. Of the Free Will. 


AFFIRMATIVA. 


The Pure Doctrine concerning This 
Article, according to God’s Word. 


1. Concerning this subject, our doctrine, 
faith, and confession is, that in spiritual 
things the understanding and reason of man 
are [altogether] blind, and by their own 
powers understand nothing, as it is written 
1 Cor. 2, 14: The natural man receiveth not 
the things of the Spirit of God, for they are 
foolishness to him; neither can he know them 
when he is examined concerning spiritual 
things. 

2. Likewise we believe, teach, and confess 
that the unregenerate will of man is not only 
turned away from God, but also has become 
an enemy of God, so that it only has an incli- 
nation and desire for that which is evil and 
contrary to God, as it is written Gen. 8, 21: 
The imagination of man’s heart is evil from 
his youth. Also Rom.8,7: The carnal mind 
is enmity against God; for it is not subject 
to the Law of God, neither, indeed, can be. 
Yea, as little as a dead body can quicken it- 
self to bodily, earthly life, so little can man, 
who by sin is spiritually dead, raise himself 
to spiritual life, as it is written Eph. 2, 5: 
Even when we were dead in sins, He hath 


_quickened us together with Christ; 2 Cor. 


3,5: Not that we are sufficient of ourselves 
to think anything good as of ourselves, but 
that we are sufficient is of God. 

3. God the Holy Ghost, however, does not 
effect conversion without means, but uses for 
this purpose the preaching and hearing of 
God's Word, as it is written Rom. 1, 16: The 
Gospel is the power of God unto salvation to 
every one that believeth. Also Rom. 10, 17: 
Faith cometh by hearing of the Word of God. 
And it is God’s will that His Word should 
be heard, and that man’s ears should not be 
closed. Ps. 95, 8. With this Word the Holy 
Ghost is present, and opens hearts, so that 
they, as Lydia in Acts 16, 14, are attentive to 
it, and are thus converted alone through the 
grace and power of the Holy Ghost, whose 
work alone the conversion of man is. For 
without His grace, and if He do not grant 
the increase, our willing and running, our 
planting, sowing, and watering, all are noth- 
ing, as Christ says John 15,5: Without Me 
ye can do nothing. With these brief words 
He denies to the free will its powers, and as- 
eribes everything to God's grace, in order that 
no one may boast before God. 1 Cor. 1, 29; 
2 Cor. 12, 5; Jer. 9, 23. 


NEGATIVA. 
Contrary False Doctrine. 


Accordingly, we reject and condemn all the 
following errors as contrary to the standard 
of God’s Word: 

l. The delirium [insane dogma] of philoso- 
phers who are called Stoics, as also of the 
Manicheans, who taught that everything that 


787 


788 M. 524-526. Formula Concordiae. Epitome. II. De Libero Arbitrio. 


miiffe alfo gefchehen und fünne nicht anders ge- 
fchehen, und dak ber Menfch alles aus Zwang tue, 
was er aud) in duberfiden Dingen handele, und 
zu böfen Werfen und Taten, af8 Unzucht, Raub, 
Mord, Diebftahl und dergleichen, gezwungen werde. 


2. Wir verwerfen auch der groben Pelagianer 
SNrrtum, die gelehrt haben, bab der Menfch aus 
eigenen Kräften ohne die Gnade des Heiligen 
Geiftes fid) felbft zw Gott befehren, bem Evangelio 
glauben, dem Gefebe Gottes mit Herzen gehor= 
famen und alfo Vergebung der Sünden und ewi- 
ges Leben verdienen fünne. 

3. Wir verwerfen auch der Halbpelagianer Str 
tum, welche lehren, daß ber Menfch aus eigenen 
Kräften den Anfang jeiner Belehrung machen, 
aber ohne die Gnade des Heiligen Geijte8 nicht 
bolfbringen möge. 

4. Stem, da gelehrt wird, obwohl ber Menfch 
mit feinem freien Willen bor jeiner Wiedergeburt 
zu fchhwach, den Anfang zu machen und fid) felbjt 
aus eigenen Kräften zu Gott zu befehren und 
Gottes Gefek bon Herzen gehorfam zu fein, jedoch, 
wenn der Heilige Geift mit ber Predigt des Worts 
den Anfang gemacht und jeine Gnade darin an- 
geboten, bab alSdann der Wille des Menfchen aus 
feinen eigenen natürlichen Kräften etlichermaßen 
etivas, wiewohl wenig und jchwächlich, dazu tun, 
helfen unb mitwirfen, fid) felbft zur Gnade fchicen, 
bereiten, biefefbe ergreifen, annehmen und dem 
Evangelio glauben fonne. 


5. Stem, dak der Menjch, nachdem er twieder- 
geboren, ba8 Gejek Gottes vollfommen halten und 
gänzlich erfüllen finne, und dak foldhe Erfüllung 
unjere Gerechtigfeit vor Gott fei, mit welcher wir 
das ewige Leben verdienen. 

6. Stem, wir vertwerfen und verdammen auch 
den Irrtum ber Enthufiaften, welche dichten, daß 
Gott ohne Mittel, ohne Gehör Gottes Worts, aud) 
ohne Gebrauch der heiligen Saframente, die Men: 
[den zu fid) ziehe, erleuchte, gerecht und felig mache. 
(Enthufiaften heißen, die ohne die Predigt Gottes 
Worts auf himmlische Erleuhtung des Geiftes 
warten.) 

7. Stem, daß Gott in der Belehrung und Wie: 
dergeburt des alten Adams Subftanz und Wefen 
und jonderlich bie vernünftige Seele ganz vertilge 
unb ein neues Wefen der Seele aus nichts in der 
Befehrung und Wiedergeburt erfchaffe. 


8. Stem, wenn diefe Reden ohne Erflärung ge- 
braucht [werden], bab des Mtenfchen Wille bor, in 
und nad) der Belehrung dem Heiligen Geift wider: 


ftrebe, und daß der Heilige Geift gegeben werde 


denen, fo ihm vorfäglich und beharrlid) wider: 
ftreben; Denn Gott in der Belehrung ans den 
Unwilligen Willige macht und in den Willigen 
wohnt, wie Wuguftinus redet. 


Was [jo]dann die Reden der alten und neuen 
Kirchenlehrer belangt, alS da gejagt wird: Deus 
trahit, sed volentem trahit, das ijt: Gott zeucht 
[zieht], zeucht aber, bie da wollen; item: Homi- 
nis voluntas in conversione non est otiosa, sed 
agit aliquid, das ij: Des Menfchen Wille ift 
nicht müßig in der Belehrung, jonbern wirkt aud) 
etwas: teil fold Reden zur Beitätigung des 
natürlichen freien Willens in der Belehrung des 


‘otiosa, sed agit aliquid: 


38. 550. 551. 


necessario fieri, et aliter fieri prorsus non 
posse, et hominem omnia coactum facere, 
etiam ea, quae in rebus externis agat, eumque 
ad designanda mala opera et scelera (qualia 
sunt libidines vagae, rapinae, caedes, furta et 
similia) cogi. 

9] II. Repudiamus etiam crassum illum 
Pelagianorum errorem, qui asserere non dubi- 
tarunt, quod homo propriis viribus, sine gratia 
Spiritus Sancti sese ad Deum convertere, evan- 
gelio credere, legi divinae ex animo [R.581 
parere et hac ratione peccatorum remissio- 
nem ac vitam aeternam ipse promereri valeat. 

10] III. Praeter hos errores reiicimus et 
Semipelagianorum falsum dogma, qui docent, 
hominem propriis viribus inchoare posse suam 
conversionem, absolvere autem sine Spiritus 
Sancti gratia non posse. 

11] IV. Item, cum docetur, licet homo non 
renatus, ratione liberi arbitrii, ante sui re- 
generationem infirmior quidem sit, quam ut 
conversionis suae initium facere atque pro- 
priis viribus sese ad Deum convertere et legi 
Dei toto corde parere valeat, tamen, si Spi- 


ritus Sanctus praedicatione Verbi initium 


fecerit suamque gratiam in Verbo homini ob- 
tulerit, tum hominis voluntatem propriis et 
naturalibus suis viribus quodammodo aliquid, 
licet id modiculum, infirmum et languidum 
admodum sit, conversionem adiuvare atque 
cooperari et se ipsam ad gratiam applicare, 
praeparare, eam apprehendere, amplecti et 
evangelio credere posse. 

12] V. Item, hominem post regenerationem 
legem Dei perfecte observare atque implere 
posse, eamque impletionem esse nostram coram 
Deo iustitiam, qua vitam aeternam prome- 
reamur. 

13] VI. Reiicimus etiam damnamusque En- 
thusiastarum errorem, qui fingunt, Deum im- 
mediate, absque Verbi Dei auditu et sine 
sacramentorum usu, homines ad se trahere, 
illuminare, iustificare et salvare. (Enthusia- 
stae vocantur, qui neglecta praedicatione Verbi 
divini coelestes revelationes Spiritus exspe- 
ctant.) 

14] VII. Item, Deum in conversione et re- 
generatione hominis substantiam et essentiam 


veteris Adami et praecipue animam rationa- 


lem penitus abolere, novamque animae essen- 
tiam ex nihilo in illa conversione et regenera- 
tione creare. 

15] VIII. Item, cum hi sermones citra de- 
clarationem usurpantur, quod videlicet homi- 
nis voluntas ante conversionem, in ipsa eon- 
versione et post conversionem Spiritui [R.582 
Sancto repugnet, et quod Spiritus Sanctus iis 
detur, qui ex proposito et pertinaciter ipsi 
resistunt. Nam Deus in conversione ez nolen- 
tibus volentes facit et in volentibus habitat, 
ut Augustinus loqui solet. 

16] Quod vero ad dicta quaedam tum 
patrum tum neotericorum quorundam docto- 
rum attinet: Deus trahit, sed. volentem trahit, 
et: Hominis voluntas in conversione non est 
iudieamus, haec 
formae sanorum verborum non esse analoga. 
Afferuntur enim haec dicta ad confirmandam 
falsam opinionem de viribus humani arbitrii 
in hominis conversione contra doctrinam, quae 


The Formula of Concord. Epitome. II. Of the Free Will. 


happens must so happen, and cannot happen 
otherwise, and that everything that man does, 
even in outward things, he does by compul- 
sion, and that he is coerced to evil works and 
deeds, as inchastity, robbery, murder, theft, 
and the like. 

2. We reject also the error of the gross 
Pelagians, who taught that man by his own 
powers, without the grace of the Holy Ghost, 
can turn himself to God, believe the Gospel, 
be obedient from the heart to God’s Law, and 
thus merit the forgiveness of sins and eter- 
nal life. 

3. We reject also the error of the Semi- 
Pelagians, who teach that man by his own 
powers can make a beginning of his conver- 
sion, but without the grace of the Holy Ghost 
cannot complete it. 

4. Also, when it is taught that, although 
man by his free will before regeneration is 
too weak to make a beginning, and by his own 
powers to turn himself to God, and from the 
heart to be obedient to God, yet, if the Holy 
Ghost by the preaching of the Word has made 
a beginning, and therein offered His grace, 
then the will of man from its own natural 
powers can add something, though little and 
feebly, to this end, can help and cooperate, 
qualify and prepare itself for grace, and em- 
brace and accept it, and believe the Gospel. 

5. Also, that man, after he has been born 
again, can perfectly observe and completely 
fulfil God’s Law, and that this fulfilling is 
our righteousness before God, by which we 
merit eternal life. 

.6. Also, we reject and condemn the error of 
the Enthusiasts, who imagine that God with- 
out means, without the hearing of God’s Word, 
also without the use of the holy Sacraments, 
draws men to Himself, and enlightens, justi- 
fies, and saves them. (Enthusiasts we call 
those who expect the heavenly illumination 
of the Spirit [celestial revelations] without 
the preaching of God’s Word.) 

7. Also, that in conversion and regeneration 
God entirely exterminates the substance and 
essence of the old Adam, and especially the 
rational soul, and in conversion and regener- 
ation creates a new essence of the soul out of 
nothing. 

8. Also, when the following expressions are 
employed without explanation, namely, that 
the will of man before, in, and after conver- 
sion resists the Holy Ghost, and that the Holy 
Ghost is given to those who resist Him in- 
tentionally and persistently; for, as Augus- 
tine says, in conversion God makes willing 
persons out of the wmwilling and dwells in 
the willing. 

As to the expressions of ancient and mod- 
ern teachers of the Church, when it is said: 
Deus trahit, sed volentem trahit, 4. e., God 
draws, but He draws the willing; likewise, 
Hominis voluntas in conversione non est 
otiosa, sed agit aliquid, 4. e., In conversion the 
will of man is not idle, but also effects some- 
thing, we maintain that, inasmuch as these 
expressions have been introduced for confirm- 
ing [the false opinion concerning] the powers 


189 


790 M. 526. 527. Formula Concordiae. Epit. III. De Iustitia Fidei coram Deo. 


Menjchen wider die Lehre bon der Gnade Gottes 
eingeführt, halten wir, daß fie ber Form der ge- 
funden Lehre nicht ähnlich und demnach, wenn bon 
der Befehrung zu Gott geredet wird, billig zu 
meiden jeien. 

Dagegen aber wird recht geredet, bap Gott in 
der Belehrung durch das Ziehen des Heiligen 
Geiftes. aus widerfpenftigen, untvilligen tmillige 
Menfchen made, und daß nad) jolcher Belehrung 
in täglicher Übung der Buße des Menfchen wieder- 
geborner Wille nicht müßig gehe, fondern in allem 
Wirken [in allen Werfen] des Heiligen Geijtes, 
die er durch uns tut, aud) mitwirfe. 


9. Stem, Das Doktor Luther gefchrieben, daß des 
Menihen Wille in jeiner Belehrung [fi halte 
pure passive, ba$ ijt, daß er ganz und gar nichts 
tue, daß folches zu verftehen fet respectu divinae 
gratiae in accendendis novis motibus, das ijt, 
wenn ber Geift Gottes durch das gehörte Wort 
oder durd) den [Ge] Brauch der heiligen Safra= 
mente be8 Mtenfden Willen angreift und wirft 
bie neue Geburt und Belehrung; denn jo der $oei- 
fige Geift folches getwirit und ausgerichtet [hat], 
und des Mtenfden Wille allein durch feine gbtt- 
fide Kraft und Wirkung geändert und erneuert 
[ijt], af$bann ijt der neue Wille des Menjchen 
ein Snftrument und Werkzeug Gottes des Heili- 
gen Geiftes, bab er nicht allein bie Gnade ans 
nimmt, fondern aud) in folgenden Werfen des 
Heiligen Geifte8 mitwirft. 


Daf alfo bor der Belehrung des Menjchen nur 
zwei wirkliche [bewirfende] Urjachen fid) finden, 
nämlich der Heilige Geift und das Wort Gottes, 
al3 das Snftrument des Heiligen Geiftes, dadurch 
et die Belehrung wirkt, welches ber Menfch hören 
fol, aber demfelben nicht aus eigenen Kräften, 
fondern allein burd) die Gnade und Wirkung 
Gottes des Heiligen Geiftes Glauben geben und 
[e$] annehmen Tann. 


III, 


Von der Gerechtigkeit des Glaubens 
vor Gott. 


STATUS CONTROVERSIAE. 
Hauptfrage in diefem Ziwiejpalt. 

Weil einhellig vermöge Gottes Wort3 und nad) 
shalt der Augsburgifchen Konfeffion in unfern 
Kirchen befannt [wird], dak wir armen Sünder 
allein durch den Glauben an Chrijtum bor Gott 
gerecht und felig werden, und aljo Chriftus allein 
unjere Gerechtigkeit fei, welcher wahrhaftiger Gott 
unb Menfd ijt, weil in ihm bie göttliche und 
menfchlihe Natur miteinander perfönlich vereinigt 
[find], Ser. 23; 1 Kor. 1; 2 Kor. 5, ijt eine Frage 
entftanden, nad) welder Natur Chrijtus unfere 
Geredhtigfeit fet, und [find] alfo 3tei wider- 
wartige Irrtümer in etlichen Kirchen eingefallen. 


Denn der eine Teil hat gehalten, daß Chrijtus 
allein nach der Gottheit unjere Gerechtigkeit fei, 
wenn er burd) den Glauben in uns wohnt, gegen 
welcher durd) den Glauben einwohnenden Gott- 
beit aller Menjchen Sünde wie ein Tropfen Waffer 


W. 551—553. 


soli gratiae divinae id opus attribuit. Ideo- 
que ab eiusmodi sermonibus, quando de con- 
versione hominis ad Deum agitur, abstinen- 


dum censemus. N 


17] Contra autem recte docetur, quod Domi- 
nus in conversione per Spiritus Sancti tractio- 
nem (id est, motum et operationem) ex homi- 
nibus repugnantibus et nolentibus volentes 
homines faciat, et quod post conversionem in 
quotidianis poenitentiae exercitiis hominis re- 
nati voluntas non sit otiosa, sed omnibus 
Spiritus Sancti operibus, quae ille per nos 
efficit, etiam cooperetur. 

18] IX. Item, quod D. Lutherus scripsit, 
hominis voluntatem in conversione pure pas- 
sive se habere, id recte et dextre est accipi- 
endum, videlicet respectu divinae gratiae in 
accendendis novis motibus, hoc est, de eo in- 
telligi oportet, quando Spiritus Dei per Ver- 
bum auditum aut per usum sacramentorum 
hominis voluntatem aggreditur et conversio- 
nem atque regenerationem in homine operatur. 
Postquam enim Spiritus Sanctus hoe ipsum 
iam operatus est atque effecit, hominisque 
voluntatem sola sua divina virtute et opera- 
tione immutavit atque renovavit, tunc revera 
hominis nova illa voluntas instrumentum est 
et organon Dei Spiritus Sancti, ut ea [R.583 
non modo gratiam apprehendat, verum etiam - 
in operibus sequentibus Spiritui Sancto co- 
operetur. 

19] Relinquuntur igitur ante conversionem 
hominis duae tantum efficientes causae (ad 
conversionem efficaces) , nimirum Spiritus San- 
etus et Verbum Dei, quod est instrumentum 
Spiritus Sancti, quo conversionem hominis 
efficit. Hoc Verbum homo certe audire debet, 
sed tamen, ut illud ipsum vera fide amplecta- 
tur, id nequaquam suis viribus propriis, sed 
sola gratia et operatione Dei Spiritus Saneti 
obtinere potest. 


III. 
DE IUSTITIA FIDEI CORAM DEO. 


STATUS CONTROVERSIAE. 


Unanimi consensu (ad normam Verbi divini 
1] et sententiam Augustanae Confessionis) in 
ecclesiis nostris docetur, nos peccatores longe 
miserrimos sola in Christum fide coram Deo 


 iustifieari et salvari, ita ut Christus solus 


nostra sit iustitia. Hic autem Iesus Christus, 
Salvator noster et iustitia nostra, verus Deus 
est et verus homo: etenim divina et humana 
naturae in ipso sunt personaliter unitae, 
Ier. 28, 6; 1 Cor. 1, 30; 2 Cor. 5, 21. Quae- 
situm igitur fuit, secundum quam maturam 
Christus nostra sit 4ustitia. Et hac occasione 
duo errores, et quidem inter se pugnantes, ec- 
clesias quasdam perturbarunt. . 

2] Una enim pars sensit, Christum tantum- 
modo secundum divinam naturam esse no- 
stram iustitiam, si videlicet ille per fidem in 
nobis habitet; etenim omnia hominum pec- 
cata, collata nimirum cum illa per fidem in- 


The Formula of Concord. Epit. III. Righteousness of Faith before God. 


of the natural free will in man’s conversion, 
against the doctrine of God’s grace, they do 
not conform to the form of sound doctrine, 
and therefore, when we speak of conversion to 
God, justly ought to be avoided. 

But, on the other hand, it is correctly said 
that in conversion God, through the drawing 
of the Holy Ghost, makes out of stubborn and 
unwilling men willing ones, and that after 
such conversion in the daily exercise of re- 
pentance the regenerate will of man is not 
idle, but also cooperates in all the works of the 
Holy Ghost, which He performs through us. 

9. Also what Dr. Luther has written, namely, 
that man’s will in his conversion is pure pas- 
sive, that is, that it does nothing whatever, 
is to be understood respectu divinae gratiae 
in accendendis novis motibus, that is, when 
God’s Spirit, through the Word heard or the 
use of the holy Sacraments, lays hold upon 
man’s will, and works [in man] the new birth 
and conversion. For when [after] the Holy 
Ghost has wrought and accomplished this, and 
man’s will has been changed and renewed by 
His divine power and working alone, then the 
new will of man is an instrument and organ 
of God the Holy Ghost, so that he not only 
accepts grace, but also cooperates with the 
Holy Ghost in the works which follow. 

Therefore, before the conversion of man there 
are only two efficient causes, namely, the Holy 
Ghost and the Word of God, as the instrument 
of the Holy Ghost, by which He works con- 
version. This Word man is [indeed] to hear; 
however, it is not by his own powers, but 
only through the grace and working of the 
Holy Ghost that he can yield faith to it and 
accept it. 


ATL 


OF THE RIGHTEOUSNESS OF FAITH 
BEFORE GOD. 


STATUS CONTROVERSIAE. 


The Principal Question in This 
. Controversy. 


Since it is unanimously confessed in our 
churches, in accordance with God's Word and 
the sense of the Augsburg Confession, that we 
poor sinners are justified before God and saved 
alone by faith in Christ, and thus Christ alone 
is our Righteousness, who is true God and 
man, because in Him the divine and human 
natures are personally united with one an- 
other, Jer. 23, 0; | Cor..1, 30: 2 Cor. 5, 2T, 
the question has arisen: According to which 
nature is Christ our Righteousness? and thus 
two contrary errors have arisen in some 
churches. 

For the one side has held that Christ ac- 
cording to His divinity alone is our Right- 
eousness, if He dwell in us by faith; con- 


191 


799 M. 527. 528. 


gegen Dem groben Meer [gegen welche durch den 
Glauben einwohnende Gottheit aller Menjchen 
Sünde wie ein Tropfen Waffer gegen das große 
Meer] geachtet jei. Dagegen haben andere ge- 
halten, Chriftus fet unjere Gerechtigfeit vor Gott 
allein nach der menschlichen Natur. 


AFFIRMATIVA. 


Keine Lehre ber Hriftlichen Kirche wider beide 
jest gefebten Irrtümer. 


1. Wider beide jet erzählten Bretiimer glau- 
ben, lehren und befennen wir einhelliglidh, bab 
Chrijtus unfere Gerechtigkeit weder nach ber gbtt- 
lihen Natur allein nod) aud) nad) der menfchlichen 
Natur allein, fondern der ganze Chriftus nach 
beiden Naturen allein in feinem Geforjam | fet, 
ben er als Gott und Menjc bem Vater bis in 
Tod geleijtet und uns damit Vergebung der Siin- 
den unb Das ewige Leben verdient habe; tie ge- 
fchrieben jteht: ,Gleichwie duch eines Men: 
fen Ungehorjam viel Sünder worden, alfo durd 
i nes Menjchen Gehorjam werden viele gerecht”, 

jut. 5. 


2. Demnad glauben, lehren und befennen tit, 
Dak unfere Gerechtigkeit vor Gott jei, daß uns 
Gott die Sünde vergibt aus lauter Gnade, ohne 
alle unfere vor[her]gehenden, gegenwärtigen oder 
nachfolgenden Werke, Verdienft ober Würdigfeit, 
fchentt und rechnet uns 3u bie Gerechtigkeit des 
Gehorfams Chrifti, um welcher Gerechtigkeit 
willen wir bet Gott zu Gnaben angenommen und 
für gerecht gehalten werden. 

3. Wir glauben, lehren und bekennen, daß allein 
der Glaube das Mittel und das Werkzeug jet, daz 
mit wir Chrijtum und alfo in Chrijto jolche Ge- 
ted)tigfeit, bie bor Gott gilt, ergreifen, um tel: 
ches willen uns folder Glaube zur Gerechtigkeit 
zugerechnet wird, Rim. 4. 


4, Wir glauben, lehren und befennen, daß bie- 
fer Glaube nici fet eine bloße Erfenntnis der 
Hiftorie bon Chrijto, fondern eine folche Gabe 
Gottes, dadurch mir Chrijtum, unfern Erlöfer, 
im Wort des Evangelii recht erfennen unb auf 
ihn vertrauen, daß wir allein um feines Gehor= 
fams willen aus Gnaden Vergebung der Sünden 
haben, für fromm und gerecht bon Gott dem 
Vater gehalten und ewig jelig werden. 


5. Wir glauben, lehren und befennen, daß nach 
Art Heiliger Schrift das Wort „rechtfertigen“ in 
diejem Artikel heiße abfolvieren, das ift, bon Sün-= 
den ledig fprechen. „Wer den Gottlofen recht 
fpricht und den Gerechten berbanumet, der ijt vor 
dem Herren ein Greuel”, Prod. 17; item: „Wer 
will bie Auserwählten Gottes befchuldigen? Gott 
iit hie, der. da gerecht machet”, Nöm. 8. 

Und ba an desfelben Statt bie Worte regene- 
ratio unb vivificatio, das ijt, Zebendigmachung 
und Wiedergeburt, gebraucht [werden], wie in der 
Apologia gejchieht, daß e$ auch in gleichem Ber: 
ftand gefchehe, dadurch jonjt die Erneurung des 
Menjchen verftanden und bon der Rechtfertigung 
des Glaubens unterjchieden wird. 

6. Wir glauben, lehren und befennen auch, un: 
angejehen daß den Redhtglaubigen und wahrhaftig 
Wiedergebornen aud) nod) viel Schwachheit und 
Gebrechen anhängt bis in die Grube, da fie bod) 


Formula Concordiae. Epit. III. De Iustitia Fidei coram Deo. 


YW. 553. 554. 


habitante divinitate, esse instar unius [R.584 
guttulae aquae cum magno mari comparatae. 
Contra hane opinionem alii quidam asseru- 
erunt, Christum esse nostram eoram Deo iusti- 
tiam duntaxat secundum humanam naturam. 


AFFIRMATIVA. 


Sincera doctrina piarum ecclesiarum, 
utrique commemorato errori opposita. 


3] I. Ad refellendum utrumque errorem ere- 
dimus, docemus et confitemur unanimiter, 
quod Christus vere sit nostra iustitia, sed 
tamen neque secundum solam divinam natu- 
ram, neque secundum solam humanam natu- 
ram, sed totus Christus seeundum utramque 
naturam in sola videlicet obedientia sua, quam 
Patri ad mortem usque absolutissimam Deus 
et homo praestitit, eaque nobis peccatorum 
omnium remissionem et vitam aeternam pro- 
meruit. Sicut scriptum est: Sicut per in- 
obedientiam umus hominis peccatores con- 
stituti sunt multi, ita et per unius obedien- 
tram iusti constituentur multi, Rom. 5, 19. 

4) II. Credimus igitur, docemus et confite- 
mur, hoe ipsum nostram esse coram Deo iusti- 
tiam, quod Dominus nobis peccata remittit ex 
mera gratia, absque ullo respectu praeceden- 
tium, praesentium aut consequentium nostro- 
rum operum, dignitatis aut meriti. Ille enim 
donat atque imputat nobis iustitiam obedien- 
tiae Christi; propter eam iustitiam a Deo in 
gratiam recipimur et iusti reputamur. 

5] III. Credimus etiam, docemus et confite- 
mur, solam fidem esse illud medium et instru- 
mentum, quo Christum Salvatorem et ita in 
Christo iustitiam illam, quae coram iudicio 
Dei consistere potest, apprehendimus;  pro- 
pter Christum enim fides illa nobis ad iusti- 
tiam imputatur, Rom. 4, 5. 

6] IV. Credimus praeterea, docemus [R.585 
et confitemur, fidem illam iustificantem non 
esse nudam notitiam historiae de Christo, sed 
ingens atque tale Dei donum, quo Christum, 
Redemptorem nostrum, in verbo evangelii 
recte agnoscimus ipsique confidimus, quod 
videlieet propter solam ipsius obedientiam 
ex gratia remissionem peccatorum habeamus, 
sancti et iusti coram Deo Patre reputemur et 


aeternam salutem consequamur. 


7] V. Credimus, docemus et confitemur, vo- 
cabulum iustificare phrasi Scripturae Sacrae 
in hoe artieulo idem significare, quod absol- 
vere a peccatis, ut ex dicto Salomonis, Prov. 


- 17, 15, intelligi potest: Qui iustificat impium, 


et qui condemnat iustum, abominabilis est 
uterque apud Dewn. Item Rom.8,33: Quis 
accusabit electos Dei? Deus est, qui iustificat. 
8] Et si quando pro vocabulo iustificationis 
vocabula regenerationis et vivificationis usur- 
pantur (quod in Apologia Augustanae Confes- 
sionis factum est), sunt ea in illa superiore 
significatione accipienda. Nam alias eae voces 
de hominis renovatione intelligendae sunt, 
quae a fidei iustificatione recte discernitur. 
9] VI. Credimus, docemus et confitemur 
etiam, etsi vere in Christum credentes et re- 
nati multis infirmitatibus et naevis usque ad 
mortem sunt obnoxii, non tamen illis vel de 


—— Ed —" 


The Formule of Concord. Epit. III. Righteousness of Faith before God. 


trasted with this divinity, dwelling in us by 
faith, the sins of all men must be regarded as 
a drop of water compared to the great ocean. 
Others, on the contrary, have held that Christ 
is our Righteousness before God according to 
the human nature alone. 


AFFIRMATIVA. 


Pure Doctrine of the Christian Churches 
against Both Errors Just Mentioned. 


l. Against both the errors just recounted, 
we unanimously believe, teach, and confess 
that Christ is our Righteousness neither ac- 
eording to the divine nature alone nor accord- 
ing to the human nature alone, but that it is 
the entire Christ according to both natures, 
in His obedience alone, which as God and man 
He rendered to the Father even unto death, 
and thereby merited for us the forgiveness of 
sins and eternal life, as it is written: As by 
one man’s disobedience many were made sin- 
ners, so by the obedience of One shall many 
be made righteous, Rom. 5, 19. 

2. Accordingly, we believe, teach, and con- 
fess that our righteousness before God is [this 
very thing], that God forgives us our sins out 
of pure grace, without any work, merit, or 
worthiness of ours preceding, present, or fol- 
lowing, that He presents and imputes to us 
the righteousness of Christ’s obedience, on ac- 
count of which righteousness we are received 
into grace by God, and regarded as righteous. 

3. We believe, teach, and confess that faith 
alone is the means and instrument whereby 
we lay hold of Christ, and thus in Christ of 
that righteousness which avails before God, 
for whose sake this faith is imputed to us for 
righteousness, Rom. 4, 5. 

4. We believe, teach, and confess that this 
faith is not a bare knowledge of the history 
of Christ, but such a gift of God by which we 
come to the right knowledge of Christ as our 
Redeemer in the Word of the Gospel, and trust 
in Him that for the sake of His obedience 
alone we have, by grace, the forgiveness of 
sins, are regarded as holy and righteous be- 
fore God the Father, and eternally saved. 

5. We believe, teach, and confess that ac- 
cording to the usage of. Holy Scripture the 
word justify means in this article, to ab- 
solve, that is, to declare free from sins. 
Prov. 17, 15: He that justifieth the wicked, 
and he that condemneth the righteous, even 
they both are abomination to the Lord. Also 
Rom. 8, 33: Who shall lay anything to the 
charge of God’s elect? It is God that justi- 
fieth. 

And when, in place of this, the words re- 
generatio and vivificatio, that is, regenera- 
tion and vivification, are employed, as in the 
Apology, this is done in the same sense. By 
these terms, in other places, the renewal of 
man is understood, and distinguished from 
justification by faith. 

6. We believe, teach, and confess also that 
notwithstanding the fact that many weak- 
nesses and defects cling to the true believers 
and truly regenerate, even to the grave, still 
they must not on that account doubt either 


m 


93 


794 M. 528—530. Formula Concordiae. Epit. III. De Iustitia Fidei coram Deo. 


[Dak fie doch] ber Urfache halben weder an ihrer 
Gerechtigkeit, jo ihnen burd) ben Glauben zugered)- 
net, nod) an ihrer Seelen Seligfeit zweifeln, fon= 
dern für gewiß halten follen, daß fie um Chriftus’ 
willen vermöge der Setbeibung und MWort3 des 
heiligen Gbangefit einen gnübigen Gott haben. 

7. Wir glauben, lehren und befennen, daß zur 
Erhaltung reiner Lehre von der Gerechtigfeit des 
Glaubens vor Gott über den particulis exclusi- 
vis, das ift, über [den] nachfolgenden Worten des 
heiligen Wpoftels Pauli, dadurch ber [das] Ber: 
dienst Ehrifti von unfern Werfen gänzlich abgejon- 
dert und Ehrifto bie Ehre allein gegeben [wird], 
mit bejonberem Fleiß zu halten fet, da der heilige 
Apoftel Paulus jchreibt: „Aus Gnaden, ohne Ber: 
dienst, ohne Gefeb, ohne Werke, nicht aus ben Wer- 
fen”, welche Worte alle zugleich jo viel heiten als: 
allein durd den Glauben an Chriftum werden 
wir gerecht und jelig. 

8. Wir glauben, lehren und befennen, daß, ob- 
wohl vor[her]achende Neue und nachfolgende gute 
Werfe nicht in ben Artikel der Rechtfertigung bor 
Gott gehören, jedoch fol nicht ein [older Glaube 
gedichtet werden, ber bei und neben einem böfen 
Vorjag zu fiindigen und wider das Gewwiffen zu 
handeln, fein und bleiben finnte; jondern nad): 
bem der Mtenfd durch den Glauben gerechtfertigt 
worden, alSdann ijt ein wahrhaftiger, lebendiger 
Glaube burd) die Liebe tätig, Gal.5, aljo bab bie 
guten Werfe bem gerechtmachenden Glauben alle- 
zeit folgen und bet demjelben, da er rechtichaffen 
und lebendig, gewiklich erfunden werden; mie er 
denn nimmer allein ijt, fondern allezeit Liebe und 
Hoffnung bei fich hat. 


ANTITHESIS oder NEGATIVA. 
Gegenlehre verworfen. 


Demnad) verwerfen und verdammen wir alle 
nachfolgenden Irrtümer: 

1. Dak Chriftus unfere Gerechtigkeit fet allein 
nad) der göttlichen Natur; 

2. Dak Chrijtus unjere Gerechtigkeit fet allein 
nad) ber menjchlichen Natur; > 

9. Daß in den Sprüchen der Propheten und 
Wpoftel, ba bon der Gerechtigkeit be8 Glaubens 
geredet wird, die Worte „rechtfertigen” und „ges 
rechtfertigt werden” nicht jollen heipen, von Sün- 
den ledig fprechen oder gejprochen werden und 
Vergebung der Sünden erlangen, fondern von 
wegen Der durch den Heiligen Geift eingegoffenen 
Liebe, Tugend und daraus folgenden Werfe mit 
der Tat vor Gott gerecht gemacht werden; 

4. Daß der Glaube nicht allein anjehe den Ge- 


horjam Chrijti, fondern feine göttliche Natur, wie. 


biejefbe in uns wohnt und wirkt, und durch folde 
Cinwohnung unfere Sünden bebedt werden; 


9. Daf der Glaube ein jold) Vertrauen auf den 
Gehorjam Chrifti fei, welcher in einem SRenjdjen 
fein und bleiben finne, der gleich feine wahr: 
baftige Buße habe, da aud) feine Liebe folge, fon 
dern [der Menfh] wider fein Gewiffen in Siin- 
den verhartt; 

6. Daß nicht Gott felbft, fondern allein die 
Gaben Gottes in den Gläubigen wohnen; 

7. Daß der Glaube barum jefig mache, weil bie 
Erneurung, jo in der Liebe gegen Gott und den 
Nächiten ftehe, in uns, durch den Glauben ange: 
fangen erbe; 


W. 554. 555. 


iustitia, quae per fidem ipsis imputatur, vel 
de aeterna salute esse dubitandum, quin potius 
firmiter illis statuendum esse, quod propter 
Christum iuxta promissionem et immotum 
verbum evangelii Deum sibi placatum habeant. 


10] VII. Credimus, docemus et confitemur, 
quod ad conservandam puram doctrinam de 
iustitia fidei coram Deo necessarium sit, ut 
particulae exclusivae (quibus apostolus Pau- 
lus Christi meritum ab operibus nostris pror- 
sus separat solique Christo eam gloriam tri- 
buit) quam diligentissime retineantur, [R.586 
ut cum Paulus scribit: Ex gratia, gratis, 
sine meritis, absque lege, sime operibus, non 
ex operibus. Quae omnia hoc ipsum dieunt: 
Sola fide in Christum wstificamur et salva- 
mur. [Eph. 2,8; Rom. 1, 17; 3, 24; 4, 3 sqq.; 
Gal. 3, 11; Ebr. 11.] | 

11] VIII. Credimus, docemus et confitemur, 
etsi antecedens contritio et subsequens nova 
obedientia ad articulum iustificationis coram 
Deo non pertinent, non tamen talem fidem 
iustificantem esse fingendam, quae una cum 
malo proposito, peccandi videlicet et eontra . 
conscientiam agendi, esse et stare possit. Sed 
postquam homo per fidem est iustificatus, tum 
veram illam et vivam fidem esse per caritatem 
efficacem, Gal. 5, 6, et bona opera semper fidem 
iustificantem sequi et una cum ea, si modo 
vera et viva fides est, certissime deprehendi. 
Fides enim vera nunquam sola est, quin cari- 
tatem et spem semper secum habeat. 


ANTITHESIS seu NEGATIVA. 
Reiectio contrariae et falsae doctrinae. 


12] Repudiamus ergo et damnamus omnia 
falsa dogmata, quae iam recitabimus: . 

13] I. Christum esse iustitiam nostram so- 
lummodo secundum divinam naturam; 

14] II. Christum esse iustitiam nostram 
tantummodo iuxta humanam naturam; 

15] III. In dictis propheticis et apostolicis, 
ubi de iustificatione fidei agitur, vocabula 
vustificare et iustificari non idem esse, ac 
a peccatis absolvere et absolvi et remissionem 
peecatorum consequi, sed nos per caritatem 
& Spiritu Sancto infusam, per virtutes [R.587 
et per opera, quae a caritate promanant, re 
ipsa coram Deo iustos fieri; | 


16] IV. Fidem non respicere in solam Chri- 
sti obedientiam, sed in divinam eius naturam, 


. quatenus videlicet ea in nobis habitet atque 


efficax sit, ut per eam inhabitationem peccata 
nostra tegantur; 

17] V. Fidem esse talem fiduciam in obedi- 
entiam Christi, quae possit in eo etiam homine 
permanere et consistere, qui vera poenitentia 
careat, et ubi caritas non sequatur, sed qui 
contra conscientiam in peccatis perseveret; 


18] VI. Non ipsum Deum, sed tantum dona 
Dei in credentibus habitare; | | 

19] VII. Fidem ideo salutem nobis conferre, 
quod novitas illa, quae in dilectione erga Deum 
et proximum eonsistit, per fidem in nobis in- 
choetur ; n 


The Formula of Concord. Epit. III. Righteousness of Faith before God. 795 


their righteousness which has been imputed 
to them by faith, or the salvation of their 
souls, but must regard it as certain that for 
Christ’s sake, according to the promise and 
[immovable] Word of the holy Gospel, they 
have a gracious God. 

7. We believe, teach, and confess that for 
the preservation of the pure doctrine concern- 
ing the righteousness of faith before God it 
is necessary to urge with special diligence the 
particulae exclustvae, that is, the exclusive t 
particles, i. e., the following words of the holy 
Apostle Paul, by which the merit of Christ is 
entirely separated from our works, and the 
honor given to Christ alone, when the holy 
Apostle Paul writes: Of grace, without merit, 
without Law, without works, not of works. 
All these words together mean as much as 
that we are justified and saved alone by 
faith in Christ. Eph. 2,8; Rom. 1, 17; 3, 24; 
4,3ff.; Gal. 3,11; Heb. 11. 

8. We believe, teach, and confess that, al- 
though the contrition that precedes, and the 
good works that follow, do not belong to the 
article of justification before God, yet one is 
not to imagine a faith of such a kind as can 
exist and abide with, and alongside of, a 
wicked intention to sin and to act against the 
conscience. But after man has been justified 
by faith, then a true living faith worketh by 
love, Gal. 5, 6, so that thus good works always 
follow justifying faith, and are surely found 
with it, if it be true and living; for it never 
is alone, but always has with it love and hope. 


ANTITHESIS or NEGATIVA. 
Contrary Doctrine Rejected. 


Therefore we reject and condemn all the 
following errors: 

: 1. That Christ is our Righteousness accord- 
ing to His divine nature alone. 

2. That Christ is our Righteousness accord- 
ing to His human nature alone. 

3. That in the sayings of the prophets and 
apostles where the righteousness of faith is 
spoken of the words justify and to be justified 
are not to signify declaring or being declared 
free from sins, and obtaining the forgiveness 
of sins, but actually being made righteous be- 
fore God, because of love infused by the Holy 
Ghost, virtues, and the works following them. 

4. That faith looks not only to the obedi- 
ence of Christ, but to His divine nature, as it 
dwells and works in us, and that by this in- 
dwelling our sins are covered. 

5. That faith is such a trust in the obedi- 
ence of Christ as can exist and remain in a 
man even when he has no genuine repentance, 
in whom also no love follows, but who per- 
sists in sins against his conscience. 

6. That not God Himself, but only the gifts 
of God, dwell in believers. 

7. That faith saves on this account, because 
by faith the renewal, which consists in love 
to God and one’s neighbor, is begun in us. 


796 9.530. 531. 


8. Daß ber Glaube den Vorzug habe in ber 
Rechtfertigung, gleichwohl gehöre aud) die Er: 
neurung und bie Liebe zu unjerer Geredtigfeit 
bor Gott, dergeftalt dak fie wohl nicht die bot- 
nehmite Urfache unjerer Gerechtigkeit, aber gleich: 
wohl unjere Gerechtigkeit bor Gott ohne jolche 
Liebe und Grneurung nicht ganz oder vollfom- 
men jei; 

9. Dap die Gläubigen bor Gott gerechtfertigt 
werden und felig feiert zugleich Durch bie zugerech- 
nete Gerechtigkeit Chrifti und Durch den angefange- 
nen neuen Geforjam oder zum Teil durch bie Su- 
rechnung der Gerechtigkeit Chrifti, zum Teil aber 
Durch den angefangenen neuen Gehorjam; 

10. Dak uns bie 9erfeipung der Gnade 3uge- 
eignet werde Durch den Glauben im Herzen und 
durch bie [Durch das] Befenntnis, jo mit dem 
Munde gejchieht, und durch andere Tugenden; 

11. Daß der Glaube nicht rechtfertige ohne bie 
guten YWerfe, aljo Dak die guten Werfe notwendig 
zur Gerechtigkeit erfordert, ohne derjelben Gegen: 
wärtigfeit ber Menfch nicht gerechtfertigt werden 
fünne. 


IV. 
Von guten Werfen. 


STATUS CONTROVERSIAE. 


Die Hauptfrage im Streit von den guten 
Werfen. 

Uber der Lehre bon guten Werfen find zweier- 
lei Spaltungen in etlihen Kirchen entftanden. 
Erftlich haben fid) etliche Theologen iiber nad: 
folgenden Reden getrennt, ba der eine Teil ge- 
fchrieben: 

1. ,Gute Werfe find nötig zur Geligfeit; es ijt 
unmöglich, ohne gute Werke felig zu werden’; 
item: „Es ijt niemalS jemand ohne gute Werke 
felig [ge]worden“; der andere aber Dagegen ge- 
ihhrieben: „Gute Werke find fhädlich zur Selig: 
feit." 

2. Danach hat fid) auch zwifchen etlichen Theo- 
loger über den beiden Worten „nötig“ und „frei“ 
eine Trennung erhoben, ba ber eine Teil geitrit- 
ten, man jolle das Wort „nötig“ nit brauchen 
bon dem neuen Geborjam, der nicht aus Not und 
Zwang, jondern aus freiwilligem Geift herfließe; 
der andere Teil hat über bem Wort „nötig“ ge- 
halten, weil jolcher Gehorjam nicht in unferer 
Willkür jtehe, fondern bie wiedergebornen Men: 
iden jdulbig jeien, folhen Gehorfam zu leiften. 


Aus welcher Disputation über den Worten 
nachmals ein Streit bon ber Sache an ihr felbft 
fid) zugetragen, daß der eine Teil geftritten, man 
follte ganz und gar unter den Chriften das Gefe& 
nidjt treiben, fondern allein au8 dem heiligen 
Cvangelio die Leute zu guten Werfen vermahnen; 
der andere hat e$ widerfprocden. 


AFFIRMATIVA. 


Reine Lehre der hriftliden Kirche von 
dDiefem Streit. 

Bu gründlicher Erflärung und Hinlegung [Bei- 
legung] diefeS Ziwiefpalts ijt unfere Lehre, Glaube 
und Befenntnis: 

1. Daß gute Werke dem wahrhaftigen Glauben, 
wenn DdDerjelbe nicht ein toter, fondern ein leben: 


Formula Concordiae. Epitome. IV. De Bonis Operibus. 


98. 555. 556. 


20] VIII. Fidem in iustificationis negotio 
primas quidem partes tenere, sed tamen etiam 
renovationem et caritatem ad iustitiam no- 
stram coram Deo pertinere, ita ut renovatio 
et caritas quidem non sint principalis eausa 
nostrae iustitiae, sed tamen iustitiam nostram 
coram Deo (si absint renovatio et caritas), 
non esse integram et perfectam; 

21] IX. Credentes in Christum coram Deo 
iustos esse et salvos simul per imputatam 
Christi iustitiam et per inchoatam novam 
obedientiam, vel partim quidem per imputatio- 
nem iustitiae Christi, partim vero per inchoa- 
tam novam obedientiam; 

22] X. Promissionem gratiae nobis appli- 
cari per fidem in corde et praeterea etiam 
per confessionem, quae ore fit, et per alias vir- 
tutes; = 

23] XI. Fidem non iustificare sine bonis 
operibus, itaque bona opera necessario ad 
iustitiam requiri, et absque eorum praesentia 
hominem iustificari non posse. 


IV. 


DE BONIS OPERIBUS. [R. 588 


STATUS CONTROVERSIAE. 


1] In doctrina de bonis operibus duae con- 
troversiae in quibusdam ecclesiis ortae sunt: 

2] I. Primum schisma inter theologos quos- 
dam factum est, cum alii assererent, bona 
opera necessaria esse ad salutem, impossibile 
esse salvari sine bonis operibus, et neminem 
unquam sine bonis operibus salvatum esse; 
alii vero docerent, bona opera ad. salutem. esse 
perniciosa. . 


3] II. Alterum schisma inter theologos non- 
nullos super vocabulis necessarium et liberum 
ortum est. Altera enim pars contendit, voca- 
bulum mecessariwm non esse usurpandum de 
nova obedientia; eam enim non a necessitate 
quadam et coactione, sed a spontaneo spiritu 
promanare. Altera vero pars vocabulum ne- 
cessarium prorsus retinendum censuit, pro- 
pterea quod illa obedientia non in nostro arbi- 
trio posita et libera sit, sed homines renatos 
illud obsequium debere praestare. 

4] Et dum de commemoratis illis vocabulis 


. disputatum est, tandem etiam de re ipsa fuit 


disceptatum. Alii enim contenderunt, legem 
apud Christianos prorsus non esse docendam, 
sed tantummodo doctrina evangelii homines 
ad bona opera invitandos esse. Alii hane 
opinionem impugnarunt. 


AFFIRMATIVA. [R.589 
Sincera ecclesiae doctrina de hac 
controversia. I 


5] Ut hae controversiae solide et dextre ex- 
plieentur atque decidantur, haec nostra fides, 
doctrina et confessio est: 

6] I. Quod bona opera veram fidem (si modo 
ea non sit mortua, sed viva fides) certissime 


The Formula of Concord. Epitome. IV. Of Good Works. 


8. That faith has the first place in justi- 
fieation, nevertheless also renewal and love 
belong to dur righteousness before God in such 
a manner that they [renewal and love] are 
‘indeed not the chief cause of our righteous- 
ness, but that nevertheless our righteousness 
before God is not entire or perfect without 
this love and renewal. 

9. That believers are justified before God 
and saved jointly by the imputed righteous- 
ness of Christ and by the new obedience be- 
gun in them, or in part by the imputation of 
Christ’s righteousness, but in part also by the 
new obedience begun in them. 

10. That the promise of grace is made our 
own by faith in the heart, and by the con- 
fession which is made with the mouth, and by 
other virtues. 

11. That faith does not justify without good 
works; so that good works are necessarily 
required for righteousness, and without their 
presence man cannot be justified. 


IV. 
OF GOOD WORKS. 


STATUS CONTROVERSIAE. 


The Principal Question in the Contro- 
versy concerning Good Works. 


Concerning the doctrine of good works two 
divisions have arisen in some churches: 

l. First, some theologians have become 
divided because of the following expressions, 
where the one side wrote: Good works are 
necessary for salvation. It is impossible to 
be saved without good works. Also: No one 
has ever been saved without good works. But 
the other side, on the contrary, wrote: Good 
works are injurious to salvation. 

2. Afterwards a schism arose also between 
some theologians with respect to the two 
words necessary and free, since the one side 
contended that the word necessary should not 
be employed concerning the new obedience, 
which, they say, does not flow from necessity 
and coercion, but from a voluntary spirit. 
The other side insisted on the word necessary, 
because, they say, this obedience is not at our 
option, but regenerate men are obliged to ren- 
der this obedience. 

From this disputation concerning the terms 
a controversy afterwards occurred concerning 
the subject itself; for the one side contended 
that among Christians the Law should not be 
urged at all, but men should be exhorted to 
good works from the Holy Gospel alone; the 
other side contradicted this. 


AFFIRMATIVA. 


Pure Doctrine of the Christian Churches 
concerning This Controversy. 


For the thorough statement and decision of 
this controversy our doctrine, faith, and con- 
fession is: 

1. That good works certainly and without 


97 


798 9.531. 532. 


diger Glaube ift, gewißlich und ungezweifelt fol: . 


gen als Früchte eines guten Baumes. 

2. Wir glauben, lehren und befennen aud), daß 
bie guten Werfe gleich fo wohl, wenn bon ber 
Seligfeit gefragt wird, al8 im Urtifel der Redht- 
fertigung vor Gott gänzlich ausgefdhloffen werden 
follen, wie der 9Ipojtef mit flaren Worten bezeugt, 
da et alfo gefchrieben: „Nach welder Weife aud) 
David jagt, daß bie Geligfeit fet allein des Men- 
{chen, welchem Gott zurechnet die Gerechtigkeit 
ohne Zutun der Werke, ba er [pridjt: Selig find 


die, welchen ihre Ungerechtigkeit nicht zugerechnet . 


wird”, Rim. 4; und abermals: „Aus Gnaden jeid 
ihr jelig worden; Gottes Gabe ift es, nicht aus 
ob SO auf daß fid) nicht jemand rühme“, 

ph. 2. 

3. Wir glauben, lehren und befennen aud), daß 
alle Menjchen, fonderlich aber bie burd) den Heili- 
gen Geijt wiedergeboren und erneuert [find], fchul- 
dig jeien, gute Werke zu tun. 


4. Nn welchem Verftande bie Worte „nötig“, 
„jollen“ und ,mitffen” recht und hriftlich auch bon 
Den Wiedergebornen gebraucht werden und feines- 
weges dem Borbilde gefunder Worte und Reden 
zuwider find. 

5. Dod foll durd) ermeldete Worte necessitas, 
necessarium, „Not“ und „notwendig“, wenn bon 
Den Wiedergebornen geredet [wird], nicht ein 
Bwang, fondern allein der fehuldige Geforjam 
verftanden werden, welchen bie Nechtgläubigen [bie 
wahrhaft Gläubigen], foviel fie wiedergeboren, 
nicht aus Zwang oder Treiben des Gejetes, jon- 
Dern aus freiwilligem Geifte leiften, weil fie nicht 
mehr unter dem Gefebe, fondern unter der Gnade 
find, Röm. 7 und 8. 

6. Semnad) glauben, Iehren und befennen toit 
auch, wenn gejagt wird: Die Wiedergebornen tun 
gute Werke aus einem freien Geift, daß folches 
nid) verjtanden werden foll, al8 ob e8 in des 
wiedergebornen Menfchen Willfür ftehe, Gutes zu 
tun oder zu laffen, mann er wolle, und gleichwohl 
den Glauben behalten möge, wenn er in Sünden 
borjdbíid) verharrt. 

7. Welches doch anders nicht verftanden werden 
foll, denn wie e$ der HErr Chriftus unb feine 
Wpoftel felbft erfläret [erklären], nämlich bon bem 
freigemachten Geift, daß er folches nicht tue aus 
Sucht der Strafe, wie ein Knecht, jonbern aus 
Liebe ber [aus Liebe zur] Gerechtigkeit, wie bie 
Kinder, Rint. 8. 

8. Wiewoh! diefe Freiwilligkeit in den aus- 
erwählten Kindern Gottes nicht vollfommen, fon- 


dern mit großer Schwachheit beladen. ift, mie. 


St. Paulus über fid) felbft flagt Röm.7, Gal. 5. 


9. Welhe Schwachheit bod) der HErr jeinen 
Auserwählten nicht zurechnet um des Herrn 
Chrifti willen, wie gejchrieben ftebt: ,G8 ift nun 
nidis Derdammliches in denen, fo in Chriito 
SGfu find“, Röm. 8. 

10. Wir glauben, lehren und befennen auch, 
daß den Glauben und bie Geligfeit in uns nicht 
Die Werke, fondern allein der Geift Gottes durch 
den Glauben erhalte, be8 Gegenmürtiafeit und 
Snwohnung [Cinwohnung] bie guten Werke Beu- 
gen find. 


Formula Concordiae. Epitome. IV. De Bonis Operibus. 


38. 556—908. 


atque indubitato sequantur tamquam fructus 
bonae arboris. | 

7] II. Credimus etiam, docemus et confite- 
mur, quod bona opera penitus excludenda sint, 
non tantum cum de iustificatione fidei agitur, 
sed etiam cum de salute nostra aeterna dispu- 
tatur, sieut apostolus perspicuis verbis testa- 
tur, cum ait Rom. 4, 6: Sitcut et David dicit 
[Ps. 32, 1 sq.] beatitudinem hominis, cui Deus 
accepto fert iustitiam sine operibus. Beati, 
quorum remissae sunt iniquitates, et quorum 
tecta sunt peccata. Beatus vir, cui non impu- 
tavit Dominus peccatum. ete, Et alibi, Eph. 2, 
8 sq.: Gratia, inquit, estis salvati per fidem, 
et hoc non ex vobis; Dei enim domum est, non 
ex operibus, ne quis glorietur. 

8] III. Credimus, docemus et confitemur, 


‘ omnes quidem homines, praecipue vero eos, 


qui per Spiritum Sanctum regenerati sunt et 
renovati, ad bona opera facienda debitores 
esse. 

9] IV. Et in hac sententia vocabula illa ne- 
cessarium, debere, oportere recte usurpantur 
etiam. de renatis hominibus et cum forma 
sanorum verborum non pugnant. 


10] V. Sed tamen per vocabula necessitas, 
necessarium, quando videlicet de renatis est 
sermo, non intelligenda est coactio, sed tan- 
tum debita illa obedientia, quam vere creden- 
tes, quatenus renati sunt, non ex eoactione aut 
compulsu legis, sed libero et spontaneo [R. 590 
spiritu praestant, quandoquidem non amplius 
sub lege sunt, sed sub gratia, Rom. [6, 14] 7,6; 
8, 14. ^ 

11] VI. Credimus igitur, docemus et confi- 
temur, cum dicitur, renatos bene operari libero 
et spontaneo spiritu, id non ita accipiendum 
esse, quod in hominis renati arbitrio relictum 
sit bene aut male agere, quando ipsi visum 
fuerit, ut nihilominus tamen fidem retineat, 
etiamsi in peccatis ex proposito perseveret. 


12] VII. Hoc tamen non aliter quam de 
spiritu hominis iam liberato intelligendum 
est, sicut hanc rem ipse Christus eiusque apo- 
stoli declarant; quod videlicet spiritus hominis 
liberatus bene operetur, non formidine poenae 
ut servus, sed iustitiae amore, qualem obedien- 
tiam filii praestare solent, Rom. 8, 15. 

13] VIII. Hanc vero libertatem spiritus in 
electis Dei filiis non perfectam, sed multiplici 
infirmitate adhue gravatam agnoscimus, quem- 


.admodum divus Paulus super ea re de sua 


ipsius persona conqueritur, Rom. 7, 14—25; 
Gal. 5, 17. 

14] IX. Illam tamen infirmitatem Dominus 
electis suis non imputat, idque propter me- 
diatorem Christum. Sic enim scriptum est 
Rom. 8,1: Nihil iam damnationis est his, qui 
in Christo Iesu sunt. | 

15] X. Credimus praeterea, docemus et con- 
fitemur, fidem et salutem in nobis conservari 
aut retineri non per opera, sed tantum per 
Spiritum Dei et per fidem (qua scilicet salus 
custoditur), bona autem opera testimonia esse, 
quod Spiritus Sanctus praesens sit atque in 
nobis habitet. E 


The Formula of Concord. Epitome. IV. Of Good Works. 


doubt follow true faith, if it is not a dead, 
but a living faith, as fruits of a good tree. 

2. We believe, teach, and confess also that 
good works should be entirely excluded, just 
as well in the question concerning salvation 
as in the article of justification before God, 
as the apostle testifies with clear words, when 
he writes as follows: Even as David also de- 
scribeth the blessedness of the man unto whom 
God imputeth righteousness without works, 
saying, Blessed is the man to whom the Lord 
will not impute sin, Rom. 4, 6 ff. And again: 
By grace are ye saved through faith; and 
that not of yourselves, it is the gift of God; 
not of works, lest any man should boast, 
Eph. 2, 8. 9. 

3. We believe, teach, and confess also that 
all men, but those especially who are born 
again and renewed by the Holy Ghost, are 
bound to do good works. 

4. In this sense the words necessary, shall, 
and must are employed correctly and in a 
Christian manner also with respect to the re- 
generate, and in no way are contrary to the 
form of sound words and speech. 

5. Nevertheless, by the words mentioned, 
necessitas, necessarium, necessity and neces- 
sary, if they be employed concerning the re- 
generate, not coercion, but only due obedience 
is to be understood, which the truly believing, 
so far as they are regenerate, render not from 
coercion or the driving of the Law, but from 
a voluntary spirit; because they are no more 
under the Law, but under grace, Rom. 6, 14; 
7,6; 8, 14. 

6. Accordingly, we also believe, teach, and 
confess that when it is said: The regenerate 
do good works from a free spirit, this is not 
to be understood as though it is at the option 
of the regenerate man to do or to forbear 
doing good when he wishes, and that he can 
nevertheless retain faith if he intentionally 
perseveres in sins. 

7. Yet this is not to be understood other- 
wise than as the Lord Christ and His apostles 
themselves declare, namely, regarding . the 
liberated spirit, that it does not do this from 
fear of punishment, like a servant, but from 
love of righteousness, like children, Rom. 8, 15. 

8. Although this voluntariness [liberty of 
spirit] in the elect children of God is not per- 
fect, but burdened with great weakness, as 
St. Paul complains concerning himself, Rom. 7, 
14—25; Gal. 5, 17; 

9. Nevertheless, for the sake of the Lord 
Christ, the Lord does not impute this weak- 
ness to His elect, as it is written: There is 
therefore now no condemnation to them which 
are in Christ Jesus, Rom. 8, 1. 

10. We believe, teach, and confess also that 
not works maintain faith and salvation in us, 
but the Spirit of God alone, through faith, of 
whose presence and indwelling good works are 
evidences, 


í 


99 


900 9h. 583. 534. 


NEGATIVA. 
Talfche Gegenlefre. 


l. Senmnadj verwerfen und verdammen ir 
Dieje Weife zu reden, wenn gelehrt und gefchrieben 
wird, bab gute Werke nötig feien zur Seligfeit; 
item, daß niemand jemal3 ohne gute Werfe fei 
jelig [ge]worden; item, daß es unmöglich fei, 
ohne gute Werke felig [zu] werden. 

2. Wir veriverfen und verdammen dieje bloße 
Rede als ärgerlich und KHriftlicher Zucht nachteilig, 
wenn geredet wird: Gute Werke find fchädlich zur 
Seligfeit. 

Denn befonder3 zu biejen febten Zeiten nicht 
weniger bonnbten [ijt], bie Leute zu chriftlicher 
Zuht und guten Werfen zu vermahnen und zu 
erinnern, wie nötig e3 jet, bab fie zur Anzeigung 
ihres Glaubens und Dankbarkeit bei [gegen] Gott 
fi in guten Werfen üben, als bab die Werke in 
den Artikel der Rechtfertigung nicht eingemengt 
werden, weil durch einen epifurifchen Wahn vom 
Glauben bie Menfden fowohl als durch das papi- 
ftifche und pharifäiiche Vertrauen auf eigene Werke 
und Berdienjte verdammt werden fünnen. 


3. Wir verwerfen und verdammen auch, wenn 
gelehrt wird, daß der Glaube und Cinwohnung 
des Heiligen Geiftes nicht durch mutwillige Sün- 
den verloren werden, jondern daß die Heiligen und 
Auserwählten den Heiligen Geift behalten, wenn 
fie gleich in Chebruch und andere Sünden fallen 
und darin verharren. 


V. 
Vom Gejesh und Cvangelio. 


STATUS CONTROVERSIAE. 
Die Hauptirage in diejem Brwiefpalt. 


Ob die Predigt des heiligen Cvangelit eigent- 
fid) fet nicht allein eine Gnadenpredigt, bie Ver 
gebung der Sünden verfitndigt, fondern auch eine 
Bub: und Strafpredigt, welche den Unglauben 
Kraft, ber im Gefeß nicht geftraft, fondern allein 
durch das Evangelium geftraft werde. 


AFFIRMATIVA. 


Reine Lehre Gottes Wort, 


1. Wir glauben, lehren und befennen, baf der 
Unterfchied des Gefeges und Evangelii als ein be= 


fonder herrlich Licht mit großem Fleih in der 


Kicche zu erhalten [fei], dadurch das Wort Gottes 
nach der Vermahnung St. Pault recht geteilt wird. 

2. Wir glauben, lehren und befennen, dak das 
Geje& eigentlich jet eine göttliche Lehre, welche 
lehrt, was recht und Gott gefällig, und ftraft alles, 
was Sünde unb Gottes Willen 3utpiber ijt. 


9. Darum denn alles, was Sünde ftraft, ift und 
gehört zur Predigt des Gefebes. 


4. Das Evangelium aber jet eigentlich eine folche 
Lehre, bie da lehrt, was der Menjch glauben foll, 
der das Gefet nicht gehalten [hat] und durch ba&- 


Formula Concordiae. Epitome. V. De Lege et Evangelio. 


YW. 558. 559. 


NEGATIVA. | 
Falsa doctrina, superiori repugnans. 


16] I. Reiicimus igitur et damnamus sub- 
sequentes phrases, cum docetur, bona opera 
necessaria esse ad salutem; neminem [R.591 
unquam sine bonis operibus salvatum; im- 
possibile esse, sine bonis operibus salvari. 


17] II. Repudiamus et damnamus nudam 
hane, offendiculi plenam et Christianae disci- 
plinae perniciosam phrasin: bona opera noxia 
esse ad salutem. 

18] His enim postremis temporibus non 
minus necessarium est, ut homines ad recte 
et pie vivendi rationem bonaque opera invi- 
tentur atque moneantur, quam necessarium 
sit, ut ad declarandam fidem atque gratitu- 
dinem suam erga Deum in bonis operibus sese 
exerceant: quam necessarium est cavere, ne 
bona opera negotio iustificationis admiscean- 
tur. Non minus enim homines Epicurea per- 
suasione de fide quam Pharisaiea et papistica 
fiducia in propria opera et merita damnatio- 
nem incurrere possunt. 

19] TII. Praeterea reprobamus atque damna- 
mus dogma illud, quod fides in Christum non 
amittatur, et Spiritus Sanctus nihilominus in 
homine habitet, etiamsi sciens volensque pec- 
cet, et quod sancti atque electi Spiritum San- 
ctum retineant, tametsi in adulterium aut in 
alia scelera prolabantur et in iis perseverent. 


V. 
DE LEGE ET EVANGELIO. 


STATUS CONTROVERSIAE. 


1] Quaesitum fuit: an evangelium proprie 
sit tantummodo concio de gratia Dei, quae re- 
missionem peccatorum nobis annuntiet, an 
vero etiam sit concio poenitentiae arguens 
peccatum incredulitatis, quippe quae non per 


legem, sed per evangelion duntaxat arguatur. 


AFFIRMATIVA. 
Sincera doctrina cum norma Verbi Dei 
congruens. [R.592 


2] I. Credimus, docemus et confitemur, dis- 
crimen legis et evangelii ut clarissimum quod- 
dam lumen singulari diligentia in ecclesia Dei 
retinendum esse, ut Verbum Dei, iuxta ad- 
monitionem divi Pauli, recte secari queat. 

3] II. Credimus, docemus et confitemur, 
legem esse proprie doctrinam divinitus reve- 
latam, quae doceat, quid iustum Deoque gra- 
tum sit, quae etiam, quidquid peccatum est 
et voluntati divinae adversatur, redarguat. 

4] IIT. Quare, quidquid exstat in sacris lit- 
teris, quod peccata arguit, id revera ad legis 
concionem pertinet. 

5] IV. Evangelion vero proprie doctrinam 
esse censemus, quae doceat, quid homo credere 
debeat, qui legi Dei non satisfecit et idcirco 


The Formula of Concord. Epitome. V. Of the Law and the Gospel. 801 


NEGATIVA. 
False Contrary Doctrine. 


1. Accordingly, we reject and condemn the 
following modes of speaking: when it is 
taught and written that good works are neces- 
sary to salvation; also, that no one ever has 
been saved without good works; also, that it 
is impossible to be saved without good works. 

2. We reject and condemn as offensive and 
detrimental to Christian discipline the bare 
expression, when it is said: Good works are 
injurious to salvation. 

For especially in these last times it is no 
less needful to admonish men to Christian dis- 
cipline [to the way of living aright and godly] 
and good works, and remind them how neces- 
sary it is that they exercise themselves in 
good works as a declaration of their faith and 
gratitude to God, than that the works be not 
mingled in the article of justification; be- 
cause men may be damned by an Epicurean 
delusion concerning faith, as well as by papis- 
tic and Pharisaic confidence in their own 
works and merits. 

3. We also reject and condemn the dogma 
that faith and the indwelling of the Holy 
Ghost are not lost by wilful sin, but that the 
saints and elect retain the Holy Ghost even 
though they fall into adultery and other sins 
and persist therein. 


Ar, * 
OF THE LAW AND THE GOSPEL. 


STATUS CONTROVERSIAE. 


The Principal Question in This 
Controversy. 


Whether the preaching of the Holy Gospel 
is properly not only a preaching of grace,* 
which announces the forgiveness of sins, but 
also a preaching of repentance and reproof, 
rebuking unbelief, which, they say, is rebuked 
not in the Law, but alone through the Gospel. 


| AFFIRMATIVA. 
| Pure Doctrine of God’s Word. 


1. We believe, teach, and confess that the 
distinction between the Law and the Gospel 
is to be maintained in the Church with great 
diligence as an especially brilliant light, by 
which, according to the admonition of 
St. Paul, the Word of God is rightly divided. 

2. We believe, teach, and confess that the 
Law is properly a divine doctrine, which 
teaches what is right and pleasing to God, 
and reproves everything that is sin and con- 
trary to God’s will. 

3. For this reason, then, everything that re- 
proves sin is, and belongs to, the preaching 
of the Law. 

4. But the Gospel is properly such a doc- 
trine as teaches what man who has not ob- 
served the Law, and therefore is condemned 


Concordia Triglotta. 51 


809 M. 534.535. Formula Concordiae. Epitome. V. De Lege et Evangelio. | 


felbe verdammt [wird], nämlich daß Chriftus alle 
Sünden gebüßt und bezahlt und ihm ohne alle 
fein BVerdienjt erlangt und erworben habe Ber: 
gebung der Sünden, Gerechtigkeit, bie bor Gott 
gilt, und das ewige Leben. 


9. Nachdem aber das Wort „Evangelium“ nicht 
in einerlei Berftand in Heiliger Schrift gebraucht 
[wird], daher denn biejer Zwiefpalt uriprünglich 
entftanden, jo glauben, lehren und befennen mir, 
wenn durch das Wort „Evangelium“ verftanden 
wird Die ganze Lehre Chrifti, bie er in feinem Lehr- 
amt, wie auch jeine Wpojtel geführt (in welchem 
Verftande eS denn Mark. 1, Act. 20 gebraucht), 
daß recht geredet und gefchrieben [wird], das 
Evangelium fet eine Predigt bon ber Bue und 
Vergebung der Sünden. : 


6. Wenn aber das Geje& und Evangelium, wie 
aud) Mojes felbjt [als] ein Gefebeslehrer, und 
Ehriitus als ein Prediger des Evangeliums gegen- 
einander gehalten [werden], glauben, lehren und 
befennen mir, bab das Evangelium nicht eine 
Bup- ober Strafpredigt, jondern eigentlich ande 
res nichts denn eine Troftpredigt und fröhliche 
Botjchaft fei, die nicht ftraft noch fchredt, fondern 
wider das Schreden des Gefehes die Gemifjen 
tröftet, allein auf das Berdienft Chrifti weift und 
mit ber Tieblichen Predigt von der Gnade und 
Huld Gottes, ourd) Chriftus’ Verdienft erlangt, 
wieder aufrichtet. 


7. Was [jo]dann die Offenbarung der Sünden 
belangt, weil die Dede Mofis allen Menfchen vor 
den Augen hängt, folange fie die bloße Predigt 
des Gefegkes und nichts bon Chrifto hören unb alfo 
ihre Sünde aus dem Gejek nicht recht lernen er= 
fennen, fondern entweder bermeffene Heuchler 
werden wie bie Pharifäer oder verzweifeln mie 
Sudas, fo nimmt Chriftus das Gefe in feine 
Hände und legt dasfelbe geijtfid) aus, Matth. 5; 
Röm.7. Und aljo wird Gottes Zorn bom $im- 
mel herab geoffenbart über alle Sünder, wie groß 
berjelbe fet, Dadurch fie in das Gefet gewiefen wer: 
Den, und alsdann aus demfelben erst recht lernen 
ihre Sünde erfennen; welche (Grfenntni8 Mofes 
nimmermehr aus ihnen hätte erzwingen finnen. 


Demnad, obwohl die Predigt vom Leiden und 
Sterben Chrifti, be8 Sohnes Gottes, eine ernit- 
lide unb jdredlid)e Predigt und Anzeigen [Wn- 
zeigung, Kundgebung] Gottes Zorns ijt, baburd) 
Die Leute erft recht in das Gefek geführt- [werden], 
nachdem ihnen bie Sede Mofis Hinweggetan, dag 
fie erjt recht erfennen, mie große Dinge Gott im 
Gefjek bon uns erfordert, deren wir feine8 halten 
finnen, und demnach alle unfere Gerechtigfeit in 
Chrijto fuchen jolfen: 

8. Dod) jofange diefes alles (namlid) Chriftus’ 
Leiden und Sterben) Gottes Zorn predigt und den 
Menichen jchredt, fo ift e8 noch nicht des (bangelit 
eigentliche Predigt, fondern Mofis und des Ge- 
feßes Predigt und Demnad) ein fremdes Wert 
Ghrifti, dadurch er fommt zu feinem eigenen Amt, 
das ijt, Gnade predigen, tröften und lebendig 
va ik welches eigentlich bie Predigt des Evans 
gelit ift. i 


* 


YS. 559. 560. 


per eandem damnatur, videlicet quod illum — 
credere oporteat, lesum Christum omnia pec- — 
cata expiasse atque pro iis satisfecisse et re- 
missionem peccatorum, iustitiam coram Deo 
consistentem et vitam aeternam, nullo inter- 
veniente peccatoris illius merito, impetrasse. 


6] V. Cum autem vocabulum evangehi non 
semper in una eademque significatione in 
Sacra Scriptura usurpetur, unde et dissensio 
ila primum orta est, credimus, docemus et 
confitemur, si vocabulum evangelii de tota 
Christi doctrina accipiatur, quam ipse in mini- 
sterio suo (quemadmodum et eius apostoli) 
professus est (in qua significatione Marc. 1, 15 
et Act. 20, 21 vox illa usurpatur), recte diei et 
doceri, evangelium esse concionem de poeni- 
tentia et remissione peccatorum. 


7] VI. Quando vero lex et evangelion [R.593 
sicut et ipse Moses ut doctor legis et Christus 
ut doctor evangelii inter se conferuntur, cre- 
dimus, docemus et confitemur, quod evange- © 
lium non sit concio poenitentiae, arguens pec- 
eata, sed quod proprie nihil aliud sit quam 
laetissimum quoddam nuntium et concio plena 
consolationis, non arguens aut terrens, quando- 
quidem conscientias contra terrores legis sola- 
tur, easque in meritum solius Christi respicere 
iubet, et dulcissima praedicatione de gratia 
et favore Dei per meritum Christi impetrato 
rursus erigit. 


8] VII. Quod vero ad revelationem peccati 
attinet, sie sese res habent. Velum illud Mosis 
omnium hominum oculis est obductum, quam- 
diu solam legis concionem, nihil autem de 
Christo audiunt. Itaque peccata sua ex lege 
non vere agnoscunt, sed aut hypocritae fiunt, 
qui iustitiae propriae opinione turgent, quales 
olim erant Pharisaei; aut in peccatis suis 
desperant, quod Iudas proditor ille fecit. Eam 
ob causam Christus sumpsit sibi legem expli- 
candam spiritualiter, Matth. 5, 21 sqq.; Rom. 
7, 14, et hoe modo ira Dei de coelo revela- 


„tur super omnes peccatores [Rom. 1, 18], ut 


vera legis sententia intellecta animadvertatur, 
quanta sit illa ira. Et sic demum peccatores, 
ad legem remissi, vere et recte peccata sua 
agnoscunt. Talem vero peccatorum agnitio- 
nem solus Moses nunquam ex ipsis extorquere 
potuisset. : 


9] Etsi igitur concio illa de passione et 
morte Christi, Filii Dei, severitatis et terroris 
plena est, quae iram Dei adversus peccata 
ostendit, unde demum homines ad legem Dei 
propius adducuntur, postquam velum illud 


. Mosis ablatum est, ut tandem exacte agno- 


scant, quanta videlicet Dominus in lege sua 
a nobis exigat, quorum nihil nos praestare 
possumus, ita ut universam nostram iusti- 
tiam in solo Christo quaerere oporteat: 

10] VIII. Tamen quamdiu nobis Christi 
passio et mors iram Dei ob oculos ponunt et 
hominem perterrefaciunt, tamdiu non [R.594 


sunt proprie concio evangelii, sed legis et 


Mosis doctrina et sunt alienum opus Christi, 
per quod accedit ad proprium suum officium, 
quod est praedicare de gratia Dei, consolari 
et vivificare. Haec propria sunt praedicatio- 
nis evangelicae. 


The Formula of Concord. Epitome. V. Of the Law and the Gospel. 803 


by it, is to believe, namely, that Christ has ex- 
piated and made satisfaction for all sins, and 
has obtained and acquired for him, without 
any merit of his [no merit of the sinner inter- 
vening], forgiveness of sins, righteousness 
' that avails before God, and eternal life. 


5. But since the term Gospel is not used in 
one and the same sense in the Holy Scriptures, 
on account of which this dissension originally 
arose, we believe, teach, and confess that if by 
the term Gospel is understood the entire doc- 
trine of Christ which He proposed in His min- 
istry, as also did His apostles (in which sense 
" it is employed, Mark 1, 15; Acts 20, 21), it is 
correctly said and written that the Gospel is 
a preaching of repentance and of the forgive- 
ness of sins. 


6. But if the Law and the Gospel, likewise 
also Moses himself [as] a teacher of the Law 
and Christ as a preacher of the Gospel are 
contrasted with one another, we believe, teach, 
and confess that the Gospel is not a preaching 
of repentance or reproof, but properly nothing 
else than a preaching of consolation, and a 
joyful message which does not reprove or ter- 
rify, but comforts consciences against the ter- 
rors of the Law, points alone to the merit of 
Christ, and raises them up again by the lovely 
preaching of the grace and favor of God, ob- 
tained through Christ’s merit. 

7. As to the revelation of sin, because the 
veil of Moses hangs before the eyes of all men 
as long as they hear the bare preaching of 
the Law, and nothing concerning Christ, and 
therefore do not learn from the Law to per- 
ceive their sins aright, but either become pre- 
sumptuous hypocrites [who swell with the 
“opinion of their own righteousness] as the 
Pharisees, or despair like Judas, Christ takes 
the Law into His hands, and explains it spir- 
‚itually, Matt. 5, 21 ff.; Rom. 7, 14. And thus 
the wrath of God is revealed from heaven 
against all sinners [Rom. 1, 18], how great 
it is; by this means they are directed [sent 
back] to the Law, and then first learn from 
it to know aright their sins — a knowledge 
which Moses never could have forced out of 
them. 


Accordingly, although the preaching of the 
suffering and death of Christ, the Son of God, 
is an earnest and terrible proclamation and 
declaration of God’s wrath, whereby men are 
first led into the Law aright, after the veil 
of Moses has been removed from them, so that 
they first know aright how great things God 
in His Law requires of us, none of which we 
can observe, and therefore are to seek all our 
righteousness in Christ: 

8. Yet as long as all this (namely, Ohren 
suffering and death) proclaims God’s wrath 
and terrifies man, it is still not properly the 
preaching of the Gospel, but the preaching of 
Moses and the Law, and therefore a foreign 
work of Christ, by which He arrives at His 
proper office, that is, to preach grace, console, 
and quicken, which is properly the preaching 
. of the Gospel. 


804 M. 535-537. Formula Concordiae. Epitome. VI. De Tertio Usu Legis. 


NEGATIVA. 
Gegenlehre, fo veriuprfer. 


Demnach verwerfen wir und halten e$ für un- 
recht und jdüblid, wenn gelehrt wird, daß das 
Evangelium eigentlich eine Bup- oder eine Straf: 
prebiat und nicht allein eine Ginabenprebiat jet, 
dadurch das Evangelium wiederum zu einer Ges 
fegeSlehre gemacht, das Verdienit Chrijti und Hei: 
fige Schrift verdunfelt, bie Chriften des rechten 
Trofts beraubt und dem Papfttum die Tür wies 
Derum aufgetan wird. 


VI. 
Vom dritten Brauch des Gejeses. 


STATUS CONTROVERSIAE. 
Die Hauptfrage von diefem Streit. 


Nachdem das Geje& den Menjchen um dreierlei 
. Urjache willen gegeben: erftlich, daß baburd) dufer- 
liche Zucht wider die Wilden, Ungehorjamen er- 
halten [werde]; zum andern, daß bie Menjchen 
dadurd zur Erfenntnis ihrer Sünden geführt 
[werden]; zum dritten, nachdem fie wiedergebo- 
ten, und gleihwohl das Fleijh ihnen anhängt, 
daß fie um desjelben willen eine getwiffe Regel 
hätten, nach welcher fie ihr ganzes Leben anftellen 
und regieren follen: hat fid) ein Ziwiejpalt ziwi- 
Then etlihen wenigen Theologen über den dritten 
[Ge] Braud des GefekeS zugetragen, ob nämlich 
aud) bei den wiedergebornen Chrijten folches zu 
treiben fei oder nicht. Der eine Teil hat ja, der 
andere nein gejagt. 


AFFIRMATIVA. 


Die rechte djriitlidje Lehre von diejem 
Strett. 

1. Wir glauben, lehren und befennen, obwohl 
bie recht gläubigen und wahrhaftig zu. Gott be- 
fehrten Menjhen bom jud und Zwang des Ge- 
fegeS burd) Chriftum gefreiet [befreit] und ledig 
gemacht [find], dak fie bod) Der Urfache nicht ohne 
Gefek feien, fondern batum von dem Sohn Gottes 
erlöft worden, daß fie fid) in bemijelben Tag und 
Nacht üben jolfen, Pj. 119; wie denn unjere erjten 
Eltern aud) bor bem Fall nicht ohne Gejet gelebt, 
welchen das Geje& Gottes aud) in das Herz ge- 
fhrieben, da fie zum Ebenbild Gottes -erjchaffen 
worden, Gen. 2 und 3. 


2. Wir glauben, lehren und befennen, bag bie 
Predigt des GefekeS nicht allein bei den Ungläu= 
bigen und Unbuffertigen, jondern auch bei ben 
Rechtglaubigen [wahrhaft Gläubigen], wahrhaftig 
Befehrien, Wiedergebornen und durd den Glau- 
ben Gerechtfertigten mit Fleiß zu treiben fei. 


3. Denn ob fie wohl wiedergeboren und in dem 
Geift ihres Gemiits berneuert [find], fo ijt bod) 
jolhe Wiedergeburt unb Crneurung in Diejer Welt 
nicht vollfommen, fondern nur angefangen, und 
ftehen die Gläubigen mit dem Geift ihres Gemiits 


36. 560. 561. 


NEGATIVA. 


Contraria et falsa doctrina, quae — 
reiicitur. BCE TE 
11] Reiicimus igitur ut falsum et pernicio- - 
sum dogma, cum asseritur, quod evangelium . 
proprie sit concio poenitentiae, arguens, accu- 
sans et damnans peccata, quodque non sit tan- 
tummodo concio de gratia Dei. Hac enim 
ratione evangelion rursum in legem transfor- 
matur, meritum Christi et sacrae litterae ob- 
scurantur, piis mentibus vera et solida con- 
solatio eripitur, et pontificiis erroribus et 
superstitionibus fores aperiuntur. 


VI. 
DE TERTIO USU LEGIS. 


STATUS CONTROVERSIAE. 


1] Cum constet, legem Dei propter tres cau- 
sas hominibus datam esse: primo, ut externa 
quaedam disciplina conservetur, et feri atque 
intractabiles homines quasi repagulis quibus- 
dam coerceantur; secundo, ut per legem homi- 
nes ad agnitionem suorum peccatorum addu- 
cantur; tertio, ut homines iam renati, quibus 
tamen omnibus multum adhue carnis [R.595 
adhaeret, eam ipsam ob causam certam ali- 
quam regulam habeant, ad quam totam suam 
vitam formare possint et debeant etc.: orta 
est inter paucos quosdam theologos contro- 
versia super tertio usu legis, videlicet an lex 
etiam renatis inculeanda et eius observatio 
apud eos urgenda sit an non. Alii urgendam 
legem censuerunt, alii negarunt. 


AFFIRMATIVA. 


Sincera et pia doctrina de hac 
controversia. 


2] I. Credimus, docemus et confitemur, etsi 
vere in Christum credentes et sincere ad Deum 
conversi a maledictione et coactione legis per 
Christum liberati sunt, quod ii tamen pro- 
pterea non sint absque lege, quippe quos Filius 
Dei eam ob causam redemit, ut legem Dei 
diu noctuque meditentur, atque in eius ob- 
servatione sese assidue exerceant, Ps. 1,2; 
119, 1 sqq. Etenim ne primi quidem nostri 
parentes etiam ante lapsum prorsus sine lege 
vixerunt, quae certe cordibus ipsorum tum 


. inscripta erat, quia Dominus eos ad imaginem 


suam creaverat, Gen. [1, 26 sq.]; 2, 16 sqq.; 
3, 3. 
3] II. Credimus, docemus et confitemur, con- 
cionem legis non modo apud eos, qui fidem in 
Christum non habent et poenitentiam nondum 
agunt, sed etiam apud eos, qui vere in Chri- 
stum credunt, vere ad Deum conversi et renati 
et per fidem iustificati sunt, sedulo urgendam 
esse. 

4] III. Etsi enim renati et spiritu mentis 
suae renovati sunt, tamen regeneratio illa et 
renovatio in hac vita non est omnibus nume- 
ris absoluta, sed duntaxat inchoata. Et cre- 
dentes illi spiritu mentis suae perpetuo luctan- 


The Formula of Concord. Epitome. 


NEGATIVA. 
Contrary Doctrine which is Rejected. 


Accordingly we reject and regard as incor- 
rect and injurious the dogma that the Gospel 
is properly a preaching of repentance or re- 
proof, and not alone a preaching of grace; 
for thereby the Gospel is again converted into 
a doctrine of the Law, the merit of Christ and 
Holy Scripture are obscured, Christians robbed 
of true consolation, and the door is opened 
again to [the errors and superstitions of] the 
Papacy. 


VI. 
OF THE THIRD USE OF THE LAW. 


STATUS CONTROVERSIAE. 


The Principal Question in This 
Controversy. 


Since the Law was given to men for three 
reasons: first, that thereby outward discipline 
might be maintained against wild, disobedient 
men [and that wild and intractable men might 
be restrained, as though by certain bars]; 
secondly, that men thereby may be led to the 
knowledge of their sins; thirdly, that after 
they are regenerate and [much of] the flesh 
notwithstanding cleaves to them, they might 
on this account have a fixed rule according to 
which they are to regulate and direct their 
whole life, a dissension has -occurred between 
some few theologians concerning the third use 
of the Law, namely, whether it is to be urged 
or not upon regenerate Christians. The one 
side has said, Yea; the other, Nay. 


AFFIRMATIVA. 


The True Christian Doctrine concerning 
This Controversy. 


1. We believe, teach, and confess that, al- 
though men truly believing [in Christ] and 
truly converted to God have been freed and 
exempted from the curse and coercion of the 
Law, they nevertheless are not on this ac- 
count without Law, but have been redeemed 
by the Son of God in order that they should 
exercise themselves in it day and night [that 
they should meditate upon God’s Law day 
and night, and constantly exercise themselves 
in its observance, Ps. 1, 2], Ps. 119. For even 
our first parents before the Fall did not live 
without Law, who had the Law of God writ- 
ten also into their hearts, because they were 
created in the image of God, Gen. 1, 26 f.; 
2, 163$55:3,/3. 

2. We believe, teach, and confess that the 
preaching of the Law is to be urged with dili- 
genee, not only upon the unbelieving and im- 
penitent, but also upon true believers, who are 
truly converted, regenerate, and justified by 
faith. 

3. For although they are regenerate and re- 
newed in the spirit of their mind, yet in the 
present life. this regeneration and renewal is 


VI. Of the Third Use of the Law. 805 


not complete, but only begun, and believers 
are, by the spirit of their mind, in a constant 
struggle against the flesh, that is, against the 
corrupt nature and disposition which cleaves 
to us unto death. On account of this old 
Adam, which still inheres in the understand- 


8068 M. 587. 588. 


in einem ftetigen Kampf wider da3 Fleifch, das tjt, 
wider bie verderbte Natur und Art, fo uns bis 
in [den] Tod anhängt; um meldes alten Adams 
willen, fo im Verjtande, Willen und allen Kräf: 
ten des Menfchen nod) ftedt, damit fie nicht aus 
menfchlicher Andacht eigenwillige und [jelbit=] 
erwählte Gottesdienfte vornehmen, iff vonndten, 
daß ihnen das Gejet des HErrn immer vorleuchte, 
desgleichen, daß auch der alte Adam nicht feinen 
eigenen Willen gebrauche, fondern wider feinen 
Willen nicht allein duch Sermafnung und 
Dräuung [Drohung] des Gefekes, fondern auch 
mit den Strafen und Plagen gezwungen [werde], 
daß er Dem Geijt folge und fid) gefangen gebe, 
10r 9: Nom. 6. 7..12; Gat 5. 65 Br 119; 
Hebr. 13. 

4. Was [fo]bann ben Unterfchied der Werke des 
GefekeS und der Früchte des Geiftes belangt, alau- 
ben, lehren und befennen wir, daß die Werke, jo 
nad) bem Geje& gefchehen, jo lange Werke des Ge- 
feges feien und genennet [genannt] werden, [oz 
lange fie allein durch Treiben der Strafen und 
Drauung Gottes Borns aus den Menfchen er= 
ztvungen werden. 

5. Früchte aber des Geijtes find die Werke, 
welche der Geift Gottes, fo in den Gläubigen 
wohnt, wirkt durch die Wiedergebornen, und [die] 
bon den Gläubigen gefchehen, foviel fie wieder: 
geboren find, alS wenn fie bon feinem Gebot, 
Dräuen oder Belohnung müßten; bergeftalt denn 
Die Kinder Gottes im Gejek leben und nad) dem 
(jefe Gottes wandeln, welches St. Paulus in fei- 
nen Epifteln daS Gefek Chriftt und das Gejek des 
Gemiits nennt [*, unb gleihwohl nicht unter dem 
Gejeg, fondern unter der Gnade, Röm.7 und 8]. 


6. Alfo ijt und bleibt daS Gefet beides bei den 
Bupfertigen und Unbußfertigen, bei wiedergebor- 
nen und nichtiwiedergebornen Menfchen ein einiges 
Gefek, nämlich ber unmwandelbare Wille Gottes, 
und ift der Unterfchied, foviel den Gehorfam be- 
langt, allein an bem [an den] Menschen, da einer, 
fo noch nicht wiedergeboren, bem Gejeb aus Bwang 
und uniwillig (wie auch bie Wiedergebornen nad) 
dem Fleifch) tut, was [es] bon ihm erfordert, der 
Gläubige aber ohne Bwang mit willigem Geift, 
foviel er neugeboren, tut, das feine Dräuungen des 
Gejetes aus ihm nimmermehr erzwingen fünnten. 


NEGATIVA. 
Falihe Gegenlehre. 


Semmnad) verwerfen wir als eine jchädliche, 
hriftlicher Zucht und wahrhaftiger Gottfeligfeit 
mwiderwärtige Lehre und Irrtum, wenn gelehrt 
wird, bab das Gejet obgemeldeter Weife und Maß 
nicht bei den Chriften und Redhtglaubigen, jon 
dern allein bei den Ungläubigen, Unchriften und 
Unbußfertigen getrieben werden fol. 


Formula Concordiae. Epitome. VII. De Coena Domini. 


MW. 561. 562. 


tur cum carne, hoe est, cum corrupta natura, 
quae in nobis ad mortem usque haeret. [R. 596 : 
Et propter veterem Adamum, qui adhuc in 
hominis intellectu, voluntate et in omnibus 
viribus eius infixus residet, opus est, ut homini 
lex Dei semper praeluceat, ne quid privatae 
devotionis affectu in negotio religionis con- 
fingat et cultus divinos Verbo Dei non insti- 
tutos eligat. Item, ne vetus Adam pro suo 
ingenio agat, sed potius contra suam volun- 
tatem, non modo admonitionibus et minis 
legis, verum etiam poenis et plagis coerceatur, 
ut Spiritui obsequatur seque ipsi captivum 
tradat, 1 Cor. 9, 27; Rom. 6, 12; 7, 21. 23; 
12; Gal. 5,17; 6, 14; Ps.119; Hebr. 15 20D 
[32,1]: 

5] IV. Iam quod ad discrimen operum legis 
et fructuum Spiritus attinet, credimus, doce- 
mus et confitemur, quod opera illa, quae secun- 
dum praescriptum legis fiunt, eatenus opera 
legis sint et appellentur, quatenus ea solum- 
modo urgendo et minis poenarum atque irae 
divinae ab homine extorquentur. 


6] V. Fructus vero Spiritus sunt opera illa, 
quae Spiritus Dei, in credentibus habitans, 
per homines renatos operatur, et quae a cre- 
dentibus fiunt, quatenus renati sunt, ita qui- 
dem sponte ac libere, quasi nullum praeceptum 
unquam accepissent, nullas minas audivissent, 
nullamque remunerationem exspectarent. Et 
hoc modo filii Dei in lege vivunt et secundum 
normam legis divinae vitam suam instituunt; 
hane vivendi rationem divus Paulus vocare 
solet in suis epistolis legem Christi et legem 
mentis, Rom. 7, 25; 8,7 [Rom. 8,2; Gal. 6, 2]. 

7] VI. Ad hune modum una eademque lex 
est manetque, immota videlicet Dei voluntas, 
sive poenitentibus sive impoenitentibus, rena- 
tis aut non renatis proponatur. Discrimen 
autem, quoad obedientiam, duntaxat in homi- 
nibus est, quorum alii non renati legi obedi- 
entiam qualemcunque a lege requisitam prae- 
stant, sed coacti et inviti id faciunt (sicut 
etiam renati faciunt, quatenus adhue carnales 
sunt); credentes vero in Christum, quatenus 
renati sunt, absque coactione, libero et [R.597 
spontaneo spiritu talem obedientiam prae- 
stant, qualem alias nullae quantumvis severis- 
simae legis comminationes extorquere possent. 


NEGATIVA. 
Falsae doctrinae reiectio. 


S] Repudiamus itaque ut perniciosum et 
falsum dogma, quod Christianae disciplinae 


et verae pietati adversatur, cum docetur, quod 


lex Dei (eo modo, quo supra dictum est) non 
sit piis et vere credentibus, sed tantum impiis, 
infidelibus et non agentibus poenitentiam pro- 
ponenda, atque apud hos solos sit urgenda. 


VII. 
Vom heiligen Abendmahl Chrifti. 


MWiewohl die zminglifchen Lehrer nicht unter die 
Augsburgifche fonfeifionSbertvanbten Theologen 
zu rechnen, alS von denen fie fid) gleich damals, 
al8*folche fonfejfion übergeben worden, abgefon: 


VII. 
DE COENA DOMINI. 


1] Etsi Cingliani doctores non in eorum 
theologorum numero, qui Augustanam Con- 
fessionem agnoscunt et profitentur, habendi 
sunt, quippe qui tum, cum illa Confessio ex- 


j 
À 
4 


The Formula of Concord. Epitome. VII. Of the Lord’s Supper. 


ing, the will, and all the powers of man, it is 
needful that the Law of the Lord always shine 
before them, in order that they may not from 
human devotion institute wanton and self- 
elected cults [that they may frame nothing 
in a matter of religion from the desire of pri- 
vate devotion, and may not choose divine ser- 
vices not instituted by God’s Word]; likewise, 


- that the old Adam also may not employ his 


own will, but may be subdued against his will, 
not only by the admonition and threatening 
of the Law, but also by punishments and 
blows, so that he may follow and surrender 
himself captive to the Spirit, 1 Cor. 9, 27; 
Rom. 6, 12; Gal. 6, 14; Ps. 119, 1 ff.; Heb. 
13, 21 (Heb. 12, 1). 

4. Now, as regards the distinction between 
the works of the Law and the fruits of the 
Spirit, we believe, teach, and confess that the 
works which are done according to the Law 
are and are called works of the Law as long 
as they are only extorted from man by urging 
the punishment and threatening of God's 
wrath. 

5. Fruits of the Spirit, however, are the 
works which the Spirit of God who dwells in 
believers works through the regenerate, and 
which are done by believers so far as they 
are regenerate [spontaneously and freely], as 
though they knew of no command, threat, or 
reward; for in this manner the children of 
God live in the Law and walk according to 
the Law of God, which [mode of living] 
St. Paul in his epistles calls the Law of Christ 
and the Law of the mind, Rom. 7, 25; 8,7; 
Rom. 9,2; Gal 6,92. 

6. Thus the Law is and remains both to the 
penitent and impenitent, both to regenerate 
and unregenerate men, one [and the same] 
Law, namely, the immutable will of God; and 
the difference, so far as concerns obedience, is 
alone in man, inasmuch as one who is not yet 
regenerate does for the Law out of constraint 
and unwillingly what it requires of him (as 
also the regenerate do according to the flesh) ; 
but the believer, so far as he is regenerate, 
does without constraint and with a willing 
spirit that which no threatenings [however 
severe] of the Law could ever extort from him. 


NEGATIVA. 
False Contrary Doctrine. 


Accordingly, we reject as a dogma and error 
injurious to, and conflicting with, Christian 
discipline and true godliness the teaching that 
the Law in the above-mentioned way and de- 
gree is not to be urged upon Christians and 
true believers, but only upon unbelievers, non- 
Christians, and the impenitent. 


MAI. 
OF THE LORD'S SUPPER. 


Although the Zwinglian teachers are not to 
be reckoned among the theologians who affil- 
iate with [acknowledge and profess] the Augs- 
burg Confession, as they separated from them 


807 


S08 MM. 538. 539. Formula Concordiae. Epitome. VII. De Coena Domini. 


dert [haben], jedoch, weil fie fi) mit eindringen 
und ihren Irrtum unter Derjelben chrijtlicen 
Konfeffion Namen auszubringen [* auszubreiten] 
unteriteben, haben wir von biejem Zwiejpalt aud) 
notdürftigen Bericht tun wollen. 


STATUS CONTROVERSIAE. 


Der Hauptitreit zwifhhen unferer und der 
Saframentierer Lehre in diejem Artikel. 


Ob in dem heiligen Abendmahl der wahrhaftige 
Leib und Blut unfers HErrn IEfu Chrifti wahre 
haftig unb mwefentlich gegenwärtig fei, mit Brot 
und Wein ausgeteilt und mit bem Munde emp- 
fangen werde bon allen denen, jo fid) Dieje8 Safra= 
ments gebrauchen, fie feien würdig oder untwiirdig, 
fromm ober unfromm, gläubig oder ungläubig, 
ben Gläubigen zum Croft unb Leben, den Une 
glaubigen zum Geriht? Die Saframentierer 
jagen nein, mir jagen ja. 


Sur Crflarung bieje8 Streits ijt anfänglich 
zu merfen, bab zweierlei Saframentierer feien. 
Etlihe find grobe Saframentierer, welche mit 
veutjchen, flaren Worten vorgeben, wie fie im 
Herzen halten, dak im heiligen Abendmahl mehr 
nicht denn Brot und Wein gegenwärtig fei, aus- 
geteilt und mit dem Munde empfangen erde. 
Etliche aber find berjdjlagene und bie allerichäd- 
lichiten Saframentierer, bie zum Teil mit unfern 
Worten ganz fcheinbar reden und vorgeben, fie 
glauben auch eine wahrhaftige Gegenwärtigfeit des 
wahrhaftigen, wefentlichen, lebendigen Leibes und 
Blutes Ehrifti im heiligen Abendmahl, bod) jol- 
ches gejchehe geijtlich, Durch den Glauben; welche 
Dod) unter diefen jdjeinbaren [fcheinbar wahren] 
Morten eben die erste grobe Meinung behalten, dak 
nämlich nichts denn Brot und Wein im heiligen 
Abendmahl gegenwärtig fet und mit dem Munde 
empfangen werde; denn geiftlich heißt ihnen 
anders nidjt$ denn den [Denn der] Geijt Chrifti 
oder Die Kraft des abtpejenben Leibes Chrifti und 
fein Beroienft, welcher [welches] gegenwärtig fei; 
Det Leib Chriftt aber fei auf feineríet Weife nod) 
Wege gegenwärtig, jonbern allein Droben im ober: 
fen Himmel, zu dem wir mit den Gedanken un= 
jer3 Glaubens in [den] Himmel uns erheben und 
Dafelbit, aber gar nicht bei Brot und Wein des 
Abendmahls, jolchen feinen Leib und Blut juden 
follen. [In dem bon Selneccer 1580 herausgegebe= 
nen lateiniichen Ronfordienbuch lautet der Ab: 
fehnitt „Vocabulum enim ... praesens sit“ alfo: 
„Vocabulum enim spiritualiter nihil aliud ipsis 
significat quam Spiritum Christi, quem prae- 
sentem esse credunt, aut sub eo vocabulo vir- 


36. 562—564. 


hiberetur, ab eis secessionem fecerunt, tamen, 
cum nune sese in eorum coetum callide in- 
gerant erroremque suum sub praetextu piae 
ilius Confessionis quam latissime spargere 
conentur, etiam de hac controversia ecclesiam 
Dei erudiendam iudicavimus. 


STATUS CONTROVERSIAE, 


quae est inter nos et Sacramentarios 
in hoc articulo. 


2] Quaeritur, an in Saera Coena verum 
corpus et verus sanguis Domini nostri Iesu 
Christi vere et substantialiter sint praesentia, 
atque cum pane et vino distribuantur [R.598 
et ore sumantur ab omnibus illis, qui hoc 
sacramento utuntur, sive digni sint sive in- 
digni, boni aut mali, fideles aut infideles, ita 
tamen, ut fideles e Coena Domini consolatio- 
nem. et vitam percipiant, infideles autem eam 
ad iudicium sumant. Cingliani hane praesen- 
tiam et dispensationem corporis et sanguinis 
Christi in Sacra Coena negant, nos vero ean- 
dem asseveramus. 

3] Ad solidam huius eontroversiae expliea- 
tionem primum sciendum est, duo esse Sacra- 
mentariorum genera. Quidam enim sunt Sa- 
cramentarii crassi admodum; hi perspicuis et 
claris verbis id aperte profitentur, quod corde 
sentiunt, quod videlicet in Coena Domini nihil 
amplius quam panis et vinum sint praesentia 
ibique distribuantur et ore pereipiantur. Alii 
4] autem sunt versuti et callidi, et quidem 
omnium nocentissimi Sacramentarii; hi de 
negotio Coenae Dominicae loquentes, ex parte 
nostris verbis splendide admodum utuntur et 
prae se ferunt, quod et ipsi veram praesentiam 
veri, substantialis atque vivi corporis et san- 
guinis Christi in Sacra Coena credant, eam 
tamen praesentiam et manducationem dicunt 
5] esse spiritualem, quae fiat fide. Et hi 
posteriores Sacramentarii sub his splendidis 
verbis eandem crassam, quam priores habent, 
opinionem occultant et retinent, quod videlicet . 
praeter panem et vinum nihil amplius in 
Coena Domini sit praesens et ore sumatur. 
Vocabulum enim spiritualiter nihil aliud ipsis 
significat quam Spiritum Christi seu virtutem 
absentis corporis Christi eiusque meritum, 
quod praesens sit; ipsum vero Christi corpus 
nullo prorsus modo esse praesens, sed tantum- 
modo id sursum in supremo coelo contineri 
sentiunt et affirmant oportere nos cogitatio- 
nibus fidei sursum assurgere inque [R.599 
coelum ascendere, et ibidem (nulla autem 


ratione cum pane et vino Saerae Coenae) illud 


corpus et sanguinem Christi quaerendum esse. 


tutem absentis corporis Christi eiusque meritum intelligunt.“ Mehreren Handfehriften zufolge 
lautet ber entjprechende deutjche Text: „Denn ‚geiftlich‘ heit ihnen anders nichts denn den (der) Geijt 
Chrifti, welcher gegenwärtig fet, oder bie Kraft des abmwefenden LZeibes Chrifti und fein Verdienft.“] 


AFFIRMATIVA. 


Befenntnig reiner Lehre vom Heiligen Abend- 
mahl wider bie Safrantentierer. 

1. Wir glauben, lehren und befennen, bab im 
heiligen Abendmahl der Leib und Blut Chrifti 
wahrhaftig und mwejentlich gegenwärtig fei, mit 
Brot und Wein wahrhaftig ausgeteilt und emp- 
fangen werde. 


AFFIRMATIVA. 


Confessio sincerae doctrinae de Coena 
Domini contra Sacramentarios. 


6] I. Credimus, docemus et confitemur, quod 
in Coena Domini corpus et sanguis Christi 
vere et substantialiter sint praesentia, et quod. 
una cum pane et vino vere distribuantur atque 
sumantur. 


a a | 


The Formula of Concord. Epitome. VII. Of the Lord’s Supper. 


at the very time when this Confession was 
presented, nevertheless, since they are in- 
truding themselves [into their assembly], and 
are attempting, under the name of this Chris- 
tian Confession, to spread their error, we in- 
tend also to make a needful statement [we 
have judged that the Church of Christ should 
be instructed also] concerning this contro- 
versy. 


STATUS CONTROVERSIAE. 


Chief Controversy between Our Doctrine 
and That of the Sacramentarians 
regarding This Article. 


Whether in the Holy Supper the true body 
and blood of our Lord Jesus Christ are truly 
and essentially present, are distributed with 
the bread and wine, and received with the 
mouth by all those who use this Sacrament, 
whether they be worthy or unworthy, godly 
or ungodly, believing or unbelieving; by the 
believing for consolation and life, by the un- 
believing for judgment? The Sacramentarians 
say, No; we say, Yes. 

For the explanation of this controversy it 
is to be noted in the beginning that there are 
two kinds of Sacramentarians. Some are 
gross Sacramentarians, who declare in plain 
(deutschen), clear words as they believe in 
their hearts, that in the Holy Supper nothing 
but bread and wine is present, and distributed 
and received with the mouth. Others, how- 
ever, are subtle Sacramentarians, and the 
most injurious of all, who partly speak very 
speciously in our own words, and pretend 
that they also believe a true presence of the 
true, essential, living body and blood of Christ 
in the Holy Supper, however, that this occurs 
spiritually through faith. Nevertheless they 
retain under these specious words precisely 
the former gross opinion, namely, that in the 
Holy Supper nothing is present and received 
with the mouth except bread and wine. For 
with them the word spiritually means nothing 
else than the Spirit of Christ or the power of 
the absent body of Christ and His merit, 
which is present; but the body of Christ is 
in no mode or way present, except only above 
in the highest heaven, to which we should 
elevate ourselves into heaven by the thoughts 
of our faith, and there, not at all, however, 
in the bread and wine of the Holy Supper, 
should seek this body and blood [of Christ]. 


AFFIRMATIVA. 


Confession of the Pure Doctrine concern- 
ing the Holy Supper against the 
Sacramentarians. 


1. We believe, teach, and confess that in the 
Holy Supper the body and blood of Christ are 
truly and essentially present, and are truly 
distributed and received with the bread and 
wine. 


809 


810 Mt. 589.540. Formula Concordiae. Epitome. VII. De Coena Domini. 


2. Wir glauben, lehren und befennen, daß bie 
Worte des Teftaments Chrifti nicht anders zu 
verstehen jeien, denn foie fie nad) dem Buchitaben 
lauten, alfo daß nicht das Brot den abtwefenden 
Leib und der Wein das abtvefende Blut Chrijfti 
bedeute, fondern daß e8 wabhrhaftig um fafra- 
mentliher (Gürigfeit willen der Leib und Blut 
Chrifti fet. [Der lebte Sak: „jondern dap. . 


YW. 564. 565. 


7] II. Credimus, docemus et confitemur, 
verba testamenti Christi non aliter accipienda 
esse, quam sicut verba ipsa ad litteram sonant, 
ita ne panis absens Christi corpus et vinum 
absentem Christi sanguinem significent, sed 
ut propter sacramentalem unionem panis et 
vinum vere sint corpus et sanguis Christi. 


Ehrijti jet” lautete im Entwurf und in fämtlichen Ansbacher und Augsburger $Sanbjdriften: „jondern 


bab e8 wahrhaftig um faframentlider Einigkeit willen der Leib und Blut Chrifti wahrhaftig jei". 
Einer der Redattoren febte die Frage an den Rand: „ob nicht das eine Wort wahrhaftig aus 
jufaffen?" Statt bloßer Tilgung des Wortes wurde jedoch durch bie Sorglofigteit der Korreftoren 
die Frage felbft in den Gert zwifchen „Ehrifti“ und „jei” eingerüdt. Chemnit, ber diefen Drudfehler 
. al8 pudendum erratum bezeichnet, trug darauf an, daß der betreffende Bogen umgedrudt werde. Bn 
den Exemplaren, welche der Kurfürft an die Fürften und NReichsftände berjanbte, wurde der Fehler aud) 


forrigiert, aber nicht in allen andern Eremplaren. 


Typographorum sordida avaritia obstitit, fagt 


Chemnik. In den fünf von uns verglichenen Exemplaren des zu Dresden gedrudten Konlordienbuchs 
mit den Sahreszahlen 1580 und 1579 findet fid daS pudendum erratum nicht.] a 


3. Was [fo]dann die RKonjefration belangt, 
glauben, lebten und befennen wir, daß folche 
Gegenmwärtigfeit des Leibes und Blutes Chrifti 
im heiligen Abendmahl nicht fchaffe einiges Men- 
fchen Werf oder Sprechen de3 Diener, fondern 
Dak jolche einig und allein der allmächtigen Kraft 
unjer3 Herren SEfju Gbrijti zugefchrieben mer- 
den foll. 

4. Daneben aber glauben, lehren und halten 
[* befennen] wir auch einhellig, bab im Gebrauch 
De8 heiligen Abendmahls die Worte der Ginfetung 
Ehrifti feineswegs zu unterlaffen, jonbern öffent- 
lich geiprochen werden jollen, wie gejchrieben fteht: 
„Der gefegnete Kelch, den wir fegnen” ufw., 1 for. 
10, 16, welches Segnen durch das Sprechen ber 
Worte Chriftt gejchieht. j 


9. Die Gründe aber, darauf wir in diefem Hans 

Del jteben wider bie Saframentierer, find, tie 
D. Luther folche in feinem großen Bekenntnis ge= 
fett hat. 
Der erfte ijt diefer Artikel unfers chriftliden 
Glaubens: JEfus Chriftus iff wahrhaftiger, me- 
fentlicher, natürlicher, völliger Gott unb Menfd, 
in einer Perfon unzertrennt und ungeteilt. 


Der andere: dak Gottes redte Hand allent- 
halben iit, zu welcher Chriftus, nad) feiner mend 
liden Natur mit der Tat und Wahrheit gefest, 
gegenwärtig regiert, in feinen Händen und unter 
feinen Füßen hat alles, was im Himmel und auf 
Erden ift, dahin fonft fein Menjch nod) Engel, 
fondern allein Mariä Sohn gefebt ift, daher er 
auch folches vermag. 


Der dritte: daß Gottes Wort nicht falfch ift 
oder lüge. EH 

Der vierte: daß Gott mancherlei Weife hat und 
weiß, etwa [irgendwo] an einem Orte zu fein, 
und nicht allein die einige, welche bie Philofophi 
localem oder räumliche nennen. 


6. Wir glauben, lehren und befennen, daß der 
Leib und Blut Chriftt nicht allein geiftlich durch 
ben Glauben, fondern auch mündlich, bod) nicht 
auf fapernaitifche, fondern [auf] übernatürliche, 
himmlische Weife um der faframentlichen Vereini- 
gung willen mit dem Brot und Wein empfangen 
werde, Iie folches bie Worte Chrifti Hlärlich aus: 
weifen, ba Chriftus heißet [befiehlt zu] nehmen, 


8] III. Iam quod ad consecrationem attinet, 
credimus, docemus et confitemur, quod nullum 
opus humanum neque ulla ministri ecclesiae 
pronuntiatio praesentiae corporis et sanguinis 


Christi in Coena causa sit, sed quod hoc soli 


omnipotenti virtuti Domini nostri Iesu Christi 
sit tribuendum. 


9] IV. Interim tamen unanimi consensu cre- 
dimus, docemus et confitemur, in usu Coenae 
Dominicae verba institutionis Christi nequa- 
quam omittenda, sed publice recitanda esse, 
sicut scriptum est [1 Cor. 10, 16]: Calix bene- 
dictionis, cui benedicimus, nonne communi- 
catio sanguinis Christi est ete.? Illa autem 
benedictio fit per recitationem verborum 
Christi. 

10] V. Fundamenta autem, quibus in hoc 
negotio contra Sacramentarios nitimur, haec 
sunt, quae etiam D. Lutherus in maiore sua de 
Coena Domini confessione posuit. 

Primum fundamentum est artieulus [R.600 
11] fidei nostrae Christianae, videlicet: Iesus 
Christus est verus, essentialis, naturalis, per- 
fectus Deus et homo in unitate personae, in- 
separabilis et indivisus. 

12] Secundum: quod dextera Dei ubique 
est, ad eam autem Christus ratione humanita- 
tis suae vere et re ipsa collocatus est, ideoque 
praesens gubernat, in manu sua et sub pedi- 
bus suis, ut Scriptura loquitur [Eph. 1, 22], 
habet omnia, quae in coelo sunt et in terra. 
Ad eam Dei dexteram nullus alius homo, ac 
ne angelus quidem, sed solus Mariae Filius 
collocatus est, unde et ea, quae diximus, prae- 
stare potest. 

13] Tertium: quod Verbum Dei non est fal- 


sum aut mendax. 


14] Quartum: quod Deus varios modos 
novit et in sua potestate habet, quibus alicubi 
esse potest, neque ad unieum illum alligatus 
est, quem philosophi localem aut eircum- 
scriptum appellare solent. 

15] VI. Credimus, docemus et confitemur, 
corpus et sanguinem Christi non tantum spiri- 
tualiter per fidem, sed etiam ore, non tamen 
Capernaitice, sed supernaturali. et coelesti 
modo, ratione sacramentalis unionis, cum 
pane et vino sumi. Hoc enim verba Christi 
perspicue testantur, quibus praecipit accipere, 
edere, bibere: idque ab apostolis faetum esse, 


The Formula of Concord. Epitome. VII. Of the Lord’s Supper. 811 


2. We believe, teach, and confess that the 
words of the testament of Christ are not to 
be understood otherwise than as they read, 
according to the letter, so that the bread does 
not signify the absent body and the wine the 
absent blood of Christ, but that, on account 
of the sacramental union, they [the bread and 
wine] are truly the body and blood of Christ. 

3. Now, as to the consecration, we believe, 
teach, and confess that no work of man or 
recitation of the minister [of the church] pro- 
duces this presence of the body and blood of 
Christ in the Holy Supper, but that this 
is to be ascribed only and alone to the al- 
mighty power of our Lord Jesus Christ. 

4. But at the same time we also believe, 
teach, and confess unanimously that in the 
“use of the Holy Supper the words of the insti- 
tution of Christ should in no way be omitted, 
but should be publicly recited, as it is written 
1 Cor. 10, 16: The cup of blessing which we 
bless, etc. This blessing occurs through the 
recitation of the words of Christ. 


5. The grounds, however, on which we stand 
against the Sacramentarians in this matter 
are those which Dr. Luther has laid down in 
his Large Confession concerning the Lord’s 
Supper. 

The first is this article of our Christian 
faith: Jesus Christ is true, essential, natural, 
perfect God and man in one person, undivided 
and inseparable. 

The second: That God’s right hand is every- 
where; at which Christ is placed in deed and 
in truth according to His human nature, [and 
therefore] being present, rules, and has in His 
hands and beneath His feet everything that is 
in heaven and on earth [as Scripture says, 
Eph. 1, 22], where no man else, nor angel, but 
only the Son of Mary is placed; hence He can 
do this [those things which we have said]. 

The third: That God’s Word is not false, 
and does not deceive. 

The fourth: That God has and knows of 
various modes of being in any place, and not 
only the one [is not bound to the one] which 
philosophers call localis (local) [or circum- 
scribed]. 

6. We believe, teach, and confess that the 
body and blood of Christ are received with 
the bread and wine, not only spiritually by 
faith, but also orally; yet not in a Caper- 
naitic, but in a supernatural, heavenly mode, 
because of the sacramental union; as the 
words of Christ clearly show, when Christ 
gives direction to take, eat, and drink, as 


| 
= 
1 
J 
3 


812 9m 540-542. 


effen und trinfen, wie denn bon den Wpofteln ge- 
fhehen; denn gejchrieben jteht: „Und fie tranfen 
alle daraus”, Mark. 14. Desgleihen St. Paulus 
fagt: „Das Brot, das mir brechen, iit eine Gemein- 
jchaft des Leibe Chrifti”, das ijt: Wer dies Brot 
ibt, ber ibt den Leib Chrijtt; melches auch ein- 
Hellig bie bornehmften alten Kirchenlehrer, Chry- 
foftomus, Cyprianus, Leo L, Gregorius, Wmbro- 
fius, Wuguftinus, bezeugen. 

7. Wir glauben, lehren und befennen, dak nicht 
allein bie Rechtgläubigen [wahrhaft Gläubigen] 
und Würdigen, fondern auch bie Unmwürdigen und 
Ungläubigen empfangen den mwahrhaftigen Leib 
und Blut Chrijti, Doch nicht zum Leben und Troft, 
jonbern zum Gericht und BVerdammnis, wenn fie 
fi nicht befehren und Buße tun, 1 Kor. 11. 


Denn ob fie wohl Chriftum als einen Selig- 
macher bon fid) ftoßen, jo müflen fie ihn Dod), auch 
wider ihren Willen, als einen jtrengen Richter zu= 
laffen, welcher fo [ebenfo] gegenwärtig das Gericht 
auch in den unbubfertigen Gajten übt und erzeigt, 
als gegenwärtig er Leben und Troft in den Herzen 
pet Rechtglaubigen und würdigen Gäfte wirft. 


8. Wir glauben, lehren und befennen auch, daß 
nur einerlei unmürdige Gafte find, nämlich die 
nicht glauben, bon welchen gefchrieben ftebt: „Wer 
aber nicht glaubet, der tjt fchon gerichtet“, Soh. 3; 
welches Gericht durch untwiirdigen [Ge] Brauch des 
heiligen Saframents gehäuft, größer und fchwerer 
wird, 1 Ror. 11. 

9. Wir glauben, lehren und befennen, daß fein 
Rechtglaubiger, jolange er den lebendigen Glauben 
behält, wie fchtwach er auch fein möchte, Das heilige 
Abendmahl zum Gericht empfange, welches fonder- 
fid) den jhwachgläubigen, bod) bußfertigen Chri- 
jen zum Troft und Stärkung ihres fchwachen 
Glaubens eingejekt worden. 


10. Wir glauben, lehren und befennen, dab 
alle Wiirdigteit der Tijchgäfte diefer hHimmlifchen 
Mahlzeit jet und ftebe allein in dem allerheiligiten 
Gehorjam und bolífommenen Verdienft Chrifti, 
welcheS wir uns durch wahrhaftigen Glauben 3u- 
eignen und des durch das Saframent verfichert 
werden, und gar nicht in unfern Tugenden, inner- 
licen und duberliden Bereitungen. 


NEGATIVA. 


Widerwartige verdammte Lehre der Cafra- 
mentierer. 


Dagegen verwerfen und verdammen wit ein- 
heilig alle nachfolgenden irrigen Artikel, fo der 
jegt gejegten Lehre, einfältigem Glauben und Be: 
fenntni8 bom Abendmahl Chrijti entgegen und 
zumider find: 

1. Die päpftifche Transfubfitantiation, ba im 
Papfttum gelehrt wird, dag Brot und Wein im 
heiligen Abendmahl ihre Subitanz und natürlich 
Weien verlieren und aljo zunichte werden, daß e8 
in den Leib Chrifti verwandelt werde, und allein 
die außerliche Geftalt bleibe. 


Formula Concordiae. Epitome. VII. De Coena Domini. 


YW. 565. 566. 


Seriptura commemorat, dicens Mare. 14, 23: 
Et biberunt ex eo omnes. Et Paulus inquit 
1 Cor. 10,16: Panis, quem frangimus, est com- 
municatio corporis Ohristi; hoc est: Qui 
hune panem edit, corpus Christi edit. Idem 
magno consensu praecipui ex antiquissimis ec- 
clesiae doctoribus, Chrysostomus, Cyprianus, 
Leo Primus, Gregorius, Ambrosius, Augusti- 
nus, testantur. iow 

16] VII. Credimus, docemus et confitemur, 
quod non tantum vere in Christum credentes, 
et qui digne ad Coenam Domini aecedunt, 
verum etiam indigni et infideles verum [R.601. 
corpus et sanguinem Christi sumant; ita 
tamen, ut nec consolationem nee vitam inde 
percipiant, sed potius, ut illis sumptio ea ad 
iudicium et damnationem cedat, si non con- 
vertantur et poenitentiam agant [1 Cor. 11,- 
27.29]. 

17] Etsi enim Christum ut Salvatorem a se 
repellunt, tamen eundem, licet maxime inviti, 
ut severum Iudicem admittere coguntur. Is 
vero non minus praesens iudieium suum in 
convivis illis impoenitentibus exercet, quam 
praesens consolationem et vitam in cordibus 
vere credentium et dignorum convivarum ope- 
ratur. 

18] VIIT. Credimus, docemus et confitemur, 
unum tantum genus esse indignorum conviva- 
rum: ii sunt soli illi, qui non credunt. De 
his scriptum est Ioh. 3, 18: Qui non credit, 
iam iudicatus est. Et hoc iudicium indigno 
sacrae coenae usu cumulatur et aggravatur, 
1 Cor. 11, 29. qu 

19] IX. Credimus, docemus et confitemur, 
quod nullus vere credentium, quamdiu vivam 
fidem retinet, sacram Domini Coenam ad iudi- 
eium sumat, quantacunque fidei imbecillitate 
laboret. Coena enim Domini imprimis pro- 
pter infirmos in fide, poenitentes tamen, in- 
stituta est, ut ex ea veram consolationem et 
imbecillis fidei suae confirmationem percipiant 
[Matth. 9, 12; 11, 5. 28]. CLE M 

20] X. Credimus, docemus et confitemur, 
totam dignitatem convivarum coelestis huius 
Coenae in sola sacratissima obedientia et ab- 
solutissimo Christi merito consistere. Illud. 
autem nobis vera fide applicamus et de appli- 
catione huius meriti per sacramentum certi 
reddimur atque in animis nostris confirma- 
mur. Nequaquam autem dignitas illa ex vir- 
tutibus nostris aut ex internis vel externis 
nostris praeparationibus pendet. 


NEGATIVA. 


^ Contrariae et damnatae Sacramentario- 


rum doctrinae reiectio. 


Reiicimus atque damnamus unanimi [R. 602 
21] consensu omnes erroneos, quos iam reci- 
tabimus, articulos, ut qui commemoratae piae 
doctrinae, simplicitati fidei et sincerae con- 
fessioni de Coena Domini repugnant: 

I. Papisticam transsubstantiationem, cum : 
22] videlicet in papatu docetur, panem et 
vinum in Sacra Coena substantiam atque 
naturalem suam essentiam amittere et ita an- 
nihilari, atque elementa illa ita in Christi 
corpus transmutari, ut praeter externas spe- 
cies nihil de iis reliquum maneat. 


The Formula of Concord. Epitome. VII. Of the Lord’s Supper. 813 


was also done by the apostles; for it is writ- 
ten Mark 14, 23: And they all drank of it. 
St. Paul likewise says, 1 Cor. 10,16: The bread 
which we break, is it not the communion of 
the body of Christ? that is: He who eats this 
bread eats the body of Christ, which also the 
chief ancient teachers of the Church, Chrys- 

 ostom, Cyprian, Leo I, Gregory, Ambrose, 
Augustine, unanimously testify. 

7. We believe, teach, and confess that not 
only the true believers [in Christ] and the 
worthy, but also the unworthy and unbelievers, 
receive the true body and blood of Christ; 
however, not for life and consolation, but for 
judgment and condemnation, if they are not 
converted and do not repent, 1 Cor. 11, 27. 29. 


For although they thrust Christ from them- 
selves as a Sàvior, yet they must admit Him 
even against their will as a strict Judge, who 
is just as present also to exercise and render 
judgment upon impenitent guests as He is 
present to work life and consolation in the 
hearts of the true believers and worthy guests. 

8. We believe, teach, and confess also that 
there is only one kind of unworthy guests, 
namely, those who do not believe, concerning 
whom it is written John 3,18: He that be- 
lieveth not is condemned already. And this 
judgment becomes greater and more grievous, 
being aggravated, by the unworthy use of the 
Holy Supper, 1 Cor. 11, 29. 

9. We believe, teach, and confess that no 
true believer, as long as he retains living faith, 
however weak he may be, receives the Holy 
Supper to his judgment, which was instituted 
especially for Christians weak in faith, yet 
penitent, for the consolation and strengthen- 
ing of their weak faith [Matt. 9, 12; 11, 5. 28]. 

10. We believe, teach, and confess that all 
the worthiness of the guests of this heavenly 
feast is and consists in the most holy obedi- 
ence and perfect merit of Christ alone, which 
we appropriate to ourselves by true faith, and 
whereof [of the application of this merit] we 
are assured by the Sacrament, and not at all 
in [but in nowise does this worthiness depend 
upon] our virtues or inward and outward 


preparations. . 
NEGATIVA. 
Contrary, Condemned Doctrines of the 
Sacramentarians. 


On the other hand, we unanimously reject 
and condemn all the following erroneous 
articles, which are opposed and contrary to 
the doctrine presented above, the simple faith, 
and the [pure] confession concerning the 
Lord's Supper: 

l. The papistie transubstantiation, when it 
is taught in the Papacy that in the Holy Sup- 
per the bread and wine lose their substance 
and natural essence, and are thus annihilated ; 

. that they are changed into the body of Christ, 
and the outward form alone remains. 


814 9512.54. Formula Concordiae. Epitome. VII. De Coena Domini. 


2. Die päpftifche Opfermeffe für die Sünden 
der Lebendigen und Toten. : 

3. Dak den Laien nur eine Geftalt des Safra= 
ment3 gegeben, und wider die offenbaren Worte 
des Tejtaments Chrijti ber feld) ihnen vorgebhal= 
ten [vorenthalten], unb [fe] feines Bluts be- 
taubt werden. 

4, Wenn gelehrt wird, Dak die Worte de Teita= 
ments Chrifti nicht einfältig verftanden ober ge- 
glaubt werden follen, wie fie lauten, fondern daß 
es dunkle Reden feien, deren Verstand man erft 
an andern Orten [uden mitife. 


5. Daß der Leib Ehrifti im heiligen Abendmahl 
nicht mündlich mit bem Brot, jondern allein Brot 
unb Wein mit dem Munde, der Leib Chrifti aber 
allein geiftlich durch den Glauben empfangen werde. 

6. Daß Brot und Wein im heiligen Abendmahl 
nicht mehr denn Kennzeichen jeien, dadurch pie 
Chriften einander erfennen. 

7. Dak Brot und Wein allein Bedeutungen, 
Gleichniffe und Anbildungen [Abbildungen] des 
weit abtvefenden LeibeS und Blutes Chrifti feien. 


8. Dak Brot und Wein nicht mehr denn Sent- 
zeichen, Siegel und Pfand feien, durch welche wir 
verfichert [würden], wenn fid) der Glaube über 
fic) in [den] Himmel fchwinge, Dak er dafelbit fo 
wahrhaftig des Leibes und Blutes Chrifti teil- 
haftig werde, jo wahrhaftig wir im Abendmahl 
Brot und Wein effen und trinken. 


9. Dak die Verfiherung und Belräftigung un- 
fers Glaubens im heiligen Abendmahl gejchehe 
allein burd) die Äußerlichen Zeichen Brotes und 
Weines und nicht durch den wahrhaftigen gegen- 
wärtigen Leib und Blut Chrifti. 

10. Daß im heiligen Abendmahl allein die 
Kraft, Wirkung und Berdienft des abtmejenben 
Zeibes und Blutes Chrifti ausgeteilt werde. 

11. Daß der Leth Chrifti alfo im Himmel bez 
{dhloffen [eingefchloffen fei], daß er auf feinerlei 
Weife zumal und zu einer Beit an vielen ober 
allen Orten gegenwärtig fein fünne auf Erden, 
Da fein heiliges Abendmahl gehalten wird. 

12. Dak Chriftus bie wefentliche Gegenwärtig: 
feit feines VeibeS und Blutes im heiligen Whend- 
mah! nicht Habe berbeipen noch feijtem finnen, 


weil die Natur und Gigenjdjaft feiner angenom= | 


menen menfchlichen Natur joldes nicht leiden nod) 
zugeben fönne. : 

15. Daß Gott nad) affer feiner Allmächtigfeit 
(welches erfchrectlich zu hören) nicht bermige zu 
verichaffen, daß fein Leib auf eine Zeit mehr 


denn an einem Ort wejentlich gegenwärtig fei. _ 


14. Daß nicht bie allmächtigen Worte des Tefta= 
ment3 Chrifti, fondern der Glaube bie Gegen: 
mwärtigfeit des Leibes und Blutes Chrifti im hei- 
figen Abendmahl jchaffe und made. 

15. Daß bie Gläubigen den Leib Chrifti nicht 
bei bem Brot und Wein des heiligen Abendmahls 
fuchen, jondern ihre Augen bon dem Brot in [den] 
Himmel erheben und dafelbjt den Leib Chrifti 
juchen follen. 

16. Dak die ungläubigen, unbußfertigen Chri- 


ften im heiligen Abendmahl nicht den wahrhaf: - 


tigen Leib und Blut Chrifti, fondern allein Brot 
und Wein empfangen. 


38. 566. 567. 


23] II. Papisticum missae sacrificium, quod 
pro peccatis vivorum et mortuorum offertur. | 
24] III. Sacrilegium, quo laicis una tantum 
pars sacramenti datur, cum nimirum contra 
expressa verba testamenti Christi calice illis 
interdicitur, atque ita sanguine Christi spo- 

liantur. i 

25] IV. Dogma, quo docetur, quod verba 
testamenti Iesu Christi non simpliciter intel- 
ligenda et fide amplectenda sint, uti sonant; 
ea enim obscura esse ideoque verum eorum 
sensum ex aliis Scripturae locis petendum 
esse. 

26] V. Corpus Christi in Sacra Coena non 
ore una cum pane sumi, sed tantum panem 
et vinum ore accipi, corpus vero Christi 
spiritualiter duntaxat, fide nimirum, sumi. 

27] VI. Panem et vinum in Coena Domini 
tantummodo symbola seu tesseras esse, quibus 
Christiani mutuo sese agnoscant. 

2S] VII. Panem et vinum tantum esse 
figuras, similitudines et typos eorporis et san- 
guinis Christi, longissimo intervallo a nobis 
absentis. 

29] VIII. Panem et vinum tantummodo 
signa, memoriae conservandae gratia, insti- 
tuta esse, quae sigillorum et pignorum ratio- 
nem habeant, quibus nobis confirmetur, quod 
fides, eum in coelum illa ascendit et evehitur, 
ibi tam vere corporis et sanguinis [R.603 
Christi particeps fiat, quam vere nos in Sacra 
Coena panem manducamus et vinum bibimus. 

30] IX. Fidem nostram de salute certam 
reddi et confirmari in Coena Domini nonnisi 
signis illis externis, pane et vino, nequaquam 
autem vere praesentibus vero eorpore et san- 
guine Christi. "ae 

31] X. In Sacra Coena duntaxat virtutem, 
operationem et meritum absentis corporis et 
sanguinis Christi dispensari. 

32] XI. Christi corpus ita coelo inclusum 
esse, ut nullo prorsus modo simul eodem tem- 
pore pluribus aut omnibus locis in terris prae- 
sens esse possit, ubi Coena Domini celebratur. 


22] XII. Christum substantialem corporis 
et sanguinis sui praesentiam neque promit- 


tere neque exhibere potuisse, quandoquidem id 


proprietas humanae ipsius naturae assumptae 
nequaquam ferre aut admittere possit. 


34] XIII. Deum ne quidem universa sua 
omnipotentia (horrendum dictu et auditu) 
efficere posse, ut corpus Christi uno eodemque 
tempore in pluribus, quam uno tantum loco, 
substantialiter praesens sit. 

35] XIV. Non omnipotens illud verbum 
testamenti Christi, sed fidem praesentiae cor- 
poris et sanguinis Christi in: Sacra Coena 
causam esse. 

36] XV. Fideles corpus et sanguinem Christi 
non in pane et vino Coenae Dominicae quae- 
rere, sed oculos in eoelum attollere et ibi cor- 
pus Christi quaerere debere. 


37] XVI. Infideles et impoenitentes Chri- 
stianos in Coena Domini non verum corpus 
et sanguinem Christi, sed panem tantum e 
vinum sumere. 


The Formula of Concord. Epitome. VII. Of the Lord’s Supper. 


2. The papistic sacrifice of the Mass for the 
sins of the living and the dead. 

3. That [the sacrilege whereby] to laymen 
one form only of the Sacrament is given, and, 
contrary to the plain words of the testament 
of Christ, the cup is withheld from them, and 
they are [thus] deprived of His blood. 

4. When it is taught that the words of the 
testament of Christ must not be understood 
or believed simply as they read, but that they 
are obscure expressions, whose meaning must 
be sought first in other passages of Scripture. 

5. That in the Holy Supper the body of 
Christ is not received orally with the bread; 
but that with the mouth only bread and wine 
are received, the body of Christ, however, only 


spiritually by faith. 


6. That the bread and wine in the Holy 
Supper are nothing more than [symbols or] 
tokens by which Christians recognize one an- 
other. 

7. That the bread and wine are only figures, 
similitudes, and representations of the far ab- 
sent body and blood of Christ. 

8. That the bread and wine are no more 
than a memorial, seal, and pledge, through 
which we are assured that when faith elevates 
itself to heaven, it there becomes partaker of 
the body and blood of Christ as truly as we 
eat bread and drink wine in the Supper. 

9. That the assurance and confirmation of 
our faith [concerning salvation] in the Holy 
Supper occur through the external signs of 
bread and wine alone, and not through the 
true, [verily] present body and blood of Christ. 

10. That in the Holy Supper only the power, 
efficacy, and merit of the absent body and 
blood of Christ are distributed. 

11. That the body of Christ is so enclosed 
in heaven that it can in no way be at once 
and at one time in many or all places upon 
earth where His Holy Supper is celebrated. 

12. That Christ has*not promised, neither 
could have effected, the essential presence of 
His body and blood in the Holy Supper, be- 
cause the nature and property of His assumed 
human nature cannot suffer nor permit it. 

13. That God, according to [even by] all 
His omnipotence (which is dreadful to hear), 
is not able to cause His body to be essentially 
present in more than one place at one time. 

14. That not the omnipotent words of 
Christ’s testament, but faith, produces and 
makes [is the cause of] the presence of the 
body and blood of Christ in the Holy Supper. 

15. That believers must not seek the body 
[and blood] of Christ in the bread and wine 
of the Holy Supper, but raise their eyes from 
the bread to heaven and there seek the body 
of Christ. 

16. That unbelieving, impenitent Christians 
do not receive the true body and blood of 
Christ in the Holy Supper, but only bread and 
wine, 


815 


816 M. 543. 54. Formula Concordiae. Epitome. VIII. De Persona Christi. 


17. Dak die MWürdigfeit ber Güjte bei diefer 
himmlischen Mahlzeit nicht allein im wabhrhafti- 
gen Glauben an Ehriftum, fondern auch auf der 
Menfchen äußerlicher Bereitung jtebe. 

18. Sab auch bie Rechtgläubigen, fo einen wahr: 
haftigen, lebendigen, reinen Glauben an Chriftum 
haben und behalten, dies Saframent zum Gericht 
empfangen fünnen darum, daß fie im Außerlichen 
Mandel nod) unvollfommen find. 

19. Daß die Außerlihen fidtbaren Elemente 
Brotes und Weines im heiligen Saframent jollen 
angebetet werden. 

20. Desgleichen befehlen wir auch dem [ge-] 
rechten Gericht Gottes alle borwikigen, Tpöttijchen, 
läfterlichen Fragen (fo Zucht halben nicht zu er: 
zählen) und Reden, jo auf grobe, fleischliche, faper- 
naitifche und abjdeulide Weife bon den über: 
natürlichen, himmlischen Geheimniffen diefes Sa= 
frament3 ganz läfterlih und mit großem Ärgernis 
Durd bie Saframentierer vorgebracht werden. 


21. Wie wir denn hiermit das fapernaitifche 
(Hen De8 Leibes Chrifti, af$ wenn man [ein 
Tleifch mit Zähnen zerriffe und wie andere Speife 
verdaute, welches bie Saframentierer wider das 
geugnis ihres Gemwiffens, über all unjer vielfältig 
Bezeugen, uns mutwillig aufdringen und der- 
geftalt unjere Lehre bei ihren Zuhörern verhapt 
machen, gänzlich verdammen und dagegen halten 
und glauben, vermöge der einfältigen Worte des 
Veftaments Chrifti, ein wahrhaftig, bod) über- 
natürlich Eifen des Leibes Chrijtt wie auch &rin- 
fen jeines Blutes, welches menjdjide Sinne und 
Vernunft nicht begreifen, fondern unjern [fon- 
dern unjer] BVerftand in ben Gehorjam Chrifti, 
wie in allen andern Artikeln des Glaubens, ge- 
fangengenommen [werden muß], und fold Ges 
heimni3 anders nicht denn allein mit [dem] Glau- 
ben gefaßt und im Wort geoffenbart wird. 


VIII. 
Bon der Berjon Chrifti. 


Aus dem Streit von dem heiligen Abendmahl 
ift ziwischen den reinen Theologen Wugsburgifcer 
Konfejfion und den Calviniften (welche auch etliche 
andere Theologen irregemacht) eine Uneinigfeit 
entjtanden bon ber Perfon Chrifti, von beiden 
Naturen in Chrifto und ihren Eigenschaften. 


STATUS CONTROVERSIAE. 
Hauptitreit in diefem Brwiefpalt. 


Die Hauptfrage aber ijf gewefen, ob bie gitt- 
[ide und menjchlihe Natur um der perfünlichen 
Bereinigung willen realiter, das ift, mit [ber] 
Tat und Wahrheit, in der Perfon Chriftt wie aud) 
derjelben Eigenfehaften miteinander Gemeinschaft 
nm und pie weit fid) fole Gemeinjdjajt et- 
tede. 

Die Satramentierer haben bor[ge]geben, bie 
göttliche unb menschliche Natur in Gbrijto feien 
aljo perjünlich vereinigt, daß feine mit der andern 
realiter, das ijt, mit der Tat und Wahrheit, was 
einer jeden Natur eigen ijt, fondern mehr nicht 
denn allein den Namen gemein haben. Denn 
unio, jagen fie jchlecht, facit communia nomina, 


YW. 567. 568. 


38] XVII. Dignitatem convivarum in hae 
coelesti Coena non ex sola vera in Christum 
fide, sed etiam ex praeparatione hominum ex- 
terna pendere. 

39] XVIII. Eos etiam, qui veram et [R.604 
vivam in Christum fidem habent eamque reti- 
nent, nihilominus hoe saeramentum ad iudi- 
cium sumere posse, propterea quod in externa 
sua conversatione adhuc imperfecti sint. 

40] XIX. Externa visibilia elementa panis 
et vini in sacramento adoranda esse. 


41] XX. Praeter haec iusto Dei iudieio re- 
linquimus omnes curiosas, sannis virulentis 
tinctas et blasphemas quaestiones, quae ho- 
neste, pie et sine gravi offensione recitari 
nequeunt, aliosque sermones, quando de super- 
naturali et coelesti mysterio huius sacramenti 
crasse, carnaliter, Capernaitice et plane abo- 
minandis modis, blaspheme et maximo cum 
eeclesiae offendiculo sacramentarii loquuntur. 

42] XXI. Prorsus etiam reiicimus atque 
damnamus Capernaiticam manducationem cor- 
poris Christi, quam nobis Sacramentarii con- 
tra suae conscientiae testimonium, post tot 
nostras protestationes, malitiose affingunt, ut 
doctrinam nostram apud auditores suos in 
odium adducant, quasi videlicet doceamus, cor- 
pus Christi dentibus laniari et instar alterius 
euiusdam cibi in corpore humano digeri. Cre- 
dimus autem et asserimus, secundum clara 
verba testamenti Christi, veram, sed super- 
naturalem manducationem corporis Christi, 
quemadmodum etiam vere, supernaturaliter 
tamen, sanguinem Christi bibi docemus. Haec 


‘autem humanis sensibus aut ratione nemo 


comprehendere potest, quare in hoe negotio, 
sicut et in aliis fidei articulis, intellectum 
nostrum in obedientiam Christi captivare 
oportet. Hoc enim mysterium in solo Dei 
Verbo revelatur et sola fide comprehenditur. 


VIII. 
DE PERSONA CHRISTI. [R.605 


1] Ex controversia superiore de Coena Do- 
mini inter sinceros theologos Augustanae Con- 


fessionis et Calvinistas, qui alios etiam quos- 


dam theologos perturbarunt, dissensio orta 
est de persona Christi, de duabus in Christo 
naturis et de ipsarum proprietatibus. 


STATUS CONTROVERSIAE. 


2] Principalis huius dissidii quaestio fuit, 
an divina et humana natura et utriusque pro- 
prietates propter unionem personalem realiter, 
hoc est, vere et re ipsa, in persona Christi 
invicem communicent, et quousque illa com- 
municatio extendatur. 


3] Sacramentarii affirmarunt, divinam et 
humanam naturas in Christo eo modo perso- 
naliter unitas esse, ut neutra alteri quidquam 
realiter, hoc est, vere et re ipsa, quod cuiusque 
naturae proprium sit, communicet, sed nomina 
tantum nuda communicari. Unio (inquiunt 
illi) facit tantum nomina communia, ut vide- 


The Formula of Concord. Epitome. VIII. Of the Person of Christ. 817 


17. That the worthiness of the guests at 
this heavenly meal consists not alone in true 
faith in Christ, but also in the external prepa- 
ration of men. 

18. That even the true believers, who have 
and retain a true, living, pure faith in Christ, 
can receive this Sacrament to their judgment, 
because they are still imperfect in their out- 
ward life. 

19. That the external visible elements of 
the bread and wine should be adored in the 
Holy Sacrament. 

20. Likewise, we consign also to the just 
judgment of God all presumptuous, frivolous, 
blasphemous questions (which decency forbids 
to mention) and [other] expressions, which 
most blasphemously and with great offense 
[to the Church] are proposed by the Sacramen- 
tarians in a gross, carnal, Capernaitic way 
concerning the supernatural, heavenly mys- 
teries of this Sacrament. 

21. Hence we hereby utterly [reject and] 
condemn the Capernaitic eating of the body 
of Christ, as though [we taught that] His 
flesh were rent with the teeth, and digested 
| like other food, which the Sacramentarians, 
: against the testimony of their conscience, 
| after all our frequent protests, wilfully force 

upon us, and in this way make our doctrine 
odious to their hearers; and on the other 
) hand, we maintain and believe, according to 
Ev the simple words of the testament of Christ, 
| the true, yet supernatural eating of the body 
of Christ, as also the drinking of His blood, 
which human senses and reason do not com- 
prehend, but as in all other articles of faith 
our reason is brought into captivity to the 
obedience of Christ, and this mystery is not 
apprehended otherwise than by faith alone, 
and revealed in the Word alone. 


3 
3 


VIII. 
OF THE PERSON OF CHRIST. 


From the controversy concerning the Holy 
Supper a disagreement has arisen between the 
pure theologians of the Augsburg Confession 
and the Calvinists, who also have confused 
some other theologians, concerning the person 
of Christ and the two natures in Christ and 
their properties. 


Fe a 


nt 


STATUS CONTROVERSIAE. 
Chief Controversy in This Dissension. 


The chief question, however, has been 
whether, because of the personal union, the 
divine and human natures, as also their prop- 
erties, have realiter, that is, in deed and truth, 
a communion with one another in the person 
of Christ, and how far this communion ex- 
tends. 

The Sacramentarians have asserted that the 
divine and human natures in Christ are united 
personally in such a way that neither has 
realiter, that is, in deed and truth, in com- 
mon with the other that which is peculiar to 
either nature, but that they have in common 
nothing more than the name alone. For unio, 


Concordia Triglotta. 52 


BE ART 


818 N. 54-546. Formula Concordiae. 


das ijt, bie perfönliche Vereinigung macht mehr 
nidt denn bie Namen gemein, dak nämlich Gott 
Menfdh unb Menich Gott genennet [genannt] wird, 
doch alfo, bab Gott nichts mit ber Menfchheit und 
Die Menjchheit nichts mit der Gottheit, Derjelben 
Majeftät und Cigenfdhaften realiter, das ijt, mit 
der Tat und Wahrheit, gemein habe. Das Wider: 
{piel hat D. Luther, und die e$ mit ihm gehalten, 
wider bie Saframentierer geftritten [verfochten]. 


AFFIRMATIVA. 


Neine Lehre der dirififtdjen Kirche von der 
Berfon Ehrifti. 


Soihen Streit zu erflären und nad) Anleitung 
unfers chriftlihen Glaubens hingulegen [beizu= 
legen], ijt unjere Lehre, Glaube und Befenntnis, 
ipie folgt: 

1. Daß die göttliche und menjdjfide Natur in 
Chrijto perfünlich vereinigt [find], aljo daß nicht 
zwei Chriftus, einer Gottes, der andere des Men- 
iden Sohn, jondern ein einiger [ein und derjelbe] 
Sohn Gottes und des Menjden Sohn fei, Luk. 1; 
Mom. 9. 

2. Wir glauben, lehren und befennen, daß die 
göttlihe und menjhlihe Natur nicht in ein 
Wejen bermengt, feine in bie andere verwandelt 
[fet], fonbern eine jede ihre mwejentlichen Cigen- 
fchaften behalte, welche der andern Natur Gigen- 
Ihaften nimmermehr werden.. 

9. Die Eigenschaften göttlicher Natur find: all: 
mächtig, ewig, unendlich, nad) Eigenschaft ber Na= 
tut und ihres natürlichen Wejens, für fid) felbit, 
allenthalben gegenwärtig fein, alles twifjen u[t., 
welche ber menjdjfidn Natur Eigenfchaften nim- 
mermehr werden. 


4. Die Eigenfhaften menjdjlider Natur find: 
ein leiblid) Gefchöpf ober Kreatur fein, Fleifdh 
und Blut jein, endlich und umjdrieben fein, lei- 
den, Tterben, aufs unb niederfahren, bon einem 
Ort zum andern fid) bewegen, Hunger, Durft, 
prot, Hike leiden und dergleichen, welche der gött= 
fien Natur Eigenfhaften nimmermehr werden. 


5. Nachdem beide Naturen perjönlich, das ijt, 
in einer Perfon, vereinigt [iind], glauben, leh- 
ten und befennen wir, daß diefe Vereinigung nicht 
eine folche Verknüpfung und Verbindung fei, dak 
feine Natur mit ber andern perfönlich, das tjt, um 
der perjünlihen Vereinigung willen, etwas ge- 
mein haben fol; als, wenn einer zwei Bretter 3u- 
fammenleimt, da feine8 dem andern etwas gibt 
oder bor dem andern nimmt, fondern hier ijt bie 
höchite Gemeinschaft, welche Gott mit bem Men: 
jhen wahrhaftig hat, aus welcher perfinliden 


Vereinigung und der daraus erfolgenden höchiten - 


und unausfprechlichen Gemeinschaft alles herfleußt, 
was menjchlih bon Gott und göttlih vom Men: 
{chen Chrifto gefagt und geglaubt wird; wie folche 
Vereinigung und Gemeinschaft ber Naturen die 
alten Kirchenlehrer durch bie [durch das] Gleich- 
nis eines feurigen Eifens wie auch der Vereini- 
Tus QeibeS$ und ber Seele im Menfchen erflärt 
aben. 


6. Daher glauben, lehren und befennen mir, 
daß Gott Menfch und Menfceh Gott fet, welches 
nicht fein fünnte, wenn die göttliche und menjd- 
lide Natur allerdings feine Gemeinschaft in Tat 
und Wahrheit miteinander hätten. 


Epitome. 


VIII. De Persona Christi. YG. 568. 569. 


licet Deus dicatur homo, et homo Deus appel- 
letur, ita tamen, ut Deus nihil cum humani- 
tate commune habeat, et vicissim humanitas 
nihil cum divinitate, quoad ipsius maiestatem 
et proprietates, realiter, hoc est, revera et re 
ipsa, commune habeat. Contrariam vero huie 
dogmati sententiam D. Lutherus, et qui cum 
ipso faciunt, adversus Sacramentarios pro: 
pugnarunt. 


AFFIRMATIVA. [R. 606 


Sincera doctrina ecclesiae Dei de 
persona Christi. 


4] Ad explicandam hane controversiam et 
iuxta analogiam fidei nostrae Christianae de- 
cidendam, fidem, doctrinam et confessionem 
nostram piam perspicue profitemur, videlicet: 

5] I. Quod divina et humana natura in 
Christo personaliter unitae sint, ita prorsus, 
ut non sint duo Christi, unus Filius Dei, alter 
Filius hominis, sed ut unus et idem sit Dei 
et hominis Filius, Luc. 1,35; Rom. 9, 5. - 


6] II. Credimus, docemus et confitemur, 
divinam et humanam naturas non in unam 
substantiam commixtas, nec unam in alteram 
mutatam esse, sed utramque naturam retinere 
suas proprietates essentiales, ut quae alterius 
naturae proprietates fieri nequeant. 

7] III. Proprietates divinae naturae sunt: 
esse omnipotentem, aeternam, infinitam et se- 
eundum naturae naturalisque suae essentiae 
proprietatem, per se, ubique praesentem esse, 
omnia novisse etc. Haec omnia neque sunt, 
neque unquam fiunt humanae naturae pro- 
prietates. 

8] IV. Humanae autem naturae proprie- 
tates sunt: corpoream esse creaturam, con- 
stare carne et sanguine, esse finitam et eir- 
cumscriptam, pati, mori, ascendere, descen- 
dere, de loco ad locum moveri, esurire, sitire, 
algere, aestu affligi et si quae sunt similia. 
Haee neque sunt, neque unquam fiunt pro- 
prietates divinae naturae. 

9] V. Cum vero divina et humana naturae 
personaliter, hoe est, ad constituendum unum 
bgiotáusvov, sint unitae, credimus, docemus 
et confitemur, unionem illam hypostaticam 


‚non esse talem copulationem aut combinatio- 


nem, cuius ratione neutra natura cum [R.607 
altera personaliter, hoc est, propter unionem 
personalem, quidquam commune habeat, qualis 
combinatio fit, cum duo asseres conglutinan- 
tur, ubi neuter alteri quidquam confert aut 
aliquid ab altero accipit. Quin potius hic 
summa communio est, quam Deus cum as- 
sumpto homine vere habet, et ex personali 
unione et summa ac ineffabili communione, 
quae inde consequitur, totum illud promanat, 
quidquid humani de Deo et quidquid divini de 
homine Christo dicitur et creditur. Et hane 
unionem atque communionem naturarum anti- 
quissimi ecclesiae doctores similitudine ferri 
candentis, itemque unione corporis et animae 
in homine declararunt. - 

19] VI. Hine etiam credimus, docemus atque 
confitemur, quod Deus sit homo et homo sit 
Deus, id quod nequaquam ita se haberet, si 
divina et humana natura prorsus inter se 
nihil revera et re ipsa communicarent. 


* 
The Formula of Concord. Epitome. VIII. Of the Person of Christ. 819 


| they plainly say, facit communia nomina, 1. €., 
the personal union makes nothing more than 
: the names common, namely, that God is called 
man, and man God, yet in such a way that 
God has nothing realiter, that is, in deed 
and truth, in common with humanity, and 
humanity nothing in common with divinity, 
its majesty and properties. Dr. Luther, and 
those who held with him, have contended for 
the contrary against the Sacramentarians. 


AFFIRMATIVA. 


Pure Doctrine of the Christian Church 
concerning the Person of Christ. 


To explain this controversy, and settle it 
according to the guidance [analogy] of our 
Christian faith, our doctrine, faith, and con- 
fession is as follows: 

1. That the divine and human natures in 
Christ are personally united, so that there are 
not two Christs, one the Son of God, the other 
the Son of man, but that one and the same 
is the Son of God and Son of man, Luke 1, 35; 
Rom. 9, 5. 

2. We believe, teach, and confess that the 
divine and human natures are not mingled 
into one substance, nor the one changed into 
the other, but that each retains its own essen- 
tial properties, which [can] never become the 
properties of the other nature. 

3. The properties of the divine nature are: 

| to be almighty, eternal, infinite, and to be, 
according to the property of its nature and 
its natural essence, of itself, everywhere pres- 
ent, to know everything, etc.; which never be- 
come properties of the human nature. 

4. The properties of the human nature are: 
to be a corporeal creature, to be flesh and 
blood, to be finite and circumscribed, to suffer, 
to die, to ascend and descend, to move from 
one place to another, to suffer hunger, thirst, 
cold, heat, and the like; which never become 
oe properties of the divine nature. 

5. As the two natures are united personally, 
i. e., in one person, we believe, teach, and con- 
fess that this union is not such a copulation 
and connection that neither nature has any- 
thing in common with the other personally, 
i.€., because of the personal union, as when 
two boards are glued together, where neither 
gives anything to the other or takes anything 
from the other. But here is the highest com- 
munion, which God truly has with the [as- 
sumed] man, from which personal union, and 
the highest and ineffable communion resulting 
therefrom, there flows everything human that 
is said and believed concerning God, and 
NT everything divine that is said and believed 
concerning the man Christ; as the ancient 
teachers of the Church explained this union 
and communion of the natures by the illus- 
tration of iron glowing with fire, and also by 
the union of body and soul in man. 

6. Hence we believe, teach, and confess that 
God is man and man is God, which could not 
be if the divine and human natures had in 
deed and truth abeotutely no communion with 
one another. 


S90 M. 546. 547. Formula Concordiae. 


Denn wie finnte ber Mtenfdh, Marien Sohn, 
Gott oder Gottes des Allerhöchften Sohn mit 
Wahrheit genennet [genannt] werden oder fein, 
Denn feine Menschheit mit Gottes Sohn nicht 
perfönfich vereinigt und alfo realiter, das ift, mit 
Det Tat und Wahrheit, nichts, fondern nur ben 
Namen Gottes mit ihm gemein hätte? 

7. Daher afauben, lebten und befennen tir, 
bab Maria nicht einen bloßen, purlauteren Men= 
fchen, fondern den mwahrhaftigen Sohn Gottes 
empfangen und geboren habe, darum fie auch recht 
[mit Recht] bie Mutter Gottes genennet wird 
und aud) wahrhaftig tjt. 

8. Daher glauben, lehren und befennen Wir 
auch, daß nicht ein purlauterer Menfd für uns 
gelitten, geftorben, begraben, gen Hölle gefahren, 
pon Toten erftanden, gen Himmel gefahren und 
gefebt zur Majeftät und allmäcdhtigen Kraft Got: 
te$, jondern ein folder Menfch, des menschliche 
Natur mit dem Sohn Gottes fo eine tiefe, un: 
ausfprechliche Bereinigung und Gemeinjdja[ft hat, 
daß fie mit ibm eine Berfon ift. 


9. Darum wahrhaftig der Sohn Gottes für uns 
gelitten [hat], bod) nad) Eigenschaft ber men[d- 
lichen Natur, welche er in Cinigfett feiner gött- 
fien Perfon angenommen und ihm [und fich] 
eigen gemacht, daß er leiden und unjer Hoher: 
priefter zu unferer Verfühnung mit Gott fein 
fonnte, wie gejd)rieben fteht: „Sie haben ben 
HErrn der Herrlichkeit gefreuziget“; und: „Mit 
Gottes Blut find wir erlöfet worden“, 1 Kor. 2; 
Act. 20. 

10. Daher glauben, lehren und befennen mir, 
daß des Mtenfden Sohn zur Rechten ber allmach- 
tigen Majeftät und Kraft Gottes realiter, das ijt, 
mit ber Tat und Wahrheit, nad) der menschlichen 
Natur erhöht [tit], weil er in Gott aufgenommen, 
als er bon bem Heiligen Geijt in Mutterleibe emp: 
fangen, und feine menschliche Natur mit dem Sohn 
des Allerhöchften perfönlich vereinigt [worden ift]. 


11. Welde Majeftät er nach ber perfünlichen 
Vereinigung allmegen [allezeit] gehabt und fid) 
doch derfelben im Stande feiner Erniedrigung gez 
äußert und [aus] der Urjadhe wahrhaftig an aller 
Weisheit und Gnade bei Gott und den Menjchen 
zugenommen; batum er [olde Majeftat nicht allez 
zeit, jondern ivann eS ihm gefallen, erzeigt [hat], 
bis er bie Knechtögeftalt, und nicht bie Natur, nach 
feiner Wuferftehung ganz unb gar hingelegt und 
in den völligen Gebraud, Offenbarung und Er: 
weifung der göttlichen Majeftät gefekt und alfo 
in feine Herrlichkeit eingegangen, bab er jet nicht 


allein als Gott, fondern auch al8 Menich alles . 


weiß, alles vermag, allen Kreaturen gegenwärtig 
ift und alles, was im Himmel, auf Erden und 
unter der Erde ijt, unter feinen Füßen und in 
feinen Händen hat; tie er felbft zeugt: „Mir iit 
gegeben alle Gewalt im Himmel und auf Erden“; 
und St. Paulus: „Er ift über alle Himmel ge: 
fahren, auf daß er alles erfüllete"; welche feine 
Gewalt er allenthalben gegenwärtig üben Tann, 
und ibm alles möglih und alles wiffend ijt, 
Phil.2; Eph. 4. 


12. Daher er aud) vermag und ihm ganz leicht 
ijt, feinen wahrhaftigen Leib und Blut im Heili- 
gen Abendmahl gegenwärtig mitzuteilen; nicht 


Epitome. VIII. De Persona Christi. 


e 
YW. 569—571. 


11] Quomodo enim homo, Mariae Filius, 
Deus aut Filius Dei altissimi vere appellari 
posset aut esset, si ipsius humanitas cum Filio 
Dei non esset "personaliter unita, atque ita 
realiter, hoc est, vere et re ipsa, nihil prorsus, 
excepto solo nudo nomine, cum ipso commune 
haberet ? 

12] VII. Eam ob causam eredimus, doce- 
mus et confitemur, quod virgo Maria non nu- 
dum aut merum hominem duntaxat, sed verum 
Dei Filium conceperit et genuerit: unde recte 
mater Dei et appellatur et revera est. 


.13] VIII. Inde porro credimus, docemus et 
confitemur, quod non nudus homo tantum pro 
nobis passus, mortuus et sepultus sit, ad in- 
feros descenderit, a mortuis resurrexerit, ad 
coelos ascenderit et ad maiestatem et omni- 
potentem Dei virtutem evectus fuerit, sed 
talis homo, euius humana natura eum Filio 
Dei tam arctam ineffabilemque unionem et 
communicationem habet, ut cum eo una sit 
facta persona. 

14] IX. Quapropter vere Filius Dei [R.608 
pro nobis est passus, sed secundum proprie- 
tatem humanae naturae, quam in unitatem 
divinae suae personae assumpsit sibique eam 
propriam fecit, ut videlicet pati et pontifex 
noster summus reconciliationis nostrae cum 
Deo eausa esse posset. Sie enim scriptum est 
1 Cor. 2, 8: Dominum gloriae crucifiverunt ; 
et Act. 20,28: Sanguine Dei redempti sumus. 


15] X. Ex eodem etiam fundamento credi- 
mus, docemus et confitemur, Filium hominis 
ad dexteram omnipotentis maiestatis et vir- 
tutis Dei realiter, hoc est, vere et re ipsa, 
secundum humanam suam naturam esse exal- 
tatum, cum homo ille in Deum assumptus 
fuerit, quam primum in utero matris a Spi- 
ritu Sancto est conceptus, eiusque humanitas 
iam tum cum Filio Dei altissimi pofeonieikqe 
fuerit unita. 

16] XI. Eamque maiestatem ratione unio- 
nis personalis semper Christus habuit, sed in 
statu suae humiliationis sese exinanivit, qua 
de causa revera aetate, sapientia et gratia 
apud Deum atque homines profecit. Quare 


maiestatem illam non semper, sed quoties ipsi 


visum fuit, exeruit [exseruit], donee formam 
servi, non autem naturam humanam, post re- 
surrectionem plene et prorsus deponeret et in 
plenariam usurpationem, manifestationem et 
declarationem divinae maiestatis collocaretur 
et hoec modo in gloriam suam ingrederetur 
[Phil 2, 6 sqq.]. Itaque iam non tantum ut 
Deus, verum etiam ut homo omnia novit, 
omnia potest, omnibus creaturis praesens est 
et omnia, quae in coelis, in terris et sub terra 
sunt, sub pedibus suis et in manu sua habet. 
Haee ita se habere Christus ipse testatur, in- 
quiens Matth. 28, 18; Ioh. 13, 38: Mihi data 
est omnis potestas in coelo et in terra. Et 
Paulus ait Eph. 4,10: Ascendit super omnes 
coelos, ut omnia impleat. Hanc suam pote- 
statem ubique praesens exercere potest, neque 
quidquam illi aut impossibile est aut ignotum. 

17] XII. Inde adeo, et quidem facillime, cor- 
pus suum verum et sanguinem suum in [R. 609 
Saera Coena praesens distribuere potest. Id 


The Formula of Concord. Epitome. VIII. Of the Person of Christ. 821 


For how could the man, the son of Mary, 
in truth be called or be God, or the Son of God 
the Most High, if His humanity were not per- 
sonally united with the Son of God, and He 
thus had realiter, that is, in deed and truth, 
nothing in common with Him except only the 
A name of God? 

4 7. Hence we believe, teach, and confess that 
] Mary conceived and bore not a mere man and 
no more, but the true Son of God; therefore 
| she also is rightly called and truly is the 
mother of God. 
1 8. Hence we also believe, teach, and confess 
: that it was not a mere man who suffered, died, 
) was buried, descended to hell, arose from the 
dead, ascended into heaven, and was raised 
to the majesty and almighty power of God 
for us, but a man whose human nature has 
such a profound [close], ineffable union and 
communion with the Son of God that it is 
[has become] one person with Him. 

9. Therefore the Son of God truly suffered 
for us, however, according to the property of 
the human nature which He assumed into the 
unity of His divine person and made His own, 
so that He might be able to suffer and be our 
High Priest for our reconciliation with God, 
as it is written 1 Cor.2,8: They have cruci- 
fied the Lord of glory. And Acts 20,28: We 
are purchased with God's blood. 

10. Hence we believe, teach, and confess that 
the Son of Man is realiter, that is, in deed and 
truth, exalted according to His human nature 
to the right hand of the almighty majesty and 
power of God, because He [that man] was 
assumed into God when He was conceived of 
the Holy Ghost in His mother’s womb, and 
His human nature was personally united with 
the Son of the Highest. 

11. This majesty He [Christ] always had 
according to the personal union, and yet He 
abstained from it in the state of His humilia- 
tion, and on this account truly increased in all 
wisdom and favor with God and men; there- 
Ü fore He exercised this majesty, not always, 

but when [as often as] it pleased Him, until 
after His resurrection He entirely laid aside 
the form of a servant, but not the [human] 
nature, and was established in the full use, 
manifestation, and declaration of the divine 
majesty, and thus entered into His glory, 
Phil. 2, 6 ff., so that now not only as God, but 
also as man He knows all things, can do all 
things, is present with all creatures, and has 
under His feet and in His hands everything 
that is in heaven and on earth and under the 


ee 


^, earth, as He Himself testifies Matt. 28, 18; * 
Es John 13, 3: All power is given unto Me in 
J heaven ‘and in earth. And St. Paul says 
E Eph. 4, 10: He ascended up far above all 


heavens, that He might fill all things. And 
! this His power, He, being present, can exer- 
EN cise everywhere, and to Him everything is. pos- 
P. sible and everything: is known. 

12. Hence He also is able and it is very easy 
for Him to impart, as one who is present, His 


822 


nad) der Art oder Eigenfhhaft ber menjchlichen 
Natur, fondern nad) Art und Eigenfchaft gütt- 
licher Rechte, jagt Doktor Luther aus unferm 
chriftlihen Kinderglauben; welche Gegenwirtig- 
feit nicht irdifch, nod) fapernaitanijd), gleichwohl 
wahrhaftig und wefentlich ift, mie die Worte feiz 
nes Teftament3 lauten: „Das ift, ijt, it mein 
Leib” ufw. 


Durch diefe unsere Lehre, Glauben und Bes 
fenntnis wird bie Verfon Chrifti nicht getrennt, 
wie Neftorius getan (welcher bie communicatio- 
nem idiomatum, ba$ ijt, bie wahrhaftige Ges 
meinjdaft der (Gigenjdjaften beider Naturen in 
Chrifto, geleugnet und afjo die Perjon getrennt, 
wie foldheS Lutherus im Buch von den Conciliis 
erfläret); noch [werden] bie Naturen jamt ihren 
Eigenfchaften miteinander in ein Wefen ver: 
mischt (mie Eutyches geirrt); noch bie menfchliche 
Natur in der Perfon EChrifti verleugnet oder ab- 
getilgt wird; aud) feine Natur in die andere ber 
wandelt; fondern Ehriftus ijt und bleibt in alle 
Ewigteit Gott und Sftenjd) in einer unzertrenn= 
ten Perjon; welches nad) der heiligen Dreifaltig- 
feit das bodjfte Geheimmis ijt, wie der Apoftel 
zeugt 1 Tim. 3, in weldhem unjer einiger Troft, 
Leben und Seligheit fteht. 


NEGATIVA. 


Widerwärtige Talfdje Lehre von der Berfon 
Chrifti. 


Demnach bertperfer und verdammen wir als 
Gottes Wort und unjerm einfältigen chriftlicen 
Glauben zuwider alle nachfolgenden irrigen Ar- 
tifef, wenn gelehrt wird: 


1. Dak Gott unb Menjch in Chrifto nist eine 
Perfon, fondern ein anderer Gottes unb ein ande: 
rer des Menjchen Sohn fet; wie Neftorius narrt. 


2. Daß bie göttliche und menfhlihe Natur mit: 
einander in ein Wefen vermifcht und die men[d- 
liche Natur in die Gottheit verwandelt [fet]; wie 
Eutyches gefchwärmt. 

3. Daß Chriftus nicht wahrhaftiger, natürlicher, 
' ewiger Gott fei; wie Artus gehalten. 

4. Daß Ehriftus nicht eine wahrhaftige men[d- 
lide Natur gehabt, von Leib und Seele; wie 
Marcion gedichtet hat. 

5. Quod unio personalis faciat tantum com- 
munia nomina, ba$ iff, daß bie perfünliche Ver- 
einigung made allein bie Titel und Namen ge- 
mein. 

6. Daß e8 nur eine phrasis und modus lo- 
quendi, das ijt, nur Worte und eine Weife zu 
reden fet, wenn man jagt: Gott ift Menfc, 
Menfd ijt Gott; denn die Gottheit habe nichts 
mit der Menfchheit wie auch bie Menjchheit nichts 
mit der Gottheit realiter, das ift, mit der Tat, 
gemein. 

7. Daß e$ nur communicatio verbalis, ba$ ift, 
nichts denn Worte fei, wenn gejagt wird, Gottes 
Sohn fei für der Welt Sünde geftorben, des Men- 
fhen Sohn fet allmäcdhtig [ge]mworden. 

8. Daß bie menjchlihe Natur in Chrifto auf 
[olde Weife wie die Gottheit ein unendlich Wefen 
[ge]tootben, und aus folder mwefentlicher, mitge- 


M. 547.548. Formula Concordiae. Epitome. VIII. De Persona Christi. 


38. 571. 572. 


vero non fit secundum modum et proprietatem 
humanae naturae, sed secundum modum et 
proprietatem dexterae Dei, ut Lutherus secun- 
dum analogiam fidei. nostrae Christianae in 
catechesi comprehensae loqui solet. Et haec 
Christi in Sacra Coena praesentia neque phy- 
sica aut terrena est, neque Capernaitica, in- 
terim tamen verissima et quidem substantia- 
lis est. Sic enim verba testamenti Christi 
sonant: Hoc est, est, est corpus meum etc. 

18] Hac nostra fide, doctrina et confessione 
persona Christi non solvitur, quod olim Nesto- 
rius fecit. Is enim veram communicationem 
idiomatum seu proprietatum utriusque naturae 
in Christo negavit et hac ratione Christi per- 
sonam solvit, quam rem D. Lutherus in libello 
suo De Conciliis perspicue declaravit. Neque 
hae pia nostra doctrina duae in Christo na- 
turae earumque proprietates confunduntur, 
aut in unam essentiam commiscentur (in quo 
errore Eutyches fuit), neque humana natura 
in persona Christi negatur aut aboletur, ne- 
que altera natura in alteram mutatur; sed 
Christus verus Deus et homo in una indivisa 
persona est permanetque in omnem aeterni- 
tatem. Hoe post illud Trinitatis summum est 
mystervum, ut apostolus testatur 1 Tim. 3, 16, 
in quo solo tota nostra consolatio, vita et 
salus posita est. 


NEGATIVA. 


Contrariae et falsae doctrinae de persona 
Christi reiectio. : 


19] Repudiamus igitur atque damnamus 
omnes erroneos, quos iam recitabimus, articu- 
los, eo quod Verbo Dei et sincerae fidei nostrae 
Christianae repugnent, cum videlicet sequen- 
tes errores docentur: 

20] I. Quod Deus et homo in Christo [R.610 
non constituant unam personam, sed quod 
alius sit Dei Filius et alius hominis Filius, 
ut Nestorius deliravit. 

21] II. Quod divina et humana naturae in 
unam essentiam commixtae sint, et humana 
natura in Deitatem mutata sit, ut Eutyches 
furenter dixit. 

22] III. Quod Christus non sit verus, natu- 
ralis et aeternus Deus, ut Arius blasphemavit. 

23] IV. Quod Christus non veram humanam 
naturam anima rationali et corpore constan- 
tem habuerit, ut Marcion finxit. 

24] V. Quod unio personalis faciat tantum 
communia nomina et communes titulos. 


25] VI. Quod phrasis tantum et modus qui- 
dam loquendi sit, cum dieitur: Deus est homo 
et homo est Deus; siquidem Divinitas nihil 
cum humanitate et humanitas nihil cum Dei- 
tate realiter, hoc est, vere et re ipsa, commune 
habeat. 


26] VII. Quod tantum sit verbalis sine re 
ipsa idiomatum communicatio, cum dicitur, 
Filium Dei pro peccatis mundi mortuum esse, 
Filium hominis omnipotentem factum esse. 

27] VIII. Quod humana in Christo natura 
eo modo, quo est Divinitas, facta sit essentia 
quaedam infinita, et ex hac essentiali, com- 


The Formula of Concord. Epitome. VIII. Of the Person of Christ. 823 


true body and blood in the Holy Supper, not 
according to the mode or property of the 
human -nature, but according to the mode 
and property of the right hand of God, as 
Dr. Luther says in accordance with our Chris- 
tian faith for children, which presence [of 
Christ in the Holy Supper] is not [physical 
or] earthly, nor Capernaitic; nevertheless it 
is true and substantial, as the words of His 
testament read: This is, is, is My body, etc. 

By this our doctrine, faith, and confession 
the person of Christ is not divided, as it was 
by Nestorius, who denied the communicatio 
idiomatum, that is, the true communion of 
the properties of both natures in Christ, and 
thus divided the person, as Luther has ex- 
plained in his book Concerning Councils. 
Neither are the natures together with their 
properties confounded with one another [or 
mingled] into one essence (as Eutyches erred) ; 
nor is the human nature in the person of 
Christ denied or annihilated; nor is either 
nature changed into the other; but Christ is 
and remains to all eternity God and man in 
one undivided person, which, next to the Holy 
Trinity, is, as the Apostle testifies, 1 Tim. 
3, 16, the highest mystery, upon which our 
only consolation, life, and salvation depends. 


NEGATIVA. - 


Contrary False Doctrine concerning the 
Person of Christ. 


Accordingly, we reject and condemn as con- 
trary to God’s Word and our simple [pure] 
Christian faith all the following erroneous 
articles, when it is taught: 

1. That God and man in Christ are not one 
person, but that the Son of God is one, and 
the Son of Man another, as Nestorius raved. 

2. That the divine and human natures have 
been mingled with one another into one es- 
sence, and the human nature has been changed 
into the Deity, as Eutyches fanatically as- 

. serted. 

3. That Christ is not true, natural, and 
eternal God, as Arius held [blasphemed]. 

4. That Christ did not have a true human 
nature [consisting] of body and soul, as Mar- 
cion imagined. 

5. Quod unio personalis faciat tantum com- 
muma nomina, that is, that the personal 
union renders only the names and titles com- 
mon. 

6. That it is only phrasis et modus lo- 
quendi, that is, a phrase and mode of speak- 
ing, when it is said: God is man, man is 
God; since Divinity, as they say, has realiter, 
that is, in deed [and truth], nothing in com- 
mon with the humanity, nor the humanity 
with the Deity. 

7. That there is merely. communicatio [idio- 
>, matwm] verbalis [without reality], that is, 

that it is nothing but words when it is said 
the Son of God died for the sins of the world; 
the Son of Man has become almighty. 
N 8. That the human nature in Christ has be- 
it come an infinite essence in the same manner 
> as the Divinity, and that it is everywhere 
present in the same manner as the divine 


894 N. 548-550. Formula Concordiae. Epitome.. VIII. De Persona Christi. 


teilter, in bie menfchlihe Natur ausgegoffener und 
bon Gott abgefonderter Kraft und Eigenjchaft auf 
folche Weife wie die göttliche Natur allenthalben 
gegenwärtig fet. 

9. Dak bie menfhlihe Natur der göttlichen 
Natur an ihrer Subftanz und Wefen oder an 
betjefben twefentlicen Eigenfchaften eräquiert und 
gleich [ge]worden fet. 

10. Dak bie menjdjfidje Natur Chrifti in alle 
Orte des Himmels und der Erden räumlich aus: 
gefpannt [fei], welches auch der göttlichen Natur 
nicht zugemeffen werden fol. 

11. Dak Chrifto unmöglich fet vgn wegen ber 
Cigenf{daft menjchlicher Natur, dak er zumal [zu 
gleicher Zeit] mehr denn an einem Ort, nod 
viel: weniger allenthalben mit feinem Leibe fein 
fonnte. 

12. Dak allein die bloße Menfchheit für uns 
gelitten und uns erlöft habe, und bab der Sohn 
Gottes im Leiden mit derfelben feine Gemein- 
ihaft mit ber Tat gehabt, als wenn e$ ihn nichts 
an[ge]gangen hätte, 

13. Daß Chriftus allein nad) feiner Gottheit 
bei uns auf Erden im Wort, Saframenten und 
allen unfern Nöten gegenwärtig fei, und [olde 
Gegenmwärtigfeit feine men[d)fid)e Natur ganz und 
gar nichts angehe, nach welcher er aud) mit uns 
auf Erden, nachdem er uns durch fein Leiden und 
Sterben erlöft, nicht mehr [nichts mehr] zu fchaffen 
habe. 

14. Daß der Sohn Gottes, fo die menschliche 
Natur angenommen, nachdem er Knechtsgeitalt ab- 
gelegt, nicht alle Werke feiner Allmächtigfeit in, 
Durch und mit feiner menschlichen Natur verrichte, 
fondern nur etliche, und allein an dem Ort, da die 
menjdfide Natur rüumlid) fet. 

15. Daß er nad) der menschlichen Natur der 
Almächtigkeit und anderer Cigenfdhaften gött- 
liher Natur allerdinge nicht fähig fei; wider den 
ausgedrüdten [aus8driidliden] Spruh Chrifti: 
„Mir ift gegeben alle Gewalt im Himmel und auf 
Erden”, Matth. 28; und St. Paulus: „Sn ihm 
twohnet alle Fülle der Gottheit leibhaftig”, Kol. 2. 


16. Dag ihm größere Gewalt im Himmel unb 
auf Erden gegeben, nämlich größere und mehr 
denn allen Engeln und andern Kreaturen, aber 
mit ber Allmächtigfeit Gottes habe er feine Ge- 
meinjchaft, fet ibm auch biefelbe nicht gegeben. 
Daher fie eine mediam potentiam, da3 ijt, eine 
foldhe Gewalt a3tmijden Gottes allmadtiger Ge- 
malt und anderer Kreaturen Gewalt, dichten, bie 
Chrifto nad) jeiner Menjchheit durch bie Erhöhung 
gegeben, Die weniger denn Gottes allmächtige Ge- 
walt und größer denn anderer Kreaturen Ge- 
walt fei. 


17. Daß Ehriftus nad) feinem menschlichen Geift 
ein gewiffes Mak habe, wieviel er wiffen folle, und 
bab er nicht mehr wiffe, denn ifm gebührt und 
vonnöten fei, zu feinem Richteramt zu twiffen. 


18. Daß Chriftus noch nicht vollfommene Er- 
fenntuis Gottes und aller jeiner Werke habe; bon 
Dem Dod) gejchrieben fteht, dak „in ihm alle Schäße 
Aa und der Erienntnis verborgen feien“, 

DI... 2: 

19. Daf Gbrifto nad) feinem menjdjtiden Geift 
unmöglich fet zu wiffen, was bon Giigfeit ge- 


potentia illi data sit. 


YW. 572. 573. 


municata, in humanam naturam effusa et 
a Deo separata virtute et proprietate eo modo 
quo divina natura ubique praesens sit. ! 


28] IX. Quod humana natura divinae ratione 
substantiae atque essentiae suae vel proprie- 
tatum divinarum essentialium exaequata sit. 


29] X. Quod humana natura in Christo in 
omnia loca coeli et terrae localiter expansa 
sit, quod ne quidem divinae naturae est tribu- 
endum. 

30] XI. Quod Christo impossibile sit [R. 611 
propter humanae naturae proprietatem, ut 
simul in pluribus quam in uno loco, nedum 
ubique suo cum corpore esse possit. 


31] XII. Quod solà-humanitas pro nobis 
passa sit nosque redemerit, et quod Filius Dei 
in passione nullam prorsus cum humanitate 
(re ipsa) communicationem habuerit, perinde 
ae si id negotium nihil ad ipsum pertinuisset. 

32] XIII. Quod Filius Dei tantummodo divi- 
nitate sua nobis in terris, in Verbo, sacramen- 
tis, in omnibus denique aerumnis nostris prae- 
sens sit, et quod haee praesentia prorsus ad 
humanitatem nihil pertineat. Christo enim, 
postquam nos passione et morte sua redemerit, 
secundum humanitatem suam nihil amplius 
nobiscum in terris esse negotii. 

33] XIV. Quod Filius Dei, qui humanam 
naturam assumpsit, iam post depositam servi 
formam non omnia opera omnipotentiae suae » 
in et eum humanitate sua et per eam efficiat, 
sed tantum aliqua, et quidem in eo tantum 
loco, ubi humana natura est localiter. 

XV. Quod secundum humanitatem omnipo- 
34] tentiae aliarumque proprietatum divinae 
naturae prorsus non sit capax. Idque asse- 
rere audent contra expressum testimonium 
Christi, Matth. 28, 18: Mihi data est ommis 
potestas in coelo et in terra. Et contradicunt 
Paulo, qui ait Col. 2, 9: In ipso inhabitat tota 
divinitatis plenitudo corporaliter. 

35] XVI. Quod Christo seeundum humani- 
tatem data quidem sit maxima potestas in 
coelo et in terra, videlicet maior et amplior, 
quam omnes angeli et creaturae acceperint, 
sed tamen ità, ut cum omnipotentia Dei nul- 
lam habeat communicationem, neque omni- 
Itaque mediam quan- 
dam potentiam inter omnipotentiam Dei et 
inter aliarum ereaturarum potentiam fingunt, 
datam Christo secundum humanam eius natu- 
ram per exaltationem, quae minor quidem. sit 


: quam Dei omnipotentia, maior tamen omnium 


aliarum creaturarum potestate. 
. 88] XVII. Quod Christo seeundum [R.612 
spiritum suum humanum certi limites positi 
sint, quantum videlicet ipsum scire oporteat, 
et quod non plus sciat, quam ipsi conveniat, 
et ad exsecutionem sui officii, iudicis nimirum, 
necessario requiratur. 

37] XVIII. Quod Christus ne hodie quidem 
perfectam habeat cognitionem Dei et omnium 
ipsius operum, eum tamen de Christo scriptum 
sit Col. 2, 3, in ipso omnes thesauros sapien- 
tiae et scientiae absconditos esse. 

38] XIX. Quod Christo seeundum humani- 
tatis suae spiritum impossibile sit scire, quid 


The Formula of Concord. Epitome. VIII. Of the Person of Christ. 825 


nature because of this essential power and 
property, communicated to, and poured out 
into, the human nature and separated from 
God. 

9. That the human nature has become equal 
to and like the divine nature in its substance 
and essence, or in its essential properties. 

10. That the human nature of Christ is 
locally extended to all places of heaven and 
earth, which should not be ascribed even to 
the divine nature. 

11. That because of the property of the 
human nature it is impossible for Christ to 
be able to be at the same time in more than 
one place, much less everywhere, with His 
body. 

12. That only the mere humanity has suf- 
fered for us and redeemed us, and that the 
Son of God in the suffering had actually no 
communion with the humanity, as though it 
did not concern Him. 

13. That Christ is present with us on earth 
in the Word, the Saeraments, and in all our 
troubles, only according to His divinity, and 
that this presence does not at all pertain to 
His human nature, according to which also, 
as they say, He, after having redeemed us by 
His suffering and death, has nothing to do 
with us any longer upon earth. 

14. That the Son of God who assumed the 
human nature, after He has laid aside the 
form of a servant, does not perform all the 
works of His omnipotence in, through, and 
with His human nature, but only some, and 
only in the place where His human nature is 
loeally. . 

15. That according to His human nature 
He is not at all capable of omnipotence and 
other attributes of the divine nature, against 
the express declaration of Christ, Matt. 28, 18: 
All power is given unto Me in heaven and in 
earth, and of St. Paul, Col. 2,9: In Him 
dwelleth all the fulness of the Godhead bodily. 

16. That to Him [to Christ according to His 
humanity] greater power is given in heaven 
and upon earth, namely, greater and more 
than to all angels and other creatures, but 
that He has no communion with the omnipo- 
tence of God, nor that this has been given Him. 
Henee they devise mediam potentiam, that is, 
a power between the almighty power of God 
and the power of other creatures given to 
Christ according to His humanity by the ex- 
altation, such as would be less than God's 
almighty power and greater than that of other 
creatures. 

l7. That Christ according to His human 
mind has a certain limit as to how much He 
is to know, and that He knows no more than 
is becoming and needful for Him to know for 
{the execution of] His office as Judge. 

18. That Christ does not yet have a perfect 
knowledge of God and all His works; of whom 
nevertheless it is written Col. 2,3: In whom 
are hid all the treasures of wisdom and 
knowledge. 

19. That it is impossible for Christ ‘accord: 
ing to His human mind to know what has been 


S26 WM. 550.551. Formula Concordiae. Epitome. IX. Descensus ad Inferos. 


wejen, thas je&unb allenthalben gefchehe und noch 
in Emigfeit fein werde. 

20. Da gelehrt und der Sprud Mtatth. 28: 
„Mir ift gegeben alle Gewalt“ ufiv. aljo gedeutet 
und läjterlich verkehrt wird, daß Chrifto nach der 
göttlihen Natur in der Auferftehung und feiner 
Himmelfahrt reftituiert, das ijt, wiederum zuge 
ftellt worden fet alle Gewalt im Himmel und auf 
Erden, als hatte er im Stande feiner [Er]Niedri- 
gung aud) nad) der Gottheit folche abgelegt und 
berfajen. Durd welche Lehre nicht allein Die 
Worte des Teitaments Chrifti verfehrt [werden], 
jondern auch der verdammten arianifchen Keberei 
der Weg bereitet [wird], daß endlich Chrijtus’ 
ewige Gottheit verleugnet, und alfo Chrijtus ganz 
und gar jamt unferer Seligfeit verloren [würde], 
da [wenn] folder falfchen Lehre aus beftindigem 
Grunde göttlihes Worts unb unfers einfältigen 
driftfiden Glaubens nicht miberjprodjen würde. 


IX. 
Von der Hollenfahrt Chriiti. 


STATUS CONTROVERSIAE. 
Hanptitreit über diefen Artikel. 


(5$ ijt auch unter etlichen Theologen, fo der 
Aungsburgifchen Konfeifion zugetan, über diejen 
Artikel geftritten worden: wann und auf twas 
Weije der HErr Chrijtus, vermöge [faut] unjers 
einfältigen riftlichen Glaubens, gen Hölle ge- 
fahren, ob e8 gefchehen fet bor oder nach jeinem 
Tode; item, ob e$ nad) der Seele allein oder nach 
der Gottheit allein oder mit Leib. und Seele, geift- 
lich ober feiblid) au[ge]gangen; item, ob Diefer 
Artifel gehöre zum Leiden oder zum herrlichen 
Sieg und Triumph Chriftt. 


Nachdem aber diejer Artitel wie auch ber bor- 
[ber|gehende nicht mit den Sinnen nod) mit der 
Vernunft begriffen werden fann, jondern muß 
allein mit bem Glauben gefaßt werden, ijt unfer 
einhellig Bedenken, daß folches nicht zu Disputie- 
ren, jondern nur aufs einfältigite geglaubt und 
gelehrt werden folle; inmapen D. Zuther feliger 
in der Predigt zu Torgau Anno 33 ufw. folchen 
Artikel ganz Hriftlih erflärt, alle unniiglichen, 
unnotiwendigen Fragen abgefchnitten und zu chrijt- 


L4 


lider Ginfaft be8 Glaubens alle frommen Chri- 


ften vermahnt [hat]. 


Denn e8 ift genug, bab wir wiffen, bap Chriftus 
in die Hölle gefahren, die Hölle allen Gläubigen 
zeritört unb fie aus der Gewalt be8 Todes, Geu- 
fel8, emiger VBerdammnis des höllifchen Rachens 
erlöft habe. Wie aber jolches zu[ge]gangen, follen 
wir [paren bis in die andere Welt, da uns nicht 
allein dies Stüd, fondern auch noch anderes mehr 
geoffenbart [werden wird], das wir hier einfältig 
geglaubt [haben] und mit unferer blinden Ber: 
nunft nicht begreifen fünnen. 


3m. 573. 574. 


ab aeterno fuerit, quid iam nune ubique fiat 
et quid in omnem aeternitatem sit futurum. 

39] XX. Reiicimus etiam damnamusque, 
quod dictum Christi Matth.28,19: Mihi data 
est omnis potestas in coelo et in terra, hor- 
ribili et blasphema interpretatione a quibus- 
dam depravatur in hane sententiam: quod 
Christo secundum divinam suam naturam in 
resurrectione et ascensione ad coelos iterum 
restituta fuerit omnis potestas in coelo et in 
terra, perinde quasi, dum in statu humilia- 
tionis erat, eam potestatem etiam secundum 
divinitatem deposuisset et exuisset. Hac enim 
doctrina non modo verba testamenti Christi 
falsa explicatione pervertuntur, verum etiam 
dudum damnatae Arianae haeresi via de novo 
sternitur, ut tandem aeterna Christi divinitas 
negetur, et Christus totus, quantus quantus 
est, una eum salute nostra amittatur, nisi 
huie impiae doctrinae ex solidis Verbi Dei et 
fidei nostrae catholicae fundamentis constan- 
ter contradicatur. 


IX. (R. 613 
DE DESCENSU CHRISTI AD INFEROS. 


STATUS CONTROVERSIAE. . 


1] Disceptam fuit super hoc articulo inter 
quosdam theologos, qui Augustanam Confes- 
sionem profitentur: quando et quomodo Do- 
minus noster lesus Christus, ut testatur fides 
nostra catholica, ad inferos descenderit, an id 
ante vel post mortem eius factum sit. Prae- 
terea quaesitum fuit, num anima tantum, an 
divinitate sola, an vero anima et corpore de- 
scenderit, idque an spiritualiter an vero cor- 
poraliter sit factum.  Disputatum etiam est, 
num hie articulus ad passionem an vero ad 
gloriosam victoriam et triumphum Christi sit 
referendus. 

2] Cum autem hie fidei nostrae articulus, 
sieut et praecedens, neque sensibus meque 
ratione nostra comprehendi queat, sola autem 
fide aeceptandus sit, unanimi consensu con- 


-sulimus, de hac re non esse disputandum, sed 


quam simplicissime hune articulum creden- 
3] dum et docendum esse. Atque in hoe ne- 
gotio sequamur piam D. Lutheri doctrinam, 
qui hune articulum in concione Torgae habita 
(anno ete. XXXIII.) pie admodum explicuit, 
omnes inutiles et curiosas quaestiones prae- 
cidit atque ad piam fidei simplicitatem omnes 
Christianos adhortatus est. 

4] Satis enim nobis esse debet, si sciamus, 
Christum ad inferos descendisse, infernum 
omnibus credentibus destruxisse, nosque per 
ipsum e potestate mortis et Satanae, ab 
aeterna damnatione atque adeo e faucibus in- 
ferni ereptos. Quo autem modo haee effecta 
fuerint, non curiose scrutemur, sed [R.614 
huius rei cognitionem alteri saeculo reserve- 
mus, ubi non modo hoc mysterium, sed et alia 
multa in hac vita simpliciter a nobis credita 
revelabuntur, quae captum  eaecae nostrae 
rationis excedunt. 


The Formula of Concord. Epitome. IX. Of the Descent of Christ to Hell. t" 897 


from eternity, what at present is occurring 
everywhere, and what will be in eternity. 

20. When it is taught, and the passage 
Matt. 28, 18: All power is given unto Me, etc., 
is thus interpreted and blasphemously per- 
verted, namely, that all power in heaven and 
on earth was restored, that is, delivered again 
to Christ according to the divine nature, at 
the resurrection and His ascension to heaven, 
as though He had also aecording to His 
divinity laid this aside and abandoned it in 
His state of humiliation. By this doctrine 
not only the words of the testament of Christ 
are perverted, but also the way is prepared 
for the accursed Arian heresy, so that finally 
the eternal deity of Christ is denied, and thus 
Christ, and with Him our salvation, are en- 
tirely lost if this false doctrine were not firmly 
eontradicted from the immovable foundation 
of the divine Word and our simple Christian 
[catholic] faith. 


IX. 
OF THE DESCENT OF CHRIST TO HELL. 


STATUS CONTROVERSIAE. 


Chief Controversy concerning This 
Article. 


It has also been disputed among some theo- 
logians who have subscribed to the Augsburg 
Confession concerning this article: When and 
in what manner the Lord Christ, according 
to our simple Christian faith, descended to 
hell: whether this was done before or after 
His death; also, whether it occurred accord- 
ing to the soul alone, or according to the 
divinity alone, or with body and soul, spirit- 
ually or bodily; also, whether this article be- 
longs to the passion or to the glorious victory 
and triumph of Christ. 


But since this article, as also the preceding, 
eannot be comprehended by the senses or by 
our reason, but must be grasped by faith alone, 
it is our unanimous opinion that there should 
be no disputation concerning it, but that it 
should be believed and taught only in the 
simplest manner; according as Dr. Luther, 
of blessed memory, in his sermon at Torgau 
in the year 1533 has explained this article in 
an altogether Christian manner, separated 
from it all useless, unnecessary questions, and 
admonished all godly Christians to Christian 
simplicity of faith. 

For it is sufficient that we know that Christ 
descended into hell, destroyed hell for all be- 
lievers, and delivered them from the power 
of death and of the devil, from eternal con- 
demnation and the jaws of hell. But how this 
occurred we should [not curiously investigate, 
but] reserve until the other world, where not 
only this point [mystery], but also still others 
will be revealed, which we here simply believe, 
and cannot comprehend with our blind reason. 


828 


X. 
Bon Kirchengebrauchen, 
jo man 9(biapfora oder Mitteldinge nennt. 


Bon Zeremonien oder Kirchengebrauchen, welche 
in Gottes Wort weder geboten noch verboten, fon- 
dern um guter Ordnung und Wohlitands [Wohl- 
anftands, fird)fider Schidlidfeit] willen in bie 
Kirche eingeführt, hat fid) auch zwifchen den Theo: 
logen Augsburgifcher Konfeffion ein Ziwiejpalt 3u- 
getragen. 


STATUS CONTROVERSIAE. 
Der Hauptitreit von diefem Artikel. 


Die Hauptfrage aber ijt geiwefen, ob man zur 
Zeit der Verfolgung und im Fall des SBefennt- 
niffes, wenn bie Feinde des Changelti fid) gleich 
nicht mit uns in ber Lehre vergleichen, dennoch 
mit unverlegtem Getvifjen etliche gefallene [in 
Abgang gefommene, abgejchaffte] Zeremonien, fo 
an ihm felbft [fo an fid] Mitteldinge und bon 
Gott weder geboten noch verboten [find], auf der 
Widerfaher Dringen und Crfordern wiederum 
aufrichten und fid) alfo mit ihnen in [olden Bere- 
monien unb Mitteldingen vergleichen möge. “Der 
eine Teil hat ja, der andere hat nein dazu gefagt. 


AFFIRMATIVA. 


Die red)te, wahrhaftige Lehre und Bekenntnis 
bon Diefem Wrtifel. 


1. Zur Hinlegung [Beilegung] aud) diejes Biwie- 
jpalt3 glauben, lehren und befennen wir einhellig, 
daß bie geremonien oder Kirchengebräuche, toeldje 
in Gottes Wort weder geboten nod) verboten, fon- 
dern allein um MWohlftands und guter Ordnung 
willen angejtellt [eingeführt find], an ihnen und 
für fid) felbft fein Gottesdienft, aud) fein Teil des: 
jelben feien; Matth. 15: „Sie ehren mid) umfonft 
ik menjdliden Geboten.“ 


2. Wir glauben, lehren und befennen, daß bie 
Gemeinde Gottes jedes Orts und jeder Beit nad) 
derjelben Gelegenheit Macht habe, [olde Zeremo- 
nien zu ändern, wie e$ der Gemeinde Gottes am 
nüglichften unb erbaulichiten fein mag. 


3. Sod) daß hierin alle Leichtfertigfeit und 
Ürgernis gemieden, und fonderlih der Schwach: 
oläubigen mit allem Fleiß verfchont werde, 
1 for. 8; Rim. 14. 


4, Wir glauben, lehren und befennen, daß zur 
Beit ber Verfolgung, wenn ein rundes Befennt= - 
ni8 des Glaubens von uns erfordert [wird], in 
folden Mitteldingen den Feinden nicht zu weichen 
[fet]; tie ber Apoftel gefchrieben: „So beftehet 
nun in der Freiheit, damit uns Chriftus befreiet 
hat, und laßt euch nicht wiederum in das fnedj- 
tifche Sod) fangen!“ Gal. 5. Item: „SZiehet nicht 
am fremden Koch! Was hat das Licht für Ge- 
meinjchaft mit ber Finfternis?" 2 Kor. 6. Stem: 
„Auf dab die Wahrheit des Gvangelit bei euch 
beftünde, wichen wir denfelben nicht eine Stunde, 
untertünig 3u fein“, Gal. 2. Denn in foldem 
walle ift es nicht mehr um Mitteldinge, fondern 
um die Wahrheit des Evangelii, um die chriftliche 


M. 551. 552. Formula Concordiae. Epit. X. De Ceremoniis Ecclesiasticis. 


36. 574. 575. 


X. 


DE CEREMONIIS ECCLESIASTICIS, 


quae vulgo adiaphora seu res mediae 
et indifferentes vocantur. 


1] Orta est etiam inter theologos Augu- 
stanae Confessionis controversia de ceremoniis 
seu ritibus ecclesiasticis, qui in Verbo Dei 
neque praecepti sunt neque prohibiti, sed 
ordinis tantum et decori gratia in ecclesiam 
sunt introducti. 


STATUS CONTROVERSIAE. 


2] Quaesitum fuit, num persecutionis tem- 
pore et in casu confessionis (etiamsi adver- 
sarii nobiscum in doctrina consentire nolint) 
nihilominus salva conscientia aliquae iam ab- 
rogatae ceremoniae, quae per se indifferentes 
et a Deo neque mandatae neque prohibitae 
sint, postulantibus id et urgentibus adversa- 
riis iterum in usum revocari possint, et an 
hoe modo cum pontificiis in eiusmodi cere- 
moniis et adiaphoris conformari recte quea- 
mus. Una pars hoc fieri posse affirmavit, 
altera vero negavit. 


AFFIRMATIVA. 


Sincera doctrina et confessio de hoc 
articulo. 


3] I. Ad hane controversiam dirimendam 
unanimi consensu credimus, docemus [R.615 
et confitemur, quod ceremoniae sive ritus ec- 
clesiastici (qui Verbo Dei neque praecepti sunt 
neque prohibiti, sed tantum decori et ordinis 
causa instituti) non sint per se cultus divi- 
nus aut aliqua saltem pars cultus divini. 
Scriptum est enim Matth.15,9: Frustra co- 
lunt me, docentes doctrinas, soria homi 
num. 

4] II. Credimus, docemus et confitemur, ec- 
clesiae Dei ubivis terrarum et quocunque 
tempore licere, pro re nata ceremonias tales 
mutare iuxta eam rationem, quae ecclesiae. 
Dei utilissima et ad aedificationem eiusdem 


maxime accommodata iudieatur. 


5] III. Ea tamen in re omnem levitatem 
fugiendam et offendicula cavenda, imprimis 
vero infirmorum in fide rationem habendam 
et iis parcendum esse censemus, 1 Cor. 8, 9; 
Rom. 14, 13. 

6] IV. Credimus, docemus et confitemur, 
quod temporibus persecutionum, quando per- 
spieua et constans confessio a nobis exigitur, 
hostibus evangelii in rebus adiaphoris non 
sit cedendum. Sic enim apostolus inquit 
Gal. 5, 1: Qua libertate Christus nos libera- 
vit, in ea state et nolite iterum 4ugo servi- 
tutis subici. Et alibi, 2 Cor. 6, 14: Nolite 
iugum. ducere cum infidelibus ete. Quae enim 
est societas luci ad tenebras ete:? Item Gal. 
2,5: Quibus neque ad horam. cessimus. sub- 
iectione, ut veritas evangelii permaneret apud, 
vos. In tali enim rerum statu non agitur iam 
amplius de adiaphoris, sed de veritate evan- 
gelii et de libertate Christiana sarta tectaque 


The Formula of Concord. Epitome. X. Of Church Rites. 


X. 


OF CHURCH RITES 


Which are [Commonly] Called Adiaphora 
or Matters of Indifference. 


Concerning ceremonies or church rites which 
are neither commanded nor forbidden in God's 
Word, but have been introduced into the 
Chureh for the sake of good order and pro- 
priety, a dissension has also occurred among 
the theologians of the Augsburg Confession. 


STATUS CONTROVERSIAE. 


Chief Controversy concerning This 
Article. 


The chief question, however, has been, 
whether, in time of persecution and in case 
of confession, even if the enemies of the Gos- 
pel have not reached an agreement with us 
in doctrine, some abrogated ceremonies, which 
in themselves are matters of indifference and 
are neither commanded nor forbidden by God, 
may nevertheless, upon the pressure and de- 
mand of the adversaries, be reestablished with- 
out violence to conscience, and we may thus 
[rightly] have conformity with them in such 
ceremonies and adiaphora. To this the one 
side has said Yea, the other, Nay. 


AFFIRMATIVA. 


The Correct and True Doctrine and Con- 
fession concerning This Article. 


1. For settling also this controversy we 
unanimously believe, teach, and confess that 
the ceremonies or church rites which are 
neither commanded nor forbidden in God’s 
Word, but have been instituted alone for the 
sake of propriety and good order, are in and 
of themselves no divine worship, nor even a 
part of it. Matt. 15,9: In vain they do wor- 
ship Me, teaching for doctrines the command- 
ments of men. 

2. We believe, teach, and confess that the 
congregation of God of every place and every 
time has the power, according to its circum- 
stances, to change such ceremonies in such 
manner as may be most useful and edifying 
to the congregation of God. 

3. Nevertheless, that herein all frivolity and 
offense should be avoided, and especial care 
should be taken to exercise forbearance 
towards the weak in faith. 1 Cor. 8, 9; 
Rom. 14, 13. 

4. We believe, teach, and confess that in 
time of persecution, when a plain [and stead- 
fast] confession is required of us, we should 
not yield to the enemies in regard to such 
adiaphora, as the apostle has written Gal. 5,1: 
Stand fast, therefore, in the liberty wherewith 
Christ hath made us free, and be not entangled 
again in the yoke of bondage. Also 2 Cor. 
6,14: Be ye not unequally yoked together 
with unbelievers, ete. For what concord hath 
light with darkness? Also Gal. 2,5: To whom 
we gave place, no, not for an hour, that the 
truth of the Gospel might remain with you. 
For in such a case it is no longer a question 
concerning adiaphora, but concerning the truth 
of the Gospel, concerning [preserving] Chris- 


830 M. 552-554. Formula Concordiae. Epit. XI. Aeterna Praedestinatio Dei. 


oretheit und um die Beftätigung öffentlicher Ab- 
götterei wie aud) um Verhütung des Ürgerniffes 
Der Schwachgläubigen zu tun, darin wir nichts zu 
vergeben haben, fondern rund befennen und bar- 
über leiden follen, wa3 uns Gott 3ujdidt unb 
über uns den Feinden feines Wort3 verhängt 
[über uns verhängt und den Feinden feines Wor- 
tes 3ulapt]. 

5. Wir glauben, lehren und befennen auch, daß 
feine Kirche Die andere berbammen joll, daß eine 
weniger oder mehr üuBerlidjer bon Gott unge: 
botener Zeremonien denn die andere hat, wenn 
fonft in ber Lehre und allen derfelben Artikeln 
wie aud) im rechten Gebraud der heiligen Safra- 
mente miteinander Einigkeit gehalten [wird], nad) 
dem mwohlbefannten Spruch: Dissonantia ieiunii 
non dissolvit consonantiam fidei, Ungleichheit 
des Fajtens [off die Einigkeit im Glauben nicht 
trennen. 


NEGATIVA. 
walide Lehre von diefem Artikel. 


Semnad) verwerfen und berdammen wir als 
untedjf unb dem Worte Gottes zumider, wenn 
gelehrt wird: 

1. Dak Menfchengebote und Sakungen in bet 
Kirche für fid) felbft als ein GotteSdienft oder 
Teil desjelben gehalten werden follen. 


2. Wenn folche Zeremonien, Gebote und Sagkun- 
gen mit Swang al3 notwendig der Gemeinde Got: 
tes wider ihre chriftliche Freiheit, fo fie in duper- 
licen. Dingen hat, aufgedrungen werden. 


9. Stem, Dak man zur Beit ber Verfolgung und 
öffentlichen Befenntniffes den Feinden des heili- 
gen Changeltt (welches zum Abbruch der Wahr: 
heit dient) in dergleichen Mitteldingen und Bere- 
monien möge willfahren ober fid) mit ihnen ver- 
gleichen. 

4. Stem, wenn jolche äußerliche Zeremonien und 
Mitteldinge afjo abgefchafft werden, als follte e3 
der Gemeinde Gottes nicht freiftehen, nach ihrer 
guten Gelegenheit, wie e8 jederzeit ber Kirche am 
niiglidften, fid) eines oder mehrerer in hriftlicher 
Tteiheit zu gebraucen. 


XI. 


Bon der ewigen S3orjefiug und 
Wahl Gottes. 


Bon biejem Artikel ijt fein öffentlicher Zwie- 


fpalt unter den Theologen Augsburgifcher fon- 


feffton eingefallen [erregt worden]. Dieweil e8 
aber ein tröftlicher Artikel, wenn er recht gehan- 
Delt, und deshalben [und damit feinethalben] nicht 
fünftiglich ärgerliche Disputation eingeführt wer- 
den möchte, ijt berjelbe in diefer Schrift auch er- 
flirt worden. 


AFFIRMATIVA. 


Keine, wahrhaftige Lehre von diefem Artikel. 


1. Anfänglich ijf der Unterfchied gwifchen ber 
praescientia et praedestinatione, das ijt, 3iwt- 
iden ber Vorfehung und ewigen Wahl Gottes, 
mit Fleiß zu merfen. | 


96. 575. 516. 


conservanda, et quomodo cavendum sit, ne 
manifeste idololatria confirmetur et infirmi in 
fide offendantur. In huiusmodi rebus nostrum 
certe non est aliquid adversariis largiri, sed 
offieium nostrum requirit, ut piam et in- 
genuam confessionem edamus, et ea patienter 
feramus, quae Dominus nobis ferenda imposu- 
erit et hostibus Verbi Dei in nos permiserit. 

7] V. Credimus, docemus et confitemur, 
quod ecclesia alia aliam damnare non [R.616 
debeat, propterea quod haec vel illa plus 
minusve externarum ceremoniarum, quas Do- 
minus non instituit, observet, si modo in 
doctrina eiusque articulis omnibus et in vero 
sacramentorum usu sit inter eas consensus. 
Hoc enim vetus et verum dictum est: Disso- 
nantia ievunii non dissoloit consonantiam fidei. 


NEGATIVA. | 
Falsae doctrinae de hoc articulo reiectio. 


8] Repudiamus atque damnamus haec falsa 
et Verbo Dei contraria dogmata: 


9] I. Quod humanae traditiones et consti- 
tutiones in ecclesiasticis rebus per se pro cultu 
Dei aut certe pro parte divini cultus sint 
habendae. 

10] II. Quando eiusmodi ceremoniae et con- 
stitutiones ecclesiae Dei coactione quadam 
tamquam necessariae obtruduntur, et quidem 
contra libertatem Christianam, quam ecclesia 
Christi in rebus eiusmodi externis habet. 

11] III. Cum asseritur, quod tempore per- 
secutionis, quando clara confessio requiritur, 
hostibus evangelii in observatione eiusmodi 
rerum adiaphorarum gratificari et cum ipsis 
pacisci et consentire liceat, quae res cum 
detrimento veritatis coelestis coniuncta est. 

12] IV. Cum externae ceremoniae, quae in- 
differentes sunt, ea opinione abrogantur, quasi 
ecclesiae Dei liberum non sit pro re nata, ut 
iudieaverit ad aedificationem utile esse, hane 
vel illam ceremoniam ratione libertatis Chri- 
stianae usurpare. 


XI. [R. 617 


DE AETERNA PRAEDESTINATIONE 
ET ELECTIONE DEI. 


1] De hoc articulo non quidem publice mota 
est controversia inter Augustanae Confessio- 
nis theologos; sed tamen, cum hie articulus 
magnam piis mentibus consolationem afferat, 
si recte et dextre explicetur, visum est, eun- 
dem in hoe scripto declarare, ne forte tem- 
poris progressu disputationes aliquae cum 
offendieulo coniunctae de hac re exoriantur. 


AFFIRMATIVA. 


Sincera doctrina de hoc articulo. 


2] I. Primum omnium est, quod accurate 
observari oportet, discrimen esse inter prae- 
scientiam et praedestinationem sive aeternam 
electionem Dei. 


The Formula of Concord. Epitome. XI. Of God’s Eternal Election. 


tian liberty, and concerning sanctioning open 
idolatry, as also concerning the prevention of 
offense to the weak in the faith [how care 
should be taken lest idolatry be openly sanc- 
tioned and the weak in faith be offended]; in 
which we have nothing to concede, but should 
plainly confess and. suffer on that account 
what God sends, and what He allows the ene- 
mies of His Word to infliet upon us. 

5. We believe, teach, and confess also that 
no Church should condemn another because 
one has less or more external ceremonies not 
commanded by God than the other, if other- 
wise there is agreement among them in doc- 
trine and all its articles, as also in the right 
use of the holy Sacraments, according to the 
well-known saying: Dissonantia ieiunii non 
dissolvit consonantiam fidei, Disagreement in 
fasting does not destroy agreement in faith. 


NEGATIVA. 
False Doctrine concerning This Article. 


Accordingly, we reject and condemn as 
wrong and contrary to God’s Word when it 
is taught: 

1. That human ordinances and institutions 
in-the church should be regarded as in them- 
selves a divine worship or part of it. 

2. When such ceremonies, ordinances, and 
institutions are violently forced upon the con- 
gregation of God as necessary, contrary to its 
Christian liberty which it has in external 
things. 

3. Also, that in time of persecution and 
public confession [when a clear confession is 
required] we may yield to the enemies of the 
Gospel in such adiaphora and ceremonies, or 
may come to an agreement with them (which 
causes injury to the truth). 

4. Also, when these external ceremonies and 
adiaphora are abrogated in such a manner as 
though it were not free to the congregation 
of God to employ one or more [this or that] 
in Christian liberty, according to its circum- 
stances, as may be most useful at any time 
to the Church [for edification]. 


XI. 


OF GOD'S ETERNAL FOREKNOWLEDGE 
[PREDESTINATION] AND ELECTION. 


Concerning this article no public dissension 
has occurred among the theologians of the 
Augsburg Confession. But since it is a con- 
solatory article, if treated properly, and lest 
offensive disputations concerning the same be 
instituted in the future, it is also explained in 
this writing. 

AFFIRMATIVA. 


The Pure and True Doctrine concerning 
This Article. 


l. To begin with [First of all], the distinc- 
tion between praescientia et praedestinatio, 
that is, between God's foreknowledge and His 
eternal election, ought to be accurately ob- 
served. : 


831 


889 9.554.555. Formula Concordiae. Epit. XI. Aeterna Praedestinatio Dei. 


2. Denn bie Vorfehung Gottes ijt anders nichts, 
denn dak Gott alle Dinge weiß, ehe fie gejchehen, 
wie gefchrieben fteht: „Gott im Himmel fann ver- 
borgene Dinge offenbaren; der hat dem König 
Nebufadnezar angezeigt, was in Tünftigen Seiten 
geichehen fol“, Dan. 2. 

3. Diefe Vorfehung geht zugleich über die From: 
men und Böfen, ijt aber feine Urjache des Böfen, 
weder ber Sünde, Dak man unrecht tue (welche 
ursprünglich aus dem Teufel und des Menfchen 
böjem, verfehrtem Willen herfommt), noch ihres 
Berderbens, daran fie felbft fehuldig [fchuld], jon- 
dern ordnet allein daSfelbe und ftet ihm ein Ziel, 
wie fang e8 währen, und alles, unangejehen dak 
e8 an ihm felbjt böfe, feinen Auserwählten zu 
ihrem Heil dienen folle. 


4, Die Pradeftination aber oder ewige Wahl 
Gottes geht allein über bie frommen, twobhlge- 
fälligen Kinder Gottes, die eine Urjache ijt ihrer 
Celigfeit, welche er auch fcafft, und was zur 
felbigen gehört, verordnet, darauf unfere Selig: 
feit fo fteif gegründet [ift], daß fie bie Pforten 
der Hölle nicht übermültigen fonnen, Soh. 10; 
Matth. 16. 

5. Solche tit nicht in dem heimlichen Rat Gottes 
gu erforfden, fondern in bem Wort zu juchen, ba 
fie auch geoffenbart worden ijt. 

6. Das Wort Gottes aber führt uns zu Chrifto, 
der das Buch des Lebens ijt, in welchem alle die 
gejchrieben und erwählt find, welche da ewig felig 
werden follen; tie gefchrieben fteht: „Er hat uns 
durch denfelben (Chrijtum) erwählet, ehe der Welt 
Grund geleget war“, Eph. 1. 

7. Diejer Chriftus ruft zu ihm [au fic] alle 
Sünder und betbeibt ihnen Erquidung, unb iit 
ihm Ernit, daß alle Menfchen zu ihm fonunen und 
ihnen [fi] helfen laffen follen, denen er fid) im 
Wort anbeut [anbietet], und will, bab man es 
höre und nicht bie Ohren verftopfen oder das 
Wort verachten joll; verheipt dazu die Kraft und 
Wirkung des Heiligen Geiftes, göttlichen Beiftand 
zur BVeftandigkeit und ewigen Seligfeit. 


8. Derhalben wir bon folcher unferer Wahl zum 


ewigen Leben weder aus der Vernunft noch aus - 


Dem Geje& Gottes urteilen follen, meldje uns ent: 
weder in ein wild, wüft, epifurijd) Leben ober in 
Verzweiflung führen und [düblide Gedanken in 
. den Herzen der Menfchen erweden, daß fie bet fid) 
lelbft gebenfen, auch [older Gedanken fid) nicht 
recht erwehren fünnen, jofange fie ihrer Vernunft 
folgen: Hat mid) Gott erwählt zur Seligfeit, fo 
fann id) nicht verdammt werden, ich tue, was ich 
wolle; und wiederum: Bin ich nicht erwählt zum 
eigen Leben, jo Hilft’s nichts, was ich Gutes 
tue; es ijt doch alles umfonft. 


9. Sondern e$ muß allein aus dem heiligen 
Gbangelio bon Chrifto gelernt werden, in welchem 


flat bezeugt wird, wie Gott alles unter den Un- 


glauben beichlofien, auf daß er fid) aller er- 
barme, und nicht will, Daß jemand verloren 
werde, fondern jid) jedermann zur Buße be- 
febre und an den HErrn Chriftum glaube, 
Hefef. 18,33; 1 Boh. 2. 


W. 576—578. 


3] II. Praescientia enim Dei nihil aliud est, 
quam quod Deus omnia noverit, antequam 
fiant, sicut scriptum est Dan. 2,28: Hst Deus 
im coelo, revelans mysteria, qui indicavit tibi, 
rex Nabuchodonosor, quae ventura sunt in no- 
vissimis temporibus. 

4] TII. Haec Dei praescientia simul ad bonos 
et malos pertinet, sed interim non est eausa 
mali, neque est causa peccati, quae hominem 
ad scelus impellat. Peccatum enim ex diabolo 
et ex hominis prava et mala voluntate oritur. 
Neque haec Dei praescientia causa est, quod 
homines pereant; hoc enim sibi ipsis impu- 
tare debent. Sed praescientia Dei disponit 
malum et metas illi constituit, quousque pro- 
gredi et quamdiu durare debeat, idque [R.618 
eo dirigit, ut, licet per se malum sit, nihilomi- 
nus electis Dei ad salutem cedat. 

5] IV. Praedestinatio vero seu aeterna Dei 
electio tantum ad bonos et dilectos filios Dei 
pertinet, et haec est causa ipsorum salutis. 
Etenim eorum salutem procurat et ea, quae 
ad ipsam pertinent, disponit. Super hanc Dei 
praedestinationem salus nostra ita fundata 
est, ut inferorum portae eam evertere neque- 
ant, Ioh. 10, 28; Matth. 16, 18. : 

6] V. Haec Dei praedestinatio non in arcano 
Dei consilio est serutanda, sed in Verbo Dei, 
in quo revelatur, quaerenda est. 

7] VI. Verbum autem Dei deducit nos ad 
Christum; is est liber ille vitae, in quo omnes 
inscripti et electi sunt, qui salutem aeternam 
consequuntur. Sic enim scriptum est Eph. 
1,4: Elegit nos m Christo ante mundi com- | 
stitutionem. 

8] VII. Christus vero omnes peccatores ad 
se vocat et promittit illis levationem. Et serio 
vult, ut omnes homines ad se veniant et sibi 
consuli et subveniri sinant. His sese Redem- 
ptorem in Verbo offert et vult, ut Verbum 
audiatur, et ut aures non obturentur nec Ver- 
bum negligatur et contemnatur. Et promittit 
se largiturum virtutem et operationem Spiri- 
tus Sancti et auxilium divinum, ut in fide con- 
stantes permaneamus et vitam aeternam con- 
sequamur. | 

9] VIII. De nostra igitur electione ad vita 
aeternam neque ex rationis nostrae iudicio 
neque ex lege Dei iudicandum est, ne vel dis- 
solutae et Epicureae vitae nos tradamus, vel 
in desperationem incidamus. Qui enim ratio- 
nis suae iudicium in hoc negotio sequuntur, 
in horum cordibus hae perniciosae cogitatio- 
nes (quibus aegerrime resistere possunt) ex- 
citantur: Si (inquiunt) Deus me ad aeter- 
nam salutem elegit, non potero damnari, quid- 
quid etiam designavero. Contra vero, [R.619 
si non sum electus ad vitam aeternam, nihil 
plane mihi profuerit, quantumcunque boni 
fecero; omnes enim conatus mei irriti erunt. 

10] IX. Vera igitur sententia de praedesti- 
natione ex evangelio Christi discenda est. In 
eo enim perspicue docetur, quod Deus ommes 
sub incredulitatem concluserit, ut ommium 
misereatur, et quod nolit quemquam perire, 
sed. potius, ut omnes convertantur et in. Chri- 
stum credant, Rom. 11, 32. Ezech. 18, 23; 
93, Hz, 1 bon, 2,2. [2’Petr, 3.97 


The Formula of Concord. Epitome. XI. Of God's Eternal Election. 833 


2. For the foreknowledge of God is nothing 
else than that God knows all things before 
they happen, as it is written Dan. 2,28: There 
is a God in heaven that revealeth secrets and 
maketh known to the king Nebuchadnezzar 
what shall be in the latter days. 


3. This foreknowledge extends alike over the 
godly and the wicked, but it is not the cause 
of evil, neither of sin, namely, of doing what 
is wrong (which originally arises from the 
devil and the wicked, perverse will of man), 
nor of their ruin [that men perish], for which 
they themselves are responsible [which they 
must ascribe to themselves]; but it only 
regulates it, and fixes a limit to it [how far it 
should progress and] how long it should last, 
and all this to the end that it should serve 
His elect for their salvation, notwithstanding 
that it is evil in itself. 


4. The predestination or eternal election of 
God, however, extends only over the godly, be- 
loved children of God, being a cause of their 
salvation, which He also provides, as well as 
disposes what belongs thereto. Upon this 
[predestination of God] our salvation is 
founded so firmly that the gates of hell can- 
not overcome it. John 10, 28; Matt. 16, 18. 


5. This [predestination of God] is not to be 
investigated in the secret counsel of God, but 
to be sought in the Word of God, where it is 
also revealed. 


6. But the Word of God leads us to Christ, 
who is the Book of Life, in whom all are 
written and elected that are to be saved in 
eternity, as it is written Eph. 1,4: He hath 
chosen us in Him [Christ] before the founda- 
tion of the world. 


7. This Christ calls to Himself all sinners 
and promises them rest, and He is in earnest 
[seriously wills] that all men should come to 
Him and suffer themselves to be helped, to 
whom He offers Himself in His Word, and 
wishes them to hear it and not to stop their 
ears or [neglect and] despise the Word. More- 
over, He promises the power and working of 
the Holy Ghost, and divine assistance for per- 


severance and eternal salvation [that we may. 


remain steadfast in the faith and attain eter- 
nal salvation]. 


8. Therefore we should judge concerning this 
our election to eternal life neither from reason 
nor from the Law of God, which lead us either 
into a reckless, dissolute, Epicurean life or 
into despair, and excite pernicious thoughts 
in the hearts of men, for they cannot, as long 
as they follow their reason, successfully re- 
frain from thinking: If God has elected me to 
salvation, I cannot be condemned, no matter 
what I do; and again: If I am not elected 
to eternal life, it is of no avail what good 
I do; it is all [all my efforts are] in vain 
anyway. 

9. But it [the true judgment concerning 
predestination] must be learned alone from 
the holy Gospel concerning Christ, in which 
it is clearly testified that God hath concluded 
them all in unbelief, that He might have 
mercy upon all, and that He is not willing 

Concordia Triglotta. 


that any should perish, but that all should 
come to repentance and believe in the Lord 
Christ. ome, 11,4323 ExcK 018.03 5,,233, IL; 
2 Peb 3, 9: "I. John 2, 2, 


834 N. 555. 556. Formula Concordiae. Epit. XI. Aeterna Praedestinatio Dei. 


10. Wer nun fid) aljo mit dem geoffenbarten 
Willen Gottes befümmert und der Ordnung nad): 
geht, welche St. Paulus in der Epiftel an bie 
Rimer gehalten, der zuvor bie Menfchen zur Buße, 
Erfenntni3 der Sünden, zum Glauben an Chris 
ftum, zum göttlichen Gehorfam meift, ehe er bom 
Geheimnis der ewigen Wahl Gottes redet: bem ijt 
jolhe Lehre nügli und troftlid). 


11. Daß aber viele berufen und wenige aiu8- 
erwählt find, hat es nicht biefe Meinung, als 
wolle Gott nicht jedermann felig machen, fondern 
Die llrjadje ijt, bab fie Gottes Wort entweder gar 
nist hören, fondern mutwillig verachten, die 
Ohren und ihr Herz verftoden und aljo bem $ei- 
ligen Geift den ordentlichen Weg verftellen, daß 
er fein Werf in ihnen nicht haben fann, oder ba 
fie e8 gehört haben, wiederum in [den] Wind 
{lagen und nicht achten, daran nicht Gott ober 
feine Wahl, fondern ihre Bosheit (d)ufbig [fchuld] 
ift, 2 Petr. 2; Vuk 11; Qebr. 12. 


12. Und fo fern foll fid) ein Chrift des Artikels 
von der ewigen Wahl Gottes annehmen, wie fie 
im Wort Gottes geoffenbart [ift], welches uns 
Chriftum als das Buch des Lebens vorhält, das 
er uns burd) die Predigt des heiligen Evangelii 
aufichleußt [aufjchließt] und offenbart, wie ge- 
Tehrieben ftebt: „Welche er erwählet fat, bie hat 
er aud) berufen”, Stim. 8, in dem wir bie ewige 
Wahl des Vaters fudjen follen, der in feinem eti- 
gen göttlichen Rat bejd)loffen [hat], dak er außer: 
halb denen, fo feinem Sohn Chriftum erfennen 
und wahrhaftig an ihn glauben, niemand tolle 
felig machen, unb fid) anderer Gedanfen entfchlagen, 
welche nicht aus Gott, fondern aus Cingeben de8 
böjen Feindes herfliegen, dadurch er fid) unterfteht, 
uns ben herrlichen Troft zu jhwächen oder gar zu 
nehmen, den wir in diefer heilfamen Lehre haben: 
daß mir mijjen, wie wir aus lauter Gnade, ohne 
all unfer Verdienft, in Chrifto zum ewigen Leben 
erwählt feien, und bab uns niemand aus feiner 
Hand reißen finne; wie er denn foldhe gnübige 
Erwählung nicht allein mit bloßen Worten zu: 
jagt, jondern aud) mit dem Eide beteuert und mit 
den heiligen Saframenten verfiegelt hat, deren wir 
uns in unfern hichften Anfechtungen erinnern und 
tröften und damit die feurigen Pfeile des Teufels 
auslöjchen fünnen. 


13. Daneben follen wir uns zum höchiten be- 


fleißigen, nad) dem Willen Gottes zu leben umb. 


unjern Beruf, wie St. Petrus vermahnt, feitzu- 
machen, 2 Petr. 1, und fonderlich an das geoffenz 
barte Wort uns halten; daS fann und wird uns 
nicht fehlen. 


14. Durch bieje furge Grffürung ber ewigen 
Wahl Gottes wird Gott feine Ehre ganz und 
völlig gegeben, daß er allein aus lauter Barm- 
herzigfeit ohne all unfer Verdienft uns felig mache 
nad) dem Vorfak feines Willens; daneben auch 
niemand einige lirjadje zur Kleinmütigfeit ober 
robem, milbem Leben gegeben [wird]. 


YW. 578. 579. 


11] X. Qui igitur voluntatem Dei reve- 
latam inquirunt eoque ordine progrediuntur, 
quem divus Paulus in epistola ad Romanos 
secutus est (qui hominem prius dedueit ad 
poenitentiam, ad agnitionem peccatorum, ad 
fidem in Christum, ad obedientiam manda- 
torum Dei, quam de aeternae praedestinationis 
mysterio loquatur): iis doctrina de praedesti- 
natione Dei salutaris est et maximam conso- 
lationem affert. LT 


12] XI. Quod vero scriptum est [Matth. 
22,14]: Multos quidem vocatos, paucos vero 
electos esse, non ita accipiendum est, quasi 
Deus nolit, ut omnes salventur, sed damna- 
tionis impiorum causa est, quod Verbum Dei 
aut prorsus non audiant, sed contumaciter 
contemnant, aures obturent et cor indurent 
et hoc modo Spiritui Sancto viam ordinariam 
praecludant, ut opus suum in eis efficere ne- 
queat, aut certe quod Verbum auditum flocci 
pendant atque abiiciant. Quod igitur pereunt, 
neque Deus neque ipsius electio, sed malitia 
eorum in culpa est. 2 Petr. 2, lsqq. Luc. 11, 
49. 52. Heb. 12, 25 sqq. 


13] XII. Hue usque homo pius in medita- 
tione articuli de aeterna Dei electione tuto 
progredi potest, quatenus videlicet ea in Verbo 
Dei est revelata. Verbum Dei enim nobis 
Christum, librum vitae, proponit, is nobis per 
evangelii praedicationem aperitur et evolvitur, 
sieut scriptum est Rom. 8, 30: Quos elegit, hos 
vocavit. In Christo igitur electio aeterna Dei 
Patris est quaerenda. Is in aeterno suo [R. 620 
consilio decrevit, quod praeter eos, qui Filium 
eius, Iesum Christum, agnoscunt et in eum 
vere credunt, neminem salvum [facere velit. 
Reliquae cogitationes ex animis piorum peni- 
tus excutiendae sunt, quia non a Deo, sed ex 
afflatu Satanae proficiscuntur, quibus humani 
generis hostis hoc agit, ut dulcissimam illam 
consolationem vel enervet, vel penitus e medio 
tollat, quam ex saluberrima hae doctrina 
haurire possumus: qua videlicet certi reddi- 
mur, quod mera gratia sine ullo nostro merito 
in Christo ad vitam aeternam electi simus, et 
quod nemo ex ipsius manibus rapere nos 
possit. Et hane clementissimam electionem 
non nudis verbis, sed interposito iureiurando 


Dominus contestando confirmavit et venera- 


bilibus sacramentis nobis obsignavit, quorum 
in summis tentationibus meminisse et ex iis 
consolationem petere debemus, ut ignita dia- 
boli tela exstinguamus. 


14] XIII. Interim tamen summo studio in 
eo elaboremus, ut ad normam voluntatis divi- 
nae vitam nostram instituamus et vocationem 
nostram (ut divus Petrus loquitur) firmam 
faciamus, 2 Petr. 1, 10, neque a Dei revelato 
Verbo latum unguem recedamus; illud enim 
nunquam nos fallet. 


15] XIV. Hac brevi explicatione aeternae 
electionis divinae honos suus Deo plene et in 
solidum tribuitur, quod videlicet secundum 
voluntatis suae propositum mera misericordia 
sine ullo nostro merito salvos nos faciat. Ne- 
que tamen hae doctrina vel gravioribus illis 
animi perturbationibus et pusillanimitati vel 
Epieurismo [Epicureismo] ansa praebetur. 


The Formula of Concord. Epitome. XI. Of God’s Eternal Election. 


10. Whoever, now, is thus concerned about 
the revealed will of God, and proceeds accord- 
ing to the order which St. Paul has observed 
in the Epistle to the Romans, who first directs 
men to repentance, to knowledge of sins, to 
faith in Christ, to divine obedience, before he 
speaks of the mystery of the eternal election 
of God; to him this doctrine [concerning God’s 
predestination] is useful and consolatory. 


11. However, that many are called and few 
chosen, Matt. 22,14, does not mean that God 
is not willing to save everybody; but the 
reason is that they either do not at all hear 
God’s Word, but wilfully despise it, stop their 
ears and harden their hearts, and in this man- 
ner foreclose the ordinary way to the Holy 
Ghost, so that He cannot perform His work 
in them, or, when they have heard it, make 
light of it again and do not heed it, for which 
{that they perish] not God or His election, 
but their wickedness, is responsible. [2 Pet. 
2,1 ff.; Luke 11, 49. 52; Heb. 12, 25 f.] 


12. Thus far a Christian should occupy him- 
self [in meditation] with the article concern- 
ing the eternal election of God, as it has been 
revealed in God’s Word, which presents to us 
Christ as the Book of Life, which He opens 
and reveals to us by the preaching of the holy 
Gospel, as it is written Rom. 8,30: Whom He 
did predestinate, them He also called. In 
Him we are to seek the eternal election of the 
Father, who has determined in His eternal 
divine counsel that He would save no one ex- 
cept those who know His Son Christ and truly 
believe on Him. Other thoughts are to be 
[entirely] banished [from the minds of the 
godly], as they proceed not from God, but 
from the suggestion of the Evil Foe, whereby 
he attempts to weaken or entirely to remove 
from us the glorious consolation which we 
have in this salutary doctrine, namely, that 
we know [assuredly] that out of pure grace, 
without any merit of our own, we have been 
elected in Christ to eternal life, and that no 
one can pluck us out of His hand; as He has 
not only promised this gracious election with 
mere words, but has also certified it with an 
oath and sealed it with the holy Sacraments, 
which we can [ought to] call to mind in our 
most severe temptations, and take comfort in 
them, and therewith quench the fiery darts of 
the devil. 


| 13. Besides, we should use the greatest dili- 
gence to live according to the will of God, 
and, as St. Peter admonishes, 2 Ep. 1, 10, make 
our calling sure, and especially adhere to [not 
recede a finger's breadth from] the revealed 
Word: that can and will not fail us. 


. 14. By this brief explanation of the eternal 
election of God His glory is entirely and fully 
given to God, that out of pure mercy alone, 
without all merit of ours, He saves us accord- 
ing to the purpose of His will; besides, also, 
no cause is given any one for despondency or 
a vulgar, wild life [no opportunity is afforded 
either for those more severe agitations of 


mind and faint-heartedness or for Epicure- - 


anism]. 


835 


S86 M. 556. 557. Formula Concordiae. Epit. XI. Aeterna Praedestinatio Dei. 


ANTITHESIS oder NEGATIVA. 
Falihe Lehre bon diefem Artikel. 


Demnach glauben und halten wir: welche bie 
Qefre bon der gnädigen Wahl Gottes zum ewigen 
Leben aljo führen, daß fid) bie betrübten Chrijten 
derjelben nicht tröften finnen, fondern Daburd) 
zur Kleinmütigfeit oder Verzweiflung verurjacht, 
oder Die Unbußfertigen in ihrem Mutwillen ge- 
ftärft werden, dak folche Lehre nicht nach dem 
Wort und Willen Gottes, fondern nad) der Ber: 
nunft und Anftiftung des leidigen Satans ge- 
trieben werde, weil alles, toas gefchrieben ijt, mie 
der Apojtel zeugt, „uns zur Lehre gefchrieben [ijt], 
auf daß wir dur) Geduld und Troft der Schrift 
Hoffnung haben”, Rom. 15. a bertperfen 
wir folgende Syrrtimer: 


1. Als wenn gelehrt wird, bab Gott nicht wolle, 
Dak alle Menjchen Buße tun und dem Cvangelio 
glauben. 

2. Stem, wenn Gott uns zu fid) berufe, dak e$ 
nicht fein Ernit jei, dak alle Menjchen zu ihm 
fommen jollen. 

3. Stem, daß Gott nicht wolle, daß jedermann 
felig werde, fondern [daB etliche], unangefehen 
ihre Sünde, allein aus dem bloßen Rat, Borjas 
und Willen Gottes zur Verdammnts verordnet 
[feien], daß fie nicht fünnen felig werden. 

4. Stem, dap nicht allein die Barmherzigkeit 
Gottes und das allerheiligite 3Serbienjt Chrifti, 
jondern aud) in un$ eine Urfache fet der Wahl 
Gottes, um welcher willen Gott uns zum ewigen 
Leben erwählt habe. 


Welches alles lajterliche und erjchredliche irrige 
Lehren find, dadurch den Chrijten aller Troft ge- 
nommen [wird], ben fie im heiligen Gbangelio 
und Gebraud) der heiligen Gaframente haben, und 
derwegen in der Kirche Gottes nicht follten ge- 
Duldet werden. 


Dies iit die kurze und einfältige Erflärung der 
ftreitigen Artikel, jo eine Zeitlang von ben Theo- 
Iogen Augsburgiicher Konfeifion widerwärtig di3- 
putiert und gelehrt worden. Daraus ein jeder 
einfältiger Chrift nach Anleitung Gottes Worts 
unb feines einfältigen Katehismi vernehmen fann, 
was recht oder unrecht fet, da nicht allein bie 
reine Qebre aejebt, jonbern auch derjelben wider: 
wärtige, irrige Lehre ausgejeßt [verurteilt], ber- 


worfen und aljo bie eingefallenen ärgerlichen . 


Spaltungen gründlich entfchieden find. 


Der allmächtige Gott und Vater unfers Herrn 
SEfu berfeibe nie Gnade feines Heiligen Geiftes, 
daß wit alle in ihm einig feiert und in folcher 
hriftlichen und ihm tooblgefáfftgen Einigkeit be- 
ftändiglich bleiben! Amen. 


YW. 579. 580. 


NEGATIVA. [R. 621 


Falsae doctrinae de hoc articulo reiectio. 


16] Credimus igitur et sentimus, quando 
doctrina de electione Dei ad vitam aeternam 
eo modo proponitur, ut perturbatae piae men- 
tes ex ea consolationem nullam capere queant, 
sed potius per eam in animi angustias aut 
desperationem coniiciantur, aut impoenitentes 
in dissoluta sua vita confirmentur, quod arti- 
eulus hie non ad normam Verbi et voluntatis 
Dei, sed iuxta humanae rationis iudicium, et 
quidem impulsu Satanae, male et perperam 
tractetur. Quaecunque enim scripta, sunt (in- 
quit apostolus), ad nostram. doctrinam, scripta, 
sunt, ut per patientiam. et consolationem Seri- 


| pturarum spem habeamus, Rom. 15, 4. Reiici- 


mus itaque omnes, quos iam enumerabimus, 
errores: 


17] I. Quod Deus nolit, ut omnes homines 
poenitentiam agant et evangelio credant. 


18] II. Quando Deus nos ad se vocat, quod 
non serio hoe velit, ut omnes homines ad 
ipsum veniant. 


19] III. Quod nolit Deus, m omnes davon 
tur, sed quod quidam, non ratione peecatorum 
suorum, verum solo Dei consilio, proposito et 
voluntate ad exitium destinati sint, ut prorsus 
salutem consequi non possint. 


20] IV. Quod non sola Dei misericordia et 
sanctissimum Christi meritum, sed etiam in 
nobis ipsis aliqua causa sit electionis divinae, 
euius eausae ratione Deus nos ad vitam aeter- 
nam elegerit. 


21] Haec dogmata omnia falsa sunt, hor- 
renda et blasphema, iisque piis mentibus 


. omnis prorsus consolatio eripitur, quam ex 


evangelio et sacramentorum usu capere debe- 
rent, et idcirco in ecclesia Dei nequaquam sunt 
ferenda. 


22] Haec brevis est et simplicissima articu- 
lorum controversorum explicatio, de quibus 


‚Inter theologos Augustanae Confessionis ali- 


quamdiu disceptatum et discrepantibus inter 
se sententiis disputatum est. Et ex hac decla- 
ratione homo pius quantumvis simplex [R.622 
seeundum analogiam Verbi Dei et Catechismi 
simplicem doctrinam deprehendere potest, quid 
verum sit, quid falsum. Non enim tantum- 
modo sincera doctrina diserte est recitata, 
verum etiam contraria et falsa doctrina repu- 
diata est et reiecta, et controversiae illae, 
offendiculorum plenae, solide sunt decisae at- 
que diiudicatae. 


23] Faxit Deus omnipotens, Pater Domini 
nostri Iesu Christi, ut per gratiam Spiritus 
Sancti omnes in ipso consentientes et con- 
cordes simus atque in consensu pio, qui ipsi 
probetur, constanter perseveremus! Amen. 


The Formula of Concord. Epitome. XI. Of God’s Eternal Election. 837 


ANTITHESIS or NEGATIVA. 
False Doctrine concerning This Article. 


Accordingly, we believe and hold: When 
any teach the doctrine concerning the gracious 
election of God to eternal life in such a man- 
ner that troubled Christians cannot comfort 
themselves therewith, but are thereby led to 
despondency or despair, or the impenitent are 
strengthened in their wantonness, that such 
| doctrine is treated [wickedly and erroneously] 
i not according to the Word and will of God, 
| but according to reason and the instigation of 
a the cursed Satan. For, as the apostle testifies, 
Rom. 15, 4, whatsoever things were written . 
aforetime were written for our learning, that 
we, through patience and comfort of the Scrip- 
tures, might have hope. ‘Therefore we reject 
the following errors: 

1. As when it is taught that God is un- 

willing that all men repent and believe the 
Gospel. 

2. Also, that when God calls us to Himself, 
He is not in earnest that all men should come 
to Him. 

3. Also, that God is unwilling that every 
one should be saved, but that some, without 
regard to their sins, from the mere counsel, 
purpose, and will of God, are ordained to con- 
demnation so that they cannot be saved. 

4. Also, that not only the mercy of God 
and the most holy merit of Christ, but also 
in us there is a cause of God’s election, on ac- 
count of which God has elected us to ever- 

- lasting life. 

All these are blasphemous and dreadful er- 
roneous doctrines, whereby all the comfort 
which they have in the holy Gospel and the 
use of the holy Sacraments is taken from 
Christians, and therefore should not be toler- 
ated in the Church of God. 


This is the brief and simple explanation of 
the controverted artieles, which for a time 
have been debated and taught controversially 
among the theologians of the Augsburg Con- 
fession. Hence every simple Christian, accord- 
ing to the guidance of God's Word and his 
simple Catechism, can perceive what is right 
or wrong, since not only the pure doctrine has 
been stated, but also the erroneous contrary 
doctrine has been repudiated and rejected, and 
thus the offensive divisions that have oceurred 
are thoroughly settled [and decided]. 

May Almighty God and the Father of our 
Lord Jesus grant the grace of His Holy Ghost 
that we all may be one in Him, and constantly 
abide in this Christian unity, which is well 
pleasing to Him! Amen. 


838 M. 558.559. Formula Concordiae. Epit. 


EXIT 
Bon andern Notten und Sekten, 


fo fic) niemals gu ber Angsburgifden 
Ronfejjion befannt. 


Damit uns aud) nicht jtillfehweigend joíde 3u- 
gemeffen [werden], weil wir derjelben in botge- 
fester Erklärung feine Meldung getan, haben wir 
zu Ende allein bie bloßen Wrtifel erzählen wollen, 
darin fie fid) irren und vielgedadtem unferm hrift: 
[iden Glauben und Belenntnis guider lehren. 


Srrige Artikel der Wiedertänfer. 


Die Wiedertäufer find unter fich felbft in viele 
Haufen geteilt, da einer viel, der andere wenig 
Srrtümer beftreitet [verteidigt]; inSgemein aber 
führen fie jolche Lehre, Die weder in Der Kirche nod) 
in der Polizei und mweltlihem Regiment nod) in 
ber Haushaltung zu dulden noch zu leiden [find]. 


Unleidlide Wrtifelin der Rirgde. 


1. Daß Chriftus jeinen Leib und Blut nicht 
bon Maria der Jungfrau angenommen, fondern 
vom Himmel mit fich gebracht [habe]. 

2. Dap Chriftus nicht wahrhaftiger Gott [fei], 
fondern nur mehr Gaben des Heiligen Geijtes habe 
denn jonjt ein heiliger Menfd. 


3. Dak unfere Gerechtigkeit vor Gott nicht allein 
auf bem einigen Verdienft Chrifti, jondern in der 
Erneurung und alfo in unjerer eigenen Frommig- 
feit ftehe, in ber wir wandeln. Welche zum großen 
Teil auf eigene, jonderliche, jelbiterwählte Geijt- 
lichkeit gejegt und im Grunde anderes nichts denn 
eine neue Möncherei tit. 


4. Dak die Kinder, jo nicht getauft, vor Gott 
nid Sünder, fondern gereht und unjdulbig 
feien, welche in ihrer Unjchuld, weil fie noch nicht 
zu ihrem Verftand [ge]fommen, ohne die Taufe 
- (deren, ihrem Borgeben nach, fie nicht bedürfen) 
felig werden. DBerwerfen alfo bie ganze Lehre von 
der Erbfünde, und twas derielben anfanget [an- 
hängt]. 

5. Dap die Kinder nicht follen getauft werden, 
bis fie zu ihrem Verjtand fommen und ihren 
Glauben jelbft befennen können. 

6. Sab der Chrijten Kinder darum, weil fie bon 
hriftlihen und gläubigen Eltern geboren, aud) 
ohne und bor der Taufe heilig und Gottes Kinder 


feien; auch der Urjache [halben] der Kinder Taufe . 


weder hochhalten noch befördern, wider bie au8: 

gedriidten [ausdriidliden] Worte ber Verheipung 

Gottes, die fid) allein auf bie erftredt, welche fei- 

a iae halten und denfelben nicht verachten, 
em, d. 


^. Daf dies feine rechte hriftliche Gemeinde fet, 
darin nod) Sünder gefunden werden. 


8. Dag man feine Predigt hören nod) in den 
Tempeln befuchen folle, darin 3ubor päpftifche 
Meffe gehalten und gelefen worden. 


XII. De Aliis Haeresibus ete. © 


38. 580. 381. 


XII. 
DE ALIIS HAERESIBUS ET SECTIS, - 


quae nunquam Augustanam Confessionem 
sunt amplexae. 


1] Ne tacita cogitatione haereses illae et 
sectae nobis tribuantur, propterea quod earum 
in commemorata declaratione expressam men- 
tionem non fecimus, visum est artieulos earum 
ad calcem (ut dicitur) huius scripti nude reci- 
tare, in quibus nostri temporis haeretici a veri- 
tate dissentiunt et sincerae nostrae religioni 
et confessioni contrarium docent. 


Errores Anabaptistarum. 


Anabaptistae in multas sectas sunt divisi, 
2] quarum aliae plures, aliae pauciores erro- 
res defendunt. Generatim tamen omnes talem 
doctrinam profitentur, quae neque in ecclesia 
neque in politia neque in oeconomia. tolerari 
potest. 


Articuli Anabaptistici, qui in Ecclesia Ferri 
Non Possunt. [R. 623 

3] I. Quod Christus carnem et sanguinem 
suum non e Maria virgine assumpserit, sed 
e coelo attulerit. : Nese 

4] II. Quod Christus non sit verus Deus, 
sed tantummodo ceteris sanctis sit superior, 
quia plura Spiritus Sancti dona acceperit 
quam alius quispiam homo sanctus. 

5] III. Quod iustitia nostra coram Deo non 
in solo Christi merito; sed in renovatione at- 
que adeo in nostra propria probitate, in qua 
ambulemus, consistat. Ea vero Anabaptista- 
rum iustitia magna ex parte electicia et huma- 
nitus excogitata quadam sanctimonia constat 
et revera nil aliud est quam novus quidam 
monachatus. / 

6] IV. Quod infantes non baptizati coram 
Deo non sint peccatores, sed iusti et innocen- 
tes et in illa sua innocentia, cum usum ratio- 
nis nondum habeant, sine Baptismo (quo vide- 
licet ipsorum opinione non egeant) salutem 
consequantur. Et hoc modo reiiciunt totam 
de peccato originali doctrinam, reliqua etiam, 
quae ex ea dependent. : n 

7] V. Quod infantes baptizandi non sint, 
donec usum rationis consequantur et fidem 
suam ipsi profiteri possint. j 

8] VI. Quod Christianorum liberi eam ob 
causam, quia parentibus Christianis et fide-. 
libus orti sunt (etiam praeter et ante susce- 
ptum Baptismum), revera saneti et in filio- 
rum Dei numero sint habendi. Qua de causa 
etiam neque paedobaptismum magni faciunt, 
neque id operam dant, ut infantes baptizen- 
tur, quod cum expressis verbis promissionis 
divinae pugnat; ea enim tantum ad eos per- 
tinet, qui foedus Dei observant, illudque non 
contemnunt, Gen. 17, 7 qq. - 

9] VII. Quod ea non sit vera et [R.624 
Christiana ecclesia, in qua aliqui adhue pec- 
catores reperiuntur. 

10] VIII. Quod conciones non sint audi- 
endae ullae in iis templis, in quibus aliquando 
missae pontificiae sunt celebratae. 


The Formula of Concord. Epitome. 


(XII.) 


OF OTHER FACTIONS [HERESIES] AND 
: SECTS, 


Whicb Never Embraced the Augsburg 
Confession. 


In order that such [heresies and sects] may 
not silently be ascribed to us, because, in the 
preceding explanation, we have made no men- 
tion of them, we intend at the end [of this 
writing] simply to enumerate the mere arti- 
eles wherein they [the hereties of our time] 
err and teach contrary to our Christian faith 
and confession to which we have often re- 
ferred. 


Erroneous Articles of the Anabaptists. 


The Anabaptists are divided among them- 
selves into many factions, as one contends for 
more, another for less errors; however, they 
all in common propound [profess] such doc- 
trine as is to be tolerated or allowed neither 
in the Church, nor in the commonwealth and 
secular government, nor in domestic life. 


Articles that Cannot be Tolerated in the 
Church. 


1. That Christ did not assume His body and 
blood from the Virgin Mary, but brought them 
with Him from heaven. 

2. That Christ is not true God, but only [is 
superior to other saints, because He] has more 
gifts of the Holy Ghost than any other holy 
man. 

3. That our righteousness before God con- 
sists not in the sole merit of Christ alone, but 
in renewal, and hence in our own godliness 
[uprightness] in which we walk. This is 
based in great part upon one’s own special, 
self-chosen [and humanly devised] spiritu- 
ality [holiness], and in fact is nothing else 
than a new sort of monkery. 

4. That children who are not baptized are 
not sinners before God, but righteous and in- 
nocent, who in their innocency, because they 
have not yet attained their reason [the use of 
reason], are saved without Baptism (which, 
according to their assertion, they do not need ). 
Therefore they reject the entire doctrine con- 
cerning original sin and what belongs to it. 

5. That children are not to be baptized 
until they have attained their reason [the use 
of reason], and can themselves confess their 
faith. 

6. That the children of Christians, because 
they have been born of Christian and believ- 
ing parents, are holy and children of God even 
without and before Baptism; and for this 
reason they neither attach much importance 
to the baptism of children nor encourage it, 
contrary to the express words of God’s promise 
which pertains only to those who keep His 
covenant and do not despise it. Gen. 17,7 ff. 

7. That that is no true Christian congrega- 
tion [church] in which sinners are still found. 

8. That no sermon is to be heard nor at- 
tended in those churches in which formerly 
papal masses have been celebrated and said. 


XII. Of Other Factions and Sects. 


839 


840 


9. Daß man nidht3 mit den Kirchendienern, jo 
das Evangelium vermöge [faut] Augsburgifcher 
Konfejfion predigen und der MWiedertäufer Pre- 
digen und Irrtümer trafen, zu Tchaffen haben, 
ihnen auch weder dienen noch etwas arbeiten, fon- 
dern [fie] als die Verfehrer Gottes Worts fliehen 
und meiden foll. 


Unletdlide Wrtifel in der Bolizei. 


1. Dak die Obrigkeit fein gottgefalliger Stand 
im Neuen Teftament fei. -— 


2. Daß ein Chriftenmenfc mit gutem, unver: 
lebtem Getviffen das Amt der Obrigkeit nicht 
tragen nod) verwalten fünne. 

3. Daß ein Chrift mit unverlegtem Gewifjen das 
Umt der Obrigkeit in zufälligen Sachen wider bie 
Böfen nicht gebrauchen [dürfe], nod) berjelben 
Untertanen ihre habende und von Gott emp- 
fangene Gewalt zum Shut und Gdirm anrufen 
mögen. 

4. Dap ein Chrijtenmenfd mit gutem Getvijfen 
feinen Eid fehwören nod) mit Eid jeinem Vandes- 
[iege oder Oberherrn die Grbbufb[ig]ung tun 
önne. 

9. Dak die Obrigkeit im Neuen Teftament in 
[mit] unverlegtem Gewiffen die itbeltäter am 
Leben nicht Strafen fünne. 


Unleidlide Artifelin der Hause 
haltung. 

1. Dak ein Chrift mit gutem Gewiffen nichts 
Eigenes behalten noch befiken fónne, jondern jchul- 
Dig jei, dasjelbe in die Gemein [in bie Gemeinde 
oder fommumnfajje] zu geben. 

2. Dak ein Gfrij mit gutem Gewiffen fein 
Gaftgeber, Kaufmann oder Meflerfchmied fein 
fönne. 

9. Dak Eheleute um des Glaubens willen jid) 
voneinander fcheiden und eins daS andere ber- 
laffen und mit einem andern, das jeines Glau- 
bens ijt, fid) verehelichen möge. 


Ssrrige Artikel ber Schwenffeldianer. 

1. Daß alle bie feine rechte (rfenntni8 des 
regierenden Himmelstonigs Chrifti haben, welche 
Chrijtum nad dem Fleijch fiir eine Kreatur 
halten. 

2. Dak das Fleifd) Chrijti burd) bie Erhöhung 
aljo alle göttlichen Cigenjchaften angenommen, dak 
et, Chriftus, alS Menih an Macht, Kraft, Maje- 
ftat, Serrfidjfeit bem Vater und dem Wort allent- 
halben im Grad und Stelle des Wejens gleich, 


dak nunmehr einerlei Wejen, Gigen[djaft, Wille 


und Glorie beider Naturen in Chrifto jeien, und 
dak das Fleifh Chrijti zu bem Wejen ber Deili- 
gen Dreifaltigfeit gehöre. 


3. Dak der Kirchendienft, das gepredigte und 
gehörte Wort, nicht fet ein Mittel, baburd) Gott 
der Heilige Geijt die Menfchen Iehre, die felig- 
machende Grienntnis Chriftt, Belehrung, Buße, 
Glauben und neuen Gehorfam in ihnen wire. 


4. Daß das Taufwaffer nicht fet ein Mittel, ba- 
durch Gott der HErr die Kindichaft verfiegele und 
bie Wiedergeburt tpirfe. 


M. 559. 560. Formula Concordiae. Epit. XII. De Aliis Haeresibus etc. 


YW. 581. 582. 


11] IX. Quod homo pius nihil prorsus com- 
mercii habere debeat cum ecclesiae ministris, 
qui evangelion Christi iuxta Augustanae Con- 
fessionis sententiam docent et Anabaptista- 
rum conciones ac errores reprehendunt, et 
quod eiusmodi ecclesiae ministris neque ser- 
vire, neque operam locare liceat, sed quod 


iidem, ut perversores Verbi divini, vitandi et 


fugiendi sint. Bar 
Articuli Anabaptistict, qui in Politia sunt 
Intolerabiles. Magy cn 

12] I. Quod magistratus officium non sit 
sub novo testamento genus vitae, quod Deo 
placeat. 

13] II. Quod homo Christianus salva et 
illaesa conscientia officio magistratus fungi 
non possit. x . 

14] III. Quod homo Christianus illaesa con- 
scientia officium magistratus, rebus ita feren- 
tibus, adversus improbos administrare et 
exsequi, et subditi potestatem illam, quam 
magistratus a Deo accepit, ad defensionem 
implorare non possint. | 

15] IV. Quod homo Christianus sana con- 
scientia iusiurandum praestare et iuramento 
interposito obedientiam et fidem suo principi 
aut magistratui promittere nequeat. 

16] V. Quod magistratus sub novo testa- 
mento bona conscientia homines facinorosos 
capitali supplicio afficere non possit. 


Articuli Anabaptistici, qui in Oeconomia 
Ferri Non Possunt. S 

17] I. Quod homo pius non possit [R.625 
conscientia salva proprium tenere et possi- 
dere, sed quod is, quidquid omnino facultatum 
habeat, id totum in commune conferre debeat. 

18] II. Quod homo Christianus illaesa con- 
scientia neque cauponariam neque mercatu- 
ram exercere aut arma conficere possit. 

19] IIT. Quod coniugibus propter diversam 
religionem divortium facere et cum alia per- 
sona, quae in religione non dissentiat, matri- 
monium contrahere liceat. 


Errores Schwencofeldianorum. 


20] I. Quod omnes illi, qui Christum secun- 
dum carnem, creaturam esse dicunt, non ha- 


beant veram regnantis coelestis Regis agni- 


tionem. 

21] II. Quod caro Christi per exaltationem 
eo modo omnes proprietates divinas acceperit, 
ut Christus, quatenus homo est, potentia, vir- 
tute, maiestate, gloria Patri et và Aoyo per 
omnia, in gradu et statu essentiae omnino 
aequalis sit, ita ut iam utriusque in Christo 
naturae una sit essentia, eaedem proprietates, 
eadem voluntas eademque gloria, et quod caro 
Christi ad sacrosanctae Trinitatis essentiam 
pertineat. | 

22] III. Quod ministerium Verbi, praedi- 
catum et auditu pereeptum Verbum, non sit 
instrumentum illud, per quod Deus Spiritus 
Sanctus homines doceat, salutaremque Christi 
agnitionem largiatur et conversionem, veram 
poenitentiam, fidem et novam obedientiam in 
ipsis efficiat. 

.23] IV. Quod aqua Baptismi non sit me- 
dium, per quod Dominus adoptionem in filiis 
Dei obsignet et regenerationem efficiat. 


x 
à 


The Formula of Concord. Epitome. 


9. That one [a godly man] must not have 
anything to do with those ministers of the 
Chureh who preach the Gospel according to 
the Augsburg Confession, and rebuke the ser- 
mons and errors of the Anabaptists; also, 
that he is neither to serve nor in any way 
to labor for them, but to flee from and shun 
them as perverters of God's Word. 


Articles that Cannot be Tolerated in the 
Government. 


1. That under the New Testament the magis- 
tracy is not an estate pleasing to God. 

2. That a Christian cannot with a good, in- 
violate conscience hold or discharge the office 
of magistrate. 

3. That a Christian cannot without injury 
to conscience use the office of the magistracy 
against the wicked in matters as they occur 
[matters so requiring], nor that subjects may 
invoke for their protection and defense the 
power which the magistrates possess and have 
received from God. 

4. That a Christian cannot with a good con- 
science take an oath, nor with an oath do 
homage [promise fidelity] to the hereditary 
prince of his country or sovereign. 

5. That under the New Testament magis- 
trates cannot, without injury to conscience, 
infliet capital punishment upon malefactors. 


Articles that Cannot be Tolerated in 
Domestic Life. 


1. That a Christian cannot with a good con- 
science hold or possess property, but is in duty 
bound to devote it to the common treasury. 

2. That a Christian cannot with a good con- 
science be an innkeeper, merchant, or cutler 
[maker of arms]. 

3. That the married may be divorced on 
account of [diverse] faith, and the one may 
abandon the other and be married.to another 
person who is of his faith. 


Erroneous Articles of the Schwenk- 
feldians. 


l. That all those have no true knowledge 
of Christ as reigning King of heaven who 
regard Christ according to the flesh as a 
creature. 

2. That the flesh of Christ by His exaltation 
has assumed all divine properties in such a 
manner that Christ as man is in might, power, 
majesty, and glory altogether, as regards de- 


' gree and position of essence, equal to the 


Father and to the Word, so that now there 
is only one essence, property, will, and glory 
of both natures in Christ, and that the flesh 
of Christ belongs to the essence of the Holy 
Trinity. 

3. That the ministry of the Church [min- 
istry of the Word], the Word preached and 
heard, is not a means whereby God the Holy 
Ghost teaches men, and works in them the 
saving knowledge of Christ, conversion, re- 
pentanee, faith, and new obedience. 

4. That the water of Baptism is not a means 
whereby God the Lord seals the adoption of 
sons and works regeneration. 


XII. Of Other Factions and Sects. 


841 


849 M. 560. 561. 


5. Dak Brot und Wein im heiligen Abendmahl 
nicht Mittel feten, babutd) und damit Gbriftus 
feinen Leib und Blut austeile. 

6. Dak ein Chriftenmenjdh, der wahrhaftig durch 
ben Geijt Gottes wiedergeboren, das Geje& Gottes 
in Diefem Leben vollfommen halten und erfüllen 
fonne. 

7. Dak feine rechte chriftliche Gemeinde jei, da 
fein öffentlicher Ausfchluß oder ordentlicher Pro- 
3e& des Bannes gehalten werde. 


8. Daß der Diener der Kirche andere Leute nicht 
nüglich lehren oder rechte, wahrhaftige Safra- 
mente au8teilen fonne, welcher nicht aud) für jeine 
Perfon wahrhaftig berneuert, wiedergeboren, ge- 
recht und fromm fet. 


Srrtum der neuen Nrianer. 


Dag Ehriftus nicht ein wahrhaftiger, tvejent- 
licher, natürliher Gott, eines ewigen göttlichen 
WefenS mit Gott dem Water unb dem Heiligen 
Geift, fondern allein mit göttliher Majeftat, unter 
unb neben Gott dem Vater, geziert fet. 


Srrtum der Antitrinitarier. 


Das ijt gar eine neue Sekte, 3ubor in der Chri- 
ftenheit nicht erhört, welche glauben, lehren unb 
befennen, bab nicht ein einig, ewig göttlih Wejen 
fei des Vaters, Sohnes und Heiligen Geiftes; fon- 
‚dern mie Gott Vater, Sohn und Heiliger Geift 
drei unterjchiedliche Perfonen feien, aljo habe aud) 
eine jede Perfon ihr unterjchiedlih und bon arn- 
dern Perjonen der Gottheit abgejonbert Wegen, 
Die Dod) entweder alle drei, wie jonft drei unter- 
fchiedene und voneinander in ihrem Wefen abge: 
fonderte Menfchen, gleicher Gewalt, Weisheit, 
Majeität und Herrlichkeit [feien], oder am Wefen 
und (igenjdaften einander ungleid), dak allein 
der Vater rechter wahrer Gott fet. 


Diefe und dergleichen Wrtifel allzumal, und was 
Denfelben mehr Srrtums anhängig [ift] und dar- 
aus erfolgt, verwerfen und berdammen mir als 
unrecht, faljch, feBerijd), bem Worte Gottes, den 
dreien Symboli3, ber Augsburgiichen Konfeifion 
und Wpologie, ben Schmalfaldifchen Artikeln und 
Katehismis Luthert zuwider, vor welchen alle 
frommen Chriften hohen und niedrigen Standes 
fi hüten follen, fo lieb ihnen ihrer Seelen Heil 
und Seligfeit ijt. 

Dap dies unfer aller Lehre, Glaube und Be: 


fenntnis fei, wie wir folches am Sjüngiten Tage 


bor dem gerechten Richter, unjerm HErrn ZEju 
Ehrifto, verantworten, damwider auch nichts heim- 
fid) nod) öffentlich reden oder Schreiben wollen, jon- 
dern gebenfen bermittelft ber Gnade Gottes dabei 
zu bleiben, haben wir twohlbedachtig in wahrer 
Surdht unb Wnrufung Gottes mit eigenen $ün- 
den unterjchrieben. [Wm Schluß der Epitome fteht 
in den SHandihriften: „Actum Bergae, ben 
29. Mai, Anno 1577." Dann folgen al8 Unter: 


Formula Concordiae. Epit. XII. De Aliis Haeresibus ete. 


78. 582, 583. 


24] V. Quod panis et vinum in Sacra Coena 
non sint organa, per quae et cum quibus [R: 626 
Christus corpus et sanguinem suum distribuat. 

25] VI. Quod homo pius, vere per Spiritum 
Dei regeneratus, legem Dei in "eh aas "t 
fecte servare et implere REIHE a as 


26] VII. Quod non sit vera era ios Christi, 
in qua non vigeat publiea excommunicatio et 
solennis aliquis excommunicationis modus seu, 
ut vulgo dicitur, processus ordinarius. 

27] VIII. Quod is ecelesiae minister alios 
homines cum fructu docere, aut vera sacra- 
menta dispensare non possit, qui ipse non sit 
vere renovatus, renatus et vere iustus. 


Error Novorum Arianorum. 


28] Quod Christus non sit verus, substan- 
tialis, naturalis Deus, eiusdem cum Patre et 
Spiritu Saneto essentiae, sed divina tantum 
maiestate ita cum Patre ornatus, ut Patre sit 
inferior. 


Error Antitrinitariorum. 


29] Haec prorsus nova est haeresis, quae 
antehae ecclesiis Christi ignota fuit, eorum 
videlicet, qui opinantur, docent et profitentur, 
non esse unicam tantum divinam et aeternam 
Patris, Filii et Spiritus Sancti essentiam, sed 
quemadmodum Pater, Filius et Spiritus San- 
ctus tres sunt distinctae personae, ita unam- 
quamque personam habere distinctam et a reli- 
quis personis Divinitatis separatam essentiam. 
Et horum alii sentiunt, quod singulae per- 
sonae in singulis essentiis aequali sint pote- 
state, sapientia, maiestate et gloria, sicut alias 
tres numero differentes homines, ratione essen- 
tiae suae, sunt a se invicem disiuncti [R.627 
et separati. Alii sentiunt, tres illas personas 
et essentias ita inaequales esse ratione essen- 
tiae et proprietatum, ut solus Deus Pater 
verus sit Deus. 

30] Hos atque his similes errores omnes, et 
eos etiam, qui ab his dependent et ex his con- 
sequuntur, reiicimus atque damnamus, utpote 
qui falsi sint atque haeretici, et qui Verbo 


, Dei, tribus approbatis Symbolis, Augustanae 


Confessioni, eiusdem Apologiae, Smalcaldieis 
Articulis et Catechismis Lutheri repugnent, 
quos etiam errores omnes pii, summi atque 
infimi, cavere et vitare debent, nisi aeternae 
suae salutis iacturam facere velint. 

31] Quod autem haec sit omnium nostrum 
fides, doctrina et confessio (de qua in novis- . 
simo illo die Iudici Domino nostro Iesu Christo 
rationem reddere parati sumus), et quod con- 
tra hane doctrinam nihil vel occulte vel aperte 
dieere aut scribere, sed per gratiam Dei in 
ea constanter perseverare velimus, in eius rei - 
fidem re bene meditata in vero Dei timore et 
invocatione nominis eius, hane Epitomen, pro- 
priis manibus subscripsimus. 


ichriften bie Namen: Iacobus Andreae D., Nicolaus Selneccerus D., Andreas Musculus D., Chri- 
stophorus Cornerus D., David Chytraeus D., Martinus Chemnitius D. Ehenfo am Sehluffe der 


Declaratio, jedoch ohne Uetum und Datum. ] 


The Formula of Concord. Epitome. 


5. That bread and wine in the Holy Supper 
are not means through and by which Christ 
distributes His body and blood. 


6. That a Christian who is truly regenerated 
by God’s Spirit can perfectly observe and ful- 
fil the Law of God in this life. 


7. That it is not a true Christian congre- 
gation [church] in which no public excom- 
munication [some formal mode of excommuni- 
cation] or no regular process of the ban [as 
it is commonly called] is observed. 


8. That the minister of the church who is 
not on his part truly renewed, regenerate, 
righteous, and godly cannot teach other men 
with profit or distribute genuine, true Sacra- 
ments. ; 


Error of the New Arians. 


That Christ is not true, essential, natural 
God, of one eternal, divine essence with God 
the Father and the Holy Ghost, but is only 
adorned with divine majesty inferior to and 
alongside of God the Father [is so adorned 
with divine majesty, with the Father, that He 
is inferior to the Father]. 


Error of the Anti-Trinitarians. 


This is an entirely new sect, not heard of 
before in Christendom, [composed of those] 
who believe, teach, and confess that there is 
not one only, eternal, divine essence of the 
Father, Son, and Holy Ghost, but as God the 
Father, Son, and Holy Ghost are three dis- 
tinct persons, so each person has its essence 
distinct and separate from the other persons of 
the Godhead; and that nevertheless they are 
either [some think] all three of equal power, 
wisdom, majesty, and glory, just as otherwise 
three men are distinct and separate from one 
another in their essence, or [others think that 
these three persons and essences are] unequal 
with one another in essence and properties, 
so that the Father alone is properly and 
truly God. 


These and similar articles, one and all, with 
whatever other errors depend upon and fol- 
low from them, we reject and condemn as 
wrong, false, heretical, contrary to the Word 
of God, the three Creeds, the Augsburg Con- 
fession and Apology, the Smalcald Articles, 
and Luther’s Catechisms, against which all 
godly Christians of both high and low station 
are to be on their guard as they love the wel- 
fare and salvation of their souls. 


That this is the doctrine, faith, and con- 
fession of us all, for which we will answer at 
the last day before the just Judge, our Lord 
Jesus Christ, and will neither secretly nor 
publicly speak or write anything against it, 
but that we intend by the grace of God to 
persevere therein, we have after mature delib- 
eration testified, in the true fear of God and 
invocation of His name, by signing with our 
own hands [this Epitome]. 


XII. Of Other Factions and Sects. 


843 


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[weiter Teil.] 
OGründliche, lautere, richtige und endliche 


Wiederholung und Erklärung etlidjer Artikel 
Augsburgilder Konfelfion, 
in welıhen eine Zeitlang 


unter ellühen Theologen, derfelben zugefan, Streit vorgefallen, nach Anleitung 
(5offes Works und Tummarifchem Inhalt unferer chriltlidjen Lehre 
beigelegt und verglühen. 


Mit Kuril. Gn. u Sachen Befreiung. Presden Anno 1579 [*1580]. 


[PARS SECUNDA.] 


Solida, plana ac perspicua 


REPETITIO ET DECLARATIO 


quorundam Articulorum Augustanae Confessionis, 


de quibus aliquamdiu 


inter nonnullos theologos, eidem addictos, disputatum fruit, continens 
earum controversiarum ad normam et analogiam Verbi Dei et com- 
pendiariam Christianae nostrae doctrinae formulam et rationem 
decisionem atque conciliationem. 


[PART SECOND.] 


Thorough, Pure, Correct, and Final [Solid, Plain, and Clear] 


REPETITION AND DECLARATION 


of Some Articles of the Augsburg Confession 


concerning which, for Some Time, there has been Controversy among 
Some Theologians who Subscribe Thereto, Decided and Settled 
according to the Analogy of God's Word and the 
Summary Contents of Our Christian Doctrine. 


Nachdem aus [be]fonderen Gnaben und Barm- 
berzigfeit des Allmächtigen bie Lehre von den vor: 
nehmiten Wrtifeln unferer Kriftlichen Religion 
(welche durch Menjchenlehre und -fagungen unter 
dem Papittum greulich verfinftert getvefen) durd) 
D. Luther, feligen und heiligen Gedächtniffes, wie- 
verum aus Gottes Wort erläutert und gereinigt, 
die papftijdhen Irrtümer, Mipbraude und Ab- 
göttereien geftraft, und aber jolche reine Mefor- 
mation bon dem Gegenteil für eine neue Lehre 
geachtet, auch, al8 ob fie Dem Wort Gottes und den 
hriftlihen Ordnungen gänzlich zuwider [fei], hef: 
tig (gleichwohl mit Ungrund) angezogen, dazu mit 
unerfindlichen [unmabren] Kalumnien und Auf: 
lagen bejchwert [worden], haben die Kriftlichen 
Kur: und Fürften, aud) Stände, welche damals 
die reine Lehre des heiligen Gbangelii angenom- 
men und ihre Kirchen chriftlich, bent Worte Gottes 
gemäß [haben] reformieren laffen, auf der großen 
Keichsverjammlung zu Augsburg Anno 30 um. 
eine chriftliche Ronfeffion aus Gottes Wort ftellen 
laffen und diejelbe Kaifer Carolo V. itberantwor- 
tet, Darin fie lauter und rund ihr chriftliches Be- 
fenntnis getan, ma$ bon den vornehmften Artikeln 
(jonderlid) denen, jo zwifchen ihnen und ben 
Täpitifchen ftreitig [ge]iworden) in den chriftlichen 
evangeliichen Kirchen gehalten und gelehrt werde, 
welche [Augsburgifche Konfeffion] von bem Gegen: 
teil gleichwohl fauer angefehen, aber, Gott Lob, 
bi$ auf diefen Tag unwiderlegt und unumgeftoßen 
geblieben [ilt]. 


Immensa Dei Optimi Maximi bonitate atque 
1] miseratione factum est, ut doctrina de prae- 
cipuis Christianae nostrae religionis articulis, 
quae opinionibus et traditionibus humanis 
durante papatu horribiliter obscurata fuerat, 
opera D. Lutheri, piae sanctaeque memoriae, 
rursus secundum praescriptum et analogiam 
Verbi Dei sincere explicaretur et repurgare- 
tur, pontificii vero errores, abusus et idolo- 
2] maniae graviter redarguerentur. Hac pia 
reformatione adversarii nova dogmata in ec- 
clesiam Dei introduci putaverunt, eam igitur, 
quasi Verbo Dei prorsus repugnaret et pias 
ordinationes penitus everteret, vehementer, 
falso tamen, criminati sunt et calumniis prope 
infinitis, quae nullo tamen vel probabili sal- 
3] tem colore fulcirentur, oppugnarunt. Ea 
re moti illustrissimi pietateque religiosa prae- 
stantissimi Electores, Principes et Ordines Im- 
perii (qui tum sinceram evangelii doctrinam 
amplexi fuerant et ecclesias suas ad [R.629 
Verbi Dei normam pie reformaverant) in 
comitiis frequentissimis et celeberrimis illis 
Augustae Vindelicorum anno post millesimum 
quingentesimum trigesimo habitis, sedulo cu- 
rarunt, ut confessio pia, a sacris litteris .col- 
lecta, conscriberetur, eamque confessionem 
Imperatori Carolo V. exhibuerunt. In ea per- 
spicue et candide professi sunt, quid de prae- 
cipuis articulis (iis praesertim, qui inter ipsos 
et pontificios in controversiam venerant) in 
ecclesiis evangelicis et reformatis crederetur 


et publice doceretur. Eam confessionem adversarii moleste quidem graviterque acceperunt, 
sed ad hunc usque diem neque refutare neque evertere potuerunt. 


Su derjelben chriftlihen und in Gottes Wort 
twohlbegründeten Angsburgiichen Konfeffion be- 
fennen wir ung nochmals hiermit von Grund uns 
ferS Herzens, bleiben bei derjelben einfältigem, 
hellem und lauterem Berftand, wie folchen bie 
Worte mit fid) bringen, und halten gebadjte fon 
feffion für ein rein hriftlih Symbolum, bei dem 
fid) Diefer Beit rechte Chriften nadft Gottes Wort 
follen finden lajfen; wie denn auch borgeiten in 


der Kirche Gottes über etliche vorgefallene qrofe- 


Streite d)riftfid)e Symbola unb Befenntniffe ge- 
ftetit worden [find], zu denen fid) bie reinen 
Lehrer und Zuhörer mit Herzen und Munde ba- 
mals befannt haben. Wir gedenfen auch ber- 
mittelft der Gnade be8 Allmächtigen bei mehr: 
gemeldeter chriftlicher Konfeffion, wie fie Kaifer 
Gatofo Anno 30 uf. übergeben, bi8 an unfer 
Ende beitändig zu verharren; und ift unfer Vor: 


haben nicht, weder im diefem [in diejer] nod) an-- 


dern Schriften bon vielgedachter Konfeffton im 
wenigiten [im geringften] abzumeichen, noch eine 
andere und neue Konfeffion zu ftellen. 


IWiewohl aber bie chriftliche Lehre in derfelben 
Konfeffion mehrerntetls (außerhalb [auper] was 
bon den Papiften gefchehen) unangefochten geblie- 
ben, jo fann gleichwohl nicht geleugnet werden, 
daß etliche Theologi bon etlichen hohen unb bor- 
nehmen Artikeln gemeldeter fonfejfion abgewichen 
unb den rechten Verftand berjelben entweder nicht 
erreicht oder ja nicht dabei beftanden, etwa auch 
deren [zumeilen auch derjelben] einen fremden 


4] Hane piam atque e fundamentis Verbi 
Dei solidissimis exstructam Awgustanam Con- 
fessionem nos toto pectore amplecti, publice 
et sollemniter etiamnum profitemur et sim- 
plicem illius, sinceram et perspicuam senten- 
tiam, quam verba ipsa monstrant, retinemus. 
Eamque pium nostri temporis symbolum esse, 
quod piae mentes post invietam Verbi Dei 
auctoritatem recipere debeant, iudicamus; 
quemadmodum olim etiam in ecclesia Dei, ex- 
ortis gravissimis in religionis negotio certa- 


minibus, confessiones et pia quaedam symbola 


sunt conscripta, quae sinceri doctores et audi- 
tores toto animo amplectebantur et publice 
5] profitebantur. Et quidem, bene iuvante nos 
gratia Dei Optimi Maximi, in illius Confessio- 
nis pia doctrina (quemadmodum ea Carolo V. 
anno ete. XXX. exhibita est) ad ultimos usque 
vitae nostrae spiritus constantes perseverabi- 
mus. Neque in animo habemus, hoc scripto 
aut quocunque alio a commemorata iam Con- 
fessione vel transversum, ut aiunt, unguem 
discedere, vel aliam aut novam confessionem 
condere. 

6] Etsi autem pia Confessionis illius [R. 630 


doctrina magna ex parte (praeterquam quod 


a pontifieiis factitatum est). non fuit im- 
pugnata, fateri tamen oportet, nonnullos theo- 


‚logos. in praecipuis quibusdam et magni mo- 


menti articulis a doctrina illius Confessionis 
discessisse, veramque illius sententiam aut 
non assecutos esse, aut certe non constanter 
retinuisse, quosdam etiam ei alienam senten- 


When, by the special grace and mercy of the 
Almighty, the doctrine concerning the chief 
articles of our Christian religion (which under 
the Papacy had been horribly obscured by 
human teachings and ordinances) had been 
explained and purified again from [in accord- 
ance with the direction and analogy of] God’s 
Word by Dr. Luther, of blessed and holy 
memory, and the papistic errors, abuses, and 
idolatries had been rebuked; and this pure 
reformation was nevertheless regarded by its 
opponents as [introducing] a new doctrine 
and was violently (though without founda- 
tion) charged with being entirely contrary to 
God’s Word and the Christian ordinances, and, 
in addition, was loaded with [almost endless] 
unsupportable calumnies and accusations, the 
Christian [the most illustrious and in re- 
ligious piety most prominent] Electors and 
Princes, and the Estates [of the Empire] 
which at that time had embraced the pure 
doctrine of the Holy Gospel and had their 
churches reformed in a Christian manner ac- 
cording to God’s Word, had a Christian Con- 
fession prepared from God’s Word at the great 
Diet of Augsburg in the year 1530 and deliv- 
ered it to the Emperor Charles V. In this 
they clearly and plainly made their Christian 
confession as to what was being held and 
taught in the Christian evangelical churches 
concerning the chief articles, especially those 
in controversy between them and the Papists; 
and although this Confession was received 
with disfavor by their opponents, still, thank 
God, it remains to this day unrefuted and un- 
overthrown. 

To this Christian [pious] Augsburg Confes- 
sion, so thoroughly grounded in God’s Word, 
we herewith pledge ourselves again [publicly 
and solemnly] from our inmost hearts; we 
abide by its simple, clear, and unadulterated 
meaning as the words convey it, and regard 
the said Confession as a pure Christian sym- 
bol, with which at the present time true 
Christians ought to be found next to [which 
pious hearts ought to receive next to the 
matchless authority of] God’s Word; just as 
in former times concerning certain great con- 
troversies that had arisen in the Church of 
God, symbols and confessions were proposed, 
to which the pure teachers and hearers at 
that time pledged themselves with heart and 
mouth. We intend also, by the grace of the 
Almighty, faithfully to abide until our end 
by [the doctrine of] this Christian Confes- 
sion, mentioned several times, as it was de- 
livered in the year 1530 to the Emperor 
Charles V; and it is our purpose, neither in 
this nor in any other writing, to recede in the 
least from that oft-cited Confession, nor to 
propose another or new confession. 

Now, although the Christian doctrine of 


this Confession has in great part remained: 


unchallenged (save what has been done by the 
Papists), yet it cannot be denied that some 
theologians have departed from some great 
[principal] and important articles of the said 

onfession, and either have not attained to 


their true meaning, or at any rate have not 
continued steadfastly therein, and occasionally 
[some] have even undertaken to attach to it 
a foreign meaning, while at the same time 
they wished to be regarded as adherents of 
[they professed to embrace] the Augsburg 


848 M. 566-568. 


Verjtand anzudeuten jid) unterwunden und bod) 
neben dem allem ber Augsburgifchen Konfeifion 
jein und fitch derjelben behelfen und rüfmen 
‚wollen; daraus denn bejchiwerliche und jchädliche 
Spaltungen in den reinen evangeliichen Kirchen 
entitanden; Wie denn auch nod) bei Lebzeiten der 
heiligen Wpoftel unter denen, jo Chriften heißen 
‚wollten und fid) der Lehre Chrifti berühmten, 
gleichfall8 erjchredliche Irrtümer eingefallen, da- 
her etliche durch die Werke des Gejehkes wollten 
gerecht und felig werden, Act. 15, etliche bie Auf- 
erftehung der Toten twiderjprocen, 1 for. 15, 
etliche nicht glaubten, dak Chriftus wahrer ewiger 
Gott wäre; wider welche fid) die heiligen Wpoftel 
in ihren Predigten und Schriften heftig [haben] 
legen müffen; obwohl folche Hochwichtige Irrtümer 
und ernitlihe Streite damals auch nicht ohne 
großes Ärgernis beide der Ungläubigen und 
Schwachgläubigen ab[ge]gangen, inmaken heuti- 
gestages unfere Widerfacher, bie 9Bapijten, über 
ven Spaltungen, jo unter uns entftanden, froh- 
loden, der undrijtfiden und bergebfiden Hoff: 
nung, als jollten diefe Uneinigfeiten 31 endlichen 
Untergang der reinen Lehre gereichen; die Schwad)- 
gläubigen aber fid) barob ärgern und eines Teils 
zweifeln, ob die reine Lehre bei uns unter jo 
großen Spaltungen fei [vorhanden fei], eines 
Teils nicht wiffen, welchem Teil fie in den jtrei- 
tigen Artikeln beifallen follen. Denn bie einge- 
fallenen Streite nicht nur Mtifperjtande [Mip- 
verftändniffe] oder Wortgezänfe find, dafür es 
etliche halten möchten, da ein Teil des andern 
Meinung nicht genugfam eingenommen [veritan- 
den] hätte, und fid) alfo ber Span [Stift] allein 
in etlichen wenig Worten, an welchen nicht viel 
gelegen, hielte;. jondern e$ find wichtige und große 
Sacden, darüber geftritten worden, und aljo ge- 
ichaffen [befchaffen], daß des einen und irrenden 
Teil Meinung in der Kirche Gottes nicht fann 
nod) foll geduldet, noch viel weniger entjchuldigt 
oder beftritten [in Streit gezogen, verteidigt] 
werden. 

Deriwegen die Notdurft erfordert, jolde itrei= 
tigen 9(rtifel aus Gottes Wort und bewährten 
Schriften alfo zu erflaren, dat männiglich [jeder- 
mann], fo eines chriitlichen Verjtandes [ijt], mer- 
fen fonne, welche Meinung in den ftreitigen Punf- 
ten dem Wort Gottes unb der chrijtlidhen Augs- 
burgijden Konfeffion gemäß jei oder nicht, und 
jid) afjo gutherzige Ehriften, denen die Wahrheit 
angelegen, bor den eingeriffenen Srrtümern und 
Korruptelen haben zu verhüten und zu verwahren. 


Bon Dent jummarijchen Begriff, Grund, 


Regel und Richtichnur, 


wie alle Lehre nad) Gottes Wort geurteilt, 
und bie eingefallenen Srrungen chriftlich 
erflart und entfchieden werden follen. 


Weil zu gründlicher, beitändiger Cinigfeit, in 
der Kirche bor allen Dingen vonnöten iff, dak man 
einen jummarifchen, einhelligen Begriff und Form 
habe, darin die allgemeine jummariiche Lehre 
(dazu bie Kirchen, jo der wahrhaftigen hriftlichen 
Religion find, fid) befennen) aus Gottes Wort 


Formula Concordiae. Sol. Decl. Norma atque Regula Fidei. 


- doxae conformis sit, 


W. 586. 587. 


tiam affingere conatos esse, qui nihilominus 
tamen Augustanam se Confessionem ampleeti 
simularunt et ex ea, quasi gloriantes de eius 
7] professione, praetextus quaesiverunt. Ex 
ea autem re gravia admodum et. perniciosa 
in reformatis ecclesiis dissidia sunt orta; 
quemadmodum olim etiam, vivis adhue aposto- 
lis, inter eos, qui Christiani haberi volebant 
et de doctrina Christi gloriabantur, horribiles 
errores sunt exorti. Quidam enim per opera 
legis iustificationem et salutem quaerebant, 
Act. 15, 1—29, alii resurrectionem mortuorum 
negabant, 1 Cor. 15, 12, alii Christum verum et 
aeternum Deum esse non eredebant. His certe 
apostoli sese et concionibus et scriptis severe 
opposuerunt, etsi non ignorabant, errores illos 
et de rebus tantis acerrima certamina gra- 
vissimam offensionem tam apud infideles quam 
apud infirmos in fide excitare; perinde ac 
hodie nostri adversarii pontifieii propter dis- 
sidia illa inter nos orta exsultant, spem illam 
minime piam et quidem falsam foventes, fore 
ut ex nostris mutuis concertationibus sanae 
doctrinae ruina et interitus consequantur. 
S] Infirmi vero interim valde offenduntur et 
perturbantur; quidam dubitant, an inter tot 
et tanta dissidia etiam vera apud nos doctrina 
reperiatur; quidam non vident, cui parti in 
articulis illis controversis subscribere debeant. 
9] Mota enim illa certamina non sunt 4oyo- 
hayiaı aut de verbis inanes et non necessariae 
disceptationes, quales oriri solent, cum altera 
pars alterius sententiam non satis assecuta 
est, ut quibusdam fortasse in hoc religionis 
negotio res habere videntur, qui existimant 
disputari tantum de paucis quibusdam [R. 631 
vocabulis, quae nullius paene aut certe non 
magni sint momenti. Sed res gravissimae 
sunt, de quibus controvertitur, et prorsus 
tales, ut illius partis, quae a vero aberrat, 
sententia in ecclesia Dei nec possit nec debeat 
ferri, nedum exeusari aut defendi. 

10] Quare necessitas exigit, ut controversi 
ili artieuli e Verbo Dei et probatis scriptis 
perspieue explieentur, quo omnes pii et in- 
telligentes animadvertere possint, cuiusnam 
partis sententia in controversiis illis motis 
Verbo Dei et Augustanae Confessioni ortho- 
et quae probatis illis 
scriptis adversetur, ut bonae et piae mentes, 
quibus veritas cordi est, corruptelas et errores, 
qui exorti sunt, effugere et vitare queant. 


DE COMPENDIARIA DOCTRINAE 
FORMA, FUNDAMENTO, NORMA ATQUE 
REGULA, 


ad quam Omnia Dogmata iuxta Ana- 
logiam Verbi Dei Diiudicanda et Con- 
troversiae Motae Pie Declarandae 
atque Decidendae sunt. 


1] Primo ad solidam, diuturnam et firmam 
concordiam in ecclesia Dei eonstituendam .ne- 
cessarium omnino est, ut certa compendiaria 
forma et quasi typus unanimi consensu appro- 
batus exstet, in quo communis doctrina, quam 
eeclesiae sineerioris et reformatae religionis 


a ee 


The Formula of Concord. Thorough Declaration. Comprehensive Summary. 


Confession, and to avail themselves and make 


their boast of it [for a pretext]. From this, 


grievous and injurious dissensions have arisen 
in the pure evangelical churches; just as even 
during the lives of the holy apostles among 
those who wished to be called Christians, and 
boasted of Christ’s doctrine, horrible errors 
arose likewise. For some sought to be justi- 
fied and saved by the works of the Law, 
Acts 15, 1—29, others denied the resurrection 
of the dead, 1 Cor. 15, 12, and still others did 
not believe that Christ was true and eternal 
God. Against these the holy apostles had to 
inveigh strenuously in their sermons and 
writings, although [they were well aware 
that] also at that time such fundamental 
errors and severe controversies could not oc- 
cur without offense both to unbelievers and 
to those weak in the faith. In a similar man- 
ner at present our opponents, the Papists, re- 
joice at the dissensions that have arisen 
among us, in the unchristian and vain hope 
that these discords might finally cause the 


.suppression of the pure doctrine, while those 


who are weak in faith are [greatly] offended 
[and disturbed], and some of them doubt 
whether, amid such dissensions, the pure doc- 
trine is with us, and others do not know with 
whom to side with respect to the articles in 
controversy. For the controversies which 
have occurred are not, as some would regard 
them, mere misunderstandings or disputes 
concerning words [as are apt to occur], one 
side not having sufficiently grasped the mean- 
ing of the other, and the difficulty lying 
thus in a few words which are not of great 
moment;- but here the subjects of controversy 
are important and great, and of such a nature 
that the opinion of the party in error cannot 
be tolerated in the Church of God, much less 
be excused or defended. 

Necessity, therefore, requires us to explain 
these controverted articles according to God’s 
Word and approved writings, so that every 
one who has Christian understanding can 
notice which opinion concerning the matters 
in controversy accords with God’s Word and 
the Christian Augsburg Confession, and which 
does not. And sincere Christians who have 
the truth at heart may guard and protect 
themselves against [flee and avoid] the errors 
and corruptions that have arisen. 


OF THE COMPREHENSIVE SUMMARY, 
FOUNDATION, RULE, AND STANDARD 


Whereby All Dogmas should be Judged 

according to God’s Word, and the Con- 

troversies that have Occurred should be 

Explained and Decided in a Christian 
Manner. 


Since for thorough, permanent unity in the 
Church it is, above all things, necessary that 
we have a comprehensive, unanimously ap- 
proved summary and form wherein is brought 
together from God’s Word the common doc- 
trine, reduced to a brief compass, which the 


Concordia Triglotta. 


54 


849 


850 M. 568.569. Formula Concordiae. Sol. Decl. Norma atque Regula Fidei. 


àujanumengegogen [ijt]; wie denn bie alte Kirche 
allewege zu folhem [Ge]Brauch ihre gewiffen 
Symbola gehabt; und aber folches nicht auf Pri- 
vatjchriften, jondern auf [olde Bücher gefegt wer- 
den folle, bie im Namen der Kirchen, fo zu einer 
Vehre und Religion fid) betennen, geftellt, appro- 
biert und angenommen [worden]: jo. haben mir 
uns gegeneinander mit Herzen und Mund er- 
Härt, daß wir fein jonderliches oder neues Bez 
fenntnis unjer3 Glaubens machen oder annehmen 
wollen, jondern uns zu ben öffentlichen allge- 
meinen Schriften befennen, fo für [olde Sym- 
bola oder gemeine Befenntniffe in allen Kirchen 
der Augsburgifhen Konfeifion je und allewege, 
ehe denn bie [ber] Biwiefpalt unter denen, jo fid) 
zur Augsburgifchen Konfeffion befannt, entftan- 
den, und folange man einhelliglih allenthalben 
in allen Wrtifeln bet der reinen Lehre göttliches 
Worts (wie fie D. Luther feliger evflaret) geblie- 
ben, gehalten und gebraucht worden: 


1. 9118 erjtlich: zu den prophetiichen und apo- 
itofiihen Schriften Alten und Neuen Tefta- 
ments, al3 zu bem reinen, lautern Brunnen 
Ssraelis, welche allein die einige, wahrhaftige 
Richtfehnur ijt, nad) ber alle Vehrer und Lehre zu 
richten und zu urteilen find. 


2. Und weil bor alters bie wahre chriftliche 
Lehre, im reinen, gefunden BVerjtande, aus Gottes 
Wort in furze Artikel oder Hauptitiide wider der 
Keber Berfälfhung zufammengezogen ijt, befen- 
nen wir uns zum andern zu ben drei allgemeinen 
Symbolis, nümíid) dem Apvitolifchen, Nizät- 
iden und des Heiligen Athanafit, als zu den 
furgen, chriftlichen und in Gottes Wort gegrün- 
deten herrlichen Befenntnijfen des Glaubens, in 
welchen allen den Kegereien, jo zur jelben Beit fid) 
in der chriftlichen Kirche erhoben, lauter und be- 
ftandig widersprochen wird. 


3. Qum dritten, dietveil in diefen lebten Zeiten 
Det gütige Gott aus [be]fondern Gnaden bie 
Wahrheit jeines Wortes aus ber greulichen Fin 
jterniS des Papittums durch den getreuen Dienft 
des teuren Mannes Gottes, D. Quther8, wieder 


ans Licht gebracht hat, und diejelbe Lehre aus und _ 


nad) Gottes Wort wider des Papfttums und aud) 
anderer Selten Berfälihung in die Artilel und 
Sauptitüde der Augsburgifhen SKonfeffion 3u- 
jammengezogen ijt, jo befennen wir un$ auch zu 


derjelben Erften, Ungeänderten Augsburgifchen 


Konfejfton, nicht derwegen, dap fie bon unfern 
TIheologis gejtefít, jondern weil fie aus Gottes 
Wort genommen und darin feft und wohl ge- 
gründet ijt, allermagen [in jeder Weife], wie fie 
Anno 30 uf. in Schriften verfaßt und dem 
Kaifer Carolo V. bon etlichen &riftlihen Kurz, 
dürften und Ständen des Rimifden Reichs als 
ein allgemeines Belenntnis der reformierten Kir: 
chen zu Augsburg übergeben, als diefer Beit une 
jerm Symbolo, durch welches unfere reformierten 
Kirchen von der Papiften und andern bertoorfenen 
und verdammten Seften und Steßereien abgefon- 
dert worden, inmaßen denn folches in der alten 
Kirche afjo Ber[ge]fonumen und gebräuchlich ge- 


YW. 587. 588. 


profitentur, e Verbo Dei collecta exstet. Et- 
enim ea in re exemplum primitivae eeclesiae 
sequimur, quae in talem usum sua quaedam 
2] certa symbola semper habuit. Cum [R.632 
vero compendiaria illa doctrinae forma non 
privatis, sed publicis scriptis niti debeat, quae 
confecta, approbata et recepta sint earum 
ecclesiarum nomine, quae sinceram doctrinam 
et religionem unanimi consensu profitentur: 
mentem nostram invicem corde et ore ita de- 
claravimus et iam declaramus, quod nullam 
novam aut singularem confessionem fidei no- 
strae conscribere aut recipere in animo habea- 
mus. Quin potius publica illa et communia 
seripta amplectimur, quae in omnibus eccle- 
siis Augustanae Confessionis pro symbolis 
et communibus confessionibus semper habita 
sunt, priusquam dissensiones inter eos, qui 
Augustanam Confessionem profitentur, ortae 
sunt; quae etiam scripta publicam auctori- 
tatem obtinuerunt, quamdiu magno consensu 
passim in ómnibus articulis sincera Verbi Dei 
doctrina, ut eam D. Lutherus proposuit, con- 
servata, retenta atque usurpata fuit. 

3] I. Primum igitur toto pectore prophetica, 
et apostolica scripta, Veteris et Now Testa- 
menti, ut limpidissimos purissimosque Israelis 
fontes, recipimus et amplectimur et sacras lit- 
teras solas unicam et certissimam illam regu- 
lam esse credimus, ad quam omnia dogmata 
exigere, et secundum quam de omnibus tum 
doctrinis tum doctoribus iudicare oporteat. 

4] II. Et quia iam olim sincera Christi do- 
ctrina, in genuino et sano sensu, ex sacris lit- 
teris collecta et in articulos seu capita brevis- 
sima contra haereticorum corruptelas digesta 
est, amplectimur etiam tria illa catholica et 
generalia summae auctoritatis Symbola, Apo- 
stolicum videlicet, Nicaenum et Athanasi. 
Haee enim agnoscimus esse breves quidem, sed 
easdem maxime pias atque in Verbo Dei solide 
fundatas, praeclaras confessiones fidei, quibus 
omnes haereses, quae iis temporibus ecclesias 
Christi perturbarunt, perspicue et solide refu- 
tantur. 

5] III. Deinde cum postremis hisce [R.633 
temporibus Deus Optimus Maximus summa 
clementia puritatem Verbi sui tenebris hor- 


.rendis et plus quam cimmeriis, quibus sub 


papatu oppressa fuerat, fideli opera praestan- 
tissimi viri, D. Lutheri, viri Dei, rursus in 
lucem produxerit, quae sincera doctrina non 
modo contra papatum, sed etiam adversus 
aliarum sectarum corruptelas e Verbo Dei in 
articulos et capita Augustanae Confessionis 
digesta est: etiam Augustanam, primam, illain 
et non mutatam, Confessionem amplectimur. 
Idque non ea de causa facimus, quod a nostris 
theologis sit conscripta, sed quia e Verbo 
Domini est desumpta et ex fundamentis sacra- 
rum litterarum solide exstrueta, sieut ea 
anno 1530 scripto comprehensa et Imperatori 
Carolo V. per quosdam Electores, Principes 
et Ordines Romani Imperii (ut communis pie 
reformatarum ecclesiarum confessio) Augustae 
est exhibita. Hane enim nostri temporis sym- 
bolum esse iudicamus, quo reformatae nostrae 
eeclesiae ab Romanensibus aliisque reiectis et 
damnatis sectis et haeresibus seiunguntur. Et 
sane hoc ipsum olim usu in primitiva ecclesia 


The Formula of Concord. Thorough Declaration. Comprehensive Summary. 851 


churches that are of the true Christian re- 
| ligion confess, just as the ancient Church 
| always had for this use its fixed symbols; 
moreover, since this [comprehensive form of 
doctrine] should not be based on private writ- 
ings, but on such books as have been com- 
posed, approved, and received in the name of 
the churches which pledge themselves to one 
doctrine and religion, we have declared to one 
another with heart and mouth that we will 
| not make or receive a separate or new con- 
fession of our faith, but confess the public 
common writings which always and every- 
where were held and used as such symbols or 
common confessions in all the churches of the 
| Augsburg Confession before the dissensions 
arose among those who accept the Augsburg 
Confession, and as long as in all articles there 
was on all sides a unanimous adherence to 
[and maintenance and use of] the pure doc- 
| trine of the divine Word, as the sainted 
| Dr. Luther explained it. 
| l. First [, then, we receive and embrace 
with our whole heart] the Prophetic and 
Apostolic Scriptures of the Old and New 
Testaments as the pure, clear fountain of 
Israel, which is the only true standard by 
whieh all teachers and doctrines are to be 
judged. | 
2. And since of old the true Christian doc- 
7 trine, in a pure, sound sense, was collected 
| from God's Word into brief articles or chap- 
: ters against the corruption of hereties, we 
confess, in the second place, the three Ecu- 
menical Creeds, namely, the Apostles’, the 
Nicene, and the Athanasian, as glorious con- 
fessions of the faith, brief, devout, and founded 
upon God’s Word, in which all the heresies 
which at that time had arisen in the Chris- 
tian Church are clearly and unanswerably re- 
futed. 


3. In the third place, since in these last 
times God, out of especial grace, has brought 
the truth of His Word to light again from 
the darkness of the Papacy through the faith- 
ful service of the precious man of God, 
Dr. Luther, and since this doctrine has been 
collected from, and according to, God’s Word 
into the articles and chapters of the Augs- 
burg Confession against the corruptions of 
the Papacy and also of other sects, we confess 
also the First, Unaltered Augsburg Confes- 
sion as our symbol for this time, not because 
it was composed by our theologians, but be- 
cause it has been taken from God’s Word and 
is founded firmly and well therein, precisely 
in the form in which it was committed to 
writing in the year 1530, and presented to 
the Emperor Charles V at Augsburg by some 
Christian Electors, Princes, and Estates of the 
Roman Empire as a common confession of 
the reformed churches, whereby our reformed 
churches are distinguished from the Papists 
and other repudiated and condemned sects and 
heresies, after the custom and usage of the 


859 M. 569-571. Formula Concordiae. Sol. Decl. Norma atque Regula Fidei. 


wefen, bab bic folgenden Synoden, riftlichen 
Bifchöfe und Lehrer fid) auf das Nizäifche Sym- 
bolum gezogen und dazu befannt haben. 


4. Zum vierten, teas denn viclacmeloeter Aug3= 
burgijher Konfejlion eigentlichen und mwahrhaf- 
tigen Verjtand belangt, damit man fid) gegen Die 
PRapiften ausführlicher erflärete und vermwahrete, 
und nicht unter dem Namen der Augsburgischen 
RKonfeffion verdammte Irrtümer in der [in bie] 
Kirche Gottes einjchleichen, und derjelben jid) zu 
behelfen unterstehen möchten, ijt nach übergebener 
Konfeffion eine ausführliche Wpologia geftellt und 
Anno 1581 dur öffentlichen Drud publiziert. 
Bu berjefben befennen wir uns auch einhellig, 
darin gedacdhte Augsburgifche Konfeffion nicht 
alfein notdürftiglih ausgeführt und verwahrt, 
jondern auch mit hellen, unmwiderjprechlichen Zeug: 
niffen der Heiligen Schrift eriwiefen worden. 

5. Bum fünften befennen wir uns aud) zu den 
Artifeln, zu Schmalfalden in groper Verfamm- 
lung der Theologen Anno 1537 geitellt, appro= 
biert und angenommen, inmaßen diefelben erft- 
fid) begriffen und gebrudt worden, jo auf dem 
(Soncilio zu Mantua, oder wo e$ gehalten [mwer- 
den möchte] im Namen höchit: und hochermeldeter 
furfürften, Fürften und Stände als borgemel- 
Deter Augsburgifcher Konfeifion und Bekenntnis 
Erflärung, darauf fie durch Gottes Gnade zu ver- 
barren entjdjlojjen, überantwortet hat [haben] 
werden jollen; in welchen ermeldete Lehre Wugs- 
burgifcher Konfeffion wiederholt [ijt], und etliche 
Artifel aus Gottes Wort weiter erflärt [find], 
auch daneben lirjadje und Grund, warum man 
bon papiftiichen Arrtümern und Abgdttereien ab- 
getreten und mit denjelben feine Gemeinschaft zu 
haben, fid) auch über jofden mit bem Papit nicht 
zu vergleichen tmoijje nod) gebenfe, notbirftiglid) 
angezeigt worden. 


6. Und dann zum fechiten, weil bieje hochwich- 
tigen Sachen auch den gemeinen Mann und Laien 
belangen, welche, ihrer Seligfeit zugut, dennoch 
als Ehriften ziwifchen reiner und faljder Lehre 
unterjcheiden müflen, befennen wir uns auch ein- 
hellig zu bem Kleinen und Großen Katehismus 
D. Luthers, wie jolde von ihm gefchrieben und 
jeinen Tomis einverleibt worden, weil biejefben 


von allen der Augsburgifhen Konfeffion ver= . 


wandten Kirchen einhellig approbiert, angenom- 
men und öffentlih in Kirchen, Schulen und $üu- 
fern gebraucht worden find, und weil aud) in den= 
lefben bie chriftlide Lehre aus Gottes Wort fiir 
Die einfältigen Laien auf das richtigfte und ein- 
faltigfte begriffen und gleichergeftalt- notbürftig- 
lich erflärt worden. 

Diefe Dffentlid)em gemeinen Schriften find in 
den reinen Kirchen und Schulen allewege gehalten 
worden als die Summa und Vorbild der Lehre, 
welche D. Zuther feliger in jeinen Schriften aus 
Gottes Wort wider das Papfttum und andere 
Seften ftattlich ausgeführt und woh! gegründet 
hat, auf welches [auf deffen] ausführlihe Erklä- 
rungen in feinen Lehr: und Streitjchriften mir 
uns gezogen [bezogen] haben wollen, auf Weife 
und Mak wie D. Luther in der lateinischen Vor: 
rede über feine zufammengedrudten Bücher bon 
feinen Schriften jelbjt notbürjtige und chriftliche 
Erinnerung getan amd diejen Unterjchied aus- 
drüclich gefekt hat, dak allein Gottes Wort die 


YW. 588. 589. 


receptum est, ut subsequentes synodi, pii item 
episcopi et doctores, ad Nieaenum Symbolum 
provocarent atque se id amplecti publice. pro- 
fiterentur. : 

6] IV. Postea cum hoe etiam curandum 
esset, ut propria et genuina Confessionis 
Augustanae sententia conservaretur atque ad- 
versus pontifieiorum calumnias plenius expli- 
caretur et praemuniretur, ne sub Augustanae 
Confessionis praetextu et patrocinio damnati 
errores sese in ecclesiam Dei paulatim insinua- 
rent: post exhibitam Confessionem lueulenta 
Apologia, conseripta et anno 1531 typis vul- 
gata est. Eam etiam unanimi consensu ap- 
probamus et amplectimur, quia in ea non modo 
Augustana Confessio perspieue explieatur at- 
que ab adversariorum calumniis vindicatur, 
verum etiam clarissimis et solidissimis [R. 634 
Sacrae Seripturae testimoniis eonfirmatur. 

7] V. Praeterea etiam Articulos illos toto 
pectore amplectimur, qui Smalcaldiae in fre- 
quentissimo theologorum eonventu anno salu- 
tis MDXXXVII..conscripti, approbati et re- 
cepti sunt. Eos autem articulos intelligimus, 
quales initio conscripti, postea typis in lucem 


editi sunt in eum videlicet finem, ut concilio 


vel Mantuae vel alibi celebrando nomine illu- 
strissimorum Electorum, Principum atque Or- 
dinum Imperii (ut Augustanae Confessionis 
uberior declaratio, in qua per Dei. gratiam 
constantes perseverare decrevissent) publice 
proponi posset [possent]. In iis enim articu- 
lis doctrina Augustanae Confessionis repetita 
est et in quibusdam articulis e Verbo Dei am- 
plius declarata, et insuper fundamenta mon- 
strata et graves causae recitatae sunt, cur 
a pontificis erroribus et idolomaniis secessio- 
nem fecerimus, cur eiiam in iis rebus cum 
pontifiee Romano nobis convenire non possit, 
quodque cum eo in illis conciliari nequeamus. 

8] VI. Postremo, quando negotium religio- 
nis etiam ad salutem vulgi et laicorum (quos 
vocant) pertinet, et illis etiam, ratione salu- 
tis, necessarium est, ut sinceram doctrinam 
a falsa discernant, amplectimur etiam Mino- 
rem et Maiorem D. Lutheri Catechismos, eos 
dicimus, quales illi ab ipso scripti et tomis 
eius inserti sunt. Omnes enim ecclesiae Augu- 
stanae Confessionis hos catechismos appro- 
barunt atque receperunt, ita ut passim in ec- 
clesiis et scholis publice et in privatis etiam 
aedibus propositi fuerint. Et pia doctrina, 
e Verbo Dei desumpta, in iis quam maxime 
perspicue et simplicissime in usum rudiorum 
et laicorum est comprehensa et dilucide decla- 
rata. 

9] Haec publiea et ab omnibus piis appro- 
bata scripta in purioribus ecclesiis et scholis 
semper habita fuere pro compendiaria [R.635 
hypotyposi seu forma sanae doctrinae, quam 
D. Lutherus in suis scriptis e sacris litteris 
contra papatum et alias sectas deprompsit, 
luculenter declaravit et solide fundavit. Et 
ad D. Lutheri explicationes praeclaras tam in 
polemicis quam didacticis ipsius scriptis com- 
prehensas provocamus, eo videlicet modo, quem 
D. Lutherus in Latina sua praefatione, tomis 
operum eius praefixa, de scriptis suis pia et 
necessaria admonitione nobis ipse monstravit. 
Ibi enim hoe diserimen (inter divina et hu- 


The Formula of Concord. Thorough Declaration. Comprehensive Summary. 853 


early Church, whereby succeeding councils, 
Christian bishops and teachers appealed to 
the Nicene Creed, and confessed it [publicly 
declared that they embraced it]. 

4. In the fourth place, as regards the proper 
and true sense of the oft-quoted Augsburg 
Confession, an extensive Apology was com- 
posed and published in print in 1531, after 
the presentation of the Confession, in order 
that we might explain ourselves at greater 
length and guard against the [slanders of 
the] Papists, and that condemned errors 
might not steal into the Church of God under 
the name of the Augsburg Confession, or dare 
to seek cover under the same. We unani- 
mously confess this also, because not only is 
the said Augsburg Confession explained as 
much as is necessary and guarded [against 
the slanders of the adversaries], but also 
proven [confirmed] by clear, irrefutable testi- 
monies of Holy Scripture. 

5. In the fifth place, we also confess the 
Articles composed, approved, and received at 
Smalcald in the large assembly of theologians, 
in the year 1537, as they were first framed 
and printed in order to be delivered in the 
council at Mantua, or wherever it would be 
held, in the name of the Estates, Electors, 
and Princes, as an explanation of the above- 
mentioned Augsburg Confession, wherein by 
God's grace they were resolved to abide. In 
them the doctrine of the Augsburg Confession 
is repeated, and some articles are explained 
at greater length from God's Word, and, be- 
sides, the cause and grounds are indicated, 
as far as necessary, why we have abandoned 
the papistical errors and idolatries, and can 
have no fellowship with them, and also why 
we know, and can think of, no way for coming 
to any agreement with the Pope concerning 
them. 

6. And now, in the sixth place, because these 
highly important matters [the business of re- 
ligion] concern also the common people and 
laymen [as they are called], who, inasmuch 
as they are Christians, must for their salva- 
tion distinguish between pure and false doc- 
trine, we confess also the Small and the Large 
Catechisms of Dr. Luther, as they were writ- 
ten by him and incorporated in his works, be- 
eause they have been unanimously approved 
and received by all churches adhering to the 
Augsburg Confession, and have been publicly 
used in churches, schools, and in [private] 
houses, and, moreover, because the Christian 
doctrine from God's Word is comprised in 
them in the most correct and simple way, 
and, in like manner, is explained, as far as 
necessary [for simple laymen]. 

In the pure churches and schools these 
publie common writings have been always re- 
garded as the sum and model of the doctrine 
which Dr. Luther, of blessed memory, has ad- 
mirably deduced from God's Word, and firmly 
established against the Papacy and other 
sects: and to his full explanations in his doc- 
trinal and polemieal writings we wish to ap- 
peal, in the manner and as far as Dr. Luther 
himself in the Latin preface to his published 
works has given necessary and Christian ad- 
monition concerning his writings, and has ex- 


854 MM. 671.572. Formula Concordiae. 


einige [bie alleinige] Ricdhtidhnur und Negel aller 
Lehre fein und bleiben jolle, welchem feines Men: 
iden Schriften gleich geachtet, jondern demjelben 
alles unterworfen werden joll. 


($8 werden aber hiermit andere gute, nüsliche, 
reine Bücher, Auslegungen der Heiligen Schrift, 
Widerlegungen der Arrtümer, Erflärungen der 
Vehrartifel nicht verworfen, welche, wofern fie bem 
jegt gemeldeten Vorbild der Lehre gemäß, als 
nüßliche Auslegungen und Erflärungen gehalten 
und nüblid gebraucht finnen werden; jondern 
was bisher von der Summa unjerer chriftlicden 
Lehre gejagt, wird allein dahin gemeint, daß man 
habe eine einhellige, getvijje, allgemeine Form der 
Lehre, dazu fid) unjere ebangelijdhen Kirchen famt- 
fid) und inSgemein befennen, aus und nad) mel- 
cher, weil fie aus Gottes Wort genommen, alle 
andern Schriften, witefern fie zu probieren und 
anzunehmen, geurteilt und reguliert follen werden. 


Denn dap wir oberzählte Schriften, nämlich die 
Augsburgiihe Konfeffion, Apologie, Schmal- 
faldifchen Artikel, Großen und Kleinen Sate- 
Hismus Lutheri, vielgedadhter Summa unferer 
chriftlihen Lehre einverleibt, ijt der Urjache ge- 
fchehen, dak jolche für den gemeinen, einhelligen 
Verftand unserer Kirchen je und allewege gehal- 
ten worden, al3 bie aud) von ben bornehmften, 
hocherleuchteten Theologen Ddiejelbe Beit unter- 
jhrieben und alle evangelifchen Kirchen und Schu: 
len innegehabt; mie fie aud), inmaßen hievor ber- 
meldet, alle gefchrieben und aus[ge]lgangen, ehe 
Die Zwiefpaltungen unter den Theologen Wugs- 
burgijder Konfeffion entitanden; und dann, weil 
fie für unparteiifch gehalten und von feinem Teil 
derer, jo fi in [ben] Streit eingefajjen, fdnnen 
oder follen verworfen werden, auch feiner, fo ohne 
Half der Augsburgifchen Konfeifion [zugetan] 
iit, fid diefer Schriften befchweren, fondern fie 
al8 Zeugen gerne annehmen und gedulden wird: 
fo fann uns niemand berbenfen, dak wir aud) 
aus denfelben Erläuterung und Enticheid ber jtret= 
tigen Artikel nehmen und, wie wir Gottes Wort, 
aí8 bie ewige Wahrheit, zum Grunde legen, alfo 
auch bieje Schriften zum Zeugnis der Wahrheit 
unb für den einhelligen rechten Berftand unferer 
Borfahren, jo bei der reinen Lehre ftandhaftig 
gehalten, einführen unb anziehen. 


Bon ftreitigen Artikeln, 
was die ?IntitfefiS oder Gegenlehre belangt. 


Weil auch zur Erhaltung reiner Lehre und zu 
gründlicher, beftánbiger, gottfeliger [* gottgefälli- 
ger] Einigkeit in der Kirche vonndten ift, bap nicht 
allein bie reine heilfame Lehre recht geführt, jon- 
Dern Dak auch die Widerfprecher, fo anders lehren, 
geftraft werden, 1 Tim. 3; Vit. 1; denn treue Hirz 
ten, wie Lutherus redet, follen beides tun, bie 
Schäflein meiden oder nähren und den Wölfen 
wehren, daß fie vor den fremden Stimmen fliehen 


Solida Deelaratio. 


De Antithesi. 38. 589-591. 


mana scripta) perspicue posuit, solas videlicet 
sacras litteras pro unica regula et norma 
omnium dogmatum agnoscendas, iisque nullius 
omnino hominis scripta adaequanda, sed potius 
omnia subiicienda esse. 

10] Haec autem non ita accipi debent, quasi 
alia utilia et sincera scripta (verbi gratia 
commentarios in sacras litteras, errorum refu- 
tationes, artieulorum praecipuorum explicatio- 
nes) reiicere aut ex hominum manibus ex- 
eutere velimus. Ea enim seripta (quatenus 
commemoratae hypotyposi et compendiariae 
sanae doctrinae conformia sunt) tamquam ex- 
plieationes atque declarationes utiles retineri 
et cum fructu legi possunt. Quidquid enim 
hactenus de compendiaria hypotyposi sanae 
doctrinae diximus, eo tantum referendum est, 
ut unanimi consensu approbatam certamque 
formam doctrinae habeamus, quam evangelicae 
eeclesiae nostrae simul omnes agnoscant et 


amplectantur, secundum quam, cum e Verbo 


Dei sit desumpta, omnia alia scripta iudicare 
et accommodare oportet, quatenus probanda 
sint et recipienda. 

11] Quod enim commemorata scripta, vide- 
lieet Augustanam Confessionem, Apologiam, 
Smalcaldicos Articulos, Minorem et Maiorem 
Catechismos Lutheri, illa doctrinae nostrae 
Christianae summa complecti voluerimus, eam 
ob causam factum est, quod in iis unanimem 
et communem ecclesiarum nostrarum [R.636 
piam sententiam contineri semper sit iudica- 
tum, quippe quae a praecipuis iisque excellen- 
tissimis illius temporis theologis subscriptione 
confirmata et in evangelicis ecclesiis et scholis 
12] recepta fuere. Et ea quidem (ut paulo 
ante monuimus) omnia conscripta atque edita 
sunt, priusquam controversiae illae inter Augu- 
stanae Confessionis theologos orirentur, ideo- 
que nihil in illis datum est affectibus; quare 
etiam ab iis, qui inter se disceptant, reprobari 
nullo iure possunt. Neque vero quisquam 
(modo sincere et sine fuco Augustanam Con- 
fessionem amplectatur) eorum auctoritatem 
elevabit aut contemnet, sed ea (ut veritatis 
testes) recipiet. Quare nemo vitio nobis ver- 
tet, quod ad eorum scriptorum declarationem 
et decisionem in obortis controversiis provo- 


. 13] camus. Ut enim Verbum Dei tamquam 


immotam veritatem pro fundamento ponimus, 
ita illa scripta tamquam veritatis testes et 
quae unanimem sinceramque maiorum nostro- 
rum, qui in puriore doctrina constantes per- 
mansere, sententiam complectantur, in me- 
dium recte producimus. 


De Antithesi 


seu reiectione falsae ddctrinae in articulis — 
controversis. 


14] Necessarium est ad conservandam in 
ecclesia sinceram doctrinam et ad solidam, 
firmam Deoque probatam atque gratam con- 
cordiam, ut non tantum sana doctrina dex- 
tre proponatur, sed etiam contradicentes 
diversumque docentes redarguantur. Fide- 
lium enim pastorum utrumque officium est (ut 
D. Lutherus dicere solet), et oviculas pascere 
et lupum arcere, ut alienas voces vitare discant 


er. 
5 
2 ' 


The Formula of Concord. Thorough Declaration. Of Articles in Controversy. 855 


pressly drawn this distinction, namely, that 
the Word of God alone should be and remain 
the only standard and rule of doctrine, to 
which the writings of no man should be re- 
garded as equal, but to which everything 
should be subjected. 

But [this is not to be understood as if] 
hereby other good, useful, pure books, expo- 
sitions of the Holy Scriptures, refutations of 
errors, explanations of doctrinal articles, are 
not rejected; for as far as they are consistent 
with the above-mentioned type of doctrine, 
these are regarded as useful expositions and 
explanations, and can be used with advantage. 
But what has thus far been said concerning 
the summary of our Christian doctrine is in- 
tended to mean only this, that we should have 
a unanimously accepted, definite, common 
form of doctrine, which all our evangelical 
churches together and in common confess, 

| from and according to which, because it has 
: been derived from God’s Word, all other writ- 
ings should be judged and adjusted as to how 
far they are to be approved and accepted. 
For that we embodied the above-mentioned 
| writings, namely, the Augsburg Confession, 
Apology, Smalcald Articles, Luther’s Large 
and Small Catechisms, in the oft-mentioned 
Sum of our Christian doctrine, was done for 
| the reason that these have always and every- 
where been regarded as the common, unani- 
| mously accepted meaning of our churches, 
and, moreover, have been subscribed at that 
time by the chief and most enlightened theo- 
logians, and have held sway in all evangelical 
churches and sehools. So also, as before men- 
tioned, they were all written and sent forth 
before the divisions among the theologians of 
the Augsburg Confession arose; therefore, 
since they are held to be impartial, and 
neither can nor should be rejected by either 
part of those who have entered into contro- 
versy, and no one who without guile is an ad- 
herent of the Augsburg Confession will com- 
plain of these writings, but will cheerfully 
accept and tolerate them as witnesses [of the 
truth], no one can think ill of [blame] us 
that we derive from them an explanation and 
decision of the articles in controversy, and 
that, as we lay down God's Word, the eternal 
truth, as the foundation, so we introduce and 
quote also these writings as a witness of the 
truth and as the unanimously received correct 
understanding of our predecessors who have 
steadfastly held to the pure doctrine. 


TP E CT — ee ea 


Of Articles in Controversy 


with Respect to the Antithesis, or Opposite 
Doctrine. 


Moreover, since for the preservation of pure 
| doctrine and for thorough, permanent, godly 
2 unity in the Church it is necessary, not only 
x that the pure, wholesome doctrine be rightly 

presented, but also that the opponents who 
teach otherwise be reproved, 1 Tim. 3 (2 Tim. 


ia 3,16); Titus 1, 9, — for faithful shepherds, as 
i Luther says, should do both, namely, feed or 
^ nourish the lambs and resist the wolves, so 
E that the sheep may flee from strange voices, 


S56 M. 572.573. Formula Concordiae. 


mögen, Soh. 10, und das Köitliche von dem Schnö= 
pen jdjeiben, Yer. 15: 

Sp haben wir uns auch darüber und davon 
gegeneinander gründlich und deutlich erflärt, alfo 
daß in alle Wege ein Unterschied jol und muß 
gehalten werden zivijchen unndtigem und un- 
nüßem Gezänt, damit, weil e$ mehr verftört als 
baut, die Kirche billig nicht foll verwirrt werden, 
unb 3tijden nötigem Streit, wenn nämlich fol- 
cher Streit vorfällt, welcher bie Artikel des Glau- 
ben3 oder bie vornehmen Hauptjtüde ber chrijt- 
lichen Lehre angeht, da zur Rettung der Wahrheit 
faljche Gegenlehre gejtraft werden muB. 

Wiewohl nun obgemeldete Schriften dem drijt- 
lichen 9ejer, welcher Luft und Liebe zu der gbtt- 
lichen Wahrheit trägt, einen lauteren, richtigen 
Beicheid von allen und jeden jtreitigen Artikeln 
unjerer hriftlichen Religion geben, was er vermige 
Gottes Worts, der Propheten und Apoftel Schrif- 
ten, für recht und wahr halten und annehmen, 
und was er al3 faljd) und unrecht verwerfen, 
fliehen und meiden folle: jo haben wir bod), da= 
mit die Wahrheit defto deutlicher und ffarer be- 
halten und von allen Irrtümern unterschieden, 
und nicht unter gemeinen Worten etwas berjtedt 
und verborgen möchte werden, uns bon Den bor- 
nehmften und hochwichtigiten Wrtifeln, jo DdDiefer 
Zeit in Streit gezogen, bon jedem injonderheit 
hierüber deutlich und ausdrücklich gegeneinander 
erklärt, daß e$ ein dffentliches gewiffes Zeugnis 
nicht allein bei den Segtlebenden, jondern auch 
bei unjern Nachlommen fein möge, was unferer 
RKirchen einhellige Meinung und Urteil von den 
jtreitigen Artikeln fet und bleiben folle, nämlich: 


1. Zum erften, bab wir beriverfen und ber- 
dammen alle Kebereien und Srrtiimer, jo in der 
eriten, alten, vechtaläubigen Kirche aus wahrem, 
beftändigem Grunde der heiligen göttlichen Schrift 
verworfen und verdammt find. 

2. Zum andern verwerfen und perdammen pir 
alle Ceften und febereien, jo in jebtgemelbeten 
Schriften be8 Summarifchen Begriffs der Bes 
fenntni8 [de3 Befenntnifjfes| unferer Kirchen ver 
toorfen find. 

3. Zum dritten, weil innerhalb dreißig Jahren 
von wegen des Interim3 und foniten etliche Spal- 
tungen unter etlihen Theologen Wugsburgifcer 
RKonfeffion entitanden, haben wir von denjelben 
allen und einem jeden infonderheit unfern Glau- 
ben und Belenntnis rund, lauter und Mar in 
thesi et antithesi, ba8 iit, bie rechte Qefre und 
Gegenlehre, jegen und erflären wollen, damit der 
Grund göttliher Wahrheit in allen Artikeln offen 


bar, unb alle unrechtmäßige, zweifelhaftige, ber- 


dächtige und verdammte Lehre, wo auch diejelbe 
und in was Büchern fie gefunden, und mer gleich 
diefelben gejchrieben oder fid) nod) derfelben an- 
nehmen wollte, ausgefegt werde, damit männiglid 
[jedermann] bor den Irrtümern, jo hin und wies 
der in etlicher Theologen Schriften ausgebreitet, 
treulich verwarnt jet, und hierin durch feines 
Menschen Anjehen verführt werde. Bn welcher 
Srflärung fid) der chriftliche Lefer nad) aller Not: 
Durft erjehen und jolche gegen oberzählte Schriften 
halten möge, daraus er eigentlich befinden twird, 
was bon einem jeden Artikel in dem Summati- 
iden Begriff unjerer Religion und Glaubens 
anfangs befannt, nachmals zu unterjchiedlichen 


Solida Deelaratio. 


De Antithesi. MW. 591. 592. 


et pretiosum a vili secernere possint. 1 Tim. 3 
[2'Tim. 3,16]; Tit. 1,9; Toh. T0712? Te tore: 
Quare in hae etiam parte mentem nostram 
15] invicem declaravimus et perspicue [R.637 
declaramus, quod videlicet diserimen sit ha- 
bendum inter non necessarias atque inutiles 
contentiones (quae plus destruunt quam aedi- 
fieant), ne iis ecclesia perturbetur, et inter 
necessaria certamina, quando tales controver- 
siae incidunt, ubi de articulis fidei aut prae- 
cipuis partibus Christianae doctrinae agitur; 
tum enim ad veritatis defensionem necessario 
contraria et falsa doctrina est refutanda. 

16] Etsi autem paulo ante commemorata 
scripta pio lectori, qui veritatis coelestis 
amore flagrat, in omnibus et singulis articulis 
Christianae nostrae religionis perspicue et 
dilucide commonstrant, quidnam iuxta Verbi 
Dei, propheticorum et apostolicorum scripto- 
rum, normam verum sit et amplectendum, et 
quid falsum et reiiciendum atque fugiendum 
sit: tamen de praecipuis et summis articulis 
singulis, qui hisce temporibus in controver- 
siam venerunt, sententiam nostram perspicue 
et sine omni ambiguitate proponere voluimus. 
Idque eo consilio, ut veritas magis elucescat 
clariusque agnoscatur et ab erroribus facilius 
discernatur, ne quidquam, quod veritati offi- 
ciat, sub nimis generalibus verbis aut phrasi- 
bus occultari possit; tum etiam, ut publicum 
solidumque testimonium, non modo ad eos, qui 
nune vivunt, sed etiam ad omnem posterita- 
tem exstaret, ostendens, quaenam ecclesiarum 
nostrarum de controversis articulis unanimis 
fuerit esseque perpetuo debeat decisio atque 
sententia, videlicet: 

17] I. Primo reiieimus atque damnamus 
omnes haereses et errores, qui in primitiva 
(recte credentium) ecclesia ex solidis Verbi 
Dei fundamentis reiecti sunt et damnati. - 


18] II. Deinde reprobamus et damnamus 
omnes sectas atque haereses, quae in seriptis 
paulo ante commemoratis reprobatae sunt. 


19] III. Praeterea, cum intra triginta annos 
partim ex interreligionis, quam Interim [R. 638 


: vocant, formula, partim aliis oceasionibus dis- 


sidia inter theologos quosdam Augustanae 
Confessionis orta sint, de illis omnibus et sin- 
gulis fidem et confessionem nostram non modo 
in thesi, verum etiam in antithesi (veram 
videlieet et falsam contrariam doctrinam) 
diserte, eategorice et perspicue proponere et 
declarare voluimus. Idque ea de causa a nobis 
factum est, ut solida coelestis doctrinae in 
omnibus artieulis fundamenta rectius conspi- 
cerentur, et omnia falsa, ambigua, suspecta et 
damnata dogmata (quibuscunque libris con- 
tineantur et a quocunque tandem vel con- 
scripta sint vel hodie etiamnum defendantur) 
diserte repudientur, ut omnes ad eavendos er- 
rores (hine inde in quorundam theologorum 
libris sparsos) fideliter praemoneantur et ex- 
eitentur, ne in rebus tantis ullius hominis 
20] auctoritate seducantur. Hane nostram 
controversiarum explicationem si pius lector 
sedulo perpenderit eamque cum scriptis illis 
aliquoties commemoratis contulerit, liquido 


The Formula of Concord. Thorough Declaration. Of Articles in Controversy. S57 


John 10, 12, and may separate the precious 
from the vile, Jer. 15, 19, — 

Therefore we have thoroughly and clearly 
declared ourselves to one another, also regard- 
ing these matters, as follows: that a distinc- 
tion should and must by all means be observed 
between unnecessary and useless wrangling, 


on the one hand, whereby the Church ought 


not to be disturbed, since it destroys more 
than it builds up, and necessary controversy, 
on the other hand, as, when such a controversy 
occurs as involves the articles of faith or the 
chief heads of the Christian doctrine, where 
for the defense of the truth the false opposite 
doctrine must be reproved. 


Now, although the aforesaid writings afford 
the Christian reader, who delights in and has 
a love for the divine truth, clear and correct 
information concerning each and every con- 
troverted article of our Christian religion, as 
to what he should regard and receive as right 
and true according to God’s Word of the 
Prophetic and Apostolic Scriptures, and what 
he should reject, shun, and avoid as false and 
wrong; yet, in order that the truth may be 
preserved the more distinctly and clearly, and 
be distinguished from all errors, and that noth- 
ing be hidden, and concealed, under ordinary 
terms [rather general words and phrases], we 
have clearly and expressly declared ourselves 
to one another concerning the chief and most 
important articles, taken one by one, which 
at the present time have come into contro- 
versy, so that there might be a public, definite 
testimony, not only for those now living, but 
also for our posterity, what is and should re- 
main the unanimous understanding and judg- 
ment [decision] of our churches in reference 
to the articles in controversy, namely: 


1. First, that we reject and condemn all 
heresies and errors which were rejected and 
condemned in the primitive, ancient, orthodox 
Church, upon the true, firm ground of the 
holy divine Scriptures. 


2. Secondly, we reject and condemn all sects 
and heresies which are rejected in the writ- 
ings, just mentioned, of the comprehensive 
summary of the Confession of our churches. 


3. Thirdly, since within thirty years some 
divisions arose among some theologians of 
the Augsburg Confession on account of the 
Interim and otherwise, it has been our pur- 
pose to state and declare plainly [categori- 
cally], purely, and clearly our faith and con- 
fession concerning each and every one of these 
in thesis and antithesis, i.e., the true doc- 
trine and its opposite, in order that the foun- 
dation of divine truth might be manifest in 
all articles, and that all unlawful, doubtful, 
suspicious, and condemned doctrines, where- 
ever and in whatever books they may be 
found, and whoever may have written them, 
or even now may be disposed to defend them, 
might be exposed [distinctly repudiated], so 
that every one may be faithfully warned 
against the errors, which are spread here and 
there in the writings of some theologians, and 
no one be misled in this matter by the repu- 


tation [authority] of any man. From this 
declaration the Christian reader will inform 
himself in every emergency, and compare it 
with the writings enumerated above, and he 
will find out exactly that what was confessed 


558 9.53.5. 


Zeiten erflürt unb durd und in biejer Schrift 
wiederholt, feinesweg3 widereinander, jondern die 
einfältige, untwandelbare, beftändige Wahrheit jei, 
und daß wir Demnad nicht bon einer Lehre zu 
der andern fallen, wie unjere Widerjacher fälfch- 
lich ausgeben, jondern bei der einmal übergebenen 
Augsburgifchen Monfeffion und in einhelligem, 
djriitfid)em BVerjtande derfelben begehren uns fin- 
den zu laffen und dabei durch Gottes Gnade ftand- 
baftig und beftändig wider alle eingefallenen Ver: 
fälfhungen zu verharren. 


Formula Concordiae. Sol. Decl. I. De Peccato Originis. 


* 


38. 592. 593. 


intelliget, ea, quae de unoquoque articulo (in 
compendiaria illa doctrina nostrae religionis 
et fidei) initio maiores nostri senserunt atque 
publice. professi sunt, easque declarationes, 
quae diversis temporibus per intervalla sunt 
consecutae, et eam doctrinam, quam mune 
hoc scripto repetimus, haudquaquam inter se 
discrepare, sed esse simplicem, immotam ac 
certissimam veritatem. Et agnoscet lector 
candidus, nos non de uno dogmate ad aliud 
(levitate quadam, ut adversarii nos eriminan- 
tur) transsilire, sed potius nos in eo elabo- 


rare, ut semel exhibitam illam Augustanam Confessionem eiusque unanimem, piam et veram 
sententiam firmiter retineamus, atque in ea doctrina per gratiam Dei (adversus omnes, quae 
inciderunt, corruptelas) constantes perseveremus. 


I. 
Von ber Erbjünde. 


Und erftlih hat fid) unter etlichen Theologen 
Augsburgifcher Konfeffion ein Ziwiejpalt von der 
Erbfünde zugetragen, twas eigentlich diejelbe jei. 
Denn ein Teil hat geftritten: weil duch Adam 
Tal ijf ganz verderbt menfhlih’” Natur und 
Wejen, bab nunmehr nach dem Fall des verderbten 
Menfchen Natur, Subitanz, Wejen oder ja das 
[der] bornehmite, Höchite Teil feines Wejens, als 
die pernünftige Seele in ihrem höchften Grad oder 
pornehmiten Kräften, die Crbfiinde jefbjt fei, 
melde Natur oder Perjonjiinde genennet [ge- 
nannt] worden, darum dak e3 nicht ein Gedante, 
Wort oder Werf, jondern die Natur felbft fei, 
daraus af$ aus der Wurzel alle andern Sünden 
entjpringen, und fei dermwegen jekund mad) dem 
Tal, weil die Natur durch die Sünde verderbt, 
ganz und gar fein Unterfchied zwifchen des Men- 
iden Natur oder Wefen und zwifchen der Erb- 
fiinde. 


Der andere Teil aber hat dagegen gelehrt, dap 
die Erbfünde eigentlich nicht fet des Menjchen 
Natur, Subitanz oder Wejen, das ijt, des Men: 
jchen Leib oder Seele, welche auch jekund nach bem 
Sal in ung Gottes Gefchöpf und Kreaturen find 
und bleiben, fondern fet etwas in des Menfchen 
Natur, Leib, Seele und allen jeinen Kräften, 


nämlich eine greuliche, tiefe, unaussprechliche Ber- | 


derbung derjelben, alfo dak ber Menich der Ge- 
rechtigfeit, darin er anfangs erjchaffen, mangelt 
und in geiftlihden Sachen zum Guten erjtorben 
und zu allem Böfen verkehrt [ijt], und daß bon 
wegen folcher Verderbung und angeborner Sünde, 
jo in der Natur ftedt, aus dem Herzen alle wirf- 
fien Sünden herfließen, und müfle aljo ein 
Unterfchied gehalten werden zwifchen de3 betberb- 
ten Menschen Natur und Wefen oder feinem Leib 


und Seele, welches Gottes Gefchöpf und frea- 


turen an un$ aud nad) dem Fall find, und 
zwifchen ber Erbjünde, welche ein Werk des Teu- 
Tela ift, Dadurch bie Natur verderbt worden. 


Nun ift diefer Streit bon der Erbjünde nicht 
ein unnötiges Gezänf, fondern wenn diefe Lehre 
aus und nad) Gottes Wort recht geführt und bon 
allen pelagianijchen unb manichäifchen Srrtümern 


ju [R.639 
DE PECCATO ORIGINIS. 


1] Orta est inter nonnullos Augustanae Con- 
fessionis theologos controversia de peccato ori- 
ginali, quidnam hoc proprie et revera sit. Una 
enim pars contendit (cum per lapsum Adae 
humana natura et essentia totaliter corrupta 
sit), quod nune post lapsum hominis corrupta 
natura, substantia et essentia aut certe prae- 
cipua et praestantissima pars ipsius essentiae 
(anima videlieet rationalis in summo suo 
gradu aut praecipuis potentiis) sit ipsum pec- 
catum originale, quod ideo vocetur peccatum 
naturae vel personae, quod non sit cogitatio, 
verbum aut opus quoddam, sed ipsissima 
natura, e qua tamquam ex radice omnia alia 
peccata oriantur, eamque ob causam affirma- 
runt, iam post lapsum (quandoquidem natura 
per peccatum corrupta est) nullum plane 
diserimen esse inter hominis naturam, sub- 
stantiam seu essentiam et inter peccatum 
originis. 

2] Altera vero pars contrarium asseruit: 
peccatum videlieet originale non esse ipsam 
hominis naturam, substantiam aut essentiam, 
hoe est, ipsius hominis corpus et animam 
(quae hodie in nobis etiam post lapsum sunt 
manentque Dei opus et creatura), sed malum 
illud originis esse aliquid in ipsa hominis 
natura, corpore, anima omnibusque viribus 
humanis, horrendam videlicet, profundam, in- 
timam atque verbis inexplieabilem humanae 
naturae corruptionem, ita ut homo originali 
iustitia, cum qua initio creatus erat, penitus 
spoliatus careat atque (in rebus spiritualibus) 
ad bonum prorsus sit mortuus, ad omne [R. 640 
vero malum totus plane sit conversus, et ut 
propter hane naturae corruptionem et insitum 
ac innatum peccatum (quod in ipsa natura 
infixum haeret) e corde humano omnis generis 


actualia peccata promanent. Discrimen itaque . 


retinendum esse affirmarunt inter corrupti 
hominis naturam et essentiam, seu animam et 
corpus hominis, quae in nobis etiam post 
lapsum sunt Dei opus et creatura, et inter 
peccatum originale, quod est diaboli opus, per 
quod natura est depravata. 

3] Haec disceptatio de peccato originis non 
est certamen quoddam non necessarium, sed 
maximi momenti. Cum enim haec doctrina 
juxta Verbi Dei analogiam recte ac sincere 


"Jor Zur ES ll 


i 
NG 
Lo 


The Formula of Concord. Thorough Declaration. I. Of Original Sin. 


in the beginning concerning each article in 
the comprehensive summary of our religion 
and faith, and what was afterward restated 
at various times, and is repeated by us in this 
document, is in no way contradictory, but the 
simple, immutable, permanent truth, and that 
we, therefore, do not change from one doctrine 
to another, as our adversaries falsely assert, 
but earnestly desire to be found loyal to the 
once-delivered Augsburg Confession and its 
unanimously aecepted Christian sense, and 
through God's grace to abide thereby firmly 
and constantly in opposition to all corrup- 
tions which have entered. 


"5 
OF ORIGINAL SIN. 


And, to begin with, a controversy has oc- 
curred among some theologians of the Augs- 
burg Confession concerning Original Sin, what 
it properly [and really] is. For one side con- 
tended that, since through the fall of Adam 
man's nature and essence are entirely corrupt, 
the nature, substance, and essence of the cor- 


rupt man, now, since the Fall, or, at any rate, 


the principal, highest part of his essence, 
namely, the rational soul in its highest state 
or principal powers, is original sin itself, 
which has been called nature-sin or person- 
sin, for the reason that it is not a thought, 
word, or work, but the nature itself whence, 
as from a root, spring all other sins, and that 
on this account there is now, since the Fall, 
because the nature is corrupt through sin, 
no difference whatever between the nature and 
essence of man and original sin. 


But the other side taught, in opposition, 
that original sin is not properly the nature, 
substance, or essence of man, that is, man’s 
body or soul, which even now, since the Fall, 
are and remain the creation and creatures of 
God in us, but that it is something in the 
nature, body, and soul of man, and in all his 
powers, namely, a horrible, deep, inexpressible 
corruption of the same, so that man is desti- 
tute of the righteousness wherein he was 
originally created, and in spiritual things is 
dead to good and perverted to all evil; and 
that, because of this corruption and inborn 
sin, which inheres in the nature, all actual 
sins flow forth from the heart; and that hence 
a distinction must be maintained between the 
nature and essence of the corrupt man, or his 
body and soul, which are the creation and 
ereatures of God in us even since the Fall, 
and original sin, which is a work of the devil, 
by which the nature has become corrupt. 


Now this controversy concerning original 
sin is not unnecessary wrangling, but if this 
doctrine is rightly presented from, and accord- 
ing to, God's Word, and separated from all 


860 N. 574-576. Formula Concordiae. Sol. Decl. I. De Peccato Originis. | 38. 593. 594. 


abgejondert wird, jo werden (wie bie Wpologia 
{pridjt) des Herren Ehrifti Wohltaten und fein 
teures DBBerdienft, aud) die Gnadentwirfung des 
Heiligen Geijtes Dejto beffer erfannt und mehr gez 
preijet; eS wird auch Gott feine Ehre gegeben, 
wenn Gottes Werk und Gefhöpf am Menjchen bon 
des Teufels Werk, dadurch die Natur verderbt 
[ift], recht unterjchieden wird. Dermegen, diejen 
Swiejpalt hriftli und nach Gottes Wort zu et- 
Hären und Die rechte, reine Lehre bon der Erb- 
fiinde zu erhalten, wollen wir aus borgemelbeten 
Schriften bie thesin und antithesin, das ijt, 
rechte Lehre und Gegenlehre, in furze Hauptftüce 
faffen. 


1. Und erftlih ij$ wahr, daß Chriften für 
Sünde halten und erfennen follen nicht allein Die 
wirtliche Übertretung der Gebote Gottes, fondern 
Dak auch die greuliche, fchreckliche Erbfeuche, durch 
welche Die ganze Natur verderbt [ijt], vor allen 
Dingen wahrhaftig für Sünde foll gehalten und 
erfennet [erfannt] werden, ja für die Hauptfünde, 
welche eine Wurzel und Brunnquell ijt aller wirf- 
fiden Sünden; und wird bon D. Qutbero eine 
Natur= oder Perjonfünde genennet [genannt], da= 
mit anzuzeigen: da gleich [wenngleich] ber Menich 
nidis Böjes gedächte, redete oder wirkte, welches 
doch nad) dem Fall unjerer erjten Eltern in diefem 
Leben menjchlicher Natur unmöglih, dak gleich- 
wohl feine Natur und Perjon fündig, das ijt, 
Durch pie Erbjünde als mit einem geiftlichen Wus- 
jak durd) und durch, ganz und gar, bor Gott ber- 
giftet und verderbt fei; um welcher Berderbung 
willen und von wegen Des Falles des erften Men- 
iden bie Natur oder Perjon bon Gottes Gejes 
beflagt [angeflagt] und verdammt wird, alfo dap 
wir bon Natur Kinder des Borns, des Todes und 
der YVerdammnis find, wo wir nicht durch das 
Verdienft Ehrifti davon erlöjft werden. 


proponitur et ab omnibus cum Pelagianis tum 
Manichaeis erroribus separatur, tune (ut Apo- 
logia habet) beneficia Christi et satisfactio seu 
pretiosissimum ipsius meritum atque opera- 
tiones Spiritus Sancti gratuitae rectius agno- 
scuntur et magis celebrantur. Ac insuper Deo 
gloria sua tribuitur, quando opus Dei et crea- 
tura in homine a diaboli opere (per quod 
4] natura corrupta est) recte discernitur. Ut 
igitur haec controversia pie, secundum Verbi 
Dei analogiam, explicetur, et sincera doctrina 
de peccato originis conservetur, ex illis, quo- 
rum supra mentionem fecimus, scriptis, thesin 
et antithesin, id est, sinceram doetrinam et 
falsam huic contrariam, in certa eaque brevia 
capita colligemus. 

5] I. Et primum quidem constat, Christia- 
nos non tantum, actualia delicta et transgres- 
siones mandatorum Dei peccata esse, agnoscere 
et definire debere, sed etiam horrendum atque 
abominabilem illum hereditarium morbum, per 
quem tota natura corrupta est, imprimis pro 
horribili peccato, et quidem pro principio et 
eapite omnium peccatorum (e quo reliquae 
transgressiones tamquam e radice nascantur 
et quasi e scaturigine promanent) omnino 
6] habendum esse. Et hoe malum aliquando 
D. Lutherus peccatum maturae, item [R.639 
peccatum personae appellare solet, ut signi- 
ficet, etiamsi homo prorsus nihil mali eogi- 
taret, loqueretur aut ageret (quod sane post 
primorum nostrorum parentum lapsum in hae 
vita humanae naturae est impossibile), tamen 
nihilominus hominis naturam et personam 
esse peecatricem, hoc est, peccato originali 
(quasi lepra quadam spirituali) prorsus et 
totaliter intimis etiam visceribus et cordis re- 
cessibus profundissimis totam esse eoram Deo 
infectam, venenatam et penitus corruptam; 
et propter hane corruptionem atque primorum 
nostrorum parentum lapsum natura aut per- 


sona hominis lege Dei accusatur et condemnatur, ita ut natura filii irae, mortis et damnationis 


mancipia simus, nisi beneficio meriti Christi ab his malis liberemur et servemur. 


2. Bum andern ift das auch flar und wahr, wie 
Der neunzehnte Artikel in der Augsburgifehen fon- 
feffion Iehrt, bap Gott nicht iit ein Schöpfer, 
Stifter oder Urfache der Sünde, jondern aus Anz 


ftiftung des Teufels duch einen Menfchen ift . 


die Sünde (welche ift ein Werk des Teufels) in die 
Welt [ge]fommen. Röm.5; 1 305. 3. Und nod 
heutzutage in biejer Verderbung fehafft und macht 
Gott in uns die Sünde nicht, fondern mit der 
Natur, welche Gott heutzutage an den Menfchen 
nod) jchafft und macht, wird bie Erbfünde durd) 
die fetichliche Empfängnis unb Geburt bon Vater 
und Mutter aus fündlihem Samen mit fort- 
gepflanzt. 

3. Sum Dritten, was diefer (Srbjd)abe fei, toeif 
und fennt feine Vernunft nicht, fondern e8 muß, 
wie die Schmalfaldifchen Artifel reden, aus ber 
Schrift Offenbarung gelernt und geglaubt werden. 
Und in ber Wpologia wird dasfelbe fürzlih in 
Diefe Hauptitüde gefaßt: 


1. Daß diefer Erbichade fet bie Schuld, dak wir 
alfejamt bon wegen des Ungehorjams Adams und 
Spas in Gottes Ungnade und Kinder des Borns 
bon Natur find, wie der Apoftel zu den Römern 
am 5. Kapitel zeugt. 


7] II. Deinde etiam hoc extra controversiam 
est positum (ut decimus nonus articulus Con- 
fessionis Augustanae habet), quod Deus non 
sit causa, creator vel auctor peccati, sed quod 
instinctu, opera et machinationibus Satanae 
per unum hominem peccatum (quod est dia- 
boli opus) in mundum intraverit. Rom. 5, 12; 
1 Ioh. 3, 8. Et hodie, etiam in hae naturae 
corruptione, Deus non creat aut facit in nobis 
peccatum, sed una cum natura, quam Deus 
etiamnum in hominibus creat et efficit, pec- 
catum originale per carnalem conceptionem et 
nativitatem a patre et matre (ex semine per 
peccatum corrupto) propagatur. 

8] III. Praeterea, quid et quantum sit hoc 
ingens hereditarium malum, id nulla humana 
ratio indagare aut agnoscere potest, sed (ut 
Smalcaldiei Articuli loquuntur) ex Seripturae 
Sacrae patefactione discendum et credendum 
est, id quod in Apologia breviter his prae- 
cipuis capitibus comprehenditur: 

9] I. Primo, quod hoc hereditarium malum 
sit culpa seu reatus, quo fit, ut omnes [R.640 
propter inobedientiam Adae et Evae in odio 
apud Deum et natura filii irae simus, ut apo- 
stolus testatur. Rom. 5, 12 sqq. [Eph. 2, 3]. 


^ 


The Formula of Concord. Thorough Declaration. I. Of Original Sin. 861 


Pelagian and Manichean errors, then (as the 
Apology says) the benefits of the Lord Christ 
and His precious merit, also the gracious 
operation of the Holy Ghost, are the better 
known and the more extolled; moreover, due 
honor is rendered to God, if His work and 
ereation in man is rightly distinguished from 
the work of the devil, by which the nature 
has been corrupted. In order, therefore, to 
explain this controversy in the Christian way 
and according to God’s Word, and to main- 
tain the correct, pure doctrine of original sin, 
we shall collect from the above-mentioned 
writings the thesis and antithesis, that is, the 
correct doctrine and its opposite, into brief 
chapters. 


1. And first, it is true that Christians 
should regard and recognize as sin not only 
the actual transgression of God’s command- 
ments; but also that the horrible, dreadful 
hereditary malady by which the entire nature 
is corrupted should above all things be re- 
garded and recognized as sin indeed, yea, as 
the chief sin, which is a root and fountain- 
head of all actual sins. And by Dr. Luther 
it is called a nature-sin or person-sin, thereby 
to indicate that, even though a person would 
think, speak, or do nothing evil (which, how- 
ever, is impossible in this life, since the fall 
of our first parents), his nature and person 
are nevertheless sinful, that is, thoroughly 
and utterly infected and corrupted before God 
by original sin, as by a spiritual leprosy; and 
on account of this corruption and because of 
the fall of the first man the nature or person 
is accused or condemned by God’s Law, so 
that we are by nature the children of wrath, 
death, and damnation, unless we are deliv- 
ered therefrom by the merit of Christ. 


2. In the second place, this, too, is clear and 
true, as the Nineteenth Article of the Augs- 
burg Confession teaches, that God is not a 
creator, author, or cause of sin, but by the 
instigation of the devil through one man sin 
(which is a work of the devil) has entered the 
world, Rom. 5, 12; 1 John 3,7. And even at 
the present day, in this corruption [in this 
corruption of nature], God does not create 
and make sin in us, but with the nature which 
God at the present day still creates and makes 
in men original sin is propagated from sinful 
seed, through carnal conception and birth 
from father and mother. 


3. In the third place, what [and how great] 
this hereditary evil is no reason knows and 
understands, but, as the Smalcald Articles 
say, it must be learned and believed from the 
revelation of Scripture. And in the Apology 
this is briefly comprehended under the follow- 
ing main heads: 

1. That this hereditary evil is the guilt [by 
Es which it comes to pass] that, by reason of the 
disobedience of Adam and Eve, we are all in H 
God's displeasure, and by nature children of 
wrath, as the apostle shows Rom. 5, 12 ff.; 
Eph. 2, 3. 


862 91.576.577. 


2. Zum andern, daß e$ auch eine aánalidje Dar- 
bung [Entbehrung] oder Mangelung der ange 
Ichaffenen Grbgered)tigfeit im Paradies oder des 
Bildes Gottes, nad) welchem der Menfch anfäng- 
fid) in Wahrheit, Heiligkeit und Gerechtigkeit ge- 
ihaffen, und zugleich ein Unvermögen unb Un 
tücchtigfeit zu allen Gottesfachen [fei], oder wie die 
lateinifchen Worte lauten: Descriptio peccati 
originalis detrahit naturae non renovatae et 
dona et vim seu facultatem et actus inchoandi 
et efficiendi spiritualia. Das ift: Die Befchrei- 
bung der Erbfünde benimmt ber unberneuerten 
Natur die Gaben, Kraft und alle Wirfung, in 
getftlichen Dingen etwas anzufangen und zu 
mpirfen. 

3. Daß bie Erbjünde (an der Kan 
Natur) nicht allein fet ein folcher gänzliher Man: 
gel alles Guten in geiftlichen, göttlichen Sachen, 
jondern daß fie augleich aud) fet anftatt des ber- 
lornen Bildes Gottes in dem Menfchen eine tiefe, 
bofe, greuliche, grundlofe, unerfor[d)fidje und une 
ausjprechlihe Verderbung der ganzen Natur und 
aller Kräfte, jonderlich der höchften, vornehmiten 
Kräfte ber Seele im Verftand, Herzen und Willen, 
bab dem Menfchen nunmehr nad) dem Fall an: 
geerbt wird eine angeborne bife Art und in- 
wendige Unreinigfeit be8 Herzens, böje Luft 
und Neigung, daß wir alle von Art und Natur 
‚jolh Herz, Sinn und Gedanken aus Adam er- 
erben, welches nach jeinen höchiten Kräften und 
Sicht ber Vernunft natürlich ftrad8 wider Gott 
und jeine hichften Gebote gefinnt und geartet, ja 
eine Teindichaft wider Gott ijt, was fonderlich 
göttliche, geiftliche Sachen belangt. Denn fonft in 
natürlichen, äußerlichen, Sachen, fo der Vernunft 
unterworfen, hat ber Menfch nod) etlichermaßen 
Verftand, Kraft und Vermögen, wiewohl gar febr 
geichtwächt, welches bod) alles aud) durch bie Crb- 
jiinde vergiftet und verunreinigt wird, daß e8 bor 
Gott nichts taugt. 


Formula Concordiae. Sol. Deel. I. De Peccato Originis. 


W. 594—596. 


10] II. Deinde, quod sit per omnia totalis 
carentia, defectus seu privatio concreatae in 
paradiso iustitiae originalis seu imaginis Dei, 
ad quam homo initio in veritate, sanctitate 
atque iustitia creatus fuerat, et quod simul 
etiam sit impotentia et ineptitudo, advraia 
et stupiditas, qua homo ad omnia divina seu 
spiritualia sit prorsus ineptus. Verba Apolo- 
giae Latine sic habent: Descriptio peccati 
originalis detrahit naturae non renovatae et 
dona et vim seu facultatem et actus inchoandi 
et effieiendi spiritualia. 


11] III. Praeterea, quod peccatum originale 
in humana natura non tantummodo sit eius- 
modi totalis carentia seu defectus omnium 
bonorum in rebus spiritualibus ad Deum per- 
tinentibus, sed quod sit etiam, loco imaginis 
Dei amissae in homine, intima, pessima, pro- 
fundissima (instar cuiusdam abyssi), inscru- 
tabilis et ineffabilis corruptio totius naturae 
et omnium virium, imprimis vero superiorum 
et principalium animae facultatum, in mente, 
intellectu, corde et voluntate. Itaque iam post 
lapsum homo hereditario a parentibus accipit 
congenitam pravam vim, internam immundi- 
tiem cordis, pravas concupiscentias et pravas 
12] inclinationes, ita ut omnes natura talia 
corda, tales sensus et cogitationes ab Adamo 
hereditaria et naturali propagatione consequa- 
mur, quae secundum summas suas vires et 
iuxta lumen rationis naturaliter e diametro 
cum Deo et summis ipsius mandatis pugnent, 
atque inimicitia sint adversus Deum, praeser- 
tim quantum ad res divinas et spirituales 
attinet. In aliis enim externis et huius mundi 
rebus, quae rationi subiectae sunt, relictum 
est homini adhue aliquid intellectus, virium 
et facultatum, etsi hae etiam miserae reliquiae 


valde sunt debiles et quidem haec ipsa quantulaeunque per morbum illum hereditarium [R. 641 
veneno infecta sunt atque contaminata, ut coram Deo nullius momenti sint. 


4. Die Strafe und món ber Erbfünde, fo Gott 
auf Adams Kinder und auf bie Erbfünde gelegt, 
itt bet Tod, bie ewige Verdammnis, auch ander 
leiblich und geiftfid, zeitlih und ewig Elend, 
Tprannei und Herrichaft des Teufels, bab die 


menschliche Natur bem Reid) be8 Teufels unters — 


tworfen und unter de8 Teufel Gewalt dahin- 
gegeben und unter feinem Seid) gefangen [ijt], 
der manchen großen, mweifen Menjchen in der Welt 
mit fdredlihem Irrtum, SKeberei und anderer 
Blindheit betäubt und verführt und fonft bie 
Menfhen zu allerlei Laftern babinreipt. 


5. gum fünften, derfelbe Erbfehade ijt fo groß 
und greufid), daß er allein um des HErrn Chrifti 
willen in ben Getauften und Gläubigen bor Gott 
jugebedt und vergeben muß werden. (E8 mu aud 
und Tann bie Dadurch verrüdte [verkehrte], ber- 
derbte menfdlide Natur allein durch des Heiligen 
Geijtes Wiedergeburt und Erneurung geheilt wer- 
den, welches bod) in biejem Leben nur angefangen, 
aber affererft in jenem Leben vollfommen fein 
wir 


Dieje Puntte, fo. alfbier allein jummarijcher- 
teile angezogen, werden in obgemelbeten Schrif- 
ten der gemeinen Befenntnis [des gemeinen Bes 


13] IV. Poenae vero peccati originalis, quas 
Deus filiis Adae ratione huius peccati im- 
posuit, haee sunt: mors, aeterna damnatio et 
praeter has aliae corporales, spirituales, tem- 
porales atque aeternae aerumnae et miseriae, 
tyrannis et dominium Satanae, quod videlicet 
humana natura regno diaboli subiecta est, cui 
in miserrimam servitutem tradita, captiva ab 
eo tenetur. Is certe multos magnos et sapien- 
tes homines in mundo horribilibus erroribus 
ac haeresibus et caecitate multiplici fascinat 
et seducit, ac miseros mortales saepe in varia 
et atrocia scelera praecipitat. 

14] V. Hoc hereditarium malum tantum 
tamque horrendum est, ut nullo alio modo 


. nisi propter solum Christum (in hominibus 


baptizatis et credentibus) coram Deo contegi 
et condonari possit. Et quidem humana na- 
tura, quae hoe malo perversa et tota corrupta 
est, aliter sanari non potest, nisi ut per Spiri- 
tum Sanctum regeneretur et renovetur. Idque 
opus Spiritus Sancti in hac vita tantummodo 
in nobis inchoatur, in altera demum vita ab- 
solvetur et perficietur. 

15] Haec capita de peccato originis, quae 
hoc loco summarie tantum recitavimus, in 
commemoratis scriptis, quae confessionem 


» 


The Formula of Concord. Thorough Declaration. I. Of Original Sin. 363 


2. Secondly, that it is an entire want or 
lack of the concreated hereditary righteous- 
ness in Paradise, or of God’s image, according 
to which man was originally created in truth, 
holiness, and righteousness; and at the same 
time an inability and unfitness for all the 
things of God, or, as the Latin words read: 
Descriptio peccati originalis detrahit naturae 
non renovatae et dona et vim seu facultatem 
et actus inchoandi et efficiendi spiritualia ; 
that is: The definition of original sin takes 
away from the unrenewed nature the gifts, 
the power, and all activity for beginning and 
effecting anything in spiritual things. 

3. That original sin (in human nature) is 
not only this entire absence of all good in 
spiritual, divine things, but that, instead of 
the lost image of God in man, it is at the 
same time also a deep, wicked, horrible, 
fathomless, inscrutable, and unspeakable cor- 
ruption of the entire nature and all its powers, 
especially of the highest, principal powers of 
the soul in the understanding, heart, and will, 
so that now, since the Fall, man inherits an 
inborn wicked disposition and inward im- 
purity of heart, evil lust and propensity ; 
that we all by disposition and nature inherit 
from Adam such a heart, feeling, and thought 
as are, according to their highest powers and 
the light of reason, naturally inclined and dis- 
posed directly contrary to God and His chief 
commandments, yea, that they are enmity 
against God, especially as regards divine and 
spiritual things. For in other respects, as 
regards natural, external things which are 
subject to reason, man still has to a certain 
degree understanding, power, and ability, 
although very much weakened, all of which, 
however, has been so infected and contami- 
nated by original sin that before God it is of 
no use. 


4. The punishment and penalty of original 
sin, which God has imposed upon the children 
of Adam and upon original sin, are death, 
eternal damnation, and also other bodily and 
spiritual, temporal and eternal miseries, and 
the tyranny and dominion of the devil, so 
that human nature is subject to the kingdom 
of the devil and has been surrendered to the 
power of the devil, and is held captive under 
his sway, who stupefies [fascinates] and leads 
astray many a great, learned man in the world 
by means of dreadful error, heresy, and other 
ÁN blindness, and otherwise rushes men into all 
E sorts of crime. 


d. 5. Fifthly, this hereditary evil is so great 
ES and horrible that only for the sake of the Lord 
p Christ it can be covered and forgiven before 


God in the baptized and believing. Moreover, 

A human nature, which is perverted and cor- 

rupted thereby, must and can be healed only 

by the regeneration and renewal of the Holy 

Ghost, which, however, is only begun in this 

life, but will not be perfect until in the life 
= to come. 

These points, which have been quoted here 

only in a summary way, are set forth more 


* 


577. 578. Formula Concordiae. 


904 9. 


fenntniffes] unferer chriftlichen Lehre ausführlicher 
erflärt. 

Solche Lehre aber muß nun aljo erhalten und 
verwahrt werden, daß fie nicht abweiche entiveder 
auf die pelagianijde oder auf bie manichätjche 
Seite. Derhalben fol auch fürzlich gemeldet wer: 
den, welche Gegenlehre von diefem Artikel in un- 
jern Kirchen ausgefeßt [verurteilt] und verworfen 
toerde. 

1. Und erftlich, wider die alten und neuen 
Pelagianer, werden geitraft und veriworfen Ddiefe 
falfchen opiniones und Lehren, als wäre die Erb- 
jünde allein ein reatus oder Schuld von wegen 
fremder Vermwirkung, ohne einige unjerer Natır 
Verderbung. 

2. Stem, als waren die fündlichen bbjen Lüfte 
nidt Sünde, fondern conditiones oder ange: 
{chaffene und wejentliche Eigenfchaften der Natur. 

3. Oder als wäre der obgemeldete Mangel und 
Schade nicht eigentlich und wahrhaftig bor Gott 
jolche Sünde, darum [um derentivillen] der Menjch 
auper Ehrifto ein Kind des Borns und der Ver: 
dammmi3, auch im Weich und unter der Gewalt 
des Satans jein müßte. 

4. ($8 werden auch au$gejebt und verworfen 
Dieje und dergleichen pelagianifche Srrtümer, als: 
daß die Natur auch nad) dem Fall unverderbt und 
fonderlich in geiftlichen Sachen ganz gut und rein 
und in ihren naturalibus, das ijt, in ihren natür- 
lichen Kräften, vollfommen jein folle. 


5. Oder daß bie Erbfünde nur von außen ein 
ichlechter, [gel|ringjchakiger, eingefprengter led 
oder anfliegender [bon außen fid anjegender] 
Mafel, vel corruptio tantum accidentium aut 
qualitatum, das ijt, eine Werderbung allein 
etlicher zufälligen Dinge, an des Menfchen Natur 
wäre, dabei und darunter die Natur aleid)toobI 
ihre Güte und Kraft auch zu geiftlihen Sachen 
habe und behalte. 

6. Oder dak bie Erbfünde nicht eine Beraubung 
oder Mangelung, fondern nur ein äußerliches 
Hindernis folcher geiftlihen guten Kräfte ware, 
als wenn ein Magnet mit Knoblauchjaft beitrichen 
wird, Dadurd) jeine natürliche Kraft nicht meg- 
genommen, fondern allein gehindert wird; ober 
daß Diefelbige [verjelbe] Makel wie ein Fle vom 
Ungefiht ober Farbe von der Wand Teichtlich 
fonne abgemwiicht werden. 


Y. Gleihfalls werden auch gejtraft und ver- | 


worfen, jo da lehren, eS fet wohl die Natur durch 
den Sa fehr aefhwächt und berderbt, habe aber 
gleihwohl nicht ganz und gar alles Gute, mas zu 
göttlichen, geiftlichen Sachen gehört, verloren, iei 
aud) nicht [es verhalte fid) mit der- Natur auch 
nicht], wie man in unfern Kirchen fingt: „Dur 
Adams Fall it ganz berberbt menjdjfid) Natur 
und Wejen“, jondern [unjere Natur] habe nod) 
aus und bon der natürlichen Geburt, mie Fein, 
wenig und gering e$ auch jet, dennoch etwas 
Gutes, als: Fähigkeit, Gejchielichkeit, Tüchtigkeit 
oder DBermögen, in geiftlihen Sachen etwas an- 
zufangen, wirfen oder mit[zu]wirfen. Denn was 
äußerliche, zeitliche, weltliche Sachen und Handel, 
jo der Vernunft unterworfen, belangt, davon joll 
im nachfolgenden Artikel Erklärung gejchehen. 


Dieje und vergleichen Gegenlehre wird darum 
geftraft und verworfen; denn Gottes Wort lehrt, 


Sol. Decl. 


I. De Peccato Originis. W..596. 597. 


Christianae nostrae doctrinae RO 
copiosius explicantur. 

16] Haec vero doctrina sic asserenda, con- 
servanda atque munienda est, ut in neutram 
partem, hoc est, neque ad Pelagianos neque 
ad Manichaeos errores, declinet. | Itaque 
(quanta fieri. potest brevitate) etiam contra- 
ria de hoc articulo doctrina, quae ab ecclesiis 
nostris reprobatur et reiicitur, est recitanda. 

17] I. Repudiantur igitur et reiiciuntur 
veterum et recentiorum Pelagianorum [R.642 
falsae opiniones et dogmata vana, quod pec- 
eatum originale sit tantum reatus aut culpa, 
quae ex aliena transgressione (absque ulla 
naturae nostrae corruptione) sit contracta. 

18] II. Quod pravae coneupiscentiae non 
sint peccatum, sed conditiones quaedam aut 
concreatae essentiales naturae proprietates. 

19] III. Quod defectus ille et malum heredi- 
tarium non sit proprie et vere coram Deo tale 
peccatum, propter quod homo filius irae et 
damnationis habeatur, cuius ratione sub 
tyrannide et regno Satanae ei sit pereundum, 
nisi Christo inseratur et per eum liberetur. 

20] IV. Reprobantur etiam et reiiciuntur 
hi et similes Pelagiani errores, ut: quod 
natura etiam post lapsum incorrupta, et qui- 
dem praecipue quoad res spirituales, tota ad- 
hue bona ac pura sit et in suis naturalibus, 
hoe est, in, potentiis et viribus suis naturali- 
bus, perfecta et integra sit. 

21] V. Aut quod peccatum originis tantum 
sit externus quidam, nullius prope momenti, 
naevus aut aspersa macula aut corruptio tan- 
tum accidentium et qualitatum, eum qua et 
sub qua nihilominus natura suam bonitatem 
et vires, etiam in rebus spiritualibus, habeat 
et retineat. 


22] VI. Vel quod originale peccatum non 
sit defectus, spoliatio aut privatio, sed tan- 
tummodo externum quoddam impedimentum 
spiritualium bonarum virium, perinde ac si 
magnes allii succo illinitur, ubi non tollitur 
vis ipsius naturalis, sed tantummodo impedi- 
tur; vel quod macula ista tamquam macula 
a facie aut color a pariete facile abstergi 
possit. 

23] VII. Repudiantur similiter et reiiciun- 
tur etiam ii, qui docent, naturam ex lapsu 
humani generis valde quidem debilitatam at- 
que corruptam esse, non tamen prorsus omnem 
bonitatem (quoad res divinas et spirituales) 
amisisse. Et falsum esse contendunt, [R.643 
quod eeclesiae nostrae canunt, per lapsum 
Adae penitus humanam naturam. et essentiam 
corruptam esse. Aiunt enim, hominem ex 
naturali nativitate adhuc aliquid boni, quan- 
tulumeunque etiam et quam minutulum, ex- 
iguum atque tenue id sit, reliquum habere, 
capacitatem videlicet, aptitudinem, habilita- 
tem, potentiam et vires aliquas, in rebus 
spiritualibus aliquid inchoandi, operandi aut 
24] cooperandi. Quod vero ad externa, tem- 
poralia et ad hunc mundum pertinentia 
negotia, quae rationi subiecta sunt, attinet, 
de his in sequentibus articulis dicetur. 

25] Haec atque huius generis veritati con- 
traria dogmata eam ob causam reprehendun- 


a n 


The Formula of Concord. Thorough Declaration. I. Of Original Sin. 


fully in the above-mentioned writings of the 
common confession of our Christian doctrine. 


Now this doctrine must be so maintained 
and guarded that it may not deflect either to 
the Pelagian or the Manichean side. For this 
reason the contrary doctrine concerning this 
article, which is censured and rejected in our 
churches, should also be briefly stated. 


1. And first, in opposition to the old and 
the new Pelagians, the following false opinions 
and dogmas are censured and rejected, namely, 
that original sin is only a reatus or guilt, on 
account of what has been committed by an- 
other, without any corruption of our nature. 


2. Also, that sinful, evil lusts are not sins, 
but conditiones, or concreated and essential 
properties of the nature. 


3. Or as though the above-mentioned defect 
and evil were not properly and truly sin be- 
fore God, on account of which man without 
Christ [unless he be grafted into Christ and 
be delivered through Him] must be a child of 
wrath and damnation, also in the dominion 
and beneath the power of Satan. 


4. The following and similar Pelagian errors 
are also censured and rejected, namely: that 
nature, even since the Fall, is said to be in- 
corrupt, and that especially with respect to 
spiritual things entirely good and pure, and 
in naturalibus, that is, in its natural powers, 
it is said to be perfect. 


5. Or that original sin is only external, 
a slight, insignificant spot sprinkled or a 
stain dashed upon the nature of man, or cor- 
ruptio tantum accidentium aut qualitatum, 
i. e, a corruption only in some accidental 
things, along with and beneath which the 
nature nevertheless possesses and retains its 
integrity and power even in spiritual things. 

6. Or that original sin is not a despoliation 
or deficiency, but only an external impediment 
to these spiritual good powers, as when a mag- 
net is smeared with garlic-juice, whereby its 
natural power is not removed, but only hin- 
dered; or that this stain can be easily washed 
away, as a spot from the face or pigment from 
the wall. 


7. They are rebuked and rejected likewise 
who teach that the nature has indeed been 
greatly weakened and corrupted through the 
Fall, but that nevertheless it has not entirely 
lost all good with respect to divine, spiritual 
things, and that what is sung in our churches, 
Through Adam’s fall is all corrupt, Nature 
and essence human, is not true, but from natu- 
ral birth it still has something good, small, 
little and inconsiderable though it be, namely, 
capacity, skill, aptness or ability to begin, to 
effect, or to help effect something in spiritual 
things. For concerning external, temporal, 
worldly things and transactions, which are 
subject to reason, there will be an explana- 
tion in the succeeding article. 


These and contrary doctrines of like kind 
are censured and rejected for the reason that 


Concordia Triglotta. 


Or 


ou 


865 


M. 578-580. Formula Concordiae. 


866 


Dak bie verderbte Natur aus und von ihr jefbit 
in geiftlichen, göttlichen Sachen nichts Gutes, auch 
nicht das mwenigite, aí8 gute Gedanken, vermöge, 
und nicht allein das, jondern daß fie aus und für 
fi felbit bor Gott nichts anderes denn fündigen 
fonne. Gen. 6 und 8. 


Alfo muß aud) diefe Lehre auf der andern Seite 
bor dem manihäifchen Irrtum verwahrt werden. 
Derhalben werden aud) pieje und dergleichen irrige 
Lehren verworfen, als: daß je&t, nad) dem Fall, 
Die menjehlihe Natur anfangs rein und gut ge- 
fchaffen, und Dana) bon augen die Erbjünde (als 
etwas MWejentliches) Durch ben Satan in die Natur 
eingegofien und eingemengt werde, wie Gift unter 
Wein gemengt wird. 


Denn obwohl in Adam und Cha die Natur erjt- 
lich rein, gut und heilig gefchaffen, fo ijt bod) durch 
Den all die Sünde nicht alfo in ihre Natur [gez] 
fommen, wie bie Manichäer gefchwarmt haben, als 
hätte der Satan etwas twefentlides Böjes ge- 
fchaffen oder gemacht unb mit ihrer Natur ver- 
mengt; jondern da aus Berleitung be8 Satans 
durch den Fall, nad) Gottes Gericht und Urteil, 
der Menjch zur Strafe die angefchaffene Grbgered)- 
tigfeit verloren, ijt Durch folche Privation oder 
Mangel, Darbung [Entbehrung] und Verwun- 
Dung, jo durch den Satan gefdehen, die menfch- 
fide Natur alfo, wie broben gejagt, verfehrt und 
berbetbt, bab mit bemjelben Mangel und Ber: 
Derbung jekund die Natur allen Menschen, fo 
natürlicherweife bon Vater und Mutter emp- 
fangen und geboren werden, angeerbt wird. Denn 
nad) dem Fall wird die menschliche Natur nicht 
eritlich rein und gut gefhaffen und banad) aller: 
erit durch pie Erbfünde verderbt, fondern im erjten 
Augenblid unjerer Empfängnis ijf der Same, bat- 
aus der Mensch formiert wird, fündig und bere 
derbt. So ijt auch die Erbfiinde nicht etwas für 
fid) jelbit, in ober außer des verderbten Menfchen 
Natur felbitändig, wie fie auch des herderbten 
Menschen eigen Wefen, Leib oder Seele oder der 
Menfch felber nicht ijt. (ES fann und fol auch bie 
Erbfünde unb die dadurch berberbte menschliche 
Natur nicht alfo unterjdhieden werden, al3 wire 
‘Die Natur bor Gott rein, gut, heilig und unver: 


derbt, aber allein bie Erbfünde, fo darin wohnt, . 


wäre böfe. - 


stem, wie Augustinus bon ben Manichäern. 


jhreibt, als ob nicht ber verderbte Menfch jelber 
bon wegen der angebornen Erbfünde fündigte, 
fondern etwa3 anderes und Fremdes im Men: 
jhen, und daß aljo Gott durchs Gefek nicht bie 
Natur, als durch bie Sünde verderbt, fondern nur 
allein die Erbfünde darin anflage und verdamme. 
Denn mie droben in thesi, das ift, in Erklärung 
der reinen Lehre bon der Erbfünde, gejebt, ijt die 
ganze Natur des Menfchen, fo natürlicherweife 
von Vater und Mutter geboren wird, an Leib 
und Seele, in allen Kräften durd und durch auf 
das allerduberfte (was ihre im Paradies ange- 
Thaffene Güte, Wahrheit, Heiligkeit und Gered)- 
tigfeit betrifft und anlangt) durch die Erbjünde 
berderbt und verfehrt. Non tamen in aliam sub- 
stantiam genere aut specie diversam, priori 
abolita, transmutata est. Das ift: Sebodj ift 
fie nicht ganz unb gar vertilgt ober in eine andere 
Subftanz verwandelt, welche nad) ihrem Wefen 


Sol. Decl. I. De Peccato Originis. 


YG. 597. 598. 


tur et reiiciuntur, quia Verbo Domini doce- — 
mur, quod eorrupta natura ex se et suis viri- 

bus in rebus spiritualibus et divinis nihil boni, 
et ne minimum quidem, utpote ullas bonas 
cogitationes, habeat. Neque id modo, sed in- 
super etiam asserunt, quod natura corrupta 
ex se et viribus suis coram Deo nihil aliud 
nisi peccare possit. Gen. 6.8. ^. . m 

26] Vera autem . haec doctrina etiam ab 
altera parte contra Manichaeorum errores 
probe munienda est. Quare haee et similia 
alia falsa dogmata reiiciuntur, ut: quod initio 
quidem humana natura bona et pura a Deo 
creata sit, verum iam, post lapsum, extrinse- 
cus peccatum originale (tamquam quiddam 
essentiale) per Satanam in naturam infusum 
et cum ea permixtum sit, quemadmodum vene- 
num vino admiscetur. 

27] Etsi enim in Adamo et Eva natura 
initio pura, bona et sancta creata est, tamen 
per lapsum peccatum non eo modo ipsorum 
naturam invasit (ut Manichaei furenter dixe- 
runt), quasi Satan aliquod malum substan- 
tiale creasset aut formasset et illud cum 
natura ipsorum commiscuisset. Quin potius 
cum seductione Satanae per lapsum iusto Dei 
iudicio (in poenam hominum) iustitia [R.644 
concreata seu originalis amissa esset, defectu 
illo, privatione seu spoliatione et vulneratione 
(quorum: malorum Satan causa est) humana 
natura eo modo, quo supra diximus, perversa 
et corrupta est, ut iam natura una cum illo 
defectu et corruptione ad omnes homines, qui 
naturali modo a parentibus coneipiuntur et 
28] nascuntur, hereditario propagetur. Post 
lapsum enim iam humana natura non pura 
et bona primum creatur, et deinde demum per 
originis peccatum corrumpitur, sed in primo 
conceptionis nostrae momento ipsum semen, 
ex quo homo formatur, peccato iam contami- 
natum et corruptum est. Et hoc originale 
peccatum non est quiddam in natura vel extra 
naturam corrupti hominis per se subsistens, 
sed neque est hominis corrupti propria essen- 
tia, corpus aut anima aut homo ipse. Neque 
29] etiam originale peccatum eo modo a cor- 
rupta per illud natura est discernendum, quasi 
ipsa natura coram Deo pura, bona, saneta et 
incorrupta exstaret, et tantum inhabitans in 
illa peccatum originis esset malum. 

30] Neque ea sententia, quam Augustinus 
Manichaeis tribuit, illa ratione probari pot- 
est, quod nimirum non homo ipse corruptus 
(ratione innati peccati originalis) peccet, sed 
aliud quiddam et alienum in homine, et quod 
Deus per legem non ipsam naturam (quate- 
nus peccato corrupta est), sed tantum pecca- 
tum originale (quod sit in natura) accuset 
atque damnet. Tota enim hominis natura (ut 
supra in thesi seu assertione sincerae doctri- 
nae de peccato originali diximus), qualis natu- 
rali modo a parentibus generatur, corpore et 
anima in omnibus viribus prorsus, tota ex- 
treme est per peccatum originis corrupta et 
perversa, quoad bonitatem suam, veritatem, 
sanctitatem et iustitiam, quae dotes in para- 
diso naturae erant concreatae. Non tamen. 
penitus deleta, abolita aut in aliam substan- 
tiam, genere aut specie diversam, id est, quae 
seeundum suam essentiam non sit [R.645 


The Formula of Concord. Thorough Declaration. I. Of Original Sin. 867 


God’s Word teaches that the corrupt nature, 
of and by itself, has no power for anything 
good in spiritual, divine things, not even for 
the least, as good thoughts; and not only this, 
but that of and by itself it can do nothing in 
the sight of God but sin, Gen. 6,5; 8, 21. 


In the same manner this doctrine must also © 
be guarded on the other side against Mani- 


chean errors. Accordingly, the following 
and similar erroneous doctrines are rejected, 
namely: that now, since the Fall, human 
nature is in the beginning created pure and 
good, and that afterwards original sin from 
without is infused and mingled with the nature 
by Satan (as something essential), as poison 
is mingled with wine [that in the beginning 
human nature was created by God pure and 
good, but that now, since the Fall, original 
sin, etc.]. 

For although in Adam and Eve the nature 
was originally created pure, good, and holy, 
nevertheless sin did not enter their nature 
through the Fall in the way fanatically 
taught by the Manicheans, as though Satan 
had created or made some evil substance, and 
mingled it with their nature. But since man, 
by the seduction of Satan through the Fall, 
has lost his concreated hereditary righteous- 
ness according to God’s judgment and sen- 
tence, as a punishment, human nature, as has 
been said above, is so perverted and corrupted 
by this deprivation or deficiency, want, and 
injury, which has been caused by Satan, that 
at present the nature is transmitted, together 
with this defect and corruption [propagated 
in a hereditary way], to all men, who are con- 
ceived and born in a natural way from father 
and mother. For since the Fall human nature 
is not at first created pure and good, and only 
afterward corrupted by original sin, but in 
the first moment of our conception the seed 
from which man is formed is sinful and cor- 
rupt. Moreover, original sin is not something 
by itself, existing independently in, or apart 
from, the nature of the corrupt man, as it 
neither is the real essence, body, or soul of 
the corrupt man, or the man himself. Nor 
can and should original sin and the nature 
of man corrupted thereby be so distinguished 
as though the nature were pure, good, holy, 
and uncorrupted before God, while original 
sin alone which dwells therein were evil. 


Also, as Augustine writes concerning the 
Manicheans, as though it were not the cor- 
rupt man himself that sins by reason of in- 
born original sin, but something different and 
foreign in man, and that God, accordingly, 
accuses and condemns by the Law, not the 
nature as corrupt by' sin, but only the original 
sin therein. For, as stated above in thesi, 
that is, in the explanation of the pure doctrine 
concerning original sin, the entire nature of 
man, which is born in the natural way of 
father and mother, is entirely and to the 
farthest extent corrupted and perverted by 
original sin, in body and soul, in all its 
powers, as regards and concerns the goodness, 
truth, holiness, and righteousness concreated 
with it in Paradise. Non tamen in aliam sub- 
stantiam genere aut specie diversam, priori 


abolita, transmutata est, that is: Neverthe- 
less the nature is not entirely exterminated 
or changed into another substance, which, ac- 
cording to its essence, could not be said to be 
like our nature [but is diverse in genus or 


868 M. 580. 581. Formula Concordiae. 


unferer Natur nicht gleich und alfo mit uns nicht 
eines Wefens jein follte. 

E3 wird auch bon wegen folder Verderbung die 
ganze berberbte Natur des Menjden durchs. Gejet 
angeklagt und verdammt, wo nicht die Sünde um 
Chrifti willen vergeben wird. 

E3 beflagt [verklagt] aber und verdammt das 
Gefek unjere Natur nicht darum, dap wir Mten- 
iden bon Gott erfchaffen find, fondern darum, 
bap Mir fündig und böfe find, wie auch nicht 
darum und fofern die Natur und das Wefen aud) 
nah dem Fall in uns ein Werk, Gejdüp[ und 
Kreatur Gottes ijt, jondern darum und fofern fie 
butd) die Sünde beratttet und verderbt ijt. 

Wiewohl aber bie Erbfiinde die ganze menjd- 
liche Natur wie ein geiftlih Gift und Wusfak (wie 
Zutherus redet) vergiftet und verderbt hat, dak 
man in unferer berberbten Natur augenscheinlich 
nicht zeigen und meijen fann die Natur bejonders 
für fid) und die Erbjünde auch befonders fiir fid), 
fo ijt bod) gleichwohl nidt ein Ding bte ver- 
berbte Natur oder das Wefen des verderbten 
Menjchen, Leth und Seele oder ber Menfch felber, 
bon Gott erjchaffen (darin bie Erbfitnde wohnt, 
dadurch aud) Natur, Wefen oder der ganze Menfch 
berberbet; mie aud) in dem äußerlichen Ausja der 
Menjchen Natur ober Wefen wohnt und diefelbe 
betberbt; ie auch in dem duferlichen Wusfak der 
Leib, jo ausjagig ift, und der Wusjak an ober im 
Leibe nicht ein Ding find, wenn man eigentlich 
reden twill, jondern e$ muB ein Unterjchied ge- 
halten werden auch zwifchen unferer Natur, tie 
fie von Gott erfhaffen und erhalten wird, darin 
die Sünde wohnt, und zwifchen der Erbfünde, jo 
in der Natur wohnt: bie beiden miiffen und fün= 
nen aud) unterfchiedlich nad) der Heiligen Schrift 
betrachtet, gelehrt und geglaubt werden. 


Und folden Unterjchied zu erhalten, dringen 
und zwingen die bornefmiten Wrtifel unjers chrijt- 
lihen Glaubens. 
Schöpfung zeugt die Schrift, dak Gott nicht allein 
bot bem Fall [bie] menjdjlidje Natur gefchaffen 
habe, jondern daß fie aud) nad) bem Fall eine 
Kreatur und Werk Gottes fei. Deut. 32; el. 45. 
54. 64; Wet. 17; Apof. 4. 


„Deine Hände“ (fprid)t Hiob) „haben mich ges 


arbeitet und gemacht alles, was id) um und um 
bin; unb verfenfeft mid) jo gar.  Gebenfe doch, 
Dak du mid) aus Leimen gemacht haft und witrdeft 
[wirft] mich wieder zur Erde machen. Haft bu 
mich nicht wie Milch gemolfen unb wie Kafe lafien 
gerinnen? Du haft mir Haut und Tleifch ange 
zogen, mit Beinen und Adern haft bu mid) zu= 
jammengefüget. Leben und Wohltat haft du an 
mir getan, und dein Auffehen bewahret meinen 
Atem“, Hiob 10. 

„Sch Dante dir“ (Spricht David), „daß id) totum 
derbarlich gemacht bin; mwunderbarlich find deine 
Werke, und das erfennet meine Seele wohl. €3 
war dir mein Gebein nicht verhohlen, da ich im 
Verborgenen gemacht ward, da ich gebildet ward 
unten in der Erde. Deine Augen fahen mid), da 
ich noch unbereitet war, und waren alle Tage auf 
Dein Buch gejd)rieben, die noch werden follten und 
derjelben feiner da war”, Pjalm 139. 


Sol. Decl. 


WLS erjtfid) im Artikel bon der- 


N 
I. De Peccato Originis. YW. 598. 599. 


similis nostrae naturae, atque ita nobiscum 
non unius essentiae sit, transmutata est. 

31] Et quidem propter hane corruptionem 
tota hominis corrupta natura per legem accu- 
satur et condemnatur, nisi peccatum propter 
Christum remittatur. 


32] Lex autem naturam nostram non eam 
ob causam accusat et damnat, quod homines 
simus, a Deo creati, sed ea de causa, quod 
peccatores et mali simus. Neque eatenus lex 
naturam accusat et damnat, quatenus etiam 
post lapsum ea in nobis est opus et creatura 
Dei, sed propterea et eatenus, quod per pec- 
catum infecta et corrupta est. 

33] Etsi vero peccatum originale totam 
hominis naturam ut spirituale quoddam vene- 
num et horribilis lepra (quemadmodum D. Lu- 
therus loquitur) infecit et corrupit, ita qui- 
dem, ut iam in nostra natura corrupta ad 
oculum non monstrari possint distincte haee 
duo, ipsa natura sola et originale peccatum 
solum, tamen non unum et idem est corrupta 
natura seu substantia corrupti hominis, corpus 
et anima, aut homo ipse à Deo creatus, in 
quo originale peccatum habitat (cuius ratione 
natura, substantia, totus denique homo cor- 
ruptus est), et ipsum originale peccatum, quod 
in hominis natura aut essentia habitat eam- 
que corrumpit, quemadmodum etiam in lepra 
corporali ipsum corpus leprosum et lepra ipsa 
in eorpore non sunt unum et idem, si proprie 
et distincte ea de re disserere velimus. Discri- 
men igitur retinendum est inter naturam no- 
stram, qualis a Deo creata est hodieque con- 
servatur, in qua peccatum originale habitat, 
et inter ipsum peccatum originis, quod in 
natura habitat. Haec enim duo secundum 
Sacrae Scripturae regulam distincte conside- 
rari, doceri et credi debent et possunt. 

34] Et quidem ad retinendum hoc discri- 
men movemur, urgemur atque cogimur [R.646 
praecipuis articulis Christianae fidei nostrae. 
In primo enim articulo de creatione docet 
Sacra Scriptura, Deum non modo ante lapsum 
humanam naturam creasse, verum etiam ean- 
dem post lapsum esse Dei opus et creaturam. 
Deut. 32, 6; Es. 45, 11; 54, 5; 64, 8; Act. 
17,25; Iob. 10; Apoc. 4, 11. 

35] Manus tuae (inquit Iob. 10, 8—12) fece- 
runt me et plasmaverunt me totum in cir- 
cuitu; et sic repente praecipitas me? | Me- 
mento, quaeso, quod sicut lutum feceris me 
et in pulverem reduces me. Nonne sicut lac 
mulsisti me et sicut caseum me coagulasti? 
Pelle et carnibus vestiisti me, ossibus et ner- 
vis compegisti me. Vitam et misericordiam 
tribuisti mihi, et visitatio tua custodivit spi- 
ritum meum. 


36] Confiteor tibi (inquit David Ps. 139, 
14—16), quod mirabiliter formatus sum; 
mirabilia sunt opera tua, et amima mea cogno- 
scit abunde. Non est occultatum os meum 
a te, quod fecisti in occulto, et substantia mea 
(id est, formatio mei, seu: cum formarer) in 
inferioribus terrae. Imperfectum meum vide- 
runt oculi twi, et in libro tuo omnes dies mei 
scripti sunt, qui adhuc futuri sunt, et mullus 
adhuc ex eis esset. 


The Formula of Concord. Thorough Declaration. I. Of Original Sin. 869 


species], and therefore cannot be of one 
essence with us. 

Because of this corruption, too, the entire 
corrupt nature of man is accused and con- 
demned by the Law, unless the sin is forgiven 
for Christ’s sake. 

But the Law accuses and condemns our 
nature, not because we have been created men 
by God, but because we are sinful and wicked; P 
not because and so far as nature and its 
essence, even since the Fall, is a work and 
ereature of God in us, but because and so far 
as it has been poisoned and corrupted by sin. 

But although original sin, like a spiritual 
poison and leprosy (as Luther says), has 
poisoned and corrupted the whole human 
nature, so that we cannot show and point out 
to the eye the nature apart by itself, and 
original sin apart by itself, nevertheless the 
corrupt nature, or essence of the corrupt man, 
body and soul, or the man himself whom God 
has ereated (and in whom dwells original sin, 
which also corrupts the nature, essence, or 
the entire man), and original sin, which 
dwells in man's nature or essence, and cor- 
rupts it, are not one thing; as also in ex- 
ternal leprosy the body which is leprous, and 
the leprosy on or in the body, are not, prop- 
erly speaking, one thing. But a distinction 
must be maintained also between our nature 
as ereated and preserved by God, in which sin 
is indwelling, and original sin, which dwells 
" in the nature. These two must and also can 
y be considered, taught, and believed separately 
d according to Holy Scripture. 

Moreover, the chief articles of our Chris- 
| tian faith urge and compel us to preserve this 
1 distinction. For instance, in the first place, 
in the article of Creation, Scripture testifies 
E that God has created human nature not only 
j before the Fall, but that it is a creature and 
work of God also since the Fall, Deut. 32, 6; 
Is. 45, 11; 54,5; 64,8; Acts 17,25; Rev.4,11. 

Thine hands, says Job, have made me and 
fashioned me together round about; yet Thou 
dost destroy me. Remember, I beseech Thee, 
that Thou hast made me as the clay; and wilt 
Thou bring me into dust again? Hast Thou 
not poured me out as milk and curdled me as 
cheese? Thou hast clothed me with skin and 
flesh, and fenced me with bones and sinews. 
Thou hast granted me life and favor, and Thy 
visitation hath preserved my spirit. Job 10, 
8—12. 

I will praise Thee, says David, for I am 
fearfully and wonderfully made. Marvelous 
are Thy works, and that my soul knoweth 
right well. My substance was not hid from 
Thee when I was made in secret and curiously 
wrought in the lowest parts of the earth. 
Thine eyes did see my substance yet being un- 
perfect, and in Thy book all my members were 
written which in continuance were fashioned, 
when as yet there was none of them, Ps. 139, 
! 14—16. 


—— EDER eee eS ee ee. RR 


870 N. 581. 582. Formula Concordiae. 


Sm Prediger Salomonis fteht gefchrieben: 
„Denn der Staub muß wieder zur Erde fommen, 
wie er gewefen ijt, und der Geift wieder zu Gott, 
der ihn gegeben hat“, Eccl. 12. 

Diefe Sprüche zeugen lauter [ar], daß Gott 
auch nach dem Fall des Menjchhen Schöpfer fei und 
ihm Leib und Seele erfchaffe. Darum fann bet 
berberbte Menfd) nicht ohne allen Unterfchied die 
Sünde jelbft fein, fonft wäre Gott ein Schöpfer 
der Sünde; twie auch unjer Kleiner Katechismus 
in der Auslegung des erjten Artikels befennt, da 
alfo gefchrieben: „Sch glaube, daß mid) Gott ge- 
fchaffen hat jamt allen Kreaturen, mir Leib und 
Seele, Augen, Ohren und alle Glieder, Vernunft 
und alle Sinne gegeben hat und nod) erhält.“ 
Desgleichen im Großen Katechismo fteht aljo ge- 
fchrieben: „Das meine und glaube id, daß id) 
Gottes Gejd)bpf bin, das ijt, dak er mir gegeben 
hat und ohne Unterlak erhält Leib, Seele und 
Leben, Gliedmaßen flein und groß, alle Sinne, 
Vernunft und Verftand“ ufw. WWiewoh! diefelbe 
Kreatur und das Werk Gottes durch die Sünde 
jämmerlich verderbt ijt; denn die Mafja, daraus 
Gott jegund den Menfhen formiert und macht, 
ijt in Adam berberbt und verfehrt und wird alfo 
auf uns geerbt. 


Und hier follen billig fromme, chriftliche Herzen 
Die unausfprechlice Güte Gottes bebenfen, daß 
folche verderbte, verfehrte, jündliche massam Gott 
nicht alsbald bon fid) wirft ins höllifche Teuer, 
fondern daraus formiert und macht bie jebige 
menjdlide Natur, fo durch die Sünde jammer- 
fid) verderbt [ijt], auf daß er fie durch feinen 
lieben Sohn bon Sünden reinigen, heiligen und 
jefig machen möge. 


Aus diefem Artikel findet fid) nun der Unter- 
fchied unmwiderfprechlich und flar. Denn die Erb: 
fünde fommt nicht von Gott her; Gott ift nicht 
ein Schöpfer oder Stifter der Sünde. C8 ijt aud) 
die Erbfünde nicht eine Kreatur oder Werk Gottes, 
fondern fie ijt des Teufels Wert. 

Wenn nun ganz und gar fein Unterfchied fein 
follte 3wifchen der Natur und dem Wejen unjers 
Seibe8 und Seele, fo durch bie Erbfünde verderbt, 
und zwifchen der Grbfünde, dadurch bie Natur 
verderbt ijt, jo würde folgen, Dak entweder Gott, 
weil er ijt ein Schöpfer diefer unjerer Natur, aud) 
bie Erbjünde jchaffte und machte, welche aud) alfo 
fein Werf und Kreatur fein würde, oder, weil die 
Sünde ein Werk De8 Teufels ift, dah ber Satan 


ein Schöpfer ware biejer unferer Natur, unfers. 


Veibes und Seele, welche auch ein Werf oder Ge: 
fchöpf des Satans fein müßte, wenn ohne allen 
Unterfchied unfere berberbte Natur die Sünde 
felbft jein follte; welches beides wider ben Artikel 
unjer$ chriftlichen Glaubens ijt. Derwegen und 
auf daß Gottes Gefchöpf und Werk am Menfchen 
bon des Teufels Werk unterschieden möge werden, 
jagen wir, daß es Gottes Gefchöpf fei, dak der 
Menich Leib und Seele hat; item, daß es Gottes 
Werk jet, Dak der Menjch etwas gedenten [denfen], 
reden, tun und wirken fünne; denn „in ihm leben, 
weben und find mir”, Act. 17. Daß aber bie 
Natur verderbt [ijt], Gedanken, Worte und Werke 
böje find, das ift anfänglich ein Werk des Satans, 


Sol. Decl. I. De Peccato Originis. 


2%. 599—601. 


37] Et Ecclesiastae Salomonis 12,7 scri- 
ptum est: Revertetur pulvis in terram suam, : 
unde erat, et spiritus redibit ad eum, qui dedit 
illum. i Bed zx 

38] Haec Scripturae dicta luculenter testan- 
tur, quod Deus etiam post lapsum nihilomi-: 
nus sit hominis Creator, qui ipsius corpus et 
animam creet. Itaque verum esse non potest, 
quod eorruptus homo sine omni discrimine sit 
ipsum peecatum, alias consequeretur Deum 
esse peccati ereatorem.  Sieut etiam Minor 
noster Catechismus in explicatione primi arti- 
euli testatur, ubi ita scriptum est: Credo, 
quod. Deus me creaverit, sicut et omnes alias 
creaturas, quodque mihi animam et corpus,- 
oculos, aures et omnia membra, rationem. et 
sensus omnes largitus sit et adhue conservet. 
Et in Maiore Catechismo haee verba [R.647 
exstant: Hoc sentio et credo me esse Dei crea- 
turam, hoc est, mihi ab ipso donata esse et 
semper conservari corpus meum, animam, 
vitam, membra. tam minima quam maxima, 
omnes semsus totamque meam rationem. et in- 
tellectum etc. Etiamsi negari non possit, 
quod ista creatura et opus Dei per peccatum 
horribiliter sint corrupta. Massa enim illa, 
ex qua hodie Deus hominem format et fingit, | 


‘in Adamo corrupta et perversa est et ita here- 


ditario modo in nos propagatur. "T 

39] Et hoc loco omnes piae mentes ineffa- 
bilem Dei bonitatem merito agnoscere debent, . 
quod videlieet hane penitus corruptam, per- 
versam et peccato contaminatam massam Deus 
non statim a facie sua in aeternum Gehennae : 
incendium abiicit, sed quod ex ea, quantumvis 
peccato horribiliter corrupta, format atque 
fingit humanam naturam, quam hodie eireum- 
ferimus, ut per unigenitum dilectum Filium 
suum a peccato eam emundet, sanctificet atque 
salvam faciat. 

40] Quare ex hoc primo fidei nostrae arti- 
culo clarissime elucet diserimen. Originale. 
enim peceatum non est a Deo, neque Deus est 
creator vel auctor peccati. Nec originale pec- 
catum est opus aut creatura Dei, sed est opus 
diaboli. 

41] Quodsi prorsus nulla differentia esset 
inter naturam seu substantiam corporis atque. 


. animae nostrae, quae per peccatum originis 


corrupta sunt, et inter ipsum peccatum origi- . 
nale,. quod naturam corrumpit, sequeretur 
alterutrum, videlicet aut Deum (quippe huius 
naturae nostrae Creatorem) etiam ipsum pec- 
catum originis creare et formare, id enim hae 
ratione ipsius opus et creatura esset; aut 
certe conficeretur (cum peccatum sit opus dia- 
boli), ipsum Satanam huius nostrae naturae, 
corporis atque animae, creatorem, atque ita 
naturam nostram opus et creaturam [R.648 
diaboli esse, si absque omni discrimine nostra 
corrupta natura ipsum peccatum esset. 
Utrumque autem absurdum primo fidei no- 
strae Christianae articulo repugnat. Qua- 
42] propter, ut opus et creatura Dei in homine - 
ab opere diaboli discerni queat, asserimus, 
quod homo corpus et animam habet, id habere 
eum beneficio ereationis divinae, et quidem id 
ipsum Dei esse opus, quod homo aliquid cogi- 
tare, loqui, agere, operari potest. In ipso enim 
vvowmus, movemur et sumus, inquit apostolus 


The Formula of Concord. Thorough Declaration. I. Of Original Sin. | S71 


In the Ecclesiastes of Solomon it is written: 
Then shall the dust return to the earth as it 
was, and the spirit to God, who gave it, 
Ecel. 12,7: | 

These passages clearly testify that God even 
since the Fall is the Creator of man, and 
creates his body and soul. Therefore corrupt 
man cannot, without any distinction, be sin 
itself, otherwise God would be a creator of 
sin; as also our Small Catechism confesses in 
the explanation of the First Article, where it 
is written: / believe that God has made me 
and all creatures, that He has given me my 
body and soul, eyes, ears, and all my members, 
my reason and all my senses, and still pre- 
serves them. Likewise in the Large Cate- 
chism it is thus written: This is what I be- 
lieve and. mean, that is, that I am a creature 
of God; that He has given and constantly 
preserves to me my body, soul, and. life, mem- 
bers great and small, and all my senses, mind, 
and reason. Nevertheless, this same creature 
and work of God is lamentably corrupted by 
sin; for the mass (massa) from which God 
now forms and makes man was corrupted and 
perverted in Adam, and is thus transmitted 
by inheritance to us. 

And here pious Christian hearts justly 
ought to consider the unspeakable goodness of 
God, that God does not immediately cast from 
Himself into hell-fire this corrupt, perverted, 
sinful mass, but forms and makes from it the 
present human nature, which is lamentably 
corrupted by sin, in order that He may cleanse 
it from all sin, sanctify and save it by His 
dear Son. 

From this article, now, the distinction is 
found indisputably and clearly. For original 
sin does not come from God. God is not a 
creator or author of sin. Nor is original sin 
a creature or work of God, but it is a work of 
the devil. 

Now, if there were to be no difference what- 
ever between the nature or essence of our body 
and soul, which is corrupted by original sin, 
and original sin, by which the nature is cor- 
rupted, it would follow either that God, be- 
cause He is the Creator of this our nature, 
also created and made original sin, which, ac- 
cordingly, would also be His work and crea- 
ture; or, because sin is a work of the devil, 
that Satan would be the creator of this our 
nature, of our body and soul, which would 
also have to be a work or creation of Satan 
if, without any distinction, our corrupt nature 
should have to be regarded as sin itself; both 
of which teachings are contrary to the article 
of our Christian faith. Therefore, in order 
that God’s creation and work in man may be 
distinguished from the work of the devil, we 
say that it is God’s creation that man has 
body and soul; also, that it is God’s work’ 
that man can think, speak, do, and work any- 
thing; for in Him we lwe, and move, and 


872 WM. 582-584. Formula Concordiae. 


der butd) die Sünde Gottes Werk in Adam alfo 
perderbt hat, welches daher [bon Adam her] auf 
uns geerbt wird. 


Zum andern, im Artikel von ber Erlöfung zeugt 
die Schrift gewaltig, daß Gottes Sohn unfere 
menschliche Natur ohne Sünde angenommen, alfo 
daß er uns, feinen Brüdern, allenthalben gleich 
[ge]worden fei, ausgenommen die Sünde, Hebr. 2. 
Unde veteres dixerunt: Christum nobis, fra- 
tribus suis, consubstantialem esse secundum 
assumptam naturam, quia naturam, quae, ex- 
cepto peccato, eiusdem generis, speciei et sub- 
stantiae cum nostra est, assumpsit, et contra- 
riam sententiam manifeste haereseos damna- 
runt. Das ijt: Daher alle alten redjtglüubigen 
Lehrer gehalten, daß Ehriftus mad) ber ange 
nommenen Menfhheit mit uns, feinen Brüdern, 
eines MWejens fei; denn er hat feine menschliche 


Sol. Decl. I. De Peccato Originis. 


28. 601. 602. 


Act. 17, 23. Quod vero natura hominis cor- 
rupta est, quod cogitationes, verba et facta 
eius prava sunt, hoc originaliter et principa- 
liter est opus Satanae, qui per peccatum opus 
Dei in Adamo miserabiliter corrupit, quae 
naturae depravatio inde in nos hereditario 
derivata est. 

43] In secundo fidei nostrae articulo de 
redemptione sacrae litterae luculenter testan- 
tur, quod Filius Dei humanam nostram natu- 
ram (sine peccato tamen) assumpserit, ita 
quidem, ut nobis, fratribus suis, per omnia 
similis fieret, peccato excepto, ut apostolus 
docet Hebr. 2, 4. Unde omnes veteres ortho- 
doxi dixerunt, Christum secundum assumptam 
humanam naturam nobis, fratribus suis, con- 
substantialem esse, quia naturam, quae (ex- 
cepto peccato) eiusdem generis, speciei -et 
substantiae cum nostra est, assumpsit. Et 
contrariam sententiam ut haeresin manifeste 
damnarunt. 


Natur, welche unjerer menjchlichen Natur in ihrem Wefen und allen wefentlichen (igen[djaften durchaus 
(allein die Sünde ausgenommen) gleich tjt, an fid) genommen, und haben die Gegenlehre als öffentliche 


fteberel verdammt. 


Wenn nun fein Unterfchied wäre zwischen der 
Natur oder dem MWejen des berbetbten Menfchen 
und zwifchen der Erbfünde, fo müßte folgen, daß 
Chriftus entweder unfere Natur nicht angenom- 
men, teil er die Sünde nicht hätte angenommen, 
oder, weil er unfere Natur angenommen, daß er 
aud) die Sünde hätte angenommen, welches beides 
wider die Schrift ijt. Weil aber Gottes Sohn 
unjere menjchliche Natur und nidjt die Erbfünde 
an jid) genommen, jo iff hieraus flar, bab bie 
menjdlide Natur (aud) nad) bem Fall) und bie 
Erbfünde nidt ein Ding jet [feien], fondern 
unter|d)ieben werden miijjen. 


Sum dritten, im Xrtifel bon ber Heiligune 
zeugt die Schrift, dak Gott ben Menjchen bon 
Det Sünde abtmajde, reinige, heilige, und daß 
Chrijtus fein 93off von ihren Sünden jefig made. 
Sp Tann ja die Sünde der Menfch jelber nicht 
fein; denn den Menden nimmt Gott um Chri- 
ftus willen zu Gnaden auf, aber der Sünde bleibt 
er in Giigfeit feind. 
undjijtfid) und abjcheulich, zu hören, bap die Erb- 
fünde im Namen der heiligen Dreifaltigkeit ge- 
tauft, geheiligt und felig gemacht werde, und Det- 
gleichen Reden mehr (damit [mit Anführung twel- 
cher] mit einfältige Leute nicht verärgern wollen), 
fo in der neuen Manidder Schriften zu finden. 


"Sum vierten, im Artifel von ber Auferftehung 
zeugt die Schrift, daß eben diejeS unfers Fleifches 
Subftanz, aber ohne Sünde, auferitehen [werde], 
und daß tvir im ewigen Leben eben dieje Seele, 
aber ohne Sünde, haben und behalten werden. 


Wenn nun ganz und gar fein Unterfchied wäre 
zwifchen unjerm verderbten Leib und Geele und 
zwifchen der Crbfiinde, fo würde wider DdDiefen 
Urtifel des chriftlihen Glaubens folgen, dak ent- 
weder dies unfer Fleifh am Siingften Tage nicht 
auferftehen [werde], und bab wir im ewigen Leben 


St [ES iff] derhalben . 


44] Iam si nullum esset discrimen inter 
hominis corrupti naturam seu substantiam 
et inter peccatum originis, horum alterutrum 
consequeretur: aut Christum naturam no- 
stram non assumpsisse, quandoquidem certum 
est, quod peccatum non assumpserit, aut Chri- 
stum assumpsisse etiam peccatum, eum natu- 
ram nostram assumpserit. Horum utrumque 
Sacrae Scripturae repugnat. Cum igitur 
Filius Dei naturam nostram humanam, non 
autem peccatum originale, assumpserit, mani- 
festum est, quod humana natura, etiam post 
lapsum, et peccatum originis non sint [R.649 
unum et idem, sed quod diligenter sint discer- 
nenda. 

45] In tertio articulo fidei nostrae Christia- 
nae, de sanctificatione, testatur Saera Seri- 
ptura, quod Deus hominem a peccato abluat, 
emundet, sanctificet [1 Ioh. 1, 7], et quod Chri- 
stus populum suum salvum faciat a peccatis 
eorum, Matth. 1, 21. Ergo peccatum originis 
non potest esse ipsemet homo. Deus enim 
hominem própter Christum in gratiam recipit, 
peccatum autem in omnem aeternitatem odit. 
Quare impium est et auditu horrendum, quod 
peccatum originale in nomine sacrosanctae 
Trinitatis baptizetur, sanctificetur et salvetur, 
et si quae sunt alia huius farinae prorsus 
paradoxa, quae in scriptis recentiorum Mani- 
chaeorum leguntur. Ea recitare nolumus, ne 
pias mentes offendamus. | 

46] Quarto. In artieulo de resurrectione 
Seriptura perspicue docet, quod huius nostrae 
carnis, quam circumferimus, substantia (sed 
tamen a peccato mundata) sit resurrectura, 
et quod in vita aeterna eam ipsam animam 
(sed. peccato non contaminatam) habituri et 
retenturi simus. 

47] Tam si nulla prorsus esset differentia 
inter corpus et animam nostram corruptam 
et inter peccatum originale, rursus duo ab- 
surda, quae cum hoc articulo e diametro 
pugnant, consequerentur: aut, videlicet, hanc 
carnem in die novissimo non resurrecturam, 


The Formula of Concord. Thorough Declaration. I. Of Original Sin. 873 


—————— u T 


| have our being, Acts 17,28. But that the 
| nature is corrupt, that its thoughts, words, 

and works are wicked, is originally a work 
| of Satan, who has thus corrupted God’s work 
in Adam through sin, which from him is trans- 
| mitted by inheritance to us. 


Secondly, in the article of Redemption the 
Scriptures testify forcibly that God’s Son as- 
sumed our human nature without sin, so that 
He was in all things, sin excepted, made like 
unto us, His brethren, Heb. 2,14. Unde veteres 
dixerunt: Christum nobis, fratribus suis, con- 
substantialem esse secundum assumptam na- 
turam, quia naturam, quae, excepto peccato, 
eiusdem generis, speciet et substantiae cum 
; nostra est, assumpsit; et contrariam senten- 
| tiam manifeste haereseos damnarunt. That 
3 is: Hence all the old orthodox teachers have 
maintained that Christ, according to His as- 
| sumed humanity, is of one essence with us, 
| His brethren; for He has assumed His human 
nature, which in all respects (sin alone ex- 
5 cepted) is like our human nature in its 
essence and all essential attributes; and they 
have condemned the contrary doctrine as 
manifest heresy. 


| Now, if there were no distinction between 
| the nature or essence of corrupt man and 
. original sin, it must follow that Christ either 
did not assume our nature, because He did 
not assume sin, or that, because He assumed 
| our nature, He also assumed sin; both of 
: which ideas are contrary to the Scriptures. 
x But inasmuch as the Son of God assumed our 
nature, and not original sin, it is clear from 
this fact that human nature, even since the 
Fall, and original sin, are not one [and the 

v same] thing, but must be distinguished. 


Thirdly, in the article of Sanctification 
Seripture testifies that God cleanses, washes, 
and sanctifies man from sin, 1 John 1, 7, and 
that Christ saves His people from their sins, 
Matt. 1, 21. Sin, therefore, cannot be man 
himself; for God receives man into grace for 
Christ's sake, but to sin He remains hostile 
to eternity. Therefore it is unchristian and 
horrible to hear that original sin is baptized 
in the name of the Holy Trinity, sanctified 
and saved, and other similar expressions found 
in the writings of the recent Manicheans, with 
which we will not offend simple-minded people. 


Fourthly, in the article of the Resurrection 
Seripture testifies that precisely the substance 
of this our flesh, but without sin, will rise 
again, and that in eternal life we shall have 
and retain precisely this soul, but without sin. 


Now, if there were no difference whatever 
between our corrupt body and soul and origi- 
nal sin, it would follow, contrary to this 
article of the Christian faith, either that this 


874 9.58458. Formula Concordiae. 


nicht dies MWefen unjers Qeibe8 und Seele, jon- 
dern eine andere Subitanz (oder eine andere Seele) 
haben twiirden, weil wir da werden ohne Sünde 
fein; oder daß auch die Sünde auferjtehen unb 
im ewigen Leben in den Auserwählten jein und 
bleiben würde. 


Hieraus ijt Far, daß bieje Lehre (mit allem, jo 
ihr anhängt und daraus folgt), müfje verworfen 
werden, ba vorgegeben und gelehrt wird, daß die 
Erbfünde des verderbten Menjchen Natur, Sub: 
fano, Wefen, Leib oder Seele felbft fei, alfo daß 
ganz und gar fein Unterfchied zwifchen unferer 
verderbten Natur, Subitanz und Wejen und 
zwifchen ber Erbfünde fein jolfe. Denn die bor- 
nefmiten Artikel unfers hriftlichen Glaubens zeu= 
gen ftarf und gewaltig, marum ein Unterfchied 
zwifchen der Natur oder Subitanz des Menjchen, 
fo butd) die Sünde verderbt, und zmwifchen der 
Sünde, damit und dadurch der Menjch verderbt 
ift, fol und muß gehalten werden. Und dies fet 
genug zur einfältigen Crilarung der Lehre und 
Gegenlehre (in thesi et antithesi) von biejem 
Streit, foviel bie Sauptjadje an ihr felbit belangt, 
an diefem Ort, da nicht ausführlich diSputiert 
[wird], fondern artifelweife nur bie LR 
Hauptftüde gehandelt werden. 


Was aber die Wörter und Weije zu reden ans 
langt, ijt das Befte und Sicherfte, daß man das 
Vorbild der gefunden Worte, wie in der Heiligen 
Schrift und in den obgemeldeten Büchern bon 
Diefem Wrtifel geredet wird, [ge]braudje und be- 
batte. 

($8 follen auch aequivocationes vocabulorum, 
das ijt, bie Wörter unb Reden, jo in mancherlei 
Verftand gezogen und gebraucht werden, Wort: 
gezänfe zu verhüten, fleißig und unterjchiedlich er- 
flirt werden. Als, wenn man jagt: Gott fchafft 
Die Natur der Menfchen, da wird butd) das Wort 
„Natur“ verftanden das Wefen, Leib und Seele 
der Menschen. Oft aber nennt man die Art 
oder Unart eines Dinges feine Natur, al8 wenn 
man fagt: Der Schlange Natur ijt, daß fie fticht 
und vergiftet. Alfo ipridjt Vutherus, daß Sünde 
und fündigen be8 berderbten Menfchen Art und 
Natur fet. 


Wijo heißt Erbfünde eigentlich bie tiefe Bers 
derbung unjerer Natur, wie fie in [ben] Schmal: 
faldijchen Artikeln befchrieben wird. Buzeiten 
aber wird das Konfretum oder Subjeftum, das 


ijt, Der Menfch felber mit Leib und Seele, darin 


die Sünde iff und ftedt, mitbegriffen, batum daß 
der Menfch durch die Sünde berberbt, vergiftet 
und fündig tit, als wenn Qutherus fpricht: „Deine 
Geburt, deine Natur und dein ganzes Wefen ijt 
Sünden, das ijt, fündig und unrein. 


Naturfiinde, Perfonfiinde, mwejentlihe Sünde 
„erllärt Sutherus felber, dak er e8 alfo meine, daß 
"nicht allein bie Worte, Gedanken und Werke 
Sünde fet [jeien], jonbern daß bie ganze Natur, 
Perfon und Wejen des Menfchen durch bie Erb= 


Sol. Decl. 


I. De Peccato Originis. 28. 602. 603. 


et nos in altero illo saeculo non has corporis 
et animae nostrae substantias, sed aliam sub- 
stantiam sive aliam animam habituros, cum: 
constet, nos tum ab omni peccato fore mundos; . 
aut, quod etiam peccatum in novissimo die 
resurrecturum et in vita illa aeterna in electis 
futurum et mansurum sit. 

48] Ex his omnibus luce meridiana seem 
est, hane Manichaeorum doctrinam et omnes 
opiniones, quae ex ea dependent et consequun- 
tur, reiici oportere, cum videlicet asseritur, 
quod peccatum originale sit hominis [R.650. 
corrupti natura, substantia, essentia, eorpus 
et anima ipsa, adeo ut nullum prorsus sit 
discrimen inter corruptam nostram naturam, 
substantiam et essentiam et inter peccatum 
originis. Praecipui enim articuli fidei nostrae 
Christianae magnas gravissimasque causas 
afferunt, quare differentia inter naturam seu 
substantiam hominis (per peccatum corrupti) 
et inter ipsum peccatum (quo homo corruptus 
49] est) constituenda et retinenda sit. Ht 
haee sufficere existimamus ad simplicem de-. 
clarationem doctrinae sincerae et falsae con- 
trariae (in thesi et antithesi) de hae contro- 
versia, quantum ad principalem ipsius statum 
attinet, hoe quidem loco, ubi non copiose et 
argute disputatur, sed certis quibusdam ar-. 
ticulis tantum praecipua capita tractanda 
sunt. 

50] Quod vero ad vocabula et phrases atti- 
net, utilissimum est et tutissimum, ut forma 
sanorum verborum, quibus in hoc articulo ex- 
plieando sacrae litterae et supra commemo- 
rata scripta publiea et recepta URUBEME, usur- 
petur et retineatur. 

51] Sed et aequivocationes Bored ad 
cavendas Aoyouaylas, diligenter et diserte sunt 
explieandae. Verbi gratia, cum dicitur: Deus 
ereat hominum naturam, per vocabulum natu- 
rae intelligitur ipsa substantia, corpus ;et 
anima hominis. Saepe autem proprietas aut 
conditio alicuius rei (tam in bonam quam in 
malam partem) vocatur eius rei natura, ut. 
cum dicitur: Serpentis natura est icere et. 
veneno inficere (ibi exprimitur non serpentis, 
substantia, sed malitia). In hac sententia: 
D. Lutherus, utitur vocabulo naturae, cum 


' dicit peceatum et peccare esse corrupti homi- 


nis naturam. 

52] Sie igitur peccatum originale proprie. 
significat profundissimam illam naturae no- 
strae corruptionem, quemadmodum ea [R.651 
in Articulis Smalcaldicis describitur. Inter-. 
dum etiam concretum seu subiectum, hoc est,. 
hominem ipsum cum corpore et anima, in quo 
peccatum est et infixum haeret, simul com- 
plectimur, idque eam ob causam, quod totus. 
homo peccato corruptus, veneno infectus et 
foedissima lue originalis peccati contaminatus 
sit. In hanc sententiam loquitur D. Lutherus, 
cum inquit: Tua nativitas, tua natura, tota 
tua substantia est peccatum, hoc est, pecca- 
trix seu peccato polluta et impurissima. 

53] Et cum Lutherus utitur hisce vocabulis: 
peccatum naturae, peccatum personae, pecca- 
tum substantiale aut essentiale, satis ipse 
mentem suam declarat, quod hoe velit, non 
tantum hominis sermones, cogitationes et 


The Formula of Concord. Thorough Declaration. I. Of Original Sin. 875 


our flesh will not rise again at the last day, 
and that in eternal life we shall not have the 
present essence of our body and soul, but an- 
other substance (or another soul), because 
then we shall be without sin; or that [at the 
last day] sin also will rise again, and will be 
and remain in the elect in eternal life. 


| Hence it is clear that this doctrine [of the 
| Manicheans] (with all that depends upon it 
and follows from it) must be rejected, when 
it is asserted and taught that original sin is 
the nature, substance, essence, body, or soul 
itself of corrupt man, so that between our cor- 
rupt nature, substance, and essence and origi- 
nal sin there is no distinction whatever. For 
the chief articles of our Christian faith 
foreibly and emphatically testify why a dis- 
tinetion should and must be maintained be- 
tween man's nature or substance, which is 
corrupted by sin, and the sin, with which and 
by which man is corrupted. For a simple 
statement of the doctrine and the contrary 
teaching (in thesi et antithesi) in this con- 
troversy, as regards the principal matter it- 
self, is sufficient in this place, where the sub- 
ject is not argued at length, but only the 
principal points are treated, article by article. 


But as regards terms and expressions, it 
is best and safest to use and retain the form 
of sound words employed concerning this 
article in the Holy Scriptures and the above- 
mentioned books. 


Also, to avoid strife about words, aequivo- 
cationes vocabulorum, that is, words and ex- 
pressions which are applied and used in vari- 
ous meanings, should be carefully and dis- 
tinetly explained; as when it is said: God 
creates the nature of men, there by the term 
nature the essence, body, and soul of men are 
understood. But often the disposition or 
vicious quality of a thing is called its nature, 
as when it is said: It is the nature of the 
serpent to bite and poison. Thus Luther says 
that sin and sinning are the disposition and 
nature of corrupt man. 


Therefore original sin properly signifies the 
deep corruption of our nature, as it is de- 
scribed in the Smalcald Articles. But some- 
times the concrete person or the subject, that 
is, man himself with body and soul, in which 
sin is and inheres, is also comprised under 
this term, for the reason that man is cor- 
rupted by sin, poisoned and sinful, as when 
Luther says: “Thy birth, thy nature, and thy 
entire essence is sin,” that is, sinful and un- 
clean. 

Luther himself explains that by nature-sin, 
person-sin, essential sin he means that not 
only the words, thoughts, and works are sin, 


876 9p. 585. 586. Formula Concordiae. 


fünde zu Grund [bis auf den Grund] gänzlich 
berbetbt fet. 


Was aber bie lateinifhen Worte substantia 
und accidens anlangt, [oll der Einfältigen Kirche 
[fol bie Kirche, bie eben zum großen Teil aus ein- 
fältigen, fehlichten, ungelehrten Leuten bejtebt], 
weil folhe Worte dem gemeinen Manne unbe- 
fannt, mit benjelben in öffentlichen Predigten 
billig verfchont werden. Wenn aber bie Gelehrten 
unter fid) oder bei andern, melden jolde Worte 
nicht unbefannt, fid) berjefben in diefem Handel 
gebrauchen, inmaßen [wie] Cujebius, Ambrofius 
unb fonderlih Wuguitinus, wie auch andere bor- 
nehme Sirchenlehrer mehr, aus Not, diefe Lehre 
wider bie Reker zu erklären, getan, jo nehmen fie 
por eine immediatam divisionem, da3 ijt, [fie 
nehmen] bor eine folche Teilung, dazwijchen fein 
Mittel iit [eine Teilung nad) dem fontradiftori- 
fchen Gegenjat, bie fein tertium interveniens, 
fein zmwifchen die Gegenjaige fid einjchiebendes 
Drittes, zuläßt], dab alles, was da tft, miiffe ent: 
teder substantia, ha$ ijt, ein jelbftändig Wefen, 
oder accidens, das ijt, ein zufälliges Ding, fein, 


Sol. Deel. 


I. De Peccato Originis. 8. 603. 604. 


opera esse peccata, sed totam hominis natu- 
ram, personam et substantiam hominis per 
originale peccatum prorsus et omnino esse de- 
pravata et totaliter corrupta. 

54] Quod vero ad Latina vocabula substan- 
tiae et accidentis attinet, in publicis concio- 
nibus coram simplice plebe (quae horum voca- 
bulorum significationem et vim non tenet) ab 
iis abstinendum censemus, ut ea in re piae et 
sanctae simplicitatis ecclesiae ratio habeatur. 
Cum autem viri docti, vel inter se vel cum 
aliis (quibus haec vocabula non sunt ignota) 
disserentes, iis in hoc negotio utuntur, tum 
immediatam hane divisionem ponunt: quod 
omne, quidquid est, aut substantia sit aut ac- 
cidens, quod non per se subsistit, sed in aliqua 
substantia est et ab ea discerni potest. Et 
sequuntur ea in re viri eruditi exemplum 
Eusebii, Ambrosii, imprimis Augustini, Cy- 
rilli, Basilii aliorumque praecipuorum eccle- 
siae doctorum, qui cogente necessitate in ex- 
plicatione articuli de peccato originis hisce 
vocabulis in genuina sua sententia contra 
haereticos sunt usi. 


das nicht für fich felbjt wejentlich befteht, jonbern in einem andern felbftindigen Wefen ift und davon 
fann unterfchteden werden; melde Teilung aud) Chrillus und Bafilius gebrauchen. 


Und bietoeil unter andern diefes aud) ein un- 
gezweifelter, untiderjprechliher Grunb[prud) in 
ber Theologia ijt, daß eine jede substantia oder 
felbjtändiges MWejen, fofern e8 eine Cubjtans ift, 
entweder Gott felber oder ein Werk und Gejchöpf 
Gottes fei, fo hat Augustinus in vielen Schriften 
wider die Manichäer mit allen wahrhaftigen Leh- 
tern wohlbedaht und mit Grnjt die Rede: Pec- 
eatum originis est substantia vel natura, ba$ 
it: Die Erbfünde ijt des Menfchen Natur oder 
Weien, verdammt und verworfen; nach welchem 
[dem Auguftin folgend haben nach ihm] auch alle 
Gelehrten und Verftindigen allezeit gehalten, daß 
dasjenige, fo nicht für fid) jelbit befteht, nod) ein 
Teil iff eines andern felbjtandigen WWejens, jon= 
dern in einem andern Ding wandelbarlid ijt, 
nicht eine substantia, das ijt, etwas Selbftin- 
diges, fondern ein accidens, da3 ift, etwas Zus 
fälfiges, fet. Alfo pflegt Auguftinus beftändig auf 
Diefe Weife zu reden: die Erbjünde fet nicht die 
Natur felbjt, jondern ein accidens vitium in 
natura, das ijt, ein zufälliger Mangel und &da- 
Den in der Natur. Wie man denn auf folde 
Weile aud) in unjern Schulen und Kirchen nad) 
ber Dialeftifa bor diefem Bank frei und unver: 
dDächtig geredet hat und Deswegen weder hon 
D. Luther nod) einigem rechtfchaffenen Lehrer unfe- 


rer reinen evangelifhen Kirchen jemals geitraft. 


worden [tit]. 

Weil denn bie unmiderfprechlihe Wahrheit ilt, 
daß alles, was da ift, entweder eine Subftanz oder 
ein accidens, ba$ ijt, entweder ein felbftändiges 
Wefen oder etivas Zufälliges in demfelben ijt, in- 
maken furz hiervor [fura 3ubor] mit Seugnifjen 
Der Kirchenlehrer angezeigt und erwiefen [ijt], und 
fein Mechtverftindiger [fein wahrhaft BVerjtindi- 
get] jemals daran gezmweifelt [hat], fo bringet Die 
Not, und fann hier feiner vorüber, wenn jemand 
fragen tvollte, ob die Erbfünde eine Subftan;, 
das ijt, ein jolches Ding, das für fid) felbft be- 
ftehe und nicht in einem andern ijt, oder ein acci- 
dens, das iit, ein jofd) Ding jei, Das nicht für fid) 


55] Et cum sit indubitatum disertus 
axioma in re theologica, quod omnis [R.652 
substantia (quatenus est substantia) aut sit 
Deus ipse aut opus et creatura Dei, Augusti- 
nus in multis suis scriptis contra Manichaeos 
(quemadmodum et reliqui sinceri ecclesiae 
doctores) rem diligentissime expendit et pro- 
positionem hane: Peccatum originis est sub- 
stantia vel natura, magno zelo reiecit atque. 
damnavit. Et post eum etiam omnes eruditi 
et intelligentes semper senserunt, quidquid 
non per se subsistit, nec est pars alterius per 
se subsistentis essentiae, sed in alio est muta- 
biliter, id substantiam non esse, id est, quid- 
dam per se subsistens, sed accidens, quod 
aliunde accidit. Et Augustinus constanter in 
hane sententiam loqui solet: Peccatum origi- 
nale non est tpsa natura, sed. accidens vitium 
56] in natura. Et hoc ipso modo etiam nostro 
saeeulo in scholis et ecclesiis nostris (iuxta 


. regulas dialecticae) ante motam hane contro- 


versiam libere et sine ulla haereseos suspi- 
cione locuti sunt viri docti, neque eam ob 
causam vel a D. Luthero vel ab ullo alio sin- 
cero doctore evangelicarum ecclesiarum un- 
quam sunt reprehensi. 


57] Cum igitur haec sit immota veritas, 
quod, quidquid est, id aut substantia sit aut 
accidens, hoc est, vel per se subsistens quid- 
dam vel quod aliunde accidit et in substantia 
haeret, quemadmodum paulo ante testimonio 
ecclesiasticorum scriptorum docuimus et de- 
monstravimus, neque ea de re quisquam, qui 
est sanae mentis, dubitaverit, profecto neces- 
sario fatendum est, neque effugio ulli locus 
est, si quis quaerat, an peccatum sit sub- 
stantia, id est, res quaedam per se subsistens 
et non in alio, an vero accidens, hoc est, res 
non per se subsistens, sed in alio inhaerens, 


The Formula of Concord. Thorough Declaration. I. Of Original Sin. 877 


but that the entire nature, person, and essence 
of man are altogether corrupted from the root 
by original sin. 

However, as to the Latin words substantia 
and accidens, a church of plain people ought 
to be spared these terms in public sermons, 
because they are unknown to ordinary men. 
But when learned men among themselves, or 
with others to whom these words are not un- 
known, employ such terms in treating this 
subject, as Eusebius, Ambrose, and especially 
Augustine, and also still other eminent church- 
teachers have done, because they were neces- 
sary to explain this doctrine in opposition to 
the heretics, they assume immediatam divisio- 
nem, that is, a division between which there 
is no mean, so that everything that is must 
be either substantia, that is, a self-existent 
essence, or accidens, that is, an accidental 
matter which does not exist by itself essen- 
tially, but is in another self-existent essence 
and can be distinguished from it; which divi- 
sion Cyril and Basil also use. 


And since, among others, this, too, is an in- 
dubitable, indisputable axiom in theology, that 
every substantia or self-existing essence, so 
far as it is a substance, is either God Himself 
or a work and creation of God, Augustine, 
in many writings against the Manicheans, in 
common with all true teachers, has, after due 
consideration and with earnestness, condemned 
and rejected the statement: Peccatum origi- 
nis est substantia vel natura, that is, origi- 
nal sin is man’s nature or substance. After 
him all the learned and intelligent also have 
always maintained that whatever does not 
exist by itself, nor is a part of another self- 
existing essence, but exists, subject to change, 
in another thing, is not a substantia, that is, 
something self-existing, but an accidens, that 
is, something accidental. Accordingly, Augus- 
tine is accustomed constantly to speak in this 
way: Original sin is not the nature itself, but 
an accidens vitium in natura, that is, an ac- 
cidental defect and damage in the nature. 
In this way, previous to this controversy, 
[learned] men spoke, also in our schools and 
churches, according to the rules of logic, freely 
and without being suspected [of heresy], and 
were never censured on this account either by 
Dr. Luther or any orthodox teacher of our 
pure, evangelical churches. 


Now, then, since it is the indisputable truth 
that everything that is, is either a substance 
or an accidens, that is, either a self-existing 
essence or something accidental in it, as has 
just been shown and proved by testimonies 
of the church-teachers, and no truly intelli- 
gent man has ever had any doubts concerning 
this, necessity here constrains, and no one can 
evade it, if the question be asked whether 
original sin is a substance, that is, such a 
thing as exists by itself, and is not in an- 
other, or whether it is an accidens, that is, 
such a thing as does not exist by itself, but 
is in another, and cannot exist or be by itself, 


878 9.586.587. Formula Concordiae. 


felbjt beftebt, fondern in einem andern ift und für 
fid) felbft nicht beftehen nod) fein fann: jo muß er 
fein rund heraus befennen, daß bie Erbfünde feine 
Subjftan3, fondern ein Wfzidens fei. 

Darum auch der Kirche Gottes zum bejtünbigen 
Srieden in diejer Sweifpaltung [in diefem Bwie- 
jpalt] nimmermehr geholfen, fondern die Un- 
einigfeit vielmehr gejtürft und erhalten [wird], 
wenn die Kirchendiener im Zweifel jteden bleiben, 
Db bie Erbjünde eine Subitanz ober Afzidens fei 
und alfo recht und eigentlich genennet [genannt] 
iverde. 

Demnad, foll den Kirchen und Schulen diefes 
ärgerlichen und bodjdübliden Streits zu Grund 
[gründlich] abgeholfen werden, [fo] ift vonnöten, 
Dak männiglich Deshalben eigentlich berichtet werde 
[daß jedermann hierüber genau belehrt werde]. 

Wenn aber weiter gefragt wird, was denn bie 
Erbfünde für ein Afzidens fei, das ijt eine andere 
Trage, darauf fein Philojfophus, fein Papift, fein 
Sophift, ja feine menschliche Vernunft, wie [darf 
auch diefelbe immermehr fein mag, die rechte Gr- 
Härung geben Tann, jondern aller BVerftand und 
Erklärung muß allein aus Heiliger Schrift ges 
nommen werden, welche bezeugt, daß bie Erbfünde 
fet ein unausfprechlicher Schaden und eine folche 
Verderbung menschlicher Natur, daß an derjelben 
und allen ihren innerlihen und äußerlichen Kräf- 
ten nicht8 NReines noch Gutes geblieben, fondern 
alles zumal verderbet [alles durch und durch ver- 
Derbt fei], daß ber Menjch durch die Erbfünde 
wahrhaftig bor Gott geiftlich tot und zum Guten 
mit allen feinen. Kräften erftorben fei. 

Dergeftalt denn [auf fold Weife wird] durch 
Das Wort accidens bie Erbfünde nicht verkleinert, 
wenn e8 nad) Gottes Wort aljo erflürt wird, in- 
maßen D. Luther in feiner lateinischen Auslegung 
über daS dritte Kapitel des erften Buchs Soie 
wider Die Verkleinerung der Erbfünde mit großem 
Ernft gejd)rieben hat; fondern folh Wort dient 
allein dazu, den Unterfchied zwiichen bem Werk 
Gottes (welches ijt unjere Natur, unangefehen, 
daß fie berberbt ijf) und zwifchen be8 Teufels 
Wert (welches ijf bie Sünde, die im Werk Gottes 
fedt unb deSjelben allertiefite und unaussprech- 
fide BVerderbung ijt) anzuzeigen. 

Aljo Hat auch Lutherus in diefem Handel das 
Wort [* accidens wie auch das Wort] qualitas 


gebraucht und nicht verworfen, daneben aber auch - 


mit befonderem (rnjt und großem Eifer auf das 
alferffeibigite erflärt und männiglich [jedermann] 
eingebildet, was e3 für eine greulide Qualität 
und accidens fei, babutd) bie menschliche Natur 
nicht jchleht berunreinigt, fondern fo tief ver- 
Derbt ijt, bab nichts Neines noch unberberbt in 
berjefben geblieben; wie jeine Worte über den 
90. Palm lauten: Sive igitur peccatum origi- 
nis qualitatem sive morbum vocaverimus, pro- 
fecto extremum malum est non solum pati 
aeternam iram et mortem, sed ne agnoscere 
quidem, quae pateris. Das ijt: Wir nennen 
bie Erbfünde eine Qualität ober Seuche, fo ijt 
fie fürwahr der äußerfte Schaden, daß wir nicht 
allein den ewigen Zorn Gottes und den ewigen 
Tod Seiven jolfen, fondern auch nicht verftehen, 
was wir leiden. Und abermalS über das erfte 
Buc Mofe, Kap. 3: Qui isto veneno peccati 


Sol. Decl. I. De Peccato Originis. 


38. 604—006. 


quod simpliciter, categorice et rotunde respon- 
dendum ae fatendum sit, peccatum non esse 
substantiam, sed accidens. 


58] Quare ecclesiae Dei (ad constituendam 
firmam pacem quoad hanc controversiam) non 
consulitur, sed dissidia magis foventur [R. 653 
et eonfirmantur, si ecclesiae ministri in dubio 
relinquantur, an peccatum originale substan- 
tia sit an vero accidens, et an illud recte et 
proprie substantia vel accidens nominetur. 


59] Quapropter si controversiam hane (ple- 
nam certe offensionis et detrimenti) solide 
componere velimus, necessarium est, ut unus- 
quisque de hoc negotio recte erudiatur. 


60] Quando autem praeterea quaeritur, 
qualenam accidens sit peccatum originis, haec 
iam alia est quaestio. Huius quaestionis de- 
clarationem veram nullus philosophus, nullus 
papista, nullus sophista, imo nulla humana 
ratio (quae etiam aeutissimi sit iudicii) pro- 
ferre potest, sed eius explicatio e sola Saera 
Scriptura est petenda. Ea vero testatur, quod 
peccatum originale sit ineffabile malum et 
tanta humanae naturae corruptio, quae in 
natura omnibusque eius viribus tam internis 
quam externis nihil sinceri, nihil boni. reli- 
querit, sed omnia penitus depravarit, ita qui- 
dem certe, ut homo, ratione peecati originalis, 
coram Deo vere et spiritualiter ad bonum cum 
omnibus: viribus suis plane sit emortuus. 

61] Hac facta explicatione, per vocabulum 
accidentis peccatum originis haudquaquam 
extenuatur, eum videlicet illud. iuxta Verbi 
Dei analogiam ita declaratur, quemadmodum 
D. Lutherus in Latino suo commentario in 
caput tertium Geneseos contra extenuationem 
peccati originalis magno zelo disseruit. Voca- 
bulum autem accidentis in hune tantum finem 
usurpatur, ut discrimen inter opus Dei (quod 
est nostra natura, etiam corrupta) et inter 
diaboli opus (quod est peccatum in opere Dei 
inhaerens, eius videlicet operis intima et in- 
effabilis corruptio) monstretur. 

62] Et sane D. Lutherus ipse in hoe nego-* 
tio usus est vocabulo accidentis, quemadmo- 
dum etiam qualitatis, neque eas voces [R.654 
reiecit. Interim tamen singulari diligentia et 
magno zelo declaravit et inculcavit, quam 
horribilis sit qualitas et accidens, per quod 
humana natura non tantum contaminata aut 
impura facta, verum etiam adeo in universum 
corrupta est, ut nihil sinceri, nihil sani pror- 
sus in ea sit relictum. Sic enim verba eius 
in explicatione Psalmi nonagesimi habent: 
Sive igitur peccatum originis qualitatem. sive 
morbum vocaverimus, profecto extremum. ma- 
lum est non solum pati aeternam. iram et 
mortem, sed ne agnoscere quidem, quae pateris. 
Et in commentario super tertium caput Gene- 
seos inquit: Qui isto veneno peccati originis 
a planta pedis usque ad verticem infecti 
sumus, siquidem in natura adhuc integra haec 
accidere etc. 


originis a planta pedis usque ad verticem infecti sumus, siquidem in natura adhue integra 
accidere. Das ijt: Wir find butd) das Gift ber Erbjünde bon ber Fußjohle an bis auf die Scheitel 
[den Scheitel] vergiftet, dieweil folches nod) in der bollfommenén Natur uns zugefallen. 


The Formula of Concord. Thorough Declaration. I. Of Original Sin. 879 


he must confess straight and pat that origi- 
nal sin is no substance, but an accidens. 

For this reason, too, the Church of God will 
never be helped to permanent peace in this 
controversy, but the dissension will rather be 
strengthened and kept up, if the ministers of 
the Church remain in doubt as to whether 

. original sin is a substance or an accidens, and 
whether it is rightly and properly named thus. 

Hence, if the churches and schools are to 
be thoroughly relieved of this scandalous and 
very mischievous controversy, it is necessary 
that each and every one be properly instructed 
concerning this matter. 

But if it be further asked what kind of an 

accidens original sin is, that is another ques- 
tion, of which no philosopher, no papist, no 
sophist, yea, no human reason, however acute 
it may be, can give the right explanation, but 
all understanding and every explanation of 
it must be derived solely from the Holy Scrip- 
tures, which testify that original sin is an un- 
speakable evil and such an entire corruption 
of human nature that in it and all its in- 
ternal and external powers nothing pure or 
good remains, but everything is entirely cor- 
rupt, so that on account of original sin man 
is in God’s sight truly spiritually dead, with 
all his powers dead to that which is good. 
In this way, then, original sin is not ex- 
tenuated by the word accidens, [namely] when 
it is explained according to [the analogy of] 
God’s Word, after the manner in which 
Dr. Luther, in his Latin exposition of the 
third chapter of Genesis, has written with 
great earnestness against the extenuation of 
original sin; but this word serves only to 
indicate the distinction between the work of 
God (which our nature is, notwithstanding 
that it is corrupt) and the work of the devil 
(which the sin is that inheres in God’s work, 
and is the most profound and indescribable 
corruption of it). 

Therefore Luther also in his treatment of 
this subject has employed the term accidens, 
as also the term qualitas [quality], and has 
not rejected them; but at the same time he 
has, with special earnestness and great zeal, 
taken the greatest pains to explain and to 
inculcate upon each and every one what a hor- 
rible quality and accidens it is, by which 
human nature is not merely polluted, but so 
deeply corrupted that nothing pure or incor- 
rupt has remained in it, as his words on 
Ps. 90 run: Sive igitur peccatum originis 
QUALITATEM sive MORBUM vocaverimus, pro- 
fecto extremum malum est non solum pati 
aeternam iram et mortem, sed ne agnoscere 
quidem, quae pateris. That is: Whether we 
call original sin a quality or a disease, it is 

" indeed the utmost evil, that we are not only 
to suffer the eternal wrath of God and eternal 
death, but that we do not even understand 
what we suffer. And again, on Gen.3: Qui 
isto veneno peccati originis a planta pedis 
usque ad verticem infecti sumus, siquidem in 
natura adhuc integra accidere. That is: We 
are infected with the poison of original sin 
from the sole of the foot to the crown of the 
head, inasmuch as this happened to us in a 
nature still perfect. 


8S0 NM. 587-589. Formula Concordiae. 


II. 


Bon freien Willen oder menschlichen 
Kräften. 


Nachdem ein Zwiefpalt nicht allein zwischen den 
Papiften und den Unfern, fondern aud) unter 
etlichen Theologen der Augsburgijchen Konfeifion 
felbjt bon bem freien Willen eingefallen [entjtan- 
den], wollen wir zubörderft, worüber der Streit 
gewejen, eigentlich [deutlich] anzeigen. 


Denn weil ber 9ftenjd) mit feinem freien Willen 
in bier unterfchiedlichen, ungleichen Ständen ge- 
funden und betrachtet werden fann, ijt jeunb bie 
Trage nicht, wie es um denfelben vor dem Fall 
gefchaffen [befchaffen war], oder was er nad) dem 
Tall vor feiner Belehrung in duperlichen Sachen, 
dies zeitliche Leben belangend, vermöge; wie aud) 
nicht, was er in geiftlihen Sachen, nachdem er 
durch den Geift Gottes wiedergeboren und bon 
bemjefben regiert wird, oder wenn er von den 
Toten eriteht, für einen freien Willen haben 
werde; fondern die Hauptfrage ijt einig und 
allein, was des unwiedergebornen Menfchen Ver: 
ftand und Wille in jeiner Befehrung und Wie- 
Dergeburt au eigenen und nad) dem Fall über- 
gebliebenen Kräften vermöge: wenn das Wort 
Gottes gepredigt, und uns die Gnade Gottes ans 
geboten wird, ob er fid) zu folcher Gnade bereiten, 
biejefbe annehmen und das Satwort dazu [jagen 
fonnte. Dies ijt bie Frage, darüber nun etliche 
viel Jahre in den Kirchen Augsburgifcher Kon: 
feffion unter etlichen Theologen geftritten worden. 


Denn der eine Teil hat gehalten und gelehrt: 
obwohl der Menjch aus eigenen Kräften nicht ber- 
möge, Gottes Gebote zu erfüllen, Gott wahrhaftig 
trauen, fürchten und lieben ohne die Gnade des 
Heiligen Geiftes, doch habe er nod) fo viel natiir- 
licher Kräfte bor der Wiedergeburt übrig, daß er 
etlichermaßen fid) zur Gnade bereiten und ba8 Yaz 
wort, Doch chwächlich, geben, aber, wenn die Gnade 
des Heiligen Geiftes nicht dazufomme, damit nidjt8 
ausrichten finnte, fondern im Kampf danieder- 
liegen müßte. 


So haben auch die alten und neuen Enthufiaften 


gelehrt, daß Gott bie Menfchen ohne alle Mittel 


unb Snftrument der Kreatur, das ijt, ohne bie 
auperliche Predigt und Gehör Gottes Worts, 
durch feinen Geift befehre und zu der feligmachen- 
ben Crfenntnis Chrifti ziehe. 


Wider diefe beiden Teile haben die-reinen Lehrer 
Augsburgifcher Konfeffion gelehrt und geftritten, 
bab der Mtenfd) durch den Fall unferer erften 
Eltern alfo betberbt, daß er in göttlichen Sachen, 
unjere Befehrung und Seelen Seligteit belangend, 
bon Natur blind [fei], wenn Gottes Wort ge- 
predigt wird, dasfelbe nicht verftehe nod) berftefen 
fünnte, jondern für eine Torheit falte, auch aus 
ibm [aus fid)] felbft fid) nicht zu Gott nähere, jon- 
bern ein Feind Gottes fei und bleibe, bi8 er mit 
Der Kraft des Heiligen Geiftes durch das gepre- 
digte und gehörte Wort aus lauter Gnade ohne 
alles fein Zutun befehrt, gläubig, wiedergeboren 
unb erneuert iverde. 


Sol. Decl. 


II. De Libero Arbitrio. YS. 606. 607. 


KI. 


DE LIBERO ARBITRIO SIVE DE 
VIRIBUS HUMANIS. 


1] Cum de libero arbitrio seu viribus huma- 
nis non modo inter nos et pontificios hactenus 
controversum fuerit, verum etiam ea de re qui- 
dam Augustanae Confessionis theologi disce- 
ptarint, primum omnium, quinam controver- 
siae huius inter Augustanae Confessionis theo- 
logos status fuerit, perspicue docebimus. 


2] Quandoquidem homo, ratione liberi sui 
arbitrii, in quatuor, et quidem valde diversis, 


Statibus considerari potest, iam non quaeritur, 


quale fuerit ipsius arbitrium ante lapsum; 
aut quale id sit post lapsum ante hominis 
conversionem in rebus externis, quae ad [R. 655 
hane vitam spectant; neque quaeritur, quale 
sit illud arbitrium, aut quantae ipsius vires, 
etiam in rebus spiritualibus, postquam per 
Spiritum Dei regeneratus est et a Dei Spiritu 
iam regitur; aut quale liberum arbitrium sit 
habiturus, quando a mortuis resurget. Sed 
hie est verus et unicus controversiae status: 
quid hominis nondum renati intellectus et 
voluntas in ipsa conversione et regeneratione 
ex proprüs suis et post lapsum. reliquis vVri- 
bus praestare possit, quando videlicet Verbum 
Dei praedicatur, et Dei gratia nobis offertur. 
Hic quaeritur, an homo ad hane Dei gratiam 
apprehendendam sese applicare, eam amplecti 
et Verbo Dei assentiri possit. Haec disputatio 
iam aliquot et quidem multos annos in eccle- 
siis Augustanae Confessionis inter theologos 
nonnullos fuit agitata. 


3] Una pars sensit atque docuit: quamvis 
homo propriis suis viribus legem Dei implere, 
Deo vere confidere, ipsum timere et diligere, 
sine gratia Spiritus Sancti non possit, tamen 
tantum adhuc ipsi virium naturalium, ante 
regenerationem, reliquum esse, ut aliquo modo 
se ad gratiam Dei praeparare, applicare et 
assentiri, languide tamen, possit, sed nisi ac- 
cedat gratia Spiritus Sancti, nihil illum qua- 
lemeunque assensum praestare posse, sed in 
lucta succumbere. 


4] Ex altera autem parte enthusiastae tum 
veteres tum recentiores docuere, quod Deus 
hominem sine ullo medio aut instrumento 
creaturarum, hoc est, sine externa praedica- 
tione et absque auditione Verbi Dei, per Spiri- 
tum suum convertat et ad salutarem Christi 
agnitionem pertrahat. 


5] Contra utriusque partis corruptelas sin- 
ceri Augustanae Confessionis doctores asse- 
ruerunt, hominem ex lapsu primorum nostro- 
rum parentum ita penitus corruptum [R.656 
esse, ut in rebus spiritualibus, quae ad con- 
versionem et salutem nostram spectant, na- 
tura caecus sit et Verbum Dei praedicatum 
neque intelligat neque intelligere possit, sed 
illud ut rem stultam iudicet et nunquam a se 
ipso ad Deum appropinquet, sed potius inimi- 
eus Dei sit et maneat, donec virtute Spiritus 
Sancti per Verbum praedicatum et auditum 
ex mera gratia sine omni sua propria co- 
operatione convertatur, fide donetur, regene- | 
retur et renovetur. 1 Cor.2. 


The Formula of Concord. Thorough Declaration. II. Of Free Will. 881 


IE 
OF FREE WILL, OR HUMAN POWERS. 


‘Since a division has occurred not only be- 
tween the Papists and us, but also among 
some theologians of the Augsburg Confession 
themselves, concerning free will, we shall, first 
. of all, show exactly the points in controversy. 


For since man with [respect to] his free 
will is found and can be considered in four 
distinct, dissimilar states, the question at 
present is not what was the condition of the 
same before the Fall, or what he is able to do 
since the Fall and before his conversion in ez- 
ternal things which pertain to this temporal 
life; also not what sort of a free will he will 
have in spiritual things after he has been 
regenerated and is controlled by God’s Spirit, 
or when he rises from the dead. But the prin- 
cipal question is only and alone, what the 
intellect and will of the wnregenerate man is 
able to do in his conversion and regeneration 
from his own powers remaining after the Fall: 
whether he is able, when the Word of God is 
preached, and the grace of God is offered us, 
to prepare himself for grace, accept the same, 
and assent thereto. This is the question upon 
which, for quite a number of years now, there 
has been a controversy among some theo- 
logians in the churches of the Augsburg Con- 
fession. 


For the one side has held and taught that, 
although man cannot from his own powers 
fulfil God’s command, or truly trust in God, 
fear and love Him, without the grace of the 
Holy Ghost, nevertheless he still has so much 
of natural powers left before regeneration as 
to be able to prepare himself to a certain ex-- 
tent for grace, and to assent, although feebly ; 
however, that he cannot accomplish anything 
by them, but must succumb in the struggle, 
if the grace of the Holy Ghost is not added 
thereto. 


Moreover [On the other side], both the 
ancient and modern enthusiasts have taught 
that God converts men, and leads them to the 
saving knowledge of Christ through His Spirit, 
without any created means and instrument, 
that is, without the external preaching and 
hearing of God’s Word. 


Against both these parties the pure teachers 
of the Augsburg Confession have taught and 
contended that by the fall of our first parents 
man was so corrupted that in divine things 
pertaining to our conversion and the salvation 
of our souls he is by nature blind, that, when 
the Word of God is preached, he neither does 
nor can understand it, but regards it as 
foolishness; also, that he does not of himself 
draw nigh to God, but is and remains an 
enemy of God, until he is converted, becomes 
a believer [is endowed with faith], is regener- 
ated and renewed, by the power of the Holy 
Ghost through the Word when preached and 
heard, out of pure grace, without any co- 
operation of his own. 


Concordia Triglotta. 56 


889 98.589.590. Formula Concordiae. 


Diejen Zwiefpalt nad) Anleitung Gottes Worts 
chrijtlich zu erklären und durch jeine Gnade Din 
zulegen [beizulegen], ift unfere Lehre, Glaube und 
Bekenntnis, wie nachfolgt: 

Daf nämlich in geiftlichen und göttlihen Sachen 
des untviedergebornen Menjchen Berjtand, Herz 
und Wille aus eigenen natürlichen Kräften ganz 
und gar nichts verftehen, glauben, annehmen, ae- 
benfen, wollen, anfangen, verrichten, tun, wirten 
oder mitmirfen fonne, fondern fei ganz und gar 
zum Guten erftorben und verdorben, aljo daß in 
de8 Menjihen Natur nad) dem Fall bor der 
Wiedergeburt nicht ein Tünflein der geiftlichen 
Kräfte übriggeblieben nod) vorhanden, mit mel- 
chem er aus ihm [aus fid] fefber fi) zur Gnade 
Gottes bereiten oder bie angebotene Gnade anz 
nehmen, noch derjelben für und bon fid) jelbft 
fähig fein oder fid) dazu applizieren oder [djiden 
fönne oder aus jeinen eigenen Kräften etwas zu 
feiner Belehrung, weder zum ganzen nod) zum 
halben oder zu einigem dem twenigiten oder gering: 
ften Teil, helfen, tun, wirfen oder mit[zu]wirfen 
vermöge bon ihm [aus fid] felbft al3 bon ihm 
felbit, jondern jei der Sünde Knecht, Soh. 8, und 
des Teufels Gefangener, davon [bon bem] er ge- 
trieben wird, &ph.2; 2 Tim.2. Daher der natür= 
liche freie Wille feiner verkehrten Art und Natur 
nad) allein zu demjenigen, das Gott mipfallig und 
guider ift, früftig und tätig ijt. 

Dieje Erklärung und Hauptantwort auf die im 
Eingang Dieje$ Artikels gefebte Hauptfrage und 
statum controversiae beftitigen und befräftigen 
folgende Gründe des göttlichen Worts, welche, ob 
fie wohl der hoffärtigen Vernunft unb Philofophie 
guider find, jo willen wir doch, daß biefet bet- 
fehrten Welt Weisheit nur Torheit vor Gott ijt, 
und daß bon den Xrtifeln des Glaubens allein 
aus Gottes Wort foll geurteilt werden. 


Denn erftlih des Menjchen Bernunft oder 
natürlicher Berftand, ob er gleich noch wohl ein 
dunkel Fünflein des [ber] Erfenntnis, daß ein 
Gott fei, wie auch, Rim. 1, von der Lehre des Ge: 
feßes hat, dennoch afjo unwwiffend, blind und ver- 
fehrt ift, daß, wenn jchon die allerfinnreidften und 
gelehrteften Leute auf Erden das Evangelium bom 
Sohn Gottes und 9erfeipung der ewigen Selig: 
feit lefen oder hören, bennod) dasjelbe aus eigenen 


Kräften nicht vernehmen, fajfen, verftehen noch 


glauben und für Wahrheit halten fünnen, fondern 
je größeren Fleiß und Crnft fie anwenden und 
dieje geiltlihen Sachen mit ihrer Vernunft be- 
greifen wollen, je weniger fie verftehen oder glau- 
ben und jolches alles allein für Torheit ober 
Tabeln halten, ehe fie burd) den Heiligen Geift 
erleuchtet und gelehrt werden. 1 Kor. 2: „Der 
natürlihe Menfch vernimmt nichts bom Geifte 
Gottes; denn e$ ift ihm eine Torheit, und Tann 
es nicht begreifen, denn e3 wird geiftlich ergriin- 
Det.” 1 Kor. 1: „Dieweil die Welt durch ihre 
Weisheit Gott in feiner Weisheit nicht erfannte, 
hat es Gott aljo gefallen, dur bie Predigt des 
Cvangelii, welches die Welt für Torheit hält, bie 
Gläubigen jefig zu machen.” Eph. 4: „Die ans 
dern Menschen“ (die nicht durch Gottes Geift wie: 
Dergeboren find) „wandeln in der Eitelfeit ihres 
Sinnes, welcher Verftand verfinjtert ijt und find 
fremde bon dem Leben, ba$ aus Gott ijt, burd) 
die Unwifjenheit, die in ihnen ijt, durch bie Blind- 
heit ihres Herzens.“ Matth. 13: „Mit fehenden 


Sol. Decl. 


II. De Libero Arbitrio. YB. 607. 608. 


6] Ut autem haec controversia iuxta Verbi 
Dei analogiam pie declaretur et per ipsius 
gratiam decidatur, doctrina, fides et confessio 
nostra haec est, ut sequitur: 

7] Credimus, quod hominis non renati in- 
telleetus, cor et voluntas in rebus spirituali- 
bus et divinis ex propriis naturalibus viribus 
prorsus nihil intelligere, credere, amplecti, 
cogitare, velle, inchoare, perficere, agere, ope- 
rari aut cooperari possint, sed homo ad bonum 
prorsus corruptus et mortuus sit, ita ut in 
hominis natura post lapsum ante regeneratio- 
nem ne scintillula quidem spiritualium virium 
reliqua manserit aut restet, quibus ille ex se 
ad gratiam Dei praeparare se, aut oblatam 
gratiam apprehendere, aut eius gratiae (ex 
sese et per se) capax esse possit, aut se ad 
gratiam applicare, aut accommodare, aut viri- 
bus suis propriis aliquid ad conversionem 
suam vel ex toto vel ex dimidia vel minima 
parte conferre, agere, operari aut cooperari 
(ex se ipso, tamquam ex semet ipso) possit, 
sed homo sit peccati servus et mancipium 
Satanae, a quo agitatur. Ioh. 8,34; Eph. 2, 2; 
2 Tim. 2,26. Inde adeo naturale liberum 
arbitrium, ratione corruptarum virium et na- 
turae suae depravatae, dumtaxat ad ea, quae 
Deo displicent et adversantur, activum et effi- 
cax est. 

8] Hane piam declarationem et generalem 
(ad statum causae, in exordio huius tracta- 
tionis propositum) responsionem e Verbo Dei 
desumpta argumenta, quae recitabimus, [R. 657 
confirmant. Licet autem ea supercilio huma- 
nae rationis et philosophiae displiceant, tamen 
novimus mundi huius perversissimi sapien- 
tiam coram Deo esse stultitiam, et quod de 
capitibus religionis nostrae tantummodo x 
Verbo Dei sit iudicandum. 

9] I. Primo, etsi humana ratio seu naturalis 
intellectus hominis obscuram aliquam noti- 
tiae illius scintillulam reliquam habet, quod 
sit Deus, et particulam aliquam legis tenet, 
Rom. 1, 19 sqq., tamen adeo ignorans, caeca et 
perversa est ratio illa, ut, etiamsi ingenio- 
sissimi et doctissimi homines in hoe mundo 
evangelium de Filio Dei et promissiones divi- 
nas de aeterna salute legant vel audiant, 
tamen ea propriis viribus percipere, intelli- 
gere, credere et vera esse statuere nequeant. 
Quin potius, quanto diligentius in ea re elabo- 
rant, ut spirituales res istas suae rationis 
acumine indagent et comprehendant, tanto 
minus intelligunt et credunt et ea omnia pro 
stultitia et meris nugis et fabulis habent, 
priusquam a Spiritu Sancto illuminentur et 
10] doceantur. Sic enim scribit apostolus 
1 Cor. 2,14: Animalis homo non percipit ea, 
quae sunt Spiritus Dei; stultitia enim est illi, 
et non potest intelligere, quia spiritualiter 
examinantur. Et 1 Cor. 1, 21: Quia in Dei 
sapientia non cognovit mundus per sapientiam 
Deum, placuit Deo per stultitiam. praedicatio- 
nis salvos facere credentes. Et alibi, Eph. 4, 
17 sq., de hominibus impiis et nondum renatis 
in hane sententiam scribit: Gentes ambulant 
in vanitate sensus sui, tenebris obscuratum 
habentes intellectum, alienati a vita Dei per 
ignorantiam, quae est in illis, propter caeci- 
tatem cordis ipsorum. Et Christus inquit 


The Formula of Concord. Thorough Declaration. II. Of Free Will. 883 


In order to explain this controversy in a 
Christian manner, according to the guidance 
of God’s Word, and by His grace to decide it, 
«in doctrine, faith, and confession are as fol- 
ows: 


Namely, that in spiritual and divine things 
the intellect, heart, and will of the unregen- 
. erate man are utterly unable, by their own 
natural powers, to understand, believe, accept, 
think, will, begin, effect, do, work, or concur 
in working anything, but they are entirely 
dead to what is good, and corrupt, so that in 
man’s nature since the Fall, before regenera- 
tion, there is not the least spark of spiritual 
power remaining, nor present, by which, of 
himself, he can prepare himself for God’s 
grace, or accept the offered grace, nor be 
capable of it for and of himself, or apply or 
accommodate himself thereto, or by his own 
powers be able of himself, as of himself, to 
aid, do, work, or coneur in working anything 
towards his conversion, either wholly, or half, 
or in any, even the least or most inconsider- 
able part; but that he is the servant [and 
slave] of sin, John 8, 34, and a captive of the 
devil, by whom he is moved, Eph. 2, 2; 2 Tim. 
2,26. Hence the natural free will according 
to its perverted disposition and nature is 
strong and active only with respect to what 
is displeasing and contrary to God. 


This declaration and principal [general] re- 
ply to the chief question and statement of the 
controversy presented in the introduction to 
this article is confirmed and substantiated by 
the following arguments from God’s Word, 
and although they are contrary to proud 
reason and philosophy, yet we know that the 
wisdom of this perverted world is only foolish- 
ness before God, and that articles of faith 
must be judged only from God’s Word. 


For, first, although man’s reason or natural 
intellect indeed has still a dim spark of the 
knowledge that there is a God, as also of the 
doctrine of the Law, Rom. 1, 19 ff., yet it is so 
ignorant, blind, and perverted that when even 
the most ingenious and learned men upon 
earth read or hear the Gospel of the Son of 
God and the promise of eternal salvation, 
they cannot from their own powers perceive, 
apprehend, understand, or believe and regard 
it as true, but the more diligence and earnest- 
ness they employ, wishing to comprehend these 
spiritual things with their reason, the less 
they understand or believe, and before they 
become enlightened and are taught by the 
Holy Ghost, they regard all this only as 
foolishness or fictions. 1 Cor. 2,14: The natu- 
ral man receiveth not the things of the Spirit 
of God; for they are foolishness unto him. 
1 Cor. 1,21: For after that, in the wisdom of 
God, the world by wisdom knew not God, it 
pleased God by the foolishness of preaching 
to save them that believe. Eph. 4,17 f.: They 
(that is, those not born again of God’s Spirit) 
walk in the vanity of their mind, having the 
understanding darkened, being alienated from 
the life of God through the ignorance that is 
in them, because of the blindness of their 
heart. Matt. 13, 11 ff.; Luke 8, 18: Seeing 


884 M. 590.591. Formula Concordiae. 


Augen fehen fie nicht, und mit hörenden Ohren 
hören fie nicht; denn fie verftehen es nicht. (Gud) 
aber ijt [ift’3] gegeben, daß ihr das Geheimnis des 
Himmelreich8 vernehmet.” Rim. 3: „Da tft nicht, 
der verjtändig fet, ba ijt nicht, ber nach Gott frage; 
fie find allefamt abgetoidjen und allefamt untüchtig 
worden; ba ijt niemand, der Gutes tue, auch nicht 
einer.“ Wljo nennt die Schrift den natürlichen 
Menjchen in geiftlihen und göttliden Sachen 
ftrads eine Finfternis, Gpb. 5; Act. 26. 0b. ls 
„Das Licht leuchtet in ber Finfternige (das ijt, in 
der finfteren, blinden Welt, die Gott nicht erfennt 
nod) achtet), „und bie Finfternis haben’s nicht bez 
griffen.“ Stem, die Schrift lehrt, dag der Menich 
in Sünden nicht allein fchwach und Trank, jondern 
ganz erjtorben und tot fei, Eph. 2; Kol. 2. 


Wie nun der Menfch, jo feiblid) tot tjt, fid) nicht 
fann aus eigenen Kräften bereiten oder fchicen, 
daß er das zeitliche eben wieder befomme, alfo 
fann der Mensch, jo geiftlich tot ijt in ben Siin- 
den, fid) nicht aus eigener Macht zur Erlangung 
der geiftliden und himmlischen Gerechtigkeit und 
Rebens fchicen oder wenden, wo er nicht Durch den 
Sohn Gottes vom Tode der Sünde frei und leben- 
Dig gemacht wird. 


AWljo nimmt die Schrift des natiirliden Men: - 


Then BVerftand, Herzen und Willen alle Tüchtig- 
feit, Gejchielichteit, Fähigkeit und Vermögen, in 
geiftlihen Sachen etwas Gutes und Rechtes zu gez 
benfen, zu berjteben, fonnen, anfangen, wollen, 
vornehmen, tun, wirken ober mittpirfen, al8 bon 
ihm jelbft. 2 Kor. 39: „Wir find nicht tüchtig, 
etwas zu gedenfen alS bon un$ felber, jondern 
daß wir tüchtig find, ift von Gott." Rim. 3: 
„Sie find allefamt untiüdtig." Boh. 8: „Meine 
Rede fahet nicht in euch.” Soh.1: „Die Finfter- 
nis haben’S nicht begriffen oder angenommen.“ 
1 Kor. 2: „Der natürliche Menjch bernimmt nicht“ 
oder, wie das griedjijdje Wort eigentlich lautet, 
“fahet oder fakt nicht, nimmt nidj an, „was des 
Geiftes ijt", oder ijt nicht fähig der geiftlichen 
Sachen; „denn er hält es für Torheit und fann’s 
nicht verftehen.” Biel weniger wird er dem Evan: 
gelio wahrhaftig glauben oder da3 Jawort dazu 
geben und fiir Wahrheit halten fonnen. Mom. 8: 
„Des Fleifdhes” oder natürlichen Menichen „Sinn 
ift eine Feindfehaft wider Gott, fintemal et dem 
(jeje Gottes nicht untertan ijt; 
e8 auch nidt.” Und in Summa bleibt’s ewig 
wahr, daS der Sohn Gottes fpriht: „Ohne mid 
finnt ihr nichts tun” Und Paulus Phil. 2: 
„Gott it’s, der in euch mwirfet beide das Wollen 
und das Vollbringen nad) jeinem Wohlgefallen.” 
Welcher Tieblihe Spruch allen frommen Chriften, 
die ein fleine8 Fünklein und Sehnen nad) Gottes 
Gnade und der ewigen Cefigfeit in ihrem Herzen 
fühlen und empfinden, febr tröftlich ijt, daß fie 
wiffen, bab Gott diejen Anfang der wahren Gott- 
feligfeit in ihrem Herzen angezündet hat unb wolle 
fie in der großen Schwachheit ferner ftarfen und 
ihnen helfen, daß fie in wahrem Glauben bis ans 
Ende beharren. 


Hierher gehören auch alle Gebete der Heiligen, 
darin fie bitten, daß fie von Gott gelehrt, erleuchtet 
und geheiligt werden, und eben damit anzeigen, 
bab fie dasjenige, fo fie von Gott bitten, aus eige- 


Sol. Decl. 


denn er vermag. 


II. De Libero Arbitrio. $86. 608—610. 


Matth. 13, 11 sqq., Luc. 8, 10: Videntes mon 
vident et audientes non audiunt, neque intelli- 
gunt etc. Vobis autem datum est mosse my- 
sterium regni Dei. Et rursus apostolus ait 
Rom. 3, 11. 12: Nom est intelligens, non est 
requirens Deum; omnes declinaverunt, simul 
inutiles facti sunt; non est, qui faciat [R.658 
bonum, non est usque ad unum. Et Sacra 
Scriptura hominem naturalem in rebus divinis 
et spiritualibus tenebras vocat, Eph. 5,8; Act. 
26, 18. Ioh. 1,5: Lux in tenebris lucet, hoc 
est, in tenebricoso et excaecato mundo, qui 
Deum neque novit neque curat, et tenebrae 
eam non comprehenderunt. Quin etiam sacrae 
litterae docent, hominem in peccatis non tan- 
tummodo languidum et aegrotum, verum etiam 
prorsus mortuum esse, Eph. 2,1.5; Col. 2, 13. 

11] Sicut igitur homo, qui corporaliter 
mortuus est, se ipsum propriis viribus prae- 
parare aut accommodare non potest, ut vitam 
externam recipiat, ita homo spiritualiter in 
peccatis mortuus se ipsum propriis viribus ad 
consequendam spiritualem et coelestem iusti- 
tiam et vitam praeparare, applicare aut ver- 
tere non potest, nisi per Filium Dei a morte 
peccati liberetur et vivificetur. 

12] Scriptura igitur hominis naturalis in- 
tellectui, cordi et voluntati omnem aptitudi- 
nem, capacitatem et facultatem in rebus spiri- 
tualibus aliquid boni et recti (ex semet ipso) 
cogitandi, intelligendi, inchoandi, volendi, pro- 
ponendi, agendi, operandi et cooperandi ad- 
imit. Sic enim inquit apostolus 2 Cor. 3, 5: 
Non quod idonei simus cogitare aliquid a no- 
bis, quasi ex nobis, sed quod idonei sumus, id 
ex Deo est ete. Rom. 3, 12: Omnes inutiles 
facts sunt. Sermo meus, ait Christus Ioh. 
8,37, non capit in vobis. Joh. 1,5: Tenebrae 
non comprehenderunt (seu receperunt) lucem. 
1 Cor. 2,14: Animalis homo non percipit (vel, 
ut Graecum vocabulum significanter exprimit, 
ov Óéyera:, non capit, non comprehendit, non 
accipit) ea, quae sunt Spiritus Dei, vel non 
est capax rerum spiritualium ; stultitia enim 
est illi, et non potest intelligere ete. Multo 
13] minus igitur eiusmodi animalis seu natu- 
ralis homo evangelio vere credere aut assentiri 
et id pro veritate agnoscere poterit. Rom. 8,7: 
Carnis, sive naturalis hominis, sensus immi- 
citia est adversus Deum, quia legi Dei [R.659 
non subicitur, ac ne potest id quidem. 
14] Summa, verum est perpetuoque manebit 
verum, quod Filius Dei inquit Ioh. 15,5: Sime 
me nihil potestis facere. Et apostolus ait 
Phil. 2,13: Deus est, qui operatur in vobis et 
velle et perficere pro bona voluntate. Quae 
Scripturae dulcissima sententia omnibus piis 
mentibus, quae scintillulam aliquam et desi- 
derium gratiae divinae et aeternae salutis in 
cordibus suis sentiunt, eximiam consolationem 
affert. Certi enim sunt, quod ipse Deus ini- 
tium illud verae pietatis tamquam flammulam 
in cordibus ipsorum accenderit, quodque velit 
eos etiam in magna infirmitate porro confir- 
mare et iuvare, ut in vera fide ad finem usque 
perseverent, 

15] Hue referantur etiam omnes sanctorum 
precationes, quibus petunt, ut a Deo docean- 
tur, illuminentur et sanctificentur. His enim 
precibus fatentur, quod ea, quae petunt, suis 


The Formula of Concord. Thorough Declaration. II. Of Free Will. 885 


they see not, and hearing they hear not, 
neither do they understand; but it is given 
unto you to know the mysteries of the king- 
dom of heaven. Rom.3,11.12: There is none 
that understandeth, there is none that seeketh 
after God. They are all gone out of the way, 
they are all together become unprofitable ; 
there is none that doeth good, no, not one. 
Accordingly, the Scriptures flatly call natural 
man in spiritual and divine things darkness, 
Eph. 5,8; Acts 26, 18. John 1, 5: The light 
shineth in darkness (that is, in the dark, blind 
world, which does not know or regard God), 
and the darkness comprehendeth it not. Like- 
wise, the Scriptures teach that man in sins is 
not only weak and sick, but defunct and en- 
tirely dead, Eph. 2, 1. 5; Col. 2, 13. 

Now, just as a man who is physically dead 
eannot of his own powers prepare or adapt 
himself to obtain temporal life again, so the 
man who is spiritually dead in sins cannot 
of his own strength adapt or apply himself 
to the acquisition of spiritual and heavenly 
righteousness and life, unless he is delivered 
and quickened by the Son of God from the 
death of sin. 


.Therefore the Scriptures deny to the in- 
tellect, heart, and will of the natural man all 
aptness, skill, capacity, and ability to think, 
to understand, to be able to do, to begin, to 
will, to undertake, to act, to work or to con- 
cur in working anything good and right in 
spiritual things as of himself. 2 Cor. 3, 5: 
Not that we are sufficient of ourselves to 
think anything as of ourselves, but our suf- 
ficiency is of God. Rom.3,12: They are to- 
gether become unprofitable. John 8, 37: My 
Word hath no place in you. John 1,5: The 
darkness comprehendeth (or receiveth) it not 
[the light]. 1 Cor. 2,14: The natural man 
receiveth not (or, as the Greek word properly 
signifies, grasps not, comprehends not, accepts 
not) the things of the Spirit, that is, he is 
not capable of spiritual things; for they are 
foolishness unto him; neither can he know 
them. Much less will he truly believe the 
Gospel, or assent thereto and regard it as 
truth. Rom. 8,7: The carnal mind, or the 
mind of the natural man, is enmity against 
God; for it is not subject to the Law of God, 
neither indeed can be. And, in a word, it re- 
mains eternally true what the Son of God 
says, John 15, 5: Without Me ye can do 
nothing. And Paul, Phil. 2, 13: It is God 
which worketh in you both to will and to do 
of His good pleasure. To all godly Christians 
who feel and experience in their hearts a small 
spark or longing for divine grace and eternal 
salvation this precious passage is very com- 
forting; for they know that God has kindled 
in their hearts this beginning of true godli- 
ness, and that He will further strengthen and 
help them in their great weakness to per- 
severe in true faith unto the end. 


Here belong also all the prayers of the saints 
in which they pray that they may be taught, 
enlightened, and sanctified by God, and by 
this very act declare that they cannot obtain 
those things which they ask of God from their 


886 M. 591-593. Formula Concordiae. Sol. Decl. II. De Libero Arbitrio. 


nen natürlichen Kräften nicht haben mögen; wie 
allein im 119. Pfalm David mehr als zehnmal 
bittet, daß ihm Gott wolle Verftand mitteilen, 
Daf er jeine göttliche Lehre recht faffen und lernen 
möge. Dergleichen Gebete find im Paulo Eph.1, 
Kol. 1, Phil.1. Welche Gebete und Sprüde von 
unferer Untwiffenheit und Unvermögen uns nicht 
ber Urfache halben vorgefchrieben find, daß wir 
faul und träge werden follen, Gottes Wort zu 
lefen, hören und betrachten, fondern daß wir erit= 
lich Gott von Herzen danfen, bab er un$ aus der 
Sinfternis der Untwiffenheit und Gefängnis der 
Giinde und des Todes durch jeinen Sohn [rei- 
gemacht und durch bie Taufe und Heiligen Geift 
twiedergeboren und erleuchtet hat. 


Und naddem Gott den Anfang durd feinen 
Heiligen Geift in der Taufe, rechte Crienntnis 
Gottes und Glauben, angezündet und gewirkt 
[5at, follen wir] ihn ohne Unterlaß bitten, daß 
er durch denfelben Geift und feine Gnade, bver- 
mittelft täglicher Übung Gottes Wort zu lejen und 
zu üben, in uns den Glauben und feine himm- 
lifhen Gaben bewahren, bon Tag zu Tag ftarten 
und bi8 an da3 Ende erhalten wolle. Denn two 
Gott nicht felber Schulmeifter ijt, fo fann man 
nichts, das ihm angenehm und uns und andern 
heiljam ijt, jtudieren und lernen. 


Zum andern zeugt Gottes Wort, dak des natür- 
lichen, unmwiedergebornen Menfchen Berftand, Herz 


und Wille in Gottes Sachen ganz und gar nicht, 


allein bon Gott abgewandt, fondern auch wider 
Gott zu allem Böjen gewendet und verfehrt fet; 
item, nicht alleine Schwach, unbermbglid), untitd)- 
tig und zum Guten eritorben, fondern aud) burd) 
Die Erbfünde alfo jammerlich verkehrt, durchgiftet 
und verderbt fei, ba er von Art und Natur ganz 
böje unb. Gott mwiderfpenftig unb feind und zu 
allem, das Gott miffallig und zumider ijt, allzu 
früftig, lebendig und tätig fei. Gen. 8: „Das 
Dichten und Trachten des menschlichen Herzens ijt 
nur böfe bon Jugend auf.” Ser. 17: „Des Men: 
[den Herz ijf trogig und verzagt“ oder verfehret 
und boll Clends, „das nicht auszugründen ijt." 
Diefen Spruch erflart St. Paulus Rim. 8: „Des 
Slei{hes Sinn ijt eine Feind{chaft wider Gott.“ 
Gal. 5: „Das Fleifch gelüftet wider den Geijt; 
Diefelbigen find widereinander.” 
wiffen, Dak das Gefek geiftlich ijt, id) aber bin 
fleifchlih, unter bie Sünde verfauft.” Und bald 
hernadh: „Sch weiß, daß in mir, das ift, in mei- 
nem Wleifeh, nichts Guts wohnet; denn id) habe 
Luft an dem Gefek Gottes nad) bem inwendigen 
Menjchen”, jo durch den Heiligen Geift wieder: 
geboren iit; „ich jehe aber ein ander Gefek in 
meinen Gliedern, das mwiderftrebet dem Gefek in 
meinem Gemüt und nimmt mich gefangen in der 
Sünden Gefeh.“ 

So nun im heiligen Paulo und andern Wieder: 
gebornen der natürliche oder fleifchliche freie Wille 
aud) nad) der Wiedergeburt Gottes Gejeb wider- 
ftrebt, biel mehr wird er bor der Wiedergeburt 
Gottes Gejet und Willen widerfpenftig und feind 
fein; daraus offenbar ijt (tote in bem Artifel von 
der Erbfünde weiter erflart [tjt], darauf wir uns 
gelichter Kürze halben gezogen [bezogen] haben 
wollen), daß ber freie Wille aus feinen eigenen 
natürlichen . Kräften nicht allein nidjt8 zu feiner 
felbjt Befehrung, Gerechtigkeit und Seligfeit wir- 


Rim. 7: „Wir. 


28. 610. 611. 


naturalibus viribus habere nequeant. Et qui- 
dem David in uno duntaxat psalmo, Ps. 119, 
decies et amplius orat pro intellectu, ut do- 
ctrinam divinam recte capere et discere queat. 
Tales precatiunculae multae admodum in scri- 
ptis Paulinis exstant, Eph. 1, 17; Col. 1, 9; 


Phil. 1, 9, quae preces et sententiae de igno- 


rantia et impotentia nostra non ideo nobis 
praeseriptae sunt, ut ad legendum, audiendum 
atque meditandum Verbum Dei tardiores at- 
que remissiores reddamur, sed ut primum Deo 
toto pectore gratias agamus, quod nos e tene- 
bris ignorantiae et captivitate peccati ae 
mortis per Filium suum liberaverit et per 
Baptismum et Spiritum Sanctum regenera- 
verit atque illuminaverit. 

16] Et postquam Deus per Spiritum San- 
ctum suum initium-in Baptismo fecit atque 
veram Dei agnitionem et fidem in cordibus 
nostris accendit atque operatus est, assiduis 
precibus orandus est, ut per eundem Spiritum 
sua gratia (per quotidiana exercitia audiendi, 
legendi et ad usum transferendi Verbum Dei) 
in nobis fidem et coelestia sua dona [R.660 
fovere, de die in diem confirmare et ad finem 
usque conservare velit. Nisi enim Dominus 
ipse doctoris et praeceptoris officio fungatur, 
nihil eorum, quae ipsi grata, nobis autem et 
aliis salutaria sunt, discemus. 

17] II. Deinde Verbum Dei testatur, homi- 
nis naturalis, non renati intellectum, cor et 
voluntatem in rebus divinis prorsus non modo 
a Deo aversa, verum etiam adversus Deum ad 
omne malum conversa et penitus depravata 
esse. Item, hominem non tantum infirmum, 
imbecillem, ineptum et ad bonum emortuum, 
verum etiam per peccatum originis adeo mise- 
rabiliter perversum, veneno peccati infectum 
et corruptum esse, ut ex ingenio et natura sua 
totus sit malus, Deo rebellis et inimicus et ad 
omnia ea, quae Deus odit, nimium sit potens, 
vivus, efficax. Gen.8,21: Sensus et cogitatio 
hwmani cordis tantum mala sunt, ab adole- 
scentia sua. Pravum est cor hominis, ait Iere- 
mias 17,9, et inscrutabile; quis cognoscet 
illud? Hoc dictum apostolus his verbis inter- 
pretatur Rom. 8, 7: Sensus carmis inimicitia, 
est adversus Deum. Gal. 5, 17: Caro concu- 
piscit adversus Spiritum; haec sibi invicem 
adversantur. Et ad Romanos, 7, 14, sic ait: 
Scimus quod lex spiritualis est, ego autem 
carnalis, venundatus sub peccato. Et paulo 
post: Scio, quod. in me, hoc est, in carne mea, 
non habitet bonum ete. Condelector enim lege 
Dei secundum interiorem. hominem (qui ex 
Spiritu Sancto renatus est); video autem 
aliam, legem. in membris meis repugnantem 
legi mentis meae et captivantem me in lege 
peccat ete. 

18] Si autem in beato apostolo Paulo et 
aliis renatis hominibus naturale vel carnale 
liberum arbitrium, etiam post regenerationem, 
legi divinae repugnat, quanto magis ante re- 
generationem legi et voluntati Dei rebellabit 
et inimicum erit! Ex his manifestum est (ut 
in articulo de peccato originis pluribus [R. 661 
ostendimus, ad quae brevitatis causa nune 
nos referimus), liberum arbitrium propriis et 
naturalibus suis viribus non modo nihil ad 
conversionem, iustitiam et salutem suam ope- 


The Formula of Concord. Thorough Declaration. II. Of Free Will. 887 


own natural powers; as, in Ps. 119 alone 
David prays more than ten times that God 
would impart to him understanding, that he 
might rightly comprehend and learn the divine 
doctrine. [Very many] similar prayers are in 
the writings of Paul, Eph. 1, 17; Col. 1, 9; 
Phil. 1, 9. These prayers and passages con- 
" cerning our ignorance and inability have been 
written for us, not for the purpose of render- 
ing us idle and remiss in reading, hearing, 
and meditating upon God's Word, but, first, 
that we should thank God from the heart that 
by His Son He has delivered us from the dark- 
ness of ignorance and the captivity of sin and 
death, and through Baptism and. the Holy 
Ghost regenerated and illumined us. 


And after God through the Holy Ghost in 
Baptism has kindled and effected à beginning 
of the true knowledge of God and faith, we 
should pray Him without ceasing that through 
the same Spirit and His grace, by means of 
the daily exercise of reading and practising 
God's Word, He would preserve in us faith 
and His heavenly gifts, strengthen us from 
day to day, and keep us to the end. For un- 
less God Himself be our schoolmaster, we can 
study and learn nothing that is acceptable to 
Him and salutary to ourselves and others. 


Secondly, God's Word testifies that the in- 
tellect, heart, and will of the natural, un- 
regenerate man in divine things are not only 
turned entirely away from God, but also 
turned and perverted against God to every 
evil; also, that he is not only weak, incapable, 
unfit, and dead to good, but also is so lamen- 
tably perverted, infected, and corrupted by 
original sin that he is entirely evil, perverse, 
and hostile to God by his disposition and 
nature, and that he is exceedingly strong, 
alive, and active with respect to everything 
that is displeasing and contrary to God. 
Gen. 8, 22: The imagination of man’s heart 
is evil from his youth. Jer. 17,9: The heart 
of man is deceitful and desperately wicked, 
or perverted and full of misery, so that it is 
unfathomable. This passage St. Paul explains 
Rom. 8: The carnal mind is enmity against 
God. Gal. 5,17: The flesh lusteth against 
the spirit; and these are contrary the one to 
the other. Rom. 7,14: We know that the 
Law is spiritual; but I am carnal, sold 
under sin. And soon after, 18, 23: I know 
that in me, that is, in my flesh, dwelleth no 
good thing. For I delight in the Law of God 
after the inward man, which is regenerate by 
the Holy Ghost; but I see another law in my 
members, warring against the law of my mind, 
and bringing me into captivity to the law 
of sin. 

Now, if in St. Paul and in other regenerate 
men the natural or carnal free will even after 
regeneration strives against God’s Law, it will 
be much more obstinate and hostile to God’s 
Law and will before regeneration. Hence it 
is manifest (as it is further declared in the 
article concerning original sin, to which we 
now refer for the sake of brevity) that the 
free will from its own natural powers, not 
only cannot work or concur in working any- 


888 M. 593. 594. Formula Concordiae. Sol. Decl. II. De Libero Arbitrio. 


fen oder mitwirfen noch dem Heiligen Geift, fo 
ihm durch das Evangelium Gottes. Gnade und die 
Geligfeit anbeut [anbietet], folgen, glauben oder 
das Samwort dazu geben fann, fondern aus ange: 
borner, bbjer, mwiderjpenftiger Art Gott und [ei- 
nem Willen feindlich widerftrebt, wo er nicht durch 
Gottes Geift erleuchtet und regiert wird. 

Derhalben auch die Heilige Schrift des un: 
wiedergebornen Menfhen Herz einem harten 
Stein, jo dem, der ihn anrührt, nicht weicht, [on 
dern widerjteht, und einem ungehobelten Blod und 
wilden, unbändigem Tier vergleicht; nicht daß der 
Mensch nad) dem Fall nicht mehr eine vernünftige 
Kreatur fet, oder ohne Gehör und Betrachtung des 
göttlichen Wortes zu Gott befehrt werde, oder in 
äußerlichen, mweltlihen Sachen nichts Gutes oder 
Böfes verjtehen, oder freiwillig tun oder lafjen 
fonne. 

Denn wie Doktor Luther im 90. Pfalm fpricht: 
sn weltlichen und duberlidhen Gefchäften, was die 
Nahrung und leibliche Notdurft betrifft, ijf der 
Menfch wikig, vernünftig und fait [febr] ge{chaf- 
tig; aber in geiftlichen und göttlichen Sachen, was 
der Seelen Heil betrifft, da ijt der Menjch wie eine 
Salzfäule, wie Lots Weib, ja wie Klok und Stein, 
wie ein tot Bild, daS weder Augen nod) Mund, 
weder Sinn mod Herz braucht; fintemal der 
Menjch den graujamen, grimmigen Born Gottes 
über die Sünde und Tod nicht fieht noch erkennt, 
fondern fährt immer fort in feiner Sicherheit, 
auch wiffentlic) und willig, und fommt darüber in 
taufend Gefährlichkeit, endlich in den ewigen Tod 
und Verdammnis; und da hilft fein Bitten, fein 
leben, fein Vermahnen, ja auch fein Dräuen, 
Schelten, ja alles Lehren und Predigen ijt bei ihm 
verloren, ehe er durch den Heiligen Geift erleuchtet, 
befehrt und wiedergeboren wird, dazu denn fein 
Stein oder Bloc, fondern allein der Mtenfch et- 
ichaffen ijt. Und da Gott nad) feinem gerechten, 
geftrengen Gericht bie gefallenen böfen Geifter 
gänzlich in Ewigkeit verworfen, hat er doch aus 
befonderer lauter Barmherzigkeit gewollt, bab bie 
arme, gefallene menjchlihe Natur wiederum der 
Belehrung, der Gnade Gottes und be8 ewigen 
Lebens fähig und teilhaftig werden und fein 
möchte, nicht aus eigener, natürlicher, wirklicher 
Gefchiclidjfeit, Tüchtigkeit oder Fähigkeit (denn e$ 
if eine twiderjpenttige Feind{chaft wider (Gott), 


fondern aus lauter Gnade, durch gnädige, fraf- 


tige Wirfung des Heiligen Geijtes. Und das 
heißt D. Luther capacitatem [non activam, sed 
passivam], die er alfo erflärt: Quando patres 
liberum arbitrium defendunt, capacitatem 
libertatis eius praedicant, quod scilicet verti 
potest ad bonum per gratiam .Dei et fieri 
revera liberum, ad quod ereatum est. Das tjt: 
Wenn bie Vater den freien Willen verteidigen, 
reden fie davon, daß er Der reiheit fähig jet 
Dergeftalt, bap er durch Gottes Gnade zum Guten 
befehrt und wahrhaftig frei fonnte werden, dazu 
er anfangs erfchaffen ijt. (Tom. 1, p. 236.) Der: 
gleihen aud) Auguftinus, lib. 2, contra Iulia- 
num, gejchrieben. (D. Zuiher über das 6. Kapitel 
Hofeas; item, in der Rirchenpoftille über die 
Epiftel am Chrifttag, Lit. 3; item, über das 
Evangelium Dom. 3. post Epiphaniae.) 


22] ratur. 


36. 611. 612. 


rari aut cooperari, aut Spiritui Sancto (qui 
homini in evangelio gratiam et salutem offert) 
obsequi, credere aut assentiri posse, sed potius, 
pro insita sua rebelli et contumaci natura, Deo 
et voluntati eius hostiliter repugnare, nisi 
Spiritu Dei illuminetur atque regatur. 


19] Eam ob causam sacrae litterae hominis 
non renati cor duro lapidi, qui ad tactum non 
cedat, sed resistat, item rudi trunco, interdum 
etiam ferae indomitae comparant; non quod 
homo post lapsum non’amplius sit rationalis 
creatura, aut quod absque auditu et medita- 
tione Verbi divini ad Deum convertatur, aut 
quod in rebus externis et civilibus nihil boni 
aut mali intelligere possit, aut libere aliquid 
agere vel omittere queat. | 2 


20] Nam (ut D. Lutherus in Commentario 
super Psalmum 90. dicit) in eivilibus externis 
rebus, quae ad victum et corporalem susten- 
tationem pertinent, homo est industrius, in- 
geniosus et quidem admodum negotiosus; sed 
in spiritualibus et divinis rebus, quae ad 
animae salutem spectant, homo est instar sta- 
tuae salis (in quam uxor patriarchae Lot est 
conversa), imo est similis trunco et lapidi ac 
statuae vita carenti, quae neque oculorum, 
oris aut ullorum sensuum cordisve usum 
21] habet. Homo enim horrendam Dei iram 
adversus peccatum et ex ea consequentem mor- 
tem neque videt neque agnoscit, sed strenue 
in carnali sua securitate (etiam seiens volens- 
que) pergit et ita in mille pericula, tandem 
etiam in aeternam mortem et damnationem se 
praecipitat. Neque ab eo ad interitum eursu 
homo precibus, admonitionibus, obsecrationi- 
bus, minis, obiurgationibus revocari se pati- 
tur, nulla doctrina, nullae conciones apud eum 
locum habent, antequam per Spiritum [R.662 
Sanctum illuminatur, convertitur et regene- 
Ad hane vero Spiritus Sancti 
renovationem nullus lapis, nullus truncus, sed 
solus homo creatus est. Et cum Deus, seve- 
rissimo et iustissimo suo iudicio, lapsos malos 
spiritus prorsus in aeternum abiecerit, singu- 
lari nihilominus et mera miseratione voluit, 
ut miserrima ex lapsu hominis natura conver- 
sionis et gratiae Dei ac vitae aeternae rursus 
capax particepsque fieret et esset, non ex sua 
propria, naturali et activa aut efficaci habili- 
tate, aptitudine aut capacitate (natura enim 
hominis est inimicitia adversus Deum), sed ex 
mera gratia, per clementem et efficacem opera- 
23] tionem Spiritus Sancti. Et hoe ipsum 
vocat D. Lutherus capacitatem (non activam, 
sed passivam) eamque his verbis declarat: 
Quando patres liberum arbitrium. defendunt, 
capacitatem, libertatis eius praedicant, quod 
Scilicet verti potest ad bonum per gratiam 
Dei et fieri revera liberum, ad quod creatum 
est. (Tom. l, p. 236.) Horum similia etiam 
Augustinus, lib. 2, contra Iulianum, scripsit. 
[Augustinus: ,,Naturam demonstravit (Am- 
brosius) etiam istam, quae sub peccato nasci- 
tur et cuius ortus in vitio est, esse iusti- 
ficationis capacem, sed sane per gratiam.“] 
(D. Lutherus in 6. caput Oseae et in Postillis 
ecclesiasticis, in epistolam nativitatis Christi, 
Tit. 3, et ibidem Dominica 3. post Epiphaniae.) 


The Formula of Concord. Thorough Declaration. II. Of Free Will. 889 


thing for its own conversion, righteousness, 
and salvation, nor follow [obey], believe, or 
assent to the Holy Ghost, who through the 
Gospel offers him grace and salvation, but 
from its innate, wicked, rebellious nature it 
resists God and His will hostilely, unless it be 
enlightened and controlled by God’s Spirit. 
On this account the Holy Scriptures also 
compare the heart of the unregenerate man 
to a hard stone, which does not yield to the 
one who touches it, but resists, and to a rough 
block, and to a wild, unmanageable beast; 
not that man since the Fall is no longer a 
rational creature, or is converted to God with- 
out hearing and meditating upon the divine 
Word, or in external, worldly things cannot 
understand, or of his free will do, or abstain 
from doing, anything good or evil. 

For, as Doctor Luther says Ps. 90: “In 
worldly and external affairs, which pertain 
to the livelihood and maintenance of the body, 
man is cunning, intelligent, and quite active; 
but in spiritual and divine things, which per- 
tain to the salvation of the soul, man is like 
a pillar of salt, like Lot’s wife, yea, like a log 
and a stone, like a lifeless statue, which uses 
neither eyes nor mouth, neither sense nor 
heart. For man neither sees nor perceives 
the terrible and fierce wrath of God on account 
‘of sin and death [resulting from it], but ever 
continues in his security, even knowingly and 
willingly, and thereby falls into a thousand 
dangers, and finally into eternal death and 
damnation; and no prayers, no supplications, 
no admonitions, yea, also no threats, no chid- 
ing, are of any avail, yea, all teaching and 
preaching is lost upon him, until he is en- 
lightened, converted, and regenerated by the 
Holy Ghost, for which [renewal of the Holy 
Ghost], indeed, no stone or block, but man 
alone, was created. And although God, ac- 
cording to His just, strict sentence, has utterly 
cast away the fallen evil spirits forever, He 
has nevertheless, out of special, pure mercy, 
willed that poor fallen human nature might 
again become and be capable and participant 
of conversion, the grace of God and eternal 
life; not from its own natural, active [or 
effective] skill, aptness, or capacity (for the 
nature of man is obstinate enmity against 
God), but from pure grace, through the gra- 
cious efficacious working of the Holy Ghost.” 
And this Dr. Luther calls capacitatem (non 
activam, sed passivam), which he explains 
thus: Quando patres liberum arbitrium de- 
fendunt, capacitatem libertatis ews praedi- 
cant, quod scilicet verti potest ad bonum per 
gratiam Dei et fieri revera liberum, ad quod 
creatum est. That is: When the Fathers de- 
fend the free will, they are speaking of this, 
that it is capable of freedom in this sense, 
that by God’s grace it can be converted to 
good, and become truly free, for which it was 
created in the beginning. (Tom. 1, p. 236.) 
To like effect also Augustine has written, 
lib. 2, Contra Iulianum. Doctor Luther on 
Hosea 6; also in the Church-Postil on the 
Epistle for Christmas; also on the Gospel 
for the third Sunday after Epiphany. 


890 91.594.595. Formula Concordiae. 


Wher zuvor und ehe der Menfch durch den Heiz 
ligen Geift erleuchtet, befehrt, wiedergeboren, ver- 
neuert und gezogen wird, fann er für fich jelbit 
und aus feinen eigenen natürlihen Kräften in 
geiftlihen Sachen und feiner jefbjt Belehrung oder 
Wiedergeburt etwas anzufangen, wirfen oder mit- 
zumirten gleich fo wenig al8 ein Stein oder Blod 
oder Ton. Denn ob er wohl die üufBerlidjen 
Gliedmaßen regieren und das Evangelium hören 
unb etlichermaßen betrachten, auch davon reden 
fann, wie in den Pharijdern und Heuchlern zu 
fehen ijt, fo hält er es doch für Torheit und fann 
es nicht glauben, [ver] halt fid) aud) in dem Fall 
ärger al8 ein Bloc, daß er Gottes Willen wider: 
fpenftig und feind iff, wo nicht der Heilige Geijt 
in ibm früftig ijt und den Glauben und andere 
gottgefällige Tugenden und Gehorjam in ihm an- 
zündet und wirft. 

Mie denn zum dritten die Heilige Schrift die 
Belehrung, den Glauben an Chrijtum, bie Wie- 
bergeburt, Erneurung und alles, was zu derfelben 
wirflihen Anfang und Vollziehung gehört, nicht 
den menfchlichen Kräften des natürlichen freien 
Willens, weder zum ganzen 10d) zum halben nod) 
zu einigem, dem kenigjten oder geringften Teil 
zugeleget [3ufegt], fondern in solidum, daß ijt, 
ganz unb gar, allein der göttlichen Wirfung und 
Dem Heiligen Geijt zufchreibt, wie auch die Apo= 
logia jagt. 

Die Bernunft und freier Wille vermag etlicher: 
mafen äußerlich ehrbar zu leben; aber neugeboren 
werden, inwendig ander Herz, Sinn und Mut be- 
fommen, das wirft allein der Heilige Geijt. Der 
öffnet den Verstand und ba8 Herz, die Schrift 
zu veritehen und aufs Wort achtzugeben, mie 
Quf. 24 gefchrieben: „Er öffnete ihnen das Ber: 
ftändnis, daß fie bie Schrift berftunden.”“ Item 
Act. 16: „Xhdia hörte zu, welcher tat der Herr 
das Herz auf, dab fie darauf achthatte, was bon 
Paulo geredet ward.” Er wirft in uns beide 
da3 Wollen und das Bollbringen, Phil.2; gibt 
Supe, Wet. 5; 2 Tim. 2; wirft den Glauber, 
Phil. 1: „Euch iit von Gott gegeben, daß ihr an 
ihn gíaubet." Eph. 2: „Gottes Gabe ijt e8." 
$05. 6: „Das ijt Gottes Werk, dak ihr an ben 
glaubet, den er gefandt hat.” Gibt ein verftän- 
big Herz, jehende Augen und hörende Ohren, 
Deut. 29; Matth. 13. Sit ein Gietit ber Wieder- 
geburt und Grneurung, Git. 3. Nimmt ba8 
harte, jteinerne Herz weg und gibt ein neues, 
weiches, fleifhern Herz, daf wir in jeinen Ge- 
boten wandeln, Czech. 11. 36; Deut. 30; Bi. 51. 
Schafft uns in Chrifto IEjun zu guten Wer- 
fen, Eph. 2, und zu neuen Kreaturen, 2 Kor. 5; 
Gal. 6. Und in Summa: „Alle gute Gabe tjt 
bon Gott", Naf. 1. „Niemand fann zu Chrifto 
fommen, der Vater ziehe ihn denn”, Soh. 6. „Ries 
“mand fennet den Vater, denn wem eS der Sohn 
offenbaren will”, Matth. 11. „Niemand fann 
Chriftum einen Herrn nennen ohne durch ben 
Heiligen Geift", 1 Kor. 12. Und „ohne mich”, 
fpricht Chriftus, ,finnt ihr nichts tun", Soh. 15. 
Denn „ale unfere Tüchtigkeit ijt bon Gott“, 
2 Kor.3. Und „was Haft du, das du nicht emp- 
fangen haft? Was rühmeft du bid) denn, aí8 der 
e8 nicht empfangen hättet“ 1 Kor. 4. Wie denn 
fonderlih bon Ddiefem Sprud St. Auguftinus 
fchreibt, daß er dadurch überzeugt fei, feine vorige 
irrige Meinung fallen zu Laffen, ba er gehalten 
habe, De Praedestinatione, cap. 3: Gratiam 


Sol. Decl. 


II. De Libero Arbitrio. $8. 612. 613. 


24] Antequam autem homo per Spiritum 
Sanctum illuminatur, convertitur, regeneratur 
et trahitur, ex sese et propriis naturalibus 
suis viribus in rebus spiritualibus et ad con- 
versionem aut regenerationem suam nihil in- 
choare, operari aut cooperari potest, nec plus 
quam lapis, truncus aut limus. Etsi enim 
locomotivam potentiam seu externa membra 
regere, evangelium audire et aliquo modo 
meditari, atque etiam de eo disserere potest, 
ut in Pharisaeis et hypocritis est videre, 
tamen id tacitis cogitationibus ut rem stul- 
tam spernit neque credere potest. Et hae in 
parte deterior est trunco, quia voluntati divi- 
nae rebellis est et inimicus, nisi Spiritus San- 


ctus in ipso sit effieax et fidem aliasque Deo 


probatas virtutes atque obedientiam in ipso 
accendat et operetur. 

25] III. Praeterea sacrae litterae hominis 
conversionem, fidem in Christum, regeneratio- 
nem, renovationem et omnia, quae ad [R.663 
illam efficaciter inchoandam et absolvendam 
pertinent, nequaquam humanis viribus natu- 
ralis liberi arbitrii, neque ex toto neque dimi- 
dia, aut ulla vel minima ex parte, sed in soli- 
dum, id est, simpliciter, soli divinae operationi 
et Spiritui Sancto ascribunt, sicut etiam Apo- 
logia testatur. 


26] Ratio et naturale liberum arbitrium 
habet aliquo modo facultatem, ut externam 
honestam vitam instituere possit; at ut in- 
terne homo renaseatur ipsiusque cor et ani- 
mus immutentur, hoc solius Spiritus Saneti 
opus est. Et sane is donat intelleetum et cor 
hominis aperit, ut Scripturam intelligat et 
Verbo Domini attendat, ut Lue. 24, 27 scri- 
ptum est: Aperuit ipsis Scripturam, ut eam 
intelligerent. Et Act. 16,14: Lydiae auscul- 
tanti Dominus aperuit cor intendere his, quae 
dicebantur a Paulo. Operatur enim Dominus 
in nobis utrumque, et velle et perficere, Phil. 
2, 13, dat poenitentiam, Act. 5, 31; 2 Tim. 
2, 25, operatur fidem, ut apostolus ait Phil. 
1,29: Vobis donatum est, ut in eum credatis. 
Eph.2,8: Domum Dei est. Et Christus inquit 
Ioh. 6, 29: Hoc est opus Dei, ut credatis in 
eum, quem misit ille. Deut. 29, 4; Matth. 
13,15: Dóminus domat cor intelligens, oculos 
videntes et aures audientes. Tit.3,5: Spiri- 
tus Sanctus est Spiritus regenerationis et 
renovationis. Ezech. 11, 19; 306, 26; Deut. 
30,6; Ps. 51,12: Ille aufert durum lapideum 
cor et donat novum, molle et carnewm cor, 
ut in praeceptis eius ambulemus. Eph. 2, 10: 
Ille nos in Christo Iesu creat ad opera bona 
et nos movas creaturas facit, 2 Cor. 5, 17; 
Gal. 6,15. Et ut paucis dicamus, Iac. 1, 17: 
Omne donum bonum est a Deo. Ioh. 6, 44: 
Nemo potest ad Christum venire, nisi Pater 
traxerit ewm. | Matth. 11, 97: Nemo movit 
Patrem, misi cui Filius’ revelare «voluerit. 
1 Cor. 12,3: Nemo potest Christum. Dominum 
appellare mst per Spiritum Sanctum. Sine 
me, inquit Christus, Ioh. 15, 5, nihil facere 
potestis. 2 Cor. 3,5: Omnis sufficientia no- 
stra a Deo est. 1 Cor. 4,7: Et quid habes, 
quod non accepisti? Quid igitur gloriaris, 
quasi non acceperis? Et sane divus [R.664 
27| Augustinus hoc Scripturae loco convictum 


TREE, ; 
ET ee 


But before man is enlightened, converted, 
regenerated, renewed, and drawn by the Holy 
Ghost, he can of himself and of his own natu- 
ral powers begin, work, or concur in working 
in spiritual things and in his own conversion 
or regeneration just as little as a stone or 
a block or clay. For although he can con- 
trol the outward members and hear the Gos- 
pel, and to a certain extent meditate upon it, 
also discourse concerning it, as is to be seen 
in the Pharisees and hypocrites, nevertheless 
he regards it as foolishness, and cannot be- 
lieve it. And in this respect he acts even 
worse than a block, inasmuch as he is rebel- 
lious and hostile to God’s will, unless the 
Holy Ghost is efficacious in him, and kindles 
and works in him faith and other virtues 
pleasing to God, and obedience. 

Thirdly, in this manner, too, the Holy 
Scriptures ascribe conversion, faith in Christ, 
regeneration, renewal, and all that belongs to 
their efficacious beginning and completion, not 
to the human powers of the natural free will, 
neither entirely, nor half, nor in any, even the 
least or most inconsiderable part, but in soli- 
dum, that is, entirely, solely, to the divine 
working and the Holy Ghost, as also the 
Apology teaches. 

Reason and free will are able to a certain 
extent to live an outwardly decent life; but 
to be born anew, and to obtain inwardly an- 
other heart, mind, and disposition, this only 
the Holy Ghost effects. He opens the under- 
standing and heart to understand the Scrip- 
tures and to give heed to the Word, as it is 
written Luke 24, 45: Then opened He their 
understanding that they might understand the 
Scriptures. Also Acts 16, 14: Lydia heard us; 
whose heart the Lord opened that she attended 
unto the things which were spoken of Paul. 
He worketh in us both to will and to do of 
His own good pleasure, Phil.2,13. He gives 
repentance, Acts 5, 31; 2 Tim. 2,25. He works 
faith, Phil. 1,29: For unto you it is given, in 
behalf of Christ, not only to believe on Him. 
Eph.2,8: It is the gift of God. John 6, 29: 
This is the work of God, that ye believe on 
Him whom He hath sent. He gives an under- 
standing heart, seeing eyes, and hearing ears, 
Deut. 29, 4; Matt. 13, 15. He is a Spirit of 
regeneration and renewal, Titus 3, 5.6. He 
takes away the hard heart of stone, and gives 
a new tender heart of flesh, that we may walk 
in His commands, Ezek. 11, 19; Deut. 30, 6; 
Ps. 51, 10. He creates us in Christ Jesus to 
good works, Eph. 2,10, and makes us new 
creatures, 2 Cor. 5, 17; Gal. 6,15. And, in 
short, Every good gift is of God, Jas. 1, 17. 
No one can come to Christ unless the Father 
draw him, John 6, 44. No one knoweth the 
Father, save him to whom the Son will reveal 
Him, Matt. 1l, 27. No one can call Christ 
Lord except by the Holy Ghost, 1 Cor. 12, 3. 
Without Me, says Christ, ye can do nothing, 
John 15, 5. All our sufficiency is of God, 
2 Cor. 3, 5. What hast thou that thou didst 
not receive? Now, if thou didst receive it, 
why dost thou glory as if thou hadst not re- 
ceived it? 1 Cor.4,7. Accordingly, St. Augus- 
tine particularly writes of this passage that 


The Formula of Concord. Thorough Declaration. IT. Of Free Will. 


891 


by. it he was convinced that he must lay aside 
his. former erroneous opinion, when he had 
maintained the following in his treatise De 
Praedestinatione, chap. 3: Gratiam Dei in eo 
tantum consistere, quod in praeconio veritatis 
Dei voluntas nobis revelaretur; ut autem 
praedicato nobis evangelio comsentiremus, 


899 M. 595. 596. Formula Concordiae. 


Dei in eo tantum consistere, quod in prae- 
conio veritatis Dei voluntas nobis revelare- 
tur; ut autem praedicato nobis evangelio con- 
sentiremus, nostrum esse proprium et ex nobis 
esse. Item erravi (inquit), cum dicerem, no- 
strum esse credere et velle; Dei autem, dare 
credentibus et volentibus facultatem operandi. 
Das ijt: „In dem habe ich geirrt, dak ich gehalten 
habe, die Gnade Gottes ftehe allein darin, dak 
Gott in der Predigt der Wahrheit feinen Willen 
offenbare; aber daß wir dem gepredigten Cban- 


Sol. Decl. 


II. De Libero Arbitrio. 96. 613—615. 


se esse fatetur, ut opinionem, quam antea ea 
de re falsam conceperat, abiiceret. Senserat 
enim, gratiam Dei in eo tantum consistere, 
quod in praeconio veritatis Dei voluntas nobis 
revelaretur; ut autem praedieato nobis evan- 
gelio consentiremus, nostrum esse proprium et 
ex nobis esse. Item, erravi (inquit) cum 
dicerem, nostrum esse credere et velle; Dei 
autem, dare credentibus et volentibus facul- 
tatem. operandi. 


gelio Beifall tun, das fei unfer eigen Werk und ftehe in unfern Kräften.” Item fpriht St. Auguftinus 
weiter: „Sch babe geirrt, ba id) jagte, e$ jtehe in unferer Macht, bem Evangelio zu glauben und [zu] 
wollen; aber Gottes Werk fei e$, zu geben die Kraft denen, die da glauben und wollen, daß fie etwas 


wirfen fonnten.” 


Diefe Lehre ijt in Gottes Wort gegründet und 
bet Augsburgifchen Konfeifion, auc) andern Schrif: 
ten, broben vermeldet, gemäß, wie bie nachfolgen- 
den Zeugniffe ausmweijen. 


Sm XX. Artikel jagt bie Konfeffion alfo: „Die: 
weil durch den Glauben der Heilige Geift gegeben 
wird, jo wird aud) das Herz gejdjidt, gute Werke 
zu tun. Denn zuvor, dietweil e8 ohne den Qeili- 
gen Geift [ijt], fo iff e8 zu fchwach, dazu ijt es 
in des Teufels Gewalt, der bie arme menschliche 
Natur zu viel Sünden treibt." [* Und bald ba- 
nad: „Denn außer dem Glauben und außerhalb 
Chrifto iff menfhliche Natur und Vermögen viel 
zu jhwach, gute Werke zu tun.“] 


Diefe Sprüche zeugen Far, daß die Wugsbur- 
gische Konfeifion des Menfchen Willen in geijt- 
lide Gachen gar nicht für frei erfennt, fondern 
fagt, er fet des Teufel3 Gefangener; wie follte 
er fid) denn fünnen aus eigenen Kräften zum 
Evangelio oder Ehrifto wenden? 

Die Apologia (über ben 18. Wrtifel) lehrt vom 
freien Willen alfo: „Und wir jagen auch, bab bie 
Vernunft etlichermaßen einen freien Willen habe; 
denn in den Dingen, welche mit der Vernunft zu 
faffen, haben wir einen freien Willen.“ Und bald 
banad: „Solche Herzen, die ohne den Heiligen 
Geift find, die find ohne Gottesfurdht, ohne Glau- 
ben, Vertrauen, glauben nicht, bab Gott fie er- 
höre, daß er ihre Sünden vergebe, und dap er 
ihnen in Nöten helfe; darum find fie gottlo8. 
Nun fann ein böfer Baum nicht gute Früchte 
tragen, und ohne Glauben fann Gott niemand 
gefallen. Darum ob wir gleich nachgeben, daß 
in unferm Vermögen jei, folche duperlide Werke 
zu tun, fo jagen wir Dod), bab ber freie Wille 
und Vernunft in geiftlihen Sachen nichts ver- 
möge” ufw. Hieraus [ift] lauter zu fehen, daß 
bie Apologia des Menfchen Willen fein Vermögen 
zufchreibt, weder ba8 Gute anzufangen mod) für 
fid felbjt mitzuwirfen. 


Sn den Schmalfaldifhen Artikeln (Von ber 
Sünde) werden aud) nachfolgende Irrtümer bom 
freien Willen verworfen: „Daß ber Menfch habe 
einen freien Willen, Gutes zu tun und Böfes zu 
laffen” ufw. Und bald danach wird auch als ein 
Srrtum verworfen, wenn gelehrt wird: „ES fei 
nicht in der Schrift gegründet, Dak zu den guten 
Werfen vonndten [ei der Heilige Geift mit feiner 
Gnade” ujtv. 

Werner fteht in den Schmallaldifchen Artikeln 
(Bon der Buße) alfo: „Und bieje Buße währt 


28] Haec doctrina in sacris litteris solidis- 


sima fundamenta habet et Augustanae Con- - 


fessioni aliisque scriptis publicis et approba- 
tis, quorum supra mentionem fecimus, plane 
conformis est, quemadmodum dicta, quae reci- 
tabimus, lueulenter testantur. 

29] In Articulo XX. Augustana Confessio 
haec verba habet: Homines sine Christo, sine 
fide et sime Spiritu Sancto sunt 4n potestate 
diaboli, qui impellit homines ad varia et mani- 
festa scelera. Ideo primum docentur homines 
de fide, quomodo Spiritus Sanctus detur, et 
quod Christus nos iuvet et tegat contra dia- 
bolum etc. Et paulo post: Humena ratio et 
virtus sine Christo nimis infirma, est ad resi- 
stendum diabolo, qui impellit homines ad. pec- 
candum ete. 

30] Ex his manifestum est, quod Augustana 
Confessio hominis voluntatem in rebus spiri- 
tualibus haudquaquam liberam pronuntiet, sed 
affirmet, hominem esse in diaboli potestate. 
Quomodo igitur suis ipse viribus ad evangelion 
aut ad Christum se convertere posset? 

31] Apologia Confessionis ( Artieulo 18.) de 
libero arbitrio ad hune modum docet: Non ad- 
mimus humanae voluntati libertatem. Habet 
enim, libertatem in operibus et rebus deligen- 
dis, quas ratio per se comprehendit ete. Et 
paulo post: Humana corda sine Spiritu San- 
cto sunt sine timore Dei, sine fide et [R. 665 
fiducia, erga Deum, non credunt se exaudiri 
a Deo, sibi remitti peccata et in tribulatione 
velle Dewn opem ferre; igitur sunt impia. 
32] Porro arbor mala non potest ferre bonos 
fructus [Matth. 7,18]. Et sine fide impossi- 
bile est placere Deo [Hebr. 11, 6]. Igitur, 
etiamsi concedimus libero arbitrio libertatem 
et facultatem externa legis opera efficiendi, 
tamen illa spiritualia non tribuemus libero 
arbitrio, scilicet vere timere Dewn, vere cre- 
dere Deo etc. Haec satis clare testantur, quod 
Apologia humanae voluntati nullas vires at- 
tribuat vel bonum inchoandi vel ex sese co- 
operandi. 

33] In Artieulis Smalcaldieis (De peccato 
originis) sequentes errores de libero arbitrio 
reiiciuntur: Quod homo liberum habeat arbi- 
trium bonum agendi et malum omittendi etc. 
Et post aliqua tamquam error repudiatur, cum 
docetur: Non posse ex Scriptura probari, ad 
bonum opus necessario requiri Spiritum San- 
ctum et ews gratiam. 


34] Praeterea in Articulis Smalcaldicis (De 
poenitentia) haec leguntur: Ht haec poeni- 


ER 


nostrum esse proprium et ex nobis esse. Item 
erravi (inquit), cum dicerem, nostrum esse 
eredere et velle; Dei autem, dare credentibus 
et volentibus facultatem. operandi. That is: 
I erred. in this, that I held that the grace of 
God consists only in this, that God in the 
preaching of the truth reveals His will; but 
that our consenting to the preached Gospel 
is our own work, and is within our own 
powers. Likewise, St. Augustine writes fur- 
ther: I erred when I said that it is within 
our own power to believe the Gospel and. to 
will; but it is God’s work to give to them 
that believe and will the power to effect 
something. 

This doctrine is founded upon God’s Word, 
and conformable to the Augsburg Confession 
and other writings above mentioned, as the 
following testimonies prove. 

In Article XX the Confession says as fol- 
lows: Because through faith the Holy Ghost 
is given, the heart thus becomes fit for doing 
good works. For before, because it is. with- 
out the Holy Ghost, it is too weak, and, be- 
sides, is in the devil’s power, who drives poor 
human nature into many sins. [Without 
Christ, without faith, and without the Holy 
Ghost men are in the power of the devil, who 
drives men to manifold and open crimes. 
Therefore men are first taught regarding 
faith, how the Holy Spirit is given, and that 
Christ aids and protects us against the 
devil, ete.] And a little afterward: For 
without faith and without Christ human 
nature and ability [reason and virtue] are 
much too weak to do good works [to resist 
the devil who drives men into sinning]. 

These passages clearly testify that the Augs- 
burg Confession does not at all recognize [pro- 
nounce] the will of man in spiritual things 
as free, but says that he is the devil’s captive; 
how, then, is he to be able of his own powers 
to turn himself to the Gospel or Christ? 

The Apology (Art. XVIII) teaches thus of 
free will: [We do not deny liberty to the 
human will.] We also say that reason has, 
to a certain extent, a free will; for in the 
things which are to be comprehended by 
reason [as such] we have a free will [liberty 
in the choice of works and things]. And 
a little after: For such hearts as are without 
the Holy Ghost are without the fear of God, 
without faith, without trust [in God]; they 
do not believe that God hears them, that He 
forgives their sins, and helps them in troubles ; 
therefore they are godless. Now, “a corrupt 
tree cannot bring forth good fruit,” and “with- 
out faith it is impossible to please God.” 
Therefore, although we concede that it is 
within our ability to perform such an out- 
ward work [we concede to free will the lib- 
erty and power to perform the outward works 
of the Law], nevertheless, we say that in 
spiritual things [truly to fear God, truly to 
believe in God] the free will and reason have 
no ability, etc. Here it is clearly seen that 
the Apology ascribes no ability to the will of 
man, either for beginning good or for co- 
operating of itself. 

In the Smalcald Articles (Of Sin) also the 


The Formula of Concord. Thorough Declaration. II. Of Free Will. 


893 


following errors concerning the free will are 
rejected: That man has a free will to do good 
and omit evil, etc. And shortly afterward it 
is also rejected as an error when men teach: 
That it is not founded upon Scripture, that 
for a good work the Holy Ghost with His 
grace is necessary. 

Furthermore, we read in the Smalcald 
Articles (Of Repentance), as follows: And 


894 M. 596-598. Formula Concordiae. 


bei den Chrijten bis in den Tod; denn fie beibt 
fid mit der übrigen Sünde im Fleifch durcs 
ganze Leben, wie St. Paulus Mim. 7 zeugt, daß 
et fampfe mit bem Gefeß feiner Glieder, und das 
nicht Durch eigene Kräfte, fondern durch bie Gabe 
des Heiligen Geiftes, welche folgt auf bie Ber- 
gebung der Sünden. Diejelbe Gabe reinigt und 
feat täglich die übrigen Sünden aus und arbeitet, 
Den Menjchen recht rein und heilig zu machen.“ 
Diefe Worte fagen gar nidjt$ von unjerm Willen, 
oder daß derjelbe auch in den neugebornen Men: 
iden etwas aus ihm felbit wirfe, jonbern fchreiben 
e3 zu der Gabe be8 Heiligen Geiftes, welche den 
Menjchen reinige und ihn täglich frömmer und 
heiliger mache, und werden hiervon unfere eigenen 
Kräfte gänzlich ausgefchloffen. 


sm Großen Satechismo D. Luthers fteht alfo 
gefchrieben (Über den 3. Artikel des chriftlichen 
Glaubens): ,Derfelben chriftlichen Kirche bin ich 
aud ein Stüd und Glied, aller Güter, jo fie hat, 
teilhaftig und Mitgenop, burd) den Heiligen Geijt 
dahin gebradjt und eingeleibt dadurd, bab id) 
Gottes Wort gehört habe und noch höre, welches 
it der Anfang Hineinzufommen. Denn vorhin, 
ehe twit dazu”, zur hriftlichen Kirche, [,ge]fom- 
men, find mir gar des Teufel gewejen, als die 
bon Gott und Chrifto nichts gewußt haben. So 
bleibt der Heilige Geift bei der heiligen Gemeinde 
der Chrijtenheit bis auf ben Süngften Tag, ba- 
durch er uns heilet [* holet], und braucht fie dazu, 
das Wort zu führen und treiben, babutd) er bie 
Heiligung macht und mehrt, dak wir täglich zu= 
nehmen und ftart werden im Glauben und feinen 
Srüchten, fo er fchaffet” uj. $n diefen Worten 
gebenft der Katechismus unfers freien Willens 
oder BZutuns mit feinem Wort, fondern gibt’s 
alles dem Heiligen Geijt, daß er burdj8 Predigt: 
amt uns in die Chriftenheit bringe, darinnen hei- 
lige und verfchaffe, daß wir täglich zunehmen im 
Glauben und guten Werfen. 


Sol. Deel. 


II. De Libero Arbitrio. WW. 615. 616. 


tentia in Christianis usque ad mortem durat. 
Luctatur enim cum reliquiis peccati in carne 
per totam vitam, quemadmodum divus Paulus 
Rom. 7, 28 testatur, se luctari cum lege mem- 
brorum, suorum, atque hoc non proprüs viri- 
bus, sed Spiritus Sancti dono, quod remissio- 
nem peccatorum statim sequitur. Hoc donum 
quotidie aliquid de reliquis peccati expurgat 
et in hoc incumbit, wt hominem. vere mundum 
35] et sanctum reddat. Haee verba prorsus 
nihil de nostra voluntate loquuntur, neque 
dicunt, quod ea etiam in renatis aliquid ex 
sese operetur, sed omnia Spiritus Saneti dono 
ascribunt, quod hominem emundet et de die 
in diem meliorem et sanctiorem faciat, et ab 
eo opere vires nostrae propriae prorsus ex- 
eluduntur. | 
36] Maior D. Lutheri Catechismus sie habet 
(de tertio articulo Symboli Apostolici) : 
Illius catholicae Christianae ecclesiae ego quo- 
que pars sum et membrum, ommum bonorum, 
quae ipsa habet, particeps et consors; per 
Spiritum Sanctum enm ad eam communio- 
nem coelestium bonorum introductus et [R. 666 
ecclesiae sum insertus, hoc videlicet medio, 
quod Verbum Dei audivi et adhuc audio; hoc 
enim initium est, per quod aditus ad ecclesiam 
37] Dei nobis patet. Antequam enim in eccle- 
siam Christi introducti sumus, vilissima dia- 
boli mancipia eramus, quia de Deo et Christo 
nihil noveramus. Spiritus Sanctus autem 
manet cum sancta ecclesia catholica ad novis- 
simum usque diem et per ecclesiam nos sanat 
evusque opera utitur in docendo et propagando 
Dei Verbo, per quod ipse sanctificationem 
nostram operatur et promovet, ut de die in 
diem proficiamus et in fide confirmemur, at- 
que in ferendis bonis fidei fructibus, quos 
ipse efficit, progressus subinde maiores facia- 
38] mus etc. In his omnibus, quae iam e cate- 
chismo recitavimus, liberi nostri arbitrii aut 
cooperationis nostrae ne uno quidem verbulo 


fit mentio, sed omnia Spiritui Sancto attribuuntur, quod videlieet nos per ministerium Verbi 
in ecclesiam Dei introducat, in qua nos sanctificet et efficiat, ut quotidie in fide et bonis operibus 


proficiamus. 


Und obwohl bie Neugebornen aud) in biefem 
Leben fo fern [fo weit] fommen, daß fie das Gute 
wollen, und e8 ihnen fiebet [Tieb iit], aud) Gutes 
tun unb in bemjefben zunehmen, fo ijt bod) folches 
(wie broben vermeldet) nicht aus unferm Willen 
und unferm Vermögen, fondern der Heilige Geift, 
wie Paulus felbft davon redet, wirft fold) Wollen 
und Vollbringen, Phil.2. Wie er auch zu [den] 
Ephejern [am] 2. jolch Werk allein Gott zufchreibt, 
Da er jagt: „Wir find fein Werk, gefchaffen in 
Chrijto JEfu zu guten Werfen, zu melden uns 
. Gott zupor, bereitet Dat, bab wir darinnen mare 
deln follen.” 

sm Kleinen Katechismo D. Luthers fteht aljo 
gejd)rieben: „Sch glaube, daß ich nicht aus eigener 
Vernunft nod) Kraft an ICjum Chriftum, meinen 
Herrn, glauben oder zu ihm kommen fann, jon- 
dern der Heilige Geift hat mich burdj8 Evangelium 
berufen, mit feinen Gaben erleuchtet, im rechten 
Glauben geheiligt und erhalten; gleichiwie er bie 
ganze Ehriftenheit auf Erden beruft, fammelt, erz 
leuchtet, heiligt unb bei SyG[u Chrifto erhält im 
rechten einigen Glauben“ uf. 


39] Quamvis autem renati etiam in hac vita 
eo usque progrediantur, ut bonum velint eoque 
delectentur et bene agere atque in pietate pro- 
ficere studeant, tamen hoc ipsum (ut paulo 
ante dictum est) non a nostra voluntate aut 
a viribus nostris proficiscitur, sed Spiritus 
Sanctus (ut Paulus Phil. 2, 13 ipse de hae 
re loquitur) operatur in nobis illud velle et 
perficere. Quemadmodum etiam alibi aposto- 
lus hoe opus soli Deo tribuit, cum inquit 
Eph. 2, 10: Ipsius sumus factura, creati in 
Christo Iesu ad opera bona, quae praeparavit 
Deus, ut in illis ambulemus. 

40] In Minori Catechismo D. Lutheri sie 
Scriptum est: Credo me non propria mea 
raiione aut virtute in Iesum Christum, Domi- 
num meum, credere ac ad ipsum venire.[R. 667 
posse, quandoquidem Spiritus Sanctus me per 
evangelium vocavit, suis donis illuminavit, in 
recta fide sanctificavit et conservavit; quem- 
admodum universam Christianam ecclesiam in 
terris vocat, colligit, illuminat, sanctificat et 
in vera ac una fide in Iesum Christum con- 
servat ete. 


The Formula of Concord. Thorough Declaration. II. Of Free Will. 895 


in Christians this repentance continues until 
death, because through the entire life it con- 
tends with sin remaining in the flesh, as Paul, 
Rom. 7, 23, testifies that he wars with the Law 
in his members, etc., and that not by his own: 
powers, but by the gift of the Holy Ghost, 
which follows the remission of sins. This gift 
daily cleanses and sweeps out the remaining 
sins, and works so as to render man truly pure 
and holy. These words say nothing whatever 
of our will, or that even in regenerate men it 
works anything of itself, but ascribe it to the 
gift of the Holy Ghost, which cleanses man 
and makes him daily more godly and holy; 
and our own powers are entirely excluded 
therefrom. 


In the Large Catechism of Dr. Luther (the 
Third Article of the Christian Faith) it is 
written thus: And I am also a part and mem- 
ber of the same, a sharer and joint owner of 
all the goods it possesses, brought to it and 
incorporated into it by the Holy Ghost, by 
having heard and continuing to hear the Word 
of God, which is the beginning of entering it. 
For formerly, before we had attained to this, 
we were altogether of the devil, knowing noth- 
ing of God and of Christ. Thus, until the 
last. day, the Holy Ghost abides with the holy 
congregation or Christendom, by means of 
which He brings us to Christ, and which He 
employs to teach and preach to us the Word, 
whereby He works and promotes sanctifica- 
tion, causing [this community] daily to grow 
and become strong in the faith and the fruits 
of the Spirit, which He produces. In these 
words the Catechism does not mention our 
free will or cooperation with a single word, 
but ascribes everything to the Holy Ghost, 
namely, that through the office of the ministry 
He brings us into the Christian Church, 
wherein He sanctifies us, and brings it about 
that we daily grow in faith and good works. 


And although the regenerate even in this 
life advance so far that they will what is 
good, and love it, and even do good and grow 
in it, nevertheless this (as above stated) is 
not of our will and ability, but the Holy 
Ghost, as Paul himself speaks concerning this, 
works such willing and doing, Phil. 2,13. As 
also in Eph. 2, 10 he ascribes this work to God 
alone, when he says: For we are His work- 
manship, created in Christ Jesus unto good 
works, which God hath before ordained that 
we should walk therein. 


In the Small Catechism of Dr. Luther it is 
thus written: J believe that I cannot by my 
own reason or strength believe in Jesus Christ, 
my Lord, or come to Him; but the Holy Ghost 
has called me through the Gospel, enlightened 
me with His gifts, and sanctified and kept me 
in the true faith; even as He calls, gathers, 
enlightens, and sanctifies the whole Ohristian 
Church on earth, and keeps it with Jesus 
Christ in the one true faith, etc. 


896 M. 598. 599. Formula Concordiae. 


Und in der Auslegung des Vaterunfers, in der 
andern Bitte, find diefe Worte: „Wie gefchieht 
das?“ nämlich dak Gottes Reich zu uns fomme. 
Antwort: „Wenn der himmlifche Vater uns fei- 
nen Heiligen Geift gibt, dak wir feinem heiligen 
Wort duch feine Gnade glauben und göttlich 
leben“ ufw. 

Diefe Zeugniffe jagen, daß wit aus eigenen 
Kräften zu Chrifto nicht fommen mögen [finnen], 
fondern Gott miiffe uns jeinen Heiligen Geift 
geben, dadurch wir erleuchtet, geheiligt und aljo 
zu Chrifto burd) den Glauben gebrad)t und bei 
ihm erhalten werden, und wird tweder unjers 
Willens nod) Mtitwirkens gedacht. 

Hierauf wollen wir einen Spruch feben, da jid) 
D. Luther nahmals mit einer Proteftation, dak 
er bei jolcher Xehre bis an fein Ende zu verharren 
gebenfe, erflart im Großen Befenntnis vom Dei- 
ligen Abendmahl, da er alfo jagt: ,Hiemit bet- 
werfe und verdamme ich als eitel Srrtum alle 
Lehren, fo unfern freien Willen preifen, als die 
ftrads wider folche Hilfe und Gnade unjers Hei- 
landes SyG[u Chrijti ftrebet [ftreben]. Denn weil 
außerhalb Chrijto ber Tod und bie Sünde unfere 
Herren und der Teufel unjer Gott und Fürft iit, 
fann ba feine Kraft nod) Macht, fein Wik nod) 
Verftand fein, damit wir zu der Gerechtigfeit und 
Leben uns fonnten fchiden ober [Danach] trachten, 
fondern miiffen BVerblendete und Gefangene der 
Sünde und des Teufels eigen fein, zu tun und zu 
gebenfen, was ihnen gefällt, und Gott mit feinen 
Geboten [au]toibper ijt." 


Sn diefen Worten gibt D. Luther, feligen und 
heiligen Gedächtniffes, unjerm freien Willen feine 
einige Kraft, fid) zur Gerechtigkeit zu fchicen oder 
danach zu trad)ten, fondern jagt, daß ber Menfch, 
berblenbet und gefangen, allein des Teufels 
Willen, und twas Gott dem Herrn zumider ijt, 
tue. Darum ij hier fein Mitwirken unjers 
Willens in ber Belehrung des Menjchen, und 
muß der Menfch gezogen und aus Gott neuge- 
boren werden; fonft ijt fein Gedanfe in unjern 
Herzen, der fid) zu dem heiligen Evangelio, das- 
felbe anzunehmen, bon fid) felbjt wenden möchte 
[könnte]. Wie aud) D. Luther von biejem Hans 
del im Buch De Servo Arbitrio, das ijt, von dem 
gefangenen Willen des Menfchen, wider Crasmum 
gefchrieben und Diefe Sache wohl und gründlich 
ausgeführt und erhalten [dargetan, betviefen] 
und nachmal3 in der herrlichen Auslegung des 
erften Buchs Moje, und fonderlih über das 
26. Kapitel, wiederholt und erflärt hat; inmafen 
Dafelbjt er auch etliche andere fonderbare burd) 
Crasmum neben eingeführte Disputationen, als 
de absoluta necessitate etc., wie er folches ge= 
meint und berftanben haben molle, wider allen 
. Mikverftand und Berfehrung zum beiten und 
fleipigiten verwahrt hat; darauf wir uns aud 
hiermit gezogen [bezogen haben wollen] und 
andere dahin mweifen. [In der Auslegung Luthers 
gu 1Mof. 26, 9 Heißt e8 u.a.: „Libet autem ex 


hoe loco captare occasionem disputandi de dubitatione, de Deo et voluntate Dei. 


Sol. Decl. 


II. De Libero Arbitrio. 18. 616—018. 


41] Et in explicatione secundae petitionis 
in Oratione Dominica haee sunt verba: Qui 
fit hoc? ut scilicet regnum Dei ad nos veniat. 
Responsio: Quando coelestis Pater nobis Spi- 
ritum Sanctum suum largitur, ut Verbo eius 
sancto per gratiam Dei credamus et pie viva- 
mus etc. 

42] Haec testimonia affirmant nos propriis 
viribus non posse ad Christum venire, sed 
Deum dare nobis Spiritum suum Sanctum, 
a quo illuminamur, sanctificamur et ita ad 
Christum per fidem adducimur atque in ipso 
conservamur. Hic nec voluntatis nostrae nec 
cooperationis mentio fit. | 

43] His adiungimus dietum, quo D. Luthe- 
rus tandem adhibita protestatione se ipsum 
declarat, quod in hac doctrina usque ad vitae 
finem perseverare velit. Verba in Maiore Con- 
fessione de Sacrosancta Coena haec sunt: 
Reiicio et damno tamquam, meros errores 
omnia dogmata, quae nostrum liberum arbi- 
trium. praedicant, utpote quae auxilio et gra- 
tiae Salvatoris nostri Iesu Christi simpliciter 
repugnant. Cum enm extra Christum mors 
et peccatum nobis dominentur, et diabolus sit 
deus et princeps noster, non potest hic esse 
ulla potentia aut virtus, sapientia aut intelli- 
gentia in nobis, qua ad wstitiam et vitam nos 
parare et eam quaerere possimus; sed con- 
stat nos plane excaecatos et captivos et pec- 
cati ac diaboli mancipia esse et facere atque 
cogitare ea, quae ipsis placent et Deo et prae- 
ceptis evus adversa, sunt. 

44] In his verbis D. Lutherus, piae [R.668 
sanctaeque memoriae, libero nostro arbitrio . 
prorsus nihil virium tribuit, quibus se homo 
ad iustitiam praeparare aut eam quaerere 
possit. Contra vero docet hominem excaeca- 
tum et captivum tantummodo voluntati Sata- 
nae parere, et ea, quae Deo displicent, facere. 
Quare non est in hoc negotio somnianda ulla 
cooperatio voluntatis nostrae in hominis con- 
versione. Etenim necesse est, ut homo divini- 
tus trahatur et ex Deo renascatur, loh. 6, 65; 
alias nulla in cordibus nostris cogitatio est, 
quae a se ipso ad evangelion amplectendum 
sese convertat. Hoc negotium D. Lutherus in 
libro suo De Servo Arbitrio contra Erasmum 
egregie et solide explieuit atque sententiam 
hane piam et invictam esse demonstravit. 
Postea. in commentario illo praeclaro, quem 
in Genesin scripsit (praecipue in explicatione 
26. capitis), eandem repetivit et declaravit. 
Eo’ loco etiam alias quasdam peculiares ab 
Erasmo motas disputationes (ut de absoluta 
necessitate etc.) attigit, et quomodo ea in- 
telligi et accipi vellet, contra omnes sinistras 
suspiciones et corruptelas pia explicatione 
optime munivit. Ea hic repetita esse volu- 
mus et, ut diligenter legantur, omnes hor- 
tamur, 


Audio enim, 


spargi passim sceleratas voces inter nobiles et magnates de praedestinatione sive praescientia 


divina. Sic enim loquuntur: 


Si sum praedestinatus, sive bene, sive male egero, salvabor. 


Si non sum praedestinatus, damnabor, nulla ratione habita operum. Contra has impias voces 
libenter multis disputarem, si possem per incertam valetudinem, quia, si sunt verae voces, ut 
ipsis quidem videtur, tum plane tollitur incarnatio Filii Dei, passio et resurrectio, et quid- 


quid fecit pro salute mundi. 


Quid proderunt prophetae ac tota Scriptura Sacra? quid sacra- 


menta? Abiiciamus ergo et conculcemus ista omnia.“ — ,,Opponenda est autem cogitationibus 


The Formula of Concord. Thorough Declaration. II. Of Free Will. 897 


And in the explanation of the Second Peti- 
tion of the Lord’s Prayer the following words 
occur: How is this done? When our Heav- 
enly Father gives us His Holy Spirit, so that 
by His grace we believe His holy Word and 
live a godly life, etc. 

These testimonies state that by our own 
powers we cannot come to Christ, but God 
must give us His Holy Ghost, by whom we 
are enlightened, sanctified, and thus brought 
to Christ through faith, and kept with Him; 
and no mention is made either of our will or 
cooperation. 


To this we will add a passage in which 
Dr. Luther declared himself later, with a 
solemn protestation that he intended to per- 
severe in this doctrine unto the end, in his 
Large Confession concerning the Holy Supper, 
where he says: Herewith I reject and con- 
demn as nothing but error all dogmas which 
extol our free will, as they directly conflict 
with this help and grace of our Savior Jesus 
Christ. For since outside of Christ death and 
sin are our lords, and the devil our god and 
prince, there can be no power or might, no 
wisdom or understanding, whereby we can 
qualify ourselves for, or strive after, right- 
eousness and life; but we must be blinded 
people and prisoners of sin and the devil’s 
own, to do and to think what pleases they 
and is contrary to God and His command- 
ments. 


In these words Dr. Luther, of blessed and 
holy memory, ascribes to our free will no 
power whatever to qualify itself for right- 
eousness or strive after it, but says that man 
is blinded and held captive to do only the 0 
devil’s will, and that which is contrary to 
God the Lord. Therefore there is here no co- 
operation of our will in the conversion of man, 
and man must be drawn and born anew of 
God; otherwise there is no thought in our 
hearts which of itself could turn to the holy 
Gospel for the purpose of accepting it. Even 
so Dr. Luther wrote of this matter also in his 
book De Servo Arbitrio, i.e., Of the Captive 
Will of Man, in opposition to Erasmus, and. 
elucidated and supported this position well 
and thoroughly, and afterward he repeated 
and explained it in his glorious exposition of 
the book of Genesis, especially of chapter 20. 
There likewise his meaning and understanding 
of some other peculiar disputations intro- 
dueed incidentally by Erasmus, as of abso- 
lute necessity, etc., have been secured by him 
in the best and most careful way against all 
misunderstanding and perversion; to which 
we also hereby appeal and refer others. 


Concordia Triglotta, 57 


898 M. 599. Formula Concordiae. Sol. Decl. II. De Libero Arbitrio. 36. 618. 


istis vera et firma cognitio Christi, sicut saepe moneo, imprimis utile et necessarium esse, 
ut cognitio Dei certissima sit in nobis et firma animi assensione apprehensa haereat; 
inanis erit fides nostra. Si enim non stat promissionibus suis Deus, tum de nostra salute 
actum est; cum e contra haee nostra consolatio sit, tametsi nos mutemur, ut ad immutabilem 
tamen confugiamus. Sic enim de se affirmat, Mal. 3, 6: ‚Ego Dominus et non mutor‘; 
et Rom. 11, 29: ,Sine poenitentia enim sunt dona et vocatio Dei.‘ Sie igitur in libello 
De Servo Arbitrio et alibi docui, esse distinguendum, quando agitur de notitia, vel potius 
de subiecto divinitatis. 
De Deo, quatenus non est revelatus, nulla est fides, nulla scientia et cognitio nulla. Atque 
ibi tenendum est, quod dicitur: Quae supra nos, nihil ad nos. Eiusmodi enim cogitationes, 


quae supra aut extra revelationem Dei sublimius aliquid rimantur, prorsus diabolieae sunt, 


quibus nihil amplius proficitur, quam ut nos ipsos in exitium praecipitemus, quia obiieiunt 
obiectum impervestigabile, videlicet Deum non revelatum. Quin potius retineat Deus sua 
decreta et mysteria in abscondito: non est, cur ea manifestari nobis tantopere laboremus. 
Moses etiam petebat, ut ostenderet ipsi Deus faciem suam. Sed respondet Dominus Ex. 33, 20: 
,Posteriora mea tibi ostendam, faciem autem meam videre non poteris. Est enim curiositas 
ista ipsum peccatum originis, quo impellimur, ut ad Deum affectemus viam naturali specu- 
latione. Sed est ingens peccatum, et conatus inutilis et irritus. Sie enim inquit Christus 
Ioh. 6, 65; 14, 6: ‚Nemo venit ad Patrem nisi per me.‘ Ideo quando ad Deum non revelatum 
accedimus, ibi nulla fides, nullum verbum neque ulla cognitio est, quia est invisibilis Deus, 
quem tu non facies visibilem.‘“ — ,,Haec studiose et accurate sie monere et tradere volui, quia 
post meam mortem multi meos libros proferent in medium et inde omnis generis errores et 
deliria sua confirmabunt. Scripsi autem inter reliqua, esse omnia absoluta et necessaria; sed 
simul addidi, quod aspiciendus sit Deus revelatus, sicut in Psalmo canimus: ‚Er heisst Iesus 
Christ, der Herr Zebaoth, und ist kein ander Gott/, Iesus Christus est Dominus Zebaoth, nec 
est alius Deus, et alias saepissime. Sed istos locos omnes transibunt, et eos tantum arripient 
de Deo abscondito. Vos igitur, qui nunc me auditis, memineritis, me hoc docuisse, non esse 
inquirendum de praedestinatione Dei absconditi, sed ea acquiescendum esse, quae revelatur per 


alioqui 


Aut enim disputandum est de Deo abscondito aut de Deo revelato. 


vocationem et per ministerium Verbi. 
dieere: Ego credo in Filium Dei, qui dixit: 


Ioh. 3, 36. Ergo in eo non est damnatio aut ira, sed beneplacitum Dei Patris. 
autem alibi quoque in libris meis protestatus sum, et nunc etiam viva voce trado: 


excusatus.“ E. opp. exeg. 6, 290. 292. 300.] 


Derhalben ijt e$ unrecht gelehrt, wenn man bor- 
gibt, daß der untpiebergeborne Menfch noch fo viel 
Kräfte habe, daß er begehrte, daS Evangelium are 
zunehmen, fic) mit demfelben zu tröften, unb aljo 
der natürliche menfchlihe Wille in ber Belehrung 
etwa mitwirfe. Denn [olde irrige Meinung iit 
der heiligen göttlichen Schrift, der Kriftlichen 
Augsburgifhen Konfeffion, Derjelben Apologia, 
Den Schmalfaldifchen Artikeln, dem Großen unb 
Kleinen Katehismo Lutheri und andern Diefes 
vortrefflichen, hocherleuchteten Theologen Schriften 
gutpiber. 

Diemweil aber bieje Lehre bom Unbermigen und 
Bosheit unfers natürliden freien Willens und 
bon unferer Belehrung und Wiedergeburt, daß 


fie alfein Gottes und nicht unjerer Kräfte Werk 


fet, beides bon Enthufiaften und Epifurern un- 
chrijtlich mibbraudjt wird, und viele Leute burd) 
jolche Reden wiift und wild und zu allen chrijt- 
liden Übungen im Beten, Lefen und chriftlicher 
Betrachtung faul und träge werden, indem fie 
fagen: meil fie aus ihren eigenen natürlichen 
Kräften fid) nicht vermögen, gu Gott [au] be- 
‚Tehren, wollen fie Gott immerzu gänzlich toiberz 
ftreben oder warten, bis fie Gott mit Gewalt wider 
ihren Willen befehre; oder: weil fie in Diejen 
geiftlihen Sachen nichts tun fonnen, fondern alles 
allein des Heiligen Geiftes Wirkung fei, jo wollen 
fie weder Wort nod) Saframent achten, hören oder 
lejen, fondern warten, bi$ ihnen Gott bom $im- 
mel ohne Mittel feine Gaben eingieße, daß fie 
eigentlich bei fid) jelbit fühlen und merfen fünnen, 
bab fie Gott befehrt habe; 


Ibi enim potes de fide et salute tua certus esse ae 
Qui eredit in Filium, habet vitam aeternam‘, 


Haee eadem 
ideo sum 


45] Quare male docetur, cum fingitur, homi- 
nem non renatum adhue tantum habere 
virium, ut evangelium ampleeti eoque. sese 
consolari cupiat, et hoc modo humanam volun- 
tatem (qualis natura est) in conversione ali- 
quo modo cooperari. Haec enim falsa opinio 
Sacrosanctae Scripturae, piae Augustanae 
Confessioni, eiusdem Apologiae, Smalcaldicis 
Artieulis, Maiori et Minori Catechismis Lu- 
theri et aliis huius excellentissimi et divinitus 
iluminati theologi scriptis repugnat. 


46] Non ignoramus autem et enthusiastas 
et Epicuraeos pia hac, de impotentia et ma- 
litia naturalis liberi arbitrii, doctrina (qua 
conversio et regeneratio nostra soli Deo, ne- 
quaquam autem nostris viribus tribuitur) 
impie, turpiter et maligne abuti. Et [R.669 
multi impiis illorum sermonibus offensi atque 
depravati, dissoluti et feri fiunt atque omnia 
pietatis exercitia, orationem, sacram lectio- 
nem, pias meditationes remisse tractant, aut 
prorsus negligunt ac dicunt: quandoquidem 
propriis suis naturalibus viribus ad Deum sese 
convertere nequeant, perrecturos se in illa sua 
adversus Deum contumacia, aut exspectaturos, 
donec a Deo violenter et contra suam ipsorum 
voluntatem convertantur. Et cum in hisce 
spiritualibus rebus nullam agendi facultatem 
habeant, sed totum illud conversionis nego- 
tium solius Spiritus Sancti operatio sit, 
negant se porro Verbum Dei vel audituros 
vel lecturos, aut sacramento usuros, sed ex- 
spectare velle, donec ipsis Deus immediate 
coelitus dona sua infundat, ut revera in se 
ipsis sentire et experientia ipsa certiores fieri 
possint, se a Deo conversos esse. 


The Formula of Concord. Thorough Declaration. II. Of Free Will. . 899 


Therefore it is teaching incorrectly to as- 
. sert that unregenerate man has still so much 
power as to desire to receive the Gospel and 
to be comforted by it, and that thus the 
natural human will cooperates somewhat [in 
a manner] in conversion. For such an erro- 
neous opinion is contrary to the holy, divine 
. Seriptures, the Christian Augsburg Confession, 
its Apology, the Smalcald Articles, the Large 
and the Small Catechisms of Luther, and other 
writings of this excellent, highly [divinely] 
enlightened theologian. 
. This doctrine concerning the inability and 
wickedness of our natural free will and con- 
cerning our conversion and regeneration, 
namely, that it is a work of God alone and 
not of our powers, is [impiously, shamefully, 
and maliciously] abused in an unchristian 
manner both by enthusiasts and by Epieu- 
reans; and by their speeches many persons 
have become disorderly and irregular, and 
idle and indolent in all Christian exercises 
of prayer, reading and devout meditation; 
for they say that, since they are unable from 
their own natural powers to convert them- 
selves to God, they will always strive with 
all their might against God, or wait until 
God converts them by force against their 
will; or since they can do nothing in these 
spiritual things, but everything is the opera- 
tion of God the Holy Ghost alone, they will 
regard, hear, or read neither the Word nor 
the Sacrament, but wait until God, without 
means, instils into them His gifts from 
heaven, so that they can truly feel and per- 
. ceive in themselves that God has converted 
them. 


900 91.600.601. Formula Concordiae. 


Andere, Heinmütige Herzen aud) in fehwere Ge- 
danfen und Zweifel fallen möchten, ob fie Gott 
erwählt habe und durch den Heiligen Geift folche 
feine Gaben in ihnen aud) mirfen wolle, bietoeil 
fie feinen ftarfen, brennenden Glauben unb herz: 
lihen Gehorfam, fondern eitel Schwachheit, Angit 
und Elend empfinden: 


So tollen wir jebt ferner aus Gottes Wort 
berichten, wie der Menfch zu Gott befehrt werde, 
wie und durch was Mittel (nämlich durd) das 
mündliche Wort unb die heiligen Saframente) der 
Heilige Geift in uns kräftig fein und wahre Buße, 
Glauben unb neue geiftliche Kraft und Vermögen 
zum Guten in unfern Herzen wirken und geben 
tolle, unb wie wir uns gegen folche Mittel ver- 
halten und diefelben brauchen jollen. 


Gottes Wille ift’3 nicht, daß jemand verdammt 
werde, fondern dap alle Menjchen fid) zu ihm be- 
fehren und ewig felig werden. Heel. 33: „So 
wahr ich febe, will ich nicht den Tod des Sün- 
ders, fondern daß er fid) befehre und lebe.” Denn 
„alfo hat Gott die Welt geliebet, daß er jeinen 
eingebornen Sohn gab, auf daß alle, die an ihn 
glauben, nicht verloren werden, fondern das ewige 
Reben haben“. 

Derhalben fügt Gott aus unermeßlicher Güte 
und Barmherzigkeit fein göttlich ewig Gejek und 
den mwunderbarlihen Rat von unjerer Erlöfung, 
nämlich daS heilige, alfeinjeligmadjenbe Evan: 
gelium von jeinem ewigen Sohn, unjerm einigen 
Heiland und Seligmader JEju Chrifto, öffent: 
fid) predigen, dadurh er ihm [fid] eine ewige 
Kirche aus dem menjdliden Gejdledt jammelt 
und in der Menfcen Herzen wahre Buße und 
Erfienntni3 der Sünden, wahren Glauben an den 
Sohn Gottes, SGpum Chriftum, wirkt; und will 
Gott Durch bieje8 Mittel, und nicht anders, nam- 
fid) Durch fein heiliges Wort, fo man dasfelbe pre= 
digen hört oder [ieft und die Satramente nach jetz 
nem Wort gebraucht, bie Menfchen zur ewigen 
Geligfeit berufen, zu fid) ziehen, befehren, wieder 
gebären und heiligen. 1 Kor. 1: „Dieweil die 
Welt durd ihre Weisheit Gott [in feiner Weis: 
beit] nicht erfannte, gefiel e$ Gott wohl, durch 


törichte Predigt jelig zu machen bie, jo daran. 


glauben.“ %et. 10: Petrus wird dir das Wort 
jagen, baburd) bu und dein ganzes Haus felig 
wirft." 9m. 10: „Der Glaube fommt aus der 
Predigt, das Predigen aber durd) Gottes Wort.” 
0h. 17: „Heilige jie, Water, in deiner Wahrheit! 
Dein Wort ijt die Wahrheit. Bch bitte aber für 
alle, die durch ihr Wort an mich glauben werden.“ 
Derhalben der ewige Vater bom Himmel herab 
bon jeinem lieben Sohn und allen, fo in feinem 
Namen Bue und Vergebung der Sünden prez 
digen, ruft: „Den follt ihr hören“, Matth. 17. 


Diefe Predigt follen nun alle die hören, die da 
wollen felig werden. Denn die Predigt Gottes 
Wort und daS Gehör deSfelben find des Heiligen 
Geiftes Werkzeuge, bei, mit und durch melde er 
früftig wirken und die Menfchen zu Gott befehren 
und in ihnen beides das Wollen und das Voll: 
bringen wirfen will. 

Diefes Wort Tann ber Menih, fo aud) nod) 


Sol. Decl. II. De Libero Arbitrio. 


%. 618. 619. 


47] Alii vero, ut infirmae et perturbatae 
mentes, non satis recte intellecta pia nostra 
doctrina de libero arbitrio, fortasse in tristes 
has cogitationes et periculosam dubitationem 
incidere possent: an sint a Deo electi, et an 
Deus dona illa per Spiritum Sanctum in ipsis 
operari velit, praesertim cum in cordibus suis 
non adeo firmam et flagrantem fidem prom- 
ptamque obedientiam, sed solummodo meras 
infirmitates, miserias et angustias sentiant. 

48] Hane ob causam porro e Verbo Dei 
docebimus, quomodo homo ad Deum conver- 
tatur, quomodo et quibus mediis (videlicet per 
Verbum vocale et per sacramenta) Spiritus 
Sanctus in nobis efficax sit et veram poeni- 
tentiam, fidem novasque spirituales vires ac 
facultates ad bene agendum in cordibus nostris 
operari et largiri velit, et quemadmodum nos 
erga oblata illa media gerere et iis quomodo 
uti debeamus. 

49] Non est voluntas Dei, ut quisquam 
pereat, sed vult, ut omnes homines ad [R.670 
ipsum convertantur et in aeternum salvi fiant. 
Vivo ego, inquit Dominus Ezech. 33, 11, nolo 
mortem peccatoris, sed ut convertatur et vivat. 
Toh. 3,16: Sic enim Deus dilexit mundum, ut 
Filium. suum unigenitum daret, ut omnis, qui 
in eum crediderit, non pereat, sed habeat 
vitam aeternam. 

50] Propterea Deus pro sua ineffabili boni- 
tate et clementia curat, ut et sua divina et 
immota lex et mirandum consilium de libera- 
tione nostra, sanctum videlicet et salvificum 
evangelion de aeterno Filio suo, unico Sal- 
vatore et Redemptore nostro, Iesu. Christo, 
publice annuntientur. Ea praedicatione aeter- 
nam ecclesiam sibi e genere humano colligit 
et in hominum mentibus veram poenitentiam, 
agnitionem peccatorum et fidem veram in 
Filium Dei, lesum Christum, operatur. Et 
visum est Deo per hoe medium, et non alio 
modo, nimirum per sanctum Verbum suum, 
cam id vel praedicari auditur vel legitur, et 
per sacramentorum legitimum usum homines 
ad aeternam salutem vocare, ad se trahere, 
convertere, regenerare et sanctificare. Quia 
51] in Dei sapientia, inquit apostolus 1 Cor. 
1, 21, non cognovit mundus per sapientiam 
Deum, placuit Deo per stultitiam praedica- 
tionis salvos facere credentes. Et angelus in- 
quit Act. 10,5. 6: Petrus loquetur tibi verba, 
in quibus salvus eris tu et universa, domus tua. 
Et Rom.10,17: Fides est ex auditu, auditus 
autem per Verbum Dei. item Ioh. 17, 17. 20: 
Sanctifica eos, Pater, in veritate tua! Ver- 
bum tuum est veritas etc. Oro autem pro tis 
etiam, qua per sermonem ipsorum in me sunt 
credituri. Quapropter aeternus Deus, Pater 
coelestis, coelitus de Filio suo dilecto et de 
omnibus, qui ipsius nomine poenitentiam et 
remissionem peccatorum praedicant, clamat 
Matth. 17,5: Hune audite. 

52] Hane Verbi Dei praedicationem audire 
oportet omnes, qui aeternam salutem consequi 
cupiunt. Praedicatio enim Verbi Dei et eius- 
dem auscultatio sunt Spiritus Sancti [R.671 
instrumenta, cum quibus et per quae effica- 
citer agere et homines ad Deum convertere, 
atque in ipsis et velle et perficere operari vult. 

$3] Hoc Dei Verbum homo, etiam nondum 


The Formula of Concord. Thorough Declaration. II. Of Free Will. 901 


Other desponding [weak and disturbed] 
hearts [our godly doctrine concerning the free 
will not being rightly understood] might per- 
haps fall into hard thoughts and [perilous] 
doubts as to whether God has elected them, 
and will work His gifts also in them through 
the Holy Ghost, especially when they are 
sensible of no strong, ardent faith and sin- 
cere obedience, but only of weakness, fear, 
and misery. 

For this reason we shall now relate, fur- 
thermore, from God’s Word how man is con- 
verted to God, how and through what means 
(namely, through the oral Word and the holy 
Sacraments) the Holy Ghost wants to be effi- 
cacious in us, and to work and bestow in our 
hearts true repentance, faith, and new spir- 
itual power and ability for good, and how we 
should conduct ourselves towards these means, 
and [how we should] use them. 

It is not God’s will that any one should be 
damned [perish], but that all men should be 
converted to Him and be saved eternally. 
Ezek. 33,11: As I live, I have no pleasure in 
the death of the wicked, but that the wicked 
turn from his way and live. John 3,16: For 
God so loved the world that He gave his only- 
begotten Son, that whosoever believeth in Him 
should not perish, but have everlasting life. 

Therefore God, out of His immense good- 
ness and mercy, has His divine eternal Law 
and His wonderful plan concerning our re- 
demption, namely, the holy, alone-saving Gos- 
pel of His eternal Son, our only Savior and 
Redeemer, Jesus Christ, publicly preached; 
and by this [preaching] collects an eternal 
Church for Himself from the human race, and 
works in the hearts of men true repentance 
and knowledge of sins, and true faith in the 
Son of God, Jesus Christ. And by this means, 
and in no other way, namely, through His 
holy Word, when men hear it preached or 
read it, and the holy Sacraments when they 
are used according to His Word, God desires 
to call men to eternal salvation, draw them 
to Himself, and convert, regenerate, and sanc- 
tify them. 1 Cor. 1, 21: For after that in the 
wisdom of God the world by wisdom knew not 
God, it pleased God by the foolishness of 
preaching to save them that believe. Acts 10, 
5.6: Peter shall tell thee what thou oughtest 
to do. Rom. 10, 17: Faith cometh by hear- 
ing, and hearing by the Word of God. John 
17, 17.20: Sanctify them by Thy truth; Thy 
Word is truth, ete. Neither pray I for these 
alone, but for them also which shall believe 
on Me through their Word. Therefore the 
eternal Father calls down from heaven con- i 
cerning His dear Son and concerning all who 
preach repentance and forgiveness of sins in 
His name: Hear ye Him, Matt. 17, 5. 

Now, all who wish to be saved ought to 
hear this preaching [of God's Word]. For the 
preaching and hearing of God's Word are in- 
struments of the Holy Ghost, by, with, and 
through which He desires to work efficaciously, 
and to convert men to God, and to work in 
them both to will and to do. | 

This Word man can externally hear and 


909 M. 601.602. 


nidjt zu Gott befehrt und totebergeboren tjt, duper- 
fid hören und fejen; denn in diefen äußerlichen 
Dingen, wie oben gefagt, hat ber Menjch auch nad) 
dem Fall etfidjermaBen einen freien Willen, dap 
er zur Rirche gehen, der Predigt zuhören ober 
nicht zuhören mag [kann]. 


Durd diefes Mittel, nämlich die Predigt und 
Gehör feines Wortes, wirft Gott und bricht 
unfere Herzen und zeucht [zieht] ben Menfchen, 
daß er Durch bie Predigt des Gefeßes feine Sünde 
und Gottes Born erfennt und mahrhaftiges 
Schreden, Neue und Leid im Herzen empfindet, 
und durch bie Predigt und Betrachtung des heili- 
gen Evangelii von der gnadenreichen Vergebung 
der Sünden in Chrifto ein Fünflein des Glau- 
bens in ihm angezündet wird, [fo daß er] bie 
Vergebung der Sünden um Chrifti willen ans 
nimmt und fid mit ber Verheißung des Chan- 
gelit tröftet; und wird alfo der Heilige Geift 
(welcher diejes alles wirkt) in das Herz gegeben. 

Wiewohl nun beides, des Prediger: Pflanzen 
und Begieken und des Zuhörer Laufen und 
Wollen, umfonft wäre, und feine Belehrung dar: 
auf folgen würde, wo nicht des Heiligen Geiftes 
Kraft und Wirkung dazufäme, welcher Durd) das 
gepredigte, gehörte Wort die Herzen erleuchtet und 
befehrt, daß die Menjchen joldem Wort glauben 
und das Kamwort dazu geben, fo foll bod) weder 
Prediger nod) Zuhörer an biejer Gnade und Wir: 
fung des Heiligen Geijtes zweifeln, fondern ge- 
wif, fein, wenn ba$ Wort Gottes nad) dem Bez 
fehl und Willen Gottes rein und lauter gepredigt 
[wird], und die Menfchen mit Fleiß und Ernit 
zuhören und daSjelbe. betrachten, daß gewiklic 
Gott mit feiner Gnade gegenwärtig jet und gebe, 
wie gemeldet, ba8 der Menfch jouit aus feinen 
eigenen Kräften weder nehmen noch geben fann. 
Denn bon der (Gegentoürtigfeit, Wirfung und 
Gaben be8 Heiligen Geiftes fol und fann man 
nicht allewege ex sensu, wie und warn man’s im 
Herzen empfindet, urteilen, fondern, weil e8 oft 
mit großer Schwachheit berbedt wird und zugeht, 
follen wir aus unb nach ber Verheipung gewiß 
fein, daß das gepredigte, gehörte Wort Gottes fet 
ein Amt und Werk des Heiligen Geiftes, dadurch 
et in unjern Herzen gewißlich Träftig ijt und wirft, 
2 fot. 2. 


Da aber ein Mensch bie Predigt nicht hören 


nod) Gottes Wort lefen will, fondern das Wort 
und Die Gemeinde Gottes verachtet und ftirbt alfo 
und verdirbt in feinen Sünden, der fann weder 
Gottes ewiger Wahl fid) tröften nod) feine Barm- 
herzigfeit erlangen; denn Chriftus; in dem mir 
erwählt find, allen Menfchen jeine Gnade im Wort 
und heiligen Saframenten anbeut [anbietet] und 
ernitlich will, daß man e8 hören foll, und hat berz 
heißen, wo zwei oder drei in feinem Namen ver: 
jammelt find und mit feinem heiligen Wort ıım-= 
gehen, will er mitten unter ihnen fein. 


Da abet ein folcher Menfch beradjtet des Hei: 
liget Geiftes Werkzeug und will nicht hören, fo 
gejchieht ihm nicht unrecht, wenn der Heilige Geift 
ihn nicht erleuchtet, fondern in der Finfternis feiz 
nes Unglaubens fteden und verderben läßt, davon 
gefchrieben jteht: „Wie oft habe ich deine Kinder 
berfammeln wollen, wie eine Henne verfammelt 


Formula Concordiae. Sol. Decl. II. De Liber Arbiteto) 


XS. 619—621. 


ad Deum conversus nee renatus, externis auri- 
bus audire aut legere potest. In eiusmodi 
enim externis rebus, ut supra dietum est, 
homo adhue etiam post lapsum aliquo modo 
liberum arbitrium habet, ut ad coetus publi- 
cos ecclesiasticos accedere, Verbum Dei audire 
vel non audire possit. Nie 

54] Per hoc medium seu instrumentum, 
praedicationem nimirum et auditionem Verbi, 
Deus operatur, emollit corda nostra trahitque 
hominem, ut ex concionibus legis et peccata 
sua et iram Dei agnoscat et veros terrores 
atque contritionem in corde suo sentiat. Et 
per annuntiationem ac meditationem evan- 
gelii de gratuita et clementissima peccatorum 
remissione in Christo scintillula fidei in corde 
ipsius accenditur, quae remissionem peccato- 
rum propter Christum amplectitur et sese pro- 
missione evangelii consolatur, et hoc modo 
Spiritus Sanctus, qui haee omnia operatur, 
in cor mittitur, Gal. 4, 6. | bu" 

95] Etsi autem utrumque, tum coneiona- 
toris plantare et rigare, tum auditoris currere 
et velle, frustra omnino essent neque con- 
versio sequeretur, nisi Spiritus Saneti virtus 
et operatio accederet, qui per Verbum praedi- 
eatum et auditum corda illuminat et con- 
vertit, ut homines Verbo credere et assentiri 
possint, tamen neque concionator neque audi- 
tor de hae Spiritus Sancti gratia et opera- 
tione dubitare debent. Quin potius uterque 
certo sciat, si Verbum Dei iuxta mandatum 
et voluntatem Dei pure et sincere praedica- 
tum fuerit, et homines diligenter et serio 
auscultaverint illudque meditati fuerint, cer- 
tissime Dominum gratia sua praesentem ad- 
esse et largiri ea, ut paulo ante dictum [R.672 
est, quae homo alias suis propriis viribus ne- 
56] que accipere neque dare potest. De prae- 
sentia enim, operatione et donis Spiritus 
Saneti non semper ex sensu (quomodo vide- 
licet et quando in corde sentiuntur) iudicari 
debet aut potest, sed, quia haee saepe multi- 
plici infirmitate contecta fiunt, ex promissione 
Verbi Dei certo statuere debemus, quod Ver- 
bum Dei praedicatum et auditum revera sit 
ministerium et organon Spiritus Saneti, per 
quod in cordibus nostris vere efficax est et 
operatur, '2 Cor. 2, 14 sqq. [3, 5 sq.]. 

57] At si homo quispiam neque Verbum Dei 
audire neque legere velit, sed potius ministe- 
rium Verbi et ecclesiam Dei contemnat et in 
peccatis suis ita moriatur et pereat, is neque 
ex aeterna Dei praedestinatione quidquam con- 
solationis capere neque misericordiam apud 
Deum consequi potest. Christus enim, in quo 
electi sumus, omnibus hominibus clementiam 
suam in Verbo et sacramentis offert et serio 
vult, ut Verbum illud audiatur, ac promisit 
Matth. 18, 20: wbicunque duo aut tres in 
nomine eius congregati fuerint et Verbum eius 
pie tractaverint, ibi se in medio ipsorum affu- 
turum. EA 

58] Quare cum homo profanus instrumenta 
seu media Spiritus Sancti contemnit neque 
Verbum Dei audire vult, non fit illi iniuria, 
si a Spiritu Sancto non illuminetur, sed in 
tenebris infidelitatis suae relinquatur et 
pereat. ¢De hac re sie seriptum exstat Matth. 
23, 37: Quoties volui congregare filios tuos, 


The Formula of Concord. Thorough Declaration. II. Of Free Will. 903 


read, even though he is not yet converted to 
God and regenerate; for in these external 
things, as said above, man even since the Fall 
has to a certain extent a free will, so that he 
‚can go to church and hear or not hear. the 
sermon. 


‘Through this means, namely, the preaching 
and hearing of His Word, God works, and 
breaks our hearts, and draws man, so that 
through the preaching of the Law he comes 
to know his sins and God’s wrath, and ex- 
periences in his heart true terrors, contrition, 
and sorrow, and through the preaching and 
consideration of the holy Gospel concerning 
the gracious forgiveness of sins in Christ a 
spark of faith is kindled in him, which ac- 
cepts the forgiveness of sins for Christ’s sake, 
and comforts itself with the promise of the 
Gospel, and thus the Holy Ghost (who works 
all this) is sent into the heart, Gal. 4, 6. 

Now, although both, the planting and water- 
ing of the preacher, and the running and will- 
ing of the hearer, would be in vain, and no 
conversion would follow it if the power and 
efficacy of the Holy Ghost were not added 
thereto, who enlightens and converts the hearts 
through the Word preached and heard, so 
that men believe this Word and assent thereto, 
still, neither preacher nor hearer is to doubt 
this grace and efficacy of the Holy Ghost, but 
should be certain that when the Word of God 
is preached purely and truly, according to the 
command and will of God, and men listen 
attentively and earnestly and meditate upon 
it, God is certainly present with His grace, 
and grants, as has been said, what otherwise 
man can neither accept nor give from his own 
powers. For concerning the presence, opera- 
tion, and gifts of the Holy Ghost we should 
not and cannot always judge ex sensu [from 
feeling], as to how and when they are ex- 
perienced in the heart; but because they are 
often covered and occur in great weakness, 
we should be certain from, and according to, 
the promise, that the Word of God preached 
and heard is [truly] an office and work of the 
Holy Ghost, by which He is certainly effica- 
cious and works in our hearts, 2 Cor. 2, 14 ff.; 
3, 5 ff. 

But if a man will not hear preaching nor 
read God's Word, but despises the Word and 
congregation of God, and thus dies and per- 
ishes in his sins, he neither can comfort him- 
self with God's eternal election nor obtain His 
mercy; for Christ, in whom we are chosen, 
offers to all men His grace in the Word and 
holy Saeraments, and wishes earnestly that 
it be heard, and has promised that where two 
or three are gathered together in His name 
and are oceupied with His holy Word, He will 
be in their midst. 


But when such a person despises the instru- 
ment of the Holy Ghost, and will not hear, 
no injustice is done to him if the Holy Ghost 
does not enlighten him, but allows him to re- 
main in the darkness of his unbelief and to 
perish; for regarding this matter it is writ- 
ten: How often would I have gathered thy 
children together, even as a hen gathereth her 


904 9». 602. 603. 


ihre Jungen unter ihre Flügel, unb ihr habt nicht 
gewollt!" Matth. 23. 

Und in diefem Fall mag man wohl fagen, daß 
der Menfch nicht fei ein Stein ober Blod. Denn 
ein Stein oder Blod twiderftrebt dem nicht, bet 
ihn bewegt, verjteht auch nicht und empfindet nicht, 
twas mit ihm gehandelt wird, wie ein Menfch Gott 
dem HErrn widerftrebt mit jeinem Willen fo 
lange, biS er befehrt wird. Und ijt gleichwohl 
wahr, daß ein Mensch bot der Belehrung dennod) 
eine vernünftige Kreatur ift, welche einen Verftand 
und Willen hat, bod) nicht einen Verftand in gött- 
lihen Gachen oder einen Willen, etwas Gutes und 
Heilfames zu wollen. Sedo Tann er zu feiner 
Belehrung (wie broben auch gemeldet) ganz und 
gar nichts tun und ijt in jofdjem Fall viel ärger 
denn ein Stein und Block; denn er mwiderjtrebt 
dem Wort und Willen Gottes, bi Gott ihn bom 
Tode der Sünde erwedt, erleuchtet und verneuert. 


Und wiewohl Gott den Menfchen nicht zwingt, 
bab er müjje fromm werden (denn welche allezeit 
dem Heiligen Geift twiderjtreben unb fid) für und 
für auch der erfannten Wahrheit widerfegen, wie 
Stephanus bon den verftodten Juden redet Act. 7, 
Die werden nicht befehrt), jedoch zeucht [zieht] Gott 
Der HErr den Menfchen, welchen er befehren will, 
und zeucht ibn alfo, bab aus einem verfinfterten 
Verstand ein erleuchteter Serffanb und aus einem 
widerjpenjtigen Willen ein gehorjamer Wille wird. 
Und das nennt die Schrift „ein neues Herz er- 
Tchaffen“. 

Derhalben fann auch nicht recht gefagt werden, 
Dak der Mensch bor feiner Belehrung einen mo- 
dum agendi oder eine Weife, nämlich etwas Gutes 
und Heilfames in göttlihen Sachen zu Wirken, 
habe. Denn weil ber Menfch vor der Belehrung 
„tot ift in Sünden“, Eph. 2, fo fann in ihm feine 
Kraft jein, etwas Gutes in göttlichen Sachen zu 
wirten, und hat alfo aud) feinen modum agendi 
oder YWeife, in göttlihen Sachen zu wirfen. 
Wenn man aber davon redet, wie Gott in dem 
Menfchen wirke, fo hat gleichwohl Gott der HErr 
einen modum agendi ober Weife zu wirken in 
einem Menfchen, alS in einer vernünftigen Krea= 
tur, unb eine andere zu wirken in einer andern, 
unvernünftigen Kreatur oder in einem Stein und 
Bloc. Sedoch fann nichtsdeftoweniger dem Mten- 


iden bor feiner Belehrung fein modus agendi . 


oder einige Weije, in geiftlihen Sacden etwas 
Gutes zu wirken, zugefchrieben werden. 
Wenn aber der Mensch befehrt worden und aljo 
erleuchtet iff und fein Wille verneuert, alddann 
fo will der Menjch Gutes (fofern er neugeboren 
oder ein neuer Menfch ijt) und „hat Luft am Ge- 
fe Gottes nad) dem innerlihen Menfchen“, 
Rim. 7, und tut forthin fo viel und jo lange 
Gutes, foviel und -lange er vom Geift Gottes ge- 
trieben wird, wie Paulus fagt: „Die bom Geijt 
Gottes getrieben werden, die find Gottes Kinder.“ 
Und ijt folder Trieb des Heiligen Geijtes nicht 
eine coactio oder ein Zwang, fondern der be- 
fehrte SRenjd) tut freiwillig Gutes, wie David 
fagt: „Nach deinem Sieg wird [dir] dein Volk 
williglid) opfern.“ Und bleibt gleichwoh! aud) in 
ben Wiedergebornen, ba$ St. Paulus gejd)rieben 
Rim. 7: ,S$d habe Luft an Gottes Gejek nad) 
dem intwendigen Mtenfchen; ich jehe aber ein 
ander Gejeb in meinen Gliedern, das ba tiber: 
ftreitet dem Gefet in meinem Gemüt und nimmt 


Formula Concordiae. Sol. Decl. II. De Libero Arbitrio. 


MW. 621. 622. 


quemadmodum gallina congregat pullos ‘swos 
sub alas, et noluisti! 
59] Et hac ratione recte etiam dici potest, 
hominem non esse lapidem aut truncum. 
Lapis enim aut truncus non reluctatur ei, 
a quo movetur, sed neque intelligit aut sen- 
tit, quid secum agatur, sicut homo Deo sua 
voluntate reluctatur, donec ad Dominum con- 
versus fuerit. Et tamen verum est, [R.673 
quod homo, etiam ante conversionem, sit crea- 
tura rationalis, quae intellectum et volunta- 
tem habeat (intellectum autem non in rebus 
divinis, et voluntatem, non ut bonum et salu- 
tare aliquid velit); sed tamen ad conversio- 
nem suam (ut saepe iam est dictum) prorsus 
nihil eonferre potest. Et hae in parte multo 
est deterior lapide aut trunco, quia repugnat 
Verbo et voluntati Dei, donee Deus eum 
a morte peccati resuscitet, illuminet atque 
renovet. 
60] Etsi autem Dominus hominem non 
cogit, ut convertatur (qui enim semper Spi- 
ritui Sancto resistunt, Act. 7, 51, et veritati 
agnitae perseverantes repugnant, quod sanctus 
Stephanus induratis Iudaeis tribuit, hi non 
convertuntur), attamen trahit Deus hominem, 
quem convertere decrevit. Sic autem eum 
trahit, ut ex intellectu caecato illuminatus 
fiat intellectus, et ex rebelli voluntate fiat 
prompta et obediens voluntas. Et hoc ipsum 
Seriptura vocat novum cor creare [Ps. 51, 12]. 


61] Eam ob causam etiam non recte dieitur, 
hominem ante conversionem in rebus spiri- 
tualibus habere modum agendi aliquid, quod 
sit bonum et salutare. Cum enim homo ante 
conversionem in peccatis mortwus sit, Eph. 
2, 5, non potest in ipso aliqua vis ad bene 
agendum in rebus spiritualibus inesse, itaque 
non habet modum agendi seu operandi aliquid 
62] in rebus divinis. Quando vero de eo agi- 
tur, quomodo Deus in homine operetur, verum 
quidem est, quod Deus alium modum agendi 
habeat in homine, utpote in ereatura rationali, 
et alium modum in alia aliqua irrationali 
ereatura, vel in lapide aut trunco. Nihilomi- 
nus ea de causa homini ante conversionem 
eius modus agendi aliquid boni in rebus divi- 
nis tribui non potest. 


63] Quando vero iam homo est conversus 
et illuminatus, eiusque voluntas renovata est, 
tune homo vult bonwm, quatenus renatus et 
novus homo est, et lege Dei delectatur secun- 
dum interiorem hominem, Rom. 7, 22. Et in 
posterum tantum boni et tamdiu bonum ope- 
ratur, quantum et quamdiu a Spiritu Dei im- 
pellitur, sicut divus Paulus ait [Rom. 8, 14]: 
Qui Spiritu Dei aguntur, hi sunt fii Dei. 
64] Haec autem agitatio Spiritus Sancti non 
est coactio, sed homo conversus sponte [R.674 
bonum operatur, quemadmodum David inquit 
Ps.110,3: Post victoriam tuam. populus twus 
tibi spontaneus offeret. Et tamen simul etiam 
in renatis lucta carnis et spiritus reliqua 
manet, de qua Paulus ait Rom. 7,22 sq.:  De- 


lector lege Dei secundum interiorem hominem ; 


video autem, aliam legem in membris meis 
repugnantem legi mentis meae et captivantem 


The Formula of Concord. Thorough Declaration. II. Of Free Will. 905 


chickens under her wings; and ye would not! 
Matt. 23, 37. 
And in this respect it may well be said that 
man is not a stone or block. For a stone or 
block does not resist the person who moves it, 
nor does it understand and is sensible of what 
is being done with it, as man with his will 
so long resists God the Lord until he is [has 
been] converted. And it is nevertheless true 
that man before his conversion is still a 
rational creature, having an understanding 
and will, however, not an understanding with 
respect to divine things, or a will to will some- 
thing good and salutary. Yet hecan do noth- 
ing whatever towards his conversion (as has 
also been said [frequently] above), and is in 
this respect much worse than a stone and 
block; for he resists the Word and will of 
God, until God awakens him from the death 
of sin, enlightens and renews him. 
And although God does not force man to 
become godly (for those who always resist 
the Holy Ghost and persistently oppose the 
known truth, as Stephen says of the hardened 
Jews, Acts 7,51, are not converted), yet God 
the Lord draws the man whom He wishes 
[decreed] to convert, and draws him in such 
a way that his darkened understanding is 
turned into an enlightened one and his per- 
verse will into an obedient one. And this 
[just this] is what the Scriptures call cre- 
ating a new heart, Ps. 51, 10. 
And for this reason it cannot be correctly 
said that man before his conversion has a 
modus agendi, or a way, namely, of working 
something good and salutary in divine things. 
For inasmuch as man before his conversion is 
dead in sins, Eph. 2, 5, there can be in him no 
power to work anything good in divine things, 
and hence, too, he has no modus agendi, or 
way of working in divine things. But when 
we treat of the matter how God works in man, 
God has nevertheless [it is true, indeed, that 
God has] one modus agendi, or way of work- 
ing in man, as in a rational creature, and an- 
other way of working in some other, irrational 
| creature, or in a stone and block. Neverthe- 
; less, no modus agendi, or no way whatever of 

working something good in spiritual things, 
can be aseribed to man before his conversion. 
Y But when man has been converted, and is 


- . thus enlightened, and his will is renewed, it 
: is then that man wills what is good (so far 
1 as he is regenerate or a new man), and de- 
" 


lights in the Law of God after the inward 

man, Rom. 7, 22, and henceforth does good to 
: such an extent and as long as he is impelled 
: by God's Spirit, as Paul says, Rom. 8, 14: For 
E as many as are led by the Spirit of God, they 
l are the sons of God. And this impulse of the 
4 Holy Ghost is not a coactio, or coercion, but 
= the converted man does good spontaneously, 
x as David says, Ps. 110,4: Thy people shall be 

willing in the day of Thy power. And never- 
theless that also [the strife of the flesh and 
spirit] remains in the regenerate of which 
St. Paul wrote, Rom. 7, 22f.: For I delight in 
the Law of God after the inward man; but 
I see another law in my members, warring 
against the law of my mind, and bringing me 
into captivity to the law of sin which is in 


906 NR. 603-005. Formula Concordiae. 


mid) gefangen in der Sünde Gefet, welches ijt in 
"meinen Gliedern.” Stem: „So diene i) nun mit 
Dem Gemüt dem Gefek Gottes, aber mit dem 
Tleifh dem Gefeb der Sünde.“ Item Gal. 5: 
„Das Fleijdh gelüftet wider den Geift und den 
Geift wider das Fleifch; Diejefbigen find twtder- 
einander, daß ihr nicht tut, was ihr wollt.“ 
Daraus denn folgt, alsbald der Heilige Geift, 
wie gejagt, durchs Wort und [die] heiligen Safra= 
mente jolch fein Werk der Wiedergeburt und Er: 
neurung in uns angefangen hat, jo ijt es gewiß, 
Dak wir durch bie Kraft des Heiligen Geiftes mit- 
wirfen finnen und follen, wiewohl nod) in großer 
Schwachheit; folches aber nicht aus unfern fleifch- 
licen, natürlichen Kräften, jondern aus den neuen 
Kräften und Gaben, fo der Heilige Geift in der 
Belehrung in uns angefangen hat; wie St. Pau: 
fu8 au$briüdlid) und ernjtlid) vermahnt, dab mir 
nals Mithelfer die Gnade Gottes nicht vergeblich 
empfangen“; tmelches denn anders nicht denn alfo 
foll verftanden werden, daß der befehrte Menjd 
fo viel und lange Gutes tue, foviel und -lange 
ihn Gott mit feinem Heiligen Geift regiert, leitet 
und führt; unb fobald Gott feine gnübige Hand 
bon ihm abzöge, fónnte er nicht einen Augenblid 
in Gottes Gehorjam beitehen [verharren]. Da e$ 
aber alfo wollte verftanden werden, daß der be- 
febrte Menfch neben bem Heiligen Geift dergeftalt 
mittwirite, wie zwei Pferde miteinander einen 
Wagen ziehen, fónnte folches ohne Nachteil der 
göttlichen Wahrheit feineSwegs zugegeben werden. 


Sol. Decl. II. De Libero Arbitrio. 


76. 622. 623. 


me in lege peccati, quae est in membris meis. 
Et ibidem, v. 25: Servio igitur mente legi Dei, 
carne vero legi peccati. Et ad Galatas, 5, 17, 
inquit: Caro concupiscit adversus spiritum, 
spiritus autem adversus carnem. | Haec. enim 
sibi invicem adversantur, ut non, jeer ry 


' vultis, illa. faciatis. 


65] Ex his consequitur, quam primum Spi- 
ritus Sanetus (ut dictum est) per Verbum et 
sacramenta opus suum regenerationis et reno- 
vationis in nobis inchoavit, quod revera tune 
per virtutem Spiritus Sancti cooperari possi- 
mus ae debeamus, quamvis multa adhue in- 
firmitas concurrat. Hoe vero ipsum, quod 
cooperamur, non ex nostris carnalibus et 
naturalibus viribus est, sed ex novis illis viri- 
bus et donis, quae Spiritus Sanctus in conver- 
66] sione in nobis inchoavit. In quam sen- 
tentiam divus Paulus expressis verbis graviter 
hortatur, ut curemus, ne tamquam Dei co- 
operari frustra Dei gratiam acceperimus, 
2 Cor. 6, 1. Quod tamen sie et non aliter in- 
telligendum est: hominem iam conversum 
tantum atque tamdiu bene operari, quantum 
et quamdiu a Deo per Spiritum Sanctum duci- 
tur, regitur et gubernatur. Quam primum 
enim Dominus clementem suam manum ab 
ipso retraheret, homo quidem ne ad minimum 
momentum [homo ne ad minimum momen- 
tum quidem] in obedientia divina perseverare 
posset. Si quis vero Pauli dictum in ea sen- 
tentia accipere vellet, quasi homo conversus 


una cum Spiritu Sancto eo modo cooperaretur, quemadmodum duo equi simul una currum 


trahunt, equidem hoc citra veritatis divinae iacturam concedi haudquaquam posset. 


6, 1: 


Svveoyobrtes naoaxaloduerv. 


(2 Cor. 


Nos, qui sumus administri seu cooperarii Dei, monemus 


vos, ut nostrum exemplum imitemini, qui estis arvum et aedificatio Dei, 1 Cor. 3, 9, ne gratia 
Dei in vobis sit inanis, 1 Cor. 15, 10, sed ut sitis templum Dei viventis et habitantis in OMS 


2 Cor. 6, 16.) 


Sarum ijf ein großer Unterfchied zwifchen den 
getauften und ungetauften Menfchen. Denn weil 
nad) der Lehre St. Pauli, Gal. 3, „alle die, fo ge: 
tauft find, Chriftum angezogen“ [haben] unb alfo 
wahrhaftig mwiedergeboren [find], haben fie nun 
arbitrium liberatum, das ijt, wie Chriftus fagt, 
fie find wiederum freigemacht, der Urfache: denn 
fie nicht allein das Wort hören, fondern auch bem- 
felben, wiewwohl in großer Schwachheit, Beifall tun 
und [e$] annehmen finnen. 

Denn weil wir in diefem Leben allein die Erit: 
linge des Geijtes empfangen, und bie Wieder: 
geburt nicht bofffommen, fondern in uns allein 
angefangen [ift], bleibt der Streit und Kampf 
des Tleifches wider den Geift aud) in den Wus- 
erwählten und wahrhaftig wiedergebornen Men: 
fchen, ba unter den Chriften nicht allein ein groper 
Unterjchied gefpürt, dak einer fchiwach, der andere 
ftart im Geift [ijt], fondern e8 befindet’S auch ein 
jeder Gbrijt bei fi felbft, daß er zu einer Beit 
freudig im Getjt, zur andern Beit furdhtfam und 
erjchrocen, zu einer Beit brünftig in der Liebe, 
ftarf im Glauben und in der Hoffnung, zur andern 
Beit falt und fd)toad) fid) befindet. 


Da aber [wenn aber] die Getauften wider das 
Gewiffen gehandelt, die Sünde in ihnen [in fi] 
berrfchen laffen und afjo den Heiligen Geijt in 
ihnen jelbit betrübt und verloren [haben], dürfen 
fie zwar nicht wieder getauft, fondern mien 
wiederum befehrt‘ werden, inmaßen Diebor [ie 
vorhin] notdürftig vermeldet worden. 


67] Quapropter ingens discrimen est [R.675 
inter homines baptizatos et non baptizatos. 
Cum enim, iuxta Pauli doctrinam [Gal. 3, 27], 
omnes, qui baptizati sunt, Christum induerint 
et revera sint renati, habent illi iam libera- 
tum arbitrium, hoc est, rursus liberati sunt, 
ut Christus testatur (To, 8,36]. Unde etiam 
non modo Verbum Dei audiunt, verum etiam, 
licet non sine multa infirmitate, eidem assen- 
tiri illudque fide amplecti possunt. 

68] Cum enim in hac vita tantum primitias 
Spiritus acceperimus, et regeneratio nondum 
sit absoluta, sed solummodo in nobis inchoata, 
manet perpetua quaedam lucta inter carnem 
et spiritum etiam in electis et vere renatis 
hominibus. Et quidem non modo inter Chri- 
stianos magnum discrimen deprehenditur, quo- 
rum hie infirmus, ille robustus est spiritu, 
verum etiam hanc diversitatem quilibet Chri- 
stianus in semet ipso animadvertere potest, 
se nunc quidem excelso animo esse et ad omnia 
virtute spiritus paratum promptumque, nune 
vero timido et trepido; et iam quidem cari- 
tate ardere, firmum in fide et spe esse, post 
vero frigere et imbecillitatem suam sentire. 

69] Cum vero homines baptizati contra con- 
scientiam aliquid patrarint et peccato in mor- 
tali suo corpore dominium concesserint atque 
ita Spiritum Sanctum in se ipsis contristarint 
et amiserint, non opus est quidem, ut rebapti- 
zentur, necesse est autem, ut rursus conver- 
tantur, de qua re antea satis dictum est. 


The Formula of Concord. Thorough Declaration... II. Of Free Will. 907 


my members. Also, v.25: So, then, with my 
mind I myself serve the Law of God, but with 
the flesh the law of sin. Also, Gal. 5,17: For 
the flesh lusteth against the spirit and. the 
spirit against the flesh; and these are con- 
trary the one to the other, so that ye cannot 
do the things that ye would. 

From this, then, it follows that as soon as 
the Holy Ghost, as has been said, through the 
Word and holy Sacraments, has begun in us 
this His work of regeneration and renewal, it 
is certain that through the power of the Holy 
Ghost we can and should cooperate, although 
still in great weakness. But this [that we 
cooperate] does not occur from our carnal 
natural powers, but from the new powers and 
gifts which the Holy Ghost has begun in us 
in conversion, as St. Paul expressly and ear- 
nestly exhorts that as workers together with 
Him we receive not the grace of God in vain, 
2 Cor. 6, 1. But this is to be understood in 
no other way than that the converted man 
does good to such an extent and so long as 
God by His Holy Spirit rules, guides, and 
leads him, and that as soon as God would 
withdraw His gracious hand from him, he 
could not for a moment persevere in obedience 
to God. But if this were understood thus [if 
any one would take the expression of St. Paul 
in this sense], that the converted man co- 
operates with the Holy Ghost in the manner 
as when two horses together draw a wagon, 
this could in no way be conceded without 
prejudice to the divine truth. (2 Cor. 6, 1: 
Svveoyovrtes maoaxahoduev: We who are ser- 
wants or coworkers with God beseech you who 
are God's. husbandry and God’s building, 
1 Cor. 3, 9, to imitate our example, that the 
grace of God may not be among you in vain, 
1 Cor. 15, 10, but that ye may be the temple 
of God, living and dwelling in you, 2 Cor. 
6, 16.) 

Therefore there is a great difference between 
baptized and unbaptized men. For since, ac- 
cording to the doctrine of St. Paul, Gal. 3, 27, 
all who have been baptized have put on Christ, 
and thus are truly regenerate, they have now 
arbitrium liberatum (a liberated will), that 
is, as Christ says, they have been made free 
again, John 8, 36; whence they are able not 
only to hear the Word, but also to assent to 
it and accept it, although in great weakness. 

For since we receive in this life only the 
first-fruits of the Spirit, and the new birth 
is not complete, but only begun in us, the 
combat and struggle of the flesh against the 
spirit remains even in the elect and truly 
regenerate men; for there is a great difference 
perceptible among Christians not only in this, 
that one is weak and another strong in the 
spirit, but each Christian, moreover, experi- 
ences in himself that at one time he is joyful 
in spirit, and at another fearful and alarmed; 
at one time ardent in love, strong in faith and 
hope, and at another cold and weak. 

But when the baptized have acted against 
their conscience, allowed sin to rule in them, 
and thus have grieved and lost the Holy Ghost 
in them, they need not be rebaptized, but must 
be converted again, as has been sufficiently 
said before. 


908 9m. 605. 606. 


Denn das ift einmal wahr, daß in wahrhaftiger 
Belehrung müffe eine Anderung, neue Regung und 
Bewegung im Berftand, Willen und Herzen ge- 
fchehen, dak nämlich das Herz die Sünde er: 
ienne, bor Gottes Born fid) fürchte, von der Sünde 
fi abtvende, die Verheißung der Gnade in Chrifto 
erfenne und annehme, gute geiftlihe Gedanfen, 
driftfiden Vorfag und Fleiß habe und wider das 
Wletjd) ftreite. Denn too der Teines gefdieht oder 
ift, ba ift auch feine wahre Befehrung. Weil aber 
Die Frage ift de causa efficiente, da8 tjt, wer fol- 
ches in uns wirte, und woher der Mensch das habe, 
unb mie er dazu fomme, fo berichtet diefe Lehre: 
Dieweil die natürlichen Kräfte des Menjchen dazu 
nidts tun oder helfen finnen, 1 Kor.2; 2 Kor. 3, 
bab Gott aus unermeplider Güte und Barm- 
herzigfeit uns 3uborfomme und fein heiliges 
Evangelium, dadurch der Heilige Geift [olde Be- 
fehrung und Verneurung in uns wirfen und aus- 
richten will, predigen laffe und durch die Predigt 
und Betrachtung feines Wortes den Glauben und 
andere gottfelige Tugenden in uns anzündet, daß 
e8 Gaben und Wirkungen des Heiligen Geiftes 
allein feien; und eilt uns bieje Lehre zu den 
Mitteln, dadurch ber Heilige Geift foldes an- 
fangen und wirken twill, erinnert auch, wie Die- 
felben Gaben erhalten, geftärkt und gemehrt wer: 
ben, und vermahnt, dak wir Ddiefelbe Gnade 
Gottes an uns nicht follen lafjen vergeblich fein, 
fondern fleißig üben, in Betrachtung, wie fchwere 
Sünde e8 fei, foldje Wirkung des Heiligen Geijtes 
[3u] hindern und [ihr zu] mwiderftreben. 


Formula Concordiae. Sol. Decl. II. De Libero Arbitrio. 


38. 623—625. 


70] Hoc enim certissimum est in vera con- 
versione immutationem, renovationem et mo- 
tum fieri oportere in hominis intellectu, volun- 
tate et corde, ut nimirum hominis mens pec- 
cata agnoscat, iram Dei metuat, a peccato 
sese avertat, promissionem gratiae in [R.676 
Christo agnoscat et apprehendat, pias cógita- 
tiones animo agitet, bonum propositum habeat 
atque diligentiam in moribus suis regendis ad- 
hibeat et contra carnem pugnet. Ubi enim 
nihil horum fit, ibi procul dubio etiam non 
71] est vera ad Deum conversio. Cum autem 
quaestio sit de causa efficiente, hoc est, quis- 
nam haee in nobis operetur, unde homo hoe 
ipsum habeat, et quomodo id consequi possit, 
haee pia doctrina ostendit horum bonorum 
fontem, hoe videlicet modo: Cum naturales 
hominis vires ad veram conversionem nihil 
conferre aut quidquam adiumenti afferre pos- 
sint, 1 Cor. 2; 2 Cor. 3, Deus ineffabili boni- 
tate et misericordia nos praevenit et evan- 
gelion (per quod Spiritus Sanetus conversio- 
nem et renovationem in nobis operari et per- 
fieere vult) annuntiari curat et per Verbi sui 
praedieationem et meditationem fidem alias- 
que pietatis virtutes in nobis accendit, ita 
quidem, ut haec omnia solius Spiritus Saneti 
72] dona sint atque operationes. Quin etiam 
haee sincera doctrina ostendit nobis media, 
per quae Spiritus Sanctus haec, quae diximus, 
in nobis vult inchoare et efficere, et monet, 
quomodo haee dona conserventur, confirmen- 
tur et augeantur, et hortatur, ut gratiam 


ilam divinam non frustra acceperimus, sed ut dona illa sedulo exerceamus, cogitantes, quam 
grave sit peccatum, tales Spiritus Sancti operationes impedire aut illis resistere. 


Aus diefer gründlichen Grflürung ber ganzen 
Lehre bom freien Willen fonnen nun auch zum 
legter bie eingefallenen Fragen, darüber nun 
etliche viel Jahre in den Kirchen Augsburgijcher 
Konfeffion geftritten worden (An homo ante, in, 
post conversionem Spiritui Sancto repugnet, 
vel pure passive se habeat; an homo conver- 
tatur ut truncus; an Spiritus Sanctus detur 
repugnantibus, et an conversio hominis fiat 
per modum coactionis; das ijt: ob bet Menih 
bor, in oder nad) feiner Belehrung dem Heiligen 
Geift widerftrebe, und ob er ganz unb gar nichts 
tue, fondern allein leide, a8 Gott in thm wirft; 
item, ob der Men in der Belehrung fid) halte 
und fet wie ein Blok; item, ob der Heilige Geift 
gegeben werde denen, Die ihm twiderjtreben; item, 


73] Ex hac solida totius doctrinae de libero 
arbitrio explicatione de quaestionibus illis, 
quae iam multis annis in ecelesiis Augustanae 
Confessionis agitatae sunt, iudicari potest. 
Verbi gratia, quod quaesitum fuit: An homo 
ante, in vel post conversionem Spiritui Sancto 
repugnet, vel pure passive se habeat; an 
homo convertatur ut truncus; an Spiritus 
Sanctus detur repugnantibus, et an conversio 
hominis fiat per modum coactionis. Haec 
atque huiusmodi multa iuxta recitatam piam 
nostram de hoc articulo doctrinam facile 
diiudicari et contraria falsa dogmata [R.677 
et errores agnosci, redargui atque reiici pos- 
sunt, ut sunt: i 


ob bie SBefebrung gejchehe Durch einen’ Zwang, bab Gott bie Menfchen wider ihren Willen zu ihrer Be: 
fehrung mit Gewalt gwinge), geurteilt [beurteilt] und die Gegenlehre und Irrtümer erfannt, ausgejegt, 


geftraft und verworfen werden, als: 


1. Eritlih der Stoicorum und Manidder Un- 
finnigfeit, daß alles, was gejchieht, müfje alfo ge- 
- fchehen, et hominem coactum omnia facere, ba8 
ift, daß der Menich alles aus Zwang tue, und bap 
de§ Menfchen Wille aud) in duberlichen Werfen 
feine Freiheit oder Vermögen habe, äußerliche Ge- 
rechtigfeit und ehrlihe Zucht etlidermaBen zu 
leiften und die duberliden Sünden und after zu 
meiden, oder Dak der [dak des] Menjchen Wille 
zu böjen duberlidhen Taten, Unzudt, Raub und 
Mord ujtv., gezwungen werde. 


2. Danach der groben Pelagianer Irrtum, daß 
der freie Wille aus eigenen natürlichen Kräften, 
ohne den Heiligen Geijt, fid) felbft zu Gott be- 


74] I. Primo Stoicorum et Manichaeorum 
furores, qui asseruerunt, omnia, quae fiunt, 
necessario fieri, et quidem eo, quo fiunt, et 
non alio modo, et hominem coactum omnia 
facere, et quod hominis voluntas etiam in ex- 
ternis operibus nullam omnino libertatem aut 
facultatem (ad externam civilem iustitiam et 
disciplinam honestam aliquo modo praestan- 
dam et ad vitanda externa peccata et flagitia) 
habeat, aut quod hominis voluntas ad externa 
scelera, libidines, rapinas, caedes etc., violenter 
cogatur. 

75] II. Deinde crassus ille Pelagianorum 
error, quod liberum arbitrium ex propriis 
naturalibus viribus sine Spiritu Sancto sese 


. 
1 
j 
| 


mp es ee Ol eM 


up —d el o 


Amp. 


The Formula of Concord. Thorough Declaration. II. Of Free Will. 


For this is certainly true that in genuine 
conversion a change, new emotion [renewal], 
and movement in the intellect, will, and heart 
must take place, namely, that the heart per- 
ceive sin, dread God's wrath, turn from sin, 
pereeive and accept the promise of grace in 
Christ, have good spiritual thoughts, a Chris- 
tian purpose and diligence, and strive against 
the flesh. For where none of these occurs or 
is present, there is also no true conversion. 
But since the question is de causa efficiente 
(concerning the efficient cause), that is, who 
works this in us, and whence man has this, 
and how he attains it, this doctrine informs 
us that, since the natural powers of man can- 
not do anything or help towards it, 1 Cor. 
2, 14; 2 Cor. 3, 5, God, out of His infinite good- 
ness and mercy, comes first to us [precedes 
us], and causes His holy Gospel to be 
preached, whereby the Holy Ghost desires to 
work and accomplish in us this conversion 
and renewal, and through preaching and medi- 
tation upon His Word kindles in us faith and 
other godly virtues, so that they are gifts 
and operations of the Holy Ghost alone. This 
doctrine, therefore, directs us to the means 
whereby the Holy Ghost desires to begin and 
work this [which we have mentioned], also 
instructs us how those gifts are preserved, 
strengthened, and increased, and admonishes 
us that we should not let this grace of God 
be bestowed on us in vain, but diligently ex- 
ercise it [those gifts], and ponder how griev- 
ous à sin it is to hinder and resist such opera- 
tions of the Holy Ghost. 

From this thorough explanation of the en- 
tire doctrine concerning free will we can now 
judge, lastly, also the questions upon which, 
for quite a number of years, there has been 
eontroversy in the churches of the Augsburg 
Confession (An homo ante, in, post conver- 
sionem Spiritui Sancto repugnet, vel pure pas- 
sive se habeat; an homo convertatur ut trun- 
cus; an Spiritus Sanctus detur repugnanti- 
bus, et an conversio hominis fiat per modum 
coactionis; that is, Whether man before, in, 
or after his conversion resists the Holy Ghost, 
and whether he does nothing whatever, but 
only suffers what God works in him [or is 
purely passive]; likewise, whether in conver- 
sion man acts and is like a block; likewise, 
whether the Holy Ghost is given to those who 
resist Him; likewise, whether conversion oc- 
curs by coercion, so that God coerces men to 
eonversion by force against their wills), and 
can perceive, expose, censure, and reject the 
opposite dogmas and errors, namely: 

l. First, the folly of the Stoies and Mani- 
cheans [who asserted] that everything that 
happens must so happen, et hominem coactum 
omma facere, that is, that man does every- 
thing from coercion, and that even in out- 
ward works the will of man has no freedom 
or ability to render to & certain extent ex- 
ternal righteousness and respectable deport- 
ment, and to avoid external sins and vices, 
or that the will of man is coerced to external 
wicked deeds, inchastity, robbery, murder, ete. 

2. Secondly, the error of the gross Pela- 
gians, that the free will, from its own natural 


909 


910 91.606.607. Formula Concordiae. Sol. Decl. II. De Libero Arbitrio. 


febren, bem Evangelio glauben unb Gottes Gefet 
mit [dem] Herzen gehorfam fein und mit diefem 
feinem freiwilligen Gehorfam Vergebung ber Siin- 
den und eiwiges Leben verdienen finne. 

3. Zum dritten der Papiften und Schullehrer 
[Scholajtifer] Irrtum, die e8 ein wenig fubtiler 
gemacht und gelehrt haben, daß der Menfch aus 
feinen natürlichen Kräften fonne den Anfang zum 
Guten und zu feiner felbft Belehrung machen, und 
daß alsdann der Heilige Geift, weil der Mtenfd 
gum Vollbringen zu fad) [fei], bem aus eige- 
nen natürlichen Kräften angefangenen Guten zu 
Hilfe fomme. 

4. Zum vierten der Shnergiften Lehre, welche 
vorgeben, bab ber Menfch nicht allerdings in geift- 
lihen Sachen zum Guten erftorben, fondern übel 
verwundet und halb tot [fei]. Derhalben, ob- 
wohl der freie Wille zu [d)mad) fei, den Anfang 
zu machen und fid) felbft aus eigenen Kräften zu 
Gott zu befehren und dem QGefe& Gottes mit 
[dem] Herzen gehorfam zu fein, dennoch, wenn 
der Heilige Geift den Anfang macht und uns durch 
ba$ Evangelium beruft und feine Gnade, Ver: 
gebung der Sünden und ewige Geligfeit anbeut 
[anbietet], daß al$bann der freie Wille aus fei- 
nen eigenen natürlichen Kräften Gott begegnen 
und etlihermaßen etwas, toiemobI wenig und 
Ihwählih, dazu tun, helfen und mitwirken, fid) 
zur Gnade Gottes fciden und applizieren und 
diejelbe ergreifen, annehmen und dem Gbangelio 
glauben, auch in [der] Fortfegung und Erhaltung 
diejes Werks aus feinen eigenen Kräften neben 
dem Heiligen Geift mitwirfen fünne. 

Dagegen aber ijt oben nad) der Lange erwiefen, 
daß jolhe Kraft, nämlich facultas applicandi se 
ad gratiam, das ijt, natürlich fid) zur Gnade zu 
fhiden, nicht aus unfern eigenen natürlichen 


Kräften, fondern allein durch be8 Heiligen Geiftes. 


Wirkung herfomme. 

5. stem, bieje der Papfte und Mönche Lehren, 
bab der Menich finne nach der Wiedergeburt das 
Geje& Gottes in diefem Leben gänzlich erfüllen 
und dur diefe Erfüllung des Gefekes bor Gott 
gerecht fei und das ewige Leben verdiene. 


6. Dagegen find aud) mit allem Ernft und Eifer 
bie Enthufiaften zu ftrafen und feineswegs in ber 
Kicche Gottes zu dulden, welche dichten [mähnen], 
daß Gott ohne alle Mittel, ohne Gehör des gbtt- 
fien Wortes und ohne Gebraud der heiligen 
Saframente, den Menjchen zu fid) ziehe, erleuchte, 
gerecht und felig mache. 

7. Stem, bie da dichten, bab Gott in der Be: 
februng und Wiedergeburt ein neues Herz und 
neuen Menfchen aljo fchaffe, baB des alten Adams 
Subjtanz unb Wejen unb fonderlich die verniinf- 
tige Seele ganz bertifgt, und ein neues Wefen ber 
Seele aus nichts erfchaffen werde. Diefen Srrtum 
ftraft St. Auguftinus ausdriidlid im 25. Pfalm, 
da er den Spruh Pauli: Deponite veterem 
hominem, „Leget den alten Menjden ab“ ujto., 
anzeucht [anzieht] und erklärt mit diefen Worten: 
Ne aliquis arbitretur, deponendam esse ali- 
quam substantiam, exposuit, quid esset: De- 
ponite veterem hominem et induite novum, 
cum dicit in consequentibus: quapropter depo- 
nentes mendacium, loquimini veritatem. Ecce, 
hoc est deponere veterem hominem et induere 
novum ete. Das ift: „Damit nicht jemand ba- 
fürhalten möchte, al8 müßte bie Subftanz oder 


YW. 625. 626. 


ad Deum convertere, evangelio credere, legem 
Dei etiam toto corde implere atque hac libera 
et spontanea sua obedientia remissionem pec- 
catorum et vitam aeternam promereri possit. 

76] III. Postea Papistarum et Scholasti- 
corum error, qui aliquanto subtilius falsam 
opinionem suam proposuerunt et docuerunt, 
quod homo naturalibus suis viribus initium 
ad agendum bonum et ad conversionem suam 
facere possit, sed quia infirmior sit, quam ut 
bene coepta perficere queat, quod Spiritus 
Sanctus illa, quae naturalibus propriis viribus 
inchoata erant, adiuvet et absolvat. 

77] IV. Item, Synergistarum dogma, qui 
fingunt, hominem in rebus spiritualibus non 
prorsus ad bonum esse emortuum, sed tantum 
graviter vulneratum et semimortuum esse. 
Et quamvis liberum arbitrium infirmius sit, 
quam ut initium facere et se ipsum propriis 
viribus ad Deum convertere et legi Dei toto 
corde obedire possit, tamen, si Spiritus [R. 678 
Sanctus initium faciat et nos per evangelion 
vocet, gratiam suam, remissionem peccatorum 
et aeternam salutem nobis offerat, tune libe- 
rum arbitrium propriis suis naturalibus viri- 
bus Deo occurrere et aliquo modo (aliquid sal- 
tem, etsi parum et languide) ad conversionem 
suam conferre, eam adiuvare, cooperari, sese 
ad gratiam praeparare et applicare, eam ap- 
preheridere, amplecti, evangelio credere et qui- 
dem in continuatione et conservatione huius 
operis propriis suis viribus una cum Spiritu 
Sancto cooperari posse. 

78] Contra hune errorem supra luculenter 
demonstratum est, quod facultas applicandi 
se ad gratiam non ex nostris naturalibus pro- 
priis viribus, sed ex sola Spiritus Saneti ope- 
ratione promanet. 


79] V. Item Pontifieum et Monachorum 
doctrina, quod homo, postquam regeneratus 
est, legem Dei in hae vita perfecte implere 
possit, et quod per hane impletionem legis 
coram Deo. iustificetur et vitam aeternam 
promereatur. 

80] VI. Ab altera parte magna severitate 
et pio zelo redarguendi sunt Enthusiastae 
neque in ecclesia Dei ferendi, qui somniant, 
Deum sine omnibus mediis, sine auditione 
Verbi divini et sine usu sacramentorum, homi- 
nem ad se trahere, illuminare, iustificare et 
salvum facere. ; 

81] VII. Item qui fingunt, Deum in conver- 
sione et regeneratione novum cor, atque adeo 
novum hominem ita creare, ut veteris Adami 
substantia et essentia (praesertim vero anima 
rationalis) penitus aboleatur, et nova animae 
essentia ex nihilo ereetur. Hune errorem ex- 
presse refutat divus Augustinus in explica- 
tione psalmi vigesimi quinti, quo loco dictum 
Pauli [Eph. 4, 22]: Deponite veterem homi- 
nem etc. affert et interpretatur hisce ver- 
bis: Ne aliquis arbitretur, deponendam [R. 679 
esse aliquam | substantiam, | exposuit, quid 
esset: Deponite veterem hominem et indwite 
novum ete., cum dicit in consequentibus: qua- 
propter deponentes mendacium, loquimini veri- 
tatem. Ecce, hoc est deponere veterem homi- 
nem et induere novum. 


» powers, without the Holy Ghost, can turn to 
God, believe the Gospel, and be obedient to 
God's Law from the heart, and by this its 
voluntary obedience can merit the forgiveness 
of sins and eternal life. 

3. Thirdly, the error of the Papists and 
scholastics, who have proceeded in a some- 
what more subtile manner, and have taught 
that man from his own natural powers can 


own conversion, and that then the Holy Ghost, 
because man is too weak to bring it to com- 
pletion, comes to the aid of the good begun 
from a person's own natural powers. 

4. Fourthly, the doctrine of the Synergists, 
who pretend that man is not absolutely dead 
to good in spiritual things, but is badly 
wounded and half dead. "Therefore, although 
the free will is too weak to make a beginning, 
and to convert itself to God by its own powers, 
and to be obedient to God's Law from the 
heart, nevertheless, when the Holy Ghost 
makes a beginning, and calls us through the 
Gospel, and offers His grace, the forgiveness 
of sins, and eternal salvation, that then the 
' free will, from its own natural powers, can 
meet God, and to a certain extent, although 
feebly, do something towards it, help and co- 
operate thereto, can qualify itself for, and 
apply itself to, grace, and apprehend, accept 
it, and believe the Gospel, and can also co- 
operate, by its own powers, with the Holy 
Ghost, in the continuation and maintenance 
of this work. 

Over against this, however, it has been 
shown at length above that such power, 
namely, facultas applicandi se ad gratiam, 
that is, to qualify one's self by nature for 
grace, does not proceed from our own natural 
powers, but alone from the operation of the 
Holy Ghost. 

5. Likewise, the following doctrine of the 

Popes and monks, that after his regeneration 
man can completely fulfil the Law of God in 
this life, and that through this fulfilment of 
the Law he is righteous before God and merits 
eternal life. 
6. On the other hand, the enthusiasts should 
be rebuked with great earnestness and zeal, 
and should in no way be tolerated in the 
Church of God, who imagine [dream] that 
God, without any means, without the hearing 
of the divine Word, and without the use of 
the holy Sacraments, draws men to Himself, 
and enlightens, justifies, and saves them. 

7. Also those who imagine that in conver- 
sion and regeneration God creates a new heart 
and new man in such a way that the substance 
and essence of the old Adam, and especially 
the rational soul, are completely destroyed, 
and a new essence of the soul is created out of 
nothing. This error St. Augustine expressly 
rebukes in [his exposition of] Psalm 25, where 
he quotes the passage from Paul, Eph. 4, 22: 
Put off the old man, etc., and explains it in the 
following words: Ne aliquis arbitretur depo- 
nendam esse aliquam substantiam, exposuit, 
quid esset: ,,Deponite veterem hominem et 
induite novum“, cum dicit in consequentibus: 
„Quapropter deponentes mendacium, loquimini 


The Formula of Concord. Thorough Declaration. II. Of Free Will. 


make a beginning of doing good and of his . 


911 


veritatem." | Ecce, hoc est deponere veterem 
hominem et induere. novum etc.; that is, 
Lest any one might think that the substance 
or essence of man is to be laid aside, he has 
himself explained what it is to lay aside the 
old man, and to put on the new, when he 


919 9m. 607-608. 


Formula Concordiae. Sol. Decl. II. De Libero Arbitrio. 


YW. 626. 627. 


MWefen des Menfchen abgelegt werden, hat er jelbft erklärt, was ba fei, den alten Menjchen ablegen und 
ben neuen anziehen, ba er in nachfolgenden Worten fagt: ‚Darum leget ab bie Lügen und redet bie 
Wahrheit.‘ Siehe, das ift den alten Menfchen ablegen und den neuen anziehen.” 


8. Item, wo diefe Reden unerflärt gebraucht 
werden, daß des Menfchen Wille vor, in und nach 
der Betehrung dem Heiligen Geift widerftrebe, und 
Dak der Heilige Geift werde gegeben denen, fo ihm 
wideritreben. 


Denn aus vorgehender Erklärung ift öffentlich, 
wo durch den Heiligen Geift gar feine Verände- 
tung zum Guten im Verjtande, Willen und Her: 
zen gefchieht, und der Menfch der Verheikung ganz 
nicht glaubt und bon Gott zur Gnade nicht ge- 
[hit gemacht wird, fondern ganz und gar dem 
Wort widerftrebt, daß ba feine Befehrung gefchehe 
oder fein finne. Denn die Belehrung ift eine 
folhe Beränderung durch deS Heiligen Geijtes 
Wirkung in des Menfchen Verjtand, Willen und 
Herzen, bab der Mensch durch [olde Wirfung des 
Heiligen Geiftes finne bie angebotene Gnade an: 
nehmen. Und zwar alle bie, jo des Heiligen 
Geijtes Wirkungen und Bewegungen, die durch 
Wort gefchehen, widerfpenftig, verharrlich miber- 
ftreben, die empfangen nicht, fondern betrüben und 
verlieren den Heiligen Geift. 


Nun bleibt gleichwohl aud) in den Wiedergebor- 
nen eine Wipderfpenftigfeit, davon die Schrift mel- 
det, daß „das Fleisch gelüftet wider den Geift“, 
item, „die fleifchlichen Lüfte wider bie Seele ftrei- 
ten”, und daß „das Geje& in ben Gliedern wider: 
ftrebe Dem Geje& im Gemiite”, Rim. 7. 


Derhalben der Menfeh, jo nicht wiedergeboren 
tft, Gott gänzlich widerftrebt unb iff ganz und 
gat ein Knedht der Sünde Der Wiedergeborne 
aber hat Luft an Gottes Gefeg nach dem inwendi- 
gen Menfchen, fieht aber gleichwohl in feinen Glie- 
Dern bet Sünde Gefek, welches widerftrebt dem 
(jeje im Gemüt; derhalben jo dient er mit bem 
Gemüt dem Gefek Gottes, aber mit dem Fleiich 
bem Gejek der Sünde, Rim. 7. Auf folhe Weife 
fann und foll die rechte Meinung gründlich, beutz 
lich und befcheidentlich [borfid)jtig und auf verftän- 
Dige Weife] erklärt und gelehrt werden. 

Was [jo]dann belangt die Reden Chryfojtomi 
und Bafılii: Trahit Deus, sed volentem trahit; 
tantum velis, et Deus praeoccurrit; item ber 
Schullehrer Rede: Hominis voluntas in conver- 
sione non est otiosa, sed agit aliquid, das ift: 
sott zeucht [zieht], er zeucht aber den, der ba 
will’; item: „Wolle allein, jo wird dir Gott [zu=] 
porfommen”; item: „Des Menjfchen Wille ift nicht 
müßig in der Belehrung, fondern’ wirft etwas”, 
melde Reden zur Betätigung des natürlichen 
freien Willens in der Belehrung des Menfchen 
wider Die Lehre bon der Gnade Gottes eingeführt 
[worden]: ift aus hiebevor gefekter Grflürung 
offenbar, dak fie der Form gefunder Lehre nicht 
ähnlich, fondern derjelben zumider und demnad, 
wenn bon der Belehrung zu Gott geredet [wird], 
billig zu meiden [find]. 


Denn die Belehrung unfers verderbten Willens, 
welche anders nichts denn eine Ermedung be8- 
felben bon bem geiftlihen Tode [ift], ift einig 


82) VIII. Repudiamus etiam sequentes lo- 
quendi formas, si quis iis citra declarationem 
utatur: quod hominis voluntas ante conver- 
sionem, in ipsa conversione et post conversio- 
nem Spiritui Sancto repugnet, et quod Spiri- 
tus Sanctus detur ipsi repugnantibus. 

83] Ex ea enim, quam paulo ante recitavi- 
mus, explicatione manifestum est, ubi per Spi- 
ritum Sanctum in hominis intellectu, volun- 
tate et corde prorsus nulla fit immutatio ad 
bonum, et homo promissioni divinae fidem 
prorsus non adhibet et a Deo ad gratiam non 
redditur idoneus, sed totus Verbo Dei re- 
pugnat, quod ibi nulla conversio vel fieri vel 
esse possit. Conversio enim hominis talis est 
immutatio per operationem Spiritus Sancti 
in hominis intellectu, voluntate et corde, qua 
homo (operatione videlicet Spiritus Saneti) 
potest oblatam gratiam apprehendere. Et 
quidem omnes illi, qui operationi et motibus 
Spiritus Saneti (quae per Verbum fiunt) con- 
tumaciter et perseveranter repugnant, non 
accipiunt, sed contristant et amittunt Spiri- 
tum Sanctum. 

84] Manet quidem etiam in renatis rebellio 
quaedam, euius Scriptura mentionem facit, 
quod nimirum caro concupiscit adversus spiri- 
tum, Gal. 5, 17, quod carnales concupiscentiae 
adversus animam militant, 1 Petr. 2, ll, et 
quod lex illa, in membris legi mentis repugnat, 
Rom. 7, 23. 

85] Homo autem non renatus Deo prorsus 
rebellis est et totus est servus peccati, Ioh. 
8,34; Rom. 6, 16. Renatus vero delectatur 
lege Dei secundum interiorem hominem. Videt 
autem nihilominus in membris suis legem pec- 
cati, quae legi mentis repugnat. Quare [R.680 
mente quidem servit legi Dei, carne vero legi 
peecati, Rom. 7,25. Ad hune modum vera de 
hoe negotio sententia solide, perspicue et 
dextre declaranda et docenda est. 


86] Quod vero attinet ad phrases et dieta 
Chrysostomi et Basilii: Trahit Deus, sed. vo- 
lentem. trahit; tantum velis, et Deus prae- 
occurrit; item Scholasticorum et Pontificio- 
rum: Hominis voluntas in conversione non 
est otiosa, sed agit aliquid ete., quia dicta illa 
pro confirmando naturali libero arbitrio in 
conversione hominis, contra doctrinam gratiae 
Dei introducta sunt: ex proposita declara- 
tione manifeste apparet formae sanorum ver- 
borum ea non esse analoga, sed cum illa 
pugnare et idcirco, cum de conversione ad 
Deum agitur, merito vitanda esse. [Chryso- 
stomus, Hom. 6. de laudibus Pauli Apostoli: 
„Deus nolentes non cogit, sed volentes trahit.“ 
Hom. 4: „Non enim Deus homines cogit vo- 
cando, sed post vocationem quoque permittit 
eos propriarum esse dominos voluntatum.* 
Basilius Magnus, Sermo de libero arbitrio: 
»lantum velis, et Deus praecurrit.*] 

87] Conversio enim voluntatis nostrae de- 
pravatae (quae revera nihil aliud est quam 
eiusdem  resuscitatio a spirituali morte) 


says in the succeeding words: “Putting away 
lying, speak the truth.” Behold, that is to 
put off the old man and to put on the new. 


8. Likewise, if the following expressions are 
used without being explained, namely, that 
the will of man before, in, and after conver- 
sion resists the Holy Ghost, and that the Holy 
Ghost is given to those who resist Him. 


For from the preceding explanation it is 
manifest that where no change whatever in 
intellect, will, and heart occurs through the 
Holy Ghost to that which is good, and man 
does not at all believe the promise, and is not 
rendered fit by God for grace, but entirely 
resists the Word, there no conversion takes 
place or can be. For conversion is such a 
change through the operation of the Holy 
Ghost in the intellect, will, and heart of man 
that by this operation of the Holy Ghost man 
can accept the offered grace. And, indeed, all 
those who obstinately and persistently resist 
the operations and movements of the Holy 
Ghost, which take place through the Word, 
do not receive, but grieve and lose, the Holy 
Ghost. 


Now, there remains, nevertheless, also in the 
regenerate, an obstinacy [a certain rebellious- 
ness] of which the Scriptures speak, namely, 
that the flesh lusteth against the spirit, 
Gal. 5, 17, likewise, that fleshly lusts war 
against the soul, 1 Pet. 2, 11, and that the law 
in the members wars against the law of the 
mind, Rom. 7, 23. 


Accordingly, the man who is not regenerate 
resists God altogether, and is entirely a ser- 
vant of sin, John 8, 34; Rom. 6, 16. The 
regenerate person, however, delights in the 
Law of God after the inward man, but never- 
theless sees in his members the law of sin, 
which wars against the law of the mind; on 
this account he serves the Law of God with 
his mind, but with the flesh the law of sin, 
Rom. 7, 25. In this way the correct opinion 
can and should be thoroughly, clearly, and 
disereetly explained and taught. 


As to the expressions of Chrysostom and 
Basil: Trahit Deus, sed. volentem trahit; tan- 
tum velis, et Deus praeoccurrit, likewise, the 


minis voluntas in conversione non est otiosa, 
sed agit aliquid, that is, God draws, but He 
draws the willing; likewise: Only be will- 
ing, and God will anticipate you; likewise: 
In conversion the will of man is not idle, but 
effects something (expressions which have 
been introduced for confirming the natural 
free will in man’s conversion, against the 
doctrine concerning God’s grace), it is mani- 
fest from the explanation heretofore presented 
that they are not in harmony with the form 
of sound doctrine, but contrary to it, and 
therefore ought to be avoided when we speak 
of conversion to God. 

For the conversion of our corrupt will, 
which is nothing else than a resuseitation of 


Concordia Triglotta. 


The Formula of Concord. Thorough Declaration. 


saying of the Scholastics [and Papists], Ho-- 


II. Of Free Will. 


913 


914 9.609. 610. 


und allein Gottes Werk (wie aud) bie Wufer- 
wedung in ber leiblichen Auferftehung des Flei- 
{hes allein Gott zugeschrieben werden fol), in= 
maßen Droben ausführlich angezeigt unb mit offen- 
barlichen Beugniffen der Heiligen Schrift erwiesen 
worden. 

Wie aber Gott in der Belehrung aus Wider: 
fpenftigen und Untilligen durch ba8 Ziehen des 
Heiligen Geiftes Willige mache, unb daß nach jol- 
cher Belehrung des Menfchen wiedergeborner Wille 
in täglicher Übung bet Buße nicht müßig gehe, 
fondern in allen Werfen des Heiligen Geijtes, die 
er Durch uns tut, auch mitwirfe, ijt droben gnug- 
jam erflärt worden. 


Alfo aud), wenn Lutherus fpricht, dak fi) ber 
Menjch zu feiner Belehrung pure passive [ber] 
halte, das ijt, ganz und gar nichtS dazu tue, jon 
dern nur leide, was Gott in ihm wirkt, ift feine 
Meinung nicht, daß die Belehrung gefchehe ohne 
die Predigt und Gehör des göttlichen Wortes, ift 
aud) die Meinung nicht, daß in ber Belehrung 
vom Heiligen Geift gar feine neue Bewegung 
in uns erwedt und feine geijtliche Wirkung ans 
gefangen werden; fondern er meint, daß ber 
JRenjd) von fid) felbft oder aus feinen natürlichen 
Kräften nichts bermbge oder helfen finne zu feiz 
ner Belehrung, und daß bie Belehrung nicht allein 
gum Teil, jondern ganz und gar fei eine Wir: 
fung, Gabe und Gefchent und Werk des Heiligen 
Geijtes allein, der fie Durch feine Kraft und Macht, 
durchs Wort, im Berftand, Willen und Herzen 
des Menjchen, tamquam in subiecto patiente, 
das ijt, ba bet Menfch nidjt8 tut oder wirkt, fon= 
dern nur leidet, ausrichte und wirfe; nicht als 
ein Bild in einen Stein gehauen oder ein Siegel 
ins Wachs, welches nichts drum meiß, foldes aud 
nicht empfindet noch will, gedrüct wird, jondern 
aljo und auf bie Weife, wie fura guvor erzählt 
und erflärt ijt. 


Weil auch in den Schulen die Kugend de tribus 
causis efficientibus, concurrentibus in conver- 
sione hominis non renati, da3 ijt, mit der Lehre 
bon den drei wirklichen [bewirfenden] llrjadjen 
der Befehrung des untwiedergebornen Menfchen zu 
Gott, heftig irvegemadht worden, welchergeitalt diez 
felben (nämlich das geprebigte und gehörte Wort 
Gottes, der Heilige Geift und des Menfchen Wille) 
gufammenfommen, ijf abermals aus Dierbor gez 
jegter Grflürung offenbar, daß bie Belehrung zu 
Gott allein Gottes des Heiligen Geiftes Werk jet, 
welcher der rechte Meifter ijt, der allein folches in 
uns wirft, dazu er bie Predigt und das Gehör 
feines heiligen Wortes als fein ordentlich Mittel 
und Werkzeug gebraucht. Des untwiedergebornen 
Menjchen Berftand aber und Wille ift anders 
nichts denn allein subiectum convertendum, ba8 
ift, Der befehrt werden foll, al8 eines geiftlich toten 
Menjchen Verftand und Wille, in dem der Heilige 
Geift die Belehrung und Erneurung wirft, zu 
welchem Werf des Menfchen Wille, fo befehrt joll 
werden, nichts tut, fondern lüpt allein Gott in 
ihm wirfen, bi8 et wiedergeboren und alsdann 
aud) mit bem Heiligen Geift in andern nachfolgen= 
ben guten Werfen wirkt, was Gott gefällig ijt, 
auf Weife und Maß, wie broben ausführlic, er= 
flart worden. 


Formula Concordiae. Sol. Decl. II. De Libero Arbitrio. 


36. 627. 628. 


omnino solius Dei opus est, sicut etiam re- 
suscitatio in corporali carnis resurrectione 
soli Deo est tribuenda, quemadmodum supra 
perspicue id explicatum et solidis Scripturae 
Sacrae testimoniis demonstratum est. 


88] Quomodo vero Dominus in conversione 
ex rebellibus et nolentibus hominibus per 
Spiritus Sancti tractum volentes et promptos 
faciat, et quod post hominis conversionem 
voluntas iam renata in quotidianis poeniten- 
tiae exercitiis non sit otiosa, sed in omnibus 
operibus Spiritus Sancti (quae ille per nos 
efficit) cooperetur, supra satis perspicue est 
declaratum. | 

89] Et quando D. Lutherus affirmat, homi- 
nem im conversione sua pure passive sese 
habere, id est, plane nihil agere, sed tantum- 
modo pati id, quod Deus in ipso agit, certe 
non sentit, quod conversio absque praedica- 
tione et auditione Verbi Dei fiat, neque haec 
ita accipi voluit, quasi in conversione per 
Spiritum Sanctum prorsus nulli novi [R.681 
motus in nobis excitentur, neque ulla spiri- 
tualis operatio in nobis inchoetur. Sed hoc 
voluit D. Lutherus, hominem ex se ipso aut 
naturalibus suis viribus non posse aliquid con- 
ferre, vel adiumentum afferre ad suam conver- 
sionem, et hominis conversionem non tantum 
ex parte, sed totam prorsus esse operationem, 
donum et opus solius Spiritus Sancti, qui eam 
virtute et potentia sua, per Verbum (in intel- 
lectu, corde et voluntate hominis, tamquam in 
subiecto patiente, ubi homo nihil agit aut 
operatur, sed tantum patitur) efficiat atque 
operetur. Quod tamen non eo modo fit, quasi 
cum statua e lapide formatur, aut sigillum in 
ceram imprimitur, quae cera neque notitiam 
neque sensum neque voluntatem habet, sed eo 
modo hominis immutationem et renovationem 
fieri credimus, quem satis luculenter supra 
explicuimus. 

90] Quandoquidem enim iuventus in scholis 
doctrina illa de tribus causis efficientibus, con- 
currentibus in conversione hominis non renati, 
vehementer perturbata est, dum disputatum 
fuit, quomodo illae (Verbum videlicet praedi- 
catum et auditum, Spiritus Sanctus et homi- 
nis voluntas) concurrant, denuo repetitum 


-volumus ex supra posita explicatione, quod 


conversio ad Deum sit solius Spiritus Sancti 
opus, qui solus est egregius ille artifex haec 
in nobis efficiens; interim tamen praedica- 
tione et auditu sancti Verbi sui (tamquam 
ordinario et legitimo medio seu instrumento 
suo) utitur. Hominis autem nondum renati 
intellectus et voluntas tantum sunt subiectum 
convertendum, sunt enim hominis spiritualiter 
mortui intellectus et voluntas, in quo homine 
Spiritus Sanctus conversionem et renovatio- 
nem operatur, ad quod opus hominis [R.682 
convertendi voluntas nihil confert, sed pati- 
tur, ut Deus in ipsa operetur, donec regene- 
retur. Postea vero in aliis sequentibus bonis 
operibus Spiritui Sancto cooperatur, ea faciens, 
quae Deo grata sunt, eo modo, qui iam a nobis 
in hoc scripto abunde satis est declaratus. 


it from spiritual death, is only and solely the 
work of God (just as also the resuscitation 
in the resurrection of the body must be as- 
cribed to God alone), as has been fully set 
forth above and proved by manifest testi- 
monies of Holy Scripture. 


But how God in conversion changes stub- 
-born and unwilling into willing men through 
the drawing of the Holy Ghost, and that after 
such conversion, in the daily exercise of re- 
pentance, the regenerate will of man is not 
idle, but also cooperates in all the works of 
the Holy Ghost which He does through us, 
has already been sufficiently explained above. 
So also when Luther says that with respect 
to his conversion man is pwre passive (purely 
passive), that is, does nothing whatever 
towards it, but only suffers what God works 
in him, his meaning is not that conversion 
takes place without the preaching and hear- 
ing of God’s Word; nor is this his meaning, 
that in conversion no new emotion whatever 
is awakened in us by the Holy Ghost and no 
spiritual operation begun; but he means that 
man of himself, or from his natural powers, 
. cannot do anything or help towards his con- 
version, and that conversion is not only in 
part, but altogether an operation, gift, and 
present, and work of the Holy Ghost alone, 
who accomplishes and effects it by His power 
and might, through the Word, in the intellect, 


patiente, that is, while man does or works 
nothing, but only suffers; not as a figure is 
cut into stone or a seal impressed into wax, 
which knows nothing of it, neither perceives 
and wills this, but in the way which has been 
recounted and explained a short while ago. 


Since also the youths in the schools have 
been greatly perplexed de tribus causis effici- 
entibus, concurrentibus in conversione homi- 
nis non renati, that is, by the doctrine of the 
three efficient causes of the conversion of un- 
regenerate man to God, as to the manner in 
which they, namely, the Word of God preached 
and heard, the Holy Ghost, and the will of 
man, concur, it is again manifest from the ex- 
planation above presented that conversion to 
God is a work of God the Holy Ghost alone, 
who is the true Master that alone works this 
in us, for which He uses the preaching and 
hearing of His Holy Word as His ordinary 
[and lawful] means and instrument. But the 
intellect and will of the unregenerate man 
are nothing else than subiectum converten- 
dum, that is, that which is to be converted, 
it being the intellect and will of a spiritually 
dead man, in whom the Holy Ghost works 
conversion and renewal, towards which work 
man’s will that is to be converted does noth- 
ing, but suffers God alone to work in him, 
until he is regenerate; and then he works 
also with the Holy Ghost [cooperates] that 
which is pleasing to God in other good works 
that follow, in the way and to the extent fully 
set forth above. 


The Formula of Concord. Thorough Declaration. II. Of Free Will. 


will, and heart of man, tamquam in subiecto _ 


915 


916 9.610611. Formula Concordiae. Sol. Decl. III. De Iustitia Fidei. — 


III. 


Von der Gerechtigkeit ves Glaubens 
vor Gott. 


Die dritte [der dritte] Stote[palt, unter etlichen 


Theologen der Augsburgifchen Konfejfion entftan- - 


den, ijt bon der Gerechtigkeit Chrijti oder des 
Glaubens, bie von Gott durch ben Glauben den 
armen Sündern aus Gnaden zur Geredjtigfeit 3u- 
gerechnet wird. 

Denn ein Teil hat geftritten, daß die Gerechtig- 
feit des Glaubens, welche ber Wpoftel bie Gerech- 
tigfeit Gottes nennt, fei bie wejentliche Gerechtig- 
feit Gottes, welche Chriftus als der mabrbaftige, 
natürliche, mejentlidje Sohn Gottes jefb]t fet, der 
burd) den Glauben in den Auserwählten wohne 
und fie treibe, recht zu tun, unb aljo ihre Gez- 
tedjtigfeit fei, gegen welcher [gegen welche] Gerech- 
tigfeit aller Menfchen Sünde jei wie ein Tropfen 
Wafjer gegen dem großen [gegen das große] Meer. 

Dagegen haben etliche gehalten und gelehrt, daß 
Gbriftus unjere Gerechtigkeit fei allein nach feiner 
menjdfiden Natur. 

Wider welche beide Geile einhellig von den 
andern Lehrern der Augsburgifchen Konfeffion ge- 
predigt [worden], daß Chriftus unjere Gerechtig- 
feit nicht allein nad) der göttlichen Natur, aud) 
nicht allein nach der menschlichen Natur, fondern 
nach beiden Naturen jei, welcher, al8 Gott und 
Menjch, uns bon unjern Sünden durch feinen 
vollfommenen Geborjam erlöft, gerecht und felig 
gemacht hat, daß aljo die Gerechtigkeit des Glau- 
bens jet Bergebung der Sünden, VBerfühnung mit 
Gott, und dak mir zu Kindern Gottes angenom- 
men werden um des einigen Gehorjams Chrifti 
willen, welcher allein durch den Glauben, aus Tau 
ter Gnade, allen Rechtgläubigen [wahrhaft Glau- 
bigen] zur Gerechtigkeit zugerechnet [wird], und 
fie um desfelben willen von aller ihrer Ungerech- 
tigfeit abjolviert werden. 


über das find aus dem Interim und fonft 
andere mehr Di8putationes bon dem Artikel der 
- Rechtfertigung berurjad)t und erregt, bie hernad) 
in antithesi, das ift, in Erzählung derjenigen 
[Srrtiimer], fo der reinen Lehre in diefem Artikel 
zumider, jolfen erflärt werden. 


Diejer Artikel bon der Rechtfertigung des Glau- 
ben3 (wie die Apologia jagt) ift ber borneDmjte 
der ganzen chriftlichen Lehre, ohne welchen fein 
arm Gewiffen einigen beftánbigen [3uberlaffigen, 
gewilfen] Troft haben oder den Reichtum der 
Gnade Chrifti recht erfennen mag [fann]; mie 
auch D. Luther gefchrieben: „Wo- diefer einige 
Artikel rein auf bem Plan bleibt, fo bleibt bie 
Chrijftenheit auch rein und fein eintrüd)tig und 
ohne alle Rotten; wo er aber nicht rein bleibt, 
Da ift’3 nicht möglich, daß man einigem Irrtum 
oder Rottengeift wehren möge.“ (Tom. 5, Ienens., 
p.159.) Und bon diefem Artikel jagt Paulus in- 
fonderheit, daß „ein wenig Sauerteig den ganzen 
Teig berjüure". Darum er bie particulas exclu- 
sivas, Das ijt, bie Worte, nämlich: „ohne Gefeb, 
ohne Werke, aus Gnaden”, dadurch die Werke der 
Menfechen ausgefchloffen [werden], in biefem Arti- 
fel mit fo großem Eifer und Grnjt treibt, damit 
anzuzeigen, wie Hoc) e$ bonnbten fei, daß in Diez 
fem WArtifel neben reiner Lehre die antithesis, 


XW. 629. 630. 


LES. 
DE IUSTITIA FIDEI CORAM DEO. 


1] Tertia controversia inter theologos quos- 
dam Augustanae Confessionis orta est de iusti- 
tia Christi seu iustitia fidei, quae a Deo per 
fidem miseris peccatoribus ad iustitiam ex 
gratia imputatur. 


2] Alii contenderunt, iustitiam fidei (quam 
apostolus iustitiam Dei appellat) esse iusti- 
tiam Dei essentialem, quae sit ipse Christus, 
ut verus naturalis et essentialis Dei Filius, 
qui per fidem in electis habitet eosque ad 
bene operandum impellat, et hac ipsa ratione 
eorum sit iustitia, euius inhabitantis essen- 
tialis iustitiae respectu omnium hominum pec- 
cata sese habeant instar guttulae aquae ad 
magnum mare collatae. 


3] Alii vero asseruerunt, Christum esse 
justitiam nostram duntaxat iuxta humanam 
suam naturam. 


4] Contra utrosque unanimi consensu reli- 
qui Augustanae Confessionis theologi docue- 
runt, Christum esse nostram iustitiam non 
secundum divinam tantum naturam, neque 
etiam secundum humanam tantum, sed iuxta 
utramque naturam: quippe qui nos (ut Deus 
et homo) a peccatis nostris perfectissima sua 
obedientia liberaverit, iustificaverit atque sal- 
vos fecerit. Itaque asseruerunt, fidei iusti- 
tiam esse remissionem peccatorum, reconcilia- 
tionem cum Deo et adoptionem in filios Dei 
propter solam Christi obedientiam, quae per 
solam fidem, ex mera gratia, omnibus [R.683 
vere credentibus ad iustitiam imputetur, ita 
ut ipsi propterea ab omni iniustitia absol- 
vantur. 


5] Praeter hanc controversiam etiam aliae 
quaedam disputationes de articulo iustificatio- 
nis (occasione formulae Interim seu Interreli- 
gionis) et alias motae sunt, quae postea in 
antithesi, id est, in recitatione errorum, qui 
purae doctrinae in hoc articulo adversantur, 
explicabuntur. . | 


6] Hic autem articulus de iustitia fidei 
praecipuus est (ut Apologia loquitur) in tota 
doctrina Christiana, sine quo conscientiae per- 
turbatae nullam veram et firmam consolatio- 
nem habere aut divitias gratiae Christi recte 
agnoscere possunt. Id D. Lutherus suo etiam 
testimonio confirmavit, cum inquit: Si unicus 
hic articulus sincerus permanserit, etiam Chri- 
stiana ecclesia, simcera, concors et sine omnibus 
sectis permanet; sin vero corrumpitur, àmpos- 
sibile est, ut uni errori aut fanatico spiritui 
recte obviam iri possit. (Tom. 5, Ienens., 
p.159 [Lat. tom. 3, p. 397].) Et de hoc arti- 
7] eulo divus Paulus praecipue loquitur, cum 
inquit Gal. 5, 9 [1 Cor. 5, 6]: Paululum fer- 
menti totam conspersionem fermentat. Atque 
ea ipsa de causa Paulus particulas exclusivas 
(videlieet sine lege, sine operibus, ex gratia, 
gratis [Rom. 3, 28; 4,5; Eph. 2, 8. 9]), quibus 
humana opera excluduntur, in hoc articulo 
tanta diligentia tantoque zelo urget, ut osten- 


| 
K 
} 
| 
] 


The Formula of Concord. Thorough Declaration. 


III. 


OF THE RIGHTEOUSNESS OF FAITH 
BEFORE GOD. 


The third controversy which has arisen 
among some theologians of the Augsburg Con- 
fession is concerning the righteousness of 
Christ or of faith, which God imputes by 
grace, through faith, to poor sinners for 
righteousness. 

For one side has contended that the right- 
eousness of faith, which the apostle calls the 
righteousness of God, is God's essential right- 
eousness, which is Christ Himself as the true, 
natural, and essential Son of God, who dwells 
in the elect by faith and impels them to do 
right, and thus is their righteousness, com- 
pared with which righteousness the sins of 
all men are as a drop of water compared with 
the great ocean. 

Over against this, others have held and 
taught that Christ is our righteousness ac- 
cording to His human nature alone. 

In opposition to both these parties it has 
been unanimously taught by the other teachers 
of the Augsburg Confession that Christ is our 
righteousness not according to His divine na- 
ture alone, nor according to His human nature 
alone, but according to both natures; for He 
has redeemed, justified, and saved us from 
our sins as God and man, through His com- 
plete obedience; that therefore the righteous- 
ness of faith is the forgiveness of sins, recon- 
eiliation with God, and our adoption as God's 
children only on account of the obedience of 
Christ, which through faith alone, out of pure 
grace, is imputed for righteousness to all true 
believers, and on account of it they are ab- 
solved from all their unrighteousness. 


Besides this [controversy] there have been 
still other disputes caused and excited on ac- 
count of the Interim [on occasion of the for- 
mula of the Interim or of Interreligion], and 
otherwise, concerning the article of justifica- 
tion, which will hereafter be explained in anti- 
thesi, that is, in the enumeration of those 
errors which are contrary to the pure doctrine 
in this article. 

This article concerning justification by faith 
(as the Apology says) is the chief article in 
the entire Christian doctrine, without which 
no poor conscience can have any firm conso- 
lation, or can truly know the riches of the 
grace of Christ, as Dr. Luther also has writ- 
ten: If this only article remains pure on the 
battlefield, the Christian Church also remains 
pure, and in goodly harmony and without any 


- sects; but if it does not remain pure, it is not 


possible that any error or fanatical spirit can 
be resisted. (Tom. 5, Jena, p. 159.) And con- 
cerning this article especially Paul says that 
a little leaven leaveneth the whole lump. 
Therefore, in this article he urges with so 
much zeal and earnestness the particulas ex- 
clusivas, that is, the words whereby the works 
of men are excluded (namely, without Law, 
without works, by grace [freely], Rom. 3, 28; 
4,5; Eph. 2, 8.9), in order to indicate how 
highly necessary it is that in this article, aside 


III. Righteousness of Faith. 


917 


918 M. 611-618. 


das ift, alle Gegenlehre, baburd) abgefondert, au8- 
gejekt [als faljd) ausgejchieden] und verworfen 
werde. 


Dermwegen diefen Brwiefpalt chriftli vermöge 
Gottes Wort3 zu erflären und durch feine Gnade 
hingulegen [beizulegen], ijt unfere Lehre, Glaube 
und Befenntnis, wie folgt: 


Von der Gerechtigkeit be8 Glaubens bor Gott 
glauben, lehren und befennen wir einhellig vers 
möge hieborgefegten fummarifchen Begriffs unjers 
chriftlichen Glaubens und Befenntniffes, daß ein 
armer fündiger Menfch bor Gott gerechtfertigt, 
Das ijt, abjofbiert, [oS und ledig gejprochen werde 
pon allen feinen Sünden und bon dem Urteil 
der Mohlverdienten Berdammnis, aud ange: 
nommen werde zur Kindichaft und Erbichaft des 
ewigen Lebens, ohne einig unfer Verdienft oder 
Miirdigteit, auch ohne alle vor[herjgehenden, 
gegenwärtigen oder auch folgenden Werle, aus 
lauter Gnade, allein um de3 einigen Verdienttes, 
des ganzen Gehorfams, bitteren Leidens, Sterbens 
und Wuferftehung unjer$ HErrn Chrifti willen, 
des Gehorfam uns zur Gerechtigkeit zugerechnet 
wird. 

Welche Güter uns in der Verheipung des heili- 
gen Cvangelit durch den Heiligen Geift borgetra- 
gen werden, unb ift allein der Glaube das einige 
Mittel, dadurch wir fie ergreifen, annehmen und 
uns applizieren und 3ueignen; Welcher ijt eine 
Gabe Gottes, baburd) wir Chriftum, unjern Gr 
löfer, im Wort des Cyangelti recht erfennen und 
auf ihn vertrauen, daß wir allein um feines Ges 
horfams willen, aus Gnaden, Vergebung ber Ciim 
den haben, für fromm und gerecht bon Gott dem 
Vater gehalten und ewig fefig werden. Demnad) 
für eins [demnach wird für ein und dasjelbe] gez 
halten und genommen, wenn Paulus fpricht, daß 
wir „durch den Glauben gerecht werden”, Rim. 3, 
oder daß „der Glaube uns zur Gerechtigkeit zus 
gerechnet werde”, Rim. 4, und wenn er jpridt, 
„daß twit durch des einigen Mittler Gbrijti Ges 
horjam gerecht werden”, oder „daß Durch eines 
Gerechtfertigfeit bie Nechtfertigung des Glaubens 
[Lebens] über alle Menfchen fomme", Rim. 5. 
Denn der Glaube macht gerecht nicht darum und 


daher, daß er fo ein gut Werf und [dne Tugend 


[ift], fondern weil er in ber Verheißung des Dei- 
ligen Evangelit den [das] Berdienft Chriftt et- 
greift unb annimmt; Denn berjefbe [dasjelbe] 
muß uns durd den Glauben appliziert unb zus 
geeignet werden, wenn wir dadurch gerecht jollen 
werden; dak alfo bie Geredjtigfeit,. bie vor Gott 
dem Glauben oder den Gläubigen aus lauter 
Gnade zugerechnet wird, ift ber Gehorjam, Leiden 
‚und Uuferftehung Chrifti, ba er für uns bem 
Geje& genuggetan und für unfere Sünde bezahlt 
hat. Denn weil Chriftus nicht allein Menjch, jon= 
dern Gott unb Menjch in einer unzertrennten 
Perfon [ift], fo ijt er ebenfowenig unter dem Ge- 
fe getwefen (weil er ein HCrr des Gejetes), als 
bab er für feine Perfon [hat] leiden unb fterben 
follen. Darum uns denn fein Gehorjam nicht 
allein im Leiden und Sterben, fondern auch daß 
er freiwillig an unferer Statt [fi] unter das 
Gefek getan und dasfelbe mit joldem Gehorfam 
erfüllt [hat], uns zur Gerechtigkeit zugerechnet 
[wird], daß uns Gott um foldhes ganzen Gebor- 


Formula Concordiae. Sol. Decl. III. De Iustitia Fidei. 


38. 630. 631. 


dat, quod valde necessarium sit, ut in hoc arti- 
eulo non modo sincera doctrina perspicue ex- 
plicetur, verum etiam antithesis ponatur, et 
omnia veritati contraria dogmata a pia do- 
ctrina segregentur, excludantur et reiiciantur. 

8] Quare ut haec controversia pie iuxta 
Verbi Dei analogiam explicetur et per gratiam 


~ Dei componatur, sinceram doctrinam, fidem et 


confessionem nostram ad hune modum reci- 
tamus: 

9] De iustitia fidei coram Deo unanimi con- 
sensu eredimus, docemus et confitemur [R.684 
(iuxta compendiaria Christianae nostrae fidei 
et confessionis capita, quae supra posuimus), 
quod homo peccator coram Deo iustificetur, 
hoc est, absolvatur ab omnibus suis peccatis 
et a iudicio iustissimae condemnationis et 
adoptetur in numerum filiorum Dei atque 
heres aeternae vitae scribatur sine ullis no- 
stris meritis aut dignitate et absque ullis 
praecedentibus, praesentibus aut sequentibus 
nostris operibus, ex mera gratia, tantummodo 
propter unicum meritum perfectissimamque 
obedientiam, passionem acerbissimam, mortem 
et resurrectionem Domini nostri Iesu Christi, 
cuius obedientia nobis ad iustitiam imputatur. 


10] Haec bona nobis in promissione evan- 
gelii per Spiritum Sanctum offeruntur. Fides 
autem unicum est medium illud, quo illa ap- 
prehendimus, accipimus nobisque applicamus. 
11] Ea fides donum Dei est, per quod Chri- 
stum, Redemptorem nostrum, in verbo evan- 
gelii recte agnoscimus et ipsi confidimus, quod 
videlieet tantum propter ipsius obedientiam, 
ex gratia, remissionem peccatorum habeamus 
et iusti a Deo Patre reputemur et in aeternum 
12] salvemur. Itaque hae propositiones sunt 
aequipollentes et idem plane volunt, cum Pau-. 
lus dicit Rom. 3, 28, fide mos iustificari, aut 
4, 5, fidem nobis ad iustitiam imputari, et cum 
docet 5, 19, quod unius Mediatoris Christi ob- 
edientia iustificemur, aut v. 18, quod per unius 
tustitiam in omnes homines iustificatio vitae 
13] veniat. Fides enim non propterea iusti- 
fieat, quod ipsa tam bonum opus tamque 
praeclara virtus sit, sed quia in promissione 
evangelii meritum Christi apprehendit et am- 
plectitur;''illud enim per fidem nobis appli- 
cari debet, si eo ipso merito iustificari veli- 
14] mus. Itaque iustitia illa, quae coram 
Deo fidei aut credentibus ex mera gratia im- 
putatur, est obedientia, passio et resurrectio 
Christi, quibus ille legi nostra causa satis- 
15] fecit et peccata nostra expiavit. Cum 
enim Christus non tantum homo, verum Deus 
et homo sit in una persona indivisa, [R.685 
tam non fuit legi subiectus, quam non fuit 
passioni et morti (ratione suae personae) ob- 
noxius, quia Dominus legis erat. Eam ob cau- 
sam ipsius obedientia (non ea tantum, qua 
Patri paruit in tota sua passione et morte, 
verum etiam, qua nostra causa sponte sese 
legi subiecit eamque obedientia illa sua im- 
plevit) nobis ad iustitiam imputatur, ita ut 
Deus propter totam obedientiam (quam Chri- 
stus agendo et patiendo, in vita et morte sua 
nostra causa Patri suo coelesti praestitit) 
peccata nobis remittat, pro bonis et iustis nos 
16] reputet et salute aeterna donet. Haee 


The Formula of Concord. Thorough Declaration. III. Righteousness of Faith. 


from [the presentation of] the pure doctrine, 
the antithesis, that is, all contrary dogmas, be 
stated separately, exposed, and rejected by this 
means. 
Therefore, in order to explain this contro- 
'versy in a Christian way by means of God's 
Word, and, by His grace, to settle it, our doc- 
trine, faith, and confession are as follows: 
Concerning the righteousness of faith be- 
fore God we believe, teach, and confess unani- 
mously, in accordance with the comprehensive 
summary of our faith and confession presented 
above, that poor sinful man is justified before 
God, that is, absolved and declared free and 
exempt from all his sins, and from the sen- 
tence of well-deserved condemnation, and 
adopted into sonship and heirship of eternal 
life, without any merit or worth of our own, 
also without any preceding, present, or any 
subsequent works, out of pure grace, because 
of the sole merit, complete obedience, bitter 
suffering, death, and resurrection. of our Lord 
Christ alone, whose obedience is reckoned to 
us for righteousness. 
These treasures are offered us by the Holy 
Ghost in the promise of the holy Gospel; and 
faith alone is the only means by which we lay 
hold upon, accept, and apply, and appropriate 
them to ourselves. This faith is a gift of God, 
by which we truly learn to know Christ, our 
Redeemer, in the Word of the Gospel, and 
trust in Him, that for the sake of His obedi- 
ence alone we have the forgiveness of sins by 
grace, are regarded as godly and righteous 
by God the Father, and are eternally saved. 
Therefore it is considered and understood to 
be the same thing when Paul says that we are 
justified by faith, Rom. 3, 28, or that faith is 
counted to us for righteousness, Rom. 4, 5, and 
when he says that we are made righteous by 
the obedience of One, Rom. 5, 19, or that by 
the righteousness of One justification of faith 
came to all men, Rom. 5,18. For faith justi- 
fies, not for this cause and reason that it is 
so good a work and so fair a virtue, but be- 
| cause it lays hold of and accepts the merit of 
Christ in the promise of the holy Gospel; for 
this must be applied and appropriated to us 
by faith, if we are to be justified thereby. 
Therefore the righteousness which is imputed 
to faith or to the believer out of pure grace 
is the obedience, suffering, and resurrection of 
Christ, since He has made satisfaction for us 
to the Law, and paid for [expiated] our sins. 
For since Christ is not man alone, but God 
and man in one undivided person, He was as 
little subject to the Law, because He is the 
Lord of the Law, as He had to suffer and die 
as far as His person is concerned. For this 
reason, then, His obedience, not only in suf- 
fering and dying, but also in this, that He in 
our stead was voluntarily made under the 
Law, and fulfilled it by this obedience, is im- 
puted to us for righteousness, so that, on ac- 
count of this complete obedience, which He 


919 


990 N. 618. 614. 


fams willen, fo er im Tun und Leiden, im Leben 
und Sterben für uns feinem himmlischen Vater 
geleiftet, bie Sünde vergibt, uns für fromm und 
gerecht halt und ewig jefig macht. Solche Gered)- 
tigfeit wird durch Evangelium und in den Gafra- 
menten bon dem Heiligen Geijt uns vorgetragen 
unb durch den Glauben appliziert, äugeeignet und 
angenommen, daher die Gläubigen haben Berjsh- 
nung mit Gott, Vergebung der Sünden, Gottes 
Gnade, bie Kindjehaft und Erbichaft des ewigen 
Reben3. 

Demnad das Wort „rechtfertigen“ hier heift 
gerecht und lebig bon Sünden fprechen und Der- 
felben ewigen Strafe ledig zählen um der Gered)- 
tigfeit Chrifti willen, welche von Gott dem Glau- 
ben zugerechnet wird, Phil. 3. Wie denn folder 
Gebrauch und Berftand diejeS Worts in Heiliger 
Schrift Alten und Neuen Leftaments gemein ijt. 
Prod. 17: „Mer ben Gottlofen recht fprid)t und 
den Gerechten verdammet, bie find beide dem 
Heren ein Greuel." Bef. 5: „Wehe denen, die 
den Gottlofen recht fprechen um Gejchenfe willen 
und das Recht der Gerechten von ihnen wenden.” 
Rom. 8: „Wer will bie Auserwählten Gottes be- 
fchuldigen? Gott ijt hie, der rechtfertigt“, das tjt, 
bon Sünden abjolbiert und ledig jpricht. 

Dieweil aber zuzeiten daS Wort regeneratio, 
Wiedergeburt, für das Wort iustificatio, Reht- 
fertigung, gebraucht [wird], ijt vonnöten, daß 
fold) Wort eigentlich erklärt [werde], damit Die 
Verneurung, jo der Rechtfertigung des Glaubens 
nachfolgt, nicht mit ber Rechtfertigung des Glau- 
bens bermengt, jonbern [beide] eigentlich von= 
einander unterfchieden werden. 

Denn das Wort regeneratio, das ijt, Wieder- 
geburt, erjtfid) alfo gebraucht wird, dag e3 3u- 
gleich die Vergebung der Sünden allein um Chri- 
ftus? willen und die nachfolgende Verneurung be- 
greift, welche der Heilige Geijt wirft in denen, jo 
durch den Glauben gerechtfertigt find. Danad) 
wird e8 gebraucht allein pro remissione peccato- 
rum et adoptione in filios Dei, da3 ijt, daß e8 
heibt allein Vergebung der Sünden, [und] daß wir 
3u Kindern Gottes angenommen werden. Und 
in biejem andern, Verjtand wird in der Wpologia 
viel und oft bieje8 Wort gebraucht, ba gefchrieben: 
Iustificatio est regeneratio, ba8 tft, bie Redht- 
fertigung vor Gott ijf bte Wiedergeburt; wie 
auch St. Paulus folhe Worte unterschiedlich ge- 
jegt Tit.3: „Er hat uns felig gemacht durch das 
Bad der Wiedergeburt und Grneurung des Hei- 
ligen Geiftes." Wie denn auc) das Wort vivifi- 
catio, ba8 ift, Kebendigmadhjung, zuzeiten in glei- 
chem Berftand gebraucht worden. Denn fo der 
Menjch durch den Glauben (welchen allein der 
Heilige Geift wirkt) gerechtfertigt [wird], folches 
wahrhaftig eine Wiedergeburt ijt, weil [er] aus 
einem Kind des Borns ein Kind Gottes und aljo 
aus Dem Tod in das Leben gefekt wird, wie ge- 
fehrieben fteht: „Da wir tot waren in Sünden, 
hat er uns famt Chrifto lebendig gemacht”, Eph. 2. 
Stent: „Der Gerechte wird feines Glaubens leben“, 
Rim. 1. Bn welchem Veritand dies Wort in der 
Apologia viel und oft gebraucht wird. 

Danad) aber wird es auch oft für die Heiligung 
und Grneurung genommen, melde der Gerechtig- 
feit des Glaubens nachfolgt, wie e8 D. Luther im 
Buch von der Kirche und Konzilien und anderswo 
aljo gebraucht hat. 


Formula Concordiae. Sol. Decl. 


III. De Iustitia Fidei. YW. 631. 632. 


iustitia per evangelion et in sacramentis a Spi- 
ritu Sancto nobis offertur et per fidem appli- 
catur atque apprehenditur; unde credentes 
habent reconciliationem cum Deo, remissionem 
peccatorum, Dei favorem, adoptionem filiorum 
et hereditatem vitae aeternae. 


17] Vocabulum igitur iustificationis in hoc 
negotio significat iustum pronuntiare, a pec- 
catis et aeternis peccatorum suppliciis absol- 
vere, propter iustitiam Christi, quae a Deo 
fidei imputatur, Phil. 3,9. Et sane hie voca- 
buli illius usus tam in Veteri quam in Novo 
Testamento admodum frequens est. Salomon 
inquit Prov. 17, 15: Qui iustificat impium, et 
qui condemnat iustum, abominabilis est uter- 
que apud. Deum. | lesaias, 5, 23, vae denuntiat 
ilis, qui iustificant impium propter munera 
et iustitiam iusti auferunt ab eo. Paulus ait 
Rom. 8,33: Quis accusabit electos Dei? Deus 
est, qui Vustificat, hoc est, qui a peccatis ab- 
solvit. 

18] Cum autem interdum vocabulum re- 
generationis pro vocabulo iustificationis usur- 
petur, necesse est, ut illud dextre et proprie 
explicetur, ne renovatio, quae iustificationem 
sequitur, cum iustificatione fidei confundatur, 
sed haee recte a se invicem discernantur. 


19] Voeabulum enim regenerationis inter- 
dum in eo sensu accipitur, ut simul et [R.686 
remissionem peccatorum (quae duntaxat pro- 
pter Christum contingit) et subsequentem re- 
novationem complectatur, quam Spiritus San- 
ctus in illis, qui per fidem iustifieati sunt, 
operatur. Quandoque etiam solam remissio- 
nem peccatorum et adoptionem in filios Dei 
significat. Et in hoc posteriore usu saepe 
multumque id voeabulum in Apologia Confes- 
sionis ponitur. Verbi gratia, cum dieitur: 
Justificatio est regeneratio. Sed et Paulus 
haee vocabula cum discrimine ponit, cum dicit 
Tit. 3,5: Salvos nos fecit per lavacrum re- 
generationis et renovationis Spiritus Sancti. 
20] Quin etiam vivificationis vocabulum inter- 
dum ita accipitur, ut remissionem peccatorum 
notet. Cum enim homo per fidem (quam qui- 
dem solus Spiritus Sanctus operatur) iustifi- 
catur, id ipsum revera est quaedam regene- 
ratio, quia ex filio irae fit filius Dei et hoe 
modo e morte in vitam transfertur, sicut scri- 
ptum est Eph. 2, 5: Cwm essemus mortui in 
peccatis, convivificavit mos in Christo. Et 
alibi, Rom. 1, 17; Hab. 2, 4: Iustus fide sua 
vivet. Et in hac posteriore significatione 
Apologia vocabulo regenerationis frequenter 
uti solet. 


21] Deinde etiam regeneratio saepe pro san- 
ctificatione et renovatione (quae fidei iustifica- 
tionem sequitur) usurpatur. In qua signifi- 
catione D. Lutherus hae voce, tum in libro 
De Ecclesia et Conciliis tum alibi etiam, mul- 
tum usus est. > 


. The Formula of Concord. Thorough Declaration. III. Righteousness of Faith. 921 


rendered His heavenly Father for us, by doing 
and suffering, in living and dying, God for- 
gives our sins, regards us as godly and right- 
eous, and eternally saves us. This righteous- 
ness is offered us by the Holy Ghost through 
the Gospel and in the Sacraments, and is 
applied, appropriated, and received through 
faith, whence believers have reconciliation 
with God, forgiveness of sins, the grace of 
God, sonship, and heirship of eternal life. 

Accordingly, the word justify here means 
to declare righteous and free from sins, and to 
absolve one from eternal punishment for the 
sake of Christ’s righteousness, which is im- 
puted by God to faith, Phil. 3,9. For this 
use and understanding of this word is common 
in the Holy Scriptures of the Old and the New 
Testament. Prov. 17, 15: He that justifieth 
the wicked, and he that condemneth the just, 
even they both are abomination to the Lord. 
Is. 5, 23: Woe unto them which justify the 
wicked for reward, and take away the right- 
eousness of the righteous from him! Rom. 
8, 33: Who shall lay anything to the charge 
of God’s elect? It is God that justifieth, that 
is, absolves from sins and acquits. 

However, since the word regeneratio, regen- 
eration, is sometimes employed for the word 
iustificatio, justification, it is necessary that 
this word be properly explained, in order that 
the renewal which follows justification of faith 
may not be confounded with the justification 
of faith, but that they may be properly dis- 
tinguished from one another. 

For, in the first place, the word regeneratio, 
that is, regeneration, is used so as to comprise 
at the same time the forgiveness of sins for 
Christ’s sake alone, and the succeeding re- 
newal which the Holy Ghost works in those 
who are justified by faith. Then, again, it is 
[sometimes] used pro remissione peccatorum 
et adoptione in filios Dei, that is, so as to 
mean only the remission of sins, and that we 
are adopted as sons of God. And in this latter 
sense the word is much and often used in the 
Apology, where it is written: Justificatio est 
regeneratio, that is, Justification before God 
is regeneration. St. Paul, too, has employed 
these words as distinct from one another, 
Titus 3,5: He saved us by the washing of re- 

| generation and renewal of the Holy Ghost. 
As also the word vivificatio, that is, makıng 
alive, has sometimes been used in a like sense, 
: For when man is justified through faith 
| (which the Holy Ghost alone works), this is 

' truly a regeneration, because from a child of 
| wrath he becomes a child of God, and thus is 
| transferred from death to life, as it is written: 
When we were dead in sins, He hath quick- 
ened us together with Christ, Eph. 2, 5. Like- 
| wise: The just shall live by faith, Rom. 1,17; 
| Hab.2,4. In this sense the word is much and 
often used in the Apology. 

But again, it is often taken also for sancti- 
fication and renewal, which succeeds the right- 
eousness of faith, as Dr. Luther has thus used 
it in his book concerning the Church and the 
Councils, and elsewhere. 


999 ™. 614. 615. 


Wenn wir aber lehren, daß durch die Wirkung 
des Heiligen Geiftes wir neugeboren und gerecht 
werden, hat e8 nicht bie Meinung, bab den Ge- 
rechtfertigten und Wiedergebornen feine Ungerec): 
tigfeit nach der Wiedergeburt im Wefen und Leben 
mehr follte anfangen, jondern dak Chriftus mit 
feinem vollfommenen Gehorjam alle ihre Sünden 
zudeckt, bie bod) in der Natur in diefem Leben nod) 
ftecfen. Wher folches unangejehen, werden fie durch 
den Glauben und um foldhes Gehorfams Chrifti 
willen (den Chriftus dem Vater bon feiner Ges 
burt an bis in den allerjchmählichiten Tod des 
Kreuzes für uns geleiftet hat) für fromm und ge- 
recht gefprocen unb gehalten, ob fie gleich ihrer 
berderbten Natur halben nod) Sünder find und 
bleiben bi3 in bie Grube [bis in8 Grab]. Wie e$ 
denn hinwiederum die Meinung nicht hat, als 
dürften oder follten wir ohne Buße, Belehrung 
und Befferung den Sünden folgen, darin bleiben 
und fortfahren. 

Denn wahre Neue muß vorhergehen; und die 
alfo, wie gejagt, aus lauter Gnade, um de8 einiz 
gen Mittlers Chrifti willen, allein burd) den Glau= 
ben, ohne alle Werke und Verdienft bor Gott gez 
recht, das ijt, zu Gnaden angenommen erben, 
denen wird aud) der Heilige Geift gegeben, ber fie 
berneuert und heiligt, in ihnen wirft Liebe gegen 
Gott und gegen den Nächten. Sondern weil die 
angefangene Verneurung in diefem Leben unboll- 
fommen, unb die Sünde nod) im Fleifch auch bei 
den Wiedergebornen wohnt, fo [be]fteht bie Ge- 
techtigfeit be8 Glaubens bor Gott in gnädiger Buz 
rechnung der Gerechtigfeit Chrifti, ohne Zutun 
unferer Werfe, daß uns unjere Sünden vergeben 
und zugedeckt find und nicht zugerechnet werden, 
Nöm. 4. 


Wher hier muß mit [be]fonderem Fleiß darauf 
gar gute Acht gegeben werden, wenn der Artikel 
der Rechtfertigung rein bleiben fol: daß nicht 
dasjenige, was vor dem Glauben hergeht, und was 
Demfelben nachfolat, zugleich mit in den Artikel 
der Rechtfertigung, al8 dazu nötig und gehörig, 
eingemengt oder eingeschoben werde, weil nicht eins 
oder gleich ift, von der Belehrung und bon ber 
Rechtfertigung zu reden. 

Denn nicht alles, was zur Belehrung gehört, 
auch zugleich in ben Wrtifel der Rechtfertigung ge 


hort; in und zu welchem allein gehört und von= 


nöten ijt Gottes Gnade, der [das] Berdienft 
Chrifti, ber Glaube, fo folches in der Verheikung 
des Evangelii annimmt, dadurch uns bie Geredj- 
tigkeit Chrifti zugerechnet wird, daher mir er- 
langen und haben Vergebung der Sünden, mer: 
fühnung mit Gott, bie Kindihaft und Erbichaft 
des ewigen Lebens, 


Alfo ijt ein wahrer, feligmachender Glaube nicht 
in denen, fo ohne Neue und Leid find und einen 
böjen Borjak haben, in Sünden zu bleiben und 
[3u]. beharren, jonbern wahre Neue geht vorher, 
und rechter Glaube ijt in oder bei wahrer Buße. 


(£3 ift auch bie Liebe eine Frucht, fo bem wah- 
ten Glauben gewißlich notwendig folgt. Denn wer 
nicht Tiebt, das ift eine getviffe Anzeigung, daß er 
nicht gerechtfertigt, fondern nod) im Tode fei oder 
bie Gerechtigfeit des Glaubens wiederum verloren 
habe; wie Kohannes jagt 1 Boh. 3. Wher wenn 


Formula Concordiae. Sol. Decl. 


III. De Iustitia Fidei. YS, 639—634. 


22] Quando autem docemus, quod per opera- 
tionem Spiritus Sancti regeneremur et iusti- 
ficemur, non ita accipiendum est, quod iustifi- 
catis et renatis nulla prorsus iniustitia (post 
regenerationem) substantiae ipsorum et con- 
versationi adhaereat, sed quod Christus per- 
fectissima obedientia sua omnia ipsorum pec- 
cata tegat, quae quidem in ipsa natura (in 
hae vita) adhue infixa haerent. Nihilominus 
tamen per fidem, propter obedientiam Christi 
(quam Christus inde a nativitate sua [R.687 
usque ad ignominiosissimam crucis mortem 
pro nobis Patri suo praestitit) boni et iusti 
pronuntiantur et reputantur, etiamsi ratione 
corruptae naturae suae adhue sint maneantque 
peccatores, dum mortale hoc corpus ceireum- 
ferunt. Sed neque hoc sentimus, quod liceat 
nobis absque poenitentia et vitae emendatione 
peccatis frenos laxare, in iisque perseverare et 
subinde pergere. 

25] Oportet enim praecedere veram et non 
simulatam contritionem. Et qui mera gratia 
(ut diximus) propter unieum Mediatorem 
Christum, tantum per fidem, sine omnibus 
operibus et meritis coram Deo iusti sunt, hoe 
est, in gratiam Dei recipiuntur, his etiam Spi- 
ritus Sanctus datur, qui eos renovat atque 
sanctificat, in ipsis dilectionem erga Deum 
et proximum operatur. Cum autem inchoata 
ila renovatio in hae vita sit imperfecta, et 
peeeatum adhue in carne, etiam in renatis, 
habitet, iustitia fidei coram Deo in gratuita 
et benignissima imputatione iustitiae. Christi 
(absque ulla nostrorum operum additione) 
consistit, quod videlicet peccata nobis remissa 
et tecta sint, neque nobis imputentur, Rom. 
4, 6 sqq. 

24] Sed et hoc diligentissime observandum 
est, si modo articulum de iustificatione sin- 
cerum retinere velimus, ne ea, quae fidem prae- 
cedunt, et quae eam sequuntur, articulo huic 
tamquam ad iustificationem necessaria et ad 
eam pertinentia admisceantur aut inserantur. 
Non enim unum idemque est, de conversione 
hominis et de iustificatione eius agere. 


25] Non omnia illa, quae ad veram conver- 
sionem requiruntur, etiam ad iustificationem 
pertinent. Ad iustificationem enim tantum 
haec requiruntur atque necessaria sunt: gra- 
tia Dei, meritum Christi et fides, quae haec 
ipsa Dei beneficia in promissione evangelii 
amplectitur, qua ratione nobis Christi [R. 688 
iustitia imputatur, unde remissionem pecca- 
torum, reconciliationem cum Deo, adoptionem 
in filios Dei et hereditatem vitae aeternae con- 
sequimur. 

26] Quare vera et salvans fides in iis non 
est, qui contritione carent et propositum in 
peccatis pergendi et perseverandi habent. 
Vera enim contritio praecedit, et fides iusti- 
ficans in iis est, qui vere, non ficte, poeniten- 
tiam agunt. 

27] Et caritas fructus est, qui veram fidem 
certissime et necessario sequitur. Qui enim 
non diligit, de eo recte iudicari potest, quod 
non sit iustificatus, sed quod adhuc in morte 
detineatur aut rursus iustitiam fidei amiserit, 
ut Iohannes, 1 Ioh. 3, 14, testatur. Et quando 


The Formula of Concord. Thorough Declaration. III. Righteousness of Faith. 923 


But when we teach that through the opera- 
tion of the Holy Ghost we are born anew and 
justified, the sense is not that after regenera- 
tion no unrighteousness clings any more to 
the justified and regenerate in their being and 
life, but that Christ covers all their sins which 
nevertheless in this life still inhere in nature 
with His complete obedience. But irrespective 
of this they are declared and regarded godly 
and righteous by faith and for the sake of 
Christ’s obedience (which Christ rendered the 
Father for us from His birth to His most 
ignominious death upon the cross), although, 
on account of their corrupt nature, they still 
are and remain sinners to the grave [while 
they bear about this mortal body]. Nor, on 
the other hand, is this the meaning, that 
without repentance, conversion, and renewal 
we might or should yield to sins, and remain 
and continue in them. 

For true [and not feigned] contrition must 
precede; and to those who, in the manner 
stated, out of pure grace, for the sake of the 
only Mediator, Christ, without any works and 
merit, are righteous before God, that is, are 
received into grace, the Holy Ghost is also 
given, who renews and sanctifies them, and 
works in them love to God and to their 
neighbor. But since the incipient renewal is 
imperfect in this life, and sin still dwells in 
the flesh, even in the regenerate, the right- 
eousness of faith before God consists in the 
gracious imputation of the righteousness of 
Christ, without the addition of our works, so 
that our sins are forgiven us and covered, 
and are not imputed, Rom. 4, 6 ff. 

But here very good attention must be given 
with especial diligence, if the article of justi- 
fication is to remain pure, lest that which pre- 
cedes faith, and that which follows after it, 
be mingled together or inserted into the article 
of justification as necessary and belonging to 
it, because it is not one or the same thing to 
speak of conversion and of justification. 

For not everything that belongs to conver- 
sion belongs likewise to the article of justi- 
fication, in and to which belong and are neces- 
sary only the grace of God, the merit of 
Christ, and faith, which receives this in the 
promise of the Gospel, whereby the righteous- 

ness of Christ is imputed to us, whence we 
receive and have forgiveness of sins, recon- 
ciliation with God, sonship, and heirship of 
eternal life. 

| Therefore true, savihg faith is not in those 
who are without contrition and sorrow, and 
have a wicked purpose to remain and per- 
severe in sins; but true contrition precedes, 
and genuine faith is in or with true repent- 
ance [justifying faith is in those who repent 
truly, not feignedly]. 

Love is also a fruit which surely and neces- 
sarily follows true faith. For the fact that 
one does not love is a sure indication that he 
is not justified, but is still in death, or has 
lost the righteousness of faith again, as John 
says, 1 John 3,14. But when Paul says, Rom. 


| 994 39.615.616. Formula Concordiae. Sol. Decl. III. De Iustitia Fidei. 


Paulus jpridjt: „Wir werden durch den Glauben 
gerecht ohne Werke“, [fo] zeigt er damit an, daß 
weder vor[her]gehende Neue nod) folgende Werke 
in den Artikel oder Handel der Rechtfertigung des 
Glaubens gehören. Denn gute Werke gehen nicht 
vor der Mechtfertigung her, jondern folgen der: 
felben, und die Perjon muß erjt gerecht fein, ehe 
fie gute Werfe tun fann. 

Sleichfall3 auch, wiewoh!l bie Verneurung und 
Heiligung auch eine Wohltat des Mittlers Chrijti 
unb ein Werf des Heiligen Geijtes ijt, gehört fie 
doch nicht in ben AWrtifel oder in den Handel der 
Rechtfertigung bor Gott, jondern folgt derjelben, 
weil fie bon wegen unjer$ verderbten Fleifches in 
Diejem Leben nicht ganz rein und vollfommen ijt; 
wie D. Quther hiervon wohl [trefflih] jcehreibt in 
feiner [inen und fangen Auslegung der Epiftel 
an die Galater, ba er aljo fagt: „Wir geben’s 
wohl zu, Dak man bon der Liebe und guten Wer- 
fen auch lehren folle, doch alfo, daß e$ gefchehe, 
wann und wo e$ bonnbten ijf, al3 nämlich, wenn 
man außerhalb biejer Sache bon ber Rechtferti- 
gung von Werken fonft zu tun hat. Hier aber 
ift bieje8 bie Hauptjache, damit man zu tun hat, 
dak man frage, nicht, ob man auch gute Werke 
tun und [ieben [Liebe üben] folle, fondern two- 
durch man Dod) gerecht bor Gott und felig werden 
mige.. Und da antworten wir mit St. Paulo 
alfo, Dak wir allein burd) den Glauben an Chri- 
funt gerecht werden und nicht durch des Gefeges 
Werfe oder durch die Liebe; nicht alfo, dak wir 
hiermit die Werfe und Liebe gar vermwerfen, wie 
bie Widerfacher ung mit Unmwahrheit lajtern und 
fhuld geben, fondern auf daß wir uns allein bon 
bet Hauptjache, Damit man hier zu tun hat, nicht 
auf einen andern, fremden Handel, ber in Dieje 
Sache gar nichts [in feiner Weife] gehört, ab: 
führen laffen, wie e8 der Satan gerne haben 
wollte. Derhalben, alldieweil und folange wir in 
diefem Wrtifel bon der Rechtfertigung zu tun 
haben, verwerfen und verdammen wir bie Werte, 
fintemal e$ um diejen 9[vtifel aljo getan ijt, daß 
er feinerlei Disputation oder Handlung von den 
Werfen nicht leiden fann; darum fchneiden tir 
in biejer Sache alle Gejeke und Gefeßesiwerfe 
fur; ab.” Bis daher Lutherus. 

Derivegen und auf dak betrübte Herzen einen 
beftändigen, gewiffen Trojt haben, auch bem Berz- 


Dienft Chrifti und der Gnade Gottes feine gebühr=. 


liche Ehre gegeben werde, fo lehrt die Schrift, daß 
die Gerechtigkeit des Glaubens vor Gott beftehe 
allein in gnädiger BVerjohnung oder Vergebung 
der Sünden, welche aus lauter Gnade um des 
einigen Derdienftes des Mittler8 Chrijti willen 
uns geschenkt und allein durch den Glauben in der 
Verheigung des Evangelii empfangen wird. Alio 
aud) verläßt fid) ber Glaube in der Rechtfertigung 
bor Gott weder auf die Reue nod) auf bie Liebe 
oder andere Tugenden, fondern allein auf Chri- 
fum und in demselben auf feinen vollfommenen 
Gehorjam, damit er für uns das Gefeb erfüllt 
[hat], welcher den Gläubigen zur Gerechtigkeit zu= 
gerechnet wird. 

(£8 ift auch weder Neue oder Liebe oder andere 
Tugend, fondern allein der Glaube das einige 
Mittel und Werkzeug, damit und dDadurd wir 
Gottes Gnade, das Verdienft Chrifti und Ber- 
gebung der Sünden, jo uns in der Verheikung 
des (Sbangelii vorgetragen werden, empfangen und 
annehmen fünnen. 


W. 634. 635. 


divus Paulus affirmat [Rom. 3, 28], fide nos 
wustificari sine operibus, hoc ipso docet; neque 
praecedentem contritionem neque sequentia 
bona opera ad articulum aut negotium iusti- 
tiae fidei pertinere. Bona enim opera non 
praecedunt iustifieationem, sed eam demum 
sequuntur. Et oportet personam primum esse 
iustam, antequam bona opera facere queat. 

28] Similiter et renovatio seu sanctificatio, 
quamvis et ipsa sit beneficium Mediatoris 
Christi et opus Spiritus Sancti, non tamen ad 
articulum aut negotium iustificationis coram 
Deo pertinet, sed eam sequitur, quia propter 
carnis nostrae corruptionem in hae vita im- 
perfecta est et nondum omnibus numeris ab- 
soluta. De hae re erudite et pie D. Lutherus 
in praeclaro illo suo et copioso super episto- 
lam ad Galatas commentario ad hune modum 
29] docet: Concedimus, de caritate et bonis 
operibus etiam docendum, esse, sed suo tem- 
pore et loco, quando scilicet quaestio est de 
bonis operibus extra hunc articulum de iusti- 
ficatione. Hic autem status causae et caput 
est, de quo agitur, ut scilicet quaeratur, non, 
an bona opera sint facienda et caritas exer- 
cenda sit, sed qua re iustificemur et [R. 689 
vitam, aeternam consequamur. Hic responde- 
mus cum Paulo: sola fide in Christum nos 
pronuntiari Vustos, non operibus legis aut cari- 
tate. Non quod opera aut caritatem, reiicia- 
mus, wt adversarW nos falso accusant, sed quod 
a statu causae in alienum negotium, quod ad 
hanc quaestionem. prorsus non pertinet, ab- 
sirahi nos et implicari nolumus; id quod 
tamen Satanas maximopere molitur et quaerit. 
liaque cum iam versemur in loco communi et 
articulo de wustificatione, reiicimus et damna- 
mus opera. Is enim locus nequaquam patitur 
aut admitiit disputationem de bonis operibus. 
Abscindimus igitur hoc proposito simpliciter 
omnes leges et ommia opera legis. Hactenus 
Lutherus. 


30] Quare ut perturbatae mentes certam 
firmamque consolationem habeant, et merito 
Christi atque gratiae divinae debitus honor 
tribuatur, docet nos Scriptura, iustitiam fidei 
coram Deo tantummodo consistere in sola cle- 
menti et quidem gratuita reconciliatione seu 
remissione peccatorum, quae ex mera gratia 
propter solum Christi Mediatoris meritum 
nobis donatur et per solam fidem in promis- 
sione evangelii apprehenditur. Ad eundem 
modum etiam fides illa in iustificatione coram 
Deo neque contritione neque dilectione aliisve 
virtutibus, sed solo Christo confidit et in 
Christo, ipsius perfectissima obedientia (qua 
pro nobis legem implevit) nititur, quae obedi- 
entia credentibus ad iustitiam imputatur. 


31] Et quidem neque contritio neque dile- 
ctio neque ulla alia virtus, sed sola fides est 
illud unicum medium et instrumentum, quo 
gratiam Dei, meritum Christi et remissionem 
peccatorum (quae bona nobis in promissione 
evangelii offeruntur) apprehendere et accipere 
possumus. 


The Formula of Concord. Thorough Declaration. III. Righteousness of Faith. 


3,28: We are justified by faith without 
works, he indicates thereby that neither the 
contrition that precedes, nor the works that 
follow, belong in the article or transaction of 
justification by faith. For good works do not 
precede justification, but follow it, and the 
person must first be justified before he can do 
good works. 

In like manner also renewal and sanctifi- 
cation, although it is also a benefit of the 
Mediator, Christ, and a work of the Holy 
Ghost, does not belong in the article or affair 
of justification before God, but follows the 
same, since, on account of our corrupt flesh, 
it is not entirely perfect and complete in this 
life, as Dr. Luther writes well concerning this 
in his beautiful and large exposition of the 
Epistle to the Galatians, in which he says as 
follows: We concede indeed that instruction 
should be given also concerning love and good 
works, yet in such a way that this be done 
when and where it is necessary, namely, when 
otherwise and outside of this matter of justi- 
fication we have to do with works. But here 
the chief matter dealt with is the question, not 
whether we should also do good works and ex- 
ercise love, but by what means we can be justi- 
fied: before God, and saved. And here we 
answer thus with St. Paul: that we are justi- 
fied by faith in Christ alone, and not by the 
deeds of the Law or by love. Not that we 
hereby entirely reject works and love, as the 
adversaries falsely slander and accuse us, but 
that we do not allow ourselves to be led away, 
as Satan desires, from the chief matter with 
which we have to do here to another and 
foreign affair which does not at all belong to 
this matter. Therefore, whereas, and as long 
as we are occupied with this article of justi- 
fication, we reject and condemn works, since 
this article is so constituted that it can ad- 
mit of no disputation or treatment whatever 
regarding works; therefore in this matter we 
cut short all Law and works of the Law. So 
far Luther. 

In order, therefore, that troubled hearts 
may have a firm, sure consolation, also, that 
due honor be given to the merit of Christ and 
the grace of God, the Scriptures teach that 
the righteousness of faith before God consists 
alone in the gracious [gratuitous] reconcilia- 
tion or the forgiveness of sins, which is pre- 
sented to us out of pure grace, for the sake 
of the only merit of the Mediator, Christ, and 
is received through faith alone in the promise 
of the Gospel. In like manner, too, in justi- 
fication before God faith relies neither upon 
contrition nor upon love or other virtues, but 
upon Christ alone, and in Him upon His com- 
plete obedience by which He has fulfilled the 
Law for us, which [obedience] is imputed to 
believers for righteousness. 

Moreover, neither contrition nor love or any 
other virtue, but faith alone is the sole means 
and instrument by which and through which 
we can receive and accept the grace of God, 
the merit of Christ, and the forgiveness of 
sins, which are offered us in the promise of 
the Gospel. 


925 


926 


(8 wird auch recht gejagt, bab die Gläubigen, 
fo durch den Glauben an Ehriftum gerecht [ge=] 
worden find, in diefem Leben erftlich bie 3ugered)- 
nete Gerechtigkeit des Glaubens, banad) aud) die 
angefangene Gerechtigkeit be8 neuen Gehorjams 
oder ber guten Werfe haben. Aber diefe beiden 
müjen nicht ineinandergemengt oder 3ugleid) in 
Den Wrtifel der Rechtfertigung des Glaubens bor 
Gott eingefchoben werden. Denn meil bieje anz 
gefangene Gerechtigkeit oder Verneurung in und 
bon wegen des Tleifches in diefem Leben unvoll: 
fommen und unrein [ift], fann damit und daz 
durch Die Perfon bor Gottes Gericht nicht beitehen, 
fondern allein die Geredjtigfeit des Gehorfams, 
Leidens und Sterbens Chrifti, fo bem Glauben 
zugerechnet wird, fann bor Gottes Gericht bez 
ftehen; alfo daß allein um diejes Gehorjams 
willen die Perfon (auch nadj ihrer Verneurung, 
wenn fie Schon viel guter Werfe hat und im beiten 
Leben ijt) Gott gefalle und angenehm werde und 
fet zur Kindfhaft und Erbichaft des ewigen 
Lebens angenommen. 


Hierher gehört aud, das St. Paulus fchreibt 
Rim. 4, dak Abraham bor Gott gerecht fei [ge-] 
worden allein durch den Glauben um des Mitt: 
TerS willen, ohne Zutun feiner Werke, nicht allein, 
da et eritlich von der Abgötterei befehrt unb feine 
guten Werte hatte, fondern auch, da er hernad 
durch. ben Heiligen Geijt verneuert und mit vielen 
herrlichen guten Werfen geatert war, Gen. 15; 
Hebr. 11. Und fest Paulus diefe Frage Rim. 4: 
worauf alSpann Whrahams Gerechtigkeit vor Gott, 
dadurch er einen gnddigen Gott gehabt, ihm ge= 
fällig und angenehm geivejen, zum ewigen Leben, 
geitanden fet. 

Darauf er antwortet: „Dem, der nicht mit 
Werfen umgehet, glaubet aber an ben, ber bie 
Gottlofen gerecht macht, bem wird fein Glaube 
gerechnet zur Gerechtigkeit; toie aud) David fagt, 
bab bie Gelfigfeit fet allein be8 Menfchen, welchem 
Gott zurechnet bie Gerechtigkeit ohne Sutun der 
Werke.” Alfo, wenngletch bie Befehrten und 
Gläubigen haben angefangene Verneurung, Heili- 
gung, Liebe, Tugend und gute Werke, jo Tünnen 
doch, jollen und mijjen diefelben nicht eingezogen 
oder eingemengt werden in den Artikel der Recht: 
fertigung vor Gott, auf daß dem Erlöfer Chrifto 
feine Ehre bleibe, und, weil unfer neuer Gehor= 


jam unbollfommen und untein, bie angefochtenen - 


Gewwiffen einen bejtünbigen Troft haben mögen. 


Und das tjt des Apoftel3 Pauli Meinung, wenn 
et in diefem %rtifel bie particulas exclusivas, 
Das ijt, bie Worte, dadurch bie Werfe in dem 
Artifel der Gerechtigfeit be8 Glaubens ausge- 
ichloffen werden, fo fleipig und emfig treibt: abs- 
que operibus, sine lege, gratis, non ex operi- 
bus, ba8 ijt, „aus Gnaden, ohne Verdienft, ohne 
Gefek, ohne Werke, nicht aus den Werfen“ ufw.; 
welche exclusivae alle zufammengefaßt werden, 
wenn man jagt: „Allein burd) den Glauben wer: 
den wir bor Gott gerecht und jefig.^ Denn ba- 
Durch werden bie Werke ausgefchloffen, nicht ber 
Meinung, als finnte ein wahrer Glaube wohl fein 
ohne Reue, oder als follten, müßten und dürften 
die guten Werfe bem wahren Glauben al8 die gez 
wiffen, ungezweifelten Früchte nicht folgen, oder 
al3 ob die Gläubigen nicht dürften noch müßten 
etwa Gutes tun; fondern bon dem Artifel ber 


M. 617.618. Formula Concordiae. Sol. Decl. III. De Iustitia Fidei. 


36$. 635. 636. 


32] Recte etiam dicitur, quod credentes, qui 
per fidem in Christum iustifieati sunt, in hae 
vita primum quidem imputatam fidei [R.690 
iustitiam, deinde vero etiam inchoatam iusti- 
tiam novae obedientiae seu bonorum operum 
habeant. Sed haec duo non inter se per- 
miscenda aut simul in articulum de iustifiea- 
tione fidei coram Deo ingerenda sunt. Cum 
enim inchoata illa iustitia seu renovatio in 
nobis propter carnem in hac vita imperfecta 
sit et impura, eius iustitiae ratione persona 
coram Dei iudicio consistere non potest. Sola 
autem iustitia obedientiae, passionis et mortis 
Christi (quae fidei imputatur) coram iudicio 
Dei stare potest; ita quidem, ut tantum pro- 
pter hane obedientiam persona (etiam post- 
quam renovata est et multa bona opera habet 
atque iam honeste-et innocenter vivit) Deo 
placeat et accepta, in filium Dei adoptata at- 
que heres vitae aeternae scripta sit. 


33] Huc referendum est, quod Paulus Rom. 
4, 3 scribit, Abrahamum eoram Deo iustifica- 
tum esse sola fide propter Mediatorem, sine 
operibus, idque non tantum, cum primo ab 
idololatria conversus, nulla bona opera habe- 
ret, sed etiam cum postea per Spiritum San- 
etum renovatus, multis praeclaris bonis operi- 
bus ornátus esset, Gen. 15,6; Hebr.11,8. Et 
movet Paulus Rom. 4,1 sqq. quaestionem hane: 
in quanam re Abrahami iustitia eoram Deo 
(propter quam Deum clementem habuerit ipsi- 
que plaeuerit et acceptus ac heres regni Dei 
fuerit) posita et constituta fuerit. 


34] Respondet autem Rom.4,4sq.: Ei, qui 
non operatur, credenti autem in eum, qui 
wustificat 4mpium, reputatur fides eius ad 
iustitiam. Sicut et David [Ps. 32, 1] dieit, 
beatitudinem hominis (esse), cui Deus ac- 
ceptam fert iustitiam sine operibus. Quare, 
35] etsi conversi et in Christum credentes 
habent inchoatam in se renovationem, sancti- 
fieationem, dilectionem, virtutes et bona opera, 
tamen haee omnia nequaquam possunt aut 
debent immisceri articulo iustificationis coram 
Deo, ut Redemptori Christo honor illibatus 
maneat, et, cum nostra nova obedientia im- 
perfecta et impura sit, perturbatae [R.691 
conscientiae certa et firma consolatione sese 
sustentare valeant. 

36] Et hoc ipsum vult divus Paulus, quando 
in hoe artieulo particulas exclusivas, quibus 
ex articulo iustitiae fidei opera exeluduntur, 
ut sunt hae: absque operibus, sime lege, sine 
merito, nonnisi ex gratia, gratis, non ex operi- 
bus, tanta diligentia tantoque zelo urget. Hae 
autem exclusivae omnes hisce verbis compre- 
henduntur, cum docemus: Sola fide coram 
Deo wstificamur et salvamur. Hoc enim 
modo opera nostra excluduntur, non quidem 
ea ratione, quasi vera fides possit existere 
sine contritione, aut quasi bona opera non 
necessario fidem veram (tamquam certissimi 
fructus) sequantur, aut quasi credentes in 
Christum non debeant bene operari. Sed ab 
articulo 4ustificationis coram Deo opera exclu- 
duntur, ne negotio iustificationis peccatoris 
coram Deo, quasi ad eàm rem necessaria, per- 


The Formula of Concord. Thorough Declaration. III. Righteousness of Faith. 


It is also correctly said that believers who 
in Christ through faith have been justified, 
have in this life first the imputed righteous- 
ness of faith, and then also the incipient 
righteousness of the new obedience or of good 
works. But these two must not be mingled 
with one another or be both injected at the 
same time into the article of justification by 
faith before God. For since this incipient 
righteousness or renewal in us is incomplete 
and impure in this life because of the flesh, 
the person cannot stand with and by it [on 
the ground of this righteousness] before God’s 
tribunal, but before God’s tribunal only the 
righteousness of the obedience, suffering, and 
death of Christ, which is imputed to faith, 
can stand, so that only for the sake of this 
obedience is the person (even after his re- 
newal, when he has already many good works 
and lives the best [upright and blameless] 
life) pleasing and acceptable to God, and is 
received into adoption and heirship of eter- 
nal life. ; 

Here belongs also what St. Paul writes 
Rom. 4, 3, that Abraham was justified before 
God by faith alone, for the sake of the Medi- 
ator, without the cooperation of his works, 
not only when he was first converted from 
idolatry and had no good works, but also 
afterwards, when he had been renewed by the 
Holy Ghost, and adorned with many excellent 
good works, Gen. 15, 6; Heb. 11, 8. And 
Paul puts the following question, Rom. 4, 1 ff.: 
On what did Abraham’s righteousness before 
God for everlasting life, by which he had a 
gracious God, and was pleasing and acceptable 
to Him, rest at that time? 

This he answers: To him who worketh not, 
but believeth on Him that justifieth the un- 
godly, his faith is counted for righteousness ; 
as David also, Ps. 32,1, speaks of the blessed- 
ness of the man to whom God imputes right- 
eousness without works. Hence, even though 
the converted and believing [in Christ] have 
incipient renewal, sanctification, love, virtue, 
and good works, yet these neither can nor 
should be drawn into, or mingled with, the 
article of justification before God, in order 
that the honor due Him may remain with 
Christ the Redeemer, and tempted consciences 
may have a sure consolation, since our new 
obedience is incomplete and impure. 

And this is the meaning of the Apostle Paul 
when in this article he urges so diligently and 
zealously the particulas exclusivas, that is, the 
words by which works are excluded from the 
article of justification: absque operibus, sine 
lege, gratis, non ex operibus, that is, by grace, 
without merit, without works, not of works. 
These exclusivae are all comprised in the ex- 
pression: By faith alone in Ohrist we are 
justified before God and saved. For thereby 
works are excluded, not in the sense that 
a true faith can exist without contrition, or 
that good works should, must, and dare not 
follow true faith as sure and indubitable 
fruits, or that believers dare not nor must do 
anything good; but good works are excluded 
from the article of justification before God, 


927 


99g M. 618. 619. 


Rechtfertigung vor Gott werden die guten Werke 
ausgefdloffen, dak fie in die Handlung der Recht: 
Fertigung des armen Siinder$ bor Gott, als dazu 
nötig oder gehörig, nicht follen mit eingezogen, 
eingeffod)ten oder eingemengt werden; und steht 
der rechte Verftand particularum exclusivarum 
in articulo iustificationis, das iit, oberzählter 
Wörter im Artikel der Rechtfertigung, darin, 
[nämlih in folgenden Punkten, und bie] jollen 
auch mit allem Fleiß und Ernft bei biejem Artitel 
getrieben werden: 


1. Dak baburd) alle eigenen Werke, Verdienft, 
Würdigkeit, Ruhm und Vertrauen aller unjerer 
Werke in dem Artikel der Nechtfertigung ganz und 
gar ausgejchloffen werden, afjo daß unjere Werke 
weder [al3] Urjache nod) [als] Verdienst der 
Rechtfertigung, darauf Gott in diefem Artikel und 
Handlung jehen [jehe], oder wir uns darauf ver- 
lafien möchten oder follten, noch [weder] zum gan- 
zen noch zum halben noch zum mwenigften Geil ge- 
fegt und gehalten follen werden. 

2. Daß das Amt und bie Eigenjchaft des Glau- 
ben$ allein bleibe, daß er allein, und fonft nichts 
anderes, fet das Mittel oder Werkzeug, damit und 
dadurch Gottes Gnade unb VBerdienit Chrifti in 
der Verheikung des (Gbangelit empfangen, er- 
griffen, angenommen, uns appliziert und zırgeeig: 
net werde; und Daß bon bemjefben Amt und 
(igenjdjaft folder Applifation oder Zueignung 
die Liebe und alle andern Tugenden oder Werte 
ausgeichlofien werden. 

9. Dak weder [Cr] Neurung, Heiligung, Tugen- 
Den oder gute Werfe tamquam forma aut pars 
aut causa iustificationis, ba8 ift, unfere Gerech- 
tigfeit bor Gott fei, nod) für einen Geil oder Ur- 
fache unjerer Gerechtigfeit gemacht und gefekt ober 
font unter einigerlet Schein, Titel oder Namen 
in den Wrtifel der Rechtfertigung, als dazu nötig 
und gehörig, eingemengt werden follen; fondern 
Dak bie Gerechtigkeit des Glaubens allein [be]itehe 
in Vergebung der Sünden, lauter aus Gnaden, 
allein um be8 Berdienftes Chrifti willen, welche 
Güter in der Verheipung des Evangelii uns vor- 
getragen und allein dur ben Glauben emp- 
fangen, angenommen, uns appliziert und zugeeig- 
net werden. 

?(fjo musk auch bleiben und erhalten werden bie 
Ordnung zwifchen dem Glauben und guten Wer: 


fen, item zmwifchen der Rechtfertigung und Cr- 


neurung oder Heiligung. 


Denn gute Werke gehen nicht vor bem Glauben 
her, auch nicht die Heiligung vor der Rechtferti- 
gung; [onberm erjtlich wird in der Belehrung 
Durch den Heiligen Geift der Glaube aus dem Ge- 
hör des Changelii in uns angezündet; berjelbe er- 
greift Gottes Gnade in Chrifto, dadurch bie Per: 


fon gerechtfertigt wird; danach, menn bie Perfon : 


gerechtfertigt ijt, fo wird fie aud) durch den Heili- 
gen Geift berneuert und geheiligt; aus elcher 
Verneurung und Heiligung alsdann die Früchte 
der guten Werfe folgen. Et haec non ita divel- 
luntur, quasi vera fides aliquando et ali- 
quamdiu stare possit cum malo proposito, sed 
ordine causarum et effectuum, antecedentium 
et consequentium, ita distribuuntur. Manet 
enim, quod Lutherus recte dieit: Bene con- 
vemunt: et sunt connexa inseparabiliter fides 
et opera; sed sola fides est, quae apprehendit 


Formula Concordiae. Sol. Decl. 


III. De Iustitia Fidei. 38. 636. 637. 


tinentia et requisita, inserantur et admiscean- 
tur. Et haee est vera particularum exclusi- 
varum in artieulo iustifieationis sententia, 
quae diligenter et sedulo in hoc articulo reti- 
nenda atque urgenda est, propier. rationes, 
quas statim subiiciemus: 


37) I. Primum, ut per illas partieulas 
omnia opera propria, merita, dignitas, gloria 
et fiducia omnium operum nostrorum in arti- 
culo iustificationis penitus excludantur, ita 
quidem, ut opera nostra neque causae neque 
meriti ullius in iustificatione, ad quae Deus 
in hoc negotio respiciat, aut quibus nos fidere 
possimus aut debeamus, vel ex toto vel dimidia 
aut minima ex parte rationem habeant. 


38] II. Deinde, ut hoc officium et haee pro- 
prietas fidei solius sit maneatque, quod vide- 
licet sola fides, et nulla prorsus alia res, sit 
illud medium et instrumentum, quo Dei [R. 692 
gratia et meritum Christi in promissione evan- 
gelii apprehendatur, accipiatur nobisque ap- 
plicetur, et ut ab hoc applieationis officio 
atque proprietate caritas omnesque aliae vir- 
tutes aut opera penitus excludantur. 


39] TII. Denique has formulas teneamus, ut 
neque renovatio neque sanctificatio, virtutes 
aut bona opera, tamquam forma aut pars 
aut causa iustificationis aut sub qualieunque 
praetextu, titulo aut nomine, articulo iusti- 
fieationis, tamquam ad eam rem necessaria 
aut pertinentia, immisceantur; sed ut fidei 
iustitia tantummodo in remissione peccatorum 
(ex mera gratia, propter solum Christi meri- 
tum) consistat, quae bona in promissione 
evangelii nobis offerantur, et sola fide recipi- 
antur, apprehendantur nobisque applicentur. 


40] Eodem modo etiam econservandus est 
ordo inter,fidem et bona opera, inter iustifi- : 
cationem et renovationem seu sanctificationem. 


41] Bona enim opera non praecedunt fidem, 
et sanctificatio non praecedit iustificationem. 
Sed primum in conversione per Spiritum San- 
ctum fides ex auditu evangelii in nobis accen- 
ditur. Illa vero apprehendit gratiam Dei in 
Christo, qua persona iustifieatur. Cum vero 
persona iam est iustificata, tum etiam per 
Spiritum Sanctum renovatur et sanctificatur; 
ex ea vero renovatione et sanctificatione de- 
inceps fructus, hoc est, bona opera, sequuntur. 
Et haec non ita divelluntur, quasi vera fides 
aliquando et aliquamdiu stare possit cum malo 
proposito, sed ordine causarum et effectuum, 
antecedentium et consequentium, ita distri- 
buuntur. Manet enim, quod Lutherus recte 
dicit: Bene conveniunt et sunt connexa, in- 
separabiliter fides et opera; sed sola fides est, 
quae apprehendit benedictionem sime operibus, 


Li 


The Formula of Concord. Thorough Declaration. III. Righteousness of Faith. 929 


| so that they must not be drawn into, woven 
into, or mingled with the transaction of the 
justifieation of the poor sinner before God as 
necessary or belonging thereto. And the true 
— sense of the particulae exclusivae in articulo 
| wustificationis, that is, of the aforementioned 
1 terms, in the article of justification, consists 
in the following, and they should also be urged 
— , in this article with all diligence and earnest- 
ness [on account of these reasons]: 

l. That thereby [through these particles] 
all our own works, merit, worthiness, glory, 
and confidence in all our works are entirely 
excluded in the article of justification so that 
our works shall not be constituted or regarded 

as either the cause or the merit of justifica- 
| tion, neither entirely, nor half, nor in the least 
| part, upon which God could or ought to look, ¥ 
or we to rely in this article and action. 
| 2. That this remain the office and property 
of faith alone, that it alone, and nothing else 
| whatever, is the means or instrument by and 
through which God’s grace and the merit of 
| Christ in the promise of the Gospel are re- 
| ceived, apprehended, accepted, applied to us, 
| and appropriated; and that from this office 
and property of such applieation or appropria- 
tion.love and all other virtues or works are 
excluded. 

3. That neither renewal, sanctification, vir- 
tues nor good works are tamquam forma aut 
pars aut causa iustificationis, that is, our 
righteousness before God, nor are they to be 
constituted and set up as a part or cause of 
our righteousness, or otherwise under any pre- 
text, title, or name whatever to be mingled in 
the article of justification as necessary and 
belonging thereto; but that the righteousness 
of faith consists alone in the forgiveness of 
sins out of pure grace, for the sake of Christ's 
merit alone; which blessings are offered us 
in the promise of the Gospel, and are received, 
accepted, applied, and appropriated by faith 
alone. 

In the same manner the order also between 
faith and good works must abide and be main- 
tained, and likewise between justification and 
renewal, or sanctification. 

For good works do not precede faith, neither 
does sanctification precede justification. But 
first faith is kindled in us in conversion by 
the Holy Ghost from the hearing of the Gospel. 

_ This lays hold of God's grace in Christ, by 
which the person is justified. Then, when the 
person is justified, he is also renewed and 
sanctified by the Holy Ghost, from which re- 
newal and sanctification the fruits of good 
works then follow. Et haec non ita divellun- 
tur, quasi vera fides aliquando et aliquamdiu 
stare possit cum malo proposito, sed ordine 
causarum et effectuum, antecedentium et con- 
sequentium, ita distribuuntur. Manet enim, 
quod Lutherus recte dicit: Bene conveniunt 
et sunt connexa inseparabiliter fides et opera; 
sed. sola fides est, quae apprehendit benedictio- 
nem sine operibus, et tamen nunquam est sola. 

That is: This should not be understood as 

though justifieation and renewal were sun- 
dered from one another in such a manner that 

a genuine faith sometimes could exist and con- 


Concordia Triglotta. 59 


930 M. 619. 620. 


benedictionem sine operibus, et tamen nun- 
quam est sola. Das ijt: Welches nicht alfo ver- 
ftanden werden joll, alS ob die Rechtfertigung und 


Formula Concordiae. Sol. Decl. HM. De Iustitia Fidei. 


et tamen nunquam est sola. 


9 


YW. 637. 638. 


De qua re supra 
satis est dictum. 


Erneurung voneinander gefchieden [wären] dermaßen, bab ein wahrhaftiger Glaube untermweilen eine 
Zeitlang neben einem böfen Vorfat fein und beftehen fünnte, fondern e$ wird hiermit allein bie Ord= 


nung angezeigt, wie eines dem andern borgehe oder nachfolge. 
„&3 reimen unb fehicen fid) fein zufammen der Glaube und die guten Werfe; aber der 


recht gejagt hat: 


Denn e$ bleibt bod) wahr, das D. Luther 


Glaube ijt e$ allein, der den Segen ergreift, ohne die Werke, Dod) nimmer und zu feiner Zeit allein ijt”; 


wie denn oben erflärt worden. 


(8 werden auch viele Disputationes durch diefen 


wahrhaftigen Unterfchied nüßlih und mohl er- 
Tart, mwelchen die Wpologia über den Sprud 
Saf. 2 Handelt. Denn wenn man von dem Glauz 
ben redet, tote der gerecht mache, jo ijt St. Pauli 
Lehre, daß der Glaube allein gerecht mache ohne 
Werke, indem ewgns das Verdienft Chrifti, wie 
gejagt, appliziert Hnd zueignet. Wenn man aber 
fragt, woran und wobei ein Chrift entweder bei 
fi felbft oder an andern erfennen und unter: 
fcheiden möge einen wahren, lebendigen Glauben 
von einem gefärbten, toten (Glauben, weil viel 
faule, fidere Chrijten ihnen einen Wahn vom 
Glauben einbilden, da fie Dod) feinen wahren 
Glauben haben, darauf gibt bie Wpologia Ddiefe 
Antwort: Salobus nennt toten Glauben, wo nicht 
allerlei gute Werke und Früchte des Geijtes folgen. 
Und auf folde Meinung jagt die lateinifche Wpo- 
logta: lacobus recte negat, nos tali fide iusti- 
ficari, quae est sine operibus, hoc est, quae 
mortua est; ba$ ijt: St. Jafob lehrt recht, ba er 
verneint, bab wir durch einen folden Glauben ge- 
rechtfertigt werden, der ohne die Werke ijt, welches 
ein toter Glaube ijt. 

(8 redet aber Bafobus, wie bie Apologia jagt, 
bon Werfen derjenigen, welche [don durch Chris 
ftum gerecht [ge]mworden, mit Gott verföhnt [find] 
und Vergebung der Sünden butd) Chriftum er 
langt haben. Wenn man aber fragt, woraus und 
tooher der Glaube das habe, und was dazu ge= 
höre, daß er gerecht und jelig mache, ift’3 faljch 
unb unrecht, mer ba jagt: fidem non posse iusti- 
ficare sine operibus; vel fidem, quatenus cari- 
tatem, qua formetur, coniunctam habet, iusti- 
ficare; vel fidel, ut iustificet, necessariam esse 
praesentiam bonorum operum; aut ad iusti- 
fieationem vel in articulo iustificationis esse 
neeessariam praesentiam bonorum operum; 


vel bona opera esse causam sine qua non, 


quae per particulas exclusivas ex articulo 
iustificationis non excludantur. Daß ift: daß 
Det Glaube nicht fonnte rechtfertigen ohne Die 
Merfe, oder bab der Glaube dergeftalt rechtfertige 
oder gerecht mache, dieweil er die Liebe bei fid) 
habe, um welcher Liebe willen folches bem Glau- 
ben zugeschrieben [werde]; oder bab bie Gegen- 


rum; 


42] Ac multae sane disputationes hae vera 
et solida distinctione utiliter et dextre [R.693 | 
explieari possunt, quam etiam Apologia, cum 
agit de dicto Iacobi, 2, 20, affert. Quando enim 
de fide agitur, quomodo videlicet ea iustificet, 
haec est ea de re divi Pauli doctrina, quod. sola 
fides sine operibus tustificet [Rom. 3, 28], qua- 
tenus nobis Christi meritum, ut diximus, ap- 
plicat et communicat. Quando vero quaeritur, 
qua in re et quonam indicio homo Christia- 
nus vel in se ipso vel in aliis hominibus 
veram et vivam fidem, item simulatam et 
mortuam fidem agnoscere et discernere possit 
(cum multi torpentes et securi Christiani sibi 
opinionem quandam loco fidei imaginentur, 
eum tamen veram fidem non habeant), de hae 
re Apologia sic respondet: Iacobus eam vocat 
mortuam fidem, quam non omnis generis bona 
opera et fructus Spiritus sequuntur. Et in 
hane sententiam etiam Latina Apologia loqui- 
tur: Jacobus recte negat, nos tal? fide Vustifi- 
cari, quae est sine operibus, hoc est, quae mor- 
tua est. x 

N 

43] Tacobus autem (ut Apologia docet) agit 
de eorum operibus, qui per Christum iam sunt 
iustificati, cum Deo reconciliati et per Chri- 
stum remissionem peccatorum sunt consecuti. 
Cum vero quaeritur, unde fides hoc habeat, et 
quid requiratur, ut iustificet et salvet, tum 
falsum erit, si quis dieat, fidem non posse 
iustificare sine operibus, vel fidem, quatenus 
caritatem, qua formetur, coniunctam habet, 
iustificare; vel fidel, ut iustificet, necessarium 
esse praesentiam bonorum operum; aut ad 
iustificationem vel in articulo iustificationis 
esse necessariam praesentiam bonorum ope- 
vel bona opera esse causam sine qua 
non, quae per particulas exclusivas ex articulo 
iustificationis non excludantur. Fides [R.694 
enim tantum eam ob causam iustificat et inde 
vim illam habet, quod gratiam Dei et meri- 
tum Christi in promissione evangelii (tam- 
quam medium et instrumentum) apprehendit 
et amplectitur. 


mwärtigfeit Der Werfe bet pem Glauben notwendig fet, [ol anders ber Menfch dadurch bor Gott gerecht= 
‚fertigt werden; ober daß bie Gegenmwärtigfeit ber guten Werfe im Artifel der Rechtfertigung oder zu 
bet Rechtfertigung bonndten jet, aljo daß bie guten Werke eine Urfache fein jollen, ohne welche ber 
Mensch nicht könnte gerechtfertigt werden, welche auch durch bie particulas exclusivas: absque operi- 
bus ete., das ift, wenn St. Paulus jpridjt: „ohne Werke”, aus dem Artikel der Rechtfertigung nicht 
ausgefchloffen werden. Denn der Glaube macht gerecht allein darum und daher, weil er Gottes Gnade 
und das Berdienft Ehrifti in ber Verheipung des € bangelts als ein Mittel und Werkzeug ergreift und 
annimmt. 


Und das fet nad) Gelegenheit diejer Schrift ge- 
nug 3u einer fummarijdhen Erklärung der Lehre 
bon der Rechtfertigung des Glaubens, welche in 
Den obgemeldeten Schriften ausführlicher gehan- 
delt wird. Daraus auch die antithesis, das ift, 


44] Et haec quidem, pro ratione compen- 
diariae explicationis articuli de iustificatione, 
sufficiant, qui articulus in scriptis supra 
nominatis copiosius tractatur. Ex his autem, 
quae iam dieta sunt, facile intelligi potest, 


tinue for a time together with a wicked in- 
tention, but hereby only the order [of causes 
and effects, of antecedents and consequents] 
is indicated, how one precedes or succeeds the 
other. For what Luther has correctly said 
remains true nevertheless: Faith and good 
: works well agree and fit together [are in- 


separably connected]; but it is faith alone, 
without works, which lays hold of the bless- 
ing; and yet it is never and at no time alone. 
This has been set forth above. 
| Many disputations also are usefully and 
well explained by means of this true distinc- 
! tion, of which the Apology treats in refer- 
. ence to the passage James 2, 20. For when we 
speak of faith, how it justifies, the doctrine of 
St. Paul is that faith alone, without works, 
justifies, Rom. 3, 28, inasmuch as it applies 
and appropriates to us the merit of Christ, as 
has been said. But if the question is, wherein 
and whereby a Christian ean perceive and dis- 
tinguish, either in himself or in others, a true 
living faith from a feigned and dead faith, 
(sinee many idle, secure Christians imagine 
for themselves a delusion in place of faith, 
while they nevertheless have no true faith,) 
the Apology gives this answer: James calls 
that dead faith where good works and fruits 
of the Spirit of every kind do not follow. And 
to this effect the Latin edition of the Apology 
says: lacobus recte negat, nos tali fide Vusti- 
ficari, quae est sine operibus, hoc est, quae 
mortua est. That is: St. James teaches cor- 
rectly when he denies that we are justified. by 
such a faith as is without works, which is 
dead faith. 

But James speaks, as the Apology says, con- 
cerning the works of those who have already 
been justified through Christ, reconciled with 
God, and obtained forgiveness of sins through 
Christ. But if the question is, whereby and 
whence faith has this, and what appertains to 
this that it justifies and saves, it is false and 
incorrect to say: Fidem non posse iustificare 
sine operibus; vel fidem, quatenus caritatem, 
qua formatur, coniunctam habet, vustificare ; 
vel fidei, ut iustificet, necessariam esse prae- 
sentiam bonorum operum ; vel bona opera esse 
causam sine qua mon, quae per particulas ex- 
clusivas ex articulo iustificationis non exclu- 
dantur. 'That is: That faith cannot justify 
without works; or that faith justifies or 
makes righteous, inasmuch as it has love with 
it, for the sake of which love this is ascribed 
to faith [it has love with it, by which it is 
formed]; or that the presence of works with 
faith is necessary if otherwise man is to be 
justified thereby before God; or that the pres- 
ence of good works in the article of justifi- 
cation, or for justification, is needful, so that 
good works are a cause without which man 
cannot be justified, and that they are not ex- 
cluded from the article of justification by the 
particulae exclusivae: absque operibus ete., 
that is, when St. Paul says: without works. 
For faith makes righteous only inasmuch as 
and because, as a means and instrument, it 

lays hold of, and aecepts, the grace of God and 
the merit of Christ in the promise of the 
Gospel. | 


The Formula of Concord. Thorough Declaration. III. Righteousness of Faith. 931 


Let this suffice, according to the plan of this 
document, as a summary explanation of the 
doctrine of justification by faith, which is 
treated more at length in the above-mentioned 
writings. From these, the antithesis also, 
that is, the false contrary dogmas, are mani- 


932 m. 620-622, 


falfhe Gegenlehre, flar [ift], nämlich daß über 
Die [außer den] erzählten aud) diefe und dergletz 
chen Irrtümer, jo wider bie jebt gemeldete Cr- 
Härung ftreiten, geftraft, ausgejegt und veriworfen 
werden müflen; als, da gelehrt wird: 

. Sab unjere Liebe oder guten Werke Verdienft 
oder Urjache jeien der Rechtfertigung vor Gott, 
entweder gänzlich oder ja zum Teil. 


2. Oder daß burd) gute Werke der Menich fid) 
dazu würdig und gefhidt machen mitife, bab ihm 
das Verdienft Chrijti mitgeteilt möge werden. 

3. Vel formalem nostram iustitiam coram 
Deo esse inhaerentem nostram novitatem seu 
caritatem; das ift: baB unfere wahrhaftige Ge- 
vechtigfeit bor Gott jei Die Liebe ober bie Grneu- 
rung, welche ber Heilige Geift in uns mirft und 
[welche] in uns tft. 


4. Oder dah zwei Stüce oder Teile zu der Ge= — 


rethtigfeit des Glaubens bor Gott gehören, darin 
fie beftehe, nämlich) die gnädige Vergebung der 
Sünden und dann zum andern aud) bie Ber- 
neurung oder Heiligung. 

5. Item, fidem iustificare tantum initialiter, 
vel partialiter, vel principaliter; et novitatem 
vel caritatem nostram iustificare etiam coram 
Deo vel completive, vel minus prineipaliter. 

6. Item, eredentes coram Deo iustificari vel 
coram Deo iustos esse simul et imputatione 
et inchoatione, vel partim imputatione [iusti- 
tiae Christi], partim modd IE novae obedi- 
entiae. 

7. Item, applicationem promissionis gratiae 
fieri et fide cordis et confessione oris ac reli- 
quis virtutibus. Das ift: ber Glaube mache 
allein darum gerecht, dak bie Gerechtigkeit durch 


Formula Concordiae. Sol. Decl. III. De Iustitia Fidei. 


W. 639. 640. 


non modo supra commemoratos errores, verum 
etiam ea falsa dogmata, quae iam recitabimus, 
redarguenda, repudianda et reiicienda esse: 


45] I. Quod dilectio nostra seu bona opera 
sint meritum vel causa nostrae coram Deo 
iustificationis aut ex toto aut saltem ex ali- 
qua parte. 

46] II. Quod homo bonis operibus suis se 
praeparare debeat, ut dignus fiat applicatione 
et communicatione meritorum Christi. 

47] III. Formalem nostram iustitiam coram 
Deo esse inhaerentem nostram novitatem seu 
earitatem. 


48] IV. Quod iustitia fidei eoram Deo dua- 
bus partibus constet, remissione Peonasaruag 
et renovatione seu sanctificatione. 


49] V. Fidem iustificare tantum initialiter, 
vel partialiter, vel principaliter; et novitatem 
vel caritatem nostram iustificare etiam coram 
Deo vel completive, vel minus principaliter. 

50] VI. Credentes coram Deo iustificari vel 
coram Deo iustos esse simul et imputatione 
et inchoatione, vel partim imputatione iusti- 
tiae Christi, partim inchoatione novae obedi- 
entiae. 

51] VII. Applicationem promissionis gra- 
tiae fieri et fide cordis et confessione oris et 
reliquis virtutibus. 


den Tauben in uns angefangen [fet], oder alfo, daß der Glaube ben Vorzug habe in ber Rechtfertigung; 
gleichwohl gehöre auch bie Erneurung und die Liebe zu unjerer Gerechtigkeit bor Gott, doch dergeftalt, 
daß fie nicht bie vornehmite Urjache unferer Gerechtigkeit, fondern daß unfere Gerechtigkeit bor Gott 


ohne jolche Liebe und Erneurung nicht ganz oder vollfommen fei. 


Stem, bab die Gläubigen bor Gott 


gerechtfertigt werden und gerecht feien zugleich durch bie zugerechnete Gerechtigkeit Chrifti und durch ben 
angefangenen neuen Gehorfam oder zum Teil durch die Surechnung der Gerechtigkeit Chrifti, zum Teil 
durch ben angefangenen neuen Gehorfam. Stem, dak uns bie Verheipung der Gnade zugeeignet werde 
Durd den Glauben im Herzen und durch das Belenntnis, fo mit dem Munde gejchieht, und burd) 


andere Tugenden. 


(58 ijt auch das unrecht, wenn gelehrt wird, daß 
bet Menjch anderergeftalt oder Durch etwas anderes 


jelig miiffe werden, denn wie er bor Gott geredht-. 


fertigt wird, afjo daß wir wohl allein durd den 
Glauben, ohne Werke gerecht werden, aber ohne 
Werte felig zu werden oder bie Seligfeit ohne 
Werte zu erlangen, fet unmiglic. 

Diefes ift darum faljch, denn es ijt fttad8 wider 
den Spruch Pauli Mim. 4: „Die Seligtcit ift des 
Menichen, welchem Gott bie Gerechtigkeit zurechnet 
ohne Werte” Und Pauli Grund iit, daß wir auf 
eine Weije wie die Gerechtigteit, aljo auch die 
Seligfeit erlangen, ja, Dak wir eben damit, wenn 
wir durch den Glauben gerecht werden, auch ju- 
gleich empfangen bie Kindichaft unb Erbfchaft des 
ewigen Lebens und Geligfeit; und derhalben 
Paulus die particulas exclusivas, Das ift, folche 
Worte, Dadurch die Werke und eigenes Berdientt 
gänzlich ausgejchloffen wird, nämlich: „aus Gna- 
den, ohne Werke”, ja fo tart bei dem Wrtifel der 
Seligfeit als bei Dem Artikel der Gerechtigkeit 
fet und treibt. 

Gleihfals mup auch bie Disputation bon der 
Cinwohnung ber toejentlidjen Gerechtigfeit Gottes 


52] Sed et hic error reiiciendus est, cum 
docetur, hominem alio modo seu per aliquid 
aliud. salvari quam per id, quo eoram Deo 
Vustificatur, ita ut sine operibus, per solam 
quidem fidem coram Deo iustificemur, [R. 695 
sed tamen absque operibus salutem aeternam 
consequi impossibile sit. 

53] Hoe ideo falsum est, quia e diametro 
pugnat cum dicto Pauli, Rom. 4,6: Beatitudo 
hominis est, cui Deus iustitiam imputat sine 
operibus. Et hoc est fundamentum Paulinae 
disputationis, quod eodem prorsus modo et 
iustitiam et salutem consequamur. Imo, quod 
eo ipso, cum fide iustificamur, simul etiam ad- 
optionem in filios Dei et hereditatem vitae 
aeternae atque salutem adipiscamur. Eamque 
ob causam Paulus particulas illas exclusivas, 
id est, eiusmodi voces, quibus opera et pro- 
pria merita prorsus excluduntur, videlicet: 
ex gratia, sine operibus et similes, non minus 
constanter et graviter in articulo salutis quam 
in articulo iustificationis nostrae urget. 

54] Praeterea etiam disputatio illa de in- 
habitatione essentialis iustitiae Dei in nobis 


The Formula of Concord. Thorough Declaration. III. Righteousness of Faith. 933 


fest, namely, that in addition to the errors 
recounted above also the following and similar 
ones, which confliet with the explanation now 
published, must be censured, exposed, and re- 
jected, as when it is taught: 

1. That our love or good works are a merit 
or cause of justification before God, either en- 


tirely or at least in part. 


2. Or that by good works man must render 
himself worthy and fit that the merit of Christ 
may be imparted to him. 

3. Vel formalem nosiram iustitiam coram 
Deo esse inhaerentem nostram novitatem seu 
caritatem; that is, that our real righteousness 
before God is the love or renewal which the 
Holy Ghost works in us, and which is in us. 

4. Or that two things or parts belong to 
the righteousness of faith before God in which 
it consists, namely, the gracious forgiveness 
of sins, and then, secondly, also renewal or 
sanctification. 

5. Item, fidem. iustificare tantum initialiter, 
vel partialiter, vel principaliter; et novitatem 
vel caritatem nostram iustificare etiam coram 
Deo vel completive, vel minus principaliter 
(that is, that faith justifies only initially, 
either in part or primarily, and that our new- 
ness or love justifies even before God, either 
completively or secondarily). 

6. Item, credentes coram Deo iustificari vel 
coram, Deo iustos esse simul et imputatione 
et inchoatione, vel partim. imputatione, par- 
tim inchoatione novae obedientiae (that is, 
also that believers are justified before God, or 
are righteous before God, both by imputation 
and by inchoation at the same time, ór partly 
by the imputation of Christ's righteousness 
and partly by the beginning of new obedience). 


7. Item, applicationem promissionis gratiae 


fieri et fide cordis et confessione oris ac reli- 
quis virtutibus (that is, also that the appli- 
cation of the promise of grace occurs both by 
faith of the heart and confession of the mouth, 
and by other virtues). That is: Faith makes 
righteous for this reason alone, that righteous- 
ness is begun in us by faith, or in this way, 
that faith takes the precedence in justifica- 


. tion; nevertheless, renewal and love also be- 


long to our righteousness before God, how- 
ever, in such a way that it is not the chief 
cause of our righteousness, but that our right- 
eousness before God is not entire and complete 
without such love and renewal. Likewise, that 
believers are justified and righteous before 
God at the same time by the imputed right- 
eousness of Christ and the incipient new obedi- 
ence, or in part by the imputation of Christ's 
righteousness and in part by the incipient new 
obedience. Likewise, that the promise of grace 
is appropriated to us by faith in the heart, 
and confession which is made with the mouth, 
and by other virtues. 

Also this is incorrect, when it is taught 
that man must be saved in some other way or 


' through something else than as he is justified 


before God, so that we are indeed justified be- 
fore God by faith alone, without works, but 
that it is impossible to be saved without works 
or obtain salvation without works. 


This is false, for the reason that it is 


directly opposed to the declaration of Paul, 


Rom.4,6: The blessedness is of the man unto 
whom God imputeth righteousness without 
works. And Paul's reason [the basis of Paul's 
argument] is that we obtain both, salvation : 
as well as righteousness, in one and the same 
way; yea, that by this very means, when we 
are justified by faith, we receive at the same 
time adoption and heirship of eternal life and 
salvation; and on this account Paul employs 
and emphasizes the particulas exclusivas, that 
is, those words by which works and our own 
merits are entirely exeluded, namely, by grace, 
without works, as forcibly in the article con- 
cerning salvation as in the article concerning 
righteousness. 

Likewise also the disputation concerning the 
indwelling in us of the essential righteousness 


934 9.622.623. 


in uns recht erflärt werden. Denn obwohl durd) 
den Glauben in den Auserwählten, jo durch Gbri- 
ftum gerecht worden und mit Gott verfdhnt find, 
Gott Vater, Sohn und Heiliger Geijt, ber die ewige 
unb wejentliche Gerechtigkeit ijt, wohnt (denn alle 
Chriften find Tempel Gottes des Vaters, Sohnes 
und Heiligen Geiftes, welcher fie aud) treibt, recht 
zu tun), fo ijt bod) joldje Einwohnung Gottes nicht 
die Gerechtigfeit des Glaubens, davon St. Paulus 
handelt und fie [und bie er] iustitiam Dei, dag 
ift, die Gerechtigfeit Gottes, nennt, um. welcher 
willen wir bor Gott gerecht gejprochen werden, 
fondern fie folgt auf die vor[her]gehende Gerech- 
tigfeit des Glaubens, welche anders nichts ijt denn 
bie Vergebung der Sünden und gnübige Anneh: 
mung der armen Sünder allein um Chriftus’ Ge- 
horjams und Verdienftes willen. 

Demnach, weil in unfern Kirchen ziwijchen den 
Theologen Augsburgifcher Konfeffion befannt, daß 
alle unjere Gerechtigkeit außerhalb unfer und aller 
Menjchen Berdienft, Werf, Tugend und Witr- 
Digfeit zu fucken und allein auf dem HErrn 
Chrifto Steht, fo ijt wohl zu betrachten, welcher: 
geftalt Chriftus in diefem Handel der Rechtferti- 
gung unfere Gerechtigkeit genennet [genannt] wird, 
nämlich, daß unjere Gerechtigkeit nicht auf die eine 
oder bie andere Natur, fondern auf die ganze Per: 
fon Chrifti aefebt, welcher al8 Gott und Menid) 
in feinem einigen, ganzen, vollfiommenen  Ge- 
Horjam unfere Geredjtigfeit tit. 


Denn da [denn wenn] Chriftus gleich bom Hei: 
liget Geift ohne Sünde empfangen und geboren 
und in menschlicher Natur allein alle Gerechtig- 
feit. erfüllt hätte und aber nicht wahrer ewiger 
Gott gewejen, möchte [fonnte] uns jolcher bet 
menfchlihen Natur Gehorjam und Leiden auch 
nicht zur Gerechtigteit gerechnet werden; twie denn 
aud), da Der Sohn Gottes nicht Menfch [ge]wor: 
den, Die bloke göttliche Natur unjere Gerechtigkeit 
nicht [hätte] fein fónnen. Demnach fo glauben, 
lehren und befennen mir, daß ber ganzen Berfon 
Chrijtt ganzer Gehorfam, melden er für uns 
dem Vater bis in den allerfehmählichiten Tod be8 
Kreuzes geleijtet Hat, und zur Gerechtigkeit zus 
gerechnet werde. Denn bie menjchlihe Natur 
allein, ohne die göttliche, [hätte] dem ewigen, all: 
mächtigen Gott weder mit Geforjam noch Leiden 


für aller Welt Sünde genugtun, die Gottheit aber 


allein, ohne bie Menfchheit, zwifchen Gott und uns 
nicht mitteln mögen [nicht vermitteln fünnen]. 


Weil aber, wie oben vermeldet, der Gehorfam 
der ganzen Perfon ijt, [o ijt er eine vollfommene 
Genugtuung und Verfühnung be8 menfchlichen 
Gefchlecht8 (Dadurch der ewigen, utitvandelbaren 
Gerechtigkeit Gottes, fo im Gefeb geoffenbart, gé- 
nug geschehen) und alfo unfere Gerechtigkeit, bie 
bot Gott gilt, jo im Cvangelio geoffenbart wird, 
darauf fid) der Glaube vor Gott verläßt, melche 
Gott dem Glauben zurechnet, wie gefdrieben fteht 
Rim. 5: ,Gleichwie burd) eines Menfchen Un- 
gehorjam biel Sünder worden find, alfo aud) 
duch eines Gehorjam werden viele gerecht“, 
unb 1 05.1: „Das Blut JEfu Chrifti, des 
Sohnes Gottes, reinigt uns von allen Sünden“; 
ae Gerechte wird feines Glaubens leben", 

ab. 2. 


Formula Concordiae. Sol. Decl. 


III. De Iustitia Fidei. $8. 640. 641. 


reete declaranda est. Etsi enim Deus Pater, 
Filius et Spiritus Sanctus (qui est aeterna et 
essentialis iustitia) per fidem in electis, qui 
per Christum iustificati et cum Deo recon- 
ciliati sunt, habitat (omnes enim vere pii sunt 
templa Dei Patris, Filii et Spiritus Sancti, 
a quo etiam ad recte agendum impelluntur), 
tamen haec inhabitatio Dei non est iustitia 
illa fidei, de qua Paulus agit eamque iustitiam 
Dei appellat, propter quam coram Deo iusti 
pronuntiamur. Sed inhabitatio Dei sequitur 
antecedentem fidei iustitiam, quae nihil aliud 
est quam remissio peccatorum, gratuita ac- 
ceptatio peccatoris, propter solam obedientiam 
et meritum perfectissimum unius Christi. 


55] Cum igitur in ecclesiis nostris apud 
theologos Augustanae Confessionis extra con- 
troversiam positum sit, totam iustitiam no- 
stram extra nos et extra omnium hominum 
merita, opera, virtutes atque dignitatem quae- 
rendam, eamque in solo Domino nostro [R. 696 
Iesu Christo consistere, dextre considerandum 
est, qua ratione Christus in negotio iustifica- 
tionis nostra iustitia dicatur. Nempe quod 
iustitia nostra neque in divina neque in 


humana natura, sed in tota ipsius persona 


consistat, quippe qui ut Deus et homo in sola 
sua, tota et perfectissima obedientia est mostra 
tustitia. 

56] Etiamsi enim Christus de Spiritu San- 
cto quidem sine peccato conceptus et natus 
esset et in sola humanitate sua omnem iusti- 
tiam implevisset, nec tamen verus et aeternus 
Deus fuisset, talis tamen ipsius humanae 
naturae obedientia et passio nobis ad iusti- 
tiam imputari non posset. Et vicissim, si 


Filius Dei non homo factus esset, non posset 


sola divina natura nostra esse iustitia. Quare 
credimus, docemus et confitemur, quod tota 
totius personae Christi obedientia, quam ille 
Patri usque ad ignominiosissimam erueis mor- 
tem nostra eausa praestitit, nobis ad iustitiam 
imputetur. Humana enim natura sola, sine 
divinitate, aeterno, omnipotenti Deo meque 
obedientia neque passione pro totius mundi 
peccatis satisfacere valuisset. Divinitas vero 
sola, sine humanitate, inter Deum et nos 
mediatoris partes implere non potuisset. 


57] Cum autem, ut supra commemoratum 
est, obedientia illa Christi non sit unius dun- 
taxat naturae, sed totius personae, ideo ea est 
perfectissima pro humano genere satisfactio 
et expiatio, qua aeternae et immutabili iusti- 
tiae divinae (quae in lege revelata est) satis 
est factum. Ea obedientia est illa nostra 
iustitia, quae coram Deo valet et in evangelio 
revelata seu monstrata nobis est, qua fides 
nostra coram Deo nititur, quam iustitiam 
Deus fidei imputat, ut scriptum est Rom. 5,19: 
Sicut per inobedientiam unius hominis pecca- 
tores constituti sunt multi, ita per unius 
obedientiam iusti constituentur multi. [R. 697 
Et Iohannes inquit 1Ioh.1,7: Sanguis lesu 
Christi, Filii Dei, emundat nos ab omni pec- 
cato. ltem: Iustus fide sua vivet, Rom. 1, 17; 
Hab. 2, 4. 


The Formula of Concord. ‘Thorough Declaration. III. Righteousness of Faith. 


of God must be correctly explained. For al- 
though in the elect, who are justified by 
Christ and reconciled with God, God the 
Father, Son, and Holy Ghost, who is the eter- 
nal and essential righteousness, dwells by faith 
(for all Christians are temples of God the 
Father, Son, and Holy Ghost, who also im- 
pels them to do right), yet this indwelling of 
God is not the righteousness of faith of which 
. St. Paul treats and which he calls iustitiam 
Dei, that is, the righteousness of God, for the 
sake of which we are declared righteous before 
God; but it follows the preceding righteous- 
ness of faith, which is nothing else than the 
forgiveness of sins and the gracious adoption 
of the poor sinner, for the sake of Christ’s 
obedience and merit alone. 

Accordingly, since in our churches it is ac- 
knowledged [established beyond controversy] 
among the theologians of the Augsburg Con- 
fession that all our righteousness is to be 
sought outside the merits, works, virtues, and 
worthiness of ourselves and of all men, and 
rests alone upon Christ the Lord, it must be 
carefully considered in what respect Christ is 
called our Righteousness in this affair of justi- 
fication, namely, that our righteousness rests 
not ‘upon one or the other nature, but upon 
the entire person of Christ, who as God and 
man is our Righteousness in His only, entire, 
and complete obedience. 

For even though Christ had been conceived 
and born without sin by the Holy Ghost, and 
had fulfilled all righteousness in His human 
nature alone, and yet had not been true and 
eternal God, this obedience and suffering of 
His human nature could not be imputed to us 
for righteousness. As also, if the Son of God 
had not become man, the divine nature alone 
could not be our righteousness. Therefore we 
believe, teach, and confess that the entire 
obedience of the entire person of Christ, which 
He has rendered the Father for us even to His 
most ignominious death upon the cross, is im- 
puted to us for righteousness. For the human 
nature alone, without the divine, could neither 
‘by obedience nor suffering render satisfaction 
to eternal almighty God for the sins of all the 
world; however, the divinity alone, without 
the humanity, could not mediate between God 
and us. 

But, since it is the obedience as above men- 
tioned [not only of one nature, but] of the 
entire person, it is a complete satisfaction and 
expiation for the human race, by which the 
eternal, immutable righteousness of God, re- 
vealed in the Law, has been satisfied, and is 
thus our righteousness, which avails before 
God and is revealed in the Gospel, and upon 
which faith relies before God, which God im- 
putes to faith, as it is written, Rom. 5, 19: 
For as by one man’s disobedience many were 
made sinners, so by the obedience of One shall 
many be made righteous; and 1 John 1,7: 
The blood of Jesus Christ, the Son of God, 
cleanseth us from all sin. Likewise: The 
just shall live by his faith, Hab. 2,4; Rom. 


rd 


935 


936 


Solchergeftalt wird un3 weder bie göttliche nod) 
bie menfchliche Natur Chrifti für fid) jelbit zur 
Gerechtigkeit zugerechnet, jondern allein der Ge: 
borfam der Perfon, welche zumal [3ugletd)] Gott 
und Menfch [tft]. Und fieht alfo ber Glaube auf 
die Perfon Chrijti, wie diejelbe für uns unter das 
Gefek getan, unjere Siinde getragen und in fei- 
nem Gang zum Water den ganzen vollfommenen 
Gehorjam, von feiner heiligen Geburt an bis in 
den Tod, feinem hHimmlifchen Vater für uns arme 
Sünder geleiftet und damit allen unfern Ungehor- 
fam, der in unferer Natur, derjelben Gedanten, 
Worten und Werfen jtedt, zugedeckt [hat], daß er 
uns zur Verdammnis nicht zugerechnet, jonbern 
aus lauter Gnade, allein um Chrijtus’ willen, ber- 
ziehen und vergeben wird. 


Demnach) verwerfen und verdammen [ipit eine 
hellig über bie vorgefegten [außer den bereits ge- 
nannten] auch nachfolgende und alle dergleichen 
Srrtiimer, als bie Gottes Wort, der Lehre der 
Propheten und Apoftel, und unferm chriftlichen 
Glauben zumider find: 

1. Da gelehrt wird, daß Chrijtus unfere Gered- 
tigfeit fei bor Gott allein nad) feiner göttlichen 
Natur. 

2. Daß Gfrijtus unjere Gerechtigkeit fei allein 
nach der menschlichen Natur. 

3. Daß in den Sprüchen der Propheten und 

Apoitel, wenn von ber Gerechtigfeit des Glaubens 
geredet wird, bie Worte „rechtfertigen“ und „ges 
rechtfertigt werden“ nicht follen heißen bon GCiin- 
den ledig jprechen und Vergebung der Sünden er= 
langen, jondern von wegen der durch den. Heiligen 
Geift eingegoffenen Liebe, Tugenden und Daraus 
folgenden Werfe mit der Tat und Wahrheit ge- 
recht gemacht werden. 
. 4. Sab der Glaube nicht allein anjebe den Ge- 
horjam Ehrifti, jondern feine göttliche Natur, wie 
Diefelbe in uns wohnt und wirkt, und durch jolche 
Cinwohnung unjere Sünden bor Gott zugededt 
werden. 

5. Dap der Glaube ein jold) Vertrauen fet auf 
den Gehorjam Chrifti, welcher in einem Menfchen 
fein und bleiben finne, der gleich feine wahrhaftige 
Bupe habe, ba auch feine Liebe folge, fondern [der 
Mensch] wider fein Gewiffen in Sünden verharre. 


6. Dah nicht Gott, fondern allein die Gaben 


Gottes in den Gläubigen wohnen. 

Diefe Srrtümer und dergleichen allgumal bet- 
werfen wir einhellig als dem flaren Wort Gottes 
zuwider und verharren durch Gottes Gnade jtanb- 
haft und beftindig auf der Lehre bon der Gerech- 
tigfeit des Glaubens bor Gott, wie biejefbe in der 
Augsburgiichen Konfeffion und darauf erfolgter 
Apologia gejebt, qusgeführt unb mit Gottes Wort 
ertoiejen ijt. 

Was dann ferner zur eigentlichen (rffürung 
diefes hohen und vornehmen [vornehmften] Arti- 
fel8 der Nechtfertigung bor Gott bonnbten, daran 
unferer Seelen Seligfeit gelegen, wollen wir mümn- 
niglich [jedermann] auf bie fchöne und herrliche 
Auslegung D. Luthers über bie Epiitel St. Pauli 
an die Galater gewiefen und um geliebter Kürze 
willen hiermit gezogen haben [uns bezogen haben]. 


M. 623. 624. Formula Concordiae. Sol. Decl. III. De Iustitia Fidei. 


XW. 641. 642. 


58] Hac ratione nobis neque divina neque 
humana Christi natura (per se) ad iustitiam 
imputatur, sed sola obedientia illius personae, 
quae simul Deus est et homo. Et hoc modo 
fides nostra respicit in personam Christi, qua- 
tenus illa pro nobis legi sese subiecit, peccata 
nostra pertulit et, cum ad Patrem suum iret, 
solidam, absolutam et perfectissimam obedi- 
entiam (iam inde a nativitate sua sanctissima 
usque ad mortem) Patri suo coelesti pro nobis - 
miserrimis peccatoribus praestitit. Qua sua 
obedientia omnem nostram inobedientiam 
(quae in nostra natura et huius cogitationi- 
bus, verbis et operibus haeret) texit, ut ea 
nobis ad damnationem non imputetur, sed ex 
mera gratia, propter solum Christum, con- 
donetur atque remittatur. 

59] Reiieimus igitur atque unanimi con- 
sensu damnamus, praeter supra commemora- 
tos errores, etiam sequentes et omnes alios 
hisce similes, quippe qui Verbo Dei, prophe- 
tieae et apostolicae doctrinae, et piae nostrae 
religioni repugnant: 

60] I. Quod Christus sit iustitia nostra 
coram Deo tantum seeundum divinam natu- 
ram. 

61] II. Quod Christus nostra sit iustitia 
duntaxat secundum humanam naturam. 

62] III. Quod in prophetarum et aposto- 
lorum dietis (ubi de iustitia fidei agitur) voca- 
bula 4ustificare et iustificari non significent 
a peccatis absolvere et remissionem peccato- 
rum consequi, sed propter infusam (per Spiri- 
tum Sanctum) caritatem, virtutes et opera, 
quae inde promanant, re ipsa et revera iustos 
effici. 


63] IV. Quod fides non respiciat tantum ob- 
edientiam Christi, sed divinam ipsius natu- 
ram, quatenus videlicet ea in nobis [R.698 
habitet et operetur, et quod per hane inhabi- 
tationem nostra coram Deo peccata tegantur. 

64] V. Quod fides sit talis in obedientiam 
Christi fiducia, quae existere et manere possit 
in eiusmodi homine, qui non vere poeniten- 
tiam habeat, et qui caritate sit vacuus et in 
peecatis contra conscientiam perseveret. | 

65] VI. Quod non Deus ipse, sed dona Dei 
duntaxat in eredentibus habitent. | 

66] Hos errores hisque similes omnes unani- 
miter reiicimus, quia Verbo Dei clarissimo 
repugnant. Et per Dei gratiam constantes 
perseveramus in doctrina sincera de iustifica- 
tione fidei coram Deo, ut ea in Augustana Con- 
fessione eiusque Apologia perspicue proposita, 
explieata et Verbo Dei munita est. ! 


$7] Quod praeterea ad copiosiorem huius 
ardui et praecipui articuli iustificationis coram 
Deo (in quo nostra salus vertitur) explicatio- 
nem requiritur, de eo praeclarum D. Lutheri 
commentarium in Epistolam Pauli ad Galatas 
ab unoquoque consuli et diligenter legi mone- 
mus, ad quem, brevitatis studio, hoc loco nos 
referimus. 


The Formula of Concord. Thorough Declaration. III. Righteousness of Faith. 937 


Thus neither the divine nor the human 
nature of Christ by itself is imputed to us 
) for righteousness, but only the obedience of 
the person who is at the same time God and 
| man. And faith thus regards the person of 
1 


Christ as it was made under the Law for us, 
bore our sins, and in His going to the Father 
offered to His heavenly Father for us poor 
sinners His entire, complete obedience, from 
His holy birth even unto death, and has 
thereby covered all our disobedience which in- 
heres in our nature, and its thoughts, words, 
and works, so that it is not imputed to us for 
eondemnation, but is pardoned and forgiven 
out of pure grace, alone for Christ's sake. 

Therefore we unanimously reject and con- 
demn, besides the above-mentioned, also the 
following and all similar errors, as contrary 
to God's Word, the doctrine of the prophets 
and apostles, and our Christian faith: 

1. When it is taught that Christ is our 
righteousness before God according to His 
divine nature alone. 

2. That Christ is our righteousness accord- 
| ing to His human nature alone. 

3. That in the passages from the prophets 
: and apostles, when the righteousness of faith 
3 is spoken of, the words justify and to be justi- 
fied are not to signify to declare free from 
sins and to obtain the forgiveness of sins, but 
to be made actually and really righteous be- 
cause of love infused by the Holy Ghost, vir- 
tues, and the works following from it. 

4. That faith looks not only to the obedience 
of Christ, but to His divine nature as it dwells 
and works in us, and that by this indwelling 
our sins are covered before God. 

5. That faith is such a trust in the obedi- 
ence of Christ as can be and remain in a per- 
son notwithstanding he has no genuine repent- 
ance, in whom also no love follows, but who 
persists in sins against his conscience. 

6. That not God dwells in the believers, but 
only the gifts of God. 

These and like errors, one and all, we unani- 
mously reject as contrary to the clear Word 
of God, and by God’s grace abide firmly and 
constantly in the doctrine of the righteousness 
of faith before God, as it is embodied, ex- 
pounded, and proved from God’s Word in the 
Augsburg Confession, and the Apology issued 
after it. 

Concerning what is needful furthermore for 
the proper explanation of this profound and 
chief article of justification before God, upon 
which depends the salvation of our souls, we 
direct, and for the sake of brevity herewith 
refer, every one to Dr. Luther’s beautiful and 
glorious exposition of the Epistle of St. Paul 
to the Galatians. 


re u, Fü A 


es A © TRENT Wm 


938 N. 624,625. Formula Concordiae. Sol. Decl. IV. De Bonis Operibus. 


IV. 
Bon guten Werfen. 


G8 hat fid aud) ein Zwiejpalt bon den guten 
Werfen unter den Theologen Wugsburgijdher Kon- 
feffion gugetragen, daß ein Teil fid) nachfolgender 
Worte und Art zu reden gebraucht [bedient hat]: 
Gute Werke find nötig zur Celigfeit; e8 iit 
unmöglich, ohne gute Werke jelig [gu] werden; 
item: G8 ijt niemand ohne gute Werke felig 
[ge]worden; weil von ben Rechtgläubigen [wahr- 
haft Gläubigen] gute Werke als Früchte des Glau- 
ben8 erfordert [werden], und der Glaube ohne die 
Viebe tot [ift], obgleich folche Liebe feine Urjache 
bet Geligfeit jet. 

Das andere [der andere] Teil aber hat dagegen 
geftritten, daß gute Werke wohl nötig jeien, aber 
nicht zur Seligfeit, fondern um anderer Urjachen 
willen, und daß Dermwegen vor[her] gehende pro- 
positiones oder gebrauchte Reden (a[8 bie bem 
Vorbild ber gejunben Lehre unb Worte ungemäß 
unb bon den Papiften allewege und nod) ber Lehre 
unfers chriftlihen Glaubens entgegengejebt, da wir 
befennen, daß allein ber Glaube gerecht und 
felig mache) in der Kirche nicht zu dulden [feten], 
damit der [damit das] Verdienft Chrifti, unfers 
Seligmacders, nicht gejchmälert werde, und Die 
Nerheipung der Seligfeit den Gläubigen feft und 
gewik fein und bleiben möge. 


Sn diefem Streit iff auch bon etlichen wenigen 
Diefe ftreitige Propofition ober 9tebe geführt, dak 
gute Werfe zur Seligfeit fhädlich jeiem. C3 
ijt auch bon etlichen dDisputiert worden, daß gute 
Werfe nicht nötig, fondern freiwillig jeien, bie- 
weil fie nicht durch Furcdht und Strafe des Gejetes 
erzwungen, fondern aus freiwilligem Geift und 
fröhfichem Herzen gefchehen follen. Dagegen hat 
der andere Teil geftritten [behauptet], daß gute 
Werfe nötig jeien. 

Solher Streit hat fid) anfangs über ben Wor- 
ten necessitas und libertas, da3 ijt, „notwendig“ 
und „frei“, zugetragen, weil befonder$ das Wort 
necessitas, „nötig“, nicht allein die ewige, untwan- 
delbare Ordnung, nach welcher alle Menjchen Gott 
zu gehorfamen fduldig und pflichtig [verpflichtet] 
find, jondern aud) zuzeiten einen Zwang heißt, da- 
mit das Geje& die Leute zu ben guten Werfen 
dringt. | 

Nachmal3 aber Hat man nicht allein bon den 
Worten disputiert, fondern auf das heftigite bie 
Lehre an ihr felbit angefochten und geftritten, 
daß ber neue Geborjam in ben Wiedergebornen 
bon wegen obvermeldeter Gottes Ordnung nicht 
nötig jet. 

Diefe Uncinigkeit hriftlid und nach Anleitung 
Gottes Worts zu erflären und durch feine Gnade 
gänzlich hinzulegen [beizulegen], ijt unfere Lehre, 
Glaube und Bekenntnis, wie folgt: 


Erftlih ijt in biefem Wrtifel von folgenden 
Punkten unter den Unfern fein Streit: als, daß 
[eS] Gottes Wille, Ordnung und Befehl fet, daß 
die Gläubigen in guten Werfen wandeln jollen, 
und daß rechtichaffene gute Werfe nicht feien, bie 
ihm [die fich] ein jeder guter Meinung jelbit er- 
benft oder bie nad) Menfchenfagungen gejchehen, 
fondern bie Gott, felber in feinem Wort bor- 
geichrieben und befohlen hat; daß aud) recht- 


YW. 642. 043. 


IV. 
DE BONIS OPERIBUS. 


1] Dissidium porro ortum est inter quos- 
dam theologos Augustanae Confessionis de 
bonis operibus. Alii enim has propositiones 
usurparunt: Bona opera sunt necessaria ad 
salutem ; impossibile est, sine bonis operibus 
salvari; memo unquam sine bonis operibus est 
salvatus; quandoquidem a vere credentibus 
bona opera ut fructus fidei requirantur, et 
fides sine caritate mortua sit, etiamsi caritas 
non sit causa nostrae salutis. 


2] Alii vero hoe dogma impugnarunt atque 
docuerunt, quod bona opera necessaria [R.699 
quidem sint, sed non ad salutem, verum pro- 
pter alias causas. Et affirmarunt, paulo ante 
recitatas propositiones in ecclesia Dei non esse 
ferendas, propterea quod formae sanorum ver- 
borum et piae doctrinae non sint conformes, 
et quod papistae cum antea semper, tum vero 
imprimis nostro saeculo eas propositiones op- 
posuerint piae nostrae doctrinae, qua asseri- 
mus, sola fide nos iustificari et salvari. Itaque 
eas reiiciendas iudicarunt, ne meritum Christi, 
Servatoris nostri, extenuetur, et ut promissio 
de salute nostra credentibus certa sit et firma 
maneat. 

3] In hoe dissidio quidam pauci hane pro- 
positionem (quae et ipsa controversiae occa- 
sionem dedit) attulerunt, bona opera ad salu- 
tem esse perniciosa. Sed et a quibusdam 
disputatum fuit, quod bona opera non neces- 
saria, sed libera et spontanea sint, propterea 
quod non metu et comminationibus legis ex- 
torqueantur, sed spiritu spontaneo et alacri 
mente fieri debeant. Alii vero asseruerunt, 
bona opera esse mecessaria. | | 

4] Haec posterior controversia initio tan- 
tum ex aequivocatione vocabulorum necessi- 
tatis et libertatis occasionem sumpsit, quod 
vocabulum necessitatis non tantum immuta- 
bilem et aeternum ordinem divinum (quo 
omnes homines ad obediendum Deo debitores 
sunt et astricti), verum etiam interdum co- 
actionem,, qua lex homines ad bona opera 
severe urget, designet. 

5] Progressu autem temporis non iam de 
verbis amplius disputatum, sed de rebus ipsis 
magna vehementia fuit disceptatum. Et a qui- 
busdam acriter pugnatum est, novam obedi- 
entiam in renatis (quam supra commemoratus 
ordo divinus requirit) non esse necessariam. 

6] Ut autem et hoc dissidium iuxta [R.700 
Verbi Dei analogiam pie declaretur et per Dei 
gratiam prorsus componatur, doctrinam, fidem 
et confessionem nostram de hoc negotio reci- 
tabimus: 

7] Primo in hoc articulo nulla est inter 
nostros dissensio de his propositionibus: quod 
videlicet Dei voluntas et ordinatio sit atque 
mandatum, ut credentes in bonis operibus 
ambulent; quod ea non sint vere bona opera, 
quae quisque bona intentione ipsemet excogi- 
tat, aut quae. secundum humanas traditiones 
fiunt, sed ea, quae Deus ipse in Verbo suo 
praescripsit atque praecepit; quod vere bona 


i 


The Formula of Concord. Thorough Declaration. IV. Of Good Works. 


IV, 
OF GOOD WORKS. 


A disagreement has also occurred among 
the theologians of the Augsburg Confession 
concerning good works, one part employing 
the following words and manner in speaking 
of them: Good works are necessary for sal- 
vation; it is impossible to be saved without 
good works; likewise, no one has been saved 
without good works; because, they say, good 
works are required of true believers as fruits 
of faith, and faith without love is dead, al- 
though such love is no cause of salvation. 

The other part, however, contended, on the 
contrary, that good works are indeed neces- 
sary; however, not for salvation, but for other 
reasons; and that on this account the afore- 
cited propositiones, or expressions, which have 
been used (as they are not in accord with the 
form of sound doctrine and with the Word, 
and have been always and are still set by 
the Papists in opposition to the doctrine of 
our Christian faith, in which we confess that 
faith alone justifies and saves) are not to be 
tolerated in the Church, in order that the 
merit of Christ, our Savior, be not diminished, 
and the promise of salvation may be and re- 
main firm and certain to believers. 

In this controversy also the following con- 
troverted proposition, or expression, was em- 
ployed by some few, that good works are in- 
jurious to salvation. It has also been argued 
by some that good works are not mecessary, 
but are voluntary [free and spontaneous], be- 


cause they are not extorted by fear and the 


penalty of the Law, but are to be done from 
a voluntary spirit and a joyful heart. Over 
against this the other side contended that 
good works are necessary. 

This [latter] controversy was originally oc- 
casioned by the words necessitas and libertas, 
that is, necessary and free, because especially 
the word necessitas, necessary, signifies not 
only the eternal, immutable order according 
to which all men are obliged and in duty 
bound to obey God, but sometimes also a co- 
ercion, by which the Law forces men to good 
works. 

But afterwards there was a disputation not 
only concerning the words, but the doctrine 
itself was attacked in the most violent man- 
ner, and it was contended that the new obedi- 
ence in the regenerate is not necessary because 
of the above-mentioned divine order. 

In order to explain this disagreement in 
a Christian way and according to the guid- 
ance of God’s Word, and by His grace to 
settle it completely, our doctrine, faith, and 


J. eonfession are as follows: 


First, there is no controversy among our 
theologians concerning the following points in 
this article, namely: that it is God's will, 
order, and command that believers should 
walk in good works; and that truly good 
works are not those which every one contrives 
himself from a good intention, or which are 
done according to traditions of men, but those 
which God Himself has prescribed and com- 


939 


940 M. 625-627. Formula Concordiae. Sol. Decl. IV. De Bonis Operibus. 


fchaffene gute Werke nicht aus eigenen natürlichen 
Kräften, jonbern alfo gefchehen: wenn die Perjon 
durch den Glauben mit Gott verjohnt und dur 
den Heiligen Geift verneuert, ober, wie Paulus 
redet, „in Chrijto BEju neugejchatfen wird zu 
guten Werfen“, 

(5$ ijt auch ohne Streit, wie und warum der 
Gläubigen gute Werke, ob fie gleich in biejem 
Vleifeh unrein und unvollfommen, Gott gefällig 
und angenehm jeien, nämlihd um des HErrn 
Ehrifti willen, durch den Glauben, weil die Ber- 
jon Gott angenehm ijt. Denn die Werke, jo zur 
Erhaltung äußerlicher Zucht gehören, welche auch 
von den Ungläubigen und Unbefehrten gefchehen 
und erfordert werden, obwohl bor der Welt Die: 
felben löblich, dazu aud) bon Gott in diefer Welt 
mit zeitlichen Gütern belohnt werden, jedoch, weil 
fie nicht aus rechtem Glauben gehen, find fie bot 
Gott Sünde, das ijt, mit Sünden befledt, unb 
werden bor Gott für Sünde und unrein um ber 
berderbten Natur willen, und weil bie Perjon 
mit Gott nicht verfühnt ijt, gehalten. Denn „ein 
böfer Baum fann nicht gute Früchte bringen“, wie 
auch gejchrieben jtebt Rim. 14: „Was nicht aus 
Glauben gehet, das ift Sünde.“ Denn e8 mu 
zuvor bie Perjon Gott gefällig fein, und das allein 
um Chriftus’ willen, jollen thm anders aud) ber- 
felben Berfon Werfe gefallen. 


Derhalben der recht guten und Gott wobhl- 
gefälligen Werke, die Gott in biejer und zufünf- 
tiger Welt belohnen will, Mutter und Urjprung 
muß ber Glaube fein, darum fie denn rechte 
Früchte des Glaubens wie auch be8 Geiftes bon 
St. Paulo genannt werden. Denn wie D. Luther 
fchreibt in der Vorrede über die Epiftel St. Pauli 
an die Römer: „So ijt ber Glaube ein göttlich 
Werf in un, das uns verwandelt und neugebiert 
aus Gott und tötet den alten Adam, macht uns 
ganz andere Menjchen von Herzen, Mut, Sinn 
und allen Kräften und bringt den Heiligen Geijt 
mit fid). DO! e$ ijt ein lebendig, gefchäftig, tätig, 
mächtig Ding um ben Glauben, daß unmöglich, 
Dak er nicht ohne Unterlap follte Gutes wirfen. 
Er fragt auch nicht, ob qute Werke zu tun find, 
jondern ehe man fragt, hat er fie getan unb ijt 
immer im Tun. Wer aber nicht joldje Werke tut, 
der ijt ein glaublojer Menfch, tappt und fieht um 
fid) nad) bem Glauben und guten Werfen und weiß 
weder was. Glaube oder gute Werke feien, wäjcht 
und jchwaßt bod) viel Worte bom Glauben und 
guten Werfen. Glaube ijt eine lebendige, erwegene 
[vermwegene, fübne, entjdjlofjene] Zuverficht auf 
Gottes Gnade, fo gewiß, daß er taujenbmal dar- 
über ftürbe. Und folche Zuverfiht und Erfenntnis 
göttlicher Gnade macht fröhlich, trokig und Iuftig 
gegen Gott und alle Kreaturen; welches der Hei- 
lige Geift tut im Glauben, daher ber Mensch ohne 
Bwang millig und luftig wird, jedermann Gutes 
zu tun, jedermann zu dienen, allerlei zu leiden, 
Gott zu Liebe und Lob, der ihm folche Gnade er- 
zeigt hat, alfo daß unmöglih ift, Werke bom 
Glauben jeheiden, ja, jo unmöglich, al3 brennen 
und leuchten vom Feuer mag gefchieden werden.” 


Dominus eum est prosecutus. 


YS. 643—645. 


opera non propriis naturalibus viribus, sed 
tum demum fiant, cum persona per fidem cum 
Deo est reconciliata et per Spiritum Sanctum 
renovata et in Christo Iesu, ut Paulus Eph. 
2, 10 loquitur, denuo ad bona opera creata est. 


8] Sed et hoc extra controversiam est, quo- 
modo et qua de causa bona credentium opera 
(licet in hac carne nostra impura et imper- 
fecta) Deo placeant et accepta sint, videlicet 
propter Dominum nostrum Iesum Christum, 
per fidem, propterea quod persona Deo ac- 
cepta est. Etsi enim opera illa, quae ad 
conservandam externam disciplinam faciunt 
(qualia etiam ab infidelibus et non ad Deum 
conversis hominibus fiunt, et quidem requi- 
runtur), suam eoram mundo dignitatem et 
laudem habent et temporalibus quibusdam 
praemiis in hoc mundo a Deo ornantur, atta- 
men, cum non ex vera fide proficiscantur, 
revera eoram Deo sunt peccata, hoc est, pec- 
catis contaminata, et a Deo pro peccatis et 
immunditia reputantur propter naturae hu- 
manae corruptionem, et quia persona eum Deo 
non est reconciliata. Mala. enim arbor non, 
potest bonos fructus ferre [Matth. 7,18]. Et 
in ea, quae ad Romanos scripta est, legitur, 
Rom. 14, 28: Quidquid non ex fide est, pec- 
catum est. Necesse est enim, ut persona Deo 
antea placeat, idque propter solum Christum, 
si modo personae illius opera Deo placere et 
accepta esse debent. [R. 701 

9] Quare eorum operum, quae revera bona 
sunt et Deo placent, quae etiam Dominus tum 
in hoc tum in futuro saeculo vult remunerari, 
mater et fons est ipsa fides, unde et veri 
fructus fidei, sieut et fructus Spiritus a divo 
10] Paulo [Gal. 5, 22] appellantur. Fides 
enim (quemadmodum D. Lutherus in praefa- 
tione epistolae Pauli ad Romanos scribit) est 
divinum quoddam opus in nobis, quod. nos im- 
mutat, eo» Deo regenerat, veterem Adamum 
mortificat et ex nobis plane alios homines (in 
corde, animo et omnibus viribus nostris) facit 
et Spiritum Sanctum nobis confert. Et est 
fides illa quiddam vivum, efficace, potens, ita 
wt fieri mon possit, quin semper bona. operetur. 
11] Neque fides quaerit demum, an bona opera 
sint facienda, sed priusquam de ea re inqui- 
ratur, iam multa bona opera effecit et semper. 
in agendo est occupata. Qui vero non ad hunc 
modum bene operatur, is homo vera fide caret, 
et ubi sit fides, ubi bona opera, quasi caecus 
palpando quaeritat, neque tamen quid fides 
aut bona opera sint, novit, interim tamen 
multa inepte de fide et bonis operibus garrit 
12] et nugatur. Fides iustificans est viva et 
solida fiducia, in gratiam seu clementiam Dei, 
adeo certa, wt homo millies mortem oppetere, 
quam eam fiduciam. sibi eripi pateretur. Et 
haec fiducia atque agnitio divinae gratiae et 
clementiae laetos, animosos, alacres efficit cum 
erga Deum tum erga omnes creaturas, quam 
laetitiam et alacritatem Spiritus Sanctus ex- 
citat per fidem. Inde homo sine ulla coactione 
promptus et alacris redditur, ut omnibus bene- 
faciat, omnibus inserviat, omnia toleret, idque 
im honorem et laudem Dei pro ea gratia, qua 


Itaque impossibile est, bona opera a fide vera separare, quem- 


admodum calor urens et lux ab igne separari non potest. 


X 


——— T ———— E". APR Comm 


The Formula of Concord. Thorough Declaration. IV. Of Good Works. 


manded in His Word; also, that truly good 
works are done, not from our own natural 
powers, but in this way: when the person by 
faith is reconciled with God and renewed by 
the Holy Ghost, or, as Paul says, is created 
anew in Christ Jesus to good works, Eph. 2, 10. 

Nor is there a controversy as to how and 
why the good works of believers, although in 
this flesh they are impure and incomplete, are 
pleasing and acceptable to God, namely, for 
the sake of the Lord Christ, by faith, because 
the person is acceptable to God. For the 
works which pertain to the maintenance of 
external discipline, which are also done by, 
and required of, the unbelieving and uncon- 


. verted, although commendable before the 


world, and besides rewarded by God in this 
world with temporal blessings, are neverthe- 
less, because they do not proceed from true 
faith, in God's sight sins, that is, stained with 
sin, and are regarded by God as sins and im- 
pure on aecount of the corrupt nature and be- 
cause the person is not reconciled with God. 
For a corrupt tree cannot bring forth good 
fruit, Matt. 7, 18, as it is also written Rom. 


14,93: Whatsoever is not of faith is sin. For 


the person must first be accepted of God, and 
that for the sake of Christ alone, if also the 
works of that person are to please Him. 
Therefore, of works that are truly good and 
well-pleasing to God, which God will reward 
in this world and in the world to come, faith 
must be the mother and source; and on this 
account they are called by St. Paul true fruits 
of faith, as also of the Spirit. For, as Dr. Lu- 
ther writes in the Preface to St. Paul's Epistle 
to the Romans: Thus faith is a divine work 
in us, that changes us and regenerates us of 
God, and puts to death the old Adam, makes 
us entirely different men in heart, spirit, mind, 
and all powers, and brings with it [confers] 
the Holy Ghost. Oh, it is a living, busy, 
active, powerful thing that we have in faith, 
so that it is impossible for it not to do good 
without ceasing. Nor does it ask whether 
good works are to be done; but before the 
question is asked, it has wrought them, and 
is always engaged in doing them. But he who 
does not do such works is void of faith, and 


gropes and looks about after faith and good 


works, and knows neither what faith nor what 
good works are, yet babbles and prates with 
many words concerning faith and good works. 
[Justifying] faith is a living, bold [firm] 
trust in God’s grace, so certain that @ man 
would die a thousand times for it [rather 
than suffer this trust to be wrested from 
him]. And this trust and knowledge of divine 
grace renders joyful, fearless, and cheerful 
towards God and all creatures, which [joy 
and cheerfulness] the Holy Ghost works 
through faith; and on account of this, man 
becomes ready and cheerful, without coercion, 
to do good to every one, to serve every one, 
and to suffer everything for love and praise 
to God, who has conferred this grace on him, 
so that it is impossible to separate works from 
faith, yea, just as impossible as it is for heat 
and light to be separated from fire. 


941 


949 Mt. 627. 628. 


Aber weil von diefen Punkten unter den Unfern 
fein Streit, wollen wir diefelben hier nad) ber 
Lange nicht handeln, fondern allein bon den ftrei- 
tigen Bunften uns einfältig und deutlich gegen- 
einander erklären. 


Und eritfidj, twas belangt Notwendigkeit oder 
Hreiiwilligfeit der guten Werke, ijt offenbar, daß 
in der Augsburgifchen Sonfeffion und derjelben 
Apologia gebraucht und oft wiederholt twerden 
bieje Reden, daß gute Werke nötig jeien; item, 
Dak eS nötig fei, gute Werke zu tun, welche auch 
notwendig bem Glauben und der Verfshnung fol- 
gen jollen; item, daß wir notwendig gute Werte, 
fo Gott geboten, tun joffen und tun miiffen. So 
wird auch in der Heiligen Schrift felber bas Wort 
„not“, „nötig“ und „notwendig“, item ,follen” und 
„mäüflen“ aljo gebraucht: was wit von wegen 
Gottes Ordnung, Befehl und Willen zu tun fchul- 
big find, af$ Rim. 13; 1 Kor. 9; Act. 5; Boh. 15; 
1. 5605..4. 

Werden derhalben [es werden deshalb] gemel- 
bete Reden oder Propofitiones in diefem hriftlichen 
und eigentlichen Verftand unbillig von etlichen gez 
ftraft unb verworfen, welche billig, den ficheren, 
epifurijden Wahn zu ftrafen und zu vermwerfen, 
jollen geführt und gebraucht werden, da viele ihnen 
[fi] einen toten Glauben oder Wahn, bet da 
ohne Buße und ohne gute Werke ijt, dichten, als 
finnte wohl zugleich in einem Herzen fein rechter 
Glaube und böfer Vorfak, in Sünden zu vers 
harren und fortzufahren, welches unmöglich ift; 
oder als fünnte wohl einer wahren Glauben, Ge- 
rechtigfeit und Seligfeit haben und behalten, wenn 
er gleich ein fauler und unfruchtbarer Baum tjt 
und bleibt, ba gar feine guten Früchte folgen; ja, 
wenn er gleich in Sünden wider das Getwiffen ver- 
harrt oder wiederum fid) auf [olde Sünden bore 
fäßlich begibt; welches unrecht und falfch iit. 


63 muß aber aud) die Erinnerung von diejem 
Unterfchied hierbei gemerft werden, dak nümlid) 
veritanden werden folle necessitas ordinis, man- 
dati et voluntatis Christi ac debiti nostri, non 
autem necessitas coactionis. Das ift: twenn 
dies Wort „nötig“ gebraucht [wird], foll es nicht 
bon einem Zwang, jondern allein von der Orb- 


nung de3 unmandelbaren Willens Gottes, des. 


Schuldner wir find, verftanden werden, dahin auch 
fein Gebot weift, daß bie Kreatur ihrem Schöpfer 
gehorjam fet; denn fonjt (wie 2 Kor. 9 und in der 
Epiitel St. Pauli an Philemon, item 1 Petr. 5) 
„aus Not” genannt wird, was einem wider feinen 
Willen, burd) Swang oder fonft abgendtigt-wird, 
daß er [e$] äußerlich zum Schein, aber bod) ohne 
unb wider feinen Willen tue. Senn folche Schein- 
‚werte will Gott nicht haben, fondern das Bolt des 
Neuen Leftaments foll fein ein ,twilliges Volk“, 
Pj. 110, und „willig opfern“, Pf. 54, „nicht mit 
Unwillen oder aus Zwang, fondern bon Herzen 
gehorjam fein“, 2 Kor. 9; Rim. 6. Denn „einen 
willigen Geber hat Gott lieb“, 2 for. 9. Bn bie- 
fem Berftand und folder Meinung ift’3 recht ge- 
redet und gelehrt, dak redjte gute Werle willig 
oder aus freiwilligem Geift von denen, bie bet 
Sohn Gottes gefreiet [befreit hat], aefdeben 
follen; wie denn auf bieje Meinung vornehmlich 
Die Disputation von Freiwilligkeit der guten 
Werke bon etlichen geführt ijt. 


Formula Concordiae. Sol. Decl. IV. De Bonis Operibus. 


38. 645. 646. 


13] Quia vero de hac re inter nostros [R. 702 
non est controversia, nolumus esse nune pro- 
lixiores, sed tantum de iis rebus, quae in con- 
troversiam venerunt, quanta fieri potest, sim- 
plieitate et perspicuitate mentem nostram 
declarabimus. 

14] Quod igitur ad necessitatem aut liber- 
tatem bonorum operum attinet, negari non 
potest, quod in Augustana Confessione eius- 
demque Apologia haee verba saepe usurpentur 
atque repetantur: bona opera esse necessaria; 
et, quod necesse sit, bona opera facere, quia 
necessario fidem et reconciliationem cum Deo 
sequi debent; et, quod necessario ea opera, 
quae Deus praecepit, a nobis sint facienda. 
Sed et sacrae litterae vocabulis necessitatis, 
necessarii, debiti, debemus, oportet etc. utun- 
tur, quoties de iis rebus agunt, quas ratione 
mandati, ordinationis et voluntatis divinae 
praestare tenemur, Rom. 13, 5; 1 Cor. 9, 16; 
Act. 5, 29; loh. 15, 12% Ion 275 

15] Quare propositiones hae (bona opera 
esse necessaria, et necesse esse bene agere) in 
commemorata pia et genuina sententia im- 
merito a quibusdam reprehenduntur et reiici- 
untur. Hae enim retinendae atque urgendae 
sunt ad redarguendam atque refutandam secu- 
ritatis Epicureae opinionem, qua multi fidem 
mortuam aut persuasionem quandam vanam, 
quae sine poenitentia et bonis operibus est, 
pro vera fide falso habent; quasi scilicet in 
uno eodemque corde simul stare possint vera 
fides et malum propositum in peccatis per- 
severandi et progrediendi, quod tamen prorsus 
est impossibile; aut quasi aliquis veram fidem, 
iustitiam et salutem habere ae retinere valeat, 
etiamsi arbor putrida et infrugifera sit ma- 
neatque, neque ullos bonos fructus ferat, imo, 
quamvis in peccatis contra conscientiam per- 
severet, aut rursus destinata malitia in scelera 
priora relabatur. Haec falsa et impia sunt. 

16] Interim tamen de hoc etiam discrimine 
commonefactio observanda est, quod per [R. 708 - 
vocabulum necessitatis intelligenda sit neces- 
sitas ordinis, mandati et voluntatis Christi ae 
debiti nostri, non autem necessitas coactionis. 
17] Vult enim mandatum Dei, ut creatura 
suo Creatori obediat. In aliis enim quibus- 
dam Seripturae locis vocabula ea necessitate 
de iis rebus accipiuntur, quae homini praeter 
voluntatem eius coactione quadam aut alias 
extorquentur, ut externe et quidem in speciem, 
sed tamen contra suam voluntatem aliquid 
faciat, 2 Cor. 9, 7; Philemon 14; 1 Petr. 5, 2. 
Talia enim hypocritiea opera Deus non pro- 
bat, sed vult, ut populus novi testamenti sit 
populus spontaneus, et ut spontanea. sacrificia, 
offerat atque obedientiam non invitus aut co- 
actus, sed ex animo praestet, Ps. 110,3; 54,8; 
18] 2 Cor. 9, 7; Rom. 6, 17. Hilarem enim 
datorem diligit Dominus, 2 Cor. 9, 7. In hane 
sententiam recte dicitur atque docetur, quod 
vere bona opera sponte, libero spiritu, ab iis, 
quos Filius Dei liberavit, fieri debeant; quem- 
admodum etiam disputatio illa de libertate 
bonorum operum praecipue ad hane senten- 
tiam confirmandam a quibusdam agitata est. 


The Formula of Concord. Thorough Declaration. IV. Of Good Works. 


But since there is no controversy on these 
points among our theologians, we will not 
treat them here at length, but only explain 
ourselves, part against part, in a simple and 
plain manner regarding the controverted 
points. 

And first, as regards the necessity or volun- 
tariness of good works, it is manifest that in 
the Augsburg Confession and its Apology these 
expressions are often used and repeated that 
good works are necessary. Likewise, that it 
is necessary to do good works, which also are 
necessarily to follow faith and reconciliation. 
Likewise, that we necessarily are to do and 
must do such good works as God has com- 
manded. Thus also in the Holy Scriptures 
themselves the words necessity, needful, and 
necessary, likewise, ought and must, are used 
concerning what we are bound to do because 
of God’s ordinance, command, and will, as 
Rom. 13, 5; 1 Cor. 9,9; Acts 5, 29; John 
15, 12; 1 John 4, 21. 

Therefore the expressions or propositions 
mentioned [that good works are necessary, 
and that it is necessary to do good] are un- 
justly censured and rejected in this Christian 
and proper sense, as has been done by some; 
for they are employed and used with pro- 
priety to rebuke and reject the secure, Epi- 
curean delusion, by which many fabricate for 
themselves a dead faith or delusion which is 
without repentance and without good works, 
as though there could be in a heart true faith 
and at the same time the wicked intention to 
persevere and continue in sins, which is im- 
possible; or, as though one could, indeed, have 
and retain true faith, righteousness, and sal- 
vation even though he be and remain a cor- 
rupt and unfruitful tree, whence no good 
fruits whatever come, yea, even though he per- 
sist in sins against conscience, or purposely 
engages again in these sins, — all of which is 
incorrect and false. 

But in this connection the following distinc- 
tion must also be noted, namely, that the mean- 
ing must be: necessitas ordinis, mandati et 
voluntatis Christi ac debiti nostri, non autem 
necessitas coactionis (a necessity of Christ’s 
ordinance, command, and will, and of our obli- 
gation, but not a necessity of coercion). That 
is: When this word necessary is employed, 
it should be understood not of coercion, but 
only of the ordinance of the immutable will 
of God, whose debtors we are; thither also 
His commandment points that the creature 
should be obedient to its Creator. For in 
other places, as 2 Cor. 9, 7, and in the Epistle 
of St. Paul to Philemon, v. 14, also 1 Pet. 5, 2, 
that is termed of mecessity which is wrung 
from one against his will, by force or other- 
wise, so that he acts externally for appear- 
ance, but nevertheless without and against 
his will. For such specious [hypocritical] 
works God does not want [does not approve], 
but the people of the New Testament are to 
be a willing people, Ps. 110, 3, and sacrifice 
freely, Ps. 54, 6, not grudgingly or of neces- 
sity, but are to be obedient from the heart, 
2 Cor. 9, 7; Rom. 6, 17. For God loveth a 
cheerful giver, 2 Cor. 9, 7. In this understand- 


* 


943 


ing and in such sense it is correctly said and 
taught that truly good works should be done 
willingly or from a voluntary spirit by those 
whom the Son of God has made free, even as 
it was especially for [confirming] this opinion 
that the disputation concerning the voluntari- 
ness of good works was engaged in by some. 


944 9. 628. 629. 


Uber hier ift wiederum der Unterfdhied aud) 
wohl zu merken, davon Paulus fagt Rim. 7: „Ach 
bin willig und habe Luft zu Gottes Gefek nad) 
dem intpenbigen Menfchen, aber in meinem Fleisch 
finde ich ein ander Gefek, welches“ nicht allein uns 
willig oder unluftig ijt, jonbern aud) ,bem Gejet 
meineS Gemit$ widerftrebet.” Und was das uns 
willige und mwiderfpenftige Fleifch belangt, da jagt 
Paulus 1 Kor. 9: „Sch betäube und zähme mei- 
nen Leib’, und Gal. 5; Rom. 8 „Welche Chrifto 
angehören, bie freuzigen, ja töten ihr Fleisch famt 
feinen Litjten, Begterden und Gefdhafien.” Das 
aber ijt falich und muß aeftraft werden, wenn bor= 
gegeben und gelehrt wird, al3 mären bie guten 
Werfe den Gläubigen aljo frei, daß e3 in ihrer 
freien Wilffür ftünde, daß fie folche tun oder laffen 
oder Datvider handeln wollten oder möchten, und 
fie nicdtsdeftoweniger ben Glauben, Gottes Ould 
und Gnade behalten fonnten. 


Sum andern, wenn gelehrt wird, dag gute 
Werke “ponndten feien, muß auch erflärt werden, 
marum und aus was Urjachen fie vonnöten find, 
wie bie Urfachen in der Augsburgifchen Konfeffion 
und Wpologia erzählt werden. 

Wher hier muß man fid) gar wohl vorjehen, dak 
Die Werke nicht in den Artikel der Rechtfertigung 
und Cefigmadjung gezogen und eingemengt met- 
ven. Derhalben werden billig die Propofitiones 
verworfen, daß den Gläubigen gute Werke zur 
Seligfeit vonnöten feten, alfo daß e8 unmig- 
lich fei, ohne gute Werke felig [31] werden. 
Denn fie find ftrad3 wider die Lehre de particulis 
exclusivis in articulo iustificationis et salva- 
tionis, das ijt, fie ftreiten wider bie Worte, mit 
melden St. Paulus unjere Werke und Verdienft 
aus dem Wrtifel ber Medhtfertiqung und Selig: 
madung gänzlich ausgefchloffen und alles allein 
der Gnade Gottes und dem Werdienft Chrifti 
zugejchrieben Dat, wie in bem bor[her]gehenden 
Artikel erflart [tft]. Item, fie nehmen ben an: 
gefochtenen, betrübten Gewiffen den Troft des 
Gbangelit, geben Urfache zum Zweifel, find in viel 
Wege gefährlich, ftávfen bie Vermeffenheit eigener 
Gerechtigkeit und das Vertrauen auf eigene Werte, 
werden dazu bon ben Papiften angenommen und 
zu ihrem BVorteil wider die reine Lehre bonu dem 
alleinjeligmachenden Glauben geführt. So find fie 
aud) wider das Vorbild der gefunden Worte, da 
gefchrieben fteht: „die Seligfeit fei allein be8 Men: 
fen, mwelhem (Gott zurechnet die Gerechtigkeit, 
ohne Zutun der Werke”, Rim. 4. 
Augsburgischen Konfeffion, im fechften Artikel, 
fteht gejchrieben, man werde felig ohne die Werte, 
allein durch den Glauben. So hat auch D. Luther 
diefe Bropofitiones verworfen und verdammt: 


1. Un den falfhen Propheten bei den Galatern. 
2. Un den Bapijten in gar viel Orten. 


3. An den MWiedertäufern, da fie alfo gloffieren: 
man folle wohl den Glauben auf der Werke Ver 
dient nicht jegen, aber man miiffe fie dennoch 
gleichwohl haben als nötige Dinge zur Seligheit. 

4. Auch an etlichen andern unter den Seinen, 
fo bieje propositionem alfo gloffieren wollten: ob 
wir gleich die Werke erfordern ala nötig zur Selig- 
feit, fo lehren wir doch nicht, Das Vertrauen auf 
Die Werfe feken, in Gen., Kap. 22. [In dem Er- 


Formula Concordiae. Sol. Decl. IV. De Bonis Operibus. . 


stem, nt Det. 


38. 646. 647. 


19] Hie autem etiam discrimen hoe obser- 
vandum est, de quo Paulus loquitur Rom. 7, 
22 sq.: Delector lege Dei (promptus sum ad 
bene agendum) secundum interiorem hominem, 
sed in carne mea legem aliam reperio, quae 
non modo invita et ad bene operandum diffi- 
cilis est, verum etiam legi mentis meae re- 
pugnat. Et quod ad illam rebellem et diffi- 
cilem carnem nostram attinet, ea de re Paulus 
sie ait 1 Cor. 9, 27; Gal. 5, 24; Rom. 8, 13: 
Castigo corpus meum et in servitutem redigo, 
et: Qui sunt Christi, carnem. suam crucifise- 
runt, imo mortificarunt, cum vitiis et concupi- 
20] scentiis. Contra autem opinio falsa redar- 
guenda et reiicienda est, cum docetur, bona 
opera ita esse libera homini Christiano, ut in 
eius libero arbitrio positum sit, ea vel facere 
vel omittere, aut licet contra legem Dei [R. 104 
peccetur, nihilominus tamen fidem Dei, gra- 
tiam atque favorem retineri posse. 

21] Deinde, cum docetur, bona opera neces- 
saria esse, etiam hoe explieandum est, quare 
quibusque de causis ea sint necessaria, quae 


causae in Augustana Confessione eiusque Apo- 


logia recitantur. 

22] Interim tamen diligenter in hoc negotio 
cavendum est, ne bona opera articulo iusti- 
fieationis et salutis nostrae immisceantur. 
Propterea merito hae propositiones reiiciun- 
tur: bona opera fidelibus necessaria esse ad 
salutem, ita ut impossibile sit, sime bonis 
operibus salvari, quia simpliciter pugnant 
cum doctrina de particulis exclusivis in arti- 
culo iustificationis et salvationis, quibus par- 
ticulis divus Paulus opera et merita nostra 
ab articulo iustifieationis et salutis nostrae 
penitus exclusit et omnia soli gratiae atque 
clementiae divinae et Christi merito ascripsit, 
23] quemadmodum superius declaravimus. Et 
propositiones illae (de necessitate bonorum 
operum ad salutem) perturbatis et afflictis 
conscientiis veram evangelii consolationem 
eripiunt, occasionem praebent dubitationi de 
gratia Dei, multis modis sunt periculosae,. 
praesumptionem et falsam opinionem de pro- 
pria iustitia et fiduciam propriae dignitatis 
confirmant, a papistis acceptantur et ad ipso- 
rum malam causam fulciendam (contra sin- 
ceram doctrinam de sola fide salvante) addu- 
24] cuntur. Quin etiam formae sanorum ver- 
borum repugnant, cum scriptum sit Rom. 4, 6: 
beatitudinem. tantum esse hominis, cui Deus 
imputat wstitiam sine operibus. Et in Con- 
fessione Augustana, articulo sexto, scriptum 
legimus, salvari nos sine opere, sola fide. Sed 
et D. Lutherus has propositiones reiecit atque 


. damnavit: 


25] I. Primo quidem in falsis apostolis, qui 
Galatas in errorem induxerant. 

26] II. Deinde in papistis, multis admodum 
locis. 

27] III. Postea etiam in Anabaptistis, qui 
hane interpretationem afferunt, quod [R.705 
fides quidem non debeat niti meritis operum, 
sed tamen ea necessario ad salutem requiri. 

28] IV. Postremo in quibusdam aliis, suis 
hominibus, qui hane, ut loquuntur, glossam 
in medium adducebant: Si maxime, dicebant, 
bona opera tamquam ad salutem necessaria. 
requiramus, tamen non docemus, quod bonis 


The Formula of Concord. Thorough Declaration. IV. Of Good Works. 945 


But here, again, it is well to note also the 
distinction of which St. Paul says, Rom. 7, 
22f.: [I am willing] and delight in the Law 
of God after the inward man. But I see an- 
other law in my members, that is not only 
| unwilling or disinclined, but also warring 
against the law of my mind. And as regards 
| 
J 


the unwilling and rebellious flesh, Paul says, 
lCor.9,27: I keep under my body, and bring 
it into subjection, and Gal. 5, 24; Rom. 8, 13: 
They that are Christ’s have crucified, yea, 
slain, the flesh. with its affections and lusts. 
But it is false, and must be censured, when 
it is asserted and taught as though good 
works were free to believers in the sense that 
| it were optional with them to do or to omit 
them, or that they might or could act con- 
| trary thereto [to the Law of God], and none 
! the less could retain faith and God's favor 
and grace. 

Secondly, when it is taught that good works 
are necessary, it must also be explained why 
and for what reasons they are necessary, 
which reasons are enumerated in the Augs- 
burg Confession and Apology. 

But here we must be well on our guard lest 
works are drawn and mingled into the article 

of justification and salvation. Therefore the 
propositions are justly rejected, that to be- 
lievers good works are mecessary for salva- 
tion, so that it is impossible to be saved with- 
out good works. For they are directly con- 
trary to the doctrine de particulis exclusivis 
in articulo iustificationis et salvationis (con- 
cerning the exclusive particles in the article 
of justification and salvation), that is, they s; 
conflict with the words by which St. Paul has 
entirely excluded our works and merits from 
the article of justification and salvation, and 
ascribed everything to the grace of God and 
the merit of Christ alone, as explained in the 
preceding article. Again, they [these propo- 
sitions concerning the necessity of good works 
for salvation] take from afflicted, troubled 
consciences the comfort of the Gospel, give 
occasion for doubt, are in many ways danger- 
ous, strengthen presumption in one’s own 
righteousness and confidence in one's own 
works; besides, they are accepted by the 
Papists, and in their interest adduced against 
the pure doctrine of the alone-saving faith. 
Moreover, they are contrary to the form of 
sound words, as it is written that blessedness 
is only of the man unto whom God imputeth 
righteousness without works, Rom. 4,6. Like- 
wise, in the Sixth Article of the Augsburg 
Confession it is written that we are saved 
without works, by faith alone. Thus Dr. Lu- 
ther, too, has rejected and condemned these 
propositions: 

1. In the false prophets among the Gala- 
tians [who led the Galatians into error]. 

2. In the Papists, in very many places. 

3. In the Anabaptists, when they present 
this interpretation: We should not indeed 
rest faith upon the merit of works, but we 
must nevertheless have them as things neces- 
sary to salvation. 

4. Also in some others among his own fol- 
lowers, who wished to interpret this propo- 


Concordia Triglotta. 60 


946 9.629. 630. 


fur8, auf ben fid) bier die Ronfordienforme! be- 
steht, fagt Ruther u. a.: ,Negativa haec est: 
Non sola fides iustificat, sed fides coniuncta 
operibus. 


Formula Concordiae. Sol. Decl. IV. De Bonis Operibus. 


YW. 647. 648. 


operibus sit confidendum. (In commentario 


suo super Genesin, cap. 22.) 


Ac huie propositioni callidam declarationem sive limitationem addunt: Licet exiga- 


mus opera tamquam necessaria ad salutem, inquiunt, tamen non docemus, confidendum operibus. 
Est satis astutus diabolus, sed nihil agit, tametsi fucum imperitis et rationi faciat.“ 


E. opp. exeg. 5, 265.] 


Semnad) und aus jekt erzählten Urjadhen fol 
e8 billig in unjern Kirchen dabei bleiben, dap 
nümlid) gemeldete Weifen zu reden nicht gelehrt, 
verteidigt oder befchönet, jondern aus unfern Rir- 
chen als falfh und unrecht ausgefegt und ver: 
worfen werden, al3 die zur Beit der Verfolgung, 
da am metjten flare’, richtiges Befenntni$ wider 
allerlei corruptelas unb BVerfailfdhungen des Arti- 
fel8 ber Mechtfertigung vonndten war, aus bem 
enterint wiederum berneuert, hergeflofjen und in 
Disputation gezogen find. 


Bum dritten, weil auch disputiert wird, ob gute 
Werfe die Seligfeit erhalten, oder ob fie nötig 
feien, den Glauben, Gerechtigkeit und Geligfeit zu 
erhalten, und aber hieran Hoch und viel gelegen 
(denn „wer verharret bis an3 Ende, wird fefig wer: 
den”, Matth. 24; item Hebr. 3: „Wir find Chri- 
ftu3’ teilhaftig worden, fo wir anders das ange- 


fangene Wefen bis ans Ende feitbehalten“), muß 


auch gar wohl und eigentlich erklärt werden, tie 
die Gerechtigkeit und GSeligfeit in uns erhalten, 
Dak fie nicht wiederum verloren werden. 


Und ijt derhalben erjtlich diefer falfche epifu- 
riiche Wahn ernftlich zu ftrafen und zu vermwerfen, 
bab etliche dichten [wähnen], es finne der Glaube 
unb bie empfangene Gerechtigkeit und Seligteit 
durch Feine, auch mutwilligen und vorfäßlichen 
Sünden oder böjen Werke verloren werden, fon- 
dern wenn ein Chrift gleich ohne Furdht und 
Scham den böfen Lüften folge, bem Heiligen Geift 
Diberfttebe und auf Sünden wider das Gewiffen 
vorfäßlich fid) begebe, daß er gleichwohl nichtsdejto- 
weniger Glauben, Gottes Gnade, Gerechtigkeit unb 
Geligfeit behalte. 


Wider diefen fdjübliden Wahn follen mit allem 


Vleiß und (rnit diefe wahrhaftigen, unmwandel-. 


baren göttlihen Srüuungen und ernftliden Stra- 
fen [und] Vermahnungen den Ehriften, fo durch 
ven Glauben gerecht [ge]tootben find, oft wieder 
holt und eingebilbet [eingeprägt] werden: 1 for. 6: 
„Sstret nicht; fein Hurer, fein Chebrecher, fein 
Geiziger ujto. wird das Reich Gottes ererben.” 
Gal. 5; Eph. 5: „Die folches tun, werden das Reich 
Gottes nicht befigen.” Rim. 8: „So ihr nad) bem 
Bleijh lebet, fo werdet ihr fterben.” Kol.3: „Um 
folder willen fommt der Zorn Gottes über bie 
Ungehorjamen.” 

Wann aber und welchergeftalt aus diejem 
Grunde die Vermahnung zu guten Werfen, ohne 
Verdunfelung der Lehre bom Glauben und des 
Wrtifels der Rechtfertigung, Fünne gejchärft ters 
den, [davon] zeigt die Apologia ein fein Vorbild, 
da fie Articulo 20. über den Spruch 2 Petr. 1: 
„Sleißiget euch, euren Beruf feitzumajen“, alfo 
[agt: „Betrus lehrt, warum man gute Werke tun 
fol, nämlich daß wir unfern Beruf feftmachen, 
das ift, Dak wir nicht aus unferm Beruf fallen, 


29] Quare et ex iam commemoratis causis 
in ecelesiis nostris merito hoc ratum, certum 
et fixum esse debet, quod phrases seu propo- 
sitiones illae, de bonis operibus ad salutem 
necessarlis, non sint docendae, defendendae, 
pingendae, sed potius ex ecclesiis nostris ut 
falsae et non sincerae explodendae atque re- 
iiciendae, quippe quae tempore persecutionis 
(ubi clara et perspicua confessione adversus 
omnis generis corruptelas et depravationes 
articuli iustificationis maxime opus erat) ex 
interreligionis formula renovatae promanarint 
atque denuo disputationibus novis occasionem 
praebuerint. 

30] Postea, cum de eo etiam disputatur 
[disputetur]: an bona opera salutem con- 
servent, aut num ad retinendam aut conser- 
vandam fidem, iustitiam et salutem sint neces- 
saria, diligenter et accurate declarandum est, 
qua ratione iustitia et salus in nobis conser- 
ventur, ne rursus amittantur. Seriptum est 
enim [Matth. 10, 22; 24, 13]: Qui persevera- 
verit usque ad finem, salvus erit. Et aposto- 


lus ait Hebr. 3, 6. 14: Participes Christi effecti 


sumus, si tamen initum substantiae usque ad 
finem firmum retinuertmus. 

31] Et quidem imprimis falsa et Epicurea 
illa opinio graviter redarguenda atque reiici- 
enda est, quod quidam fingunt, fidem et ac- 
ceptam iustitiam atque salutem non posse ullis 
peccatis aut sceleribus (tametsi omnino [R. 706 
voluntarie et destinata malitia mala opera 
perpetrentur ) amitti, sed etiamsi homo absque 
omni Dei timore et pudore pravis suis concu- 
piscentiis indulgeat, Spiritui Sancto repugnet 
et atrocia flagitia contra conscientiam suam 
(et quidem malo proposito) designet, nihilo- 
minus tamen fidem, gratiam Dei,, iustitiam 
atque salutem retineri posse. 

32] Contra hanc pestilentissimam persuasio- 
nem singulari diligentia hae verissimae im- 
motae divinae comminationes, poenae et ad- 
monitiones Christianis, per fidem iustificatis, 
saepe repetendae atque inculcandae sunt 
[1 Cor. 6,9 sq.]: Nolite errare; neque forni- 


: cari neque adulteri neque avari ete. regnum 


Dei possidebunt. Et alibi, Gal. 5, 21; Eph. 
5,5: Qui talia agunt, regnum Dei non con- 
sequentur. Et ad Romanos 8, 13: Si secun- 
dum carnem viceritis, moriemini. Et Col. 3,6: 
Propter talia, venit ira Dei super filios incre- 
dulitatis. 

33] Quando autem et qua ratione ex hoc 
fundamento exhortationes ad bona opera (abs- 
que obscuratione doctrinae de fide et arti- 
culi de iustificatione) acui possint, Apologia 
luculentum eius rei exemplar depingit, ubi 
capite XX. super verba Petri, 2 Petr. 1, 10 
(Satagite vocationem vestram firmam facere) : 
haee verba habet: Petrus docet, quare sint 
bona opera facienda, scilicet ut sit firma vo- 
catio, hoc est, ne vocatione sua excidant, si 


~ 


| 
| 
| 
| 


The Formula of Concord. Thorough Declaration. IV. Of Good Works. 


sition thus: Although we require works as 
necessary to salvation, yet we do not teach to 
place trust in works. On Gen. 22. 

Accordingly, and for the reasons now enu- 
merated, it is justly to remain settled in our 
churches, namely, that the aforesaid modes of 
speech should not be taught, defended, or ex- 
cused, but be thrown out of our churches and 
repudiated as false and incorrect, and as ex- 
pressions which were renewed in consequence 
of the Interim, originated from it, and were 
[again] drawn into discussion in times of per- 
secution, when there was especial need of a 
clear, correct confession against all sorts of 
corruptions and adulterations of the article of 
justification. 

Thirdly, since it is also disputed whether 
good works preserve salvation, or whether 
they are necessary for preserving faith, right- 
eousness, and salvation, and this again is of 
high and great importance, — for he that shall 
endure unto the end, the same shall be saved, 
Matt, 24,13; also Heb. 3,6.14: We are made 
partakers of Christ, if we hold the beginning 
of our confidence steadfast unto the end, — 
we must also explain well and precisely how 
righteousness and salvation are preserved in 
us, lest it be lost again. 

Above all, therefore, the false Epicurean de- 
lusion is to be earnestly censured and rejected, 
namely, that some imagine that faith and the 
righteousness and salvation which they have 
received can be lost through no sins or wicked 
deeds, not even through wilful and inten- 
tional ones, but that a Christian although he 
indulges his wicked lusts without fear and 
shame, resists the Holy Ghost, and purposely 
engages in sins against conscience, yet none 
the less retains faith, God’s grace, righteous- 
ness, and salvation. 

Against this pernicious delusion the follow- 
ing true, immutable, divine threats and severe 
punishments and admonitions should be often 
repeated and impressed upon Christians who 
are justified by faith: 1 Cor.6,9: Be not de- 
ceived: neither fornicators, nor idolaters, nor 
adulterers, etc., shall inherit the kingdom of 
God. Gal. 5, 21; Eph. 5,5: They which do 
such things shall not inherit the kingdom of 
God. Rom. 8,13: If ye live after the flesh, 
ye shall die. Col. 3,6: For which thing’s 
‘sake the wrath of God cometh upon the chil- 
dren of disobedience. 

_ But when and in what way the exhortations 
to good works can be earnestly urged from 
this basis without darkening the doctrine of 
faith and of the article of justification, the 
Apology shows by an excellent model, when 
in Article XX, on the passage 2 Pet. 1, 10: 
Give diligence to make your calling and elec- 
tion sure, it. says as follows: Peter teaches 
why good works should be done, namely, that 
we may make our calling sure, that is, that 


947 


94g 9. 680—632. 


Denn twit wiederum fündigen. Tut gute Werke, 
fpricht er, Dak ihr bei eurem himmlischen Beruf 
bleibt, Dak ihr nicht wieder abfallt und verliert 
Geift und Gaben, die euch nicht um der folgenden 
Werfe willen, fondern aus Gnaden durch Chri- 
ftum widerfahren find und nun erhalten werden 
Durd) den Glauben. Der Glaube aber bleibt nicht 
in denen, die fiindlich Leben führen, den Heiligen 
Geift verlieren, bie Buße bon fid) ftoben." Bis 
daher bie Worte aus der Wpologia. 

Dagegen aber hat e$ die Meinung nicht, daß der 
Glaube allein im Anfang die Gerechtigkeit und 
Seligfeit ergreife und Danad) fein Amt den Wer: 
fen übergebe, daß Diefelben hinfürder den Glau- 
ben, bie empfangene Gerechtigkeit und Seligfeit 
erhalten müßten, jonbern, auf daß die Verheipung 
der Gerechtigfeit und Seligfeit nicht allein zu emp- 
fangen, jondern auch zu behalten, uns feft und ge- 
wif, fein mögen [möge], gibt Paulus Rom. 5 dem 
Glauben nicht allein ben Eingang zur Gnade, jon- 
dern auch daß wir in ber Gnade jtehen und uns 
rühmen ber zufünftigen Herrlichkeit, das ift: Anz 
fang, Mittel und Ende gibt er alles dem Glan- 
ben allein. Stem Rim. 11: „Sie find abge: 
brochen um ihres Unglauben3 twillen, bu aber 
fteheft durch den Glauben.” Kol.1: „Er wird eud) 
Darftellen heilig und unfträflich bor ihm jelbit, fo 
ihr anders bleibet im Glauben." 1%etr.1: „Wir 
werden aus Gottes Macht durch den Glauben be- 
wahret zur Geligfeit."^ Stem: „hr merdet das 
Ende eures Glaubens babonbringen, nämlich der 
Seelen Seligfeit.” 

Weil denn aus Gottes Wort offenbar, daß der 
Glaube das eigentliche einige Mittel ijt, Dadurch 
Gerechtigkeit und Seligfeit nicht allein empfangen, 
jondern aud) bon Gott erhalten wird, jol billig 
verworfen werden, das im Trientifchen Goncilio 
oe alae [bejchloffen it], und was fonft mehr 

Diefelbe Meinung ift gerichtet worden, dak 
pies guten Yerfe bie Seligfeit erhalten, oder 
bab bie empfangene Gerechtigkeit pe’ Glaubens 
oder auch der Glaube jefbjt durch unjere Werte 


entweder gänzlich oder ja zum Teil erhalten und 


bewahrt werden. 


Formula Concordiae. Sol. Decl. IV. De Bonis Operibus. 


W. 648—650. 


iterum peccent. Facite (inquit) bona opera, 
ut perseveretis in vestra coelitus vobis 4n- 
iuncta vocatione, ne rursum deficiatis et amit- 
tatis Spiritum ac dona, quae prius. contige- 
runt, non propter sequentia opera, sed ex 
gratia, per Christum, et iam retinentur fide. 
At fides non manet in his, qui pravam vitam 
agunt et amittunt Spiritum Sanctum et ab- 
viciunt poenitentiam. Hactenus Apologia. 


34] E contrario autem non est sentiendum, 
quod fides initio tantum iustitiam et salutem 
apprehendat, postea vero officium suum operi- 
bus resignet, ut ea deinceps fidem, [R.707 
apprehensam iustitiam et salutem conservare 
debeant. Ut enim nobis promissio de iustitia 
et salute nostra non modo consequenda, verum 
etiam retinenda, certa et firma esse possit, 
Paulus Rom. 5, 2 non tantum aditum ad gra- 
tiam, verum etiam, quod in gratia persevera- 
mus et de futura gloria! gloriamur (hoe est, 
initium, medium et finem), soli fidei aseribit. 
Et alibi, Rom. 11, 20, ait: Propter increduli- 
tatem suam defracti sunt, tw autem fide stas. 
Et ad Colossenses 1, 22 sq. inquit: Hahibebit 
vos sanctos et immaculatos et irreprehensibiles 
coram, se ipso, st tamen permanetis in fide fun- 
dati et stabiles etc. Et Petrus ait, 1 Petr. l, 
5.9: In virtute Dei custodimim per fidem in 
salutem. Et: Reportabitis finem fidei vestrae, 
salutem animarum. 


35] Cum igitur ex sacrarum litterarum 
testimoniis manifestum sit, quod fides pro- 
prium et unicum illud medium sit, quo iustitia 
et salus non modo apprehenduntur, verum 
etiam a Deo conservantur, merito reiiciendum 
est Tridentinae Synodi decretum (et si quid 
alibi in eam sententiam fuit propositum), 
quod videlicet bona nostra opera salutem con- 
servent, aut quod apprehensa fidei iustitia 
aut fides ipsa per nostra opera vel ex toto vel 
saltem ex parte retineantur ac conserventur. 
[Synodus Tridentina, sess. 6, can. 24: „Si quis 
dixerit, iustitiam acceptam non conservari 


atque etiam non augeri coram Deo per bona opera, sed opera ipsa fructus solummodo et signa 
esse justificationis adeptae, non etiam ipsius augendae causam, anathema sit.*] 


Denn obwohl bor diefem Streit etliche viel reine. 


Lehrer folche und dergleichen Reden in Auslegung 
der Heiligen Schrift gebraucht, Hiermit aber fei- 
neömwegs gefinnt [gewejen], obvermeldete Irrtümer 
bet Papiften zu beftätigen: jedoch, weil nachmal3 
über jolcher Weife zu reden Streit entftanden, 
daraus allerlei ärgerliche Weiterung. erfolget [er- 
folgte], ift e$ am allerficherften, nad) der Vermah- 
nung St. Pauli, über ,bem Borbilde der gejun- 
ven Worte“ jowohl als über der reinen Lehre 
felbjt zu halten, baburd) viel unnötiges Gezänf ab- 
gefchnitten und die Kirche bor vielem Sirgerni3 be- 
hütet werden mag. 


Bum vierten, was die Propofition befangt, daß 
gute Werke zur Seligfeit fchädlich fein follten, er- 
flüven wir uns deutlich alfo: Wenn jemand die 
guten Werfe in den Artikel der Rechtfertigung 
ziehen, feine Gerechtigfeit oder das Vertrauen der 
Seligfeit darauf feben, damit die Gnade Gottes 
verdienen und dadurch felig werden wolle, hierauf 
fagen nicht wir, jondern jagt Paulus jelbit, und 


36] Etsi'enim ante motam hane controver- 
siam multi sinceri doctores eiusmodi phrasi- 
bus in explicatione Sacrae Scripturae usi sunt, 
non autem eo animo, quod commen brates 
papistarum errores confirmare vellent: tamen 
cum interea de eiusmodi phrasibus discepta- 
tiones, scandala et distractiones variae exortae 
sint, longe tutissimum est, iuxta Pauli admo- 
nitionem F2 "Fi RE 19] formam sanorum ver- 
borum non minori diligentia quam ipsam sin- 
ceram doctrinam firmiter retinere, qua ratione 
multis non necessariis concertationibus ansa 
praeciditur, et multa in ecclesia Dei offendi- 
cula praecaventur. 

37] Praeterea, quod ad propositionem [R.708 
illam attinet: bona opera ad salutem esse per- 
niciosa, sententiam nostram perspicue expone- 
mus. Si quis bona opera articulo iustificatio- 
nis immiscere, iustitiam suam aut fiduciam 
salutis suae in ea reponere, gratiam Dei iis 
promereri et per ea salutem consequi velit, 
respondemus non quidem nos, sed divus Paulus 


| The Formula of Concord. Thorough Declaration. IV. Of Good Works. 949 


we may not fall from our calling if we 
again sin. “Do good works,” he says, “that 

T you may persevere in your heavenly calling, 
that you may not fall away again, and lose 

the Spirit and the gifts, which come to you, 

not on account of works that follow, but of 
grace, through Christ, and are now retained 

by faith. But faith does not remain in those 

who lead a sinful life, lose the Holy Ghost, 

and reject repentance.” Thus far the Apology. 

But, on the other hand, the sense is not that 

faith only in the beginning lays hold of right- 
eousness and salvation, and then resigns its 

office to the works as though thereafter they 

had to sustain faith, the righteousness re- 
ceived, and salvation; but in order that the 
promise, not only of receiving, but also of re- 
taining righteousness and salvation, may be 

firm and sure to us, St. Paul, Rom. 5, 2, as- 
cribes to faith not only the entrance to grace, 
but also that we stand in grace and boast 
| of the future glory, that is, the beginning, 
| middle, and end he ascribes all to faith alone. 
I Likewise, Rom. 11, 20: Because of unbelief 
| they were broken off, and thou standest by 
| faith. Col. 1, 22: He will present you holy 
. and unblamable and unreprovable in His sight, 
| if ye continue in the faith. 1Pet.1,5.9: By 
the power of God. we are kept through faith 
unto salvation. Likewise: Receiving the end 
of your faith, even the salvation of your souls. 

Sinee, then, it is manifest from God's Word 
that faith is the proper and only means by 
which righteousness and salvation are not 
only received, but also preserved by God, the 
decree of the Council of Trent, and whatever 
elsewhere is set forth in the same sense, is 
justly to be rejected, namely, that our good 
works preserve salvation, or that the right- 
eousness of faith which has been received, or 
even faith itself, is either entirely or in part 
kept and preserved by our works. 

For although before this controversy quite 
a few pure teachers employed such and simi- 
lar expressions in the exposition of the Holy 
Scriptures, in no way, however, intending 
thereby to confirm the above-mentioned errors 
of the Papists, still, since afterwards a con- 
troversy arose concerning such expressions, 
from which all sorts of offensive distractions 
[debates, offenses, and dissensions] followed, 
it is safest of all, according to the admonition 
of St. Paul, 2 Tim. 1, 13, to hold fast as well 
to the form of sound words as to the pure doc- 
trine itself, whereby much unnecessary wran- 
gling may be cut off and the Church preserved 
from many scandals. 

Fourthly, as regards the proposition that 
good works are said to be injurious to salva- 
tion, we explain ourselves clearly as follows: 
If any one should wish to drag good works 
into the article of justification, or rest his 
righteousness or trust for salvation upon 
them, to merit God's grace and be saved by 
them, to this not we say, but St. Paul himself 


950 91.632.633. Formula Concordiae. Sol: Decl. V. De Lege et Evangelio. 


wiederholt’3 zum drittenmal Phil. 3, daß einem 
folchen Menfchen feine Werke nicht allein unnüß: 
fid und Hinderlich, fondern aud) fdjüblid) feien. 
€§ ijt aber bie Schuld nicht ber guten Werke an 
ihnen felbjt, fondern des falfchen Vertrauens, fo 
wider das ausgedrüdte [ausprüdlihe] Wort Got: 
tes auf bie Werke gefekt wird. 

Aber hieraus folgt feineSwegs, daß man sim- 
plieiter und aljo bloß dabinjagen folle: Gute 
Werke find den Gläubigen zu oder an ihrer Selig: 
feit Schädlih; denn in ben Gläubigen find gute 
Werke, wenn fie propter veras causas et ad 
veros fines, das ijt, Der Meinung gefchehen, tie 
fie Gott bon ben Wiedergebornen erfordert, [eine] 
Unzeigung der Seligfeit, Phil. 1. Wie denn 
Gottes Wille und ausdrüdlicher Befehl ijt, dap 
die Gläubigen gute Werke tun follen, welche der 
Heilige Geijt wirkt in den Gläubigen, bie ihm [bie 
fih] aud Gott um Chrifti willen gefallen läßt, 
ihnen herrliche Belohnung in diejem und fiinfti- 
gem Leben verheißt. 

Derwegen auch diefe Propofition in unfern fir- 
chen geftraft und verworfen wird, bietpeil fie, alfo 
bloß gejegt, faljh und ärgerlich ijt, Dadurd) Zucht 
und (SDrbarfeit gejhwächt, das rohe, wilde, fichere, 
epifurifche Leben eingeführt und geftürft werden 
möchte. Denn was einem zu feiner Seligteit 
{chadlich ijt, davor fol er fid) ja mit hichftem 
Vleiß hüten. 


Weil aber die Chrijten von den guten Werfen 
nicht abgehalten, jondern zum fleißigiten dazu ver= 
mahnt und angehalten werden follen, fo fann und 
fol diefe bloße Propofition in der Kirche nicht ge- 
Duldet, geführt noch verteidigt werden. 


WV: 
Vom Gejet und Cyangelio. 


Nachdem der Unterjchied deS Gejekes und 
Evangelii ein befonder herrlich Licht ijt, welches 
dazu dient, bab Gottes Wort recht geteilt und der 
heiligen Propheten und Wpoftel Schriften eigent- 
lich erklärt und berftanben [werden], iit mit be- 
jonberem Fleiß über bemjefben zu halten, damit 
Dieje zwei Lehren nicht miteinander bermijd)t oder 


aus dem Evangelio ein Gefeg gemacht, dadurch der - 


[das] Berdienft Chrifti verdunfelt und bie be- 


trübten Gewiffen ihres Troftes beraubt [werden], 


Den fie jonft in dem heiligen Gvangelio haben, 
wenn dasfelbe lauter und rein gepredigt, und [mit 
bem fie] fid) in ihren höchiten Anfechtungen wider 
das Schreden be8 Gejetes aufhalten [aufrecht- 
erhalten] fünnen. 

Nun iit Hier gleichergeftalt zwifchen etlichen 
Theologen S9[ug8burgijder Konfeifion Bwiefpalt 
eingefallen, da der eine Teil bor[ge]geben, das 
Evangelium fei eigentlich nicht allein eine Gnaden- 
predigt, fondern auch zugleich eine Predigt bet 
Bue, welche die größte Sünde, nämlich den Un= 
glauben, ftraft. Der andere Teil aber hat gebal- 
ten unb geftritten, daß das Cvangelium nicht 
eigentlich fei eine Buß= ober Strafpredigt, welches 
eigentlih dem Gefekh Gottes zugehöre, das alle 
Sünde und alfo aud) den Unglauben ftrafe; fon- 
dern das Evangelium fet eigentlich eine Predigt 
von der Gnade und Huld Gottes um Chrijtus’ 


YW. 650. 651. 


ipse, idque tertio repetit Phil. 3,7 sqq., quod 
tali homini opera sua non tantum sint in- 
utilia atque ad salutem impedimento, verum 
etiam perniciosa sint. Culpa tamen non est 
bonorum operum per se, sed vanae fiduciae, 
quae contra expressum Dei Verbum in opera 
colloeatur. 

38] Inde tamen haudquaquam consequitur, 
quod simpliciter et nude asserere liceat, bona 
opera credentibus ad salutem esse perniciosa. 
Bona enim opera in credentibus (cum propter 
veras causas fiunt et ad veros fines, sicuti ea 
Deus a renatis exigit, referuntur) indicia sunt 
aeternae salutis, Phil.1,11. Siquidem haec est 
voluntas et hoe expressum Dei mandatum, ut 
credentes bona opera faciant, quae Spiritus 
Sanctus in credentibus operatur, eaque Deus 
Pater propter Christum accepta et grata habet 
et praeclara illis praemia, huius et futurae 
vitae, promittit. 


39] Eam ob causam etiam paulo ante com- 
memorata propositio in ecclesiis nostris repre- 
henditur et reiicitur, propterea quod ita nude 
usurpata falsa est et offendiculi plena, qua 
disciplina et morum honestas labefactantur, 
dissolutae vero et Epicureae ferae vitae ianua 
aperitur et confirmatur. Ab ea enim re, quae 
alicui ad animae suae salutem perniciosa cre- 
ditur, abstinendum et cavendum esse omnes 
iudicant. 

40] Cum vero Christiani a bonis operibus 
non deterrendi, sed potius quam diligentissime 
ad ea adhortandi sint, profecto nuda ista pro- 
positio in ecclesia Christi tolerari non potest 
nec defendenda est. 


V. [R. 709 
DE LEGE ET EVANGELIO. 


1] Cum discrimen legis et evangelii magnam 
et clarissimam lucem sacris litteris afferat, 
euius adminiculo Verbum Dei recte secari et 
prophetica atque apostoliea scripta dextre ex- 
plicari atque intelligi possunt, accurata dili- 
gentia illud est in ecclesia conservandum atque 
retinendum, ne haec duo doctrinarum genera 
inter se commisceantur aut evangelion in 
legem transformetur. Ea enim ratione meri- 
tum Christi obscuraretur, et conscientiis per- 
turbatis dulcissima consolatio (quam in evan- 
gelio Christi, sincere praedicato, habent, qua 
etiam sese in gravissimis tentationibus ad- 
versus legis terrores sustentant) prorsus eripe- 
retur. 

2] Orta est autem etiam de hoc ipso negotio 
quaedam inter aliquos Augustanae Confessio- 
nis theologos controversia. Una enim pars 
asseruit, evangelion proprie non esse tantum 
doctrinam de gratia Dei, verum etiam esse 
simul concionem poenitentiae, quae summum 
peccatum, videlicet incredulitatem, redarguit. 
Altera vero pars contrariam sententiam pro- 
pugnavit, quod nimirum evangelion proprie 
non sit concio poenitentiae, arguens peccatum 
(hoe enim legis Dei proprium esse officium, 
arguere omnia peccata, atque ita etiam in- 
credulitatem), sed evangelion proprie esse. 


The Formula of Concord. Thorough Declaration. V. The Law and the Gospel. 


says, and repeats it three times, Phil. 3,7 ff., 
that to such a man his works are not only 
useless and a hindrance, but also injurious. 
But this is not the fault of the good works 
themselves, but of the false confidence placed 
in the works, contrary to the express Word 
of God. | 

. However, it by no means follows thence 
that we are to say simpliciter and flatly: 
Good works are injurious to believers for or 
as regards their salvation; for in believers 
good works are indications of salvation when 
they are done propter veras causas et ad veros 
fines (from true causes and for true ends), 
that is, in the sense in which God requires 
them of the regenerate, Phil. 1, 20; for it is 
God's will and express command that believers 
should do good works, which the Holy Ghost 
works in believers, and with which God is 
pleased for Christs sake, and to which He 
promises a glorious reward in this life and 
the life to come. 

For this reason, too, this proposition is cen- 
sured and rejected in our churches, because as 
a flat statement it is false and offensive, by 
which discipline and decency might be im- 
paired, and a barbarous, dissolute, secure, Epi- 
eurean life be introduced and strengthened. 
For what is injurious to his salvation a per- 
son should avoid with the greatest diligence. 

However, since Christians should not be de- 
terred from good works, but should be ad- 
monished and urged thereto most diligently, 
this bare proposition cannot and must not 
be tolerated, employed, nor defended in the 
Church [of Christ]. 


V. 
OF THE LAW AND THE GOSPEL. 


As the distinction between the Law and the 
Gospel is a special brilliant light, which serves 
to the end that God's Word may be rightly 
divided, and the Scriptures of the holy proph- 
ets and apostles may be properly explained 
and understood, we must guard it with es- 
pecial care, in order that these two doctrines 
may not be mingled with one another, or a 
law be made out of the Gospel, whereby the 
merit of Christ is obscured and troubled con- 
sciences are robbed of their comfort, which 
they otherwise have in the holy Gospel when 
it is preached genuinely and in its purity, and 
by which they ean support themselves in their 
most grievous trials against the terrors of 
the Law. 

Now, here likewise there has occurred a dis- 
sent among some theologians of the Augsburg 
Confession; for the one side asserted that the 
Gospel is properly not only a preaching of 
grace, but at the same time also a preaching 
of repentance, which rebukes the greatest sin, 
namely, unbelief. But the other side held and 
contended that the Gospel is not properly 
a preaching of repentance or of reproof 
[preaching of repentance, convicting sin], as 
that properly belongs to God’s Law, which re- 
proves all sins, and therefore unbelief also; 


951 


959 M. 633. 634. Formula Concordiae. Sol. Decl. V. De Lege et Evangelio. 


willen, durch welchen den Befehrten zu Chrifto der 
Unglaube, in dem fie zuvor geftedt, den auch das 
Geje Gottes gejtraft hat, verziehen und vergeben 
worden [vergeben werde]. 


Da wir nun biejen Ziwiefpalt recht bedenken, tft. 


folcher vornehmlich daher verurfacht worden, daß 
das Wörtlein „Evangelium“ nicht in einerlei und 
gleihem Verftande allwege, jondern auf zweierlei 
Weije in Heiliger göttliher Schrift wie auch bon 
den alten und neuen RKirchenlehrern gebraucht und 
perftanden worden. Denn einmal wird e3 ge- 
braucht, daß dadurch veritanden [wird] bie ganze 
Lehre Ehrifti, unfers HErrn, die er auf Erden in 
feinem Bredigtamt geführt unb im neuen Zefta- 
ment zu führen befoblen und aljo damit die Er- 
Härung be8 Gefeges und Berfündigung der Huld 
und Gnade Gottes, feines himmlischen Vaters, be- 
griffen hat, wie Mark. 1 gefchrieben fteht: „Das ijt 
der Anfang des Evangelii von SyGju Chrijto, dem 
Sohne Gottes.“ Und bald darauf werden die 
fummarifchen Sauptitiife gejegt, Buße und Ver- 
gebung ber Sünden. Alfo, da Chriftus nad) 
feiner 9[uferftebung den Wpofteln befohlen, „das 
Evangelium in aller Welt zu predigen”, Mark. 16, 
faßt er bie Summa folder feiner Lehre mit wenig 
Worten zufammen, da er Zuf. 24 Sagt: „Alfo ift’s 
gefehrieben, und alfo mußte Chriftus leiden und 
auferftehen bon den Toten am dritten Tage und 
predigen laffen in jeinem Namen Bube und Ber- 
gebung der Sünden unter allen Heiden.” Gleich: 
fall auch nennt Paulus feine ganze Lehre das 
Evangelium, Act. 20. Er fapt aber bie Summa 
folcher feiner Lehre in diefe Hauptitiide: Buße 
gu Gott und den Glauben an Chriftum. Und 
in dem Werftande ijt bie generalis definitio, 
das ijt, bie Beichreibung des Wortes ,Cvangelit”, 
wenn e8 in meitläuftigem Berftand und außer: 
halb dem eigentlichen Unterfchied [außerhalb des 
eigentlichen Unterfchiedes] des GejekeS und Evan: 
gelii gebraucht wird, recht, wenn gejagt wird, das 
Evangelium fei eine Predigt von der Bube und 
Vergebung der Sünden. Denn e8 haben Sohan: 
nes, Chrijtus und die Wpojtel ihre Predigt von 
der Buße angefangen und aljo nicht allein Die 
gnadenreiche Verheipung bon Vergebung der Siin- 
den, jondern auch das Gejet Gottes ausgelegt und 
getrieben. Danac) wird das Wort „Evangelium“ 


in einem andern, nämlich in jeinem eigentlichen . 


Verjtand gebraucht, ba e8 nicht die Predigt bon 
der Bue, jondern allein bie Predigt bon Det 
Gnade Gottes begreift, wie gleich hernach folgt 
Mart. 1, ba Chriftus jagt: „Tut Buße und glau- 
bet bem Gpangelio!“ 

Wie denn auch das Wörtlein ,Suhbe" nidjt in 
einerlei BVerftand in Heiliger Schrift gebraucht 
wird. Denn an etlichen Orten der Heiligen Schrift 
wird e$ gebraucht und genommen für die ganze 
Belehrung des Menjchen, als Quf. 13: „Werdet 
ihr nicht Buße tun, fo werdet ihr alle auch alfo 
umfommen.” Und im 15. Kapitel: „Alfo wird 
Hreude fein über einen Sünder, der Buße tut." 
Wher in biejem Ort, Marf. 1, wie auch anderswo, 
da unterjchiedlich gefekt wird bie Buke und der 
Glaube an Ehriftum, Act. 20, oder Buße und Ver: 
gebung der Sünden, Vuf. 24, heißt Buße tun an: 
ders nichts, Denn die Sünde wahrhaftig erkennen, 
herzlich bereuen und davon abfteben; welche Er: 
tenntnis aus dem Gejeg fommt, aber zu heilfamer 
Belehrung zu Gott nicht genug tit, wenn nicht ber 


%. 651. 652. 


praedicationem de gratia et clementia Dei 
propter Christum, per quem conversis ad Chri- 
stum incredulitas (in qua antea haeserant, 
quam etiam lex Dei redarguerat) condonetur 
atque remittatur. 

3] Cum autem de hoc dissidio diligenter 
cogitamus, deprehenditur, inde adeo illud ex- 
ortum esse, quod voeabulum evangelii [R.710 
non semper in una eademque significatione 
accipiatur, sed duobus modis tum in sacris 
litteris tum in veterum ac neotericorum scri- 
4] ptis usurpetur et accipiatur. Uno enim 
modo totam Christi doctrinam significat, quam 
ministerio suo in his terris proposuit et in 
novo testamento proponendam praecepit, et 
hae ratione Christus legis explicationem et an- 
nuntiationem clementiae et gratiae Dei Patris 
sui coelestis est complexus, sicut Marci primo, 
v. l, scriptum est: Zmitiwm evangelW Iesu 
Christi, Filiv Dei ete. Et paulo post capita 
totius doctrinae coelestis praecipua recitantur, 
videlicet poenitentia et remissio peccatorum. 
Ad eundem modum, cum Christus post resur- 
rectionem suam apostolis praeciperet Marc. 
16, 15, ut praedicarent evangelion in universo 
terrarum orbe, totius doctrinae suae summam 
brevissimis comprehendit, inquiens Luc. 24, 
46 sq.: Sic scriptum est, et sic oportebat Chri- 
stum pati, et resurgere a mortuis tertia die 
et praedicari in nomine eius poenitentiam et 
remissionem, peccatorum. in omnes gentes. Et 
sie etiam Paulus Act. 20, 21 totam suam do- 
ctrinam vocat evangelion, summam autem 
suae doctrinae distribuit in haec duo prae- 
cipua capita: in poenitentiam erga Deum et 
5] fidem in Christum. Et in hoe sensu gene- 
ralis illa definitio evangelu (cum late accipi- 
tur et extra discrimen legis et evangelii usur- 
patur) vera est, cum dieitur: Evangelion est 
concio de poenitentia et [de] remissione pecca- 
torum. Etenim Iohannes Baptista, Christus 
et apostoli praedicationem suam a poenitentia 
sunt exorsi et ita non tantum promissionem 
illam dulcissimam de immensa Dei gratia 
atque peccatorum remissione proposuerunt, 
verum etiam legem Dei explicuerunt atque 
6] urserunt. Deinde vocabulum evangelii in 
alia, et quidem propriissima sua significatione 
usurpatur 'ét tum non concionem de poeni- 
tentia, sed tantum praedicationem de [R.711 
clementia Dei complectitur, ut statim Marc. 
1, 15 sequitur, cum Christus inquit: Poeni- 
tentiam agite et credite evangelio. 


7] Sed et poenitentiae vocabulum in sacris 
litteris non semper unam eandemque signifi- 
cationem habet. Quibusdam enim Sacrae Seri- 
pturae locis pro tota hominis conversione ad 
Deum sumitur. Verbi gratia, cum Christus 
inquit Luc. 13, 5: Nisi poenitentiam egeritis, 
omnes similiter peribitis. Et alibi, Luc. 15, 7: 
Gaudium erit super uno peccatore poeniten- 
8] tiam agente etc. At in Marco, 1, 15 (quod 
testimonium paulo ante attulimus), et alibi, 
Act. 20, 21; Luc. 24, 46. 47, ubi distincte po- 
nuntur poenitentia et fides in Christum aut 
poenitentia et remissio peccatorum, poeniten- 
tiam agere nihil aliud significat, quam pec- 
cata vere agnoscere, serio dolere et peccatis 
9] in posterum abstinere. Ea vero peccato- 


The Formula of Concord. Thorough Declaration. V. The Law and the Gospel. 953 


but that the Gospel is properly a preaching 
of the grace and favor of God for Christ’s 
sake, through which the unbelief of the con- 
verted, which previously inhered in them, and 
which the Law of God reproved, is pardoned 
and forgiven. 

Now, when we consider this dissent aright, 
it has been caused chiefly by this, that the 
term Gospel is not always employed and 
understood in one and the same sense, but in 
two ways, in the Holy Scriptures, as also by 
ancient and modern church-teachers. For 
sometimes it is employed so that there is 
understood by it the entire doctrine of Christ, 
our Lord, which He proclaimed in His min- 
istry upon earth, and commanded to be pro- 
claimed in the New Testament, and hence com- 
prised in it the explanation of the Law and 
the proclamation of the favor and grace of 
God, His heavenly Father, as it is written, 
Mark 1, 1: The beginning of the Gospel of 
Jesus Christ, the Son of God. And shortly 
afterwards the chief heads are stated: Re- 
pentance and forgiveness of sins. Thus, when 
Christ after His resurrection commanded the 
apostles to preach the Gospel in all the world, 
Mark 16, 15, He compressed the sum of this 
doctrine into a few words, when He said, 
Luke 24, 46.47: Thus it is written, and thus 
it behooved Christ to suffer, and to rise from 
the dead the third day; and that repentance 
and remission of sins should be preached in 
His name among all nations. So Paul, too, 
calls his entire doctrine the Gospel, Acts 
20,21; but he embraces the sum of this doc- 
trine under the two heads: Repentance toward 
God and faith toward our Lord Jesus Christ. 
And in this sense the generalis definitio, that 
is, the description of the word Gospel, when 
employed in a wide sense and without the 
proper distinction between the Law and the 
Gospel, is correct, when it is said that the 
Gospel is a preaching of repentance and the re- 
mission of sins. For John, Christ, and the 
apostles began their preaching with repent- 
ance, and explained and urged not only the 
gracious promise of the forgiveness of sins, 
but also the Law of God. Furthermore the 
term Gospel is employed in another, namely, 
in its proper sense, by which it comprises not 
the preaching of repentance, but only the 
preaching of the grace of God, as follows 
directly afterwards, Mark 1,15, where Christ 
says: Repent, and believe the Gospel. 

Likewise the term repentance also is not em- 
ployed in the Holy Scriptures in one and the 
same sense. For in some passages of Holy 
Scripture it is employed and taken for the 
entire conversion of man, as Luke 13,5: Ex- 
cept ye repent, ye shall all likewise perish. 
And in chap. 15,7: Likewise joy shall be in 
heaven over one sinner that repenteth. But 
in this passage, Mark 1, 15, as also elsewhere, 
where repentance and faith in Christ, Acts 
. 20, 21, or repentance and remission of sins, 
Luke 24, 46.47, are mentioned as distinct, to 
repent means nothing else than truly to 
acknowledge sins, to be heartily sorry for 
them, and to desist from them. This knowl- 


954 MM. 634-636. Formula Concordiae. Sol. Decl. V. De Lege et Evangelio. 


Glaube an Chriftum dazufommt, deffen Verdienft 
die tröftliche Predigt des heiligen Evangelii allen 
bußfertigen Sündern anbeut [anbietet], jo durch 
bie Predigt des GefebeS erjd)redt find. Denn das 
Evangelium predigt Vergebung der Sünden nicht 
den rohen, ficheren Herzen, fondern den Zerfchlage: 
nen oder Bußfertigen, Quf. 4. Und daß aus der 
Neue oder Schreden des GejebeS nicht möge eine 
Verzweiflung werden, muß die Predigt des Evans 
gelit bagufommen, Dak e8 möge fein eine Reue zur 
Geligfeit, 2 Kor. 7. 


Denn weil die bloße Predigt des Gefeges ohne 
Chriftum [ohne bab Chrijtus das Gejetj in feine 
Hand nimmt] entweder vermeffene Leute macht, 
bie fid) dafürhalten, dak fie daS Gejet mit äußer: 
licen Werfen erfüllen finnen, oder [Seute, die] 
ganz und gar in Verzweiflung geraten, fo nimmt 
Chriftus das Gefek in feine Hände und legt ba 
felbe geiftlich aus, Matth. 5; Rim. 7 und 1, und 
offenbart alfo feinen Born bom Himmel herab 
über alle Sünder, wie groß berjefbe fei, baburd) 
fie in das Geje& gewiefen werden und aus dem: 
felben erft recht lernen ihre Sünde erfennen, 
welche Erfenntnis Mojes nimmermehr aus ihnen 
hätte erzwingen fünnen. Denn wie ber Apoftel 
zeugt, 2 Kor. 3, da gleich Mofes gelejen wird, jo 
bleibt bod) immer die „Dede, jo er vor fein Ans 
geficht hing, unaufgebedt, daß fie das Gejek geijt- 
fid), unb wie große Dinge e$ bon und erfordert, 
und weil wir folches nicht halten noch erfüllen 
finnen, wie tief e8 uns verfluche und verdamme, 
nicht erfennen. „Wenn fie fid) aber zum Herren 
befehrt haben, al8dann wird folhe Dede abgetan", 
2 Kor. 3. 


Darum muB ber Geift Ehriiti nicht allein 
tröften, fondern auch durch) das Amt des Gejebes 
nitrafen bie Welt um bie Sünde“ und alfo im 
neuen Tejtament tun, wie ber Prophet jagt, opus 
alienum, ut faciat opus proprium, da3 ijt, er 
muß „ein fremd Amt“ verrichten (welches ift ftra- 
fen), bi8 er fomme zu feinem eignen Werf, das ijt, 
triften und bon der Gnade predigen, barum er 
denn uns burd) Chriftum erworben und gejanbt 
unb der lirjadje aud) der Tröfter genennet [ge- 
nannt] wird; inmafen [wie dies] D. Luther in 
der Auslegung des Evangelii Dom. 5. nad) Trini= 
tati8 mit nachfolgenden Worten erflärt hat: 


„&8 ift alles des Gejekes Predigt, was da bon 
unfern Sünden und Gottes Born predigt, e8 ge- 
fchehe, wie oder wann e8 wolle. Wiederum ijt das 
Evangelium eine folche Predigt, bie nichts anderes 
denn Gnade und Vergebung in Chrifto zeigt und 
gibt; mwiewohl e8 wahr und recht ijt, bab bie 
Upoftel unb Prediger de3 (bangelit (wie ard 
Chriftus fef6ft getan hat) die Predigt des Gejebes 
beftätigen und anfangen bei denen, die noch nicht 
ihre Sünde erfennen mod) bor Gottes Zorn er- 
fchroden find, wie er $05. 16 jagt: ‚Der Heilige 
Geift wird die Welt ftrafen um die Sünde, barum 
bab fie nicht an mid) glauben.‘ Sa, was ijt für 
eine ernftlichere, fchredlichere Anzeigung und Bre= 
bigt Gottes Borns über die Sünde denn eben das 
Leiden und Sterben Ehrifti, feines Sohnes? Aber 
folange diefeS alles Gottes Born predigt und den 
Menjchen fchredt, jo iit eS noch nicht des Evangelii 
nod) Chrifti eigene Predigt, jonbern Mofjes und 


YB. 652. 653. 


rum agnitio ex lege est et ad salutarem con- 
versionem ad Deum non sufficit, si non fides 
in Christum accedat, cuius meritum duleis- 
sima et consolationis plena evangelii doctrina 
omnibus resipiscentibus peccatoribus offert, 
qui per concionem legis perterriti et prostrati 
erant. Evangelion enim remissionem peccato- 
rum non securis mentibus, sed perturbatis et 
vere poenitentibus annuntiat, Luc. 4, 18. Et 
ne contritio et terrores legis in desperationem 
vertantur, opus est praedicatione evangelii, ut 
sit poenitentia ad salutem, 2 Cor. 7, 10. 

10] Cum enim nuda illa legis praedicatio 
(sine mentione Christi) aut inflatos hypocri- 
tas efficiat, qui sibi imaginantur, quod legem 
externis operibus suis implere valeant, aut 
homines ad desperationem adigat, Christus 
legem in manus suas sumit, eamque spiritua- 
liter explicat, Matth. 5, 21 sqq.; Rom. 7, 14; 
1,18, et sie iram suam de coelo revelat 
super omnem impietatem hominum et osten- 
dit, quanta sit ira divina. Ea ratione ad 
legem illi ablegantur, ut ex ea demum recte 
peccata sua agnoscere discant; quam agni- 
tionem peccatorum Moses nunquam ab illis ex- 
torquere potuisset. Quia (ut apostolus [R.712 
2 Cor. 3, 14 sq. testatur), etsi Moses praelegi- 
tur, manet tamen nihilominus velamen swper 
faciem. eius, non retectum, ut non agnoscere 
possint. homines, legem esse spiritualem et 
exigere a nobis res longe maximas, quas cum 
praestare et implere nequeant, legem nos hor- 
ribili et extrema maledictione atque damna- 
tione obruere. Quando autem ad Christum 
convertuntur, tum velamen illud tollitur, ut 
idem apostolus docet 2 Cor. 3, 16. 

11] Haec cum ita se habeant, manifestum 
est, Spiritus Sancti officium esse non tantum 
consolari, verum etiam (ministerio legis) ar- 
guere mundum de peccato [Ioh. 16, 8] et ita 
(etiam in novo testamento) facere opus alie- 
num, ut propheta [Ies.28, 21] loquitur, quod 
est arguere, ut postea faciat opus proprium, 
quod est eonsolari et gratiam Dei praedicare. 
Hane enim ob causam nobis Christus preci- 
bus suis et sanctissimo merito eundem nobis 
a Patre impetravit et misit, unde et Paracle- 
tus seu Consolator dicitur, quemadmodum 
Dr. Lutherus in explicatione evangelii Domi- 
nicae 5. post Trinitatis sequentibus verbis hane 
rem perspicue exposuit: 

12] Concio legis est, quidquid de peccatis 
nostris et de ira Dei docet, quomodocunque aut 
quandocunque id fiat. Evangelion vero talis 
est concio, quae nihil misi gratiam. et clemen- 
tiam Dei atque remissionem peccatorum im 
Christo monstrat et exhibet. Interim tamen 
verum, est et recte fit, quod apostoli' et evan- 
geli ministri (quod et ipse Christus fecit) 
concionem, legis confirmant eamque inchoant 
apud, eos, qui peccata. sua nondum agnoscunt 
et sensu irae Dei nondum sunt perturbat, ut 
ipse inquit loh. 16,8: Spiritus Sanctus arguet 
mundum de peccato, quia in me non credunt. 
Imo, quae magis severa et horrenda. signifi- 
catio atque concio irae divimae adversus pec- 
cata est quam illa ipsa passio et mors Iesu 
Christi, Filii Dei? Verumtamen quoad [R.713 
haec omnia iram Dei ostendunt et. hominem 
terrent, nondum sunt proprie evangelii aut 


The Formula of Concord. Thorough Declaration. V. The Law and the Gospel. 


edge comes from the Law, but is not sufficient 
for saving conversion to God, if faith in Christ 
be not added, whose merits the comforting 
preaching of the holy Gospel offers to all peni- 
tent sinners who are terrified by the preach- 
ing of the Law. For the Gospel proclaims the 
forgiveness of sins, not to coarse and secure 
hearts, but to the bruised or penitent, Luke 
4,18. And lest repentance or the terrors of 
the Law turn into despair, the preaching of 
the Gospel must be added, that it may be 
a repentance unto salvation, 2 Cor. 7, 10. 

For since the mere preaching of the Law, 
without Christ, either makes presumptuous 
men, who imagine that they can fulfil the Law 
by outward works, or forces them utterly to 
despair, Christ takes the Law into His hands, 
and explains it spiritually, Matt. 5, 21 ff.; 
Rom. 7, 14 and 1, 18, and thus reveals His 
wrath from heaven upon all sinners, and 
shows how great it is; whereby they are 
directed to the Law, and from it first learn 
to know their sins aright — a knowledge 
which Moses never could extort from them. 
For as the apostle testifies, 2 Cor. 3, 14 f., even 
though Moses is read, yet the veil which he 
put over his face is never lifted, so that they 
cannot understand the Law spiritually, and 
how great things it requires of us, and how 
severely it curses and condemns us because we 
cannot observe or fulfil it. Nevertheless, when 
it shall turn to the Lord, the veil shall be 
taken away, 2 Cor. 3, 16. 

Therefore the Spirit of Christ must not only 
comfort, but also through the office of the Law 
reprove the world of sin, John 16, 8, and thus 
must do in the New Testament, as the prophet 
says, Is. 28, 21, opus alienum, ut faciat opus 
proprium, that is, He must do the work of an- 
other (reprove), in order that He may [after- 
wards] do His own work, which is to comfort 
and preach of grace. For to this end He was 
earned [from the Father] and sent to us by 
Christ, and for this reason, too, He is called 
the Comforter, as Dr. Luther has explained in 
his exposition of the Gospel for the Fifth Sun- 
day after Trinity, in the following words: 

Anything that preaches concerning our sins 
and God's wrath, let it be done how or when 
it will, that is all a preaching of the Law. 
Again, the Gospel is such a preaching as shows 
and gives nothing else than grace and forgive- 
ness in Christ, although it is true and right 
that the apostles and preachers of the Gospel 
(as Christ Himself also did) confirm the 
preaching of the Law, and begin it with those 
who do not yet acknowledge their sins nor are 
terrified at [by the sense of] God’s wrath; as 
He says, John 16,8: “The Holy Ghost will re- 
prove the world of sin because they believe not 
on Me.” Yea, what more forcible, more ter- 
rible declaration and preaching of God’s wrath 
against sin is there than just the suffering 
and death of Christ, His Son? But as long 
as all this preaches God’s wrath and terrifies 
men, it is not yet the preaching of the Gospel 
nor Christ's own preaching, but that of Moses 


955 


956 WM. 636. 637. Formula Concordiae. Sol. Decl. V. De Lege et Evangelio. 


das (Geje& über die Unbubfertigen. Denn das 
Evangelium und Chrijtus ift je nicht geordnet und 
gegeben zu fchreden nod) zu berdammen, jonbern 
die, fo erjchredt und blöde find, zu tröften und 
aufzurichten.“ Und abermals: „Ehriftus fpricht 
Yoh. 16: ‚Der Heilige Geift wird die Welt jtrafen 
um die Sünde‘; welches mag nicht .gefchehen ohne 
durch’8 Gefege8 Erklärung.“ (Tom. 2, Ienens., 
fol. 455.) 


Alfo jagen auch bie Schmalfaldifchen Artikel: 
„Das neue Leftament behält und treibt das Amt 
des GefekeS, das die Sünde und Gottes Born 
offenbart; aber zu joldem Amt tut e$ flugs bie 
Verheipung der Gnade burdj$ Evangelium." 


Und die Wpologia jpridjt: Bu einer rechten, 
heiljamen Buße iff nicht genug, allein das Gejet 
predigen, jondern „es muß dazu auch fommen das 
Evangelium“. Alfo find beide Lehren beieinander 
und müflen aud) nebeneinander getrieben werden, 
aber in getviffer Ordnung und mit gebührlichem 
Unterjchied, und werden bie Antinomi oder Ge- 
fegesftürmer billig verdammt, welche die Predigt 
des Gefeges aus der Kirche werfen und wollen, daß 
man Sünde trafen, Neue und Leid nicht aus bem 
Gejebe, fondern allein aus dem Evangeliv lehren 
olle ‘ 


Auf daß aber männiglich [jedermann] fehen 
möge, daß wir in angeregtem Ziwiefpalt nichts 
verichlagen [verbergen], fonbern dem chriftlichen 
Lejer den Handel fein lauter unter Augen ftellen: 


Demnach glauben, lehren und befennen toit ein- 
hellig, daß das Gefek eigentlich fet eine göttliche 
Lehre, darin ber gerechte, unmwandelbare Wille 
Gottes geoffenbart [wird], wie ber Mtenfch in 
feiner Natur, Gedanfen, Worten und Werfen ge- 
fchaffen [befchaffen] fein follte, daß er Gott ge- 
fällig und angenehm fei, und brüut den Über: 
tretern deSfelben Gottes Born, zeitliche und ewige 
Strafen. Denn, wie Lutherus wider die Gefeßes- 
ftürmer redet: „Alles, was die Sünde ftraft, ijt 
und gehört zum Gejek, deffen eigen Amt tjt, Sünde 
trafen und zur Grfenntni$ der Sünden führen“, 
him. 9 und 7; und nachdem [und weil] der Un: 
glaube eine Wurzel und Brunnguell aller fträf- 
[ien Sünden ijt, fo ftraft daS Gejet aud) ben 
Unglauben. 


S$ ift aber gleichwohl dies auch wahr, dak das 
(Seje& mit feiner Lehre Durdj$ Evangelium ilfu- 
ftriert unb erklärt wird, und bleibt dennoch des 
Gefekes eigentlih Amt, bie Sünde ftrafen und 
bon guten Werfen lehren. 

Mio ftraft das Gefeg den Unglauben, wenn 

man Gottes Wort nicht glaubt. Weil nun das 
Evangelium, welches allein eigentlich lehrt unb be- 
fiehlt, an Chriftum glauben, Gottes Wort ijt, jo 
ftraft der Heilige Geift durch das Amt des Ge- 
jeges auch den Unglauben, daß fie nicht an Chri- 
jum glauben, welches Evangelium doch allein 
eigentlich lehrt bon dem feligmachenden Glauben 
an Gbrijtum. 

Das Evangelium aber ijt eigentlich eine Lehre 
(nachdem ber Menfch das Gefek Gottes nicht ge- 
halten, jonbern daSsfelbe übertreten, batoiber jeine 
berberbte Natur, Gedanken, Worte und Werke 


W. 653—655. 


Christi concio, sed potius Moses et lex contra 
4mpoenitentes. Evangelion enim et Christus 
nobis non eam ob causam donantur, ut nos 
perterrefaciant atque condemment, sed wt 4i, 
qui perturbati et pusillanimes sunt, consola- 
13] tionem capiant atque erigantur. Et alibi 
inquit Dr. Lutherus: Christus ait: Spiritus 
Sanctus arguet mundum de peccato. Hoc 
autem fieri non potest nisi per explicationem 
legis. (Tom. 2, Ienens., fol. 455.) 

14] In hane sententiam etiam Smalealdici 
Articuli loquuntur [Par. 3, Art. 3]: Novum 
testamentum retinet atque urget ministerium 
legis, quae et peccata arguit et iram. Dei reve- 
lat; sed ad illud. legis officium adiungit moz 
promissionem gratiae divinae per evangelü 
praedicationem. 

15] Et Apologia. inquit [Art. 12]: Ad salu- 
tarem et veram poenitentiam non sufficit legis 
praedicatio, sed accedere oportet evangelion. 
Hoc modo duo haee doctrinarum genera con- 
iuncta sunt, et ambo urgenda sunt, certo 
tamen ordine et convenienti discrimine obser- 
vato. Et iuste damnantur Antinomi, adver- 
sarii legis, qui praedicationem legis ex ecelesia 
explodunt et affirmant, non ex lege, sed ex solo 
evangelio peccata arguenda et contritionem 
docendam esse. 


16] Ut autem omnes intelligant, quod in hae 
controversia nihil dissimulare, sed pio lectori 
totum negotium, quanta fieri potest simplici- 
tate et perspicuitate, ante oculos proponamus 
[proponere cupiamus], sententiam nostram ex- 
ponemus: 

17] Credimus, docemus et confitemur una- 
nimi consensu, quod lex proprie sit doctrina 
divina, in qua iustissima et immutabilis Dei 
voluntas revelatur, qualem oporteat esse homi- 
nem, in sua natura, cogitationibus, verbis, 
factis, ut Deo probari et acceptus esse possit. 
Simul autem transgressoribus Dei iram et 
temporalia atque aeterna supplicia lex [R. 714 
denuntiat. Nam (ut D. Lutherus eontra Anti- 
nomos scribit) quidquid. peccatum arguit, id 
legis habet rationem et ad legem. pertinet, 
cuius proprium officiwm est, peccata arguere 
et ad. agnitionem peccatorum adducere, Rom. 
3,20; 7,7, Et quia incredulitas radix et fons 
est omnium peccatorum, quae arguenda et 
reprehendenda sunt, lex Dei etiam increduli- 
tatem arguit. 

18] Est autem etiam hoc verum, legis do- 
ctrinam per evangelion illustrari et declarari. 
Nihilominus vero proprium legis offieium est 
manetque, peecata arguere et de bonis operi- 
bus docere. 

19] Hae ratione lex incredulitatem arguit, 
quando videlicet Verbo Dei fides non adhibe- 
tur. Cum autem evangelion (quod solum et 
proprie docet ac. iubet in Christum credere) 
sit Verbum Dei, Spiritus Sanctus per mini- 
sterium legis etiam incredulitatem arguit, 
quod peccatores non in Christum eredant; 
quod evangelium tamen solum proprie docet 
de salvifiea fide in Christum. 

20] Evangelion autem proprie doctrina est, 
quae doeet (quandoquidem homo legi Dei non 
satisfecit, sed eam transgressus est, et legi 
Dei tota ipsius natura, cogitationes, sermones, 


The Formula. of Concord. Thorough Declaration. V. The Law and the Gospel. 


and the Law against the impenitent. For the 
Gospel and Christ were never ordained and 
given for the purpose of terrifying and con- 
demning, but of comforting and cheering those 
who are terrified and timid. And again: 
Christ says, John 16,8: “The Holy Ghost will 
reprove the world of sin”; which cannot be 
done except through the explanation of the 
Law. Jena, Tom. 2, fol. 455. 

So, too, the Smalcald Articles say: The 
New Testament retains and urges the office 
of the Law, which reveals sins and God’s 
wrath; but to this office it immediately adds 
the promise of grace through the Gospel. 

And the Apology says: To a true and salu- 
tary repentance the preaching of the Law 
alone is not sufficient, BUT THE GOSPEL SHOULD 
BE ADDED THERETO. Therefore the two doc- 
trines belong together, and should also be 
urged by the side of each other, but in a defi- 
nite order and with a proper distinction; and 
the Antinomians or assailants of the Law are 
justly condemned, who abolish the preaching 
of the Law from the Church, and wish sins 
to be reproved, and repentance and sorrow 
to be taught, not from the Law, but from the 
Gospel. 

But in order that every one may see that 
in the dissent of which we are treating we 
conceal nothing, but present the matter to 
the eyes of the Christian reader plainly and 


. clearly: 


Therefore [we shall set forth our meaning: ] 
we unanimously believe, teach, and confess 
that the Law is properly a divine doctrine, 
in which the righteous, immutable will of 
God is revealed, what is to be the quality of 
man in his nature, thoughts, words, and 
works, in order that he may be pleasing and 
acceptable to God; and it threatens its trans- 
gressors with God’s wrath and temporal and 
eternal punishments. For as Luther writes 
against the law-stormers [Antinomians]: 
Everything that‘ reproves sin is and belongs 
to the Law, whose peculiar office it is to re- 
prove sin and to lead to the knowledge of 
sins, Rom. 3, 20; 7, 7; and as unbelief is the 
root and well-spring of all reprehensible sins 
[all sins that must be censured and reproved], 
the Law reproves unbelief also. 

However, this is true likewise that the Law 
with its doctrine is illustrated and explained 
by the Gospel; and nevertheless it remains 
the peculiar office of the Law to reprove sins 
and teach concerning good works. 

Thus, the Law reproves unbelief, [namely,] 
when men do not believe the Word of God. 
Now, since the Gospel, which alone properly 
teaches and commands to believe in Christ, 
is God’s Word, the Holy Ghost, through the 
office of the Law, also reproves unbelief, that 
men do not believe in Christ, although it is 
properly the Gospel alone which teaches con- 
cerning saving faith in Christ. 

However, now that man has not kept the 
Law of God, but transgressed it, his corrupt 
nature, thoughts, words, and works fighting 
against it, for which reason he is under 


- 


957 


958 NM. 637. 638. Formula Concordiae. Sol. Decl. V. De Lege et Evangelio. 


ftreiten, und [er] der Urfahen dem Zorn Gottes, 
dem Tod, allen zeitlichen Plagen und der Strafe 
des höllifchen Feuers unterworfen [ift]), bie da 
lehrt, was der Menfch glauben folle, bap er bei 
Gott die Vergebung der Sünden erlange, nämlich, 
bab der Sohn Gottes, unfer Herr Chriftus, ben 
Gud) des GejebeS auf fid) genommen unb getragen, 
alle unfere Sünden gebüßt und bezahlt [hat], 
durch welchen allein wir bei Gott wieder zu Öna= 
den fommen, Vergebung der Sünden burtd) ben 
Glauben erlangen, aus dem Tod und allen Strafen 
der Sünden erledigt und ewig felig werden. 


Denn alles, wa3 tröftet, die Huld und Gnade 
Gottes den Übertretern be8 Gejebe8 anbeut [an- 
bietet], ijt unb heibt eigentlid) daS Evangelium, 
eine gute und fröhliche Botfchaft, daß Gott die 
Sünde nicht ftrafen, jondern um Chrijtus’ willen 
vergeben wolle. 


Demnach ein jeder bußfertiger Sünder glau- 
ben, das ijt, jein Vertrauen allein auf den Herren 
Gbrijtum jegen foll, daß er um unjerer Sünden 
willen fet Dahingegeben und um unferer 9iedjt- 
fertigung willen wieder auferitanden, Rim. 4; 
welder um unjertwillen zur Sünde [ge]wor- 
den, ber von feiner Siinde wußte, auf bag wir 
in ihm würden die Gerechtigkeit, bie vor Gott 
gilt, 2 Kor. 5; ber und zur Geredjtigfeit ge- 
macht [ijt], 1 Kor. 1, des Gehorfam uns zur Ge- 
tedjtigfeit bor Gott an feinem ftrengen Gericht 
zugerechnet wird; dap aljo das Gefes, inmaben 
bier oben erflürt, ein Amt iit, das durch den 
Buchitaben tötet und die Verdammnis predigt, 
2 Kor. 8; ba8 Cuangelium aber ijt eine Kraft 
Gottes, felig zu machen alle bie, fv daran glau- 
ben, Röm. 1; 1 Kor. 1; ba8 bie Geredjttafeit 
predigt und den Gletit gibt, Gal. 3. Wie denn 
D. Luther den linterjdjieb mit befonderem Fleiß 
[dier in allen feinen Schriften getrieben unb 
eigentlich angezeigt, daß viel eine andere Erfennt- 
nis Gottes jet, bie aus dem Cvangelio fommt, 
denn die aus dem Gefet gelehrt und gelernt wird; 
weil aud) bie Heiden aus dem natürlichen Gejet 
eilidermapen eine Grfenntni$ Gottes gehabt, 
gleihtwohl ihn aber weder recht erfannt nod) recht 
geehrt haben, Rim. 1. 


Diefe zwei Predigten find bon Anfang der Welt 
her in der Kirche Gottes nebeneinander je und 
allwege mit gebührendem Unterfchied getrieben 
worden. Denn die Nachfommen der lieben Alt: 
väter, wie Denn auch bie Altväter felbft, fid) nicht 
allein ftetig erinnert, wie ber Menfch anfangs bon 
Gott gerecht und heilig erfehaffen und bird) Bes 
trug der Schlange Gottes Gebot übertreten, zum 
Sünder [ge]tootben und fid) felbft famt allen 
ihren [allen feinen] Nachfommen verderbt, in den 
Tod und ewige Verdammnis gejtürzt haben [ge- 
ftitrgt hat], fondern auch fid) wiederum aufgerich- 
tet unb getröftet durch bie Predigt bon „des Weis 
bes Samen, welcher der Schlange den Kopf zer- 
treten folle”, Gen. 3; item von „Abrahams Samen, 
in welchem alle Bölfer gefegnet werden follen“, 
(Sen. 22 und 27; item von „Davids Sohn, der das 
Reid) Vsrael wiederum aufrichten unb ein Licht der 
Heiden fein fol”, Pj. 110; Bef. 49; Quf. 1; „mel: 
cher um unjerer Sünde willen gefchlagen und um 
unferer Mifjetat , willen verwundet, durch des 
Wunden wir heil [ge]worden find“, Bef. 53. 


3$. 655. 656. 


facta, repugnant, unde et irae Dei, morti 
omnibusque temporalibus aerumnis et aeterno 
gehennae incendio obnoxius est), quid miserri- 
mus ille peccator credere debeat, ut remissio- 
nem peccatorum apud Deum obtineat, vide- 
lieet Filium Dei, Dominum nostrum Iesum 
Christum, in sese suscepisse maledictionem 
legis ferendam, omnia nostra peccata plenis- 
sima satisfactione expiasse, ita quidem, ut 
per ipsum solum cum Deo reconciliemur, re- 
missionem peccatorum per fidem eonsequamur, 
a morte omnibusque aliis peccati suppliciis 
liberemur et in aeternum salvemur. 


21] Quidquid enim pavidas mentes [R.715 
consolatur, quidquid favorem et gratiam Dei 
transgressoribus legis offert, hoe proprie est 
et recte dicitur evangelion, hoe est, laetissi- 
mum nuntium, quod Dominus Deus peceata 
nostra nolit punire, sed propter Christum con- 
donare. 


22] Quare peccatores poenitentes credere 
debent, hoe est, totam suam fiduciam in solum 
Christum collocent, quod videlicet propter pec- 
cata nostra traditus sit et propter iustitiam 
nostram resurreserit, Rom. 4, 25; qui pecca- 
tum quidem non noverat et tamem pro nobis 
peccatum factus est, ut nos efficeremur iustitia. 
Dei in ipso, 2 Cor. 5,21; qui nobis factus est 
wustitia, 1 Cor. 1, 30, et cuius obedientia nobis 
coram severo Dei iudicio ad iustitiam impu- 
tatur, ut ita lex, ut supra ostensum est, mim- 
sterium sit, quod per litteram occidit et 
damnationem denuntiat, 2 Cor. 3,7, evangelion 
autem sit potentia Dei ad salutem omni cre- 
denti, Rom. 1, 16 [1 Cor. 1, 18. 21], praedi- 
cans iustitiam et dams Spiritum [2 Cor. 3, 
8.9; Gal. 3, 2]; quemadmodum D. Lutherus 
hoe discrimen propemodum in omnibus suis 
scriptis diligenter inculeavit atque accurate 
monuit, longe aliam Dei agnitionem ex evan- 
gelio quam ex lege hauriri, quia etiam Gentes 
ex lege naturae aliquam Dei cognitionem 
habuere, nec tamen eum recte vel agnoverunt 
vel eoluerunt, Rom. 1, 20 sq. 


23] Haec autem duo doctrinarum genera 
iam inde a condito mundo in ecclesia Dei, con- 
venienti tamen discrimine, proposita fuere. 
Patriareharum enim posteri (quemadmodum 
etiam ipsi patriarchae) non modo assidue in 
memoriam revocarunt, quod homo initio a Deo 
iustus et sanctus creatus, fraude autem ser- 
pentis mandatum Dei transgressus, peccator 
sit factus eaque re non modo se, verum etiam 
totam suam posteritatem perdiderit atque in 
mortem et aeternam damnationem praecipi- 
taverit; sed rursus se erexerunt et consolati 
sunt dulcissima illa concione de Semine [R. 716 
M ulieris, contrituro caput serpentis, Gen. 3,15; 
item de Abrahami Semine, in quo benedicendae 
erant omnes gentes, Gen. 22, 18; et de Filio 
Davidis, qui regnum Israelis restaurare debe- 
bat et lumen gentium futurus erat, Ps. 110,1; 
Ies. 49, 6; Luc. 1, 79 [2, 32]; qui vulneratus 
est propter iniquitates nostras et attritus est 
propter scelera nostra, cuius livore sanati 
sumus, Ies. 53, 5. ; 


The Formula of Concord. Thorough Declaration. V. The Law and the Gospel. 959 


God’s wrath, death, all temporal calamities, 
and the punishment of hell-fire, the Gospel is 
properly a doctrine which teaches what man 
should believe, that he may obtain forgiveness 
of sins with God, namely, that the Son of God, 
our Lord Christ, has taken upon Himself and 
borne the curse of the Law, has expiated and 
paid for all our sins, through whom alone 
we again enter into favor with God, obtain 
forgiveness of sins by faith, are delivered 
from death and all the punishments of sins, 
and eternally saved. 
For everything that comforts, that offers 
the favor and grace of God to transgressors of 
the Law, is, and is properly called, the Gos- 
pel, a good and joyful message that God will 
2 punish sins, but forgive them for Christ's 
sake. 
Therefore every penitent sinner ought to be- 
lieve, that is, place his confidence in the Lord 
Christ alone, that He was delivered for our 
offenses, and was raised. again for our justi- 
fication, Rom. 4, 25, that He was made sin for 
us who knew no sin, that we might be made 
the righteousness of God in Him, 2 Cor. 5, 21, 
who of God is made unto us Wisdom, and 
Righteousness, and Sanctification, and Re- 
demption, 1 Cor. 1, 30, whose obedience is 
counted to us for righteousness before God’s 
strict tribunal, so that the Law, as above set 
forth, is a ministration that kills through the 
letter and preaches condemnation, 2 Cor. 3, 7, 
but the Gospel is the power of God unto sal- 
vation to every one that believeth, Rom. 1, 16, 
that preaches righteousness and gives the 
Spirit, 1 Cor.1,18; Gal.3,2. As Dr. Luther 
has urged this distinction with especial dili- 
gence in nearly all his writings, and has prop- 
erly shown that the knowledge of God derived 
from the Gospel is far different from that 
which is taught and learned from the Law, 
. because even the heathen to a certain extent 

had a knowledge of God from the natural law, 
- although they neither knew Him aright nor 
.  glorified Him aright, Rom. 1, 20 f. 

From the beginning of the world these two 
proclamations [kinds of doctrines] have been 
ever and ever inculeated alongside of each 
other in the Church of God, with a proper dis- 
tinction. For the descendants of the vener- 
ated patriarchs, as also the patriarchs them- 
selves, not only called to mind constantly how 
in the beginning man had been created right- 
eous and holy by God, and through the fraud 
of the Serpent had transgressed God's com- 
mand, had become a sinner, and had corrupted 
and precipitated himself with all his posterity 
into death and eternal condemnation, but also 
encouraged and comforted themselves again 
by the preaching concerning the Seed of the 
Woman, who would bruise the Serpent’s head, 
Gen. 3, 15; likewise, concerning the Seed of 
Abraham, in whom all the nations of the earth 
shall be blessed, Gen. 22, 18; likewise, con- 
cerning David’s Son, who should restore again 
the kingdom of Israel and be a light to the 
heathen, Ps. 110, 1; Is. 49, 6; Luke 2, 32, who 
was wounded for our transgressions, and 
bruised for our iniquities, by whose stripes 
we are healed, Is. 53, 5. 


960 Mt. 688.639. Formula Concordiae. Sol. Decl. V. De Lege et Evangelio. 


Solche beide Lehren glauben und befennen mir, 
daß fie für und für bi8 an das Ende der Welt 
fleigig, bod) mit gehörtem guten Unterfchied in. der 
Kirche Gottes zu treiben feien, damit durch die 
Predigt des Gefeses unb desfelben Dräuung im 
Amt des neuen Teftaments die Herzen der unbub- 
fertigen Menfchen ge[d)redt unb zur Erfenntnis 
ihrer Sünden und zur Buße gebracdht [werden]; 
aber nicht aljo, daß fie Darin verzagen und ver= 
zweifeln, fondern (weil daS Gefet ein Zuchtmeifter 
auf Ehriftum, dak wir durch den Glauben gerecht 
werden, Gal. 3, und alfo nicht von Chrijto, jon- 
Dern auf Chriftum, der. „des Gejekes Ende” ijt, 
weifet und führt, Nöm. 10), daß fie Durch bie Pre- 
Digt des Heiligen Gbangelit von unjerm Herren 
Chrifto wiederum alfo getröftet und geftärft [twer- 
Den], bab namlid) ihnen, fo fie dem Cbangelio 
glauben, Gott alle ihre Sünden durch Chrijtum 
vergeben, fie um jeinetwillen an Kindes Statt an- 
nehmen und aus lauter Gnade, ohne all ihren [all 
ihr] Verdienft gerecht und jelig machen [wolle]; 
aber doch nicht alfo, daß fie fid) Der Gnade Gottes 
mibbraucen und auf diejelbe fiindigen; wie Pau- 
[u$ 2 Kor. 8 den Unterfchied 3mijden dem Gejet 
und Gbangelio gründlich und gewaltig ermeift. 


Demnad, und auf daß beide Lehren, des Ge- 
fegeS und Changelii, nicht ineinandergemengt und 
vermijcht [werden], und ber einen 3ugejd)rieben 
werde, was der andern zugehört, dadurch dann 
leichtlich der [daS] Berdienft und die Guttaten 
Ehrifti verdunfelt und das Evangelium wiederum 
zu einer Gefetesiehre gemacht, wie im Papfttum 
gejchehen, und aljo die Ehriften des rechten Scots 
beraubt, den fie im Evangelio wider das Schreden 
des Gefetes haben, und dem Bapittum wiederum 
Die Tür in der Kirche Gottes aufgetan werde: fo 
muß mit allem Zleiß der wahre, eigentliche Unter: 
{chied zwijchen bem Gefeg und (bangelto getrieben 
und erhalten, und was zur Konfufion inter legem 
et evangelium (ba$ ijt, dadurch die beiden Qeb- 
ten, Geje& und Evangelium, verwirrt und in 
eine Lehre gemengt) Urjache geben möchte, fleikig 
verhütet werden. ft derhalben gefährlih und 
unrecht, daß man aus dem Cvangelio, wenn e3 
eigentlich aljo genennet, wie e8 vom Gefeß unter: 
Ihieden wird, eine Buß= oder Strafpredigt machen 
wolle. Denn jonft, wenn e8 ingemein veritanden 
wird bon der ganzen Lehre, fo fagt aud) bie 
Wpologia etliche Male, das Evangelium fet eine 
Predigt von der Buße und Bergebung bet Siin- 
den. &3 zeigt aber Daneben die Wpologia auch das 
an, daß Evangelium eigentlich fei bie Verheipung 
der Vergebung der Sünden und der Rechtfertigung 
. duch Chriftum, das Gejet aber fet ein Wort, das 
die Sünde ftraft und verdammt. [Über den Ge- 


36. 656. 657. 


24] Haec duo doctrinae Christianae capita 
eredimus atque profitemur usque ad novissi- 
mum diem sedulo, convenienti tamen. discri- 
mine, in ecclesia Dei proponenda atque 
urgenda esse. Concione enim legis eiusque 
gravissimis comminationibus in ministerio 
novi testamenti mentes impoenitentium homi- 
num perterrefaciendae atque ad veram pec- 
catorum suorum agnitionem et ad agendam 
poenitentiam sunt adducendae. Id tamen non 
eo modo, ut propter peccata desperent, sed ut 
ad Christum confugiant. Lex emm paedago- 
gus est in Christum, ut per fidem wustifice- 
mur, Gal. 3, 24, et cum Christus sit finis legis, 
Rom. 10, 4, non a Christo, sed ad Christum 
25] nos ducat. Quare post agnita peccata 
ex lege mentes perturbatae erigendae sunt, 
ut ex evangelii de Christo praedicatione soli- 
dam consolationem capiant atque confirmato 
animo sint, scientes, quod Dominus (si quidem 
evangelio crediderint) omnia peccata per Chri- 
stum ipsis condonet, eos propter Mediatorem 
filios adoptet et ex mera gratia, sine ullo ipso- 
rum merito, iustificet et salvare velit. Non 
tamen divina illa gratia abutantur aut eius 
26] fiducia scientes volentes peccent. Et hoc 
discrimen legis et evangelii Paulus in Epistola 
ad Corinthios posteriore luculenter admodum 
declaravit, 2 Cor. 3, 7 sqq. 

27] Quare ne doctrina legis et evangelii 
denuo commisceantur et uni, quod alterius 
est, tribuatur, summo studio vera et propria 
differentia legis et evangelii retinenda atque 
urgenda est, eaque omnia, quae novae [R.717 
confusioni inter legem et evangelium occasio- 
nem praebere possent, studiose cavenda atque 
vitanda sunt. Talis enim confusio facile meri- 
tum et beneficia Christi obscurare et evan- 
gelion in legem transformare posset, quod sub 
papatu accidisse videmus. Et hac ratione piis 
mentibus vera consolatio, quam ex evangelio 
eontra terrores legis hauriri debent, eripere- 
tur, et pontificiis erroribus fenestra in eccle- 
siam Dei irrependi et invadendi aperiretur. 
Quapropter magno cum periculo coniunctum 
est, neque approbari potest, quod asseritur, 
evangelium (proprie sie dictum et quum a lege 
discernitur) esse concionem poenitentiae argu- 
entem peceata. Alias vero, quando generaliter 
de tota doctrina Christiana accipitur, etiam 
Apologia aliquoties docet, quod evangelium sit | 
concio de poenitentia et remissione peccato- 
rum. Interim tamen Apologia etiam ostendit, 
evangelion proprie diei promissionem de re- 
missione peccatorum et iustifieatione nostra 
per Christum; legem vero esse doctrinam, 
quae et peccata arguat et damnationem de- 
nuntiet. 


brauch ber Worte ,Gefek” und „Evangelium“ in ber Apologie vergleiche 138, 62; 142, 79; 166, 38; 


192, 136; 194, 139; 112, 34; 126, 20; 212; 196, 144 f.; 


264, 51; 274, 78.] 


58, 11 ff.; 276, 88; 258, 29. 34; 260, 35 f.; 


The Formula of Concord. Thorough Declaration. V. The Law and the Gospel. 


These two doctrines, we believe and confess, 
should ever and ever be diligently inculcated 
in the Church of God even to the end of the 
world, although with the proper distinction of 
which we have heard, in order that, through 
the preaching of the Law and its threats in 
the ministry of the New Testament the hearts 
of impenitent men may be terrified, and 
brought to a knowledge of their sins and to 
repentance; but not in such a way that they 
lose heart and despair in this process, but that 
(since the Law is a schoolmaster unto Christ 
that we might be justified by faith, Gal. 3, 24, 
and thus points and leads us not from Christ, 
but to Christ, who is the end of the Law, 
Rom. 10, 4) they be comforted and strength- 
ened again by the preaching of the holy Gospel 
concerning Christ, our Lord, namely, that to 
those who believe the Gospel, God forgives 
all their sins through Christ, adopts them as 
children for His sake, and out of pure grace, 
without any merit on their part, justifies and 
saves them, however, not in such a way that 
they may abuse the grace of God. and sin 
hoping for grace, as Paul, 2 Cor. 3, 7 ff., thor- 
oughly and forcibly shows the distinction be- 
tween the Law and the Gospel. 

Now, in order that both doctrines, that of 
the Law and that of the Gospel, be not 
mingled and confounded with one another, and 
what belongs to the one may not be ascribed 
to the other, whereby the merit and benefits 
of Christ are easily obscured and the Gospel 
is again turned into a doctrine of the Law, 
as has occurred in the Papacy, and thus Chris- 
tians are deprived of the true comfort which 
they have in the Gospel against the terrors 
of the Law, and the door is again opened in 
the Church of God to the Papacy, therefore 
the true and proper distinction between the 
Law and the Gospel must with all diligence 
be inculcated and preserved, and whatever 
gives occasion for confusion inter legem et 
evangelium (between the Law and the Gos- 
pel), that is, whereby the two doctrines, Law 
and Gospel, may be confounded and mingled 
into one doctrine, should be diligently pre- 
vented. It is, therefore, dangerous and wrong 
to convert the Gospel, properly so called, as 
distinguished from the Law, into a preaching 
of repentance or reproof [a preaching of re- 
pentance, reproving sin]. For otherwise, if 
understood in a general sense of the entire 
doctrine, also the Apology says several times 
that the Gospel is a preaching of repentance 
and the forgiveness of sins. Meanwhile, how- 
ever, the Apology also shows that the Gospel 
is properly the promise of the forgiveness of 
sins and of justification through Christ, but 
that the Law is a doctrine which reproves sins 
and condemns. 


Concordia Triglotta. 


961 


962 M. 639-641. Formula Concordiae. Sol. Decl. VI. De Tertio Usu Legis. 


VI. 
Vom dritten Brauch des Gefeßes Gottes. 


1. Nachdem das Gefek Gottes nicht allein dazu 
nüßt, bab dadurch duBerfide Zucht und Ehrbarfeit 
wider Die wilden, ungehorfamen Leute erhalten, 
2. desgleihen, daß durch folches bie Menfchen zur 
Erfenntnis ihrer Sünden gebracht, 3. fondern 
auch, wenn fie Durch den Geijt Gottes neugeboren, 
zu bem Herrn befehrt und alfo ihnen die Dede 
Mofts aufgebedt, [bag fie] in dem Gefet leben und 
wandeln: bat fid) über diefen dritten und [ebten 
[Ge]f8taud) des Gejetes ein Bwiefpalt etlicher 
wenig Theologen zugetragen, da der eine Teil ge: 
lehrt und gehalten, daß die Wiedergebornen den 
neuen Gehorfam, oder in melden guten Werfen 
fie wandeln jollen, nicht aus dem Gejeb lernen, 
nocd) daraus biejefbe Lehre zu treiben fet, weil fie 
Durd den Sohn Gottes freigemacht, feines Geiftes 
Tempel [ge]worden und aljo frei, gleid)toie bie 
Sonne ohne einigen Trieb für fid) felbit [von 
felbft] ihren ordentlichen Lauf vollbringt, aljo 
aud) fie für fid) felbit, aus Cingeben und Trieb 
des Heiligen Geiftes, tun, was Gott bon ihnen 
erfordert. Dagegen hat der andere Teil gelehrt: 


obwohl bie Rechtglaubigen wahrhaftig burd) ben: 


Geift Gottes getrieben werden und alfo nad) bem 
inwendigen Menfhen aus einem freien Geift den 
Willen Gottes tun, fo gebrauche bod) eben der 
Heilige Geift das gefchriebene Gefek bei ihnen zur 
Lehre, dadurch auch bie Nechtgläubigen lernen, 
Gott nicht nad) ihren eigenen Gedanken, fondern 
nad) feinem gejchriebenen Gejeg und Wort zu 
dienen, welches eine gewiffe Regel und Richtfehnur 
fet eines gottjeligen Lebens und Wandels, nach 
Dem ewigen und unwandelbaren Willen Gottes 
anzurichten. 


Bur Grifürung und endlichen Hinlegung [end- . 


gültigen Beilegung] Ddiejes Bwiefpalts glauben, 
lehren und befennen wir einhellig, bap, obwohl die 
rehtgläubigen und wahrhaftig zu Gott befehrten 
und gerechtfertigten Chrijten bom Fluch) des Ge- 
jebe8 erledigt und freigemacht find, daß fie fid) 
doch im Gefek des Herrn täglich üben follen; wie 
gejd)tieben fteht Pf. 1 und 119: „Wohl dem, der 
Luft zum Gejet des HErrn hat und redet bon fetz 
nem Geje& Tag und Nacht.” Denn das Gefet ijt 
ein Spiegel, in welchem der Wille Gottes, und 
was ihm gefällig, eigentlich abgemalt ijt, ba$ man 


den Gläubigen ftets vorhalten und bei ihnen ohne 


Unterlaß fleißig treiben fol. 

Denn obwohl bent Geredjten fein Gefes ge- 
geben ijt, wie ber Apoftel zeugt, fondern den Un: 
gerechten, fo ift Doch folches nicht alfo blok zu ber- 
ftehen, daß die Gerechten ohne Gefek leben follen. 
Denn das Gefek Gottes [ift] ihnen in das Herz 
gejchrieben, und bem eriten Menjchen [wurde] 
gleih nad) feiner Crfchaffung aud) ein Gejek ge- 
geben, Danach er fid) verhalten follte. Sondern 
Die Meinung St. Pauli ijt, daß das Gefek bie- 
jenigen, fo burd) Chriftum mit Gott verfühnt, mit 
feinem Fluch nicht befchweren fann, aud) die Wie- 
Dergebornen mit feinem Stoang nicht quälen dürfe 
[gu quälen brauche, zu quälen Urfache habe], weil 
fie nach dem intwendigen Menfchen Luft haben an 
Gottes Gefeg. 

Und zwar, wenn die gläubigen und auserwahl- 
ten Kinder Gottes durch den einwohnenden Geift 
in Diefem Leben bollfómmlid) verneuert würden, 
aljfo daß fie in ihrer Natur und allen derfelben 


36. 657. 658. 


MI oos Y 
DE TERTIO USU LEGIS DIVINAE. 


1] Cum constet, triplicem esse legis divinae 
usum (I. Lege enim disciplina externa et hone- 
stas contra feros et indomitos homines ut- 
cunque conservatur; II. lege peceatores ad 
agnitionem peccati adducuntur; III. denique 
qui per Spiritum Dei renati et ad Dominum 
conversi sunt, et quibus iam velamen Mosis 
sublatum est, lege docentur, ut in vera pietate 
vivant et ambulent), orta est de tertio illo 
usu legis controversia inter paucos quosdam 
2] theologos. Horum alii docuerunt atque 
senserunt, non opus esse, ut renati novam ob- 
edientiam seu bona opera (in quibus [R.718 
ambulare oporteat) ex lege discant, aut ut 
doctrina de bonis operibus ex lege depromatur 
vel urgeatur, quandoquidem per Filium Dei 
libertati restituti et iam facti sint templa 


Spiritus Saneti, et propterea liberi, perinde 


ae sol absque alieno impulsu sponte cursum 
suum naturalem confieit: ita enim et rena- 
tos sua sponte, instinctu et impulsu Spiritus 
Sancti ea agere, quae Deus ab ipsis requirat. 
3] Alii vero docuere: etiamsi vere credentes 
Spiritu Dei revera agantur, et hae ratione 
secundum interiorem hominem libero et spon- 
taneo spiritu voluntatem Dei faciant, tamen 
Spiritum Sanctum scripta lege ad doctrinam 
ipsorum uti solere, qua etiam reete eredentes 
informentur et discant, Deo non esse servien- 
dum iuxta ipsorum cogitationes aut opiniones, 
sed iuxta scriptam legem et verbum eius reve- 
latum. Illud enim certissimam esse regulam 
et normam, ad quam vita seeundum immuta- 
bilem voluntatem Dei sit pie instituenda. : 

4] Ad declarandam igitur et componendam 
hane dissensionem eredimus, docemus et con- 
fitemur unanimiter, quod, etsi credentes et ad 
Deum vere conversi atque iustificati liberati 
sunt a maledictione legis, ita quidem, ut ea 
ratione iam liberi dicantur, tamen in lege 
divina quotidie exercere se debeant, ut scri- 
ptum Ps. 1,2; 119, 1: Beatus, qui lege Domini 
delectatur et in lege eius meditatur die ac 
nocte. Est enim lex Dei instar speculi limpi- 
dissimi, in quo voluntas Dei et quae ipsi 
placent, perspicue oculis nostris proponuntur; 
igitur ea credentibus semper inculcanda et 
apud eos diligenter et assidue est urgenda. 

5] Etsi enim iusto lex non est posita, ut 
apostolus testatur [1 Tim. 1,9], sed iniustis, 
hoe tamen non ita nude accipiendum est, quasi 
iustis sine lege vivere liceat. Lex enim divina 
cordibus ipsorum inscripta est. Et quidem 
primo homini statim post ipsius creationem 
etiam lex data fuit, secundum quam [R.719 
vivere debebat. Haec igitur est verborum 
Pauli vera et genuina sententia, quod lex eos, 
qui per Christum cum Deo reconciliati sunt, 
maledictione sua obruere nequeat, et quod 
renatis coactione sua molesta esse non possit, 
quandoquidem illi seeundum interiorem homi- 
nem lege Dei delectentur. 


6] Et sane, si credentes et electi filii Dei 
per inhabitantem Spiritum in hae vita per- 
fecte renovarentur, ita quidem, ut in tota ipso- 
rum natura et in omnibus viribus peccatum 


The Formula of Concord. Thor. Decl. VI. Of the Third Use of God's Law. 


VI. 
OF THE THIRD USE OF GOD’S LAW. 


Since the Law of God is useful, 1. not only 
to the end that external discipline and decency 
are maintained by it against wild, disobedient 
men; 2. likewise, that through it men are 
brought to a knowledge of their sins; 3. but 
also that, when they have been born anew by 
the Spirit of God, converted to the Lord, and 
thus the veil of Moses has been lifted from 
them, they live and walk in the Law, a dis- 
sension has occurred between some few theo- 
logians concerning this third and last use of 
the Law. For the one side taught and main- 
tained that the regenerate do not learn the 
new obedience, or in what good works they 
ought to walk, from the Law, and that this 
teaching [concerning good works] is not to 
be urged thence [from the Law], because they 
have been made free by the Son of God, have 
become the temples of His Spirit, and there- 
fore do freely of themselves what God requires 
of them, by the prompting and impulse of the 
Holy Ghost, just as the sun of itself, without 
any [foreign] impulse, completes its ordinary 
course. Over against this the other side 
taught: Although the truly believing are 
verily moved by God’s Spirit, and thus, ac- 
cording to the inner man, do God’s will from 


a free spirit, yet it is just the Holy Ghost . 


who uses the written law for instruction with 
them, by which the truly believing also learn 
to serve God, not according to their own 
thoughts, but according to His written Law 
and Word, which is a sure rule and standard 
of a godly life and walk, how to order it in 
accordance with the eternal and immutable 
will of God. . 

For the explanation and final settlement of 
this dissent we unanimously believe, teach, 
and confess that although the truly believing 
and truly converted to God and justified 
Christians are liberated and made free from 
the curse of the Law, yet they should daily 
exercise themselves in the Law of the Lord, 
as it is written, Ps. 1, 2; 119, 1: Blessed is the 
man whose delight is in the Law of the Lord, 
and in His Law doth he meditate day and 
night. For the Law is a mirror in which the 
will of God, and what pleases Him, are ex- 
actly portrayed, and which should [therefore] 
be constantly held up to the believers and be 
diligently urged upon them without ceasing. 

For although the Law is not made for a 
righteous man, as the apostle testifies 1 Tim. 
1, 9, but for the unrighteous, yet this is not 
to be understood in the bare meaning, that 
the justified are to live without law. For the 
Law of God has been written in their heart, 
and also to the first man immediately after 
his creation a law was given according to 
which he was to conduct himself. But the 
meaning of St. Paul is that the Law cannot 
burden with its curse those who have been 
reconciled to God through Christ; nor must 


it vex the regenerate with its coercion, be- 


cause they have pleasure in God’s Law after 
the inner man. 

— And, indeed, if the believing and elect chil- 
dren of God were completely renewed in this 


963 


964 M. 641. 642. Formula Concordiae. 


Kräften ganz und gar der Sünden ledig wären, 
bedürften fie feines GejeteS und aljo auch feines 
Treibers, fondern fie täten für fid) jelbit [von 
felbjt] und ganz freiwillig ohne alle Xehre, Ver: 
mahnung, Anhalten oder Treiben des Gefetes, 
twas fie nad) Gottes Willen zu tun jchuldig find, 
gleichiwie bie Sonne, ber Mond und das ganze 
himmlische Geftirn feinen ordentlichen Lauf ohne 
Vermahnung, ohne Anhalten, Treiben, Zwang 
oder Nötigung für fid) felbft unverhindert hat, 
nad) der Ordnung Gottes, bie ihnen Gott einmal 
gegeben hat, ja, wie die lieben Engel einen ganz 
freiwilligen Gehorfam leiften. 

Nachdem aber die Gläubigen in diefem Leben 
nicht vollfümmlich, ganz unb gar, completive vel 
consummative, verneuert werden; denn obwohl 
ihre Sünde durch den bofffommenen Gehorfam 
Ehriiti bebedt [ift], daß fie den Gläubigen zur 
Verdammnis nicht zugerechnet wird, aud) burd) 
Den Heiligen Geift bie Abtötung des alten Adams 
und die Verneurung im Geift ihres Gemiits an- 
gefangen [ift]: fo hängt ihnen bod) nod) immer 
der alte Adam in ihrer Natur und allen desfelben 
innerlichen und Außerlichen Kräften an; dabon 
der Wpoftel gejd)rieben Rom. 7: „Sch weik, daß in 
mir, das ift, in meinem Fleifeh, mwohnet nichts 
Gutes." Und abermals: „Sch weiß nicht, was id) 
tue; denn ich tue nicht, was ich will, fondern das 
ich haffe, ba8 tue ich.” Stem: „Sch fefe ein ander 
Gejeg in meinen Gliedern, daS da widerftrebet 
dem Gejeb in meinem Gemüte und nimmt mid) 
gefangen in der Sünde Geje5." Item: „Das 
Wleijd) gelüftet wider den Geift und den Geift 
wider das Fleifch; Diefelbigen find widereinander, 
bap ihr nicht tut, was thr wollet.” 

Darum jo bedürfen in diefem Leben bie redjt- 
gläubigen, auserwählten und wiedergebornen Rin- 
der Gottes bon wegen folder Gelüfte des Fleifches 
nicht allein des Gefehes täglicher Lehre und Ber- 
mahnung, Warnung und Dräuung, fondern aud) 
oftermal3 der Strafen, damit fie aufgemuntert 
[werden] und dem Geift Gottes folgen, wie ge- 
ichrieben fteht Pj. 119: „ES ijt mir gut, HErr, 
baB bu mich demütigeft, auf daß ich deine Rechte 
lerne.“ Und abermals, 1 Kor. 9: „Sch betäube 
meinen Leib und zähme ihn, dak ich nicht den 
andern predige und felbjt berwerflich werde.“ Und 
abermals, Hebr. 12: „Seid ihr ohne Züchtigung, 


welcher fie alle find teilhaftig worden, fo feib ihr - 


Baftarde und nit Kinder.” Wie D. Luther fol- 
ches mit mehr Worten in der Kirchenpoftille, im 
Sommerteil, über die Epiftel am 19. Sonntag nad) 
Trinitatis ausführlich erflärt hat. 

(5$ muß aber auch unterfchiedlich erflärt werden, 
was das Evangelium zu bem neuen Gehorjam der 
Gläubigen tue, fehaffe und wirfe, und twas hierin, 
fobtel die guten Werke der Gläubigen anlangt, des 
Gefekes Amt fet. 

Denn das Gefeß jagt wohl, e8 fei Gottes Wille 
und Befehl, daß wir im neuen Leben wandeln 
follen, e8 gibt aber die Kraft und Vermögen nicht, 
Dak mir'$ anfangen und tun fünnen, fondern der 
Heilige Geijt, welcher nicht durch das Gejek, fon: 
dern durch die Predigt des (bangelti gegeben und 
empfangen wird, Gal. 3, erneuert das Herz. Daz 
nad) braucht ber Heilige Geift das Geje& dazu, 
daß er aus bem[jelben die Wiedergebornen lehrt 
und in den zehn Geboten ihnen zeigt und eilt, 
welches ba fei „der wobhlgefillige Wille Gottes”, 


Sol. Decl. VI. De Tertio Usu Legis. 


QUIT OU ar 


YW. 658—000. 


non amplius haereret, non indigerent illi lege 
neque ullo exactore, qui eos ad bene operan- 
dum urgeret, quia sponte et liberrimo spiritu, 
sine omni doctrina, admonitione, cohortatione 
aut impulsu legis, ea ipsa facerent, quae iuxta 
voluntatem Dei agere debent. Sicut etiam sol, 
luna et reliqua astra naturalem suum cursum 
sine admonitione, cohortatione, impulsu et co- 
actione per se sine impedimento absolvunt ad 
eum modum, quem Dominus semel in prima 
creatione instituit; imo sieut sancti angeli 
promptam et per ommia spontaneam obedien- 
tiam praestant. 

7] At vero credentes in hae vita non per- 
fecte, completive vel consummative (ut veteres 
loeuti sunt) renovantur. Et quamvis ipsorum 
peccata Christi obedientia absolutissima con- 
tecta sint, ut credentibus non ad damnationem 
imputentur, et per Spiritum Sanctum veteris 
Adami mortificatio et renovatio in spiritu 
mentis eorum inchoata sit, tamen vetus Adam 
in ipsa natura omnibusque illius interioribus 
et exterioribus viribus adhuc semper inhaeret. 
8] De hac re apostolus ait Rom. 7, 18 sqq.: 
Scio, quod in me, hoc est, in carne mea, non 
habitet bomwm. Et rursus: Non quod volo 
bonum, hoc facio, sed quod nolo malum, hoc 
ago. Et [Rom.7,23]: Video aliam legem in 
membris meis, repugnantem legi mentis [R.720 
meae et captivantem me in lege peccati. Item 
Caro concupiscit adversus spiri- 
tum, spiritus autem adversus carnem. Haec 
autem, sibi invicem adversantur, ut non, quae- 
cunque vultis, illa faciatis. 


9] Eam ob causam credentes, electi et renati 
filii Dei (propter illas concupiscentias carnis) 
non modo assidua legis admonitione, doctrina 
et comminationibus indigent, verum etiam 
saepe castigationibus, ut veternus illis excu- 
tiatur et Spiritui Sancto obtemperent, sicut 
scriptum est Ps. 119, 71: Bonwm est mihi, 
Domine, quod humiliasti me, ut discerem iusti- 
ficationes tuas. Et lCor.9,27: Castigo cor- 
pus meum. et in servitutem, redigo, ne forte, 
cum aliis praedicaverim, ipse reprobus efficiar. 
Et Hebr. 12, 8: Quods? extra disciplinam. estis, 
cuius participes facti sunt omnes, ergo spurü 
et non fili estis. Ea de re D. Lutherus in ex- 
plicatione evangelii Dominicae 19. post Trini- 
tatis luculenter admodum docuit. 7 


10] Distincte autem etiam explicandum est, 
quid evangelium ad. novam obedientiam  ere- 
dentium faciat et praestet, et quodnam (quoad 
bona opera credentium) sit legis officium. 


11] Lex enim inculeat quidem, esse volun- 
tatem et mandatum Dei, ut in nova vita am- 
bulemus, at vires et facultatem non donat, 
quibus novam obedientiam inchoare et prae- 
stare possimus. Spiritus autem Sanctus, qui 
non per legis, sed per evangelii praedicatio- 
nem datur et aecipitur, Gal. 3, 14, cor hominis 


.12] renovat. Deinde idem Spiritus ministerio 


legis utitur, ut per eam renatos doceat, atque 
in Decalogo ipsis monstret, quae sit voluntas 
Dei bona et ipsi placens, Rom. 12, 2, ut nove- 


The Formula of Concord. Thor. Decl. VI. Of the Third Use of God’s Law. 965 


life by the indwelling Spirit, so that in their 
nature and all its powers they were entirely 
free from sin, they would need no law, and 
hence no one to drive them either, but they 
would do of themselves, and altogether volun- 
tarily, without any instruction, admonition, 
urging or driving of the Law, what they are 
in duty bound to do according to God’s will; 
just as the sun, the moon, and all the constel- 
lations of heaven have their regular course of 
themselves, unobstructed, without admonition, 
urging, driving, force, or compulsion, accord- 
ing to the order of God which God once ap- 
pointed for them, yea, just as the holy angels 
render an entirely voluntary obedience. 

However, believers are not renewed in this 
life perfectly or completely, completive vel 
consummative [as the ancients say]; for al- 
though their sin is covered by the perfect 
obedience of Christ, so that it is not imputed 
to believers for condemnation, and also the 
mortification of the old Adam and the re- 
newal in the spirit of their mind is begun 
through the Holy Ghost, nevertheless the old 
Adam clings to them still in their nature and 
all its internal and external powers. Of this 
the apostle has written Rom. 7, 18 ff.: I know 
that m me [that is, in my flesh] dwelleth no 
good thing. And again: For that which I do 
I allow not; for what I would, that do I not; 
but what I hate, that do I. Likewise: I see 
another law in my members, warring against 
the law of my mind, and bringing me into 
captivity to the law of sin. Likewise, Gal. 
5,17: The flesh lusteth against the spirit and 
the spirit against the flesh; and these are con- 
trary the one to the other, so that ye cannot 
do the things that ye would. 

Therefore, because of these lusts of the 
flesh the truly believing, elect, and regenerate 
children of God need in this life not only the 
daily instruction and admonition, warning, 

; and threatening of the Law, but also fre- 
quently punishments, that they may be roused 
[the old man is driven out of them] and fol- 
low the Spirit of God, as it is written 
Ps. 119, 71: It is good for me that I have 
been afflicted, that I might learn Thy statutes. 
And again, 1 Cor. 9,27: I keep under my body 
| and bring it into subjection, lest that, by any 
, means, when I have preached to others, I my- 
1 self should be a castaway. And again, Heb. 
i 12,8: But if ye be without chastisement, 
3 whereof all are partakers, then are ye bastards 
and not sons; as Dr. Luther has fully ex- 
plained this at greater length in the Summer 
: Part of the Chureh Postil, on the Epistle for 
] the Nineteenth Sunday after Trinity. 
' But we must also explain distinctively what 
j the Gospel does, produces, and works towards 
: the new obedience of believers, and what is the 
: office of the Law in this matter, as regards 
the good works of believers. 
; For the Law says indeed that it is God's 
[ wil and eommand that we should walk in 
& a new life, but it does not give the power and 
? ability to begin and do it; but the Holy 
j Ghost, who is given and received, not through 
5 the Law, but through the preaching of the 
f Gospel, Gal. 3, 14, renews the heart. There- 
after the Holy Ghost employs the Law so as 


966 M. 642. 643. Formula Concordiae. Sol. Decl. VI. De Tertio Usu Legis. 


Nöm. 12; „in welchen guten Werfen fie wandeln 
follen, bie Gott zuvor bereitet hat“, Eph. 2; ber- 
mahnt fie dazu, und da fie in dem [und wenn fie 
darin] bon wegen des Fleifches faul, nachläffig 
und miberjpenftig find, ftraft er fie darum Durchs 
(Sefeb, afjo dak er beide ÜAmter zufammen führt: 
er tötet und macht lebendig, er führt in die Hölle 
und führt wieder heraus; welches Amt ijt nicht 
allein trüjten, jondern auch ftrafen, wie gejchrie: 
ben jteht: „Wenn der Heilige Geift fommt, der 
wird bie Welt“ (Darunter aud) der alte Adam ift) 
„trafen um die Sünde und um die Gerechtigkeit 
unb um das Gericht." Sünde aber ijt alles, das 
wider das Gefek Gottes if. Und St. Paulus 
fagt: „Alle Schrift, bon Gott gegeben, ijt niike 
zur Lehre, zur Strafe” ujw., und ftrafen ijf das 
eigentlihe Amt des Gefeges. Darum, fooft die 
Gläubigen ftraucheln, werden fie geftraft durch ben 
Heiligen Geift aus dem Geje und Durch denjelben 
Geift wieder aufgerichtet und getröftet mit der 
Predigt des heiligen Changelit. 


Damit aber, joviel möglich, aller Mikverjtand 
verhütet, und ber Unterschied zwifchen ben Werfen 
des GefebeS und des Geijtes eigentlich) [ genau, 
deutlich] gelehrt und erhalten werde, ijt mit [bez] 
fonderem Fleiß zu merfen: wenn bon guten Wer- 
fen geredet wird, bie dem Gefek Gottes gemäß 
find (denn fonft find es nicht gute Werte), dap 
hier dag Wort ,Gejeb" einerlei heipet [ein und 
dasjelbe bezeichnet], nämlich den unmwandelbaren 
Willen Gottes, nach welchem fid) die Mtenjchen in 
ihrem Leben verhalten follen. 


Der Unterfchied aber ijt in den Werfen bon 
wegen be8 Unterfchieds ber Menichen, die nad) 
folchem Gefeg und Willen Gottes fid) beffeiBigen 
zu halten. Denn jolange der Mensch nicht wieder- 
geboren ijt und fid) nad) dem Gefek halt und tut 
Die Werfe darum, daß fie alfo geboten find, aus 
Furcht [por] ber Strafe ober Gefuch des Lohns, 
der ijt nod) [fo ijt er noch] unter dem Gejeb, und 
feine Werfe werden von St. Paulo eigentlich 
MWerfe des Gefeges genennet [genannt], denn fie 
werden bon bem Gejek erziwungen wie bie [mie 
Die der] Knete; und das find fainijdhe Heilige. 

Wenn aber der Mensch durch den Geift Gottes 


neugeboren und vom Gefek freigemadt, das ift,- 


bon diefem Treiber ledig [ge] worden und bon bem 
(eiit Chrifti getrieben wird, jo lebt er nach dem 
unmwandelbaren Willen Gottes, im Geje begriffen, 
und tut alles, foviel er neugeboren tit, aus freiem, 
[uftigem Geift, 1 Tim. 1; Röm. 6. 8; und foldhes 
beißen nicht eigentlich Werke des GejeteS, jondern 
Werfe und Früchte des Geiftes oder, wie es 
St. Paulus nennt, „das Geje& des Gemüt und 
Gejeg Chrifti”. Denn jolde Leute find nicht mehr 
unter bem Gejeb, fondern unter der Gnade, wie 
St. Paulus fagt Röm. 8. 

. Nachdem aber [da aber] die Gläubigen in diefer 
Welt nicht vollfommen erneuert [werden], fondern 
der alte Adam hängt ihnen an bis in die Grube, 
fo bleibt auch in ihnen der Kampf zwifchen dem 
Geift und Fleifh. Darum haben fie wohl Luft 
an Gottes Gejeg nad) bem innerlichen Menjchen, 
aber das Gefek in ihren Gliedern miberftrebt bem 
(eje in ihrem Gemüte; bergeftaft [daher, auf 
welche Art und Weije] fie denn nimmer ohne 


38. 660. 661. 


rint, quibus bonis operibus opera danda sit, 
quae Deus praeparavit, ut in lls ambulemus, 
Eph. 2,10. Et exhortatur Spiritus: Sanctus 
ad bona opera; ac si quando propter [R.721 
carnem remissiores sunt et negligentiores aut 
etiam rebelles, per legem eos arguit. Ht hoc 
modo idem Spiritus duo officia diversa in 
iisdem hominibus facit, mortificat et vivificat, 
deducit ad inferos et reducit. Eius enim 
offieium non tantum est consolari, verum 
etiam arguere, ut scriptum est [Ioh. 16, 8]: 
Cum venerit. Paracletus, arguet mundum. (sub 
quo et vetus Adam comprehenditur) de pec- 
13] cato et de wstitia et de judicio. Pecca- 
tum autem est, quidquid legi divinae adver-. 
14] satur. Et Paulus ait 2 Tim. 3, 16: Omnis 
Scriptura, divinitus inspirata, utilis est ad 
docendum, ad arguendum etc. Arguere autem 
peccata est proprium officium legis. Quare 
quoties credentes delinquunt, corripiuntur et 
arguuntur a Spiritu Sancto per legem et ab 
eodem Spiritu rursus eriguntur et consolatio- 
nem accipiunt per evangelii praedicationem. 

15] Ut autem omnis ambiguitas et erroris 
occasio, quoad eius fieri potest, caveatur, et 
discrimen inter opera legis et opera Spiritus 
proprie et dextre tradatur atque conservetur, 
singulari diligentia observandum est, quando 
de bonis operibus agitur, quae legi Dei sunt 
conformia (alias enim bona opera nequaquam 
censerentur), quod hoc loco vocabulum legis 
unam tantum rem significet: immutabilem 
videlicet voluntatem Dei, secundum quam 
homines omnes vitae suae rationes instituere 
debeant. 

16] Est autem discrimen in operibus pro- 
pter differentiam hominam, qui secundum 
legem illam et voluntatem Dei vivere student. 
Homo enim nondum renatus, qui utcumque 
secundum legem Dei vivit et opera legis 
ideo facit, quia ad eum modum sunt mandata, 
eamque obedientiam formidine poenae aut spe 
praemii alicuius praestat: is adhue sub lege 
est tamquam.servus, et opera eius, proprie 
a divo Paulo legis opera vocantur, quia talia 
opera a lege extorta sunt; et hi sunt Cainici 
sanctuli (hoc est, hypocritae). rs ; 

17] Cum autem homo per Spiritum [R.722 
Sanctum renatus atque a lege, hoc est, a co- 
actione legis, liberatus est, iamque Spiritu Dei 
agitur, tum secundum immutabilem Dei volun- 
tatem in lege revelatam vivit et omnia, quate- 
nus renatus est, libero et prompto spiritu agit, 
1 Tim. 1,9; Rom. 6; 8, 14. Et talia opera pro- 
prie non sunt appellanda opera legis, sed opera 
et fructus Spiritus, aut ut divus Paulus ea 
vocat, dicuntur lex mentis et lex Christi. Hi 
enim homines non amplius sub lege sunt, sed 
sub gratia, ut idem apostolus testatur [Rom. 
15 298 Bytes nl Cor. 9, 2 Ld " " 

18] Cum autem credentes in hac vita non 
plene renoventur, sed. vetus: Adam ipsis usque 
ad extremum spiritum adhaereat, manet etiam 
in illis lucta inter spiritum et carnem. Quare 
delectantur quidem lege Dei secundum. inte- 
riorem hominem, interim tamen lex illa, quae 
est in membris eorum, legi mentis repugnat. 
Unde fit, ut nunquam quidem sine lege et 
tamen non sub lege, sed in lege sint, secundum 


The Formula of Concord. Thor. Decl. VI. Of the Third Use of God’s Law. 


to teach the regenerate from it, and to point 
out and show them in the Ten Commandments 
what is the [good and] acceptable will of 
God, Rom. 12, 2, in what good works God hath 
before ordained that they should walk, Eph. 
2, 10. He exhorts them thereto, and when 
they are idle, negligent, and rebellious in this 
matter because of the flesh, He reproves them 
on that account through the Law, so that He 
carries on both offices together: He slays and 
makes alive; He leads into hell and brings 
up again. For His office is not only to com- 
fort, but also to reprove, as it is written: 
When the Holy Ghost is come, He will reprove 
the world (which includes also the old Adam) 
of sin, and of righteousness, and of judgment. 
But sin is everything that is contrary to God’s 
Law. And St. Paul says: All Scripture given 
by inspiration of God is profitable for doc- 
trine, for reproof, ete., and to reprove is the 
peculiar office of the Law. Therefore, as often 
as believers stumble, they are reproved by the 
Holy Spirit from the Law, and by the same 
Spirit are raised up and comforted again with 
the preaching of the Holy Gospel. 

But in order that, as far as possible, all 
misunderstanding may be prevented, and the 
distinction between the works of the Law and 
those of the Spirit be properly taught and pre- 
served, it is to be noted with especial diligence 
that when we speak of good works which are 
in accordance with God’s Law (for otherwise 
they are not good works), then the word Law 
has only one sense, namely, the immutable 
will of God, according to which men are to 
conduct themselves in their lives. 

The difference, however, is in the works, be- 
cause of the difference in the men who strive 
to live according to this Law and will of God. 
For as long as man is not regenerate, and 
[therefore] conducts himself according to the 
Law and does the works because they are com- 
manded thus, from fear of punishment or de- 
sire for reward, he is still under the Law, and 
his works are called by St. Paul properly 
works of the Law, for they are extorted by 
the Law, as those of slaves; and these are 
saints after the order of Cain [that is, hypo- 
erites]. 

But when man is born anew by the Spirit 
of God, and liberated from the Law, that is, 
freed from this driver, and is led by the Spirit 
of Christ, he lives according to the immutable 
will of God comprised in the Law, and so far 
as he is born anew, does everything from a 
free, cheerful spirit; and these are called not 
properly works of the Law, but works and 
fruits of the Spirit, or as St. Paul names it, 
the law of the mind and the Law of Ohrist. 
For such men are no more under the Law, 
but under grace, as St. Paul says, Rom. 8, 2 
[Rom. 7, 23; 1 Cor. 9, 21]. 

But since believers are not completely re- 
newed in this world, but the old Adam clings 
to them even to the grave, there also remains 
in them the struggle between the spirit and 
the flesh. Therefore they delight indeed in 
God's Law according to the inner man, but 
the law in their members struggles against 
the law in their mind; hence they are never 


967 


968 M. 643-645. Formula Concordiae. Sol. Decl. VI. De Tertio Usu Legis. 


Gefek und gleichtwoh! nidt unter, fondern im 
Geje& find, im Gefe des HErrn leben und wan- 
deln und bod) ans Trieb des Gefeges nichts tun. 

Cobiel aber den alten Adam belangt, der ihnen 
noch anhängt, muß derfelbe nicht allein mit [dem] 
Gejeb, jondern auch mit Plagen getrieben wer: 
den, Der Doch alles wider feinen Willen und ge- 
zwungen tut, nicht weniger al3 bie Gottlofen durch 
Dräuungen des GejebeS8 getrieben und im Gebor- 
[am gehalten werden, 1 Kor. 9; Röm. 7. 


So ijt auch folche Lehre des Gejekes den Glüu- 
bigen darum nötig, auf daß fie nicht auf eigene 
Heiligleit und Wnodacht fallen und unter dem 
Schein des Geiftes Gottes eigenerwählten Gottes- 
dienst, ohne Gottes Wort und Befehl, anrichten, 
Die gejchrieben fteht Deut. 12: „Ihr follt deren 
fein8 tun, ein jeder, was ihn recht bünfet, fon- 
dern höret bie Gebote und Rechte, die ich euch ge- 
biete, und jolfet auch nichts bagutun nod) babon- 
zum." 

So ijf aud) die Lehre be8 GejekeS in. und bei 
Den guten Werfen der Gläubigen darum bomn- 
nöten: denn jonjt fann ibm [fann [fi] der 
9Renjd) gar leicht einbilden, dap jein Werf und 
Leben ganz rein und vollfommen jei. Wher das 
Gejek Gottes fchreibt den Gläubigen bie guten 
Werte alfo bor, daß e$ zugleih wie in einem 
Spiegel zeigt und weift, daß jie in uns in Diejem 
Leben nod) unbollfommen und untein jeien, daß 
wir mit bem lieben Paulo jagen mitffen: „Wenn 
id) mir gleich nichts bewußt bin, jo bin id) darum 
nicht gerechtfertiget.” Wlfo, da Paulus bie 9teu- 
gebornen zu guten Werfen vermahnt, halt er ihnen 
ausdrüdlich bor bie zehn Gebote, Rim. 13; und 
Dak jeine guten Werke unvollfommen und unrein 
feien, erfennt er auS dem Gejek, Rom. 7; und 
David fpricht Pi. 119: Viam mandatorum. tuo- 
rum cucurri, „ib wandle auf dem Lege deiner 
Gebote”; aber „gehe mit deinem Knecht nicht ins 
Gericht, denn jonjt wird fein Lebendiger bor dir 
gerecht fein”, Bf. 143. 

Wie aber unb warum die guten Werke der 
Gläubigen, ob fie gleich in biejem Leben bon 
wegen der Sünde im jyleijd unvollfommen und 
unrein find, bennod) Gott angenehm und mohl- 
gefällig find, jolches lefrt nicht das Gejeb, welches 
einen ganz [* ganzen] vollfommenen, reinen Ge- 
horjam, wo er Gott gefallen foll, erfordert. 
Dern das Evangelium lehrt, daß unfere geiftlichen 
Opfer Gott angenehm feien durch den Glauben 
um Chriftus’ willen, 1 Betr. 2; Gebr. 11. Solcher- 
geftalt find die Chriften nicht unter dem Gejeb, 
[onbern unter der Gnade, weil die Perjon bon dem 
vluh und Verdammnis des Gejeges burd) ben 
Glauben an Chriftum gefreiet [befreit ijt], und 
weil ihre guten Werle, ob fie gleich nod) unvoll- 
fommen und untein, Durd) Chriftum Gott an- 
genehm find, weil fie auch nicht aus Slang des 
Gejeges, jondern aus Berneurung des Heiligen 
Geiftes, von Herzen, willig und ungezwungen tun, 
was Gott gefällig tjt, foviel fie nach bem innerlichen 
Menjchen neugeboren find; gleichwohl aber führen 
fie einen ftetigen Kampf wider den alten Adam. 

Denn der alte Adam, als der unjtallige, ftreitige 
(fef, ift aud) nod) ein Stüd an ihnen, das nicht 
allein mit des GefegeS Lehre, Vermahnung, &rei- 
ben und Dräuen, fondern auch bftermals mit dem 
Kniittel der Strafen und Plagen in ben Gehor- 
fam Chriftt zu gtvingen, bis das Fleifch der Sünde 


Sone. 


28. 661. 662. 


legem Domini vivant et ambulent et tamen 
bona opera non ex coactione legis faciant. 


19] Quod vero ad veterem Adamum attinet, 
qui in ipsis adhuc haeret, ille non modo lege, 
verum etiam poenis urgendus et coercendus 
est et tamen omnia invitus et coactus facit, 
non minus quam impii, qui comminationibus 
legis urgentur et in officio et obedientia inviti 
uteumque retinentur, 1 Cor. 9, 27; Rom. 7, 
18.19; 

20] Quin etiam legis doctrina hoc nomine 
credentibus necessaria est, ne propria quadam 
sanctimonia religiosum vitae genus de suo 
ingenio excogitent et sub praetextu Spiritus 
Dei electicios cultus sine verbo et mandato 
Dei instituant. De qua re sie seriptum est 
Deut. 12, 8. 28.32: Non facietis singuli, quod 
sibi rectum videtur etc. Quod praecipio tibi, 
hoc tantum facito Domino, neque addas quid- 
quam, nec minuas. | 

21] Sed et aliam ob causam doctrina [R.723 
legis in exercitio bonorum operum credentibus 
necessaria est. Facile enim homo imaginari 
et persuadere sibi potest, vitam et opera sua 
omnino pura et perfecta esse. At lex Dei cre- 
dentibus bona opera ad eum modum prae- 
scribit, ut simul tamquam in speculo nobis 
commonstret, ea omnia in nobis in hae vita 
adhue imperfecta et impura esse, ita quidem 
ut cum apostolo fatendum nobis sit 1 Cor. 
4,4: Etsi mihi nihil conscius sum, tamen. in 
eo non sum iustificatus. Quare eum divus 
Paulus renatos hortatur, ut bona opera 
faciant, expresse Decalogum eis proponit, 
Rom. 13, 9, et opera sua imperfecta et im- 
pura esse ipse ex lege agnoscit, Rom. 7, 7 sqq. 
Et David inquit Ps. 119,32: Viam mandato- 
rum tuorum cucurri. Interim tamen. orat 
Ps. 143,2: Non intres in 4udicium. cum. servo 
tuo, quia non wustificabitur in conspectu tuo. 
omnis vivens. 

22] Quomodo autem et qua de causa bona 
opera credentium (licet in hae vita propter 
peccatum in carne haerens imperfecta et im- 
pura) grata Deo acceptaque sint, hoc non 
docet lex, quae integram, perfectam et puram 
omnibusque numeris absolutissimam obedien- 
tiam requirit, si modo ea Deo probari debeat. 
Evangelion vero docet, spiritualia sacrificia 
nostra Deo accepta esse per fidem propter 
Christum, 1 Petr. 2, 5; Hebr. ll, 4sqq. Et 
23] hae ratione pii non sunt sub lege, sed sub 
gratia, propterea quod ipsa persona piorum 
a maledietione et damnatione legis per fidem 
in Christum sit liberata, et quod bona opera 
ipsorum, etsi imperfecta et impura, Deo pro- 
pter Christum sint accepta et grata, et quod 
non ex coactione legis, sed ex renovatione 
Spiritus Saneti ex animo prompte et sponte 
ea faciant, quae Deo placent, quatenus secun- 
dum interiorem hominem sunt renati. In- 
terim. tamen assidue cum veteri suo Adamo 
luctantur. 

24] Vetus enim ille Adam (quasi asinus in- 
domitus et contumax) est adhuc etiam pars 
aliqua ipsorum, quae non modo legis [R.724 
doctrina, exhortationibus, impulsu et commi- 
nationibus, verum etiam (quasi fuste) plagis 
et poenis coercenda et in obedientiam Christi 


\ 
J 


———————— 


The Formula of Concord. 'Thor. Decl. 


without the Law, and nevertheless are not 
under, but in the Law, and live and walk in 
the Law of the Lord, and yet do nothing from 
constraint of the Law. 


But as far as the old Adam is concerned, 
which still elings to them, he must be driven 
not only with the Law, but also with punish- 
ments; nevertheless he does everything 
against his will and under coercion, no less 
than the godless are driven and held in obedi- 
ence by the threats of the Law, 1 Cor. 9, 27; 
Rom. 7, 18. 19. 


So, too, this doctrine of the Law is needful 
for believers, in order that they may not hit 
upon a holiness and devotion of their own, 
and under the pretext of the Spirit of God 
set up a self-chosen worship, without God's 
Word and command, as it is written Deut. 12, 
8.28.32: Ye shall not do... every man what- 
soever is right in his own eyes, etc., but ob- 
serve and hear all these words which I com- 
mand thee. Thou shalt not add thereto, nor 
diminish therefrom. 


So, too, the doctrine of the Law, in and 
with [the exercise of] the good works of be- 
lievers, is necessary for the reason that other- 
wise. man can easily imagine that his work 
and life are entirely pure and perfect. But 
the Law of God prescribes to believers good 
works in this way, that it shows and indi- 
cates at the same time, as in a mirror, that 
in this life they are still imperfect and im- 
pure in us, so that we must say with the be- 


loved Paul, 1 Cor. 4, 4: I know nothing by: 


myself; yet am I not hereby justified. Thus 
Paul, when exhorting the regenerate to good 
works, presents to them expressly the Ten 
Commandments, Rom. 13,9; and that his 
good works are imperfect and impure he recog- 
nizes from the Law, Rom. 7,7 ff.; and David 
declares Ps.119,32: Viam mandatorum tuo- 
rum cucurri, I will run the way of Thy com- 
mandments ; but enter not into judgment with 
Thy servant, for in Thy sight shall no man 
living be justified, Ps. 143, 2. 

But how and why the good works of be- 
lievers, although in this life they are im- 
perfect and impure because of sin in the flesh, 
are nevertheless acceptable and well-pleasing 
to God, is not taught by the Law, which re- 
quires an altogether perfect, pure obedience 
if it is to please God. But the Gospel teaches 
that our spiritual offerings are acceptable to 
God through faith for Christ’s sake, 1 Pet. 
2,5; Heb. 11, 4 ff. In this way Christians are 
not under the Law, but under grace, because 
by faith in Christ the persons are freed from 
the curse and condemnation of the Law; and 
beeause their good works, although they are 
still imperfect and impure, are acceptable to 
God through Christ; moreover, because so far 
as they have been born anew according to the 
inner man, they do what is pleasing to God, 
not by coercion of the Law, but by the renew- 
ing of the Holy Ghost, voluntarily and spon- 
taneously from their hearts; however, they 
maintain nevertheless a constant struggle 
against the old Adam. 

For the old Adam, as an intractable, re- 


VI. Of the Third Use of God's Law. 969 


fractory ass, is still a part of them, which 
must be coereed to the obedience of Christ, 
not only by the teaching, admonition, force, 
and threatening of the Law, but also often- 
times by the club of punishments and troubles, 


970 9. 645. 646. 


ganz und gar ausgezogen und der Menich boll- 
fömmlich in ber Auferftehung erneuert [ijt], ba 
er weder Det Predigt des Gefekes mod) jeiner 
Dräuung und Strafen wie auch des Evangelii 
nicht mehr bedürfen wird, bie in Die’ unbdollfom- 
mene Leben gehören. Sondern tie fie Gott bon 
Angeficht zu Angeficht anjdjauen, aljo werden fie 
durd) Kraft des einwohnenden Geiftes Gottes frei- 
willig, ungezwungen, ungehindert, ganz rein und 
völlig mit eitel Freuden den Willen Gottes zu 
tun unb fid) an demfelben ewig zu erfreuen [den 
Willen Gottes tun und fid) an demfelben ewig er: 
freuen]. 

Demnah verwerfen und verdammen mir als 
einen jcehädlichen und chrijtlider Zucht, auch wah: 
tet Gottfeligfeit nachteiligen Irrtum, wenn ge- 
lehrt wird, daß das Gefek obgemeldeter Weife und 
Mak nicht bei den Chrijten und Rechtglaubigen, 
fondern allein bei den Ungläubigen, Unchrijten 
und Unbußfertigen getrieben werden fol. 


VII. 
Bon heiligen Abendnahf. 


Wiewohl bie Erklärung diefes Artifels vielleicht 
Etlicher Bediinfen nad) [nach der Meinung Gtli- 
cher] nicht in Diefe Schrift follte gejekt werden, 
darin twit bie Wrtifel, jo unter den Theologen 
Wugsburgifdher Konfeffion (bon twelther fid) bie 
Satramentierer bald anfänglich, alS bie Konfeifion 
gu Augsburg Anno 1530 erjtlid) geftelt und bem 
faijer übergeben, gänzlich geäußert und abgejon- 
dert und ihre eigene Konfeifion übergeben haben) 
in Zwiefpalt gezogen, zu erklären Vorhabens find, 
jo haben wir doch (nachdem Leider etliche Theo- 
Iogen unb andere, fo fid) der Augsburgifchen Kon- 
feifion rühmen, die nüdjjten Sahre [in den [ebt- 
verfloffenen Sahren] ben Gaframentierern in die- 
fem Wrtifel nicht mehr heimlich, fondern zum Teil 
öffentlich Beifall getan und wider ihr eigen Ge- 
wiffen die Augsburgifche Konfeffion, al8 die mit 
der Saframentierer Lehre in diefem Artikel ganz 
übereinjtimme, mit Gewalt anziehen und verfehren 
wollen) nicht unterlaffen finnen nod) follen, auch 
in diefer Schrift mit unjerm Befenntnis der gbtt- 
fien Wahrheit Zeugnis zu geben und die rechte 
Meinung und eigentlihen BWerjtand der Worte 
Ehrifti und ber 9[ug$burgijden Konfeifion von 
Diejem Artikel wiederum zu erholen [au mieder- 
holen] und, jobiel an uns ijt, durch Gottes Hilfe 
auch auf die Nachlommen zu erhalten und unjere 
Zuhörer famt andern frommen Chriiten vor 
Diejem jchädliden und dem heiligen göttlichen 
Wort und der Augsburgifchen Könfeifion ganz 
widerwärtigen und bielmal8 verdammten Srrtum 
treulich zu verwarnen. 


, 


STATUS CONTROVERSIAE. 


Der Hauptitreit swtidhen unjerer und der 

Saframentierer Lehre in diefem Artikel. 

Obwohl etlihe Satramentierer fid) beffeipen, 
mit Worten auf das allernádjite der Augsburgi: 
iden Konfeffion und biejer Kirchen Form oder 
Weife zu reden zu gebrauchen [Worte zu gebrau- 


Formula Concordiae. Sol. Decl. 


VII. De Coena Domini. v8. 662. 663. 


cogenda est, donee carnem peccati prorsus 
exuamus et homo perfecte in beata illa resur- 
rectione renovetur. Tum vero nee doctrina 
nee comminationibus et reprehensionibus legis, 
denique ne evangelii quidem praedicatione in- 
digebit; haee enim ad hane mortalem dun- 
25] taxat et imperfectam vitam spectant. Sed 
quemadmodum Dominum facie ad faciem in- 
tuebuntur, ita virtute inhabitantis Spiritus 
Dei sponte sine ulla coactione, absque omni 
impedimento, puri prorsus et perfecti maximo 
eum gaudio voluntatem Patris coelestis facient 
et in Deo in omnem aeternitatem laetabuntur. 

26] Quare reiicimus et damnamus ut erro- 
rem perniciosum, qui Christianam disciplinam 
solvit et verae pietati adversatur, cum doce- 
tur, quod lex (eo modo, qui supra explicatus 
est) non apud pios-et eredentes, sed tantum 
apud infideles, impios et impoenitentes ur- 
genda sit. 


VII. 
DE COENA DOMINI. 


1] Quamvis fortasse quibusdam videri pos- 
sit, declarationem articuli de Sacra Coena 
huie scripto inserendam non fuisse, in quo eos 
duntaxat articulos, qui inter theologos Augu- 
stanae Confessionis in controversiam venerunt, 
declarandos suscipimus, et vero manifestum 
sit, Sacramentarios iam olim (cum Confessio 
Augustana anno Domini MDXXX primum con- 
*Scriberetur et Imperatori exhiberetur) penitus 
ab ea alienos fuisse atque talem eo tempore 
secessionem fecisse, ut peculiarem ea de re con- 
fessionem offerrent; quia tamen (quod sane 
dolendum est) theologi quidam et alii [R. 725 
praeterea nonnulli, qui Confessionis Augusta- 
nae religionem iactitant, proximis hisce annis 
in hoe artieulo non elam tantum et occulte, 
sed partim etiam aperte ad Sacramentarios 
defecerunt et contra conscientiae suae testi- 
monium Augustanam Confessionem (quasi ea 
cum Sacramentariorum doctrina in hoc arti- 
culo per omnia faceret) violenter in alienam 
sententiam pertrahere eamque hoc modo de- 
pravare nituntur: facere non potuimus, quin 
etiam in hoe scripto veritati coelesti pia et 
sincera nostra confessione testimonium perhi- 
beremus et veram ac genuinam tam verborum 
Christi quam Augustanae Confessionis sen- 
tentiam de hoc negotio repeteremus. Agnosci- 
mus enim, nostri officii esse, ut (quantum qui- 
dem in nobis est) piam et sinceram doctrinam 
hane per gratiam Dei etiam ad posteritatem 
transmittamus et auditores nostros aliosque 
pios homines fideliter admoneamus, ut a pesti- 


. lenti errore illo (qui et Verbo Dei et Augu- 


stanae Confessioni repugnat ac dudum aliquo- 
ties damnatus est) quam diligentissime sibi 
caveant. 


STATUS CONTROVERSIAE, 


quae est inter nos et Sacramentarios in 
negotio Coenae Dominicae. 


2] Etsi Sacramentarii quidam in eo elabo- 
rant, ut quam proxime verbis ad Augustanam 
Confessionem accedant et nostrarum ecclesia- 
rum formas loquendi usurpent, ac fatentur, 


— 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 


until the body of sin is entirely put off, and 
man is perfectly renewed in the resurrection, 
when he will need neither the preaching of 
the Law nor its threatenings and punishments, 
as also the Gospel any longer; for these be- 
long to this [mortal and] imperfect life. But 
as they will behold God face to face, so they 
will, through the power of the indwelling 
Spirit of God, do the will of God [the heav- 
enly Father] with unmingled joy, voluntarily, 
unconstrained, without any hindrance, with 
entire purity and perfection, and will rejoice 
in it eternally. 

Accordingly, we reject and condemn as an 
error pernicious and detrimental to Christian 
discipline, as also to true godliness, the teach- 
ing that the Law, in the above-mentioned way 
and degree, should not be urged upon Chris- 
tians and the true believers, but only upon 
the unbelieving, unchristians, and impenitent. 


VII. 
OF THE HOLY SUPPER. 


Although, in the opinion of some, the expo- 
sition of this article perhaps should not be 
inserted into this document, in which we in- 
tend to explain the articles which have been 
drawn into controversy among the theologians 
of the Augsburg Confession (from which the 
Sacramentarians soon in the beginning, when 
the Confession. was first composed and pre- 
sented to the Emperor at Augsburg in 1530, 
entirely withdrew and separated, and pre- 
sented their own Confession), still, since some 
theologians, and others who boast [their ad- 
herence to] the Augsburg Confession, have, 
alas! during the last years, given their assent 
in this article to the Sacramentarians no 
longer secretly, but partly publicly and against 
their own conscience have endeavored to wrest 
forcibly and to pervert the Augsburg Con- 
fession as being in this article in entire 
harmony with the doctrine of the Sacramen- 
tarians, we neither can nor should omit our 
testimony by our confession of the divine 
truth also in this document, and must repeat 
the true sense and proper understanding of 
the words of Christ and of the Augsburg Con- 
fession with reference to this article, and [for 
we recognize it to be our duty], so far as in 
us lies, by God’s help, preserve it [this pure 
doctrine] also for posterity, and faithfully 
warn our hearers, together with other godly 
Christians, against this pernicious error, which 
is entirely contrary to the divine Word and 
the Augsburg Confession, and has been fre- 


|. quently condemned. 


STATUS CONTROVERSIAE. 


The Chief Controversy between Our Doc- 
trine and that of the Sacramentarians 
in This Article. 


Although some Sacramentarians strive to 
employ words that come as close as possible 
to the Augsburg Confession and the form and 
mode of speech in its [our] churches, and con- 


971 


979 MW. 646.647. Formula Concordiae. Sol. Decl. VII. De Coena Domini. 8. 663—665. 


chen, bie der Augsburgischen Konfeifion und ber 
Form und Nedemweife der Lutherijchen Kirche mög: 
licht gleichfirmig find], und befennen, bab im 
heiligen Abendmahl der Leib Chrifti wahrhaftig 
. bon den Gläubigen empfangen werde; Dennod, 
wenn man fie ihre Meinung eigentlich, aufrichtig 
und deutlich anzuzeigen dringt, jo erflären fie fich 
alle einträchtig alfo: dap der wahre, mwejentliche 
Leib und Blut Chrijtt vom gefegneten Brot und 
Wein im Abendmahl ja jo weit al3 ber höchite 
Himmel bon der Erde abwefend fet. Denn aljo 
lauten ihre eigenen Worte: Abesse Christi cor- 
pus et sanguinem a signis tanto intervallo 
- dicimus, quanto abest terra ab altissimis 
coelis. Das ijt: „Wir fagen, daß der Leib und 
Blut Chrifti jo weit bon ben Zeichen fet, fo 
weit und fern Die Erde bon dem allerhichjten 
Himmel ijt.” Berftehen derhalben folche Gegen: 
mwärtigfeit deS Leibes Ehrifti nicht allhier auf 
Erden [nicht als Gegenwart hier auf Erden], 
fondern allein respectu fidei, das ijt, daß unfer 
Glaube, durch bie fichtbarlichen Zeichen, gleichiwie 
durchs gepredigte Wort, erinnert und eripedt, fid) 
erhebe und über alle Himmel hinauffteige und den 
allda im Himmel gegenwärtigen Leib Chrifti, ja 
Chriftum felbft famt allen feinen Guttaten wahr- 
Haftig und wejentlich, aber bod) nur geiftlich emp- 
fange und genieße, denn mie das Brot und Wein 
allhier auf Erden und nicht im Himmel, alio fet 
der Leib Ehrifti jegund im Himmel und nicht auf 
Erden; [eS] werde derhalben mit bem Munde 
nicht3 anderes im Abendmahl als Brot und Wein 
empfangen. 

Nun haben fie erftlic) [3uerft, anfang3] vor[ge=] 
geben, be8 Herrn Abendmahl jei nur ein üuper- 
fid) Zeichen, dabei man die Chrijten fenne, und 
werde darin nicht anderes als fchlecht [als bloßes] 
Brot und Wein (die des abwejenden Letbes Ehrifti 
bloke Zeichen feien) gereicht. WLS diejes den Stich 
nicht halten wollen, haben fie befannt, ber Herr 
Chriftus fet wahrhaftig in feinem Abendmahl 
gegenwärtig, nämlich per communicationem 
idiomatum, dag ijt, allein nach feiner göttlichen 
Natur, aber nit mit jeinem Leib und Blut. 


Danach, als man fie mit Chrifti Worten ge- 
Drungen zu befennen, daß der Leib Chrijti im 
Ubendmahl zugegen jet, haben fie e8 bod) nicht 
anders veritanden und erflart als geijtlich, das iit, 
[Chrijti Leib fet gegenwärtig] mit jeiner Kraft, 
Wirfung und Guttat, durch den Glauben zu ge- 
nießen, weil durch den Geift Chrifti, der alfent- 
halben ijt, unfere Qeiber, darin ber Geijt Chrifti 
allhier auf Erden wohnt, mit dem Leibe Chrifti, 
der im Himmel ijt, vereinigt werden. 


Daher denn durch bieje herrlichen, Teheinlichen 
[gleißenden, fcheinbar richtigen] Worte viel hoher 
Leute betrogen worden, wenn fie borge[ge]ben und 
gerühmt, fie jeien feiner andern Meinung, denn 
daß der Herr Chriftus wahrhaftig, wefentlich, 
lebendig in jeinem Abendmahl gegenwärtig fet, 
verstehen aber folches allein nad) jeiner göttlichen 
Natur und nicht von feinem Leib und Blut, der 
nun im Himmel und nirgend anders jet; und gibt 
uns [und Chrijtus gebe uns] mit Brot und Wein 
feinen wahren Leib und Blut zu effen geiftlich, 


quod in Coena Domini corpus Christi vere 
a fidelibus accipiatur: attamen, quando serio 
urgentur, ut sententiam suam ingenue, aperte 
et perspicue profiteantur, tum uno ore omnes 
animum suum declarant, quod credant, [R.726 
verum et substantiale Christi corpus eiusque 
sanguinem a benedicto pane et vino in Coena 
Sacra tanto locorum intervallo abesse, quanto 
summum coelum ab infima terra distet. Haee 
enim sunt ipsorum verba: Abesse Christi cor- 
pus et sanguinem a signis tanto intervallo 
dicimus, quanto abest terra ab. altissimis 
3] coelis. Quare cum de praesentia corporis 
et sanguinis Christi in Coena loquuntur, non 
volunt ea in terris adesse nisi respectu fidei 
nostrae, hoe est, fidem nostram dieunt per 
visibilia symbola, perinde ut per verbum prae- 
dicatum, commonefieri et exeitari, ut sese at- 
tollat atque omnes coelos transcendat et hoc 
modo praesens in coelo corpus Christi eiusque 
sanguinem (imo ipsum Christum cum omni- 
bus beneficiis suis) vere et substantialiter, sed 
tamen spiritualiter tantum sumat eoque fru- 
atur. Sentiunt enim, ut panis et vinum hie 
sunt in terris et non in coelo, ita corpus 
Christi iam in coelis esse et non in terra, 
quare in Coena Domini nihil aliud ore sumi 
quam panem et vinum. 


4] Ac initio quidem, eum haee controversia 
orta fuisset, fingebant, Coenam Domini esse 
tantum externum signum professionis, quo 
Christiani ab aliis hominibus discernerentur, 
et in eo sacramento nihil nisi panem et vinum 
(absentis videlicet corporis Christi nuda sym- 
bola) exhiberi. At cum intelligerent, hoc 
figmentum nihil prorsus coloris habere neque 
consistere posse, coeperunt fateri, Dominum 
nostrum lesum Christum in Saera Coena sua 
vere praesentem esse per communicationem 
idiomatum, hoe est, tantummodo secundum 
divinam suam naturam, sed non suo eorpore 
et sanguine. 

.5] Postea etiamsi verbis Christi graviter 
urgebantur, ut praesentiam corporis Christi 
in Sacra Coena fateri cogerentur, id tamen 
aliter non intellexerunt et declararunt, quam 
quod spiritualem tantum praesentiam erede- 
rent, hoe est, quod Christus tantum virtutis, 
operationis et beneficiorum suorum per [R.727 
fidem nos participes faceret, quia (inquiunt) 
Spiritus Christi (qui ubique praesens est) cor- 
pora nostra (in quibus Spiritus ille hie in 
terris habitat) cum corpore Christi, quod in 
coelis est, coniungit. 

6] Quare splendidis et magnificis verbis 
ilis multis magnis et praeclaris viris impo- 
suerunt, quando nimirum affirmarunt atque 
iactitarunt, se plane nihil aliud sentire, quam 
quod Dominus Iesus Christus vere, substan- 
tialiter, vivus in sacra sua Coena praesens sit. 
Hoc autem intelligunt ipsi tantum de divina 
Christi natura, non autem de ipsius carne et 
sanguine. De his enim sentiunt, ea tantum 
in coelis et praeterea nullibi esse, ideoque 
Christum nobis cum pane et vino verum cor- 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 


fess that in the Holy Supper the body of 
Christ is truly received by believers, still, 
when we insist that they state their meaning 
properly, sincerely, and clearly, they all de- 
clare themselves unanimously thus: that the 
true essential body and blood of Christ is ab- 
sent from the consecrated bread and wine in 
the Holy Supper as far as the highest heaven 
is from the earth. For thus their own words 
run: Abesse Christi corpus et sanguinem 
a signis tanto intervallo dicimus, quanto ab- 
est terra ab altissimis coelis. That is: “We 
say that the body and blood of Christ are as 
far from the signs as the earth is distant from 
the highest heaven.” Therefore they under- 
stand this presence of the body of Christ not 
as a presence here upon earth, but only re- 
spectu fidei (with respect to faith) [when 
they speak of the presence of the body and 
blood of Christ in the Supper, they do not 
mean that they are present upon earth, ex- 
cept with respect to faith], that is, that our 
faith, reminded and excited by the visible 
signs, just as by the Word preached, elevates 
itself and ascends above all heavens, and re- 
ceives and enjoys the body of Christ, which is 
there in heaven present, yea, Christ Himself, 
together with all His benefits, in a manner 
true and essential, but nevertheless spiritual 
only. For [they hold that] as the bread and 
wine are here upon earth and not in heaven, 
so the body of Christ is now in heaven and 
not upon earth, and consequently nothing else 
is received by the mouth in the Holy Supper 
than bread and wine. 

Now, originally, they alleged that the Lord’s 
Supper is only an external sign, by which 
Christians are known, and that nothing else 
is offered in it than mere bread and wine 
(which are bare signs [symbols] of the absent 
body of Christ). When this [figment] would 
not stand the test, they confessed that the 
Lord Christ, is truly present in His Supper, 
namely per communicationem idiomatum (by 
the communication of attributes), that is, ac- 
cording to His divine nature alone, but not 
with His body and blood. 

Afterwards, when they were forced by 
Christ’s words to confess that the body of 
Christ is present in the Supper, they still 
understood and declared it in no other way 
than spiritually [only of a spiritual presence], 
that is, of partaking through faith of His 
power, efficacy, and benefits, because [they 
say] through the Spirit of Christ, who is 
everywhere, our bodies, in which the Spirit 


of Christ dwells here upon earth, are united 


with the body of Christ, which is in heaven. 
- The consequence was that many great men 


were deceived by these fine, plausible words, 


when they alleged and boasted that they were 
of no other opinion than that the Lord Christ 
is present in His [Holy] Supper truly, essen- 
tially, and as one alive; but they understand 
this according to His divine nature alone, and 
not of His body and blood, which, they say, 
are now in heaven, and nowhere else, and that 
He gives us with the bread and wine His true 


973 


974 9.647.648. Formula Concordiae. Sol. Decl. VII. De Coena Domini.‘ 


durch den Glauben, aber nicht feibfi), mit dem 
Munde, zu genießen. 


Denn fie Die Worte be8 Abendmahls: „Eiffet, 
Das ift mein Leib“, nicht eigentlich, wie fie lau- 
ten, nad) dem Buchftaben, jondern als verblitmte 
Reden (figurate) verftehen, alfo dab effen ben 
Leib Chrifti nists anderes heiße als glauben und 
Leib fo viel als Symbolam, das ift, ein Zeichen 
oder Figur des LeibeS Chrifti, welcher nicht im 
Abendmahl auf Erden, fondern allein im Him- 
mel fei; Da8 Wort ijt sacramentaliter seu modo 
significativo deuten, ne quis rem cum signis 
ita putet copulari, ut Christi quoque caro nune 
in terris adsit modo quodam invisibili et in- 
comprehensibili; pda8 ijt, ber Leib Chrifti fei 
mit bem Brot jaframentlíid) oder bedeutlich ber- 
einigt, aljo Dak bie gläubigen, frommen Chriften, 
fo gewiß als fie Das Brot mit dem Munde effen, 
jo gewiß aud) den Leib Chriftt, fo droben im 
Himmel ijt, mit dem Glauben geijtlich genießen. 
Wher dak ber Leib Chrifti im Abendmahl alfhier 
auf Erden mwejentlich, wiewohl unfichtbarlih und 
unbegreiflich, gegenwärtig und mit dem gefeg- 
neten Brot mündlid, aud) bon Heuchlern oder 
Scheindriften, empfangen werde, das pflegen fie 
als eine graufame Gottesläfterung zu verfluchen 
und verdammen. 


Dagegen wird bom Abendmahl des Herren in 
der Augsburgifhen Konfeifion aus Gottes Wort 
aljo gelehrt, Daß ber wahre Leib und Blut 
Christi wahrhaftig unter ber Geftalt de Bro- 
te8 und Weines im heiligen Abendmahl gegen- 
wirtig jei und da ausgeteilt und genommen 
werde, und wird die Gegenlehre (nämlich ber 
Saframentierer, jo eben zur felben Beit zu Wugs- 
burg ihr eigen Befenntnis, daß der Leib Chrifti, 
dieweil er gen Himmel gefahren, nicht wahrhaftig 
und wesentlich allhier auf Erden im Saframent 
gegenwärtig fei, übergeben haben) verworfen; 
tie denn diefe Meinung im Kleinen Katechismo 
D. Luthers deutlich mit nachfolgenden Worten ge= 
lebt ift: „Da3 Saframent be8 Altars iit ber wahre 
Leib und Blut unjer$ HErrn SCju Chrifti, unter 
dem Brot und Wein uns Chriften zu effen und zu 
trinfen, bon Chrifto felbft eingefegt“; und nod) 
deutlicher in ber Apologia nicht allein erfläret, 
fondern aud) mit dem GCprud) Pauli 1 Kor. 10 
unb Chrillt beftätigt wird mit diefen Worten: 
„Der zehnte Artikel ijt angenommen, darin mir 
befennen, daß im Abendmahl des Herrn der Leib 
und Blut Chrifti wahrhaftig und wefentlich gegen: 
wartig find und mit den fichtbaren Elementen, 
Brot und Wein, wahrhaftig gereicht werden denen, 
bie das Gaframent empfangen. Denn dietveil 
Paulus fagt, das Brot, das wir brechen, jet die 
Gemeinschaft des Leibes Chrifti ufw., würde fol- 
gen, bab das Brot nicht des Qeibe8, fondern des 
Geijtes Chrijti Gemeinschaft wäre, wenn der Leib 
Chriftt nicht, jondern allein der Heilige Geift 
wahrhaftig gegenwärtig wäre. So twiffen mir, 
daß nicht allein bie römische, fondern aud) bie 
griechiiche Kirche bie leibliche Gegenwart Chrifti 
im heiligen Abendmahl gelehrt“ [hat]. Und wird 
aus Cyrillo angezogen, daß Chriftus auch fetbItd) 
im Abendmahl durch Mitteilung feines Fleifches 
in und wohnt. 


‘communicatione suae carnis in nobis habitare. 


28.665. 666. 


pus et verum sanguinem manducandum et 
bibendum dare, spiritualiter per fidem, sed 
non corporaliter ore sumendum. rey 

7] Verba enim institutionis Coenae Domi- 
nicae: Hdite, hoc est corpus meum, non pro- 
prie, ut sonant, secundum litteram, sed quasi 
figuratum sermonem, figurate accipiunt, ita ut 
edere corpus Christi nihil aliud ipsis signi- 
ficet, quam credere in Christum, et vocabu- 
lum corporis illis nil nisi symbolum, hoc est, 
signum seu figuram corporis Christi, denotet, 
quod tamen non in terris et in Sacra Coena 
praesens, sed tantum in coelis sit. Verbum 
est sacramentaliter seu modo - significativo 
interpretantur, ne quis rem cum signis ita 
putet copulari, ut Christi quoque earo nune 
in terris adsit, modo quodam invisibili et in- 
8] comprehensibili-- Hoc nimirum volunt, cor- 
pus Christi cum pane sacramentaliter seu 
significative unitum esse, ita, ut credentes ae 
pii homines tam certo corpus Christi (quod 
sursum in coelis sit) fide spiritualiter acci- 
piant, quam certo panem ore manducant. 
Quod vero corpus Christi in Saera Coena in 
his terris substantialiter (lieet invisibili et 
incomprehensibili modo) praesens sit et [R. 728 
una cum pane benedicto ore, etiam ab hypo- 
eritis et nomine duntaxat Christianis, suma- 
tur, id solent quasi horrendam blasphemiam 
damnare et exsecrari. s 

9] Contra vero de Coena Domini in Confes- 
sione Augustana ex Verbo Dei sie docetur: 
verum corpus et sanguinem Christi vere, sub 
specie panis et vini, in Sacra Domi Coena 
praesentia esse, distribui et swmi; secus 
autem docentes improbari. His postremis ver- 
bis Sacramentariorum error perspicue relici- — 
tur, qui eo ipso tempore Augustae peculiarem 
confessionem obtulerunt, quae veram et sub- 
stantialem corporis et sanguinis Christi prae- 
sentiam in sacramento Coenae, in terris ad- 
ministratae, ideirco negabat, quia Christus 
10] ascendisset in coelos. Pia etiam nostra 
de hac re sententia in minore D. Lutheri Cate- 
chismo perspicue sequentibus verbis expressa 
est: Sacramentum altaris est verum corpus 
et verus sanguis Domini nostri Iesu Christi, 
sub pane et vino nobis Christianis ad mandu- 
candum et bibendum a Christo 4pso institu- 
11] tum.  Luculentius etiamnum haec ipsa 
sententia nostra in Apologia non modo decla- 
ratur, verum etiam illustri dieto Pauli 1 Cor. 
10,16 et testimonio Cyrilli confirmatur hisce 
verbis: Decimus articulus approbatus est, in 
quo confitemur, nos sentire, quod im Coena 
Domini vere et substantialiter adsint corpus 
et sanguis Christi et vere exhibeantur cum 
illis rebus, quae videntur, pane et vino, his, 
qui sacramentum accipiunt. Cum enim Pau- 
lus dicat, panem, quem frangimus, communi- 
cationem corporis Christi esse ete., sequeretur, 
panem non corporis, sed Spiritus Christi par- 
ticipationem esse, st non ipsum Christi corpus, 
sed duntaxat Spiritus Sanctus vere praesens 
esset. Et comperimus, non tantum Romanam 
ecclesiam affirmare corporalem Christi [R.729 
praesentiam, sed idem et nunc sentire et olim 
etiam sensisse Graecam, ecclesiam. Sed et 
ibidem ex Cyrillo. testimonium adducitur, 
Christum etiam corporaliter in Saera Coena 


: 
| 


The Formula of Concord. Thorough Declaration. VI. Of the Holy Supper. 


body and blood to eat, to partake of them 
spiritually through faith, but not bodily with 
the mouth. 

For they understand the words of the Sup- 
per: Eat, this is My body, not properly, as 
they read, according to the letter, but figu- 
rate, as figurative expressions, so that eating 
the body of Christ means nothing else than 
believing, and body is equivalent to symbol, 
that is, a sign or figure of the body of Christ, 
which is not in the Supper on earth, but only 
in heaven. The word is they interpret sacra- 
mentaliter seu modo significativo. (sacramen- 
tally, or in a significative manner), nequis 
rem cum signis ita putet copulart, ut Christi 
quoque caro nunc in terris adsit modo quodam 
invisibili et incomprehensibili (in order that 
no one may regard the thing so joined with 
the signs that the flesh also of Christ is now 
present on earth in an invisible and incompre- 
hensible manner); that is, that the body of 
Christ is united with the bread sacramentally, 
or significatively, so that believing, godly 
Christians as surely partake spiritually of 
the body of Christ, which is above, in heaven, 
as they eat the bread with the mouth. But 
that the body of Christ is present here upon 
earth in the Supper essentially, although in- 
visibly and incomprehensibly, and is received 
orally, with the consecrated bread, even by 
hypocrites or those who are Christians only in 
appearance [by name], this they are accus- 
tomed to execrate and condemn as a horrible 


. blasphemy. 


Over against this it is taught in the Augs- 
burg Confession from God’s Word concerning 
the Lord’s Supper: That the true body and 
blood of Christ are truly present in the Holy 
Supper under the form of bread and wine, and 
are there dispensed and received; and the con- 
trary doctrine is rejected (namely, that of the 
Sacramentarians, who presented their own 
Confession at the same time at Augsburg, that 
the body of Christ, because He has ascended 
to heaven, is not truly and essentially present 
here upon earth in the Sacrament [which de- 
nied the true and substantial presence of the 
body and blood of Christ in the Sacrament of 
the Supper administered on earth, namely, 
for the reason that Christ had ascended into 
heaven]); even as this opinion is clearly ex- 
pressed in Luther’s Small Catechism in the 
following words: The Sacrament of the Altar 
is the true body and blood of our Lord Jesus 
Christ under the bread and wine, for us 
Christians to eat and to drink, instituted by 


Christ Himself; and in the Apology this is 


not only explained still more clearly, but also 


I established by the passage from Paul, 1 Cor. 


10, 16, and by the testimony of Cyril, in the 
following words: The Tenth Article has been 
approved, in which we confess that in the 
Lord’s Supper the body and blood of Christ 
are truly and substantially present, and are 
truly tendered with the visible elements, bread 
and wine, to those who receive the Sacrament. 
For since Paul says: “The bread which we 
break is the communion of the body of 
Christ,” etc., it would follow, if the body of 
Christ were not, but only the Holy Ghost were 


975 


truly present, that the bread is not a com- 
munion of the body, but of the Spirit of 
Christ. Besides, we know that not only the 
Romish, but also the Greek Church has 
taught the bodily presence of Christ in the 
Holy Supper. And testimony is produced 
from Cyril that Christ dwells also bodily in 
us in the Holy Supper by the communication 
of His flesh. 


976. 9. 648—650. 


Danach, alS Diejenigen, [o 3u Augsburg ihr 
eigen Befenntnis pon diefem Artifel übergeben, 
fi unjerer Kirchen Konfeifion verwandt gemacht, 
ift zu Wittenberg Anno 1536 nachfolgende For- 
mula Concordiae, das ijt, Artifel einer hriftlichen 
Vergleichung, zwiichen ben jähfifchen und ober: 
ländifchen Theologen geftellt und von D. Martino 
Vuthero und andern beiderfeit3 Theologen unter: 
jchrieben worden: 


„Wir haben gehört, wie Herr Martinus Bucer 
feine und der andern Prädifanten Meinung, jo 
mit ihm aus den Städten [ge]fommen find, von 
Dem heiligen Saframent des Qeibe8 und Blutes 
Chrifti erflärt haben, nämlich alfo: 

„Sie befennen, faut der Worte Syrendi, dak in 
diefem Saframent zwei Dinge find, ein himm- 
lijde8 und ein irdifches. Demnach halten [et 
achten, glauben] und lehren fie, daß mit bem Brot 
und Wein wahrhaftig und wefentlid) zugegen fet, 
gereicht und empfangen werde der Leib und das 
Blut Ehrifti. Und mwiewohl fie feine Transfub- 
ftantiation, da3 ijt, eine wejentliche Verwandlung 
[des] Brotes und Weines in den Leib und Blut 
Chrifti, glauben, auch nicht halten, daß ber Leib 
und Blut Chrifti localiter, das ijt, räumlich, ins 
Brot eingefchloffen oder fonft beharrlich damit ver- 
einigt werde außer der 9tieBung des Saframents, 
doch jo laffen fie zu. [geben fie zu], dak bird) 
faframentlide (Ginigfeit das Brot jet der Leib 
Chriftt uj. Denn außer der 9tiepung, fo man 
das Brot beifeitelegt und behält’3 im Satframent- 
häuslein oder in der Prozeffion umträgt und 
zeigt, wie im Bapfttum gefchieht, Halten fie nicht, 
daß Ehriftus’ Leib zugegen fet. 

„gum andern halten fie, daß die Cinfegung 
diefes Saframents, durch Chriftum geschehen, traf- 
tig fet in der Chriftenheit, und bab es nicht Liege 
an [dak das Saframent nicht abhänge von] der 
Würdigfeit ober Unmwürdigfeit des Dieners, fo 
das Caframent reicht, oder des, ber eS empfängt, 
barum, wie St. Paulus fagt, dak aud) die Un- 
würdigen das Saframent [ge]nieBen: alfo halten 
fie, daß auch den Unmiürdigen wahrhaftig dar- 
gereicht werde der Leib und das Blut Chrifti, und 
Die Univiirdigen wahrhaftig dasjelbe empfangen, 
fo man des HCrrn Ehrifti Ginjebung und Befehl 
hält. Uber folche empfangen’s zum Gericht, mie 
St. Paulus fagt; denn fie mikbrauchen des heili- 
gen Saframent9, weil fie es ohne wahre Buße unb 
ohne Glauben empfangen. Denn e8 iff batum 
eingefeßt, daß eS zeuge, daß denen Die Gnade und 
Wohltaten Chrifti allda zugeeignet werden, und 
daß Die Chrifto eingeleibt und durch Chrifti Blut 
gewafchen werden, jo da wahre Buße tun und fid) 
durch den Glauben an Chriftum teöften.“ 


Formula Concordiae. Sol. Decl. 


VII. De Coena Domini. YS. 666. 667. 


12] Postea cum illi, qui Augustae peculia- 
rem suam confessionem de hoc articulo obtule- 
rant, nostrarum ecclesiarum confessionem ap- 
probare velle viderentur, Vitembergae anno 
Domini MDXXXVI formula quaedam concor- 
diae (quam nune recitabimus) inter Saxonicos 
et superioris Germaniae quosdam theologos 
conscripta, et D. Martini Lutheri aliorumque 
(utriusque partis) theologorum subscriptione 
approbata est. Ea sic habet: 3 na 

13] Audivimus Bucerum explicantem suam 
et aliorum concionatorum, qui una affuerunt, 
sententiam de sacramento corporis et sangui- 
nis Christi, hoc modo: : 


14] Oonfitentur, iuata verba Irenaei, eucha- 
ristiam constare duabus rebus, terrena et coe- 
lesti. Proinde sentiunt et docent, cum pane 
et vino vere et substantialiter adesse, exhiberi 
et sumi corpus et sanguinem Christi. Et 
quamquam negant fieri transsubstantiationem, 
nec sentiunt fieri localem inclusionem in pane 
aut durabilem aliquam coniunctionem extra 
usum sacramenti, tamen concedunt, sacramen- 
tali unione panem esse corpus Christi, hoc est, 
porrecto pane sentiunt simul adesse et vere 
15] exhiberi corpus Christi. Nam extra usum, 
cum reponitur aut asservatur in pixide aut 
ostenditur in processionibus, ut fit apud. papi- 
stas, sentiunt non adesse corpus Christi. 


[] 


16] Deinde hanc institutionem sacramenti 
a Christo factam sentiunt valere in ecclesia, 
nec pendere ex dignitate vel indignitate mini- 
stri et sumentis. Quare sicut Paulus ait 
[1 Cor. 11, 27], etiam indignos manducare 
sacramentum, ita sentiunt, corpus Christi et 
sanguinem vere porrigi etiam. indignis, et in- 
dignos vere illa swmere, ubi servantur verba 
et institutio Christ. Sed tales sumunt ad 
iudicium, ut Paulus art, quia abutuntur sacra- 
mento, cum sine vera poenitentia et fide [R. 130 
eo utuntur. Ideo emm institutum est, ut 
testetur illis applicari gratiam. et beneficia 
Christi, illos inseri Christo et sanguine eius 
ablui, qui agunt poenitentiam. et erigunt se 
fide in Christum. [Die Wittenberger Kon- 
kordie schliesst mit folgenden Saetzen: „Cum 
autem pauci convenerimus, et opus sit utrim- 
que hane rem ad alios concionatores et supe- 
riores referre, nondum licet nobis de concordia 
pacisci, priusquam ad alios retulerimus. Cum 
autem omnes profiteanter, se iuxta Confessio- 


nem et Apologiam Principum Evangelium profitentium in omnibus articulis sentire et docere 
velle, maxime eupimus sanciri et constitui concordiam. Et spes est nobis, si reliqui utrimque 


ita consenserint, solidam futuram esse concordiam.* 


Unterschrieben wurde die Wittenberger 


Formula Concordiae von Capito, Bucerus, Frechtus, Ottherus, Lycosthenes, Musculus, Gerva- 
sius, Bernhardi, Germani, Aulbertus, Schradinus, Lutherus, Ionas, Cruciger, Bugenhagius, 


Melanchthon, Menius, Myconius, Regius, 
Reformatorum, Melanthonis Opera, 3, 75 f.] 


Sn folgendem Bahr, al8 die vornehmiten der 
Augsburgifchen Konfeffion zugetanen Theologi 
aus ganzem beutjden Lande zu Schmalfalden ver: 
fammelt [waren], und, was im Concilio diefer 
Kirchenlehre halben vorzulegen [fei], beratichlagt 


Spalatinus, Melander und vielen andern. Corpus 


.17] In sequenti anno praecipui Augustanae 
Confessionis theologi e tota Germania Smal- 
caldiam convocati sunt, ut in medium con- 
sulerent, quae doctrinae capita, in nostris 
ecclesiis hactenus proposita, concilio (quod 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 


Afterwards, when those who at Augsburg 
delivered their own Confession concerning this 
article had allied themselves with the Confes- 
sion of our churches [seemed to be willing to 
approve the Confession of our churches], the 
following Formula Concordiae, that is, articles 
of Christian agreement, between the Saxon 
theologians and those of Upper Germany was 
composed and signed at Wittenberg, in the 
year 1536, by Dr. Martin Luther and other 
theologians on both sides: 


We have heard how Mr. Martin Bücer ex- 
plained his own opinion, and that of the other 
preachers who came with him from the cities, 
concerning the holy Sacrament of the body 
and blood of Christ, namely, as follows: 

They confess, according to the words of 
Irenaeus, that in this Sacrament there are 
two things, a heavenly and an earthly. Ac- 
cordingly, they hold and teach that with the 
bread and wine the body and blood of Christ 
are truly and essentially present, offered, and 
received. And although they believe wm no 
transubstantiation, that is, an essential trans- 
formation of the bread and wine into the body 
and blood of Christ, nor hold that the body 
and blood of Christ are included in the bread 
LOCALITER, that is, locally, or are otherwise 
permanently united therewith apart from the 
use of the Sacrament, yet they concede that 
through the sacramental union the bread is 
the body of Christ, etc. [that when the bread 
is offered, the body of Christ is at the same 
time present, and is truly tendered]. For 
apart from the use, when the bread is laid 
aside and preserved in the sacramental vessel 
[the pyx], or is carried about in the proces- 
sion and exhibited, as is done in popery, they 
do not hold that the body of Christ is present. 

Secondly, they hold that the institution of 
this Sacrament made by Christ is efficacious 
in Christendom [the Church], and that it does 
not depend upon the worthiness or unworthi- 
ness of the minister who offers the Sacrament, 
or of the one who receives it. Therefore, as 
St. Paul says, that even the unworthy partake 
of the Sacrament, they hold that also to the 
unworthy the body and blood of Christ are 
truly offered, and the unworthy truly receive 
them, if [where] the institution and command 
of the Lord Christ are observed. But such 
persons receive them to condemnation, as 
St. Paul says; for they misuse the holy Sacra- 
ment, because they receive it without true 
repentance and without faith. For it was in- 
stituted for this purpose, that it might testify 


that to those who truly repent and comfort 


themselves by faith in Christ the grace and 
benefits of Christ are here applied, and that 
they are incorporated into Christ and are 
washed by His blood. | 

In the following year, when the chief theo- 
logians of the Augsburg Confession assembled 
from all Germany at Smaleald, and deliber- 
ated as to what to present in the Council con- 


Concordia Triglotta. 


62 


977 


978 9.650. 651. 


[haben], find mit -gemeinem Rat von D. Qutbero 
die Schmalfaldifchen Artikel gejtellt und bon allen 
Theologen fämtlich und fonderlich unterfchrieben, 
in welchen die eigentliche, rechte Meinung mit 
furgen, runden Worten, fo am genaueften mit 
Chrifti Wort [überJeinftimmen, beutlid) gefaßt 
[ijt], und den Saframentierern (fo des vergange- 
nen Sahres aufgerichtete Formulam Concordiae, 
das ijt, bie borermelbeten Artifel ber Ginigfeit, 
zu ihrem Vorteil alfo gedeutet haben, dak mit dem 
Brot nicht anderer Weife al3 mit bem Wort des 
Evangelii der Leib Ehrifti [amt allen feinen Gut- 
taten Dargereicht [werde], und dur bie fafra- 
mentliche Cinigteit nidjt$ anderes als die geistliche 
Gegenwärtigfeit des HErrn Chrifti durch den 
Glauben joll gemeint fein) alle Ausfludht und 
Schlupflöcher berjtopft worden, nämlich, dak Brot 
and Wein im Abendmahl fet der wahrhaftige 
Leib und Blut GSEfu Chrifti, welder gereicht 
und empfangen werde nicht allein von from- 
men, fondern auch von böjen Chriiten. 


Formula Concordiae. Sol. Decl. VII. De Coena Domini. 


* 


YW. 667. 668. 


pontifieii celebraturi dicebantur) exhibenda et 
defendenda essent. Ibi D. Lutherus articulos 
illos, quos Smalcaldicos vocant, composuit, qui 
communi et unanimi consensu ab omnibus illis 
theologis, qui convenerant, subscriptione con- 
firmati sunt. In illis artieulis D. Lutherus 
veram et genuinam supra commemoratae for- 
mulae, Vitembergae conscriptae, sententiam 
brevibus quidem, sed signifieantibus et per- 
Spicuis verbis, quae proxime ad verba Christi 
18] accederent, explieuit. Sacramentarii enim 
iam dictae formulae verba ad malam suam 
causam fulciendam plane in alienam senten- 
tiam detorserant, quod videlicet corpus Christi 
non alia ratione in Coena distribueretur, quam 
sicut idem corpus una cum omnibus beneficiis 
suis verbo evangelii exhibetur. Et sacramen- 
talem unionem nihil aliud esse quam praesen- 
tiam Christi spiritualem, quae fit fide, inter- 
pretati fuerant. Has rimas, per quas illi 
effugium quaerebant, Smalealdiei Articuli ob- 
19] struxerunt.  Asserunt enim, panem et 


vinum in Sacra Coena. esse verum corpus et verum sanguinem Iesu Christi, quae et exhibeantur 
et sumantur non modo a pus, verum etiam ab dis, qui praeter nomen nihil habent Christianum. 


(5$ erffütt unb beftätigt auch jofde Meinung 
Doktor Luther mweitläufiger aus Gottes Wort im 
Großen SKatehismo, da alfo gejchrieben fteht: 
„Bas iff nun das Saframent des Altar? Ant: 
wort: (5S ijt der wahre Leib und Blut Chrifti, 
in und unter dem Brot und Wein, durch Chri- 
ftus’ Wort ung Chriften befohlen zu effen und zu 
trinfen.” Und bald danadh: „Das Wort, fage 
ich, ijf das, das dies Saframent macht und unter: 
fcheidet, daß e8 nicht lauter Brot und Wein, fon- 
Dern Gbrijti. Leib und Blut ijt und heift.” Und 
bald banad): „Aus dem.Wort fannft bu dein Gee 
mwijjen ftarfen und jprechen: Wenn Hunderttaufend 
Teufel jamt allen Schwärmern herfahren: Wie 
fann Brot und Wein Chrifti Leib und Blut fein? 
[o weif id) daß alle Geifter und Gelehrten auf 


einen Haufen nicht jo flug find af8 bie göttliche - 


Majeftät im fleinen Fingerlein. Nun fteht hie 
Chrifti Wort: Nehmet, effet, das ijt mein Leib; 
trinfet alle daraus, das ijt ba8 neue Teftament in 
meinem Blut ujw. Da bleiben wir bei und wollen 
fie anjehen, bie ihn meiftern unb [e8] anders 
machen werden, denn er geredet hat. Das ift wohl 
wahr: wenn du das Wort babontujt oder ohne 
Wort anfieheft, fo haft bu nichts denn lauter Brot 
und Wein; wenn fie aber dabei bleiben, wie fie 
follen und müfen, fo ift’8 laut berjelben wahr: 
haftig Chrijtus’ Leib und Blut. Denn wie Chri- 
fus Mund redet und [pridjt, alfo 4 e$, al8 ber 
nicht lügen oder trügen fann. 


ris, quod tum praeter panem et vinum nihil habeas. 


20] Hanc piam sententiam D. Lutherus co- 
piosius e Verbo Dei in maiore suo Catechismo 
declarat et sic ait: Quid igitur est [R.731 
sacramentum, quod ad altare distribuitur? 
Respondetur: Est verum corpus et verus san- 
guis Christi in et sub pane et vino, quae edere 
21] et bibere Christi verbo iubemur. Et post 
aliqua: Verbum Dei, inquam, illud est, quod 
hoc sacramentum constituit et discrimen facit, 
ut non sit merus panis et merum vinum, sed 
ut haec Christt corpus et sanguis sint et 
22] dicantur. Et post pauca: Hoc Christi 
verbo conscientiam tuam confirmare et intre- 
pido amimo dicere potes: Etiamsi decem die- 
bolorum myriades una cum omnibus fanaticis 
doctoribus irruentes mihi obuciant, dicentes: 
Quomodo panis et vinum possunt esse corpus 
et sanguis Christi? tamen certo scio, quod 
omnes fanatici spiritus et doctissimi quique 
homines, omnes simul, non tantum sapientiae 
habeant, quantum divina maiestas vel in mi- 
"imo digitulo habet. Hic vero im medio est 
Christi verbum expressum: Accipite, edite, 
hoc est corpus meum; bibite ex hoc omnes, 
hoc est novum testamentum in meo sanguine. 
Hwie verbo firmiter insistimus, hic tuto mane- 
bimus et exspectabimus eventum, am ipsum 
vincere et institutionem eius mutare valeant. 
23] Hoc quidem verum est: Quando Verbum 
Dei ab hoc sacramento removeris, aut absque 
Verbo divino sacramentum considerare volue- 
At si Verbum cum sacramento retineatur, 


bb fieri omnino convenit, tum sacramentum illud. (ut ipsa verba, testantur) revera. est corpus et 


sanguis Iesu Christi. 
habet ; 


„Daher ift nun leicht zu antworten auf alferlei 
Tragen, damit man fid) jet befümmert, alS bieje 
ift: ob aud) ein böfer Priefter finne das Satra- 
ment handeln und geben, und ma8 mehr ber- 
gleihen ijt. Denn da jchliegen wir unb fagen: 
Obgleich ein Bube das Saframent nimmt oder 
gibt, jo nimmt er das rechte Saframent, das tit, 
Ehriftus’ Leib und Blut, ebenfowohl, als der e8 
aufs allerwürdigfte handelt; denn e8 ift nicht ge- 
gründet auf Menjchenheiligkeit, jonbern auf Gottes 


Ut enim Christus ore suo de hoc sacramento loquitur, ita res verissime 
ipse enim mentiri et fallere nescit. Tit. 1, 2. 


24] His fundamentis iactis, facile est re- 
spondere ad, quaestiones multas, quae hoc 
saeculo plurimum agitantur : an videlicet 
minister ecclesiae, qui vitae est dissolutioris, 
possit Ooenam Domini recte administrare et 
exhibere, et si quae sunt alia his non [R. 132 
dissimilia, de quibus disputatur. Ita enim 
sentimus et statuimus: si maxime homo im- 
probus et sceleratus sacramentum Coenae Do- 
mimicae swmat aut distribuat, tamen sumere 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 979 


cerning this doctrine of the Church, by com- 

mon consent the Smalcald Articles were com- 
posed by Dr. Luther and signed by all the 
theologians, jointly and severally, in which 
the proper and true meaning is clearly ex- 
pressed in short, plain words, which agree 
most accurately with the words of Christ, and 
every subterfuge and loophole is barred to 
the Sacramentarians (who had interpreted 
[perverted] the Formula of Concord, that is, 
the above-mentioned articles of union, framed 
the preceding year, to their advantage, as say- 
ing that the body of Christ is offered with the 
bread in no other way than as it is offered, 
together with all His benefits, by the Word 
of the Gospel, and that by the sacramental 
union nothing else than the spiritual presence 
of the Lord Christ by faith is meant); for 
they [the Smalcald Articles] declare: The 
bread and wine in the Holy Supper are the 
true body and blood of Jesus Christ, which are 
offered and received, not only by the godly, 
but also by godless Christians [those who have 
nothing Christian except the name]. 

Dr. Luther has also more amply expounded 
and confirmed this opinion from God’s Word 
in the Large Catechism, where it is written: 
What, then, is the Sacrament of the Altar? 
Answer: It is the true body and blood of our 
Lord Jesus Christ, in and under the bread and 
wine, which we Christians are commanded by 
the Word of Christ to eat and to drink. And 
shortly after: Jt is the Word, I say, which 
makes and distinguishes this Sacrament, so 
that it is not mere bread and wine, but is, and 
is called, the body and blood of Christ. Again: 
With this Word you can strengthen your con- 
science and say: If a hundred thousand 
devils, together with all fanatics, should rush 
forward, crying, How can bread and wine be 
the body and blood of Christ? I know that all 
spirits and scholars together are not as wise 
as is the Divine Majesty in His little finger. 
Now, here stands the Word of Christ: “Take, 
eat; this is My body. Drink ye all of this; 
this is the new testament in My blood,” etc. 
Here we abide, and would like to see those 
who will constitute themselves His masters, 
and make it different from what He has 
spoken. It is true, indeed, that if you take 
away the Word, or regard it without the 
Word, you have nothing but mere bread and 
wine. But if the words remain with them, 
as they shall and must, then, in virtue of the 
same, it is truly the body and blood of Christ. 
For as the lips of Christ say and speak, so it 

is, as He can never lie or deceive. 

Hence it is easy to reply to all manner of 
questions about which at the present time men 
are disturbed, as, for instance, whether a 
wicked priest can administer and distribute 
the Sacrament, and such like other points. 
For here conclude and reply: Even though 
a knave take or distribute the Sacrament, he 
receives the true Sacrament, that is, the true 


980 9X. 651. 652. 


Wort. Und wie fein Heiliger auf Erden, ja fein 
Engel im Himmel das Brot und Wein zu Chrifti 
Leib unb Blut machen fann, afjo fann’s auch nie- 
mand ändern noc) wandeln [zurüdverwandeln in 
bloßes Brot], ob e8 gleich mifbraucht wird. 


Formula Concordiae. Sol. Decl. VII. De Coena Domini. 


YW. 668. 669. 


illum verum sacramentum, hoc est, Christi 
corpus et sanguinem, non minus quam eum, 
qui dignissime illud sumat aut distribuat. 
Hoc enim sacramentum non habet fundamen- 
tum hominum sanctitatem, sed ipsum Verbum 
Dei. Et quemadmodum nec ullus sanctus in 


terris neque angelus im coelis efficere potest, ut panis et vinum sint corpus et sanguis Christi, 
ita, nemo id sacramentum mutare potest, ut non sit Christi corpus et sanguis, etiamsi quidam, 


eo abutantwr. 


„Denn um ber Perfon oder Unglauben3 willen 
wird das Wort nicht falich, baburd) e8 ein Safra- 
ment unb eingefeßt worden ifl. Denn er fpricht 
nicht: Wenn ihr glaubt oder würdig jeib, fo habt 
ihr meinen Leib und Blut, fondern: ‚Nehmet, effet 
und trinfet, das ift mein Leib und Blut‘; item: 
‚Solches tut‘ (nämlich das ich jebt tue, etnfebe, euch 
gebe und nehmen heiße). Das ift jo viel gejagt: 
Du feieft wiirdig oder unmwürdig, fo haft bu hier 
feinen Leib und Blut aus Kraft diejer Worte, fo 
zum Brot und Wein fommen. Solche merfe und 
behalte nur wohl; denn auf den Worten fteht all 
unjer Grund, Schuß und Wehr wider alle Str 
tümer und Verführung, fo je fommen find und 
nod) fommen mögen.“ 


serunt. 


Haee memori mente repone, quia in his verbis (institutions: Coenae ) 


25] Non enim propter alicuius aut perso- 
nam aut incredulitatem Verbum Dei (quo 
Coena Domim instituta est et propter quod 
rationem sacramenti habet) irritum et vanum 
fiert potest. Quia Christus non dicit: Si cre- 
dideritis aut digni fueritis, tum in Coena 
Sacra corpus et sanguinem meum praesentia 
habebitis; sed potius ait: Accipite, edite et 
bibite, hoc est corpus meum, hic est sanguis 
26] meus. Et praeterea inquit: Hoc facite. 
Quidnam? Hoc ipsum certe, quod ego nunc 
facio, quod instituo, quod vobis trado et vos 
accipere iubeo. Verba Christi hoc volunt: 
Sive dignus sive indignus sis, habes hic in 
Coena Christi corpus et sanguinem, idque vir- 
tute verborum, quae ad. panem et vinum acces- 
) fundamentum 


nostrum, defensio et arma nostra sunt adversus omnes errores et fallacias, quae aut allatae 
sunt hactenus, aut unquam afferri in hoc negotio poterunt. 


Bisher [bis hieher] ber Grope Katechismus, in 
welchem die wahre Gegentoürtigfeit des Veibes und 
Blutes Chrijti im heiligen Nachtmahl aus Gottes 
Wort befeitigt, und dasjelbige nicht allein auf bie 
[und biejelbe nicht allein von den] Gläubigen und 
MWürdigen, fondern auch auf die Ungläubigen und 
Unmwürdigen verjtanden wird. 


Dieweil aber biejet hocherleuchtete Mann im 
Geift gefehen, daß etliche ihn nad) feinem Tode 
werden wollen verdächtig machen, al3 ob er bon 
jebtgebad)ter Lehre und andern driftliden Arti- 
fein abgewichen [fet], hat er feinem großen Bes 
fenntnis nachfolgende Proteftation angehängt: 


„Weil id) fefe, bab des Nottens und Srreng je 
länger, je mehr wird, unb fein Aufhören ift des 
Tobens und Wütens des Satans, damit nicht hin- 
fort bei meinem Leben oder nach meinem Tode 
deren etliche 3ufün[tig fid) mit mir behelfen [mich 
vorfhügen] und meine Schriften, ihre Srrtitmer 
zu fürfen, fälfcehlih führen möchten, wie bie 
Saframents- und Tauffchwärmer anfangen zu 
tun, jo will id) mit diefer Schrift vor Gott und 
aller Welt meinen Glauben bon Stüd zu Stüd 
 befennen, darauf id) gebenfe zu bleiben bis in den 
Tod, Darinnen (das mir Gott helfe) von diefer 
Welt zu jcheiden und bor unjers HErrn Sy Gp 
Chrifti Richterftuhl zu fommen; und jo jemand 
nad) meinem Tode würde jagen: Wo D. Luther 
jet lebte, würde. er Ddiefen oder Ddiefe Artikel 
anders lehren und halten, denn er hat thn nicht 
genugjam bedadht: damwider fage ich jebt al8 dann 
und dann als jebt, daß id) bon Gottes Gnaden 
alle diefe Artikel habe aufs fleihigite bedacht, Durch 
Die Schrift und wieder herdurch oftmals gezogen 
unb jo gewiß diefelben wollte verfechten, als id) 
jet hab’ das Saframent des Altars verfochten. 
Sh bin nicht. trunfen nod) unbedadt; ich weiß, 


27] Haec Catechismi Maioris recitata verba 
veram praesentiam corporis et sanguinis 
Christi in Coena Domini Verbo Dei egregie 
confirmant, et iis solide demonstratur, prae- 
sentiam illam non tantum de manducatione 
credentium et dignorum, verum etiam de in- 
fidelibus et indignis communicantibus [R.733 
intelligendam esse. 

28] Et quia singularibus et excellentissi- 
mis Spiritus Saneti donis illuminatus heros, 
D. Lutherus, in spiritu praevidit, quod post 
mortem ipsius quidam ipsum suspectum 
facturi essent, quasi vel a doctrina iam com- 
memorata vel ab aliis etiam partibus purioris 
doetrinae recesserit, eam ob causam maiori 
suae de Coena Domini confessioni hanc pro- 
testationem sub finem inseruit: 

29] Quia video, nullum esse sectarum et 
errorum finem, sed haec mala in dies incre- 
menta swmere, Satanamque magis ac magis 
fwrere, ne quis igitur sectariorum, me vivo 
aut mortuo, aliquando nomen meum suo 
figmento praetexere possit erroremque suum 
(non candide in medium allatis meis scriptis) 
stabilire ausit, quod Sacramentari et Ana- 
baptistae iam facere coeperunt: fidem meam 
in hoc scripto, coram Deo et toto mundo, de 
omnibus religionis nostrae articulis profitebor. 
Et in ea fide (Domino me bene iuvante) ad ec- 
tremum usque vitae spiritum perseverare at- 
que ex hac vita emigrare et coram: tribunali 
Domini nostri Iesu Christi intrepide compa- 
30] rere paratus sum. Ac si quis forte post 
meum obitum dicturus esset: Si D. Lutherus 
nwnc viveret, profecto de hoc vel illo articulo 
longe aliter sentiret atque doceret (non enim 
satis diligenter eam rem hactenus expendit) : 
contra hoc figmentum id iam dico, quod tune 
essem affirmaturus, et quod tunc dicturus 
essem, idem iam nune profiteor, me videlicet 
per gratiam Dei omnes hosce articulos quam 


Y 


TOP ——————.———M—"u-t 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 


body and blood of Christ, just as truly as he 


who receives or administers it in the most’ 


worthy manner. For it is not founded upon 
the holiness of men, but upon the Word of 
God. And as no saint upon earth, yea, no 
angel in heaven, can change bread and wine 
into the body and blood of Christ, so also can 
mo one change or alter it, even though it be 
abused. 

For the Word, by which it became a sacra- 
ment and was instituted, does not become 
false because of the person or his unbelief. 
For He does not say: If you believe or 
are worthy, you will receive My body and 
blood, but: “Take, eat and drink; this is 
My body and blood”; likewise: “Do this” 
(namely, what I now do, institute, give, and 
bid you take). That is as much as to say, 
No matter whether you be worthy or un- 
worthy, you have here His body and blood, 
by virtue of these words which are added to 
the bread and wine. This mark and observe 
well; for upon these words rest all our foun- 
dation, protection, and defense against all 
error and temptation that have ever come or 
may yet come. 

Thus far the Large Catechism, in which the 
true presence of the body and blood of Christ 
in the Holy Supper is established from God’s 
Word; and this [presence] is understood not 
only of the believing and worthy, but also of 
the unbelieving and unworthy. 

But inasmuch as this highly illumined man 
[Dr. Luther, the hero illumined with unparal- 
leled and most excellent gifts of the Holy 
Ghost] foresaw in the Spirit that after his 
death some would endeavor to make him 
suspected of having receded from the above- 
mentioned doctrine and other Christian arti- 
cles, he has appended the following protesta- 
tion to his Large Confession: 

Since I see that as time wears on, sects and 
errors increase, and that there is no end to the 
rage and fury of Satan, in order that hence- 
forth during my life or after my death some 
of them may not, in future, support them- 
selves by me, and falsely quote my writings 
to strengthen thew error as the Sacramen- 
tarians and Anabaptists begin to do, I mean 
by this writing to confess my faith, point by 
point [concerning all the articles of our re- 
ligion], before God and all the world, in which 
I intend to abide until my death, and therem 
(so help me God!) to depart from this world 
and to appear before the judgment-seat of 
Jesus Christ. And if after my death any one 
Should say: If Dr. Luther were living now, 
he would teach and hold this or that article 
differently, for he did not sufficiently consider 
it, against this I say now as then, and then 
as now, that, by God’s grace, I have most dili- 
gently compared all these articles with the 
Scriptures time and again [have examined 
them, not once, but very often, according to 


981 


989 M. 052—654. Formula Concordiae. Sol. Decl. VII. De Coena Domini. 


twas ich rede, fühle aud) wohl, was mir’s gilt auf 
des HErrn Chrifti Zukunft am Diingften Gericht. 
Darum fol mir niemand Scherz oder Ioje Teiding 
[fofe8 Gerede, Gefhwäß] daraus maden. C8 ijt 
mit Ernft; denn id) fenne den Satan von Gottes 
Gnaden ein großes Teil; fann er Gottes Wort 
verfehren und verwirren, was follte er nicht tun 
mit meinen oder eines andern Worten?“ Tom. 2, 
Wit. Ger., fol. 243. 


rit vivos et mortuos 4udicaturus. 
haec enim res vel maxime cordi mihi est. 


18. 669—671. 


diligentissime expendisse et non semel, sed 


' saepissime ad normam Sacrae Scripturae ea- 


egisse et tamquam ad lydium lapidem exa- 
minasse, nec minore animi constantia [R. 734 
atque n/noogyooia singulos articulos defensu- 
rum, quam qua nunc doctrinam de sacramento 
31] altaris propugnavi. Non temulentus sum, 
aut parum considerate loquor; scio, quid affir- 
mem, et intelligo, quanta res mea agatur in 
illo die Domini nostri Iesu Christi, eum. vene- 


Quare nemo me in re tam magna et seria nugari existimet, 
Novi (Dei beneficio) Satanam magna ex parte, qui 


cum possit Verbum Dei et sacras litteras pervertere et depravare, quid ille meis aut cuiuspiam 
alterius scriptis non faceret? 'Tom. 2, Wit. Ger., fol. 243. 


Auf fold Proteftation jebt Lutherus jefiger 
unter andern Artikeln auch biejen: ,Gbenjo rede 
id) (Spricht er) auch und befenne da3 Saframent 
des Altars, dak bajelbjt wahrhaftig der Leib und 
Blut im Brot und Wein twerde miindlid) [gez] 
geffen und getrunfen, obgleich die Priefter, jo e3 
reichen, oder bie, jo e$ empfangen, nicht glaubten 
oder fonft mipbraudjten. Denn e$ ftebt nicht auf 
Menfhen Glauben oder Unglauben, fondern auf 
Gottes Wort und Ordnung; e8 ware denn, daß 
fie zuvor Gottes Wort und Ordnung ändern und 
anders deuten, mie Die jebigen Saframentsfeinde 
tun, welche freilich eitel Brot und Wein haben; 
denn fie haben auch bie Worte und eingejekte Ord- 
nung Gottes nicht, jondern diefelbigen nach ihrem 
eigenen Diinfel [nach ihrer jubjeftiben Meinung] 
verfehrt und verändert.“ Fol. 245. 


(8 hat auch D. Luther, welcher ja die rechte 
eigentlide Meinung der Wugsburgijdhen Kon= 
feffion bor andern verftanden und bejtünbiglid) 
bis an fein Ende dabei geblieben unb [fie] ver= 
teidigt, unlängft bor feinem Tode in jeinem lebten 
Befenntnis feinen Glauben von diefem Artifel 
mit großem Eifer in nachfolgenden Worten wieder: 
holt, da er alfo jchreibt: „Sch rechne fie alle in 
einen Kuden, das iit, für Saframentierer und 
Schmwärmer, wie fie auch find, die nicht glauben 
wollen, daß des Herrn Brot im Abendmahl fet 
fein rechter, natürlicher Leib, welchen der Gottlofe 
oder Judas ebenjowoh! mündlich empfängt als 
St. Petrus und alle Heiligen; wer da3, fage ich, 
nicht glauben twill, ber fajje mich nur zufrieden 
und hoffe bei mir nur feiner Gemeinfdaft; ba 
wird nidts anders aus!“ 
fol. 252. 


Aus diefen Erflärungen fann ein jeder Ber- 
ftändiger, jo bie Wahrheit und Frieden liebhat, 
bejonber8 aber aus D. Luthers, al3 des vornehm- 
ften Lehrers der Augsburgifchen Konfeffion, Er= 
-Härung, was der Augsburgifchen Konfeifion eigent= 
[ide Meinung und Beritand in diefem Artifel alle- 
zeit gewejen fei, ungezweifelt vernehmen. 


Denn daß neben den Reden Chrifti und 
St. Pauli: Das Brot im Abendmahl ift der 
Leib Chriftt ober bie Gemeinfchaft be8 Leibes 
Chriftt, aud) die Formen „unter bem Brot“, „mit 
dem Brot”, „im Brot” gebraucht [werden], ift die 
Urjache, dak hierdurch bie papiftifche Transfub: 
ftantiation berworfen und be8 unverwandelten 
Weiens des Brotes und des QeibeS Chrifti fafta- 
mentlihe Bereinigung angezeigt würde; gleichwie 


Tom. 2, Wit. Ger., 


32] Post hanc protestationem D. Lutherus 
sanctae memoriae inter alios articulos etiam 
hune ponit: Eodem. modo (inquit) loquor. et 
confiteor eiiam de sacramento altaris, quod 
nimirum. ibi revera corpus et sanguis Christi 
in pane et vino ore edatur et bibatur, etiamsi 
ministri, qui Coenam Domini distribuunt, aut 
qui eam sumunt, non credant aut alias Sacra 
Coena, abutantur. Coena enim Domini non 
nititur hominum fide aut incredulitate, sed 
Verbo Dei et ipsius institutione. Nisi forte 
Verbum Dei prius immutent et prorsus aliter, 
quam oportet, interpretentur, ut hodie sacra- 
menti hostes faciunt. Hi dubio procul nil nisi 
panem et vinum im Coena habent, quia neque 
verba neque institutionem Domini habent, sed 
ea ad suam falsam opinionem inflexerunt, 
mutarunt et depravarunt. Fol. 245. 

33] Et sane D. Lutherus (qui certe veram 
et genuinam Augustanae Confessionis senten- 
tiam prae aliis intellexit et eam constanter 
usque ad finem vitae retinuit et defendit) 
paulo ante suum ex hac vita discessum in 
postrema illa sua de Coena Domini confes- 
sione fidem suam de hoc articulo magno zelo 
sequentibus verbis professus est atque repeti- 
vit, ubi sie ait: Ego omnes eos eodem numero 
habeo, hoc est, pro Sacramentariis et fanaticis 
agnosco (sunt enim tales), qui credere nolunt, 
quod panis Domini in Sacra Coena. sit verum 
ipsius naturale corpus, quod. impius quispiam 
vel Iudas ipse non minus ore accipiat [R.735 
quam divus Petrus et omnes alii sancti. Qui, 
inquam, hoc credere recusat, is me missum 
faciat, neque ullam amicitiam aut familiari- 
tatem ame exspectet; sic enim stat sententia, 
quam non sum mutaturus. Tom. 2, Wit. Ger., 
fol. 252. | 

34] Ex hisce (praesertim vero D. Lutheri ut 
primarii doctoris Augustanae Confessionis) 
declarationibus, quas prolixe recitavimus, cui- 
libet homini cordato (si modo is veritatis et 
pacis sit studiosus) manifestum, certum et in- 
dubitatum esse potest, quae fuerit, hodieque 
sit genuina et vera Confessionis Augustanae 
sententia. 

35] Quod autem praeter illas:phrasés, qui- 
bus Christus et Paulus utuntur (cum dicunt, 
panem in Coena esse corpus Christi aut com- 
municationem corporis. Christi), etiam alias 
loquendi formas usurpamus, verbi gratia, cum 
dicimus, sub pane, cum pane, in pane adesse 
et eg hiberi corpus Christi, id non sine gravi- 
bus causis facimus. Primum enim his phrasi- 
bus ad reiiciendam papisticam transsubstan- 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 988 


the standard of Holy Scripture], and often 
have gone over them, and would defend them 
as confidenily as I have now defended the 
Sacrament of the Altar. I am not drunk nor 
thoughtless; I know what I say; I also am 
sensible of what it means for me at the com- 
ing of the Lord Christ at the final judgment. 
Therefore I want no one to regard this as 
a jest or mere idle talk; it is a serious matter 
to me; for by God's grace I know Satan a 
good deal; if he can pervert or confuse God's 
Word, what will he not do with my words or 
those of another? Tom. 2, Wittenb., German, 
fol. 243. 


After this protestation, Doctor Luther, of 
blessed memory, presents, among other arti- 
cles, this also: In the same manner I also 
speak and confess (he says) concerning the 
Sacrament of the Altar, that there the body 
and blood of Christ are in truth orally eaten 
and drunk in the bread and wine, even though 
the priests [ministers] who administer it [the 
Lord’s Supper], or those who receive it, should 
not believe or otherwise misuse it. For it 
does not depend upon the faith or unbelief of 
men, but upon God’s Word and ordinance, un- 
less they first change God’s Word and ordi- 
nance and interpret it otherwise, as the ene- 
mies of the Sacrament do at the present day, 
who, of course, have nothing but bread and 
wine; for they also do not have the words 
and appointed ordinance of God, but have per- 
verted and changed them according to their 
own [false] notion. Fol. 245. 


Dr. Luther, who, above others, certainly 
understood the true and proper meaning of 
the Augsburg Confession, and who constantly 
remained steadfast thereto till his end, and de- 
fended it, shortly before his death repeated 
his faith concerning this article with great 
zeal in his last Confession, where he writes 
thus: J rate as one concoction, namely, as 
Sacramentarians and fanatics, which they also 
are, all who will not believe that the Lord’s 
bread in the Supper is His true natural body, 
which the godless or Judas received with the 
mouth, as well as did St. Peter and all [other] 
saints; he who will not believe this (I say) 
should let me alone, and hope for no fellow- 
ship with me; this is not going to be altered 
[thus my opinion stands, which I am not 
going to change]. Tom. 2, Wittenb., German, 
fol. 252. 


From these explanations, and especially 
from that of Dr. Luther as the leading teacher 
of the Augsburg Confession, every intelligent 
man who loves truth and peace, can un- 
doubtedly perceive what has always been the 
proper meaning and understanding of the 
Augsburg Confession in regard to this article. 


For the reason why, in addition to the ex- 
pressions of Christ and St. Paul (the bread in 
the Supper is the body of Christ or the com- 
munion of the body of Christ), also the forms: 
under the bread, with the bread, in the bread 
[the body of Christ is present and offered], are 
employed, is that by means of them the papis- 
tical transubstantiation may be rejected and 
the sacramental union of the unchanged es- 


984 9.654. 655. 


biefe Rede: Verbum caro factum est, „Das Wort 
ijt Fleifch worden“, durch gleichjtimmende [gletd)- 
bedeutende] Reden: „Das Wort wohnet in uns; 
item: „An Chrifto mwohnet die ganze Fülle ber 
Gottheit leibhaftig“; item: „Gott war mit ihm“; 
item: „Gott war in Chrifto“, und dergleichen, 
wiederholt und erflärt wird, nämlich daß nicht das 
göttliche Wefen in die menfchliche Natur verwan- 
belt, fondern bie beiden unverwandelten Naturen 
perfönlich vereinigt feien. Wie denn eben Dieje8 
(Sleid)ni8 viel vornehme alte Lehrer: Aujtinus, 
Cyprianus, Augustinus, Leo, Gelajius, Ehryjofto= 
mus und andere, von den Worten des Tejtaments 
Chrifti: „Das ijt mein Leib”, brauchen: Daß, 
Gleichiwie in Chrijto zwei unterjchiedliche, unver: 
wandelte Naturen unzertrennlich vereinigt jeien, 
alfo im heiligen Abendmahl die zwei Wefen, das 
natürlihe Brot und der wahre natürliche Leib 
Chrifti, in der geordneten Handlung des Gatra- 
ments allhier auf Erden zufammen gegenwärtig 
feien. Wiewohl folche Vereinigung des Letbes 
und Blutes Chrifti mit Brot und Wein nicht eine 
perfönliche Vereinigung, wie beider Naturen in 
Ehrifto, fondern [eine faframentlide Bereinigung 
ift,] wie fie D. Luther und bie Unjern in den viel- 
gedachten Artifeln der Vergleihung Anno 1536 
und jonft sacramentalem unionem, da8 ijt, eine 
faframentlide Vereinigung, nennen; damit fte an- 
zeigen wollen, daß [fie], ob fie jchon bie formas: 
in pane, sub pane, cum pane, ba$ ift, diefe unter 
[diebene Weife zu reden: „im Brot“, „unter dem 
Brot”, „mit dem Brot“, aud) brauchen, dennoch 
bie Worte Chrifti eigentlich, und wie fie lauten, 
angenommen [aufgefapt haben] und in der PBro= 
pofition, das ift, in ben Worten des Teftaments 
Chriftt: Hoc est corpus meum, ,ba8 ijt mein 
Leib”, nicht eine figuratam praedicationem, fon- 
dern inusitatam [anerfannt haben], das ijt, [die 
Morte Chrifti] nicht für eine figürliche, verblitmte 
Rede oder Deutelei verftanden haben; wie Bufti- 
nus jpridt: „Diejes empfahen wir nicht als ein 
gemein Brot und gemeinen Tranf, fondern gleid)- 
wie SECfus Chriftus, unjer Heiland, durchs Wort 
Gottes Fleifch [ge]worden, auch Fleifeh und Blut 
um unferer Seligfeit willen gehabt, alfo glauben 
wir, daß bie Durchs Wort und Gebet von ihm ge- 
fegnete Speife des Herrn SyGiu Chrifti Fleiieh 
und Blut fei.” Wie denn D. Luther aud) in jei- 


nem großen und jonderlic im legten Befenntnis. 


bom Abendmahl eben die Form zu reden, welche 
Chriftus im erften Abendmahl gebraucht, mit 
großem Grnft und Eifer verteidigt. 


Dieweil denn D. Zuther [als] der vornehmite 
Lehrer der Kirchen, jo fi zur Augsburgifchen 
Konfeffion befennen, zu halten [ijt], als deffen 
ganze Lehre, Summa und Inhalt [als defjen ganz 
zer Lehre Summa und Inhalt] in den Artifeln 
dielermeldeter Auasburgifcher Konfeffion verfapt 
unb dem Kaifer Karolo V. übergeben [ijt]: [o 
fann und foll mehrgedachter Augsburgiicher Konz 
feffion eigentlicher Berftand und Meinung aus 
feines andern denn aus D. Suthers Lehre und 
Streitfhriften [Lehr- und Streitjchriften] eigent- 
licher und bejjer genommen werden. 

Wie denn eben diefe jetterzählte Meinung auf 
den einigen, feften, unbeweglichen und unzmeifel- 
haftigen Fels der Wahrheit, aus den Worten der 
Einjegung im heiligen göttlihen Wort, gegriin- 


Formula Concordiae. Sol. Decl. VII. De Coena Domini. 


38. 671. 672. 


, 


tiationem utimur. Deinde etiam sacramen- 
talem unionem substantiae panis non mutatae 
et corporis Christi hac ratione docere volumus. 
36] Ad eundem enim modum hoc dictum 
[Ioh. 1, 14]: Verbum caro factum. est, repeti- 
tur et declaratur aliis aequipollentibus pro- 
positionibus, exempli gratia: Verbum habi- 
tavit in nobis ; [Col. 2, 9] in Christo inhabitat 
tota plenitudo Divinitatis corporaliter; [Act. 
10,38] Deus erat cum eo; [2 Cor. 5, 19] Deus 
erat in Christo ete. et alia plura huius generis. 
Hae phrases supra commemoratum dictum 
lohannis repetunt et declarant, videlicet quod 
per incarnationem divina essentia non sit in 
humanam naturam conversa, sed quod duae 
naturae sine confusione personaliter sint — 
37] unitae. Et quidem multi excellentes do- 
ctores ex erudita antiquitate: Iustinus, Cy- 
prianus, Augustinus, Leo, Gelasius, Chryso- 
stomus et alii, hac ipsa similitudine [R. 36 
(de persona Christi) mysterium sacramenti 
Coenae Dominieae explicant.  Docent enim, 
quemadmodum in Christo duae distinctae et 
non mutatae naturae inseparabiliter sunt uni- 
tae, ita in Sacra Coena duas diversas substan- 
tias, panem videlicet naturalem et verum natu- 
rale corpus Christi, in instituta sacramenti 
administratione hic in terris simul esse prae- 
38] sentia. Quod tamen non ita est accipien- 
dum, quasi unio haee corporis et sanguinis 
Christi cum pane et vino sit personalis unio, 
qualis est utriusque naturae in Christo, sed 
est unio sacramentalis, ut eam D. Lutherus et 
alii (in illa concordiae formula anno XXXVI. 
conscripta et alias) appellant. Quo significare 
volunt, etiamsi formis loquendi, in pane, sub 
pane, cum pane, quandoque utantur, tamen se 
propositionem: Hoc est corpus meum simpli- 
citer, et ut verba sonant, accipere et amplecti, 
eamque nequaquam pro figurata, sed pro inusi- 
39] tata praedicatione agnoscere. Sie etiam 
Iustinus de hoe negotio loquitur, inquiens: 
Non ut panem vulgarem et potum accipimus, 
sed quemadmodum Christus, Servator noster, 
per Verbum Dei caro est factus, carnem quo- 
que et sanguinem propter nostram salutem 
habuit: ita etiam credimus, per verbum et 
preces ab ipso sanctificatum | cibum Domini 
nostri Iesu Christi corpus et sanguinem esse. 
40] Et sane D. Lutherus (in maiori, praeser- 
tim vero ultima sua confessione de Coena) 
eam de hae re formam loquendi, qua Christus 
in prima Coena celebranda usus est, graviter 
et magno zelo defendit. 
41] Cum autem D. Lutherus haud dubie 
praecipuus earum ecclesiarum, quae Augu- 
stanam Confessionem amplexae sunt, doctor 
fuerit (cuius tota doctrina tamquam com- 
pendio summatim in Augustana Confessiorie 
comprehensa et Imperatori Carolo V. exhibita 
est): profecto commemoratae illius Augu- 
stanae Confessionis propria, vera et [R.737 
genuina sententia ex nullius hominis libellis 
rectius et certius quam ex D. Lutheri dida- 
etieis et polemicis scriptis hauriri potest. 


42] Et quidem haec ipsa iam commemorata 
D. Lutheri sententia in unica solidissima, im- 
mota et extra omne dubium posita petra veri- 
tatis (institutione nimirum Coenae, quae in 


M 


- 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 


sence of the bread and of the body of Christ in- 
dicated; just as the expression, Verbum caro 
factum est, The Word was made flesh [John 
1, 14], is repeated and explained by the equiva- 
lent expressions: The Word dwelt among us; 
likewise [Col. 2,9]: In Him dwelleth all the 
fulness of the Godhead bodily; likewise [Acts 
10,38]: God was with Him; likewise [2 Cor. 
5, 19]: God was in Christ, and the like; 
namely, that the divine essence is not changed 
into the human nature, but the two natures, 
unchanged, are personally united. [These 
phrases repeat and declare the expression of 
John, above mentioned, namely, that by the 
incarnation the divine essence is not changed 
into the human nature, but that the two 
natures without confusion are personally 
united.] Even as many eminent ancient 
teachers, Justin, Cyprian, Augustine, Leo, Ge- 
lasius, Chrysostom and others, use this simile 
concerning the words of Christ's testament: 
This is My body, that just as in Christ two 
distinct, unchanged natures are inseparably 
united, so in the Holy Supper the two sub- 
stances, the natural bread and the true natu- 
ral body of Christ, are present together here 
upon earth in the appointed administration 
of the Sacrament. Although this union of the 
body and blood of Christ with the bread and 
wine is not a personal union, as that of the 
two natures in Christ, but as Dr. Luther and 
our theologians, in the frequently mentioned 
Articles of Agreement [Formula of Concord] 
in the year 1536 and in other places call it 
sacramentalem unionem, that is, a sacramen- 
tal union, by which they wish to indicate that, 
although they also employ the formas: in 
pane, sub pane, cum pane, that is, these dis- 
tinctive modes of speech: in the bread, under 
the bread, with the bread, yet they have re- 
ceived the words of Christ properly and as 
they read, and have understood the proposi- 


. tion, that is, the words of Christ’s testament: 


Hoc est corpus meum, This is My body, not 
as a figuratam propositionem, but inusitatam 
(that is, not as a figurative, allegorical ex- 
pression or comment, but as an unusual ex- 
pression). For thus Justin says: This we 
receive not as common bread and common 
drink; but cs Jesus Christ, our Savior, 
through the Word of God became flesh, and 
on account of owr salvation also had flesh and 
blood, so we believe that the food blessed by 
Him through the Word and prayer is the body 
and blood of our Lord Jesus Christ.. Likewise 
Dr. Luther also in his Large and especially in 
his last Confession concerning the Lord’s Sup- 
per with great earnestness and zeal defends 
the very form of expression which Christ used 
at the first Supper. 


Now, since Dr. Luther is to be regarded as 
the most distinguished teacher of the churches 
which confess the Augsburg Confession, whose 
entire doctrine as to sum and substance is 
comprised in the articles of the frequently 
mentioned Augsburg Confession, and was pre- 
sented to the Emperor Charles V, the proper 
meaning and sense of the oft-mentioned Augs- 
burg Confession can and should be derived 
from no other source more properly and cor- 


985 


rectly than from the doctrinal and polemical 
writings of Dr. Luther. 

And, indeed, this very opinion, just cited, 
is founded upon the only firm, immovable, and 
indubitable rock of truth, from the words of 


986 9. 655. 656. 


det [ift] und bon den heiligen Gbangelijten und 
Apoiteln und ihren Diszipeln und Zuhörern alfo 
perftanden, gelehrt und fortgepflan3t worden. 


Denn dieweil unfer HErr und Heiland Gus 
Chriftus, von welchem, al$ unjerm einigen Lehr- 
meister, diefer ernite Befehl bom Himmel herab 
allen Wtenfden gegeben wird, Quf. 9: Hune 
audite, „Den follt the hören“, welcher nicht ein 
fchlechter [ein bloper] Menfch oder Engel, aud) 
nicht allein wahrhaftig, weile und mächtig, fon: 
Dern Die ewige Wahrheit und Weisheit felbft und 
allmächtiger Gott ijt, ber gar wohl meib, was und 
tote er reden fol, und fann auch alles dasjenige, 
twas er redet und berfeipt, Fräftiglich ausrichten 
und ins Werk fegen, wie er [prit quf. 21: ,Him- 
mel und Erde müffen vergehen, aber meine Worte 
miiffen nicht vergehen“; item Matth. 28: „Mir tit 
gegeben alle Gewalt im Himmel und auf Erden“; 

Dieweil nun diejer wabhrhaftige, allmadtige 
Herr, unfer Schöpfer und Erlöfer S G[us ChHri- 
ftus, nad) dem lekten Abendmahl, da er jest fein 
bitter Leiden und Sterben für unfere Sünden an- 
fängt, zu der traurigen lebten Zeit, mit großem 
Bedaht und Ernft in Cinfebung dtefes hochwürdi- 
gen Caframent$, mwelches bis an8 Ende ber Welt 
mit großer Reberen3 und Gehorjam gebraucht 
werden und ein jteteS Gedächtnis feines bitteren 
Seiben8 und Sterben: und aller feiner Guttaten, 
eine Verfiegelung deS neuen Teftament3, ein Troft 
aller betrübten Herzen unb ftetes Band und Ver- 
einigung ber Chriften mit ihrem Haupt Chrifto 
unb unter fid) jefbjt fein follte, dieje Worte in 
Stiftung und Einfegung des heiligen Abendmahls 
pon dem gejegneten unb dargereichten Brot ge- 
fprochen hat: „Nehmet hin und effet; das ijt mein 
Leib, der für euch gegeben wird”, und bon bem 
Kelch oder Wein: „Das ijt mein Blut des neuen 
Teftaments, welches für euch vergoffen wird zur 
Vergebung der Sünden“: 


So find wir ja fcehuldig, diefe des ewigen, wahr- 
haftigen und allmächtigen Sohnes Gottes, unjers 
Herrn, Schöpfers und Erlöfers BEjfu Chrifti, 
Worte nicht alS verblümte, figürliche, fremde 
Reden anders zu deuten und auszulegen, wie e8 
unjerer Vernunft gemäß jcheint, fondern Die 
Worte, wie fie lauten, in ihrem eigentlichen, ffaven 
Verftand mit einfältigem Glauben und jhuldigem 
Gehorfam anzunehmen und uns durch feine Gin- 
rede ober menschlih Widerfprechen, aus menid- 
licher Vernunft gejponnen, wie lieblich fie auch- der 
Vernunft fcheinen, davon abwenden [3u] laffen. 


Wie Abraham, da er Gottes Wort von Auf: 
opferung feines Sohnes hörte, ob er wohl Urfache 
genug gehabt zu disputieren, ob die Worte (Ddie- 
weil fie nicht allein wider alle Vernunft und wider 
Das göttliche und natürliche Gefeß, fondern aud) 
wider den hohen Artikel be8 Glaubens vom ver= 
heifenen Samen Chrifto, der bon Yfaak follte ge- 
boren werden, öffentlich ftreiten) nad) bem Buch 
ftaben ober mit einer leiblichen oder fanften Gloffa 
follten zu verftehen fein; dennoch, wie er zuvor, 


Formula Concordiae. Sol. Decl. VII. De Coena Domini. 


YW. 672. 673. 


Verbo Dei recitatur) fundata est, et hane sen- 
tentiam sancti evangelistae, apostoli et ipso- 
rum discipuli ad eum modum acceperunt et 
amplexi sunt eamque alios docuerunt atque ad 
posteritatem propagarunt. decur 

43] Cum enim Dominus et Salvator noster 
Jesus Christus, de quo (ut de unico nostro 
Praeceptore) severissimum mandatum de coe- 
lis omnibus hominibus datum est Matth. 17,5 
[Lue. 9, 35]: Hune audite, non sit vulgaris 
aliquis homo aut angelus, nec sit tantummodo 
verax, sapiens, potens, sed et ipsa aeterna 
veritas et sapientia et verus omnipotens Deus, 
qui rectissime novit, quid et quomodo loqui 
debeat, et omnia, quae loquitur ae promittit, 
potentissime efficere et praestare valet, sicut 
ipse inquit Luc. 21, 33: Coelum et terra trans-. 
ibunt, verba autem mea non transibunt; et 
alibi, Matth. 28, 18: Mihi data est omnis 
potestas in coelo et im terra ete.; 

44] Cum, inquam, hie verax, omnipotens 
Dominus, Creator et Redemptor noster Iesus 
Christus post ultimam illam Coenam, cum 
iamiam acerbissimam suam passionem et mor- 
tem pro peccatis nostris accederet, tristissimo 
nimirum illo et postremo tempore, re gravis- 
sime deliberata, et magno zelo augustissimum 
hoe saeramentum ecclesiae ordinaverit (quod 
usque ad finem mundi magna cum reverentia, 
obedientia et humilitate sumendum et per- 
petuum acerbissimae passionis et mortis et 
omnium beneficiorum eius monumentum futu- 
rum erat, simulque obsignatio et confirmatio 
novi testamenti, solatium omnium perturba- 
tarum conscientiarum, firmum vinculum socie- 
tatis Christianae et cum eapite suo [R.738 
Christo et inter se invicem coniunctio arctis- 
sima), eerte res gravissimas et longe maximas 


animo agitavit, cum haee verba institutionis 


Coenae (de pane illo, cui benedicebat et quem 
discipulis porrigebat) pronuntiaret: Accipite, 
comedite, hoc est corpus meum, quod pro vobis 
traditur, et de calice seu vino: Hic est sanguis 
meus movi testamenti, qui pro vobis effunditur 
in remissionem peccatorum. 

45] Haee cum ita se habeant, profecto 
aeterni, veracissimi atque omnipotentis Filii 
Dei, Domini, Creatoris et Redemptoris nostri 
Iesu Christi verba non ut figurate, metapho- 
rice, tropice dicta aut prolata in aliam sen- 
tentiam detorquenda sunt, ut nostrae humanae 
rationi verisimilia fiant. Quin potius haee 
Christi verba, ut sonant, in propria sua ac 
perspicua sententia simplici fide et debita ob- 
edientia atque reverentia accipere tenemur. 
Neque committendum est, ut ullae obiectiones 
aut hominum contradictiones, quae ab huma- 
nae rationis acumine promanant, utcunque 
humanae rationi blandiantur, nos ab expresso 
illo Christi testamento abducant. 

46] Sanctissimus patriarcha Abrahamus, 
eum verbum Dei de offerendo filio suo audis- 
set, poterat certe occasionem disputandi arri- 
pere, an verba secundum litteram accipere, an 
vero commoda et tolerabiliore aliqua inter- 
pretatione lenire deberet, quandoquidem non 
modo cum omni ratione et cum lege Dei et 
naturae, verum etiam cum praecipuo illo fidei 
articulo, de promisso semine Christo, qui ex 
Isaaci stirpe nasciturus erat, aperte pugnare 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 987 


institution, in the holy, divine Word, and was 
thus understood, taught, and propagated by . 
the holy evangelists and apostles, and their 
disciples and hearers. 

For since our Lord and Savior Jesus Christ, 
concerning whom, as our only Teacher, this 
solemn command has been given from heaven 
to all men: Hunc audite, Hear ye Him, who 
is not a mere man or angel, neither true, wise, 
and mighty only, but the eternal Truth and 
Wisdom itself and Almighty God, who knows 
very well what and how He is to speak, and 
who also can powerfully effect and execute 
everything that He speaks and promises, as 
He says Luke 21,33: Heaven and earth shall 
pass away, but My words shall not pass away ; 
also Matt. 28,18: All power is given unto Me 
in heaven and in earth, — 

Since, now, this true, almighty Lord, our 
Creator and Redeemer, Jesus Christ, after the 
Last Supper, when He is just beginning His 
bitter suffering and death for. our sins, in 
those sad last moments, with great considera- 
tion and solemnity, in the institution of this 
most venerable Sacrament, which was to be 
used until the end of the world with great 
reverence and obedience [and humility], and 
was to be an abiding memorial of His bitter 
suffering and death and all His benefits, a 

sealing [and confirmation] of the New Testa- 

ment, a consolation of all distressed hearts, 
and a firm bond of union of Christians with 
Christ, their Head, and with one another, in 
the ordaining and institution of the Holy 
Supper spake these words concerning the 
bread which He blessed and gave [to His dis- 
ciples]: Take, eat; this is My body, which 
is given for you, and concerning the cup, or 
wine: This is My blood of the new testament, 
which is shed for many for the remission 
of sins; — 

[Now, since this is so,] We are certainly in 
duty bound not to interpret and explain these 
words of the eternal, true, and almighty Son 
of God, our Lord, Creator, and Redeemer, 
Jesus Christ, differently, as allegorical, figur- 
ative, tropical expressions, according as it 
seems agreeable to our reason, but with simple 
faith and due obedience to receive the words 
as they read, in their proper and plain sense, 
and allow ourselves to be diverted therefrom 
[from this express testament of Christ] by no 
objections or human contradictions spun from 
human reason, however charming they may 
appear to reason. 

Even as Abraham, when he hears God's 
Word eoncerning offering his son, although, 
indeed, he had cause enough for disputing as 
to whether the words should be understood 
according to the letter or with a tolerable or 
mild interpretation, since they conflieted 
openly not only with all reason and with the 
divine and natural law, but also with the 
chief article of faith concerning the promised 
Seed, Christ, who was to be born of Isaac, 

. nevertheless, just as previously, when the 


988 MM. 656. 65%. Formula Concordiae. Sol. Decl. VII. De Coena Domini. 


als ihm bie Verheißung bon dem gebenedeiten 
Samen aus faak gegeben wird (twietwoh! e8 feiner 
Vernunft unmöglich feheint), Gott bie Ehre ber 
Wahrheit gibt unb auf das allergewiffefte bei fid) 
gefchloffen und geglaubt hat, daß Gott, was er 
verheift, jolches auch tun fann: alfo verfteht und 
glaubt er aud) allhier Gottes Wort und Befehl 
einfältig und fchlecht, wie fie nad) Dem Buchftaben 
lauten, und läßt es Gottes Allmächtigfeit unb 
Weisheit befohlen fein, welche er weiß, daß fie viel 
mehr Weifen und Wege hat, die Verheißung des 
Samens aus Sfaak zu erfüllen, alS er mit feiner 
blinden Bernunft begreifen fann: 


Alfo follen wir aud) mit aller Demut und Ges 
horfam unfers Schöpfer und Erlöfers deutlichen, 
feften, flaren und ernjten Worten und Befehl ohne 
allen Stveifel und Disputation, wie e8 fid) mit 
unferer Vernunft reime oder möglich fet, einfältig 
glauben. Denn biejer HErr jolde Worte ge- 
redet hat, welcher die unendliche Weisheit und 
Wahrheit felbjt ijt und alles, was er verheikt, ge- 
wiplic) aud) in$ Werk feken und bolfbringen fann. 


Nun zeugen alle Umijtande der Cinfegung des 
heiligen Abendmahls, dak diefe Worte unfers 
HErrn und Heilandes SyG[u Chrifti, jo an fid) 
felbft einfältig, deutlich, flar, feit und unzmeifel- 
haftig find, anders nicht denn in ihrer gewöhn= 
lichen, eigentlichen und gemeinen Deutung fonnen 
und follen berjtanben werden. Denn dieweil Chri- 
fus diefen Befehl über Tifh und ob bem Nadht- 
mahl tut, ijt ja fein Zweifel, daß er bon rechtem, 
natürlihdem Brot und von natürlidem Wein, auch 
von minblidem Cffen und Trinken redet, daß 
feine Metaphora, das ijt, eine Veränderung des 
Berftandes, im Wort „Brot“ fein fann, als, dap 
der Leib Chrifti ein geiftlih Brot oder eine geijt- 
[ide Speife der Seele fei. Go verwahrt es aud) 
Chriftus felbft, daß feine Metonymia, das iit, 
gleichergeftalt aud) feine Veränderung des Ber: 
ftande8 im Wort „Leib“ fei, und bab er nicht von 
einem Zeichen feines LXeibes oder von einem Be: 
deuten oder figürlichem Leib [oder bon einem be- 
Deuteten oder figürlichen Leib] oder bon ber Kraft 
jeine8 Qeibe$ und Wohltaten, bie er mit Wufopfe- 
tung jeines LeibeS erworben hat, redet, jondern 
von feinem wahren, wejentlichen Leib, den er für 
uns in den Tod gegeben, und bon jeinem wahren, 
mwejentlichen Blut, das er für und am Stamm des 
Kreuzes zur Vergebung der Sünden vergofien hat. 

Nun ijt ja fein jo treuer und gewiffer Ausleger 
der Worte JEfu Chrifti denn eben der HErr Gbri- 
jtus felbjt, der feine Worte und fein Herz und 
Meinung am beiten verjteht und diefelben zu er= 
flüren am tweifejten und verftändigiten tit, welcher 
- allbier, af8 in Stiftung feines legten Willens und 
Teftaments und jtet3 wahrenden Bündnifjes und 
Vereinigung (wie fonjten in allen Artifeln des 
Glaubens und aller andern Bundes=- und Gnaden- 
zeichen oder Saframente (injegung, af8 der Be: 
idneibung, ber mancherlei Opfer im alten Tefta- 
ment, der heiligen Taufe), nicht verblümte, jon- 
dern ganz eigentliche, einfältige, unzmweifelhaftige 
und flare Worte gebraucht und [bieje], damit ja 
fein Mibverftand einfallen fünne, mit.den Wor: 
ten: „Hür euch gegeben, für euch vergoffen” beut- 
licher erklärt; lájet [er läßt] auch feine Jünger 
in dem einfältigen, eigentlichen Berjtand bleiben 


W. 673. 674. 


viderentur. Verumtamen, sicut antea pro- 
missionem de benedicto semine (ex Isaaci pro- 
genie nascendo) fide acceperat atque amplexus 
fuerat, etsi id ipsum rationi eius impossibile 
videretur et sic Deo laudem veritatis tri- 
buerat, certissime sciens atque credens, quod 
Deus, quae promisisset, etiam praestare [R.739 
posset: ita quoque nune simpliciter accipit 
verbum et mandatum Dei secundum litteram, 
remque totam divinae omnipotentiae et sapien- 
tiae permittens, quam scit multo plures habere 
modos, per quos promissionem illam de semine, 
ab Isaaco propagando, implere posset, quam 
ipse caeca sua ratione comprehendere valeret. 

47] Kt ad hunc modum etiam nos vera 
humilitate et obedientia Creatoris et Redem- 
ptoris nostri perspicuo, firmo, claro et maxime 
serio verbo et mandato (absque omni haesita- 
tione et disputatione), quomodo id ad nostram 
rationem quadret aut possibile sit, simpliciter 
credere debemus. Haec enim verba locutus est 
Dominus ille, qui immensa est Dei Patris 
sapientia et veritas ipsa, qui omnia, quae pro- 
mittit, certissime re ipsa perficere et praestare 
potest. 

48] Et sane omnes circumstantiae institu- 
tionis Coenae Dominicae luculenter testantur, 
verba illa Domini et Salvatoris nostri lesu 
Christi (quae per se perspicua, firma, clara et 
indubitata sunt) non aliter quam in usitata, 
propria et communi significatione accipi posse 
et debere. Cum enim Christus mandatum 
illud (de edendo corpore suo ete.) in mensa et 
in coena dederit, dubium esse non potest, quin 
de vero naturali pane et de vero naturali vino 
atque de manducatione, quae ore fit, loquatur, 
ita ut nulla in vocabulo panis metaphora esse 
possit, quasi Christi corpus spiritualem panem 
aut spiritualem cibum animae dicere voluerit. 
49] Et Christus ipse praecavere studuit, ne 
metonymia in vocabulo corporis intelligeretur, 
et ne existimaretur de signo corporis sui, aut 
tantum de symbolo vel de figurato corpore aut 
de virtute corporis sui seu de beneficiis, quae 
oblatione corporis sui nobis promeruit, agere. 
Diserte enim loquitur de vero, essentiali et 
substantiali suo corpore, quod in mortem pro 
nobis tradidit, et de vero, substantiali san- 
guine suo; quem pro nobis in ara crucis [R. 740 
in remissionem peccatorum effudit. 


50] Atqui nullus potest esse tam fidelis aut 
idoneus atque doctus interpres verborum Iesu 
Christi quam ille ipse Christus Dominus, qui 
sua verba illa certissima, suam mentem atque 
sententiam omnium optime intelligit atque ad 
eam dextre declarandam intelligentia et sapi- 
entia instructissimus est. Hic in declaratione 
imprimis ultimae suae voluntatis, testamenti 
et perpetui foederis atque coniunctionis non 
figuratis, non ambiguis, sed propriis, simpli- 
cissimis et disertis verbis uti voluit, quem- 
admodum etiam in aliis fidei articulis ponen- 
dis et confirmandis atque in signis gratiae 
et pacti seu sacramentis instituendis (verbi 
gratia in circumcisione, in constituendis olim . 
sacrificiis veteris testamenti, postea vero in 
Baptismi institutione) non verbis obscuris, 
figuratis aut ambiguis uti solitus est. Et ut 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 989 


promise of the blessed Seed from Isaac was 
given him, he gave God the honor of truth, 
and most confidently concluded and believed 
that what God promised He could also do, 
although it appeared impossible to his reason; 
so also here he understands and believes God’s 
Word and command plainly and simply, as 
they read according to the letter, and com- 
mits the matter to God’s omnipotence and wis- 
dom, which, he knows, has- many more modes 
and ways to fulfil the promise of the Seed 
from Isaac than he can comprehend with his 
blind reason; — 

Thus we, too, are simply to believe with all 
humility and obedience the plain, firm, clear, 
and solemn words and command of our Cre- 
ator and Redeemer, without any doubt and 
disputation as to how it agrees with our 
reason or is possible. For these words were 
spoken by that Lord who is infinite Wisdom 
and Truth itself, and also can execute and 
accomplish everything which He promises. 

Now, all the circumstances of the institu- 
tion of the Holy Supper testify that these 
words of our Lord and Savior Jesus Christ, 
which in themselves are simple, plain, clear, 
firm, and indubitable, cannot and must not be 
understood otherwise than in their usual, 
proper, and common signification. For since 
Christ gives this command [concerning eating 
His body, ete.] at the table and at supper, 
there is indeed no doubt that He speaks of 
real, natural bread and of natural wine, also 
of oral eating and drinking, so that there can 
be no metaphor, that is, a change of meaning, 
in the word bread, as though the body of 
Christ were a spiritual bread or a spiritual 
food of souls. Likewise, also Christ Himself 
takes care that there be no metonymy either, 
that is, that in the same manner there be no 
change of meaning in the word body, and that 
He does not speak concerning a sign of His 
body, or concerning an emblem [a symbol] or 
figurative body, or concerning the virtue of 
His body and the benefits which He has earned 
by the sacrifice of His body [for us], but of 
His true, essential body, which He delivered 
into death for us, and of His true, essential 
blood, which He shed for us on the tree 
[altar] of the cross for the remission of sins. 

Now, surely there is no interpreter of the 
words of Jesus Christ as faithful and sure as 
the Lord Christ Himself, who understands best 
His words and His heart and opinion, and who 
is the wisest and most knowing for expound- 
ing them; and here, as in the making of His 
last will and testament and of His ever- 
abiding covenant and union, as elsewhere in 
[presenting and confirming] all articles of 
. faith, and in the institution of all other signs 

of the covenant and of grace or sacraments. as 

[for example] circumcision, the various offer- 

ings in the Old Testament and Holy Baptism, 

He uses not allegorical, but entirely proper, 
simple, indubitable, and clear words; and in 


ee ee eee ee eee eer u 


990 9h. 657-639. 


unb befieh{t’s ihnen, daß fie alle Völker alfo lehren 
follen, alles das zu halten, wa8 er ihnen, den 
Wpofteln, befohlen hat. 


Formula Concordiae. Sol. Decl. VII. De Coena Domini. 


YW. 674—676. 


omnem ambiguitatem caveret, satis mentem 
suam declaravit, cum de corpore suo in Sacra 
Coena exhibendo dixit: quod pro vobis datur, 
et de sanguine: qui pro vobis effunditur. Et 


51] cum apostoli haec ipsius verba simplicissime acciperent, relinquit eos in hae propria et sim- 
plici sententia ac mandat illis, ut omnes gentes ad eum modum doceant jubeantque eas obser- 
vare, quae ipsis, apostolis, a Christo praecepta erant. 


Derhalben auch alle drei Evangeliften, Matth. 26, 
Mark. 14, Luk. 22, und St. Paulus, der nach ber 
Himmelfahrt Chrijtt dasfelbe empfangen, 1 Kor. 11, 
einhelliglih und mit einerlei Worten und Silben 
dieje hellen, flaren, feiten und wahrhaftigen Worte 
Ehrifti: „Das ift mein Leib” ganz auf einerlei 
Weife bon dem gejegneten und Dargereichten Brot 
ohne alle Deutung und Sinderung wiederholen. 
St barum fein Zweifel, daß aud) bom andern 
Teil des Saframent3 diefe Worte Luck unb Pauli: 
„Diejer Kelch ijf das neue Gejtament in meinem 
Blut“, feine andere Meinung finnen haben, denn 
bie St. Matthäus und Marius geben: „Das“ 
(nämlich, das thr aus bem feld) mündlich trinft) 
„it mein Blut des neuen Teftaments“, dadurch 


id dies mein Gejtament und neuen Bund, nam: . 


[id) die Vergebung der Sünden, mit eud) Men: 
[den aufrichte, verfiegele und befräftige. 


So ijt aud) biefe Wiederholung, Beitätigung 
und Erklärung der Worte Chrifti, die St. Paulus 
1 for. 10 tut, al8 ein fonderliches helles Zeugnis 
ber wahren, wefentliden Gegenmwärtigfeit und 
Austeilung des Qeibe8 und Blutes Chrifti im 
Abendmahl mit allem Fleiß und Ernft zu be- 
trachten, ba er aljo jchreibt: „Der gefegnete Kelch, 
welchen wir jegnen, iff der nicht bie Gemeinjchaft 
des Blutes Chrifti? Das Brot, das wir breden, 
ijt das nicht bie Gemeinfchaft des Leibes CHriftitu 


Daraus wir flürlid) | daß nicht allein der - 


Kelch, ben Chrijtus im erften Abendmahl gefegnet, 
und nicht allein das Brot, welches Behr gez 
brochen unb ausgeteilt hat, Tondern aud, Das wir 
brechen und fegnen, fet bte Gemeinschaft des Veibes 
und Blutes Chrifti, alfo daß alle bie, jo bie8 Brot 
effen und aus dem Kelch trinken, wahrhaftig emp- 
fangen und teilhaftig werden be8 wahren Leibes 
und Blutes Chrifti. Denn mo der Leib Chrifti 
nidi wahrhaftig und mwefentlich, fondern allein 
nad) feiner Kraft und Wirkung gegenwärtig 
[wäre] und genojjen würde, fo würde [fo hätte] 
Das Brot nicht eine Gemeinschaft des Qeibe8, fon- 
Dern des Geiftes, Kraft und Guttaten Chrifti 
u en genennet werden, wie die Apologia [Arti- 
tel X, 54] argumentiert und fchleußt [fchliebt]. 
Und To Paulus allein bon der geiftlichen Gemein: 
{Haft des Leibes Chrifti durch den Glauben redete, 
wie bie Saframentierer diefen Spruch verfehren, 
[o würde er nicht fagen, daS Brot, fondern der 
Geift oder Glaube märe die Semeinfchaft des 
Leibes Chrifti. Nun fagt er, das Brot jet bie 
Gemeinschaft de Leibes Chrifti, daß alle, die des 
gejegneten Brotes genieBen,. auch des Seibe8 Gbrijti 
teilhaftig werden: fo muß er ja nicht bon geijt- 
licher, jondern bon fatramentlicher oder mündlicher 
9tieBung des LeibeS Ehrifti, die den frommen und 
gottlofen [den wahren und falfchen] Chriften ge- 
mein ijt, reden. 


52] Qua de causa etiam tres evangeli- 
stae, Matthaeus, Matth. 26,26; Marcus, Mare. 
14, 22; Lucas, Luc. 22, 19, et divus Paulus, 
1 Cor. 11, 24; qui institutionem Coenae Domi- 
nicae ab ipso Christo post ascensionem ipsius 
acceperat, unanimi consensu iisdem verbis et 
syllabis haec clara, firma, perspicua et vera 
verba Christi: Hoc est corpus meum, prorsus 
eodem modo de benedicto et distributo pane 
sine omni tropo, figura aut variatione reci- 
tant. Itaque dubium esse non potest, quin et 
53] de altera parte sacramenti haee verba: 
Hic calice est novum testamentum in meo san- 
guine, in evangelista Luca et Paulo [R.741 
nullam aliam sententiam habeant quam verba 
Matthaei et Marci, qui dieunt: Hoc, quod ore 
ex calice bibitis, est sanguis meus novi testa- 
menti, quo videlicet hoc testamentum meum 
et novum foedus, videlicet remissionem pecea- 
torum, vobis hominibus sancio, ferio, obsigno 
et confirmo. 

54] Sed et haec repetitio, confirmatio et 
declaratio verborum Christi, quam divus Pau- 
lus ponit (ut clarissimum verae substantialis 
praesentiae et distributionis corporis et san- 
guinis Christi in Coena testimonium), singu- 
lari diligentia et accurate est expendenda. 
Sic enim ait 1 Cor. 10, 16: Calia benedictionis, 
cui benedicimus, nonne communicatio sangui- 
nis Christi est? Et panis, quem frangimus, 
nonne participatio corporis Domini est? His 
enim apostoli verbis docemur, quod non modo 
calix ille, cui Christus in prima Coena bene- 
dixit, et non modo panis, quem Christus fregit 
et distribuit, sed etiam panis, quem nos fran- 
gimus, et calix, cui nos benedicimus, sint cor- 
poris et sanguinis Christi communicatio, ita 
quidem, ut omnes, qui hune panem edunt at- 
que e ealice bibunt, vere accipiant atque par- 
tieipent verum corpus et verum sanguinem 
55] Christi. Etenim nisi corpus Christi vere 
et substantialiter, sed duntaxat virtute et effi- 
cacia sua praesens esset et sumeretur, panis 
non corporis, sed Spiritus, virtutis et bene- 
fieiorum Christi communicatio diei debuisset, 
quemadmodum etiam Apologia prorsus eadem 
56] ratione in hoe ipso negotio argumentatur 
et statuit. Et sane si divus Paulus duntaxat 
de spirituali communicatione corporis Christi, 
quae per fidem fit, ageret (ut Sacramentarii 
hoc Paulinum dictum suo more depravare 
solent), non dixisset, panis, sed Spiritus aut 
fides est communieatio corporis Christi. At 
apostolus affirmat, panem esse communicatio- 
nem corporis Christi, quod videlieet [R.742 
omnes, qui participant benedietum panem, 
etiam corporis Christi participes fiant. Ex 
eo ergo hoe conficitur, Paulum haudquaquam 
de spirituali, sed de sacramentali seu ea, quae 
ore fit, participatione corporis Christi loqui, 
quae piis et impiis, titulo duntaxat Christia- 
nis, communis est. 


p. 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 991 


order that no misunderstanding can occur, "di 
He explains them more clearly with the 
words: Given for you, shed for you. He also 
allows His disciples to rest in the simple, 
proper sense, and commands them that they 
should thus teach all nations to observe what 
He had commanded them, the apostles. 
"For this reason, too, all three evangelists, 
Matt. 26, 26; Mark 14, 22; Luke 22, 19, and 
St. Paul, who received the same [the institu- 
tion of the Lord's Supper] after the ascension 
of Christ [from Christ Himself], 1 Cor. 11, 24, 
unanimously and with the same words and 
syllables repeat concerning the consecrated 
and distributed bread these distinet, clear, 
firm, and true words of Christ: This is My 
body, altogether in one way, without any 
interpretation [trope, figure] and change. 
Therefore there is no doubt that also concern- 
ing the other part of the Sacrament these 
words of Luke and Paul: This cup is the new 
testament in My blood, can have no other 
meaning than that which St. Matthew and 
St. Mark give: This (namely, that which you 
orally drink out of the cup) is My blood of 
ihe new testament, whereby I establish, seal, 
and confirm with you men this My testament 
and new covenant, namely, the forgiveness 
of sins. 
So also that repetition, confirmation, and 
explanation of the words of Christ which 
St. Paul makes 1 Cor. 10, 16, where he writes 
as follows: The cup of blessing which we 
bless, is it not the communion of the blood. of 
Christ? The bread. which we break, is it not 
the communion of the body of Christ? is to be 
considered with all diligence and seriousness 
[accurately], as an especially clear testimony 
of the true, essential presence and distribution 
of the body and blood of Christ in the Supper. 
From this we clearly learn that not only the 
cup which Christ blessed at the first Supper, 
and not only the bread wkich Christ broke 
and distributed, but also that which we break 
and bless, is the communion of the body and 
blood of Christ, so that all who eat this bread 
and drink of this cup truly receive, and are 
partakers of, the true body and blood of 
Christ. For if the body of Christ were 
present and partaken of, not truly and essen- 
. tially, but only according to its power and 
efficacy, the bread would have to be called, 
not a communion of the body, but of the 
Spirit, power, and benefits of Christ, as the 
Apology argues and concludes. And if Paul 
were speaking only of the spiritual com- 
 munion of the body of Christ through faith, 
as the Sacramentarians pervert this passage, 
he would not say that the bread, but that the 
spirit or faith, was the communion of the body 
of Christ. But as he says that the bread is 
the communion of the body of Christ, that all 
who partake of the consecrated bread also be- 
come partakers of the body of Christ, he must 
indeed be speaking, not of a spiritual, but of 
|. & sacramental or oral participation of the 
— body of Christ, which is common to godly and 
— godless Christians [Christians only in name]. 


999 Mt. 659. 660. 


Wie auch bie llrjadje und Umftände derfelben 
* ganzen Predigt St. Pauli ausmweijen, dap er die, 
jo bom .Gdkenopfer agen und mit heidnijchem 
TeufelSdienft Gemeinjchaft hatten und gleichwohl 
auch zum Sijd) des HErrn gingen und des Leibes 
und Blutes Chrifti teilhaftig wurden, abjchredt 
und warnt, daß fie nicht ihnen felbjt [fich jeldit] 
zum Gericht und Verdammnis den Leib und Blut 
Chrijtt empfangen. Denn weil alle, bie Des ge- 
fegneten und gebrochenen Brotes im Abendmahl 
teilhaftig werden, auch mit dem Leib Chrifti Ge- 
meinfchaft haben, jo muß [jo fann] ja St. Bau: 
{us nicht bon der geijtfiden Gemeinjchaft mit 
Chrijto reden, die niemand miBbraudjen fann, und 
Dabor man aud) niemand warnen fol. 


Derhalben auch unfere lieben Vater und Yor- 
fahren, af$ Zutherus und andere reine Lehrer 
Augsburgifcher Konfeffion, biejen Spruh Pauli 
mit folhen Worten erklären, daß er zum aller: 
beiten mit den Worten Chrifti übereinftimmt, da 
fie alfo fchreiben: Das Brot, das wir brechen, iit 
der ausgeteilte Leib Chriftt oder der gemeine Leib 
Ghrifti, unter bie geteilet [ausgeteilt], fo das ge- 
brochene Brot empfangen. 

Bet diefer einfältigen, gegründeten Erklärung 
Diefes herrlichen Gezeugnis [Seugniifes], 1 Kor. 10, 
bleiben wir einträchtigli und bermunbern uns 
billig, daß etliche fo fübn find, bab fte biejfen 
Spruch, den jie felbft vorhin den Saframentierern 
entgegengejebt [haben], jegund für einen Grund 
fhres Srrtums, daß im Wbendmah!l der Leib 
Chrifti allein geiftlich genoffen werde, anziehen 
dürfen: Panis est communicatio corporis 
Christi, hoc est, id, quo fit societas cum cor- 
pore Christi (quod est ecclesia), seu est me- 
dium, per quod fideles unimur Christo, sicut 
verbum evangelii fide apprehensum est me- 
dium, per quod Christo spiritualiter unimur 
et corpori Christi, quod est ecclesia, inseri- 
mur. Welches zu deutsch alfo lautet: Das Brot 
it bie Gemeinschaft des Leibes Chrifti, das ijt, e8 
if das, dadurch mir Gemeinjdjaft haben mit dem 
Leib Ehrifti, welcher ijt die Kirche; 


Formula Concordiae. Sol. Decl. VII. De Coena Domini. 


W. 676. 677. 


57] Hane piam nostram sententiam etiam 
ratio et cireumstantiae concionis illius Pau- 
linae confirmant. Eos enim, qui de idolothy- 
tis edebant et ethnicis cultibus diabolicis 
communicabant, nihilominus. autem etiam ad 
mensam Domini accedebant et corporis ae 
sanguinis Christi participes fiebant, Paulus 
a tanto facinore deterret et admonet, ne sibi 
ipsis ad iudicium et damnationem corpus et 
sanguinem Christi sumant. Cum enim omnes 
illi, qui benedicti et distributi panis in Sacra 
Coena participes fiunt, etiam cum eorpore 
Christi communicationem habeant, profecto 
divi Pauli verba non possunt accipi de spiri- 
tuali communicatione cum Christo, qua nemo 
abuti unquam potest, et a ps homines non 
sunt deterrendi. 


58] Quare patres et pli maiores € 
D. Lutherus et alii sinceri doctores Augusta- 


nae Confessionis, hoe divi Pauli dietum eius- 


modi verbis declarant, ut eum verbis Christi 
optime consentiat; ut cum ad hune modum 
id explicant: Panis, quem frangimus, est cor- 
pus Christi distributum, seu communieatum 
corpus Christi, quod inter eos distribuitur, qui 
fractum panem accipiunt. 


59] In hae simplici et solide fundata ex- 
plicatione luculenti illius testimonii Paulini 
magno. consensu acquiescimus. Et non in- 
iuria miramur, quod audaces homines repe- 
riantur, qui, cum ipsi ante haec tempora 
Sacramentariis hoc Pauli dietum, 1 Cor. 10, 16, 
opposuerint, nunc illud ipsum pro fundamento 
erroris sui (quod videlicet corpus Christi in 
Coena spiritualiter tantummodo sumatur) 
ponere non erubescant. Sie enim loquuntur: 
Panis est communicatio corporis Christi, hoe 
est, id, quo fit societas cum corpore [R.743 
Christi, quod est ecclesia, seu est medium, per 
quod fideles unimur Christo, sicut verbum 
evangelii fide apprehensum est medium, per 
quod Christo spigitualiter unimur et corpori 
Christi, quod est ecclesia, inserimur. 


oder e8 ijf das Mittel, dadurch wir Gläubigen vereinigt werden mit 


Chrijto, gleichwie das Wort des Changelii, wenn es mit [bem] Glauben ergriffen wird, ift ein Mittel, 
dadurch wir mit Chrifto geiftlich vereinigt und dem Leib Chrifti, welcher ijt bie Kirche, einberleibt 


werden. 


Denn dap nicht allein die gottfeligen, frommen 
und gläubigen Chriften, fondern aud) bie unwiir- 
digen, gottlofen Heuchler, al3 Judas und feine Ge- 
jellen, fo feine geiftliche Gemeinfchaft mit Chrifto 
haben und ohne wahre Sube und Belehrung zu 
Gott zum Tifch des HErrn gehen, auch den wahren 
Leib und Blut Chrifti mündlich im Saframent 
empfangen und fid) mit ihrem untviirdigen Gifen 
und Trinfen am Leib und Blut Chrifti fchwerlich 
[ihwer] verfündigen, lehrt St. Paulus ausdritd- 
fid 1 for. 11: „Wer untpoürbig bon diefem Brot 
iet unb bon dem Kelch des HErrn trinfet, der“ 
verfündigt fid) nicht allein am Brot und Mein, 
nicht allein an Zeichen oder symbolis und Figur 
des Leibes und Blutes, fondern „wird fdulbig am 
Leib und Blut des OEren SEju Gbrijti", welchen 
er allda gegenwärtig verunehrt, mißbraudt und 
ihändet, gleichwie bie Kuden, welche fid) mit der 
Tat wirklich an dem Leibe Chrifti vergriffen und 
ihn ermürgt haben, inmaßen bie alten hriftlichen 


Yt 


60] Quod autem non tantum pii et credentes 
in Christum, verum etiam indigni, impii hypo- 
critae (verbi gratia Iudas et huius farinae 
homines, qui nullam prorsus spiritualem cum 
Christo communicationem habent et sine vera 
poenitentia atque conversione ad Deum ad 
Coenam Domini accedunt), etiam verum cor- 
pus et verum sanguinem Christi ore in sacra- 
mento sumant et grande scelus, indigne edendo 
et bibendo, in corpus et sanguinem Christi ad- 
mittant, id: divus Paulus, I Cor 11, 27.02 
presse docet, cum affirmat, quod ii, qui indigne 
de illo pane edunt et de calice Domini bibunt, 
rei fiant non tantum panis et vini, non tantum 
signorum et symbolorum aut figurae corporis 
et sanguinis, sed quod rei sint corporis et san- 
guinis Iesu Christi, quem in Sacra Coena prae- 
sentem contumelia atque ignominia afficiunt, 
sicut Iudaei, qui ipso facto et opere (indignis 
modis Salvatorem tractantes) in corpus Christi 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 


This is shown also by the causes and 
circumstances of this entire exposition of 
St. Paul, in which he deters and warns those 
who ate of offerings to idols and had fellow- 
ship with heathen devil-worship, and never- 
theless went also to the table of the Lord and 
became partakers of the body and blood of 
Christ, lest they receive the body and blood 
of Christ for judgment and condemnation to 
themselves. For since all those who become 
partakers of the consecrated and broken bread 
in the Supper have communion also with the 
body of Christ, St. Paul indeed cannot be 
speaking of spiritual communion with Christ, 
which no man can abuse, and against which 
also no one is to be warned. 

Therefore also our dear fathers and prede- 
cessors, as Luther and other pure teachers of 
the Augsburg Confession, explain this state- 


ment of Paul with such words that it accords 


most fully with the words of Christ when they 
write thus: The bread which we break is the 
distributed body of Christ, or the common 
[communicated] body of Christ, distributed 
to those who receive the broken bread. 

By this simple, well-founded exposition of 
this glorious testimony, 1 Cor. 10, we unani- 
mously abide, and we are justly astonished 
that some are so bold as to venture now to 
cite this passage, which they themselves pre- 


. viously opposed to the Sacramentarians, as 


a foundation for their error, that in the Sup- 
per the body of Christ is partaken of spirit- 
ually only. [For thus they speak]: Panis 
est. communicatio corporis Christi, hoc est, id, 
quo fit societas cum corpore Christi (quod est 
ecclesia), seu est medium, per quod fideles uni- 
mur Christo, sicut verbum evangelii fide ap- 
prehensum est medium, per quod Christo spiri- 
tualiter unimur et corpori Christi, quod est 
ecclesia, inserimur. Translated, this reads as 
follows: “The bread is the communion of 
the body of Christ, that is, it is that by which 
we have fellowship with the body of Christ, 
which is the Church, or it is the means by 
which we believers are united with Christ, 
just as the Word of the Gospel, apprehended 
by faith, is à means through which we are 
spiritually united to Christ and incorporated 
into the body of Christ, which is the Church." 

For that not only the godly, pious, and be- 
lieving Christians, but also unworthy, godless 
hypocrites, as Judas and his ilk, who have no 
spiritual communion with Christ, and go to 
the Table of the Lord without true repentance 
and conversion to God, also receive orally in 
the Sacrament the true body and [true] blood 
of Christ, and by their unworthy eating and 
drinking grievously sin against the body and 
blood of Christ, St. Paul teaches expressly. 
For he says, 1 Cor. 11, 27: Whosoever shall 
eat this bread, and drink this cup of the Lord, 
unworthily, sins not merely against the bread 


and wine, not merely against the signs or 


symbols and emblems of the body and blood, 
but shall be guilty of the body and blood of 
the Lord Jesus Christ, which, as there [in the 


_ Holy Supper] present, he dishonors, abuses, 


and disgraces, as the Jews, who in very deed 


Concordia Triglotta. 


63 


993 


994 M. 660. 661. 


Väter und Kirchenlehrer diejen Spruch einhellig 
alfo verjtanden und erklärt haben. 


So ijt nun zweierlei Efien des Fleifches Chrifti, 
eines getitfid), davon Chriftus Soh. 6 vornehmlich 
handelt, welches nicht anders alS mit dem Geift 
und Glauben in der Predigt und Betrashtung des 
Evangelii ebenfowohl af$ im Abendmahl gefchieht 
und für fid jefbjt nii und heilfam und allen 
Ehriften zu allen Zeiten zur Seligfeit nötig ijt, 
ohne welche geijtliche Niekung auch) das faframent- 
liche oder mündliche Gin im Abendmahl nicht 
allein unheilfam, jondern auch jdüblid) und ber- 
bammlid) iit. : 


Solch geiftlih Cifen aber ijt nidjt$ anderes als 
der Glaube, nümlid, Gottes Wort (darin uns 
Ehriftus, wahrer Gott und Menich, famt allen 
Guttaten, bie er ung mit feinem $yleijd), für ung 
in [ben] Tod gegeben, und mit feinem Blut, für 
uns vergofien, erworben hat, namlid) Gottes 
Gnade, Vergebung der Sünden, Gerechtigkeit und 
ewiges Leben, vorgetragen wird) hören, mit Glau- 
ben annehmen und uns jefbjt zueignen und auf 
Diejen Troft, daß wir einen gnädigen Gott und 
ewige Seligteit um des Herrn Sy Giu Chrifti willen 
haben, uns mit gewiffer Zuverficht und Vertrauen 
feftiglih verlaffen und in aller Not und Anfed- 
tung [an ihn un] halten. 


Das andere Efien des LXeibes Chrifti tjt miünd- 
fid) oder faframentíid)j, ba im heiligen Whend- 
mahl der wahre, wejentliche Leib und Blut Chrifti 
bon allen, bie daS gejegnete Brot und Wein im 
Abendmahl effen und trinfen (bon den Gläubigen 
zu einem gewiffen Pfand und Verficherung, dak 
ihnen gewißlih ihre Sünden vergeben find und 
Chriftus in ihnen wohne unb fraftig fei, bon den 
Ungläubigen aber zu ihrem Gericht und Ber- 
dammnis), auch mündlich empfangen und genoffen 
wird, wie bie Worte ber Ginjegung Chrifti au8- 
Driidlid lauten, ba er über Gifd) und ob dem 
Nachtmahl feinen Küngern natürlich Brot und 
natürlichen Wein reicht, welche er feinen wahren 
Leib und fein wahres Blut nennt und babet fagt: 
„Efjet und trinfet“; fo fann ja [older Befehl ber- 
möge ber Umftände nicht anders alS bon dem 
mündlichen Chen und Zrinfen, aber nicht auf 
grobe, fleifchliche, fapernaitifche, jondern auf über 
natürliche, unbegreifliche Weile, verftanden mer: 
den, dazu nachmals der andere Befehl nod) ein 
anderes unb geiftliches Gfjen fet, ba der HErr 
Chriftus weiter fpriht: ,Soldes tut 3u meinem 
Gebüdjtuis", ba er den Glauben erfordert. 


Derhalben alle alten chriftlichen Lehrer nach bie- 
fen Worten der Ginfegung Chrifti und St. Pauli 
Grffürung ausdrüdlich und mit der ganzen heili- 
gen chriftlichen Kirche einträchtig lehren, dak der 
Leib Ehrifti nicht allein geiftlich mit bem Glauben, 


Formula Concordiae. Sol. Decl. VII. De Coena Domini. 


368. 677. 618. 


horribiliter peccarunt et Christum occiderunt. 
Sic enim antiquissimi, pii et eruditi doctores 
eeclesiae hoc Pauli dietum intellexerunt et 
magno consensu in hane sententiam sunt inter- 
pretati. i 

61] Duplex igitur est manducatio carnis 
Christi. Una spiritualis, de qua praecipue 
Christus in evangelista Iohanne, capite sexto, 
v.54, agit, quae non alio modo quam spiritu 
et fide in praedicatione et meditatione evan- 
geli fit, non minus quam eum Coena Domini 
digne et in fide sumitur. Haee spiritualis 
manducatio per se utilis et salutaris [R. 744 
est, omnibusque Christianis et quidem omni- 
bus temporibus ad salutem necessaria est, sine 
qua spirituali participatione sacramentalis 
illa, aut quae ore duntaxat fit, manducatio in 
Coena non modo aecipientibus non salutaris, 
sed noxia etiam et damnationis causa esse 
solet. 

62] Spiritualiter igitur manducare nihil 
aliud est, quam credere praedicato Verbo Dei, 
in quo nobis Christus, verus Deus et homo, 
cum omnibus beneficiis, quae carne sua, pro 
nobis in mortem tradita, et sanguine suo, 
pro nobis effuso, promeruit, offertur, videlicet. 
gratia et clementia Dei, remissio peccatorum, 
iustitia et vita aeterna. Haec qui ex Verbo 
Dei commemorari audit, fide accipit sibique 
applicat et hac consolatione totus nititur 
(quod Deum placatum et vitam aeternam pro- 
pter mediatorem Iesum Christum habeamus), 
qui, inquam, vera fiducia in verbo evangelii 
firmiter in omnibus tribulationibus et tenta- 
tionibus acquiescit, hie spiritualiter corpus 
Christi edit et sanguinem eius bibit. 

63] Altera vero manducatio corporis Christi 
est sacramentalis et ore fit, quando in Sacra 
Coena verum et substantiale corpus et sanguis 
Christi ore accipiuntur atque participantur 
ab omnibus, qui panem illum benedictum et 
vinum in Coena Dominica edunt et bibunt. 
Ac pii quidem corpus et sanguinem Christi in 
certum pignus et confirmationem accipiunt, 
quod peceata ipsis certo sint remissa, et quod 
Christus in ipsis habitet atque efficax esse 
velit.  Impii vero idem corpus et eundem 
sanguinem Christi etiam ore suo, sed ad iudi- 
cium et damnationem sumunt. Hoc Christi 
64] verba, quibus Coenam instituit, expresse 
doeent. In prima enim Coena mensae assidens 
discipulis suis naturalem panem et naturale 
vinum porrigit et de iis pronuntiat, verum 
esse corpus et sanguinem suum, et [R.745 
iubet eos edere et bibere. Ergo illud Christi 
mandatum, consideratis diligenter omnibus 
cireumstantiis, non potest nisi de orali, non 
autem de erassa, carnali, Capernaitica, sed de 
supernaturali et incomprehensibili manduca- 
65] tione corporis Christi intelligi. Ad hane 
manducationem, quae ore fit, Christus man- 
dato suo etiam alteram requirit, cum inquit: 
Hoc facite im mei commemorationem ; hie 
enim fidem (quae est spiritualis corporis 
Christi participatio) postulat. 

.$6] Quare tota erudita et pia antiquitas 
(secundum haee verba institutionis Christi 
et explicationem Pauli) expresse et cum tota 
catholiea ecclesia magno consensu docuit, quod 
eorpus Christi non tantum spiritualiter fide 


ale 


violated the body of Christ and killed Him; 
just as the ancient Christian Fathers and 
church-teachers unanimously have understood 
and explained this passage. 

There is, therefore, a twofold eating of the 
flesh of Christ, one spiritual, of which Christ 
treats especially John 6, 54, which occurs in 


no other way than with the Spirit and faith, 


in the preaching and meditation of the Gospel, 
as well as in the Lord’s Supper, and by itself 
is useful and salutary, and necessary at all 
times for salvation to all Christians; with- 
out which spiritual participation also the 
sacramental or oral eating in the Supper is 
not only not salutary, but even injurious and 
damning [a cause of condemnation]. 

But this spiritual. eating is nothing else 
than faith, namely, to hear God’s Word 
(wherein Christ, true God and man, is pre- 
sented to us, together with all benefits which 
He has purchased for us by His flesh given 
into death for us, and by His blood shed for 
us, namely, God’s grace, the forgiveness of 
sins, righteousness, and eternal life), to re- 
ceive it with faith and appropriate it to our- 
selves, and in all troubles and temptations 
firmly to rely, with sure confidence and trust, 
and to abide in the consolation that we have 
a gracious God, and eternal salvation on ac- 
count of the Lord Jesus Christ. [He who 
hears these things related from the Word of 
God, and in faith receives and applies them 
to himself, and relies entirely upon this con- 
solation (that we have God reconciled and life 


 .eternal on account of the Mediator, Jesus 


Christ), — he, I say, who with true confidence 
rests in the Word of the Gospel in all troubles 
and temptations, spiritually eats the body of 
Christ and drinks His blood.] 

The other eating of the body of Christ is 
oral or sacramental, when the true, essential 
body and blood of Christ are also orally re- 
ceived and partaken of in the Holy Supper, 
by all who eat and drink the consecrated 
bread and wine in the Supper — by the be- 
lieving as a certain pledge and assurance that 
their sins are surely forgiven them, and Christ 
dwells and is efficacious in them, but by the 
unbelieving for their judgment and condem- 
nation, as the words of the institution by 
Christ expressly declare, when at the table 
and during the Supper He offers His disciples 
natural bread and natural wine, which He 
calls His true body and true blood, at the 
same time saying: Hat and drink. For in 
view of the circumstances this command evi- 
dently cannot be understood otherwise than 
of oral eating and drinking, however, not in 
a gross, carnal, Capernaitic, but in a super- 
natural, incomprehensible way; to which 
afterwards the other command adds still an- 
other and spiritual eating, when the Lord 
Christ says further: This do in remembrance 
of Me, where He requires faith [which is the 
spiritual partaking of Christ’s body]. 

Therefore all the ancient Christian teachers 
expressly, and in full accord with the entire 
holy Christian Church, teach, according to 
these words of the institution of Christ and 
the explanation of St. Paul, that the body of 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 


995 


996 mM. 661-668. 


welches auch außerhalb des Saframents gejchieht, 
fondern aud) mündlich, nicht allein von gläubigen, 
frommen, fondern aud) bon unmwürdigen, ungläu= 
bigen, falfchen und böfen Ehriften, empfangen 
werde; welche hier zu erzählen zu lang, und [zu 
lang ‘wire, und wir] deswegen ben criftlichen 
Sefer in ber Unfern ausführliche Schriften um 
geliebter Kürze willen getviefen haben tollen. 

Daraus er[djeint, wie unbillig und giftig bie 
Saframentfchwärmer (Theodorus Beza) des Herrn 
Chrifti, €t. Pauli und der ganzen Kirche fpotten, 
bie bieje mündliche und ber Unmürdigen Niegung 
duos pilos caudae equinae et commentum, cuius 
vel ipsum Satanam pudeat, wie auch die Lehre 
bon der Majeftat Chrifti excrementum Satanae, 
quo diabolus sibi ipsi et hominibus illudat, ge- 
nennet [genannt] haben, das ijt, fo erfchrectlic 
davon reden, Dak fic) aud) ein frommer Chrift 
fchdmen folle, dasjelbe zu berdolmetfchen. 

($8 muß aber mit Fleiß erflärt werden, welche 
da feien bie unwürdigen Gäfte diejes Whendmahls, 
nämlich die ohne wahre Reue und Leid über ihre 
Sünden und ohne wahren Glauben und guten 
Borjak, ihr Leben zu befiern, zu diefem Safra= 
ment gehen und ihnen felbjt [fid felbit] das Ge- 
richt, das ijt, zeitliche und ewige Strafen, mit 
ihrem unmwürdigen mündlichen Cffen be8 Leibes 
Chriftt auf den Hal3 laden und am Leib und Blut 
Ehrifti fchuldig werden. 

Denn die fhwachgläubigen, blöden, betrübten 
Chrijten, bie von wegen der Größe und Menge 
ihrer Sünden von Herzen erfchroden find und ge- 
benfen, daß fie in biejer ihrer großen Unreinigfeit 
biefe8 edlen Schates und Guttaten Chrifti nicht 
wert jeien und ihre Schwahhheit De8 Glaubens 
empfinden und beffagen und bon Herzen begehrten, 
daß fie mit ftarferem, freudigerem Glauben und 
reinem Gehorjam Gott dienen möchten, die find 
Die rechten, würdigen Güfte, für welche dies hoch- 
würdige Saframent vornehmlich eingejegt und 
verordnet ijt; wie Chriftus fpriht Matth. 11: 
„Kommet her zu mir alle, Die ihr mühjelig und 
beladen jeid; id) will euch erquicden”; item 
Matth. 9: „Die Gefunden bedürfen feines Arztes, 
fondern nur bie Kranken”; item 2 Kor. 11: „ots 
tes Kraft ijf in ben Schwachen mächtig“; item 
Rom. 14: „Nehmet den Schwachen im Glauben 
auf; denn Gott hat ihn aufgenommen.“ Denn 
„wer an den Sohn Gottes glaubet”, e8 jei mit 
einem ftarfen oder jchwachen Glauben, „der hat 
das eiwige Leben”, Soh. 3. 


Und ftehet [befteht] bie Würdigfeit nicht in 
großer oder fleiner Schwachheit oder Stärke de 
Glauben8, fondern im S3erbienft Chrifti, welches 
bet fleinglaubige betriibte Vater, Mart. 9, eben 
fomwohl geneupt [geniebt] als Abraham, Paulus 
Fr andere, [o einen freudigen, ftarfen Glauben 

aben. 


Das fet bon ber wahren Gegenmwärtigfeit und 
zweierlei Nießung des Leibes und Blutes Chrifti, 
fo entweder mit dem Glauben geiftlic) oder auch 
miindlic) beide bon Würdigen und Untwiirdigen 
gefchieht, bis hieher geredet. 


Formula Concordiae. Sol. Deel. VII. De Coena Domini. 


%. 678. 679. 


(quod etiam extra usum sacramenti fieri 
potest), verum etiam ore non modo a creden- 
tibus, sed et ab indignis, infidelibus, hypocri- 
tis, nomine duntaxat Christianis, accipiatur. 
Quae antiquitatis testimonia recitare hoc loco 
nimis esset prolixum, quare lectorem ad no- 
strorum scripta, in quibus haee copiose tra- 
etata sunt, remittimus. 

67] Ex his manifestum est, quam inique 
virulentis sareasmis Sacramentarii Domino 
nostro lesu Christo et divo Paulo totique 
ecclesiae insultent, qui oralem et indignorum 
manducationem vocant duos pilos caudae equi- 
nae et commentum, cuius vel ipsum Satanam 
pudeat, doctrinam vero de maiestate Christi 
excrementum Satanae, quo diabolus sibi ipsi 
et hominibus illudat, appellare ausi fuerunt. 
Haee adeo horrenda sunt, ut homo Christia- 
nus ea sine horrore non recitare possit. 

68] Accurate autem hoe etiam declarandum 
est, quinam sint indigni convivae in hac Sacra 
Coena, hi nimirum, qui sine vera poenitentia 
et contritione et sine vera fide et absque bono 
proposito vitam emendandi ad Coenam Domini 
accedunt. Hi sibi ipsis iudicium, hoc [R. 746 
est, temporales et aeternas poenas, indigna sua 
orali manducatione corporis Christi accersunt 
et corporis atque sanguinis Christi rei fiunt. 


69] Digni vero convivae in Coena Domini 
sunt infirmi in fide, pusillanimes, perturbati 
Christiani, qui dum magnitudinem et multi- 
tudinem. peeeatorum suorum secum reputant, 
cohorrescunt, qui magnam suam immunditiem 
considerantes, hoe pretiosissimo thesauro et 
beneficiis Christi indignos sese iudicant, qui — 
fidei suae infirmitatem sentiunt atque deplo- 
rant et nihil magis in votis habent, quam 
ut Domino Deo firmiore et alacriore fide et 
puriore obedientia servire possint. Hi (ut 
diximus) sunt vere digni illi convivae, in quo- 
rum gratiam et quibus recreandis imprimis 
hoe augustissimum saeramentum et sacrum 
70] convivium est institutum. Christus enim 
eiusmodi homines benignissime invitat, dicens 
Matth.11,28: Venite ad me omnes, qui labo- 
ratis et onerati estis, et ego reficiam vos. Et 
alibi ait, Matth. 9, 12: Nom est opus valentt- 
bus medicus, sed male habentibus. Et aposto- 
lus inquit 2 Cor. 12, 9: Virtus mea (dicit Do- 
minus) 2n infirmitate perficitur. Etad Roma- 
nos, 14, 1, scribit: Infirmum in fide assumite. 
Et paulo post: Deus eum assumpsit. Quis- 
quis enim in Filium Dei crediderit, sive is 
firma sive infirma fide praeditus fuerit, habet 
vitam aeternam, Ioh. 3, 15. 36. 

71] Dignitas igitur neque in magna neque 
in exigua infirmitate aut firmitate fidei, sed 
in merito Christi consistit. Huius fructum 
infirmus ille in fide angustique animi parens, 
qui opem Christi in curando filio miserrimo 
implorabat, Marc. 9, 24, non minus quam 
patriarcha Abraham, 'apostolus Paulus et alii, 
qui robustam fidem habuere, participat. 

72] Et haec de vera praesentia et duplici 
mandueatione corporis et sanguinis Christi, 
quae aut fide spiritualiter aut ore fit [R. 747 
(quae posterior dignis et indignis communis 
est), dicta sunt [sunto]. 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 997 


Christ is not only received spiritually by 
faith, which occurs also outside of [the use 
of] the Sacrament, but also orally, not only 
by believing and godly, but also by unworthy, 
unbelieving, false, and wicked Christians. As 
this is too long to be narrated here, we would, 
for the sake of brevity, have the Christian 
reader referred to the exhaustive writings of 
our theologians. ' 

Hence it is manifest how unjustly and ma- 
liciously the Sacramentarian fanatics (Theo- 
dore Beza) deride the Lord Christ, St. Paul, 
and the entire Church in calling this oral par- 
taking, and that of the unworthy, duos pilos 
caudae equinae et commentum, cuius vel ipsum 
Satanam pudeat, as also the doctrine concern- 
ing the majesty of Christ, excrementum Sa- 
tanae, quo diabolus sibi ipsi et hominibus illu- 
dat, that is, they speak so horribly of it that 
a godly Christian man should be ashamed to 
translate it. 

But it must [also] be carefully explained 
who are the unworthy guests of this Supper, 
namely, those who go to this Sacrament with- 
out true repentance and sorrow for their sins, 
and without true faith and the good intention 
of amending their lives, and by their unworthy 
oral eating of the body of Christ load them- 
selves with damnation, that is, with temporal 
and eternal punishments, and become guilty 
of the body and blood of Christ. 

: For Christians who are of weak faith, diffi- 
" dent, troubled, and heartily terrified because 


p of the greatness and number of their sins, and 
E think that in this their great impurity they 
2 are not worthy of this precious treasure and 


the benefits of Christ, and who feel and lament 
their weakness of faith, and from their hearts 
desire that they may serve God with stronger, 
more joyful faith and pure obedience, they 
are the truly worthy guests for whom this 
highly venerable Saerament [and sacred feast] 
has been especially instituted and appointed; 
as Christ says, Matt.11,28: Come unto Me, 
^ all ye that labor and are heavy laden, and 
? I will give you rest. Also Matt.9,12: They 
* that be whole need not a physician, but they 
iis that be sick. Also [2 Cor. 12, 9]: God's 
E Strength is made perfect in weakness. Also 
n [Rom. 14,1]: Him that is weak in the faith 
i; receive ye [v. 3], for God hath received him. 
7 For whosoever believeth in the Son of God, 


b be it with a strong or with a weak faith, has 
—.... eternal life [John 3, 15 f.]. 

“ And worthiness does not depend upon great 
ne or small weakness or strength of faith, but 


> upon the merit of Christ, which the distressed 
= father of little faith [Mark 9, 24] enjoyed as 
—— A well as Abraham, Paul, and others who have 
— A & joyful and strong faith. 

3 Let the foregoing be said of the true pres- 
— .  enee and twofold participation of the body 
and blood of Christ, which occurs either by 
— faith, spiritually, or also orally, both by 
- worthy and unworthy [which latter is com- 
mon to worthy and unworthy]. 


998 I. 608. 064. 


Dieweil aud) bon der RKonjefration und bon 
der gemeinen Regel, daß nidjt8 Caframent fei 
außer dem eingefesten Gebraud, Mikverftand 
und Spaltung zwifchen etlichen der Augsburgi: 
iden Konfeffion Lehrern eingefallen find, haben 
wit auch von biejer Sache uns brübderlich und ein- 
trächtig miteinander auf nachfolgende Meinung 
erflärt, nämlich: daß die wahre Gegenwartigfeit 
des Leibe und Blutes Chrifti im Abendmahl nieht 
fchaffe einiges Menfchen Wort oder Werk, es fei 
das Verdienft oder Sprechen de3 Dieners oder das 
Efien und Trinfen oder Glaube der Kommuni- 
fanten, fondern folches alles folle allein des all» 
mächtigen Gottes Kraft und unjer$ HErrn SEfu 
Chriftt Wort, Ginjegung und Ordnung zugefchrie= 
ben werden. 


Denn die wahrhaftigen und allmäcdhtigen Worte 
SEfu Chrifti, welche er in der erften Einjegung 
gejprochen, find nicht allein im erjten Abendmahl 
fräftig gewefen, jondern währen, gelten, wirfen 
und find nod) früftig, bab in allen Orten, da da3 
Abendmahl nad) Chrifti Cinfegung gehalten und 
feine Worte gebraucht werden, aus Kraft und Ber: 
mögen berjelben Worte, bie Chriftus im erften 
Abendmahl geiprochen, der Leth und Blut Chrijti, 
wahrhaftig gegenwärtig, ausgeteilt und empfangen 
wird. Denn Chriftus jelbit, mo man feine Cin- 
fegung halt unb feine Worte über dem Brot und 
feld) [über das Brot und den Kelh] iprid)t und 
das gejegnete Brot und Kelch austeilt, durch bie 
geiprochenen Worte, aus Kraft der eriten Ein- 
feßung, nod) [heute nod] durch fein Wort, wel- 
ches er ba will wiederholt haben, frajftig tft; mie 
Chroyfoftomus fpricht (in Serm. de Pass.) in der 
Predigt bon ber Paffion: „Chriftus richtet diejen 
Vifd felbjt zu und jegnet ihn; denn fein Menich 
das borgejebte Brot und Wein zum Leib und Blut 
Chrifti macht, fondern Chriftus felbit, der für uns 
gefreugigt ijt. Die Worte werden durch des Prie- 
fters Mund gejprodjen, aber durch Gottes Kraft 
und Gnade, durch das Wort, da er jpridt: ‚Das 
ift mein Leib‘, werden bie vorgeftalten [vorgeftell- 
ten] Elemente im Abendmahl gejegnet. Und mie 
bieje Rede: ‚Wachfet und vermehret euch und er- 
füllet die Erde‘, nur einmal geredet, aber allezeit 
früftig ijt in der Natur, daß fie wählt und fid) 
vermehrt, aljo ijt aud) bieje Rede einmal ge- 
fprochen, aber bi8 auf diefen Tag und bis an feine 
Bufunft ift fie kräftig und wirft, bab im Whend- 
mahl der Kirche fein wahrer Leib und Blut gegen: 
wärtig ijt." - 


Und Qutferu$, tom. 6. Ien., fol. 99: „Sol 
fein Befehl und Einfegung vermag und jchafft, 
daß wir nicht fchleht Brot und Wein, jondern 
feinen Leib und Blut darreichen und empfangen, 
tie feine Worte lauten: ‚Das ijt mein Leib‘ ufw. 
‚Das iff mein Blut‘ ufw.; dak nicht unjer Werk 
oder Sprechen, jondern der Befehl und Ordnung 
Chriftt das Brot zum Leib und den Wein zum 
Blut maht vom Anfang des erjten Whendmahls 


bis an der Welt Ende und burd) unfern Dienft 


und Amt täglich gereicht wird.” 


Formula Concordiae. Sol. Decl. VII. De Coena Domini. 


W. 619—681. 


73] Cum vero etiam de consecratione et de 
usitata illa regula: Nihil habet rationem 
sacramenti extra usum seu actionem divinitus 
institutam, dissensiones quaedam inter ali- 
quos Augustanae Confessionis theologos in- 
ciderint, de his etiam duobus capitibus unani- 
mem et pium nostrum consensum declarare 
74] visum est. Ac de priore illa quaestione, 
quae est de consecratione, sentimus, quod 
veram praesentiam corporis et sanguinis 
Christi in Coena non efficiat ullius hominis 
vel verbum vel opus, dignitas seu meritum, 
Sive pronuntiatio ministri, seu manducatio, 
seu fides communicantium; horum nullum 
nobis corpus et sanguinem Christi praesentia 
facit. Sed hoc totum, quod in Coena Christi 
corpus praesens habemus, simpliciter et in 
solidum omnipotentis Dei virtuti et verbo, in- 
stitutioni atque ordinationi Domini nostri 
Iesu Christi est aseribendum. 

75] Verissima enim illa et omnipotentia 
verba Iesu Christi, quae in prima institutione 
pronuntiavit, non mode in prima illa Coena 
effieacia fuere, sed eorum vis, virtus et effi- 
cacia adhue hodie durant et valent; ita qui- 
dem certe, ut eorum virtute in omnibus locis, 
ubi Coena Domini iuxta Christi institutionem 
celebratur et verba ipsius usurpantur, virtute 
et potentia eorum verborum, quae Christus in 
prima Coena locutus est, corpus et sanguis 
Christi vere praesentia distribuantur et su- 
mantur. Christus ipse enim (ubi ipsius insti- 
tutio observatur et verba eius super pane et 
vino recitantur et benedictus. panis et vinum 
benedietum distribuuntur) per verba illa reci- 
tata, virtute primae institutionis, hodie etiam 
verbo suo, quod repeti vult, efficax est. Hane 
76] piam nostram sententiam Chrysostomus 
his verbis confirmat. Et nunc (inquit) [R. 748 
ille praesto est Christus, qui illam ornavit 
mensam, ipse istam quoque consecrat. Non 
enim homo est, qui proposita, panem. et vinum, 
corpus Christi facit et sanguinem, sed ille, qui 
crucifieus pro nobis est, Christus. Sacerdotis 
ore verba proferuntur, et Dei virtute conse- 
crantur et gratia. Hoc est, ait: ,,Corpus 
meum<; hoc verbo proposita elementa in 
Coena consecrantur. Et sicut illa vox, quae 
dieit [Gen. 1, 28]: ,,Crescite et multiplicamini 
et replete terram“, semel quidem dicta est, sed 
ommi tempore sentit effectum, ad generationem 
operante natura, ita et vox illa: „Hoc est cor- 
pus meum, hic est sanguis meus“, semel qui- 
dem dicta est, sed per omnes mensas ecclesiae 
usque ad hodiernum diem et usque ad eius ad- 
ventum praestat sacrificio firmitatem. De Pro- 
ditione Iudae, hom. 7, sive de passione. 

.77] D. Lutherus de hac ipsa re ad eundem 
modum scribit. Haec illius iussio et insti- 
tutio possunt hoc praestare et efficiunt, ut non 
nudum tantum panem et vinum, verum. etiam 
corpus et sanguinem ipsius distribuamus et 
accipiamus. Sic enim verba ipsius habent: 
„Hoc est corpus mewm ; hic est sanguis meus.“ 
Itaque non opus nostrum, non pronuntiatio 
nostra, sed mandatum et ordinatio Christi 
efficiunt, ut panis sit corpus et vinum sit san- 
guis Christi; idque iam inde a prima insti- 
tutione Coenae usque ad finem mundi fieri 
solet, nostro autem ministerio haec quotidie 
distribuuntur. 'Tom. 6. Ien., fol. 99. 


it ie Ka A so a al 


ln 


e 


ee ve Ze u De = al 


NES MID naar 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 


Sinee a misunderstanding and dissension 
among some teachers of the Augsburg Con- 
fession also has occurred concerning consecra- 
tion and the common rule, that nothing is 
a sacrament without the appointed use [or 
divinely instituted act], we have made a fra- 
ternal and unanimous declaration to one an- 
other also concerning this matter to the fol- 
lowing purport, namely, that not the word or 
work of any man produces the true presence 
of the body and blood of Christ in the Supper, 
whether it be the merit or recitation of the 
minister, or the eating and drinking or faith 
of the communicants; but all this should be 
ascribed alone to the power of Almighty God 
and the word, institution, and ordination of 
our Lord Jesus Christ. 

For the true and almighty words of Jesus 
Christ which He spake at the first institution 
were efficacious not only at the first Supper, 
but they endure, are valid, operate, and are 
still efficacious [their force, power, and effi- 
cacy endure and avail even to the present], 
so that in all places where the Supper is cele- 
brated according to the institution of Christ, 
and His words are used, the body and blood 
of Christ are truly present, distributed, and re- 
ceived, because of the power and efficacy of the 
words which Christ spake at the first Supper. 
For where His institution is observed and 
His words are spoken over the bread and 
cup [wine], and the consecrated bread and 
eup [wine] are distributed, Christ Himself, 
through the spoken words, is still efficacious 
by virtue of the first institution, through His 
word, which He wishes to be there repeated. 
As Chrysostom says (in Serm. de Pass.) in his 
Sermon concerning the Passion: Christ Him- 
self prepares this table and blesses it; for no 
man makes the bread and wine set before us 
the body and blood of Christ, but Christ Him- 
self who was crucified for us. The words are 
spoken by the mouth of the priest, but by 
God’s power and grace, by the word, where 
He speaks: “This is My body,” the elements 
presented are consecrated in the Supper. And 
just as the declaration, Gen. 1, 98: “Be fruit- 
ful, and multiply, and replenish the earth,” 
was spoken only once, but is ever efficacious 
im nature, so that it is fruitful and multiplies, 
so also this declaration [“This is My body; 
this is My blood”] was spoken once, but even 
to this day and to His advent it is efficacious, 
and works so that in the Supper of the 
Church His true body and blood are present. 

Luther also [writes concerning this very 
subject in the same manner], Tom. VI, Jena, 
Fol. 99: This His command and institution 
have this power and effect that we administer 
and receive not mere bread and wine, but His 
body and blood, as His words declare: “This 
is My body,” ete.; “This is My blood,” etc., so 
that it is not our work or speaking, but the 
command and ordination of Christ that makes 
the bread the body, and the wine the blood, 
from the beginning of the first Supper even 
to the end of the world, and that through our 
service and office they are daily distributed. 


999 


1000 N. 664. 665. 


Stem, tom. 3. Ien., fol. 446: „Alfo hie aud, 
wenn ich gleich über alle Brote jpredje: ‚Das ijt 
Chrifti Leib’, würde freilich nichts daraus folgen 
[erfolgen, entftehen]; aber wenn wir feiner (Xin 
fegung und $eipung [feinem Befehl] nah im 
Abendmahl jagen: ‚Das ijt mein Leib‘, jo ijt’s 
fein Leib, nicht unfers Sprechens oder Thetelwort3 
[ausge[prodjenen Wortes] halben, jondern jeines 
Heifens halben, daß er uns aljo zu jprechen und 
zu tun geheißen hat und jein Heißen und Tun an 
unjer Sprechen gebunden hat.“ 


Nun follen die Worte ber Cinfekung in der 
Handlung des heiligen Abendmahls öffentlich bor 
der Verfammlung beutlid) und [lar gejprochen 
oder gejungen und feineswegs unterfajjen werden, 
damit dem Befehl Chrifti: „Das tut!" Gehorjam 
geleiftet und der Zuhörer Glaube vom Wefen und 
Trucht bieje8 Saframents (bon der Gegenwärtig: 
feit des Leibes und Blutes Chrifti, von Vergebung 
der Sünden und allen Guttaten, fo uns Durd) 
Chrifti Tod und Blutvergießen erworben und im 
Teftament Chrifti gefdhenft find) butd) Gbrijti 
Worte erwedt, gejtärkt und bergewiffert [werde], 
und Die Clemente be8 Brotes und Weines in 
[3u] diefem heiligen [Ge] Brauch (daß uns damit 
Ehrifti Leib und Blut zu efien und zu trinken ge- 
reicht werde), geheiligt oder gejegnet werden; wie 
Paulus Spricht: „Der gejegnete fefd), den wir jeg- 
nen”; welches ja nicht anders denn durch Wieder- 
holung und Erzählung der Worte der Einfegung 


geichieht. 


Uber biefet Segen oder die Erzählung der Worte 
bet Einfegung Ehrifti (wo nicht bie ganze Aktion 
des Abendmahls, wie die [toie fie] von Chrijto ge- 
ordnet, gehalten wird, als, wenn man das gejeg- 
nete Brot nicht auSteilt, empfängt und geneupt 
[genießt], fondern einjdleuBt [einjdjiept], auf 
opfert oder umträgt) macht allein fein Saframent, 
fondern e8 muß der Befehl Ehrifti: „Das tut!“ 
(welches bie ganze Aktion oder VBerrichtung Dieje8 
Saframents, Dak man in einer chriftlichen Zu: 
fammenfunft Brot und Wein nehme, jegne, aw8- 
teile, empfange, ejje, trinfe und des Herrn Tod 
babet verfündige, zufammenfaßt) unzertrennt und 
unverrüdt gehalten werden, wie uns auch St. Pau= 
[u$ die ganze Aktion des Brothrechens oder Wus- 
teilen$ unb Empfangens vor Augen ftellt 1 Kor. 10. 


Dieje wahrhaftige chriftliche Lehre bom heiligen 
Abendmahl zu erhalten und vielerlei abgöttifche 
Mipbrauche und Verfehrung bieje8 Tejtaments zu 
meiden und auszutilgen, ijt dieje nügliche Regel 
unb Richt{dhnur aus den Worten der Einfegung 
genommen: Nihil habet rationem sacramenti 
extra usum a Christo institutum oder extra 
actionem divinitus institutam (ba8 ift: Wenn 
man die Stiftung Chrifti nicht halt, mie er'8 ge- 
ordnet hat, ijt e$ fein Saframent), welche [Regel] 
mitnichten zu bermerfen, jondern nüßlich in der 
Kirche Gottes fann und [oll getrieben und erhalten 
werden. Und heibet [bezeichnet] allhier usus oder 


Formula Concordiae. Sol. Decl. VII. De Coena Domini. 


38. 681. 682. 


78] Item alibi: Sic et hic fit, etiamsi de 
omnibus panibus haec verba pronuntiarem: 
„Hoc est corpus Christi“, mihil tamen ea re 
efficeretur. At quando ad ipsius mandatum 
et institutionem in administratione Coenae 
Dominicae dicimus: „Hoc est corpus meum“, 
tum revera est ipsius corpus. Non propter 
nostram pronuntiationem, aut quod haec verba, 
pronuntiata hanc habeant efficaciam, sed quia 
Christus nobis praecipit, ut haec verba pro- 
nuntiemus et hoc agamus, quod ipse in prima 
Coena, fecit et hoc modo suum mandatum et 
factum cum | recitatione nostra coniunit. 
Tom. 3. Ien., fol. 446. ; 

79] Et quidem verba institutionis Christi 
in administratione Coenae Dominieae [R. 749 
palam eoram ecclesia diserte et clare reciten- 
tur aut decantentur, neque ulla ratione inter- 
mittantur; idque plurimis et gravissimis de 
S0] causis: primum quidem, ut satisfiat et 
pareatur Christi mandato, qui inquit:. Hoc 
facite; non igitur omittendum est, quod Chri- 
81] stus ipse in Sacra Coena fecit; deinde, 
ut auditorum fides de substantia et fructu 
huius sacramenti (de praesentia corporis et 
sanguinis Christi et de remissione peccatorum 
omnibusque beneficiis, quae nobis Christi morte 
et sanguinis profusione partae sunt et nobis 
in testamento Christi donantur) per verba 
testamenti Christi exeitetur, confirmetur et 
82] quam certissima reddatur; praeterea, ut 
elementa panis et vini ad hune sacrum usum 
(quo videlicet nobis una cum illis Christi cor- 
pus mandueandum et sanguis eius bibendus 
exhibeatur) sanctificentur seu benedicantur, 
ut divus Paulus inquit [1 Cor. 10, 16]: Cali 
benedictionis, cui benedicimus ete., haec autem 
benedictio non alia ratione fit quam verborum 
institutionis repetitione et recitatione. 

83] Haec tamen benedictio seu recitatio 
verborum institutionis Christi sola non efficit 
sacramentum, si non tota actio Coenae, quem- 
admodum ea a Christo ordinata est, observe- 
tur; verbi gratia, cum benedictus panis. non 
distribuitur, sumitur aut participatur, sed vel 
includitur vel sacrificatur vel eircumgestatur. 
Mandatum enim Christi: Hoc facite, quod 
totam actionem complectitur, totum et invio- 
84] latum observandum est. Ad huius autem 
sacramenti administrationem requiritur, ut in 
conventu aliquo piorum hominum panis et 
vinum benedictione consecrentur, dispensen- 
tur, sumantur, hoc est, edantur et bibantur, 
et mors Domini annuntietur. Ad hune enim 
modum divus Paulus totam actionem, in qua 
panis frangitur seu distribuitur et sumitur, 
ob oeulos nobis proponit 1 Cor. 10, 16. 

85] Accedamus iam etiam ad alterum caput, 
de quo paulo ante mentio est facta. Ut [R. 750 
vera et pia doctrina de Coena Domini sincera 
conservaretur, et multiplices idololatriei ab- 
usus atque corruptelae huius sacrosancti testa- 
menti Christi vitarentur et abolerentur, utilis 
haee regula et norma ex verbis institutionis 
Coenae desumpta est: Nihil habet rationem 
sacramenti extra usum a Christo institutum 
seu extra actionem divinitus institutam. Haec 
regula nequaquam reiicienda est, magno enim 
cum fructu in ecclesia Christi retineri potest 
86] et debet. Vocabula autem usus seu actio 


3 
| 


ess se OO 


MER 


en 


P à 
x 
! 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 


Also, Tom. III, Jena, Fol. 446: Thus here 
also, even though I should pronounce over all 
bread the words: This is Christ's body, noth- 
ing, of course, would result therefrom; but 
when in the Supper we say, according to His 
institution and command: “This is My body,” 
it is His body, not on account of our speaking 
or word uttered [because these words, when 
uttered, have this efficacy], but because of His 
command — that He has commanded us thus 
to speak and to do, and has united His com- 
mand and act with our speaking. 

Now, in the administration of the Holy 
Supper the words of institution are to be pub- 
liely spoken or sung before the congregation 
distinctly and clearly, and should in no way 
be omitted [and this for very many and the 


most important reasons. First,] in order that : 


obedience may be rendered to the command 
of Christ: This do [that therefore should not 
be omitted which Christ -Himself did in the 
Holy Supper], and [secondly] that the faith 
of the hearers concerning the nature and fruit 
of this Sacrament (concerning the presence of 
the body and blood of Christ, concerning the 
forgiveness of sins, and all benefits which have 
been purchased by the death and shedding of 
the blood of Christ, and are bestowed upon 
us in Christ’s testament) may be excited, 
strengthened, and confirmed by Christ’s Word, 
and [besides] that the elements of bread and 
wine may be consecrated or blessed for this 
holy use, in order that the body and blood of 
Christ may therewith be administered to us 
to be eaten and to be drunk, as Paul declares 
[1 Cor. 10,16]: The cup of blessing which we 
bless, which indeed occurs in no other way 
than through the repetition and recitation of 
the words of institution. 

However, this blessing, or the recitation of 
the words of institution of Christ alone does 
not make a sacrament if the entire action of 
the Supper, as it was instituted by Christ, is 
not observed (as when the consecrated bread 
is not distributed, received, and partaken of, 
but is enclosed, sacrificed, or carried about), 
but the command of Christ, This do (which 
embraces the entire action or administration 
in this Sacrament, that in an assembly of 
Christians bread and wine are taken, conse- 
erated, distributed, received, eaten, drunk, and 
the Lord’s death is shown forth at the same 
time) must be observed unseparated and in- 
violate, as also St. Paul places before our eyes 
the entire action of the breaking of bread or 
of distribution and reception, 1 Cor. 10, 16. 

[Let us now come also to the second point, 
of which mention was made a little before.] 
To preserve this true Christian doctrine con- 


. eerning the Holy Supper, and to avoid and 


abolish manifold idolatrous abuses and per- 
versions of this testament, the following use- 
ful rule and standard has been derived from 
the words of institution: Nihil habet ratio- 
nem sacramenti extra usum a Christo insti- 
tutum (“Nothing has the nature of a sacra- 
ment apart from the use instituted by 
Christ”) or extra actionem divinitus institu- 
tam (“apart from the action divinely insti- 
tuted”). Thatis: If the institution of Christ 


1001 


1009 M. 665—667. 


actio, das ijt, Gebraud) oder Handlung, vor- 
nefmlid) nicht den Glauben, auch nicht allein bie 
mündliche Niehung, [onbern die ganze äußerliche, 
fichtbare, von Chrifto geordnete Handlung des 
Wbhendmahls: bie Konfefration oder Worte der 
Ginje&ung, bie Austeilung und Empfangung 
oder mündliche Nießung des gefegneten Brotes 
und Weines, Leibes und Blutes Chrifti; außer 
welchem Gebrauch, wenn das Brot in der papifti- 
fchen Mefje nicht ausgeteilt, fondern aufgeopfert 
oder eingefchloffen, umgetragen und anzubeten 
porgeftellt [wird], ift e$ für fein Gatrament zu 
halten: gleich al8 das Taufwafjer, wenn e$ die 
Glocen zu weihen oder ben Ausfat zu heilen ge- 
braucht ober fonft anzubeten borgeftellt würde, 
fein Saframent oder Taufe ijt; denn jolden papi- 
ftifchen Mibbrauden bieje Regel anfänglich ent- 
gegengefeßt und bon D. Luthero felbit, tom. 4, 
Ien., erflärt ijt. 


Daneben aber müffen wir auch bieje8 erinnern, 
bab bie Saframentierer bieje nitke [nügliche] und 
nötige Regel Hinterliftig und böslih zur Ver- 
Yeugnung der wahren, mejentfid)en Gegenwärtig: 
feit und mündlichen Niekung des Leibes Chrifti, 
fo allhier auf Erden beide bon Würdigen und Uns 
würdigen zugleich gefchieht, verfehren unb auf ben 
usum fidei, ba8 ift, auf den geiftlichen und inner: 
lichen Gebrauch des Glaubens, deuten, al3 wäre 
e8 den Uniwiirdigen fein Caframent, und gejchähe 
bie Niehung des Leibes Chrifti allein geiftlich bud) 
den Glauben, ober al3 machte der Glaube den Leib 
Chrifti im heiligen Abendmahl gegenwärtig, und 
derhalben bie unwürdigen, ungläubigen Heuchler 
den Leib Chrifti nicht gegenwärtig empfingen. 


Nun macht unfer Glaube das Saframent nicht, 
fondern allein unfers allmaddtigen Gottes und 
Heilandes SEfu Chrifti wahrhaftiges Wort und 
Einfegung, welches ftets früftig ijt und bleibt in 
der Chriftenheit, und Durch bie Würdigfeit oder 
Unmiürdigfeit des DienerS oder [deh], bet e$ 
empfängt, Unglauben [oder durch den Unglauben 
Deffen, der e8 empfängt] nicht aufgehoben oder un= 
fraftig gemacht wird; gleichiwie das Evangelium, 
ob e8 fdjon bie gottlofen Zuhörer nicht glauben, 
dennoch nidtsdeftoweniger das wahre Changelium 
iff und bleibt, allein daß e$ in den Ungläubigen 


zur Seligfeit nicht wirft. Alfo bie, fo Das Safra= , 


ment empfangen, fie glauben oder glauben nicht, 
fo bleibt Chriftus nichtsdeftoweniger in feinen 
Worten wahrhaftig, da er jagt: „Nehmet, effet, 
das ift mein Leib”, und wirft jolches nicht durch 
unsern Glauben, fondern durch jeine Allmäch- 
tigkeit. ; 

Derhalben e8 ein fchadlicher unverfchämter Brr- 
tum ijt, daß etliche aus Tiftiger Verfehrung Diejer 
gewöhnlichen Regel unferm Glauben, als der allein 
den Leib Chrijti gegenwärtig mache und genieße, 
mehr al3 ber Allmächtigfeit unjer3 HErrn unb 
Heilands BEfu Chrifti 3ujd)reiben. 


Was [fo]dann der Saframentierer allerlei ver- 
meinte Gründe und nidjtige Gegenargumente bon 
den tejentlihen und natürlichen Eigenschaften 
eines menschlichen Xeibes, bon der Himmelfahrt 
Chrifti, von feinem Whfchied aus diefer Welt und 
dergleichen anlangt, weil folche aff3umalt gründlich 
und ausführlich mit Gottes Wort burd) D. Luther 
in feinen &treit[d)riften: „Wider bie hHimmlifchen 


Formula Concordiae. Sol. Decl. VII. De Coena Domini. 


W. 682. 683. 


in hoe negotio proprie non significant fidem 

nee solam manducationem, quae ore fit, sed - 
totam externam visibilem actionem Coenae 
Dominicae a Christo institutam. Ad eam vero 
requiritur consecratio seu verba institutionis, 
distributio et sumptio seu externa, quae diei- 
tur, oralis manducatio benedicti panis et vini, 
item corporis et sanguinis Christi perceptio. 
87] Et cum extra hune usum panis in missa 
pontificia non distribuitur, sed vel offertur vel 
includitur vel eircumgestatur aut adorandus 
proponitur, non est ille pro sacramento agno- 
scendus. Quemadmodum etiam aqua baptismi, 
si ad campanas baptizandas aut ad curandam 
lepram adhiberetur aut adoranda proponere- 
tur, nullam haberet sacramenti (baptismatis) 
rationem. | Huiusmodi pontificiis abusibus 


' haec regula initio renascentis evangelii oppo- 


sita et ab ipso D. Luthero pie declarata est. 
Tom. 4, Ien. 

SS] Interim tamen dissimulare non debe- 
mus, quod Sacramentarii hane utilem et neces- 
sariam regulam vafre, subdole et malitiose ad 
negandam veram et substantialem praesentiam 
et oralem manducationem corporis Christi 
(quae hie in terris fit et dignis atque indignis 
communis est) falsa interpretatione depra- 
vent. Interpretantur enim eam de [R.751 
spirituali usu fidei interno ac sentiunt, sum- 
ptionem Coenae Dominieae indignis non esse 
sacramentum, et fieri communicationem cor- 
poris Christi tantummodo spiritualiter per 
fidem, aut fidem hoc praestare, ut corpus 
Christi in Coena praesens sit. Inde porro col- 
ligunt, indignos, infideles, hypocritas corpus 
Christi nee praesens habere nec accipere. 

89] Atqui fides nostra sacramentum non 
efficit, sed tantum omnipotentis Dei atque Sal- 
vatoris nostri Iesu Christi certissimum ver- 
bum et institutio hoe praestant. Verbum 
enim Domini in ecclesia efficax est manetque, 
neque vel dignitate vel indignitate ministri, 
neque sumentis incredulitate quidquam ei de- 
rogatur aut virtus eius enervatur. Sanctum 
Christi evangelion est permanetque evange- 
lion, etiamsi impii quidam auditores nullam 
illi fidem adhibeant, in quibus etiam illud non 
est efficax, ad salutem. Idem etiam fit in 
sumptione sacramenti, ut Christus in verbis 
suis: Accipite, edite; hoc est corpus meum, 
verax maneat, sive communicantes in ipsum 
credant, sive non credant; praesentiam enim 
eorporis et sanguinis sui non per nostram 
fidem, sed per omnipotentiam suam efficit. 


90] Quare perniciosus error est, quem ad- 
versarii impudenter defendunt, et subdola de- 
pravatione usitatae huius regulae plus fidei 
nostrae (quippe quae, ipsorum opinione, cor- 
pus Christi praesens nobis sistat atque par- 
tieipet) quam omnipotentiae Domini atque 
Salvatoris nostri Iesu Christi aseribunt. 

91] Iam quod ad Sacramentariorum varia 
et imaginaria fundamenta atque futiles ob- 
iectiones attinet, quas illi de essentialibus et 
naturalibus humani corporis proprietatibus, 
de ascensu Christi ad coelos et de ipsius 
ex hoe mundo discessu, et si quae sunt his 
similia, afferunt: hae nugae, inquam, omnes — 
et singulae, argumentis e Verbo Dei desum- 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 1003 


be not observed as He appointed it, there is no 
sacrament. This is by no means to be rejected, 
but can and should be urged and maintained 
with profit in the Church of God. And the 
use or action here does not mean chiefly faith, 
neither the oral participation only, but the 
entire external, visible action of the Lord’s 
Supper instituted by Christ, [to this indeed is 
required] the consecration, or words of insti- 
tution, the distribution and reception, or oral 
partaking [manducation] of the consecrated 
bread and wine, [likewise the partaking] of 
the body and blood of Christ. And apart from 
this use, when in the papistic mass the bread 
is not distributed, but offered up or enclosed, 
| borne about, and exhibited for adoration, it is 
| to be regarded as no sacrament; just as the 
water of baptism, when used to consecrate 
bells or to cure leprosy, or otherwise exhibited 
for worship, is no sacrament or baptism. For 
against such papistic abuses this rule has been 
| set up at the beginning [of the reviving Gos- 
pel], and has been explained by Dr. Luther 
himself, Tom. IV, Jena. 
Meanwhile, however, we must call attention 
| also to this, that the Sacramentarians art- 
à fully and wickedly pervert this useful and 
necessary rule, in order to deny the true, 
essential presence and oral partaking of the 
body of Christ, which occurs here upon earth 
alike by the worthy and the unworthy, and 
interpret it as referring to the usus fidei, that 
is, to the spiritual and inner use of faith, as 
though it were no sacrament to the unworthy, 
and the partaking of the body occurred only 
spiritually, through faith, or as though faith 
made the body of Christ present in the Holy 
Supper, and therefore unworthy, unbelieving 
‘hypocrites did not receive the body of Christ 
as being present. 

Now, it is not our faith that makes the 
sacrament, but only the true word and insti- 
tution of our almighty God and Savior Jesus 
Christ, which always is and remains effica- 
cious in the Christian Church, and is not in- 
validated or rendered inefficacious by the 
worthiness or unworthiness of the minister, 
nor by the unbelief of the one who receives it. 
Just as the Gospel, even though godless 
hearers do not believe it, yet is and remains 
none the less the true Gospel, only it does not 
work for salvation in the unbelieving; so, 
whether those who receive the Sacrament be- 
lieve or do not believe, Christ remains none 
the less true in His words when He says: 
Take, eat: this is My body, and effects this 
[His presence] not by our faith, but by His 
omnipotence. 

Accordingly, it is a pernicious, shameless 
error that some from a cunning perversion of 
this familiar rule ascribe more to our faith, 
which [in their opinion] alone renders present 
and partakes of the body of Christ, than to 
the omnipotence of our Lord and Savior, Jesus 
Christ. 

Now, as regards the various imaginary 
reasons and futile counter-arguments of the 
Sacramentarians concerning the essential and 
natural attributes of a human body, concern- 
ing the ascension of Christ, concerning His 


1004 


Propheten“; item, „Daß diefe Worte: ‚Das ijt 
mein Leib‘ ufw. noch feitftehen“; desgleichen in 
feinem großen und Heinen ,Befenninis bom heilt: 
gen Abendmahl® und andern feinen Schriften 
widerlegt und nach feinem Tode nichts Neues 
dur die Rottengeifter borgebradjt, wollen wir 
den chriftlichen Lefer um geliebter Kürze willen in 
biejefben gewiejen und uns darauf gezogen [be= 
zogen] haben. 


Denn daß wir uns durch feine menjdliden 
Hugen Gedanfen, was für einen Schein und An: 
fehen fie immermehr haben mögen, nicht wollen, 
fonnen nod) follen abführen laffen von dem ein: 
fältigen, deutlichen und Haren Berjtand des Wor: 
tes unb Teftament3 Chrifti auf fremde Meinung, 
ander8 denn wie fie lauten, fondern gehörter= 
mafen einfältig verftehen unb glauben, find unjere 
Gründe, darauf wir in diejer Sache je und all- 
wege nad) erregtem Ziwiejpalt bon biejem Artifel 
geftanden, diefe, wie D. Vuther diejelben gleich an- 
fangs [1528] wider bie Saframentierer mit nad): 
folgenden Worten gefegt hat (D. Luther im großen 
Belenntnis vom heiligen Abendmahl): „Meine 
Gründe, darauf ich ftehe in joldem Stüd, find 
diese: 

vl. Der erfte ijt diefer Wrtifel unfers Glau- 
bens: SCjus Chrijtus tft wefentlicher, natürlicher, 
wahrhaftiger, völliger Gott und Menjdh in einer 
Perfon, unzertrennt und ungeteilt. 

„2. Der andere, daß Gottes rechte Hand allent- 
halben ijt. 

„3. Der dritte, daß Gottes Wort nicht falfch ijt 
oder Zügen [lige]. 

„4. Der vierte, daß Gott mancherlei Weije hat 
unb weiß, etwa [irgendwo] an einem Ort zu fein, 
und nicht allein die einige, da bie Schwärmer bon 
gaufeln, welche bie Philofophi localem oder raum- 
lide nennen." 

stem: ,Chriftus’ einiger Leib hat breietlei 
Weife oder alle drei Weifen, etwa [irgendwo] 
zu fein: 

„Eritlich bie begreifliche, leibliche Weife, wie er 
auf Erden feiblid) ging, ba er Raum gab und 
nahm, nach jeiner Größe. 
nod) brauchen, wenn er will, wie er nach der Auf: 
erftehung tate [tat] und am Süngften Tage brau: 
chen wird, wie Paulus jagt 1 Tim. 6: ‚Welchen 
wird zeigen zu feiner Beit derfelbige Gott“ [welche 
wird zeigen zu feiner Zeit der felige Gott]. Und 
Kol. 3: ‚Wenn Chriftus, euer Lebeit, fid) offen 
baren wird.“ Auf folche Weife ift er nicht in Gott 
oder bei bem Vater nod) im Himmel, wie der tolle 
Geijt träumt; denn Gott ijt nicht ein Teiblicher 
Raum oder Stätte Und Hierauf gehen die 
Sprüche, fo die Geijtler [die Schwarmgeifter] füh- 
ren, wie Chrifius die Welt verlaffe und zum 
Vater gehe. 


„gum andern die unbegreifliche, geiftliche Weife, 
da er feinen Raum nimmt nod) gibt, fondern durch 
alle Kreatur fährt, wo er will, wie mein Geficht 


M. 667. 668. Formula Concordiae. Sol. Decl. VII. De Coena Domini. 


Solche Weife fann er 


W. 683. 684. 


ptis, solide, nervose et copiose a D. Luthero 
in polemicis ipsius scriptis refutatae [R.752 
sunt. Quare pium lectorem (brevitatis studio) 
ad illius scripta remittimus. In his autem 
principem locum habent: libellus, quem con- 
tra coelestes prophetas (ut tum vocabantur ) 
edidit, et aliud opusculum, cuius inscriptio 
est: Quod verba: Hoc est corpus meum adhuc 
firma constent; item maior ipsius et minor 
(post aliquot annos) edita confessio de Coena 
Domini et alia praeterea eiusdem de hoc ne- 
gotio evulgata opuscula. Neque enim fanatici 
spiritus a morte D. Lutheri ullum novum argu- 
mentum in medium attulerunt. 

92] Quod autem nullis argumentis ab homi- 
nibus argute excogitatis, utcunque rationi 
blandiantur, abduci nos patimur, nec pati vel 
volumus vel possumus vel debemus a per- 
spicua, simplicissima et clara verborum testa- 
menti Christi sententia in aliam opinionem, 
quae ab expressis verbis Christi recedit, sed 
simpliciter potius ea intelligimus et credimus: 
haec nostra sunt fundamenta, quibus hacte- 
nus, post motam controversiam in hoe arti- 
93] culo, constanter nixi sumus, quae etiam 
D. Lutherus initio exortae huius dissensionis 
contra Sacramentarios sequentibus verbis po- 
suit (D. Lutherus in maiori sua de Coena Do- 
mini confessione): Mea fundamenta, quibus 
in hoc negotio mtor, haec sunt: 

94] I. Primum est hic articulus fidei: Iesus 
Christus est substantialis, naturalis, verus, 
perfectus Deus et homo, m una persona indi- 
visus et inseparabilis. 

95] II. Secundum, quod deatera Dei est 
ubique. 

96] III. Tertium, quod Verbum Dei neque 
falsum est neque fallax. 

97] IV. Quartum, quod Deus varios modos 
habet novitque, quibus aliquo in loco esse pot- 
est, neque uno illo tantummodo contentus esse . 
cogitur, de quo fanatici homines nugantur, 
quem philosophi localem vocant. 

98] Ht Christi unicum corpus (inquit Luthe- 
rus) tribus modis seu triplici ratione potest 
alicubi esse: 

99] Primo, comprehensibili et corporali 
ratione, quali usus est, cum in terris [R.753 
corporaliter conversaretur, cum certo loco 
secundum quantitatem suam, circumscribere- 
tur. Hoc modo etiam hodie uti potest, quoties 
ipsi visum fuerit, id quod post resurrectionem 
suam aliquoties fecit et in novissimo die tali 
ratione praesentiae sese manifestabit, sicut 
Paulus de Christo docet, inquiens 1 Tim. 6, 15: 
»Quem [quam] suis temporibus ostendat bea- 
tus et solus potens, Rex regum et Dominus 
dominantium.‘“ Et ad Colossenses 3,4: „Oum 
Christus apparuerit, vita vestra ete. Hoc 
modo Christus non est in Deo aut apud Pa- 
trem, aut in coelis, sicut fanaticus ille spiri- 
tus sommiat. Deus enim non est corporalis 
locus. Et de hoc modo agitur in illis Scri- 
pturae dictis, quae a fanaticis homimibus affe- 
runtur, quod videlicet Christus mundum reli- 
querit et ad Patrem iverit. 

100] Deinde alio incomprehensibili et spi- 
rituali modo alicubi esse potest, ut loco non 
circumscribatur, sed per omnes creaturas pene- 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 1005 


* 
departure from this world, and such like, in- 
asmuch as these have one and all been refuted 
thoroughly and in detail, from God's Word, 
by Dr. Luther in his controversial writings: 
Against the Heavenly Prophets, That These 
Words, “This Is My Body," Still Stand Firm; 
likewise in his Large and his Small Confession 
concerning the Holy Supper [published some 
years afterwards], and in other of his writ- 
ings, and inasmuch as since his death nothing 
| new has been advanced by the factious spirits, 
we would for the sake of brevity have the 
| Christian reader directed to them and have 
referred to them. 
| For that we neither will, nor can, nor 
| should allow ourselves to be led away by 
thoughts of human wisdom, whatever outward 
appearance or authority they may have, from 
the simple, distinet, and clear sense of the 
Word and testament of Christ to a strange 
opinion, other than the words read, but that, 
in aceordance with what is above stated, we 
understand and believe them simply, our 
reasons upon which we have rested in this 
matter ever since the controversy concerning 
this article arose, are those which Dr. Luther 
himself, in the very beginning, presented 
against the Sacramentarians in the following 
words (Dr. Luther in his Large Confession 
concerning the Holy Supper): My reasons 
upon which I rest in this matter are the fol- 
lowing : 

l. The first is this article of our faith: 
Jesus Christ is essential, natural, true, per- 
fect God and man in one person, inseparable 
and undivided. 

2. The second, that God’s right hand is 
everywhere. 

3. The third, that God’s Word is not false, 
nor does it lie. 

4. The fourth, that God has and knows of 
many modes of being in any place, and not 
only the single one concerning which the 
fanatics talk flippantly, and which philoso- 
phers call LOCALEM, or local. 

Also: The one body of Christ [says Lu- 
ther] has a threefold mode or all three modes 
of being anywhere. 

First, the comprehensible, bodily mode, as 
| He went about bodily upon earth, when, ac- 
1 cording to His size, He vacated and occupied 

space [was circumscribed by a fixed place]. 

This mode He can still use whenever He will, 

as He did after the resurrection, and will use 

at the last day, as Paul says, 1 Tim. 6, 15: 
| “Which in His times He shall show, who is 
4 the blessed God [and only Potentate, the King 
of kings and Lord of lords].” And to the 
Colossians, 3, 4: “When Christ, who is our 
Life, shall appear.” In this manner He is not 
im God or with the Father, neither in heaven, 
as the mad spirits dream; for God is not 
a bodily space or place. And this is what 
the passages how Christ leaves the world and 
goes to the Father refer to which the false 
spirits cite. 

Secondly, the incomprehensible, spiritual 
mode, according to which He neither occupies D 
nor vacates space, but penetrates all creatures 


% 


1008 9m. 668. 669. 


(daß ich grobes Gleichnis gebe) durch Luft, Licht 
oder Waffer fährt und ift [und in denfelben ijt] 
und nicht Raum nimmt noch gibt; wie Klang oder 
Ton durch Luft oder Waffer oder Brett und Wand 
fährt und ift und aud) nidt Raum nimmt nod) 
gibt; item, wie Licht und Hike Durch Luft, Wafer, 
Glas, Krijtall und dergleichen fährt unb ijt und 
auch nicht Raum gibt nod) nimmt; und dergleichen 
biel mehr. Solcher Weije hat er gebraucht, da er 
aus verichloffenem Grabe fuhr und durch ver- 
fchloffene Tür fam, unb im Brot und Wein im 
Abendmahl, und, wie man glaubt, ba er von fei- 
ner Mutter geboren ward. 


Formula Concordiae. Sol. Decl. 


VII. De Coena Domini. 96. 684. 685. 


tret pro liberrima sua voluntate, quemadmo- 
dum (ut crassa quadam. similitudine rem ut- 
cunque adwmbrem) visus meus per aérem, 
lumen aut aquam penetrat atque in dis rebus 
est, neque tamem loco circumseribitur. Et 
quemadmodum somnus per aquam, aérem, asse- 
rem aut parietem transit et in tis rebus est 
neque iamen loco circumscribitur. | Eodem 
modo etiam lu» et calor per aérem, aquam, 
vitrum, crystallum et per similes materias 
penetrant et in vis rebus sunt, nec tamen loco 
circumscribuntur; et quidem eius rei multae 
comparationes adduci possent. Hoc modo usus 
est Christus, cum resurgens e sepulero clauso 


et obsignato prodiret, et quando per ianuas clausas ad discipulos ingrederetur, et sicut est 
in pane et vino Coenae, atque hoc modo creditur de sanctissima virgine Maria, maire sua, 


maius esse. 


„gum dritten bie göttliche, Himmlifche Weife, da 
er mit Gott eine Person ijt, nach welcher frei- 
lich alle Kreaturen ihm gar viel burd)füuftiger und 
gegenmwärtiger fein miiffen, denn fie find nach der 
andern Weije. Denn jo er nad) derjelben andern 
Weije fann aljo fein in und bei den Kreaturen, 
daß fie ihn nicht fühlen, rühren, meffen nod) be- 
greifen, wieviel mehr wird er nad) diefer hohen 
dritten Weife in allen Kreaturen wunderlich fein, 
bab fie ihn nicht meffen noch begreifen, jondern 
vielmehr, daß er fie vor fid) hat gegenwärtig, [fie] 
mijlet und begreift. Denn bu mußt dies Wefen 
[diefes Sein] Chrifti, jo er mit Gott eine Ber: 
fon ift, gar weit, weit außer den Kreaturen fegen, 
fo weit, al3 Gott draußen ijt, wiederum fo tief und 
nahe in allen Kreaturen jegen, aí8 Gott darin: 
nen iff. Denn er ijt eine unzertrennte Perjon mit 
Gott; too Gott ift, ba muß er auch fein, oder unfer 
Glaube ijt falfdh. Wer will aber jagen oder ben- 
fen, wie folches zugehe? Wir wiffen wohl, dak e8 
aljo jet, Dag er in Gott, außer allen Kreaturen, 
unb mit Gott eine Perjon ift, aber wie e8 zu= 
gehe, wiffen wir nicht; ¢8 ift über Natur und Ver: 
nunft, aud) aller Engel im Himmel, allein Gott 
bewußt und befannt. Weil e8 denn uns unbe- 
fannt und bod) wahr tjt, fo jollen wir feine Worte 
nicht eher leugnen, wir twiffen denn zu betweifen 
gewiß, daß Chriftus’ Leib allerdings nicht [auf 
feine Weife] möge fein, too Gott ift, und daß folche 


Weije zu jein falfd fei; melches bie Schwärmer 


follen bemweifen, aber fie werden’3 faffert. 


ES 


101] Praeterea alicubi esse potest divino et 
coelesti modo, secundum quem cum Deo [R. 154 
una est persona. Ea ratione creaturae longe 
Vll praesentiores et penetratu faciliores sunt 
quam twuata secundum modum. St enim vuota 
illum. secundum modum potest esse in crea- 
turis et apud creaturas, ut tamen ipsum non 
sentiant, tangant, cireumseribant aut compre- 
hendant, multo profecto magis secundum hunc 
tertium, admirandum, sublimem modum in 
omnibus creaturis, multoque mirabilius erit, 
ut ipsum non includant, circumscribant aut 
comprehendant, sed potius, ut ipsas praesentes 
habeat, circumscribat et comprehendat. Hunc 
enim praesentiae Christi modum, quem ex 
unione personali cum Deo habet, longissime 
extra creaturas, quam longe videlicet Deus 
extra creaturas est, ponere te oportet. Rursus 
autem tam profunde et prope eundem modum 
in omnes creaturas, quam profunde et prope 
Deus in omnibus creaturis est, pones. Est 
enim una inseparabilis persona cum Deo; ubi 
igitur Deus est, ibi ipsum quoque esse, aut 
102] fidem nostram falsam esse oportet. Quis 
autem explicare aut saltem cogitationibus suis 
assequi poterit, quomodo hoc fiat? | Scimus 
quidem, rem revera ita se habere, quod vide- 
licet sit in Deo extra omnes creaturas, et cum 
ipso una sit persona; modum autem, quo ista 
fiant, ignoramus. | Excedit hoc mysterium na- 
turam, et rationis humanae, imo etiam ange- 
lorum in coelis captum; soli Deo notum est. 


Cum igitur hoc arcanum nobis incomprehensum et tamen verissimum sit, non decet nos ipsius 
verbo contradicere, nisi firmis argumentis probare possimus, quod Christi corpus nequaquam 


ibi esse valeat, ubi Deus est, et quod. hic modus praesentiae confictus sit. 


Hoe fanaticis illis 


hominibus probandum incumbit, sed nunquam id praestabunt. 


„Ob nun Gott nod) mehr Weifen habe und wiffe, 
wie Chriftus’ Leib etwa [irgendwo] fet, will id) 


Hiemit nicht verleugnet, fondern angezeigt haben, 


mie grobe Hempel [Xropfe, einfältige Menfchen] 
unfere Schwärmer find, bab fie Chrijtus’ Leib 
nicht mehr denn die erfte, begreiffid)e Weije 3u- 
geben; mietohl fie auch diefelbige. nicht können be- 
meifen, daß fie wider unfern Verftand fet [unferm 
Verftindnis zumwider fei]. Denn ich’s in feinem 
Weg leugnen will, daß Gottes Gewalt nicht follte 
fo viel vermögen, daß ein Leib zugleich an vielen 
Orten jein möge [fein finne], auch leiblicer-, be- 
greiflicherweife. Denn wer will’S bemeijen, daß 
Gott folcheS nicht vermag? Wer hat feiner Ge- 
twalt ein Ende gefehen? Die Schwärmer benfen 


103] An vero Deus etiam plures modos ha- : 
beat et morit, iuxta quos Christi corpus ali- 
cubi sit, ego haudquaquam negaverim. Hoc 
saltem indicare volui, quam crassi et [R. 755 
stupidi homines sint fanatici illi, qui Christi 
corpori nonnisi unicum illum, primum et com- 
prehensibilem praesentiae modum tribuunt. 
Sed neque de illo modo probare poterunt, quod 
cum nostra sententia, pugnet. Ego enim nun- 
quam asserere velim, quod potentia Dei non 
efficere valeat, ut unum corpus simul in pluri- 
bus locis, etiam corporali et comprehensibili 
modo, adesse possit. Quis enim et quibus 
argwmentis evincet, quod hoc Deo sit impos- 
sibile? Quis potentiae ipsius fimem depre- 


The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 1007 


wherever He pleases [according to His most 
free will]; as, to make an imperfect compari- 
son, my sight penetrates and is in air, light, 
or water, and does not occupy or vacate space ; 
as a sound or tone penetrates and is in air or 
water or board and wall, and also does not 
occupy or vacate space; likewise, as light and 
heat penetrate and are in air, water, glass, 
crystal, and the like, and also do not vacate 
or occupy space; and much more of the like 
[many comparisons of this matter could be 
adduced]. This mode He used when He rose 
from the closed [and sealed] sepulcher, and 
passed through the closed-door [to His dis- 
ciples], and in the bread and wine in the Holy 
Supper, and, as it is believed, when He was 
born of His mother [the most holy Virgin 
Mary]. 

Thirdly, the divine, heavenly mode, since He 

is one person with God, according to which, 
of course, all creatures must be far more pene- 
trable and present to Him than they are ac- 
cording to the second mode. For if, accord- 
ing to that second mode, He can be in and 
with creatures in such a manner that they do 
not feel, touch, circumscribe, or comprehend 
Him, how much more wonderfully will He be 
in all creatures according to this sublime 
third mode, so that they do not circumscribe 
nor comprehend Him, but rather that He has 
them present before Himself, circumscribes 
and comprehends them! For you must place 
this being of Christ, who is one person 
with God [for you must place this mode of 
presence of Christ which He has by His per- 
sonal union with God], very far, far outside ¥ 
of the creatures, as far as God is outside of 
them; and again as deep and near within all 
creatures as God is within them. For He is 
one inseparable person with God; where God 
is, there must He also be, or our faith is false. 
But who will say or think how this occurs? 
We know indeed that it is so, that He is in 
God outside of all creatures, and one person 
with God, but how it occurs we do not know; 
it [this mystery] is above nature and reason, 
even above the reason of all the angels in 
heaven; it is understood and known only by 
God. Now, since it is unknown to us, and yet 
true, we should not deny His words before we 
know how to prove to a certainty that the 
body of Christ can by no means be where God 
is, and that this mode of being [presence] is 
false. This the fanatics must prove; but they 
will forego it. 

Now, whether God has and knows still more 
modes in which Christ’s body is anywhere, 
I did not intend to deny herewith, but to in- 
- dicate what awkward dolts our fanatics are, 
that they concede to the body of Christ no 
more than the first, comprehensible mode; 
although they cannot even prove that to be 
conflicting with our meaning. For in no way 
will I deny that the power of God may accom- 
plish this much that a body might be in many 
places at the same time, even in a bodily, com- 
prehensible way. For who will prove that this 


1008 9m. 669. 670. 


wohl alfo, Gott vermöge e8 nicht; aber mer will 
ihrem Denken glauben? Womit machen fie fol: 
ches Denken gewiß" Bis daher Lutherus. 


Wits welchen Worten D. Luthers aud) dies flat 
ift, in a8 Berftande [in welcher Bedeutung] das 
Wort ,geiftlid” in unjern RKirdhen von Diejem 
Handel gebraucht wird. Denn diefes Wort ,geift- 
[ij^ heißt den Saframentierern anders nichts 
denn bie geiftlihe Gemeinschaft, wenn durch den 
Glauben im Geift Chrifto dem HErrn bie Redt- 
glaubigen [wahrhaft Gläubigen] einverleibt und 
wahrhaftige geiftliche Glieder feines Xeibes werden. 

Wenn aber D. Luther oder wir dies Wort 
„geiftlich” in diefem Handel gebrauchen, berjteben 
toit dadurch bie geiftliche, übernatürliche, himm- 
lifche Weife, nach welcher Chrijtus bei dem heili= 
gen Abendmahl gegenwärtig [ift und] nicht allein 
in ben Gläubigen Troft und Leben, jondern auch 
in den Ungläubigen das Gericht wirkt, baburd) 
wir bie fapernaitifchen Gedanken bon der groben, 
fleifehlichen Gegenmwärtigfeit veriverfen, welche uns 
fern Kirchen durch bie Saframentierer über [un- 
befiimmert um und wider] alles unjer öffentlich 
vielfältig Bezeugen zugemeffen und aufgedrungen 
wird; in welchem Verjtande wir auch reden, daß 
der Leib und Blut Chrifti im heiligen Whend- 
mah! geijtlich empfangen, [ge]geffen und getrunten 
werde, obwohl folche Niekung mit dem Munde gez 
ichieht, bie Weife aber geiftlich ijt. 


Alfo ijt unfer Glaube in diefem Artikel bon der 
wahren Gegenmwärtigfeit be8 Leibe und Blutes 
Chriftt im heiligen Abendmahl auf des twahr- 
baftigen, allmächtigen Gottes, unjer8 OCrrn und 
Hetlandes S Gu Chrifti, Wahrheit und Allmäd- 
tigfeit gebaut; welche Gründe (unjern Glauben 
in allen Unfechtungen bieje8 Artikels halben zu 
ftärfen und zu befeftigen und dagegen alle der 
Saframentierer Gegenwürfe und Cinreden, tie 
annehmlic und fcheinlich [fcheinbar richtig] fie der 
Vernunft immer fein mögen, umzuftogen und zu 
widerlegen) ftarf und feft genug find, darauf fid) 
auch ein chriftlich Herz ficher und feit lehnen und 
verlafien fann. 

Demnach veriwerfen und verdammen iir mit 
‚Herzen und Mund al8 falfch, irrig und verführe- 


rijd) alle Irrtümer, [o biejet obgefekten und in’ 


Gottes Wort gegründeten Lehre ungemäß, zuwider 
und entgegen find, als: 

1. Eritlich bie paptitifche Transjubitantiation, 
da gelehrt wird, bab das fonjefrierte oder gejeg- 
nete Brot und Wein im heiligen Abendmahl jeine 
Subitanz unb Wejen ganz und gar verlieren und 
in bie Subftanz des Leibes und Blutes Chrijti 
verwandelt werden, aljo daß allein die bloße Ge- 
ftalt des Brotes und Weines, oder accidentia 
sine subiecto, übrigbleiben; unter welder Ge- 
ftalt dDeS Brotes der Leib Chrifti (das bod) nicht 
mehr Brot [fei], fondern ihrem Borgeben nad 
fein natürlich Wejen verloren [habe]) auch außer: 
halb der Handlung des Abendmahls, wenn das 
Brot in das Saframenthäuslein eingefchlofien oder 
zum Schaujpiel und anzubeten umbergetragen 
wird, gegenwärtig jet; denn nichts Saframent 
jein fann außer Gottes Befehl und geordnetem 
[Ge]Braud, dazu es in Gottes Wort eingejebt ijt, 
wie Droben angezeigt worden. 


Formula Concordiae. Sol. Decl. VII. De Coena Domini. 


9:5. 685—081. 


hendit? |Fanatici quidem id cogitant: hoc 
Deus praestare non potest; sed quis ipsorum 
cogitationibus credet, et quo argumentorum 
genere has cogitationes suas confirmabunt? 
Hactenus Lutherus. t 

104] Ex his D. Lutheri verbis etiam mani- 
festum est, in qua signifieatione vocabulum 
spiritualiter in ecclesiis nostris quoad hoc 
negotium usurpetur. Vocabulum enim spiri- 
tualiter Sacramentariis nihil aliud significat 
quam spiritualem illam communionem, quando 
nimirum per fidem in Spiritu vere credentes 
Christo Domino incorporantur et revera spiri- 
tualia membra corporis eius fiunt. 

105] Cum vero D. Lutherus aut nos voca- 
bulo spiritualiter in hoc negotio utimur, in- 
telligimus spiritualem, supernaturalem, coe- 
lestem modum, secundum quem Christus in 
Sacra Coena praesens est et non tantum in 
credentibus consolationem et vitam, verum 
etiam in infidelibus iudicium efficit. Et qui- 
dem per vocabulum illud spiritualiter Caper- 
naitieas illas imaginationes de crassa et car- 
nali praesentia excludimus et reiicimus, quae 
ecclesiis nostris per Sacramentarios post tot 
publieas nostras protestationes affingitur. Et 
in ea sententia intelligi volumus vocabulum 
spiritualiter, cum dicimus, corpus et [R.756 
sanguinem Christi in Sacra Coena spiritua- 
liter accipi, edi et bibi. "Tametsi enim par- 
tieipatio illa ore fiat, tamen modus spiri- 
tualis est. 


106] Fides igitur nostra in hoc articulo de 
vera praesentia corporis et sanguinis Christi 
in Sacra Coena super veri et omnipotentis Dei, 
Domini et Salvatoris nostri Iesu Christi, veri- 
tatem et omnipotentiam est fundata et ex- 
structa. Haec fundamenta ita solida atque 
immota sunt, ut et fidem nostram in omnibus 
tentationibus (quae de hoc articulo incidere 
possunt) confirmare et stabilire et omnes Sa- 
cramentariorum obiectiones et argutias, ut- 
cunque speciosae sint et humanae rationi plu- 
rimum blandiantur, refutare et evertere et piis 
animis per omnia sufficere et praesentissimam 
consolationem et fiduciam afferre possint. 

107] Quare reiicimus et damnamus corde 
et ore utpote fallaces et fraude plenos omnes 
errores, qui recitatae iam sanae doctrinae et 
in sacris litteris fundatae adversantur et re- 
pugnant: : 

108] I. Pontificiam transsubstantiationem, 
cum docetur, quod panis et vinum, si conse- 
crata seu benedieta fuerint, in Sacrosancta 
Coena substantiam et essentiam suam penitus 
amittant et in substantiam corporis et sangui- 
nis Christi convertantur, ita quidem, ut sola 
externa species panis et vini, sive accidentia 
sine subiecto, reliqua maneant. Et quod fin- 
gunt, corpus Christi sub specie panis (qui 
tamen panis ipsorum opinione iam non am- 
plius est panis, sed naturalem suam essentiam 
amisit) revera praesens esse etiam extra actio- 
nem Coenae Dominicae, cum videlicet panis in 
sacrario inclusus asservatur aut in solenni et 
theatrica pompa adorandus ostentatur et cir- 
eumgestatur. Nihil enim rationem sacramenti 
habere potest extra mandatum Dei et usum 
a Christo institutum, ut supra monuimus. 

vs x 


| The Formula of Concord. Thorough Declaration. VII. Of the Holy Supper. 1009 


is impossible with God? Who has seen an end 
to His power? The fanatics indeed think 
thus: God cannot do it. But who will be- 
lieve their thinking? With what do they 
make such thinking sure? Thus far Luther. 

From these words of Dr. Luther this, too, is 
clear in what sense the word spiritual is em- 
ployed in our churches with reference to this 
matter. For to the Sacramentarians this 
word spiritual means nothing else than the 
spiritual communion, when through faith true 
believers are in the Spirit incorporated into 
Christ, the Lord, and become true spiritual 
members of His body. 

But when Dr. Luther or we employ this 
word spiritual in regard to this matter, we 
understand by it the spiritual, supernatural, 
heavenly mode, according to which Christ is 
present in the Holy Supper, working not only 
consolation and life in the believing, but also 
condemnation in the unbelieving; whereby we 
reject the Capernaitic thoughts of the gross 
[and] carnal presence which is ascribed to 
and forced upon our churches by the Sacra- 
mentarians against our manifold public prot- 
estations. In this sense we also say [wish 
the word spiritually to be understood when 
we say] that in the Holy Supper the body 
and blood of Christ are spiritually received, 
eaten, and drunk, although this participation 
occurs with the mouth, while the mode is 
spiritual. 

Thus our faith in this article concerning 
the true presence of the body and blood of 
Christ in the Holy Supper is based upon the 
truth and omnipotence of the true, almighty 
God, our Lord and Savior Jesus Christ. 
These foundations are strong and firm enough 
to strengthen and establish our “faith in all 
temptations concerning this article, and, on 
the contrary, to overthrow and refute all 
the counter-arguments. and objections of the 
Sacramentarians, however agreeable and 
plausible they may be to our reason; and 
upon them a Christian heart also can securely 
and firmly rest and rely. 

Accordingly, with heart and mouth we re- 
ject and condemn as false, erroneous, and mis- 
‘leading all errors which are not in accordance 
with, but contrary and opposed to, the doc- 
trine above mentioned and founded upon God’s 
Word, such as, 

1. The papistic transubstantiation, when it 
is taught that the consecrated or blessed bread 
and wine in the Holy Supper lose entirely 
their substance and essence, and are changed 
into the substance of the body and blood of 
Christ in such a way that only the mere form 
of bread and wine is left, or accidentia sine 
subiecto (the accidents without the object) ; 
under which form of the bread, which never- 
theless is bread no longer, but according to 
their assertion has lost its natural essence, 
the body of Christ is present even apart from 
the administration of the Holy Supper, when 
the bread is enclosed in the pyx or is carried 
about for display and adoration. For nothing 
can be a sacrament without God’s command 
and the appointed use for which it is insti- 
tuted in God’s.Word, as was shown above. 

Concordia Triglotta. 64 


T De I Au Fe 


1010 N. 670-672. Formula Concordiae. Sol. Decl. VII. De Coena Domini. 


2. Desgleichen verwerfen und berdammen ir 
alle andern papiftifchen Mipbrauche diefeS Safra- 
ments, als, den Greuel der Opfermefje für die 
Lebendigen und Toten. 

3. Stem, daß den Laien nur eine Geftalt des 
Saframent3 wider den öffentliden Befehl und 
Ginje&ung Chrifti gereicht wird, wie Diefelben 
papiftiichen Mipbrauche in unferer Kirchen gemet- 
nen RKonfejfion und Apologia, Schmalfaldijcen 
Artikeln und andern der Unjern Schriften au3- 
führlih mit Gottes Wort und der alten Kirche 
Beugniffen widerlegt worden. 


Dieweil aber in diefer Schrift wir vornehmlich 
allein bon der wahren Gegenmwärtigfeit be8 Leibes 
und Blutes Chrifti wider die Saframentierer, 
deren etliche fid) unter der Augsburgifchen Kon: 
feffion Namen in bieje Kirchen unverfhämt ein- 
dringen, unfer Befenntnis und Erklärung zu tun 
vorgenommen, jo wollen wir auch der Saframen- 
tierer Srrtümer vornehmlich allhier jeken und er- 
zählen, damit unfere Zuhörer, daß fie fid) davor 
hüten und vorjehen fünnen, zu verwarnen. 

Demnach verwerfen und verdammen wir mit 
Mund und Herzen al3 falfch, irrig und verführe- 
tijd) alle faframentierifchen opiniones und Lehren, 
fo biejet obgefekten und in Gottes Wort gegriin- 
Deten Lehre ungemäß, zumider und entgegen find: 


1. Als, wenn fie vorgeben, dak die Worte ber 
Einjegung nicht einfältig in ihrer eigentlichen Be- 
deutung, wie fie lauten, von der wahren, mejentz 
lichen Gegenmwärtigfeit des Qeibe8 und Blutes 
Chriftt im Abendmahl verftanden, fondern bird) 
tropos oder figürliche Deutung auf einen andern, 
neuen, fremden BVerftand gezogen werden follen; 
wie wir hiermit alle folche faframentieri[d)en opi- 
niones und ihnen [und einander] felbft wider: 
märtigen Meinungen, wie vielfältig und mancher: 
lei Diefelben aud) feien, verwerfen. 

2. Stem, Dak die mündliche Niehung des Veibes 
und Blutes Chrifti im Abendmahl geleugnet und 
dagegen gelehrt wird, daß ber Leib Chrifti im 
Ubendmahl allein geiftlich, durch den Glauben, gez 
noffen werde, aljo daß unfer Mund im Wbend- 
mahl nur allein Brot und Wein empfange. 


3. Gleichfall3 aud), ba gelehrt wird, bab Brot 
und Wein im Abendmahl nicht mehr fein follen 
als Kennzeichen, dadurch bie Chriften untereinan- 
der zu erfennen; oder 

4. Daß fie nur Bedeutungen, Gleid)niffe und 
Anbildungen [Abbildungen] des weit abwefenden 
Leibes Chrifti jeien, dergeftalt, dab, gleichwie Brot 
und Wein unjers Leibes äußerliche Speife tjt, alfo 
fet auch ber abtvejende Leib Chrijti mit feinem 
Verdienft unjerer Seele geiftliche Speife. 


9. Oder, dak fie nicht mehr al8 Wahrzeichen, 
Gedenfzeichen des abwefenden Qeibe8 Chriftt feien, 
durch welche Zeichen, alS durch ein Außerliches 
Pfand, wir verfichert werden follten, daß ber 
Glaube, ber fid) vom Abendmahl abwendet und 
über alle Himmel jteigt, broben ja fo wahrhaftig 
des LeibeS und Blutes Chrifti teilhaftig twerde, 
al3 jo wahr wir im Abendmahl mit dem Munde 
die äußerlichen Zeichen empfangen; und daß alfo 
bie Berficherung und Befräftigung unfers Glau- 


76. 687. 688. 


109] II. Repudiamus et damnamus etiam 
omnes alios pontificios abusus huius [R.757 
sacramenti, imprimis vero abominationem 
sacrifieii missae pro vivis et defunetis. 

110] III. Quod laicis (ut vocant) una tan- 
tum saeramenti species sive pars (et quidem 
contra expressum mandatum et claram insti- 
tutionem Christi) porrigitur. Et sane hi alii- 
que plurimi pontificii abusus in ecclesiis no- 
stris, in communi illa Confessione et Apologia, 
in Smalcaldieis Articulis et aliis nostrorum 
scriptis, solide Verbo Dei et eruditae atque 
piae antiquitatis testimoniis refutati et re- 
lecti sunt. 

111] Cum autem in hoc scripto praecipue 
confessionem et declarationem nostram de 
vera praesentia eorporis et sanguinis Christi 
eontra Sacramentarios (quorum aliqui sub 
Augustanae Confessionis titulo in ecclesias 
nostras sine fronte sese ingerunt) proponere 
voluerimus, eam ob causam Sacramentario- 
rum errores praecipue hoe loco recitare et 
commemorare visum est, eo fine, ut auditores 
nostri eos agnoscere et cavere possint. 

112] Reiicimus igitur atque damnamus 
corde et ore ut falsas et imposturae plenas 
omnes Sacramentariorum opiniones et do- 
gmata, quae supra commemoratae et in Verbo 
Dei fundatae doctrinae non consentiunt, sed 
adversantur et repugnant: 

113] T. Cum docetur, quod verba institutio- 
nis non simpliciter in propria sua significa- 
tione, ut sonant, de vera substantiali corporis 
et sanguinis Christi praesentia in Coena Do- 
mini, accipienda, sed per tropos et figuratas 
signifieationes in alienam et novam sententiam 
sint torquenda. Et hoc loco omnes Sacramen- 
tariorum opiniones eiusmodi, quarum aliquae 
inter se etiam pugnant (quot aut quam variae 
illae sint), reiicimus. 


114] II. Quod oralis sumptio corporis et 
sanguinis Christi in Sacra Coena a Sacramen- 
tariis negatur eique opponitur, quod [R.758 
corpus Christi in Coena spiritualiter tantum, 
per fidem, accipiatur, ita quidem, ut ore in 
Sacra Coena tantum panem et vinum edamus 
atque bibamus. 

115] TIT. Quod docetur, panem et vinum in 
Coena Domini nihil aliud esse nisi notas quas- 
dam professionis, quibus Christiani se invicem 
agnoscant. 

IV. Vel quod panis et vinum sint tantum 
figurae, symbola, typi ac similitudines lon- 
gissime absentis corporis Christi, ea quidem 
ratione, quod, ut panis et vinum sunt cibus 
externus nostri corporis, ita absens corpus 
Christi una cum ipsius merito sit animae 
nostrae cibus spiritualis. 

116] V. Quod panis et vinum non sint nisi 
symbola aut signa memorialia absentis cor- 
poris Christi, quibus signis tamquam externo 
pignore confirmemur, quod fides illa (quae 
a Coena sese avertit et supra omnes coelos 
ascendit) sursum non minus vere corporis et 
sanguinis Christi particeps fiat, quam revera 
in Coena Domini ore externa symbola aceipi- 
mus. Et quod hoc modo fides nostra in Saera 
Coena tantummodo per externa symbola, non 


w-—— ese 


| 
| 


The Formula of Concord. Thor. Decl. VII. Of the Holy Supper. 


2. We likewise reject and condemn all other 
papistic abuses of this Sacrament, as the 
abomination of the sacrifice of the mass for 
the living and dead. 

3. Also, that contrary to the public com- 
mand and institution of Christ only one form 
of the Sacrament is administered to the laity; 
as these papistie abuses have been thoroughly 
refuted by means of God’s Word and the testi- 
monies of the ancient Church, in the common 
Confession and the Apology of our churches, 
the Smalcald Articles, and other writings of 
our theologians. 

However, since we have undertaken in this 
document to present especially only our con- 
fession and explanation concerning the true 
presence of the body and blood of Christ 
against the Sacramentarians, some of whom 
shamelessly insinuate themselves into our 
churches under the name of the Augsburg 
Confession, we will also state and enumerate 
here especially the errors of the Sacramen- 
tarians, in order to warn our hearers to guard 
against and look out for them. 

Accordingly, with heart and mouth we re- 
ject and condemn as false, erroneous, and mis- 
leading all Sacramentarian opiniones (opin- 
ions) and doctrines which are not in accord- 
ance with, but contrary and opposed to, the 
doctrine above presented and founded upon 
God’s Word: 

1. As when they assert that the words of 
institution are not to be understood simply 
in their proper signification, as they read, of 
the true, essential presence of the body and 
blood of Christ in the Supper, but are to be 
wrested, by means of tropi (tropes) or figur- 
ative interpretations, to another new, strange 
sense. We hereby reject all such Sacramen- 
tarian opiniones (opinions) and self-contra- 
dictory notions [of which some even conflict 
with each other], however manifold and vari- 
ous they may he. 

2. Also, that the oral participation of the 
body and blood of Christ in the Supper is 
denied [by the Sacramentarians], and it is 
taught, on the contrary, that the body of 
Christ in the Supper is partaken of only spir- 
itually by faith, so that in the Supper our 
mouth receives only bread and wine. 

3. Likewise, also, when it is taught that 
bread and wine in the Supper should be re- 
garded as nothing more than tokens by which 
Christians are to recognize one another; or, 

4. That they are only figures, similitudes, 
and representations [symbols, types] of the 
far-absent body of Christ, in such a manner 
that just as bread and wine are the outward 
food of our body, so also the absent body of 
Christ, with His merit, is the ates food 
of par souls. 

Or that they are no more than tokens 
or er eae of the absent body of Christ, by 
which signs, as an external pledge, we should 
be assured that the faith which turns from 
the Supper and ascends beyond all heavens 
and there above becomes as truly participant 
of the body and blood of Christ as we truly 
receive with the mouth the external signs 
in the Supper; and that thus the assurance 


1011 


1019 9m. 672. 673. 


bens im Abendmahl gefchehe allein Durch die duperz 
lichen Zeichen und nicht durch den mabtbaftigen, 
gegenwärtigen und uns überreichten Leib und Blut 
Chriftt. à 

6. Oder, daß im Abendmahl bem Glauben 
allein die Kraft, Wirkung und Verdienst des tveit 
abwejenden Leibes Chrifti ausgeteilt werde, und 
rit al[o jeines abwejenden Leibes teilhaftig wer- 
ben; und daß En Diefe jebt erzählte Weife unio 
sacramentalis, das ijt jaframentliche Bereini- 
gung, zu verftehen fei de analogia signi et 
signati, das ijt, wie Brot und Wein mit dem 
Leib und Blut Chrifti ein GleichniS [eine whn- 
lichkeit] haben. 

7. Oder, dak der Leib und Blut Chrifti anders 
nicht denn allein geiftlih, durd den Glauben, 
empfangen und genofjen werde. 

8. Stem, da gelehrt wird, daß Chriftus bon 
wegen feiner Himmelfahrt mit feinem Leibe aljo 
an einem getviffen Ort im Himmel begriffen und 
umfangen fet, daß er mit demjelben bei uns im 
Abendmahl, welches nad) der Cinjegung Chrifti 
auf Erden gehalten wird, wahrhaftig und wefent- 
lich nicht gegenwärtig fein finne oder molle, jon- 
dern fet fo weit oder fern davon, al3 Himmel und 
Erde voneinander ijt; wie etliche Gaframentierer 
den Tert Act. 3: Oportet Christum coelum ac- 
cipere, das ift: ,Chriftus muß den Himmel ein= 
nehmen“, vorjäßlih und böslicd) zur Beitätigung 
ihres Arrtums3 verfälfcht haben und anftatt be$- 
felben gejeßt: Oportet Christum coelo capi, ba8 
ijt: ,Chriftus muß vom oder im Himmel aljo ein- 
genommen oder umjchrieben und begriffen twer- 
den”, daß er bei uns auf Erden feinerlet Weife 
mit feiner menfhlihen Natur jein finnte [finne] 
oder wolle. 

9. Stem, bab Chriftus die wahre, mwejentliche 
Gegenwärtigfeit feines Leibes und Blutes in [ei- 
nem Abendmahl nicht habe verheiken nod) leijten 
fonnen oder wollen, weil bie Natur und Eigen: 
fchaft feiner angenommenen menjdjfiden Natur 
folches nicht leiden nod) zugeben fonne. 

10. Stem, da gelehrt wird, bab nicht allein bie 
Worte und Allmäctigfeit Chrijti, jonbern der 
Glaube den Leib Chrijtt im heiligen Abendmahl 
gegenwärtig mache; daher von etlichen die Worte 
ber Ginjegung in der Handlung des Abendmahl3 
unterlaffen werden. Denn obwohl bie papijtiid)e 
Konjefration, in welcher dem Sprechen als dem 
Werk des Priefters die Kraft zugemeffen wird, als 
mache dasfelbe ein Gaframent, billig gejtraft und 
verworfen wird, jo finnen oder follen doch die 
Worte der Einjegung in der Handlung des Abend- 
mahls in feinem Weg ausgelafien werden, wie jol- 
ches in vorgehender Erklärung angezeigt ift. — 

11. Stem, daß die Gläubigen den Leib Chrifti 
- bermöge der Worte der Einjegung Ehrifti bei bem 
Brot und Wein de3 Abendmahls nicht fuchen 
[follen], fondern vom Brot des AUbendmahls mit 
ihrem Glauben im Himmel an das Ort [an ben 
Ort] getwiefen werden, da der HErr Chrijtus mit 
feinem Leibe jei, daß fie dDajelbjt fein geniehen 
follen. 

12. Wir verwerfen auch, fo gelehrt wird, bab 
Die ungläubigen und unbuffertigen, böfen Chri- 
ften, die allein den Namen Chrifti tragen, aber 
Den rechten, wahrhaftigen, lebendigen und felig- 
madenden Glauben nicht haben, im Abendmahl 


nicht den Leib und Blut Ehrifti, jondern allein | 


Formula Concordiae. Sol. Decl. VII. De Coena Domini. 


~ 


- 86. 688. 689. 


autem per verum, praesens et nobis exhibitum 
corpus et sanguinem Christi obsignetur et con- 
firmetur. 


117] VI. Quod in Coena Domini fidei tan- 
tummodo virtus, operatio et meritum longe ab- 
sentis corporis Christi distribuantur et com- 
municentur, ut hac ratione absentis corporis 
Christi participes fiamus. Et quod iuxta hune 
modum unio sacramentalis sit intelligenda, 
videlicet de analogia signi et signati, quate- 
nus nimirum corpus et sanguis Christi cum 
pane et vino aliquid similitudinis habent. 


118] VII. Quod corpus et sanguis Christi 
spiritualiter duntaxat, per fidem, sumatur et 
participetur. 

119] VIII. Quod Christus propter ascensum 
suum in coelos corpore suo in certo quodam 
coeli loco ita sit comprehensus et circum- 
scriptus, ut suo corpore nobiscum in Sacra 
Coena (quae iuxta institutionem Christi in 
terris celebratur) vere et substantialiter prae- 
sens esse neque possit neque velit, sed potius 
tam longe a Sacra Coena absit, quantum al- 
tissimum coelum a terris distat. Sic enim 
quidam Sacramentarii verba illa in [R.759 ~ 
Actis Apostolicis 3, 21: Oportet Christum coe- 
lum accipere, de industria malitiose (ad con- 
firmandum errorem suum) depravarunt et loco 
sincerae translationis haec verba reposuerunt: 
Oportet Ohristum coelo capi, quae verba signi- 
ficant, Christum ita in coelum receptum, ut 
coelo circumscribatur et comprehendatur, ut 
nobiscum in terris humana sua natura nullo 
prorsus modo praesens esse possit aut velit. 

120] IX. Quod Christus veram, substantia- 
lem praesentiam corporis et sanguinis sui in 
sacra sua Coena neque promiserit neque prae- 
stare possit aut velit, cum ipsius natura et 
proprietas assumptae suae humanitatis id non 
admittant. 

121] X. Quod non solum verbum et sola 
Christi omnipotentia, sed fides corpus Christi 
in Coena Domini praesens nobis sistat. Unde 
quidam verba institutionis in actione Coenae 
Dominicae non recitant, sed omittunt. Etsi 
autem papistica consecratio (quae pronuntia- 
tioni verborum tamquam operi sacerdotis eam 
vim ascribit, quasi ea sacramentum efficiat) 
non iniuria reprehenditur atque reiicitur, 
tamen verba institutionis in actione Coenae 
Dominieae nequaquam omitti possunt aut 
debent; id quod ex superiore declaratione 
manifestum est. 

122] XI. Quod credentes iubentur, corpus 
Christi non cum pane et vino Coenae (iuxta 
Christi institutionem) quaerere, sed a pane 
Sacrae Coenae fide sua in coelum ad locum 
illum ablegantur, in quo Christus suo corpore 
sit, ut ibi eius fiant participes. 


/123] XII. Reiicimus etiam hune errorem, 
cum docetur, quod infideles et impoenitentes 
(qui titulo duntaxat Christiani sunt, revera 
autem fidem vivam, veram et salvificam non 
habent) in Coena Domini non corpus et san- 
guinem Christi, sed tantum panem et vinum 


The Formula of Concord. Thor. Decl. VII. Of the Holy Supper. 1013 


- and confirmation of our faith occur in the 
Supper only through the external signs, and 
not through the true, present body and blood 
of Christ offered to us. 

6. Or that in the Supper the power, efficacy, 
and merit of the far-absent body of Christ are 
distributed only to faith, and we thus become 
partakers of His absent body; and that, in 
this way just mentioned, unio sacramentalis, 
that is, the sacramental union, is to be under- 

: stood de analogia signi et signati (with re- 

I spect to the analogy of the sign and that 

- which is signified), that is, as [far as] the 

bread and wine have a resemblance to the 

body and blood of Christ. 

7. Or that the body and blood of Christ 
eannot be.received and partaken of otherwise 
than only spiritually, by faith. 

8. Likewise, when it is taught that because 
of His ascension into heaven Christ is so en- 
closed and circumscribed with His body in 

| a definite place in heaven that with the same 

| [His body] He cannot ór will not be truly 

) 

| 


present with us in the Supper, which is cele- 
brated according to the institution of Christ 
upon earth, but that He is as far and remote 
from it as heaven and earth are from one an- 
other, as some Sacramentarians have wilfully 
and wickedly falsified the text, Acts 3, 21: 
oportet Christum | coelum | accipere, that is, 
Christ must occupy heaven, for the confirma- 
tion of their error, and instead thereof have 
rendered it: oportet Christum coelo capi, 
that is, Christ must be received or be circum- 
scribed and enclosed by heaven or in heaven, 
in such a manner that in His human nature 
He can or will in no way be with us upon 
earth. 

9. Likewise, that Christ has not promised 
the true, essential presence of His body and 
blood in His Supper, and that He neither 
ean nor will afford it, because the nature 

and property of His assumed human nature 
i could not suffer or admit of it, 
10. Likewise, when it is taught that not 
only the Word and omnipotence of Christ, but 
faith, renders the body of Christ present in 
the Supper; on this account the words of in- 
stitution in the administration of the Supper 
are omitted by some. For although the 
papistic consecration is justly rebuked and 
rejected, in which the power to produce a 
sacrament is ascribed to the speaking as the 
work of the priest, yet the words of institu- 
tion can or should in no way be omitted in 
the administration of the Supper, as is shown 
in the preceding declaration. | 

11. Likewise, that believers are not to seek, 
by reason of the words of Christ’s institution, 
the body of Christ with the bread and wine 
of the Supper, but are directed with their 
faith away from the bread of the Supper to 
heaven, to the place where the Lord Christ 
is with His body, that they should become 
partakers of it there. 

12. We reject also the teaching that un- 
believing and impenitent, wicked Christians, 
who only bear the name of Christ, but do not 
have the right, true, living, and saving faith, 
‚receive in the Supper not the body and blood 


1014 M. 673. 674, 


Brot und Wein empfangen. Und weil allein 
zweierlei Säfte bei biejer Dimmlijdn Mahlzeit 
gefunden [werden], würdige und unipürbige, ber- 
werfen wir auch, wenn ein jolder Unterjchied 
unter den Untwiirdigen gemacht wird, Dap Die gott= 
lofen Gpifurer und Spotter Gottes Worts, jo in 
der Guperliden Gemeinschaft der Kirche find, nicht 
den Leth und das Blut Chrifti zum Gericht im 
[Ge]Braucdh des heiligen Whendmahls, jondern 
allein Brot und Wein empfangen. 

13. Alfo auch, da gelehrt wird, Dak die Würdig- 
feit nicht allein in wahrem Glauben, jonbern auf 
ber Menfchen eigener Bereitung jtehe. 

14. Desgleichen auch, da gelehrt wird, daß auch 
die Rechtgläubigen, fo einen rechten, wahrhaftigen, 
lebendigen Glauben haben und behalten, und aber 
borgejebtet eigener genugjamer Bereitung man: 
geln, dies Saframent zum Gericht als bie untwiir- 
digen Säfte empfangen fonnten. 

15. Stem, da gelehrt wird, bab die Elemente, 
fichtiglichen [fihtbaren] species oder Geftalten des 
gefegneten Brotes und Weines, angebetet jollen 
werden. Daß abet Chriftus jelber, wahrer Gott 
unb SRenjd, fo im Abendmahl wahrhaftig und 
mefentíid) gegenwärtig, in wahrem Gebrauch des- 
felben folle im Geift und in der Wahrheit wie auch 
‚an allen andern Orten, jonberfid) da jeine Ge: 
meinde verfammelt [ijt], angebetet werden, Tann 
und wird niemand leugnen, er fet denn ein aria- 
nijder Keper. E 

16. Wir verwerfen und verdammen aud) alle 
vorwitigen, fpöttifchen, Läfterlihen Fragen und 
Reden, fo auf grobe, fleifchliche, Fapernaitijche 
Weife bon den übernatürlichen himmlifchen Ges 
heimniffen diefes Abendmahls borgebrad)t werden. 


Anderer [andere] und mehr antitheses oder 
berivorfene Gegenlehren find in vorgehender Er: 
Härung geftraft und verworfen worden, welche wir 
geliebter Kürze halben allhier nicht wiederholen 
wollen; und was nod) über das andere mehr ber- 
dammliche Opiniones oder irrige Meinungen find, 
fonnen aus der obgefegten Erflärung leichtlich ge- 
nommen und nambaft gemacht werden; denn mir 
alles, was bet obgefegten und in Gottes Wort 
mwohlgegründeten Lehre ungemäß, zumider und 
entgegen ijt, verwerfen und verdammen. 


VIII. 
Von der Berjon Gbriiti. 


E35 hat fid) auch ein Bwiefpalt amijden den 
Theologen Augsburgifcher Konfeffion von der 
Perfor Chrifti zugetragen, welche bod) nicht erit 
unter ihnen angefangen, fondern urfpritnglid bon 
den Saframentierern Derriifrt. 

Denn nachdem D. Luther wider bie Saframen= 
tierer Die wahre mejentliche Gegentwdrtigfeit des 
Qeibe8 und Blutes JEju Chrifti im Abendmahl 
aus den Morten ber Einfegung mit bejtünbigem 
Grund erhalten, ift ihm bon den Bwinglianern 
vorgeworfen: wenn der Leib Chrifti zumal im 
Himmel und auf Erden im heiligen Abendmahl 
gegenwärtig fei, jo finnte e8 fein rechter, wahr: 
haftiger menschlicher Leib fein; denn folche Maje- 
ftät allein Gottes eigen, deren der Leib Chrifti 
nicht fähig fei. 


Formula Concordiae. Sol. Decl. VIII. De Persona Christi. 


36. 689—691. 


accipiant. Et cum nonnisi duo genera convi- 
varum in hoc coelesti convivio reperiantur, 
digni videlicet et indigni, reiicimus [R.760 
etiam illud discrimen inter indignos, quod 
aliqui faciunt, qui asserunt, impios Epicureos, 
empaectas et Verbi Dei contemptores (qui in 
externa ecclesiae communione sunt) non cor- 
pus et sanguinem Christi ad iudicium in usu 
Coenae, sed tantummodo panem et vinum 
sumere. 

124] XIII. Et cum docetur, dignitatem non 
tantum in vera fide, verum etiam in propria 
hominis praeparatione consistere. 

125] XIV. Similiter, cum docetur, etiam 
vere credentes, qui viva et vera fide praediti 
sunt eamque retinent, si tamen ea praepara- 
tione propria et sufficiente careant, quam ipsi 
sibi proposuerunt, hoe sacramentum tamquam 
indignos convivas ad iudicium accipere. 

126] XV. Elementa illa seu visibiles species 
benedieti panis et vini adorari oportere. Quod 
autem Christus ipse, verus Deus et homo (qui 
in Coena sua, in legitimo nimirum eius usu, 
vere et substantialiter praesens est) in spiritu 
et in veritate (quemadmodum etiam omnibus 
aliis locis, praecipue vero ubi ecclesia ipsius 
est congregata) adorari debeat, id nemo nisi 
Arianus haeretieus negaverit. 


127] XVI. Repudiamus praeterea et damna- 
mus omnes curiosas, sarcasmis tinctas et blas- 
phemas quaestiones atque huius generis ser- 
mones, qui crasse, carnaliter et Capernaitice 
de supernaturalibus et coelestibus mysteriis 
Coenae Dominicae proferuntur. 

128] Reliquae antitheses et reiectae opinio- 
nes, quae cum pia doctrina pugnant, in supe- 
riore declaratione reprehensae atque repudia- 
tae sunt, eas (quia brevitati studemus) hoc 
loco repetere noluimus. Si quae sunt autem, 
praeter haec, alia falsa et damnata dogmata, 
eorum diiudicatio ex praemissa copiosa expli- 
catione peti et (si opus sit) nominatim [R.761 
reprobari possunt. Nos enim omnia, quae 
supra commemoratae et in Verbo Dei bene 
fundatae doctrinae non consentiunt, sed repu- 
gnant, reiicimus atque damnamus. 


VIII. 
DE PERSONA CHRISTI. 


1] Orta est etiam controversia inter Augu- 
stanae Confessionis theologos de persona 
Christi, quam tamen non ipsi inter se move- 
runt, sed ei occasionem Sacramentarii origi- 
naliter dederunt. | 

2] Cum enim D. Lutherus veram et substan- 
tialem corporis et sanguinis Christi in Sacra 
Coena praesentiam contra Sacramentarios, 
e verbis institutionis Coenae firmissimis argu- 
mentis liquido probasset atque confirmasset, 
a Cinglianis illi obiectum est: si corpus Chri- 
sti simul in coelo et in terris in Coena Domini 
praesens sit, necessario consequi, illud non 
esse verum et humanum corpus; talem enim 
maiestatem soli Deo tribuendam, corpus vero 
Christi nequaquam illius capax esse. 


The Formula of Concord. Thor. Decl. VIII. Of the Person of Christ. 1015 


of Christ, but only bread and wine. And since 
there are only two kinds of guests found at 
this heavenly meal, the worthy and the un- 
worthy, we reject also the distinetion made 
among the unworthy [made by some who as- 
sert] that the godless Epicureans and scoffers 
at God’s Word, who are in the external fellow- 
ship of the Church, when using the Holy Sup- 
per, do not receive the body and blood of 
Christ for condemnation, but only bread and 
wine. 

13. So, too, the teaching that worthiness 
consists not only in true faith, but in man’s 
own preparation. 

14. Likewise, the teaching that even true 
believers, who have and keep a right, true, 
living faith, and yet lack the said sufficient 
preparation of their own, could, just as the 
unworthy guests, receive this Sacrament to 
condemnation. 

15. Likewise, when it is taught that the 
elements or the visible species or forms of the 
consecrated bread and wine must be adored. 
However, no one, unless he be an Arian here- 
tic, can and will deny that Christ Himself, 
true God and man, who is truly and essentially 
present in the Supper, should be adored in 
spirit and in truth in the true use of the same, 
as also in all other places, especially where 
His congregation is assembled. 

16. We reject and condemn also all pre- 
sumptuous, frivolous [sarcastically colored], 
blasphemous questions and expressions which 
are presented in a gross, carnal, Capernaitic 
way regarding the supernatural, heavenly 
mysteries of this Supper. 

Other and additional antitheses, or rejected 
contrary doctrines, have been reproved and 
rejected in the preceding explanation, which, 
for the sake of brevity, we will not repeat 
hére, and whatever other condemnable opinio- 
mes or erroneous opinions there may be still, 
over and above the foregoing, can be easily 
gathered and named from the preceding ex- 
planation; for we reject and condemn every- 
thing that is not in accordance with, but con- 
trary and opposed to, the doctrine recorded 
above and thoroughly grounded in God’s Word. 


VIII. 
OF THE PERSON OF CHRIST. 


A controversy has also occurred among the 
theologians of the Augsburg Confession con- 
cerning the Person of Christ, which, however, 
did not first arise among them, but sprang 
originally from the Sacramentarians [for 
which the Sacramentarians furnished the oc- 
casion]. 

For when Dr. Luther, in opposition to the 
Sacramentarians, had maintained the true, 
essential presence of the body and blood of 
Christ in the Supper with solid arguments 
from the words of institution, the objection 
was urged against him by the Zwinglians that, 
if the body of Christ were present at the same 
time in heaven and on earth in the Holy Sup- 
per, it could be.no real, true human body; for 


1016 M. 674-676. Formula Concordiae. Sol. Decl. VIII. De Persona Christi. 


WIS aber D. Luther folches miber[prod)en und 
gewaltig widerlegt, wie feine Lehre [jeine Lehr=] 
und Streitfehriften bom heiligen Abendmahl aus- 
weifen, zu melden wir uns hiermit öffentlich fo- 
wohl al zu feinen Lehrfehriften bekennen, haben 
nad) feinem. Tode etliche Theologen Wugsburgi- 
{cher Konfejfion fid) zwar noch nicht öffentlich und 
ausdrüdlih zu den Saframentierern bon des 
Haren Abendmahl befennen wollen; aber doch eben 
Diefelben Grundfeften bon der Perjon Chrifti, da- 
durch die Saframentierer bie wahre, twefentliche 
Gegenwärtigfeit des Leibes und Blutes Chrifti 
aus jeinem Abendmahl wegzuräumen fid) unter: 
ftanden, geführt und gebraucht, daß nämlich der 
menjchlihen Natur in der Perjon Chrifti nichts 
folle zugeschrieben werden, ias über oder wider 
ihre natürliche, wejentlihe Gigenfchaft fei, und 
haben darüber D. Luthers Lehre und alle bie- 
jenigen, fo derjelben af8 Gottes Wort gemäß fol- 
gen, mit Bezichtigung [Beihuldigung] fait aller 
alten ungeheuren Regereien bejchiwert. 


Diefen Bwwiefpalt chrijtlid, vermöge Gottes 
Worts, nad) Anleitung unjers einfältigen chrijt- 
lichen Glauben8 zu erflären und durch Gottes 
Gnade gänzlich hinzulegen [beizulegen], ijt unjere 
einhellige Lehre, Glaube und Belenntnis, wie 
folgt: 

Wir glauben, lehren und befennen, obwohl der 
Sohn Gottes eine jonderliche, unterjd)iebene, ganze 
göttlihe Perfon und aljo wahrer, mwejentlicher, 
völliger Gott mit Vater und dem Heiligen Geift 
bon Cwigfeit. gewefen [iit], bab er gleichwohl, da 
Die Zeit erfüllt, aud) menfhliche Natur in Cinig- 
feit feiner Perfon angenommen [hat], nicht alfo, 
Dak nun zwei Perjonen oder zwei Chriftus waren, 
fondern daß Gbrijtus SEjus nunmehr in einer 
Perfon zumal [zugleich] wahrhaftiger ewiger Gott 
fet, vom Vater bon Cwigfeit geboren, und ein 
wahrhaftiger Menfch, bon der hochgelobten Qung- 
frau Maria geboren, wie gefchrieben fteht Rim. 9: 
„Aus welchen Chriftus herfommt nad) dem Fleifch, 
der da ijt Gott über alles, gelobet in Ewigkeit.“ 

Wir glauben, lehren und befennen, dak nun- 
mehr in berjefben einigen, unjertrennten Perjon 


Chrifti zwei unterfchiedlihe Naturen feien, Die. 


göttliche, fo von Ewigkeit [ijt], und die menjch- 
lide, |o in der Beit in Einigkeit der Perjon des 
Sohnes Gottes angenommen [ij], welche zwei 
Naturen nimmermehr in der Perjon Chrifti weder 
getrennt noch miteinander bermijdt [find], oder 
eine in Die andere verwandelt, jondern eine jede 
in ihrer Natur und Wefen in der Perjon Chrifti 
in alle Emwigfeit bleibt. 

Wir glauben, lehren und befennen aud, Wie 
gemeldete beide Naturen in ihrer Natur und 
Wejen unvermifcht und unabgetilgt bleiben, daß 
aljo aud) eine jede ihre natürlichen, wejentlichen 
Eigenfchaften behalte und in alle Emigfeit nicht 
von fid) lege, noch einer Natur wejentliche Eigen: 
haften der andern Natur wejentliche Eigenjchaf: 
ten nimmermehr [jemals] werden. 


Alfo glauben, lehren und befennen wir, daß all: 
mächtig fein, ewig, unendlich, allenthalben zumal 
natürlich, das ift, nach Eigenjchaft der Natur und 
ihres natürlichen Wejens, für fic) jelbjt gegen= 


YS. 691. 692. 


3] Hanc obieetionem D. Lutherus refutavit, 
eamque nihil ponderis habere, luculenter in 
didacticis et polemicis suis seriptis de Coena 
Domini, quae Sacramentariis opposuit, demon- 
stravit, quae nos non minus quam didactica 
huius viri scripta approbamus; idque publice 
4] testatum esse volumus. Interim, post mor- 
tem D. Lutheri prodierunt quidam theologi 
(Augustanam Confessionem profitentes), qui 
non quidem aperte et manifeste ad Sacramen- 
tarios in negotio Coenae Dominieae transie- 
runt, sed tamen eadem fundamenta falsa, de 
persona Christi, quibus Sacramentarii veram 
et substantialem corporis et sanguinis Christi 
praesentiam e Coena Domini tollere [R.762 
conati sunt, in medium attulerunt, asserentes, 
humanae naturae in persona Christi ea non 
esse tribuenda, quae sint supra vel etiam con- 
tra humanas illius naturales et essentiales 
proprietates. Atque super hoc negotio D. Lu- 
theri piam doctrinam et una omnes illos, qui 
eam utpote Verbo Dei conformem amplexi 
sunt, omnium propemodum veterum horri- 
bilium haereseon insimularunt atque accu- 
sarunt. 

5] Ut autem haec controversia pie iuxta 
Verbi Dei et fidei nostrae analogiam declare- 
tur et per gratiam Dei componatur, unanimi 
consensu doctrinam, fidem et confessionem no- 
stram de hoc articulo recitabimus. 


6] Credimus, docemus et confitemur: Etsi 
Filius Dei per se integra et distincta. Divini- 
tatis aeternae persona est, adeoque verus, sub- 


stantialis, perfectus Deus, cum Patre et Spi-. 


ritu Sancto ab aeterno fuit, quod tamen (in 
plenitudine temporis) humanam naturam. in 


unitatem suae personae assumpserit, non ita, 


quasi duae iam in Christo personae aut duo 
Christi facti sint, sed quod Christus Iesus iam 
in una persona simul verus sit aeternus Deus, 
ab.aeterno ex Patre genitus, et verus homo, 
e laudatissima virgine Maria natus, ut scri- 
ptum est Rom. 9, 5: Ex quibus est Christus 
secundum carnem, qui est super omnia Deus 
benedictus in saecula. ; 
7] Credimus, docemus et confitemur, iam in 
una illa indivisa persona Christi duas esse 
distinctas naturas, divinam videlicet, quae ab 
aeterno est, et humanam, quae in tempore as- 
sumpta est in unitatem personae Filii Dei. 
Et hae duae naturae in persona Christi nun- 
quam vel separantur, vel confunduntur, vel 
altera in alteram mutatur, sed utraque in sua 
natura et substantia seu essentia (in persona 
Christi) in omnem aeternitatem permanet. 


S] Credimus etiam, docemus et confitemur, 
quod, ut natura utraque in sua natura [R.763 
et essentia inconfusa manet, neque unquam 
aboletur, ita etiam utraque suas naturales 
essentiales proprietates retineat, neque in 


omnem aeternitatem eas deponat, et quod 


unius naturae proprietates essentiales nun- 
quam alterius naturae proprietates essentiales 
fiant. 

9] Credimus autem, docemus et confitemur, 


quod omnipotentem esse, aeternum, infinitum, | 


ubique simul esse, naturaliter, hoe est, secun- 


dum proprietatem naturae et naturalis illius . 


The Formula of Concord. Thor. Decl. VIII. Of the Person of Christ. 1017 


such majesty was said to be peculiar to God 
alone, and the body of Christ not capable of it. 

But while Dr. Luther contradicted and 
effectually refuted this, as his doctrinal and 
polemical writings concerning the Holy Sup- 
per show, which we hereby publicly confess 
[approve], as well as his doctrinal writings 
{and we wish this fact to be publicly at- 
tested], some theologians of the Augsburg Con- 
fession after his death sought, though still 
unwilling to do so publicly and expressly, to 
confess themselves in agreement with the Sac- 
ramentarians concerning the Lord’s Supper; 
nevertheless they introduced and employed 
precisely the same false arguments concern- 
ing the person of Christ whereby the Sacra- 
mentarians dared to remove the true, essen- 
tial presence of the body and blood of Christ 
from His Supper, namely, that nothing should 
be ascribed to the human nature in the person 
of Christ which is above or contrary to its 
natural, essential property; and on this ac- 
count they have loaded the doctrine of Dr. Lu- 
ther, and all those who follow it as in con- 
formity with God’s Word, with the charge of 
almost all the ancient monstrous heresies. 

To explain this controversy in a Christian 
way, in conformity with God’s Word, accord- 
ing to the guidance [analogy] of our simple 
Christian faith, and by God’s grace entirely 
to settle it, our unanimous doctrine, faith, and 
confession are as follows: 

We believe, teach, and confess that the Son 

| of God, although from eternity He has been 

a particular, distinet, entire divine person, 
| and thus, with the Father and the Holy Ghost, 
| true, essential, perfect God, nevertheless, in 
the fulness of time assumed also human na- 
| ture into the unity of His person, not in such 

a way that there now are two persons or two 
| Christs, but that Christ Jesus is now in one 
person at the same time true, eternal God, 
born of the Father from eternity, and a true 
j man, born of the most blessed Virgin Mary, 
| as it is written Rom. 9,5: Of whom, as con- 

cerning the flesh, Christ came, who is over all, 
God. blessed. forever. 

We believe, teach, and confess that now, in 
this one undivided person of Christ, there are 
two distinct natures, the divine, which is from 
eternity, and the human, which in time was 
assumed into the unity of the person of the 
Son of God; which two natures in the person 
of Christ are never either separated from, or 
mingled with, one another, or changed the one 
into the other, but each abides in its nature 
and essence in the person of Christ to all 
eternity. 

We believe, teach, and confess also that, as 
both natures mentioned remain unmingled 
and undestroyed in their nature and essence, 
each retains also its natural, essential prop- 
erties, and does not lay them aside to all eter- 
nity, neither do the essential properties of the 
one nature ever become the essential proper- 
ties of the other nature. 

Accordingly, we believe, teach, and coniess 
that to be almighty, eternal, infinite, to be of 
itself everywhere present at once naturally, 
that is, according to the property of its na- 


1018 WM. 676. 677. Formula Concordiae. Sol. Decl. VIII. De Persona Christi. 


wärtig fein, alles twiffen find mejentliche Eigen: 
idaften der göttlichen Natur, welche ber menjd- 
iden Natur mejentliche Gigenjdjaften in Emig: 
feit nimmermehr werden. 


Hinwiederum ein leiblich Gejchipf oder Kreatur 
fein, Fleifch und Blut fein, endlich und umjdrie- 
ben jein, leiden, fterben, auf und ab fahren, bon 
einem Ort zu dem andern fich bewegen, Hunger, 
Durft, Frojt, Hike leiden und dergleichen, find 
Eigenjchaften der menschlihen Natur, welche der 
gottlicden Natur Eigenschaften nimmermehr 
werden. 

Wir glauben, lehren und befennen auch, daß 
nunmehr, nad) der Menfchwerdung, nicht eine jede 
Natur in Chrijto für fid) jelbit aljo beftehe, dap 
eine jede eine jonderbare [eine bejonbere] Perjon 
fei oder mache, jonbern bab fie alfo vereinbart 
feien, daß fie eine einige Perfon machen, it wel 
cher zugleich perfönlich ijt unb bejtebt beide die 
göttliche und die angenommene menjchliche Natur, 
aljo bap nunmehr, nad) der Menjchwerdung, zu 
der ganzen Perjon Chriftt gehöre nicht allein jeine 
göttliche, jondern auch feine angenommene menjd- 
[ide Natur, und bap, mie ohne feine Gottheit, 
aljo auch ohne feine Menfchheit bie Perfon Ehrifti 
oder Filii Dei incarnati, das ift, des Sohnes 
Gottes, der Fleiih an fid) genommen und Menjch 
[ge]worden, nicht ganz jei; daher Chriftus nicht 
zwei unterjd)iebene, jondern eine einige Perjon 
ijt, unangejehen, daß zwei unterfchiedliche 9tatu- 
ten in ihrem natürlichen Wefen und Eigenschaften 
unbermijdt an ihm erfunden werden. 

Wir glauben, lehren und befennen auch, daß bie 
angenommene menfchlihe Natur in Chrifto nicht 
allein ihre natürlichen mwejentlichen Eigenjchaften 
habe und behalte, jondern daß fie darüber [auper- 
dem] durch die perjünliche Vereinigung mit der 
Gottheit und hernach durch bie Verklärung oder 
Glorijifation erhöht jei zur Rechten ber Majeftät, 
Kraft und Gewalt über alles, wa3 genannt fann 
werden, nicht allein in biejer, jondern aud) in 
fiinftiger Welt. 

Soviel nun diefe Mtajeftat befangt, zu welcher 
Ehriftus nad) feiner Menfchheit erhoben, hat er 
folches nicht erit empfangen, al3 er bon den Toten 
erstanden und gen Himmel gefahren, fondern da 
er im Mutterleib empfangen und Menfch [gez] 


worden, und Die göttliche und menjcdlidhe Natur . 


miteinander perjonlid) vereinigt worden [find]. 
Welche perjünliche Vereinigung bod) nicht afjo zu 
verstehen [ijt], wie etliche biejefbe unrecht aus- 
legen, al3 follten beide Naturen, die göttliche und 
meit{chliche, miteinander vereinigt fein, wie zei 
Bretter zufammengeleimet, daß fie realiter, das 
iit, mit ber Tat und Wahrheit, ganz und gar feine 
Gemeinjdaft miteinander haben follten. Denn 
folches ijt Nestorii und Samosateni Irrtum und 
Keberei gewefen, welche, wie Suidas und Theo- 
dorus presbyter Rethenensis bezeugen, gelehrt 
und gehalten haben: dvo YVosıs axXoımwrntovs 
moos Eavras navraracıy, hoc est, naturas omni 
modo incommunicabiles esse, ba8 ijt, daß bie 
Naturen ganz und gar feine Gemeinfchaft mit- 
einander haben, dadurch bie Naturen voneinander 
abgejondert und aljfo zwei Chriftus gemacht [wer- 
den], daß ein anderer fet Chriftus und ein anderer 
Gott das Wort, fo in Chrifto wohnt. 

Denn alfo fchreibt: Theodorus presbyter: Pau- 
lus quidam iisdem, quibus Manes temporibus, 


W. 692. 693. 


essentiae, per se ubique praesentem esse, omnia 
nosse etc. sint revera essentiales naturae divi- 
nae proprietates, quae etiam humanae naturae 
essentiales proprietates in aeternum nunquam 
fiant. 

10] At vero esse corpoream creaturam, car- 
nem et sanguinem, finitum et circumscriptum 
esse, pati, mori, ascendere, descendere, de loco 
in locum moveri, esurire, sitire, algere, aestu 
affligi, et si quae sunt similia, esse proprie- 
tates humanae naturae statuimus, quae nun- 
quam proprietates divinae naturae fiant. 


11] Credimus, docemus et confitemur etiam, 
quod iam, post factam incarnationem, non 
quaelibet natura in Christo per se ita subsi- 
stat, ut utraque sit persona separata, aut 
quod utraque personam singularem consti- 
tuat, sed ita naturas unitas esse sentimus, 
ut unieam tantum personam constituant, in 
qua simul personaliter ambae, divina et hu- 
mana natura assumpta, unitae sint et subsi- 
stant, ita quidem, ut iam, post incarnatio- 
nem, ad integram Christi personam non modo 
divina, sed etiam assumpta humana natura 
pertineat, et quod persona Filii Dei incarnati 
ut sine divinitate sua, ita etiam sine humani- 
tate sua non sit integra persona. In Christo 
igitur non sunt duae distinctae, sed unica 
tantum persona, non obstante, quod duae 
distinctae naturae, utraque in sua essentia et 
proprietatibus naturalibus, inconfusae in ipso 
reperiantur. " 

12] Credimus quoque, docemus ae confite- 
mur, assumptam humanam naturam in [R. 764 
Christo non tantum essentiales et naturales 
suas proprietates habere et retinere, sed prae- 
terea etiam per unionem personalem, qua cum 
divinitate mirando modo copulata est, et 
postea per glorificationem exaltatam esse ad 
dexteram maiestatis, virtutis et potentiae 
super omne, quod nominatur, non tantum in 
hoe, sed etiam in futuro saeculo, Eph. 1, 21. 

13] Quod vero ad hane maiestatem attinet, 
ad quam Christus secundum humanitatem 
suam exaltatus est, non eam tum demum ac- 
cepit, cum a mortuis resurrexit et ad coelos 
ascendit, sed tum, eum in utero matris con- 
ciperetur et homo fieret, quando videlicet 
divina et humana natura personaliter sunt 
14] unitae. De hac autem hypostatica unione 
non ita sentiendum est (ut quidam sinistre 
eam accipiunt), quasi duae illae naturae, 
divina et humana, eo modo unitae sint, quo 
duo asseres conglutinantur, ut realiter seu 
re ipsa et vere nullam prorsus communicatio- 
15] nem inter se habeant. Hic enim Nestorii 
et Samosateni error est et haeresis, qui haere- 
tiei (ut Suidas et Theodorus presbyter Rethe- 
nensis testantur) senserunt atque docuerunt: 
dvo ptoes dinonuéves &yoócac, xal dxowcoviá- 
TOUS nO0S Eavras zavrázaoi, hoc est, duas na- 
turas separatim sew seorsim. se habentes et 
omni modo ad invicem seu inter se incommu- 
nicabiles esse. Hoc falso dogmate naturae 
separantur et duo Christi finguntur, quorum 
unus sit Christus, alter vero Deus Logos, qui 
in Christo habitet. es 

16] Sie enim Theodorus presbyter scribit: 
Paulus quidam iisdem, quibus Manes tempori- 


The Formula of Concord. Thor. Decl. VIII. Of the Person of Christ. 


ture and its natural essence, and to know all 
things, are essential attributes of the divine 
nature, which never to eternity become essen- 
tial properties of the human nature. 

On the other hand, to be a corporeal crea- 
ture, to be flesh and blood, to be finite and 
circumscribed, to suffer, to die, to ascend and 
descend, to move from one place to another, 
to suffer hunger, thirst, cold, heat, and the 
like, are properties of the human nature, 
which never become properties of the divine 
nature. ; 

We believe, teach, and confess also that now, 
since the incarnation, each nature in Christ 
does not so subsist of itself that each is or 
constitutes a separate person, but that they 
are so united that they constitute one single 
person, in which the divine and the assumed 
human nature are and subsist at the same 
time, so that now, since the incarnation, there 
belongs to the entire person of Christ per- 
sonally, not only His divine, but also His 
assumed human nature; and that, as without 
His divinity, so also without His humanity, 
the person of Christ or Filii Dei incarnati (of 
the incarnate Son of God), that is, of the Son 
of God who has assumed flesh and become 
man; is not entire. Hence Christ is not two 
distinet persons, but one single person, not- 
withstanding that two distinet natures are 
found in Him, unconfused in their natural 
essence and properties. 

We believe, teach, and confess also that the 
assumed human nature in Christ not only has 
and retains its natural, essential properties, 
but that over and above these, through the 
personal union with the Deity, and afterwards 
through glorifieation, it has been exalted to 
the right hand of majesty, power, and might, 
over everything that ean be named, not only 
in this world, but also in that which is to 
come [Eph. 1, 21]. 

Now as regards this majesty, to which 
Christ has been exalted according to His 
humanity, He did not first receive it when 
He arose from the dead and ascended into 
heaven, but when He was conceived in His 
mother’s womb and became man, and the 
divine and human natures were personally 
united with one another. However, this per- 
sonal union is not to be understood, as some 
incorrectly explain it, as though the two na- 
tures, the divine and the human, were united 
with one another, as two boards are glued to- 
gether, so that they realiter, that is, in deed 
and truth, have no communion whatever with 
one another. For this was the error and heresy 
of Nestorius and Samosatenus, who, as Suidas 
and Theodore, presbyter of Raithu, testify, 
taught and held: 6o gosse axoıwwrntovs 
moos Eavras mavtanaol, hoc est, naturas omni 
modo incommunicabiles esse, that is, that the 
two natures have no communion whatever 
with one another. Thereby the natures are 
separated from one another, and thus two 
Christs are constituted, so that Christ is one, 
and God the Word, who dwells in Christ, an- 
other. 

For thus Theodore the Presbyter writes: 
Paulus quidam isdem, quibus Manes tempori- 


1019 


1090 W. 677. 678. Formula Concordiae. Sol. Decl. VIII. De Persona Christi. © 


Samosatenus quidem ortu, sed Antiochiae 
Syriae antistes, Dominum impie dixit nudum 
fuisse hominem, in quo Deus Verbum sicut et 
in singulis prophetis habitavit, ac proinde 
duas naturas separatas et citra omnem pror- 
sus inter se communionem in Christo esse, 
quasi alius sit Christus, alius Deus Verbum 
in ipso habitans. Das ijt: (8 hat eben zur 
felben Zeit, ba Manes der feber aud) gelebt, einer 


YW. 693—695. 


bus, Samosatenus quidem ortu, sed Antiochiae 
Syriae antistes, Dominum impie dieit nudum 
fuisse hominem, in quo Deus Verbum sicut et 
in singulis prophetis habitavit [habitaverit], 
ac proinde duas naturas separatas et citra 
omnem prorsus inter se communionem in 
Christo esse, quasi alius sit Christus, alius 
Deus Verbum in ipso habitans. 


mit Namen Paulus, der wohl feiner Geburt nad) ein Samojatener, aber ein Vorfteher zu 9Intiod)ia in 
Syrien gewefen, gottlos gelehrt, daß der Herr Chrijtus nur ein purlauterer Menjch gewefen [jet], in 
welchem Gott das Wort habe gewohnt wie in einem jeden Propheten; Daher er auch gehalten, dak Die 
göttliche und menschliche Natur voneinander getrennt und abgefondert [jeien], und daß fie in Chrijto 
allerdings [ganz unb gar] feine Gemeinfhaft miteinander haben, gleich als wenn ein anderer wäre 
Ehriftus und ein anderer Gott das Wort, jo in ibm wohnt. 


Winer bieje verdammte Kekeret hat die chrift- 
lide Kirche je und allwege einfältig geglaubt und 
gehalten, daß die göttliche unb men[djfide Natur 
in der Perjon Chrijti aljo vereinigt [find], dap 
fie eine wahrhaftige Gemeinjdjajt miteinander 
haben, babutd) die Naturen nicht in ein YWejen, 
fondern, wie D. 2utfer fchreibt, in eine Perjon 
gemengt [werden]; inmaßen um jolder perfin- 
[iden Bereinigung und Gemeinjchaft willen die 
alten Lehrer der Kirche vielfältig, bor und nad) 
dem Chalcedonifchen Konzilio, das Wort mixtio, 
„Bermifchung“, in gutem Berjtand und Unter: 
fdhied gebraucht (wie deshalben viele Beugniffe der 
Vater, wo vonndten, angezogen werden möchten, 
welche auch vielfältig in der Unjern Schriften zu 
finden) unb die perjünliche Vereinigung und Ge- 
meinjdaft mit dem Gleichnig animae et cor- 
poris und ferri candentis (ba$8 ijt, eines feurigen 
(ijen$, des Leibes und ber Seele) erflart [haben]. 
Denn Leib und Seele wie aud) Feuer und Gijen 
nidt per phrasin oder modum loquendi oder 
verbaliter, daS ijt, daß e$ nur eine Weife zu 
reden und bloße Worte fein jollte, fondern vere 
unb realiter, da8 ijt, mit ber Tat und Wahrheit, 
Gemeinschaft miteinander haben, und gleichwohl 
dadurch feine confusio oder exaequatio natura- 
rum, ba$ ijt, einige Bermifchung oder Verglei- 
chung ber Naturen, eingeführt [wird], als, wenn 
aus Honig und Waffer ein Met gemacht, welcher 
fein unterschieden Waller oder Honig mehr, fon= 
dern ein gemengter Trank ift, da e$ fid) Denn mit 
der göttlichen und menjdliden Natur Bereint- 


gung in der Perfon Ehriiti viel anders [ber]bált. - 


Denn e8 viel eine andere, höhere und unauzfpred)- 
fidere Gemeinschaft und Bereinigung ijt zwifchen 
der göttlichen und menschlichen Natur in der Per- 
fon Chrifti, um welcher Vereinigung und Gemein- 
ihaft willen Gott ijt Men und Menfh ijt 
Gott, Dadurch bod) weder bie Naturen noch der- 
felben Eigenfchaften miteinander vermifcht mer- 
den, jondern eS behält eine jede Natur ihr Wejen 
und Eigenschaften. 

Um odiejer perjönlichen Bereinigung willen, 
welche ohne jolche wahrhaftige Gemeinschaft der 
Naturen nicht gedacht werden noch fein fann, hat 
nicht die bloße menjchlihe Natur für der ganzen 
Welt Sünde gelitten, deren Eigenschaft ijt leiden 
und fterben, fondern e$ hat ber Sohn Gottes jelbit 
wahrhaftig, Doc nad) der angenommenen menjd)- 
lichen Natur, gelitten unb tjt (vermöge unjet$ ein- 
fältigen chriftlichen Glaubens) wahrhaftig geftor- 
ben, wiewohl die göttliche Natur weder leiden nod) 
fterben fann; wie D. Zuther folches in feinem 
großen Befenntni3 vom heiligen Abendmahl wider 


17] Contra hane damnatam haeresin [R. 765 
catholiea Christi ecelesia semper omnibusque 
temporibus simplicissime credidit et sensit, 
humanam et divinam naturam in persona 
Christi eo modo unitas esse, ut veram inter 
se communicationem habeant. Neque tamen 
ideo naturae in unam essentiam, sed ut D. Lu- 
therus loquitur, in unam personam conveniunt 
18] et commiscentur. Et propter hane hypo- 
staticam unionem et communicationem veteres 
orthodoxi ecclesiae doctores saepe admodum, 
non modo ante, verum etiam post Chalcedo- 
nense Concilium, vocabulo mistionis, in pia 
tamen sententia et vero discrimine, usi sunt. 
Eius rei confirmandae gratia multa patrum 
testimonia in medium afferri possent, quae 
passim in hominum nostrorum scriptis repe- 
rire licet. Et quidem erudita antiquitas unio- 
nem hypostaticam et naturarum communiea- 
tionem similitudine animae et corporis, item 
ferri candentis aliquo modo declaravit. Anima 
19] enim et corpus (quemadmodum etiam ignis 
et ferrum) non tantum per phrasin aut modum 
loquendi aut verbaliter, sed vere et realiter 
communicationem inter se habent, neque tamen 
hoe modo confusio aut naturarum exaequatio. 
introducitur, qualis fieri solet, cum ex melle 
et aqua mulsum conficitur; talis enim potus 
non amplius aut aqua est mera aut mel 
merum, sed mixtus quidam ex utroque potus. 
Longe certe aliter se res in illa divinae et 
humanae naturae unione(in persona Christi) 
habent [habet]. Longe enim sublimior est et 
plane ineffabilis communicatio et unio divinae 
et humanae naturae in persona Christi, pro-. 
pter quam unionem et communicationem Deus 
homo. est et homo Deus. Nec tamen hac 
unione et communicatione naturarum vel ipsae 
naturae vel harum proprietates confunduntur, 
sed utraque natura essentiam et proprietates 
suas retinet. 


20] Propter hanc hypostaticam unionem 
(quae sine vera illa communieatione [R.766 
naturarum nec cogitari nec subsistere potest) 
non nude et sola humana natura, cuius pro- 
prium est pati et mori, ‚pro totius mundi pec- 
catis est passa, sed ipse Filius Dei vere 
(secundum tamen naturam humanam assum- 
ptam) passus et, ut Symbolum nostrum Apo- 
stolicum testatur, vere mortuus est, etsi divina 
natura neque pati neque mori potest. Hane 
21] rem D. Lutherus in maiore sua de Coena 
Domini confessione copiose et solide declaravit, 


The Formula of Concord. Thor. Decl. VIII. Of the Person of Christ. 


bus, Samosatenus quidem ortu, sed Antiochiae 
Syriae antistes, Dominum impie dieit nudum 
fuisse hominem, in quo DEUS Verbum sicut et 
in singulis prophetis habitavit [habitaverit], 
ac proinde duas naturas separatas et citra 
omnem prorsus inter se communionem in 
Christo esse, quasi alius sit Christus, alius 
Deus Verbum in ipso habitans. That is: At 
the same time in which also the heretic Manes 
lived, one by the name of Paul, who, though 
born in Samosata, was a bishop at Antioch in 
Syria, wickedly taught ‘that the Lord Christ 
was nothing else than a mere man in whom 
God the Word dwelt, just as in every 
prophet; therefore he also held that the divine 
and human natures are apart from one an- 
other and separate, and that in Christ they 
have no communion whatever with one an- 
other, just as though Christ were one, and 
God the Word, who dwells in Him, the other. 

Against this condemned, heresy the Chris- 
tian Church always and at all times has 
simply believed and held that the divine and 
the human nature in the person of Christ are 
so united that they have a true communion 
with one another, whereby the natures [do 
not meet and] are not mingled in one essence, 
but, as Dr. Luther writes, in one person. Ac- 
cordingly, on account of this personal union 
and communion, the ancient teachers of the 
Church, before and after the Council of Chal- 
cedon, frequently employed the word mictio, 
mixture, in a good sense and with [true] dis- 
crimination. For proof of this, many testi- 
monies of the Fathers, if necessary, could be 
adduced, which are to be found frequently also 
in the writings of our divines, and which ex- 
plain the personal union and communion by 
the illustration animae et corporis and ferri 
candentis, that is, of the soul and body, and 
of glowing iron. For the body and soul, as 
also fire and iron, have communion with each 
other, not per phrasin, or modum loquendi, or 
verbaliter (by a phrase or mode of speaking, 
or in mere words), that is, so that it is to be 
a mere form of speech and mere words, but 
vere and realiter (truly and really), that is, 
in deed and truth; and, nevertheless, no con- 
fusio or exaequatio naturarum, that is, a mix- 
ing or equalizing of the natures, is thereby 
introduced, as when hydromel is made from 
honey and water, which is no longer pure 
water or pure honey, but a mixed drink. Now, 
in the union of the divine and the human 
nature in the person of Christ it is far dif- 
ferent. For it is a far different, more sub- 
lime, and [altogether] ineffable communion 
and union between the divine and the human 
nature in the person of Christ, on account of 
which union and communion God is man and 
man is God, yet neither the natures nor their 
properties are thereby intermingled, but each 
nature retains its essence and properties. 

On account of this personal union, which 
cannot be thought of nor exist without such 
a true communion of the natures, not the mere 
human nature, whose property it is to suffer 
and die, has suffered for the sins of the world, 
but the Son of God Himself truly suffered, 
however, according to the assumed human na- 


1021 


ture, and (in accordance with our simple 
Christian faith) [as our Apostles’ Creed testi- 
fies] truly died, although the divine nature 
can neither suffer nor die. This Dr. Luther 
has fully explained in his Large Confession 
concerning the Holy Supper in opposition to 


1099 9.678—680. Formula Concordiae. Sol. Decl. VIII. De Persona Christi. 


die gotteslafterlice alloeosin [Bedeutung8ver- 
twedh{lung] Bwingltt (ba er gelehrt, Dak eine Natur 
für Die andere genommen und verftanden werden 
folle), bie er al8 des Teufel Larven bis in Ab- 
grund der Hölle verdammt, ausführlich erflärt hat. 

Der Urfache denn die alten Kirchenlehrer beide 
Worte: xorvvwvia und évwmorc, communio et unio, 
das ijt, ,Gemeinfchaft” und ,Vereinigung”, in Gre 
flürung bieje8 Geheimniffes zufammengefekt und 
eins burd) das andere erflürt haben, Irenaeus, 
lib. IV, cap. 37; Athanasius in Epistola ad 
Epictetum; Hilarius De Trinitate, lib. IX; 
Basilius et Nyssenus in Theodoreto; Dama- 
scenus, lib. III, cap. 19. 

Um diefer perjinlidhen Vereinigung und Ge- 
meinschaft willen der göttlihen unb menfdlichen 
Natur in Chrifto glauben, lehren und befennen 
wit aud) vermöge unfer8 einfältigen chriftlichen 
Glaubens, was gejagt wird bon der Meajeftät 
Chrifti nad) jeiner Menfchheit zur Rechten der 
allmächtigen Kraft Gottes, und twas derfelben an= 
hanget; welches alles nidjt$ wäre noch beitehen 
fünnte, wo Diefe perfünliche Vereinigung und Ge- 
meinjchaft ber Naturen in der Perfon Chrifti nicht 
realiter, das ijt, mit bet Tat und Wahrheit, bez 
ftiinde. 

Um diejer perfönlichen Vereinigung und Ge- 
meinschaft willen ber Naturen hat Maria, bie 
bochgelobte Jungfrau, nicht einen purlauteren 
Menfchen, fondern einen folchen Menfchen, bet 
wahrhaftig der Sohn Gottes des Allerhödjiten ijt, 
geboren, wie der Engel zeugt; melcher feine gitt- 
fide Majeftät aud) in Mutterleibe erzeigt [hat], 
daß er von einer Jungfrau unberfebt ihrer Jung: 
fraufchaft geboren [ift]; darum fie wahrhaftig 
Gottes Mutter und gleichwohl eine Jungfrau ge- 
blieben ijt. 

Daher [vermöge diefer perfönlichen Vereini- 
gung] hat er auch alle feine Wunderwerfe gewirkt 
unb jolche feine göttliche Majeftat nad) feinem Ge- 
fallen, manu und wie er gewollt, und alfo nicht 
erft allein nach jeiner Auferjtehung und Himmel: 
fahrt, fondern aud) im Stand feiner Erniedri- 
gung, geoffenbart; als, auf der Hochzeit in Rana 
Galilää; item, ba er zwölf Jahre alt gewefen, 
unter den Gelehrten; item im Garten, da er mit 
einem Worte feine Feinde zu Boden geschlagen; 
desgleichen im Tode, ba er nicht fchlecht mie ein 


anderer Menjch geftorben [ijt], fondern mit und - 


in feinem Tode bie Sünde, Tod, Teufel, Hölle 
und ewige Verdammnis überwunden [hat], das 
menfchliche Natur allein nicht vermocht hätte, wenn 
fie nicht mit ber göttlichen Natur alfo perjonlid) 
er [getwefen wäre] und N gehabt 
ätte 


Daher hat auch die menschliche Natur die Gr- 
höhung nad) der Auferftehung bon den Toten über 
alle Kreaturen im Himmel und auf Erden, welche 
nichts anderes iff, Denn bab er Kinechtsgeftalt ganz 
und gar bon fid) gelegt und gleichwohl bie men[dj- 
liche Natur nieht abgelegt [hat], fondern in Cwig- 
feit behält und in die völlige PVofjek [Befigergrei- 
fung] und Gebrauch der göttlichen Majeftät, nad) 
der angenommenen menjdjiden Natur, eingejett 
[ijt]; welche Majeftät er doch gleich in feiner Gmp- 
füngnis aud) in Mutterleibe gehabt, aber, wie der 
Wpoftel zeugt, fid) derjelben geäußert und, mie 


YW. 695. 696. 


ubi blasphemam Cinglii alloeosin, qui docuit, 
unam naturam pro altera sumi et intelligi, 
tamquam diaboli larvam reiecit et ad inferni 
barathrum damnavit. — 


22] Et sane veteres ecclesiae doctores duo 
haee vocabula, xoıwwriav et £voow, communi- 
cationem et unionem, in explicatione huius 
mysterii coniunxerunt et alterum per alterum 
declararunt. Irenaeus, lib. IV, cap. 37; Atha- 
nasius in Epistola ad Epietetum; Hilarius 
De Trinitate, lib. IX; Basilius et Nyssenus in 
Theodoreto; Damascenus, lib. III, cap. 19. 


23] Propter hane hypostaticam unionem et 
communionem divinae et humanae naturae in 
Christo credimus, docemus et confitemur iuxta 
fidei nostrae Christianae analogiam omnia ea, 
quae de Christi maiestate secundum humanam 
eius naturam, qua ad dexteram omnipotentiae 
et virtutis Dei sedet, et iis, quae ex ea con- 
sequuntur, dici solent, locum non habitura, 
neque stare posse, nisi hypostatica illa unio 
et communicatio naturarum in persona Christi 
realiter et vere existerent. 


24] Huius hypostaticae unionis ratione et 
naturarum communione Maria, laudatissima 
ila virgo, non hominem duntaxat, sed talem 
hominem, qui vere Filius Dei altissimi est, 
genuit, ut archangelus Gabriel testatur. Is 
Filius Dei etiam in utero matris divinam suam 
maiestatem demonstravit, quod de virgine, in- 
violata ipsius virginitate, natus est. [R.767 
Unde et vere #eotdxos, Dei genitrix, est et 
tamen virgo mansit. 


25] Illius hypostaticae unionis et commu- 
nicationis virtute omnia miracula sua edidit 
et divinam suam maiestatem pro liberrima 
voluntate, quando et quomodo ipsi visum fuit 
(non tantum post resurrectionem suam et 
ascensum ad coelos, verum etiam in statu ex- 
inanitionis), manifestavit; verbi gratia in 
nuptiis, quae in Cana Galilaeae celebratae 
fuerunt; item, eum duodecim annos natus, 
inter viros eruditos eruditissime disputaret; 
praeterea in horto, quando unico propemodum 
verbulo hostes suos in terram prosterneret; 
quin imo in ipsa morte; non enim ut alius 
quispiam vulgaris homo mortuus est, sed in 
morte, et quidem per suam mortem, ipsam 
mortem, peccatum, diabolum, infernum et 
aeternam damnationem devicit. Haec certe 
admiranda opera humana natura sola nequa- 
quam praestare potuisset, nisi cum divina 
natura personaliter unita fuisset et realem 
cum ea communicationem habuisset. 

26] Ex hac unione et naturarum commu- 
nione humana natura habet illam exaltatio- 
nem, post resurrectionem a mortuis, super 
omnes creaturas in coelo et in terra, quae 
revera nihil aliud est, quam quod Christus 
formam servi prorsus deposuit, humanam vero 
naturam non deposuit, sed in omnem aeterni- 
tatem retinet et ad plenam possessionem et 
divinae maiestatis usurpationem secundum 
assumptam humanam naturam evectus est. 
Eam vero maiestatem statim in sua con- 
ceptione, etiam in utero matris habuit, sed, 


The Formula of Concord. Thor. Decl. VIII. Of the Person of Christ. 1023 


the blasphemous alloeosis of Zwingli, who 
taught that one nature should be taken and 
understood for the other, which Dr. Luther 
committed, as a devil’s mask, to the abyss 
of hell. 

For this reason, then, the ancient teachers 
of the Church combined both words, xowwrvia 
and Evwors, communio et unio, that is, com- 
munion and union, in the explanation of this 
mystery, and have explained the one by the 
other. Irenaeus, lib. 4, chap. 37; Athanasius, 
in the Letter to Epictetus; Hilary, Concern- 
ing the Trinity, Book 9; Basil and Gregory of 
Nyssa, in Theodoret; Damascenus, Book 3, 
chap. 19. 

On account of this personal union and com- 
munion of the divine and the human nature 
in Christ we believe, teach, and confess also, 
according to our simple Christian faith, what 
is said concerning the majesty of Christ ac- 
cording to His humanity, [by which He sits] 
at the right hand of the almighty power of 
God, and what is connected therewith [follows 
therefrom]; all of which would be naught 
and could not stand if this personal union and 
communion of the natures in the person of 
Christ did not exist realiter, that is, in deed 
and truth. 

On account of this personal union and com- 
munion of the natures, Mary, the most blessed 
Virgin, bore not a mere man, but, as the angel 
[Gabriel] testifies, such a man as is truly the 
Son of the most high God, who showed His 
divine majesty even in His mother's womb, 
inasmuch as He was born of a virgin, with her 
virginity inviolate. Therefore she is truly the 
mother of God, and nevertheless remained 
a virgin. 

In virtue of this He also wrought all His 
miracles, and manifested this His divine 
majesty, according to His pleasure, when and 
as He willed, and therefore not first after His 
resurrection and ascension only, but also in 
His state of humiliation; for example, at the 
wedding at Cana of Galilee; also, when He 
was twelve years old, among the learned; also 
in the garden, when with a word He cast His 
enemies to the ground; likewise in death, 
when He died not simply as any other man, 
but in and with His death conquered sin, 
death, devil, hell, and eternal damnation; 
which the human nature alone would not have 
been able to do if it had not been thus per- 
sonally united and had not had communion 
with the divine nature. 

Hence also the human nature, after the 
resurrection from the dead, has its exaltation 
| above all creatures in heaven and on earth; 
which is nothing else than that He entirely 
| laid aside the form of a servant, and yet did 
not lay aside His human nature, but retains 
it to eternity, and is put in the full possession 
and use of the divine majesty according to 
His assumed human nature. However, this 
majesty He had immediately at His concep- 
tion, even in His mother’s womb, but, as the 


1094 W. 680. 681. Formula Concordiae. Sol. Decl. VIII. De Persona Christi. 


D. Luther erflirt, im Stand feiner Erniedrigung 
heimlich gehalten und nicht allezeit, jondern mann 
er gewollt, gebraucht hat. 


Setund aber, nachdem er nicht fchlecht wie ein 
anderer Heiliger [jekt aber gebraucht er feine 
Majeftat völlig und allezeit, fintemal er nicht bloß 
wie ein anderer Heiliger] gen Himmel, fondern, wie 
bet Whoftel zeugt, über alle Himmel gefahren [ijt], 
auch wahrhaftig alles erfüllt und allenthalben nicht 
allein als Gott, fondern auch als Menfch gegen: 
wärtig regiert bon einem Meer zum andern und 
bi8 an der Welt Ende, mie die Propheten meis- 
jagen und die Wpojtel bezeugen, daß er allent- 
halben mit ihnen gewirkt und ihr Wort beftätigt 
habe durch nachfolgende Zeichen; doch folches nicht 
auf eine irdifche Weife zugangen [zugegangen ijt], 
jondern, wie D. Luther erklärt, nad) Art göttlicher 
Rechten, welche fein getpijjer Ort im Himmel, tote 
die Saframentierer ohne Grund der Heiligen 
Schrift vorgeben, fondern anderes nidjt$ denn die 
allmächtige Kraft Gottes ift, die Himmel und Erde 
erfüllt, in welche Chriftus nach feiner Menschheit 
realiter (da3 ijt, mit ber Tat und Wahrheit), 
sine confusione et exaequatione naturarum 
(das ift, ohne Vermifchung und VBergleichung bei- 
der Naturen in ihrem Wefen und mejentlichen 
Eigenschaften) eingejegt worden; aus welcher mit- 
geteilten Kraft vermöge der Worte jeines Tefta- 
mentS er mit feinem Leib und Blut im heiligen 
Abendmahl, dahin er uns durch fein Wort ge- 
twiejen, wahrhaftig gegenwärtig jein fann und ijt; 
das jonjt feinem Menfjchen möglich [ijt], Dieweil 
fein Mensch folchergeftalt mit der göttlichen Natur 
vereinigt und in joldje göttliche, allmächtige Maje- 
ftat und Kraft durch und in der perfönlichen Ver: 
einigung beider Naturen in Chrifto eingejebt 
[ift], wie 3Efus, der Sohn Marien, in bem bie 
göttliche unb menjdjlide Natur miteinander per- 
fönlich vereinigt [find], alfo Dab in Chrijto „alle 
Fülle der Gottheit leibhaftig wohnet”, Kol. 2, und 
in folcher perfünlichen Bereinigung eine fold obe, 
innerliche, unausfprechlide Gemeinfchaft haben, 
Darüber fid) auch bie Engel verwundern und, jolche 
zu Schauen, wie St. Petrus bezeugt, ihre Luft und 
Freude haben, wie folches alles ordentlich hernad) 
etivas meitläuftiger foll erflärt werden. Bi. 93; 
Sad. 9; Mark. 16; 1 Betr. 1. 


Aus diefem Grunde, inmafen hievor [wie bore 


bin] angezeigt und bie unio personalis erfläret, 
das ijt, welchergeftalt bie göttliche und menfchliche 
Natur in der Perfon Ehrifti miteinander ber- 
einigt [find, námlid], dak fie nicht allein Die 
Namen gemein, fondern auch mit der Gat und 
Wahrheit unter fid) felbft, ohne alle Vermijdhung 
oder Vergleichung berjelben in ihrem Wejen, Ge- 
‚meinjchaft haben, fleußt [fließt] auch her die Lehre 
de communicatione idiomatum, da3 ijt, bon 
wahrhaftiger Gemeinfchaft der Eigenfchaften der 
Naturen, davon hernach weiter gefagt werden joll. 

Denn weil e$ wahrhaftig aljo [ijt], quod pro- 
pria non egrediantur sua subiecta, dag ijt, daß 
eine jede Natur ihre twefentlicen Eigenschaften be- 
halte [behält], und diefelben nicht bon der Natur 
abgejonbert, in die andere Natur wie Waller aus 
einem Gefäß in daS andere auSgegoffen werden, 
fo fünnte aud) feine Gemein[djaft der Eigenfchaf: 
ten nicht fein nod). beftehen, menn obgehirte per- 
fönliche Vereinigung oder Gemeinjchaft ber Natu- 


W. 696. 697. 


ut apostolus loquitur Phil. 2, 7, se ipsum ex- 


inanivit eamque, ut D. Lutherus docet, in 
statu suae humiliationis secreto habuit, neque 
eam semper, sed quoties ipsi visum fuit, usur- 
pavit. 

27] Iam vero, postquam non communi ra- 
tione, ut alius quispiam sanctus, in [R.768 
coelos ascendit, sed, ut apostolus Eph. 4, 10 
testatur, super omnes coelos ascendit et revera 
omnia implet et ubique non tantum ut Deus, 
verum etiam ut homo praesens dominatur et 
regnat a mari ad mare et usque ad terminos 
terrae, quemadmodum olim prophetae, Ps. 8, 
2.7; 93, 1sq.; Zach. 9, 10, de ipso sunt vatici- 
nati, et apostoli Marc. 16, 20 testantur, quod 
Christus ipsis ubique cooperatus sit et ser- 
monem ipsorum sequentibus signis confirma- 
28] verit. Haec autem non terreno modo, sed, 
ut D. Lutherus loqui solet, pro modo et ratione 
dexterae Dei facta sunt, quae non est certus 
aliquis et cireumscriptus in coelo locus (ut 
Sacramentarii sine testimonio Sacrae Scri- 
pturae fingunt), sed nihil aliud est nisi omni- 
potens Dei virtus, quae coelum et terram im- 
plet, in cuius possessionem Christus iuxta 
humanitatem suam sine confusione tamen et 
exaequatione naturarum et in essentialibus 
proprietatibus realiter seu revera venit. Ex 
29] hac communicata sibi divina virtute homo 
Christus, iuxta verba testamenti sui, corpore 
et sanguine suo in Sacra Coena, ad quam nos 
verbo suo ablegat, praesens esse potest et 
revera est, quod alioqui nulli alii homini pos- 
sibile est, quia nemo hominum cum divina 
natura hoe modo unitus et in divinam illam 
omnipotentem maiestatem et virtutem (ratione 
hypostatieae duarum in Christo naturarum 
unionis) collocatus est, sicut unus et solus ille 
30] Iesus virginis Mariae filius. In ipso enim 
divina et humana natura hypostatice sunt 
unitae, ita ut in Christo tota Divinitatis pleni- 
tudo corporaliter inhabitet, Col. 2,9, et in illa 
personali unione tam arcta et ineffabilis est 
naturarum communio, in quam etiam, ut 
apostolus Petrus, 1 Pet. 1, 12, ait, desiderant 
angeli cum admiratione et gaudio prospicere. 
De qua re paulo post suo loco ordine et APR: 
sius dicetur. 

31] Et ex hoc fundamento, cuius iam [R.769 
facta est mentio, et quod unio personalis 
docet, quomodo videlicet divina et humana 
natura in persona Christi sint unitae, ut non 
modo nomina communia, sed realiter etiam et 
re ipsa inter se, sine omni confusione et ex- 
aequatione essentiarum, communicent, pro- 
manat etiam doctrina illa de communicatione 
idiomatum duarum in Christo naturarum, de 
qua infra aliquid amplius dicetur. 


32] Cum autem indubitatum et extra con- 
troversiam positum sit, quod propria non egre- 
diantur sua subiecta, hoc est, quod quaelibet 
natura suas proprietates essentiales retineat, 
et illae non ab una natura separentur atque 
in alteram, tamquam aqua de uno vase in 
aliud, transfundantur, nulla prorsus fieri aut 
constare posset proprietatum communicatio, 
nisi illa, de qua diximus, personalis natura- 


The Formula of Concord. Thor. Decl. VIII. Of the Person of Christ. 


apostle testifies [Phil. 2, 7], laid it aside; and, 
as Dr. Luther explains, He kept it concealed 
in the state of His humiliation, and did not 
employ it always, but only when He wished. 

But now He does, since He has ascended, not 
merely as any other saint, to heaven, but, as 
the apostle testifies [Eph. 4, 10], above all 
heavens, and also truly fills all things, and 
being everywhere present, not only as God, but 
also as man [has dominion and] rules from 
sea to sea and to the ends of the earth; as the 
prophets predict, Ps. 8, 1. 6; 93, 1f.; Zech. 
9, 10, and the apostles testify, Mark 16, 20, 
that He everywhere wrought with them and 
confirmed their word with signs following. 
Yet this occurred not in an earthly way, but, 
as Dr. Luther explains, according to the man- 
ner of the right hand of God, which is no fixed 
place in heaven, as the Sacramentarians assert 
without any ground in the Holy Seriptures, 
but nothing else than the almighty power of 
God, which fills heaven and earth, in [posses- 
sion of] which Christ is installed according 
to His humanity, realiter, that is, in deed and 
truth, sine confusione et exaequatione natu- 
rarum, that is, without confusion and equal- 
izing of the two natures in their essence and 
essential properties; by this communicated 
[divine] power, according to the words of His 
testament, He can be and truly is present with 
His body and blood in the Holy Supper, to 
which He has directed us by His Word; this 
is possible to no other man, because no man 
is in such a way united with the divine nature, 
and installed in such divine almighty majesty 
and power through and in the personal union 
of the two natures in Christ, as Jesus, the 
Son of Mary. For in Him the divine and the 
human nature are personally united with one 
another, so that in Christ dwelleth all the ful- 
ness of the Godhead. bodily, Col. 2, 9, and in 
this personal union have such a sublime, inti- 
mate, ineffable communion that even the 
angels are astonished at it, and, as St. Peter 
testifies, have their delight and joy in looking 
into it [1 Pet. 1, 12]; all of which will shortly 
be explained in order and somewhat more 
fully. 

From this basis of the personal union, as it 
.has been stated and explained above, that is, 
from the manner in which the divine and the 
human nature in the person of Christ are 
united with one another, namely, that they 
have not only the names in common, but have 
also in deed and truth communion with one 
another, without any commingling or equal- 
izing of the same in their essences, flows also 
the doctrine de communicatione idiomatum, 
that is, concerning the true communion of the 
properties of the natures, of which more is to 
be said hereafter. 

For since this is verily so, quod propria non 
egrediantur sua subiecta (that properties do 
not leave their subjects), that is, that each 
nature retains its essential properties, and 
these are not separated from the nature and 
poured into the other nature, as water from 
one vessel into another, so also no communion 
of properties could be or subsist if the above- 
mentioned personal union or communion of 

Concordia Triglotta. 


1025 


1026 N. 681. 682. Formula Concordiae. Sol. Decl. VIII. De Persona Christi. 


ren in ber Perfon Ehrifti nicht wahrhaftig wäre, 
welches nad) dem Artifel bon der heiligen Drei: 
faltigfeit das größte Geheimnis im Himmel und 
auf Erden ift, wie Paulus fagt: „Kündlich groß 
ift dies gottjelige Geheimnis, dak Gott geoffen- 
baret ijt im Yleifch”, 1 Tim. 3. Denn weil ber 
Apoftel Petrus mit flaren Worten: bezeugt, dak 
auch mir, in welchen Chriftus allein aus Gnaden 
wohnt, um folches ‘hohen Geheimnifjes willen in 
Chrijto „teilhaftig werden der göttlichen Natur”, 
was muß denn das für eine Gemeinjchaft der gott 
lidem Natur fein, davon ber AWpoftel redet, daß 
„in Chrifto alle Fülle der Gottheit leibhaftig 
wohne“, alfo daß Gott und Menjeh eine Ber: 
fon ift! Weil aber Hoch daran gelegen [ijt], dak 
Diefe Lehre de communicatione idiomatum, ba8 
ijt, bon QGemeinjdajt der (Gigenjdjaften beider 
Naturen, mit gebührendem Unterfchied gehandelt 
und erffürt werde (denn bie propositiones oder 
praedicationes, ba$ ijt, wie man bon der Perfon 
Ghrijti, bon berjefben Naturen und Eigenschaften 
redet, haben nicht alle einerlei Art und Weife, und 
wenn ohne gebührenden Unterfchied davon geredet 
wird, jo wird die Lehre verwirrt und der einfäl- 
tige Sefer Teichtlich irregemacht), jol nachfolgender 
Bericht mit Fleiß vermerkt werden, welcher um 
befferen und einfältigen Berichts willen wohl in 
drei Hauptpuntte gefaßt werden mag. 


WLS eritlich, weil in Chrijto zwei unterfchiedliche 
Naturen an [in] ihrem natürlichen Wefen und 
Eigenschaften unverwandelt und unvermifcht find 
und bleiben, und aber [und dDemnad] bet beiden 
Naturen nur eine einige Perjon ijt, jo wird ba$- 
felbe, was gleich nur einer Natur Eigenfchaft 
ift, nicht ber Natur allein, alS abgejonbert, jon- 
dern bet ganzen Perfon, welche zugleich Gott und 
Menich ijt (fie werde genennet [genannt] Gott 
oder Menjd), zugejchrieben. 

Wher in hoc genere, daS ijt, in folcher Weife zu 
reden, folgt nicht, was ber Perjon zugefchrieben 
wird, daß dasfelbe zugleich beider Naturen Eigene 
Schaft fet, fondern [e$] wird unterschiedlich erklärt, 
nad) welcher Natur ein jedes der Perfon zuge 
fchrieben wird. Alfo ijt Gottes Sohn geboren 
aus dem Samen Davids nad dem Fleiidh, 
Rom. 1. Stem, Chriitus ijt getötet nach bem 
Sleifch und hat für uns gelitten im oder am 
seii), 1 Petr. 3 und 4. 

Weil aber unter den Worten (da gejagt wird, 
e8 werde Det ganzen Perfon zugejchrieben, was 
einer Natur eigen tjt) die heimlichen und öffent- 
lichen Saframentierer ihren [dübliden Srrtum 
verbergen, daß fie wohl bie ganze Perjon nennen, 
aber gleichwohl nur bloß bie eine Natur dar- 
unter berjteben und die andere Natur gänzlich 
ausschließen, alS hätte die bloße menfchliche Natur 
für uns gelitten, wie denn D. Quther in feinem 
großen Befenntnis bom heiligen Abendmahl von 
des Zmwingel3 alloeosis [Zwinglis Bedeutungsver- 
wechflung] gefchrieben, wollen wir D. Luthers 
eigene Worte hie jegen [hierherjegen], damit bie 
Kirche Gottes wider jolhen trtum zum beiten 
verwahrt werden möge. Seine Worte lauten alfo: 

„Das heißt Bwingel alloeosin, wenn etwas bon 
der Gottheit Chrifti gejagt wird, daS Doch bet 
Menfchheit zufteht, oder wiederum [ober umge: 
fert]. AS Quf. 24: ,Mubte nicht Chriftus Tei- 


. WB. 697. 698. 


rum in Christo esset unio et communicatio. 
33] Hoc autem (post articulum Sanctae Trini- 
tatis) summum est mysterium, quo nullum 
maius in coelo et in terra reperitur. Unde 
Paulus ait 1 Tim. 3, 16: Mamfeste magnum 
est pietatis mysterium, quod Deus manifesta- 
34] tus est in carne etc. Cum enim apostolus 
Petrus clarissimis verbis 2 Pet. 1, 4 testetur, 
quod nos etiam, in quibus Christus (tantum- 
modo ex gratia) habitat, propter tantum my- 
sterium divinae naturae participes fiamus in 
Christo, quantum existimabimus eam. esse 
communicationem divinae naturae, de qua 
apostolus loquitur, quod videlieet 4m Christo 
tota Divinitatis plenitudo. inhabitat corpora- 
liter, ita quidem, ut Deus et homo una sint 
35] persona! Plurimum autem refert, ut haec 
doctrina de communicatione idiomatum con- 


"venienti diserimine et distincte tractetur et 


explicetur. Propositiones enim et. praedica- 
tiones, quibus utimur, cum de persona Christi 
et de naturis et proprietatibus eius loquimur, 
non omnes unius sunt generis aut modi. Et 
si quando non satis dextre et distincte hoe 
negotium tractatur, tum doctrina haee [R.770 
involvitur, et lector simplex facile pertur- 
batur. Quare ea, quam subiiciemus, expli- 
catio alta mente reponatur; ea autem, ut 
res ipsa lectori planior et intelleetu facilior 
sit, tribus praecipuis capitibus com prelendi 
potest. 

36] Primo, cum in Christo duae sint distin- 
ctae naturae, quae essentiis et proprietatibus 
suis neque. mutantur neque -confunduntur, 
utriusque vero naturae una tantum. sit per- 
sona, ea, quae unius tantum naturae propria 
sunt, alteri naturae non seorsim, quasi sepa- 
ratae, sed toti personae (quae simul Deus et 
homo est) attribuuntur, sive Deus sive homo 
nominetur. | 


37] Sed in hoe praedieationum genere non 
sequitur, quod ea, quae toti personae tribuun- 
tur, simul utriusque naturae sint proprietates, 
sed distincte declarandum est, secundum quam 
naturam aliquid toti personae ascribatur. Ad 
hune modum loquitur Paulus Rom. 1, 3, eum 
de Christo dicit: Christum genitum esse ew 
semine Davidis secundum carnem. Et Petrus 
de Christo inquit 1 Pet. 3, 18; 4, 1, quod sit 
mortificatus carne, et quod passus sit in carne. 

38] Cum autem et occulti et aperti Saera- 
mentarii sub hae regula (quando dicitur, quod 
toti personae tribuatur, quod uni naturae 
proprium est) ‚perniciosum suum errorem. oe- 
eultent, dum totam quidem personam nomi- 
nant, interim tamen unam, eamque (ut sic 
dicamus) nudam tantum naturam intelligunt, 
alteram autem penitus excludunt, quasi nuda 
vel sola humana natura pro nobis passa sit, 
plaeuit D. Lutheri verba hoc loeo recensere 
e maiori ipsius de Coena Domini confessione, 
in quibus de Cinglii alloeosi agit, ut ecelesia 
Dei quam optime adversus errorem illum prae- 
muniatur. Verba autem D. Lutheri sie hahent 
(Tom. 2, Wittemb., fol. 188) : 

39] Hoc Cinglius vocat alloeosin, cum ali- 
quid de divinitate Christi dicitur, quod tamen 
humanitatis proprium est, et contra. Verbi 
gratia, ubi in Scriptura dicitur, Luc. 24, 26: 


LI 


The Formula of Concord. Thor. Decl. VIII. Of the Person of Christ. 


the natures in the person of Christ were not 
true. Next to the article of the Holy Trinity 
this is the greatest mystery in heaven and on 
earth, as Paul says: Without controversy, 
great is the mystery of godliness, that God 
was manifest in the flesh, 1 Tim. 3, 16. For 
since the Apostle Peter in clear words testifies 
[2 Ep. 1, 4] that we also, in whom Christ 
dwells only by grace, on account of that sub- 
lime mystery, are in Christ, partakers of the 
divine nature, what kind of communion of the 
divine nature, then, must that be of which the 
apostle says that in Christ dwelt all the ful- 
ness of the Godhead bodily, so that God and 
man are one person? But since it is highly 
important that this doctrine de communica- 
tione idiomatum, that is, of the communion of 
the properties of both natures, be treated and 
explained with proper discrimination, — for 
the propositiones or praedicationes, that is, 
how to speak of the person of Christ, and of 
its natures and properties, are not all of one 
kind and mode, and when they are employed 


. without proper discrimination, the doctrine be- 


comes confused and the simple reader is easily 


led astray, — the following explanation should 


be earefully noted, which, for the purpose of 
making it plainer and simple, may well be 
comprised under three heads: 

Namely, first, since in Christ two distinct 
natures exist and remain unchanged and un- 
confused in their natural essence and proper- 
ties, and yet of both natures there is only one 
person, hence, that which is, indeed, an attri- 
bute of only one nature is ascribed not to that 
nature alone, as separate, but to the entire 
person, whieh is at the same time God and 
man (whether it is called God or man). 

But in hoc genere, that is, in this mode of 
speaking, it does not follow that what is as- 
cribed to the person is at the same time a 
property of both natures, but it is distinctively 
explained what nature it is according to which 
anything is ascribed to the person. Thus the 
Son of God was born of the seed. of David ac- 
cording to the flesh, Rom. 1,3. Also: Christ 
was put to death according to the flesh, and 
hath suffered for us in, or according to, the 
flesh, 1 Pet. 3, 185; 4, 1. 

However, since beneath the words, when it 
is said that what is peculiar to one nature is 
ascribed to the entire person, secret and open 
Sacramentarians conceal their pernicious 
error, by naming indeed the entire person, but 
understanding thereby nevertheless only the 
one nature, and entirely excluding the other 
nature, as though the mere human nature had 
suffered for us, as Dr. Luther in his Large 
Confession concerning the Holy Supper has 
written concerning the alloeosis of Zwingli, 
we will here set down Luther’s own words, in 
order that the Church of God may be guarded 
in the best way against this error. His words 
are as follows: ; 

Zwingli calls that an ALLOEOSIS when some- 
thing is said of the divinity of Christ which 
really belongs to the humanity, or vice versa. 


As Luke 24, 26: “Ought not Christ to have 


1027 


1098 9X. 682. 683. 


ben und alfo zu feiner Herrlichkeit eingehen?‘ Hie 
gaufelt er, dak ‚Ehriftus‘ für ‚die men[djlidje 
Natur‘ genommen werde. Hüte dich, Dite bid, 
[age id, vor ber alloeosis! Sie ift be8 Teufels 
Varbe; denn fie richtet 3ufeBt einen jolchen Chris 
fum zu, nad) dem ich nicht gern wollte ein Chrift 
fein, nämlich, daß Ehriftus Hinfort nicht mehr fei 
noch tue mit feinem Leiden und Leben denn ein 
anderer fchlechter Heiliger. Denn wenn id) das 
glaube, dak allein die menschlihe Natur für mid) 
gelitten hat, fo iff mir ber Chriftus ein jchlechter 
Heiland, jo bedarf er wohl felbit eines Heilandes. 
Summa, e8 ift unfäglic), was der Teufel mit der 
alloeosis fudit." ; 


Und bald Dernad): „Ob bie alte Wettermacherin, 
die Frau Vernunft, ber alloeosis Großmutter, 
jagen würde: Ba, bie Gottheit fann nicht leiden 
nod) fterben, follft du antworten: Das ijt wahr; 
aber dennoch, weil Gottheit und Menjchheit in 
. Ehrifto eine Perfon tjt, jo gibt die Schrift um 
folder perfönlichen Ginigfeii willen auch ber Gott- 
heit alles, was der Menfchheit widerfahrt, und 
wiederum. Und ijf aud) aljo in der Wahrheit; 
denn das mußt bu ja jagen, Die Perjon (Zeiget 
Chriftum) leidet, ftirbt; nun tft die Perjfon wahr: 
haftiger Gott, darum ijt recht geredet: Gottes 
Sohn leidet. Denn obwohl das eine Stüd (dap 
id) fo rede), als bie Gottheit, nicht leidet, fo leidet 
bennod) bie Perfon, welche Gott ift, am andern 
Ctiidf, al3 an der Mtenjchheit; denn in der Wahr: 
heit ijf Gottes Sohn für uns gefreuzigt, das iit, 
bie Perjon, bie Gott iit; Denn fie tjt, fie (Tage ich), 
die Perjon, ift getrewzigt nad) der Menfchheit.” 


Und abermals bald hernad: „Wo bie alioeosis 
joll beftehen, wie fie Stoingel führt, jo wird Chri- 
ftus zwei Perfonen miiffen fein, vila göttliche und 
eine menfchliche, weil er die Sprüche bom Leiden 
allein auf bie menschliche Natur zeucht [zieht] und 
allerdings von der Gottheit wendet. Denn two bie 
Werke geteilt und gefondert werden, ba muß auch 
bie Perfon zertrennt werden, weil affe Werfe oder 
Leiden nicht den Naturen, jondern Der Perjon zu= 
geeignet werden. Denn die Perfon ift’3, bie alles 
tut und leidet, eines nad) diefer Natur, das andere 
nach jener Natur; mie das alles bie Gelehrten 
wohl wiffen. Darum halten wir unfern Herren 
Chriftum für Gott und Menfch in einer Ber- 
fon, non confundendo naturas nec dividendo 
personam, daß wir die Natur [die Naturen] nicht 
mengen und die Perfon auch nicht trennen.” 


Stem D. €utber „Bon ben Conciliis und Fir: 
den": „Wir Chriften müfjen wiffen, wo Gott nicht 
mit in ber Wage ijf und das Gewicht gibt, jo 
finfen wir mit unjerer Schüffel zu Grunde. Das 
meine ich afjo: two es nicht follte heißen: Gott ijt 
für uns geftorben, fondern allein ein Menjch, jo 
find wir verloren. Aber wenn Gotte8 Tod und 
Gott geftorben in der Wagfchüffel liegt, fo fintt 
er unter, und wir fahren empor als eine leichte, 
lebige [leere] Schüffel; aber er fann aud) wohl 
wieder emporfahren oder ‚aus [einer Schiiffel 
ipringen. Er fünnte aber nit in ber Schüffel 
figen, er müßte uns gleich) ein Menjch werden 


Formula Concordiae. Sol. Decl. VIII. De Persona Christi. 


T8. 698—700. 


„Nonne haec oportuit pati Christum [R.771 
et ita intrare in gloriam suam?* Ibi nugatur 
Cinglius, quod vocabulum „Ohristus‘ hoc loco 
pro „humana natura“ sumatur. Cave tibi, 
40] cave, inquam, tibi ab ista alloeosi! Est 
enim larva quaedam diaboli, quae tandem 
talem Christum fingit, secundum cuius ratio- 
nes ego certe nolim esse Christianus. Hoc 
enim illa vult, quod Christus nihil amplius 
sit aut efficiat sua passione et vita quam alius 
quispiam sanctus. Si emim persuaderi mihi 
patiar, ut credam, solam humanam naturam 
pro me passam esse, profecto Christus miht 
non magni pret salvator erit, sed ipse tan- 
dem salvatore eget. In summa, verbis exapli- 
cari non potest, quid diabolus per hanc viia 
sin moliatur. 

41] Et paucis interpositis: S? forte vene- 
fica illa, domina ratio (cuius neptis est ipsa 
alloeosis) reclamare voluerit, dicens: Divini- 
tas neque pati neque mori potest, iw respon- 
debis: Verum id quidem est; nihilominus 
tamen, quia divinitas et humanitas in Christo 
wnam personam constituunt, Seriptura pro- 
pter hypostaticam illam unionem etiam divi- 
nitati omnia lla tribuit, quae humanitati: 
accidunt, et vicissim. humanitati, quae divini- 
42] tatis sunt. Et sane revera ita res sese 
habent. Hoc enim fateri te necesse est: haec 
persona (monstrato Christo) patitur, moritur ; 
haec autem persona est verus Deus. Recte 
igitur dicitur: Filius Dei patitur. Etsi enim 
una ipsius pars (ut sic loquar), divinitas vide- 
licet, non patiatur, tamen ea persona, quae 
Deus est, patitur in altera sua parte, nimirum 
in humanitate. Revera enim Filius Dei pro 
nobis est crucifimus, hoc est, persona, quae 
Deus est. Ipsa enim, ipsa (inquam) persona, 
erucifuca est, secundum humanitatem. 

43] Et rursus post aliqua: Si constabit 
alloeosis, ut eam Cinglius proponit, in Christo 
duas personas esse necesse erit, divinam vide- 
licet et humanam, quandoquidem Cinglius 
dicta Scripturae de passione tantum ad huma- 
nitatem inflectit eaque per omnia a divimtate 
separat. Ubi enim opera divelluntur et [R. 172 
separantur, ibi etiam personam. ipsam dividi 
necesse est, cum ommia opera ommesque pas- 
siones non naturis, sed personae tribuantur. 
Persona enim ipsa est, quae omnia illa agit et 
patitur, hoc quidem secundum hanc naturam, 
illud. vero secundum alteram. naturam; quae 
sane omnia viis eruditis sunt notissima. 
Quare agnoscimus Dominum nostrum Iesum 
Christum Deum et hominem in una persona, 
non confundendo naturas nec dividendo per- 
sonam. 

44] In eandem sententiam loquitur D. Lu- 
therus etiam in eo libello, quem de coneiliis 
et ecclesia scripsit (Tom.7, Wittemb., fol. 530): 
Sciendum id nobis Christianis est, nisi Deus 
in altera lance sit et pondere vincat, nos lance 
nostra deorsum (ad interitum ) ferri. Hoc sie 
accipi volo: Nisi haec vera sint: Deus mor- 
tuus est pro nobis, et si solus homo pro nobis 
mortuus est, tum profecto prorsus actum 
fuerit de nobis. At vero, si Dei mors, et quod 
Deus ipse mortuus est, in altera lance ponitur, 
tum ille deorsum fertur, nos vero instar 
vacuae et levioris lancis sursum tendimus. 


The Formula of.Concord. Thor. Decl. VIII. Of the Person of Christ. 


suffered these things, and to enter into His 
glory?” Here Zwingli juggles, asserting that 
[the word] Christ is understood of the human 
nature. Beware, beware, I say, of the ALLOEO- 
sıs! For it is a devil’s mask, for at last it 
manufactures such a Christ after whom I cer- 
tainly would not be a Christian; namely, that 
henceforth Christ should be no more and do 
no more with His sufferings and life than any 
other mere saint. For if I believe this [per- 
mit myself to be persuaded] that only the 
human nature has suffered for me, then Christ 
is to me a poor Savior, then He Himself in- 
deed needs a Savior. In a word, it is unspeak- 
able what the devil seeks by the ALLOEOSIS. 


And shortly afterwards: If the old weather- 
witch, Dame Reason, the grandmother of the 
ALLOEOSIS, would say, Yea, divinity cannot 
suffer nor die; you shall reply, That is true; 
yet, because in Christ divinity and humanity 
are one person, Scripture, on account of this 
personal union, ascribes also to divinity every- 
thing that happens to the humanity, and vice 
versa. And it is so in reality; for you must 
certainly answer this, that the person (mean- 
ing Christ) suffers and dies. Now the person 
is true God; therefore it is rightly said: The 
Son of God suffers. For although the one part 
(to speak thus), namely, the divinity, does not 
suffer, yet the person, which is God, suffers in 
the other part, namely, in His humanity; for 
in truth God’s Son has been crucified for us, 
that is, the person which is God. For the 
person, the person, I say, was crucified accord- 
ing to the humanity. 


And again, shortly afterwards: If the 
ALLOEOSIS is to stand as Zwingli teaches it, 
then Christ will have to be two persons, one 
divine and one human, because Zwingli ap- 
plies the passages concerning suffering to the 
human nature alone, and diverts them entirely 
from the divinity. For if the works be parted 
and separated, the person must also be divided, 
since all the works or sufferings are ascribed 
not to the natures, but to the person. For it 
is the person that does and suffers everything, 
one thing according to one nature, and another 


according to the other nature, all of which the 


learned know well. Therefore we regard our 
Lord Christ as God and man in one person, 
NON CONFUNDENDO NATURAS NEC DIVIDENDO 
PERSONAM, so that we neither confound the 
natures nor divide the person. 


Dr. Luther says also in his book Of the 
Councils and the Church: We Christians must 
know that if God is not also in the bal- 
ance, and. gives the weight, we sink to the bot- 
tom with our scale. By this I mean: If it 


» were not to be said [if these things were not 


true], God has died for us, but only a man, 
we would be. lost. But if “God’s death” and 
“God died” lie in the scale of the balance, then 
He sinks down, and we rise up as a light, 


1029 


1080 M. 683-685. Formula Concordiae. Sol. Decl. VIII. De Persona Christi. 


[wenn er nicht ein Menich wie wir geworden 
wäre], daß e$ heißen fbnnte: Gott geftorben, 
Gottes Marter, Gottes Blut, Gottes Tod. Denn 
Gott in jeiner Natur fann nicht fterben; aber nun 
Gott und Men vereinigt it in einer Ber: 
fon, jo heißet’s recht Gottes Tod, wenn der 
Menfch ftirbt, der mit Gott ein Ding oder eine 
SBerjon ift." Bis daher Lutherus. 


Daraus offenbar, dak eS unrecht geredet fet, 
wenn gejagt oder gejd)rieben wird, dak hievor ge- 
fete Reden: „Gott hat gelitten, Gott ijt geitor- 
ben“, allein praedicatio verbalis, ba$ ijt, allein 
bloße Worte [feien] und [e$] nicht mit ber Tat 
alfo fei. Denn unjer einfältiger chriftlicher 
Glaube tweifet’s aus [zeigt’3 an, betveift e$], daß 
bet Sohn Gottes, jo Menfch [ge]worden, für uns 
gelitten, geftorben und mit feinem Blute uns er= 
oft habe. 

Zum andern, twas anlangt die Verridtung des 
Amtes Ehrifti, da handelt und wirft die Perjon 
nicht in, mit, butd) ober nad) einer 
allein, fondern in, nach, mit und durch beide 9ta- 
turen, oder, wie das Concilium Chaleedonense 
redet, eine Natur wirft mit Gemeinschaft ber 
andern, tva3 einer jeden Eigenschaft ijt. Alfo ifi 
Chriftus unfer Mittler, Erlöfer, König, Hoher: 
priefter, Haupt, Hirte ujm. nidt nah einer 
Natur allein, e$ fei die göttliche oder bie menjch- 
liche, fondern nach beiden Naturen; tie Dieje 
Lehre anderswo ausdrüdlich [ausführlicher] ge- 
handelt wird. 

Bum dritten aber ift nod) biel ein anderes, wenn 
davon gefragt, geredet oder gehandelt wird, ob 
denn bie Naturen in der perfünlichen Bereinigung 
in Chrifto nichts anderes oder nicht mehr denn 
nur allein ihre natürlichen, wejentlichen Cigen- 
fchaften haben; denn daß fte biejelben haben und 
behalten, ijf oben gemeldet. 

Was nun bie göttlihe Natur in Chrijto ans 
langt, weil bei Gott feine Veränderung ijt, Saf. 1, 
ift feiner göttlichen Natur durch bie Menjchwer: 
bung an ihrem Wefen und Gigenfchaften nichts 
ab= oder zu[ge]gangen, ijt in [ift fie in] oder für 
fic) bapurd) weder gemindert nod) gemehrt. 


Was aber anlangt die angenommene menfche 


fide Natur in der Perjon Chrifti, haben wohl 
etliche jtreiten wollen, daß Diefelbe auch in der per- 
finlicen mit der Gottheit Vereinigung [auch in 
der perfünlichen Bereinigung mit der Gottheit] 
anders und mehr nicht babe denn nur allein ihre 
natürlichen, twefentliden (igenjdjaften, nach wel: 
chen fie ihren Brüdern allenthalben gleich ijt, und 
Dak dertwegen der menfdlicen Natur in Chrifto 
nichts folle nod) finne zugefchrieben werden, was 
über oder wider ihre natürlichen Cigenfdhaften fet, 
wenngleich der Schrift Zeugnifje dahin lauten, 
Aber dak folche Meinung falfh und unrecht fet, 
ift aus Gottes Wort fo ffar, dap auch ihre eigenen 
Mitverwandten [Genofjen] nunmehr folden Str: 
tum ftrafen und vermwerfen. Denn die Heilige 
Schrift und die alten Väter aus der Schrift zeu= 
gen gewaltig, daß die menjd)fide Natur in Chrifto 
darum und daher, weil fie mit der göttlichen 
Natur in Chrijto perfönlich vereinigt [ift], als fie 
nach abgelegter Fnechtifcher Gejtalt und Crniedri- 


Natur - 


W. 700. 701. 


Sed et 4lle deinde rursus vel sursum tendere, 
vel e lance exsilire potest. Non autem pot- 
erat in lancem descendere et considere, nisi 
nostri similis, hoc est, homo fieret, ut vere et 
recte de ipsius passione dici posset: Deus 
mortuus est, Dei passio, Dei sanguis, Dei mors. 
Non enim in sua natura Deus mori potest. 
Postquam autem Deus et homo unitus est im 
wna persona, recte et vere dicitur: Deus mor- 
tuus est, quando videlicet ille homo moritur; 
qui cum Deo unum quiddam sew una per- 
sona est. Hactenus Lutherus. t3 

45] Ex his liquet non carere errore, si quis 
dixerit scripseritve, quod commemoratae pro- 
positiones: Deus passus est, Deus mortuus 
est, sint tantummodo praedicationes verbales, 
hoe est, nuda verba, sine re. Simplicissima 
enim Christiana fides nostra docet, [R.773 
quod Filius Dei, qui homo factus est, pro nobis 
passus ae mortuus sit nosque sanguine suo 
redemerit. | em 


46] Deinde, quod ad rationes officii Christi 
attinet, persona non agit et operatur in seu 
eum una vel per unam naturam tantum, sed. 
potius in, cum et secundum atque per utram- 
que naturam, seu, ut Concilium Chalcedonense 
loquitur, una natura agit seu operatur cum 
communicatione alterius, quod cuiusque pro- 
47] prium est. Itaque Christus est noster 
Mediator, Redemptor, Rex, Summus Pontifex, 
Caput et Pastor etc. non secundum unam tan- 
tum naturam, sive divinam sive humanam, sed 
seeundum utramque naturam; de qua re alias 
etiam copiosius dicitur. 

48] Tertio vero longe adhue aliud est, 
quando de eo quaeritur, disseritur vel tracta- 
tur, an duae illae naturae in hypostatiea 
unione in Christo nihil amplius nisi suas 
naturales essentiales proprietates habeant; 
quod enim easdem habeant atque retineant, 
supra docuimus. 

49] Quantum ergo ad divinam in Christo 
naturam attinet, cum in ipso mulla sit, ut 
Iacobus testatur, Iac. l, l7, transmutatio, 
divinae Christi naturae per incarnationem 
nihil (quoad essentiam et proprietates eius) 
vel accessit vel decessit et per eam in se vel 
per se neque diminuta neque aucta est. 

50] Iam quod ad humanam naturam in per- 
sona Christi attinet, non defuerunt quidam, 
qui contenderent, eam in personali etiam cum 
Divinitate unione nihil amplius habere quam 
duntaxat suas naturales essentiales proprie- 
tates, quarum ratione fratribus suis per omnia 
similis est. Unde affirmarunt, humanae in 
Christo naturae nihil eorum tribui vel debere 
vel posse, quod sit supra vel contra naturales 
ipsius proprietates, etiamsi Scripturae testi- 
monia humanae Christi naturae talia tribuant. 
51] Hane vero ipsorum opinionem falsam esse 
Verbo Dei adeo perspicue demonstrari [R. 774 
potest, ut etiam ipsorum consortes eum ipsum 
errorem reprehendere et reiicere tandem coe- 
perint. Sacrae enim litterae et orthodoxi 
patres, Seripturae verbis edocti, praeclare 
testantur, quod humana natura in Christo 
eam ob eausam et inde adeo, quod eum divina 
natura personaliter unita est (deposito servili 
statu et humiliatione, iam glorificata et ad 


rs 7 
Aue 
e 
4 

3 

* 

i 

. 


The Formula of Concord. Thor. Decl. VIII. Of the Person of Christ. 


empty scale. But indeed He can also rise 
again or leap out of the scale; yet He could 
not sit in the scale unless He became a man 
like us, so that it could be said: “God died,” 
“God’s passion,” “God’s blood,” “God’s death.” 
For in His nature God cannot die; but now 
that God and man are united in one person, 
it is correctly called God’s death, when the 
man dies who is one thing or one person with 
God. Thus far Luther. 


Hence it is manifest that it is incorrect to 
say or write that the above-mentioned expres- 
sions (God suffered, God died) are only prae- 
dicationes verbales (verbal assertions), that is, 
mere words, and that it is not so in fact. For 
our simple Christian faith proves that the Son 
of God, who became man, suffered for us, died 
for us, and redeemed us with His blood. 


Secondly, as to the execution of the office of 
Christ, the person does not act and work in, 
with, through, or according to only one nature, 
but in, according to, with, and through both 
natures, or, as the Council of Chalcedon ex- 
presses it, one nature operates in communion 
with the other what is a property of each. 
Therefore Christ is our Mediator, Redeemer, 
King, High Priest, Head, Shepherd, etc., not 
according to one nature only, whether it be 
the divine or the human, but according to both 
natures, as this doctrine has been treated more 
fully in other places. 


Thirdly, however, it is still-a much different 
thing when the question, declaration, or dis- 
cussion is, whether the natures in the personal 
union in Christ have nothing else or nothing 
more than only their natural, essential prop- 
erties; for that they have and retain these 
has been mentioned above. 


Now, as regards the divine nature in Christ, 
since in God there is no change, Jas. 1, 17, His 


divine nature, in its essence and properties, 


suffered no subtraction nor addition by the in- 
carnation; was not, in or by itself, either 
diminished or increased thereby. 


But as regards the assumed human nature 
in the person of Christ, some have indeed 
wished to contend that even in the personal 
union with divinity it has nothing else and 
nothing more than only its natural, essential 
properties according to which it is in all 
things like its brethren; and that, on this 
account, nothing should or could be ascribed 
to the human nature in Christ which is be- 
yond, or contrary to, its natural properties, 


even though the testimony of Scripture is to. 


that effect. But that this opinion is false and 
incorrect is so clear from God’s Word that 


even their own associates rebuke and reject: 


this error. For the Holy Scriptures, and the 
ancient Fathers from the Scriptures [in which 
they were fully trained], testify forcefully 
that, for the reason and because of the fact 


that it has been personally united with the 


divine nature in Christ, the human nature in 
Christ, when it was glorified and exalted to 
the right hand of the majesty and power of 
God, after the form of a servant and humilia- 


1031 


1039 3. 685. 686. 


gung glorifiziert und zur Rechten der Majeftät 
und Kraft Gottes erhöht [worden], neben und 
über ihre natürlichen, wejentlichen, bleibenden 
Eigenfchaften auch fonderliche, hohe, große, über: 
natürliche, unerforschliche, unausfprechliche, Himm- 
lijde praerogativas und Vorzüge an Majeftät, 
Herrlichkeit, Kraft und Gewalt über alles, was ge- 
nannt mag werden, nicht allein in diefer, fondern 
auch in der fünftigen Welt, empfangen habe; daß 
aljo die menschliche Natur in Chrifto zu den Wir- 
tungen des Amtes Chrijtt auf ihr Maß und 
Weife mit gebraucht werde und auch ihre effica- 
ciam, das ijt, Kraft und Wirkung, habe nicht 
allein aus und nach ihren natürlichen wejentlichen 
Eigenschaften, oder allein joferne fid) das Ber: 
mögen derjelben erjtredt, jondern vornehmlich aus 
und nad) der Majeftät, Herrlichkeit, Kraft und 
Gewalt, welche fie durch bie perjinliche BVereini- 
gung, Slorififation und Erhöhung empfangen hat. 
Und dies fünnen oder dürfen auch nunmehr fait 
die Widerfacher nicht leugnen, allein dak fie bi8- 
putieren unb ftreiten, daß e$ nur erjchaffene Gaben 
oder finitae qualitates jein rollen wie in den 
Heiligen, damit die menfchlihe Natur in Chrijto 
begabt und geziert [fei], und daß fie nad) ihren 
Gedanken und aus ihren eigenen argumentatio- 
nibus oder Beweifungen abmeffen und ausrechnen 
wollen, was [mefjen] die menjchliche Natur in 
Chrifto ohne berjefben Abtilgung fähig oder nicht 
fähig fünne ober jolle fein. 


Wher der beite, gewiffefte und ficherjte Weg in 
diefem Streit ijt diefer, nämlich: was Chriftus 
nach feiner angenommenen menjdfiden Natur 
durch bie perjónlid)e Bereinigung, Glorijifation 
oder Erhöhung empfangen habe, und twas [und 
teilen] jeine angenommene menjchlihe Natur über 
bie [außer den und hinaus über die] natürlichen 
Cigenfchaften ohne derjelben Abtilgung fähig fet, 
daß folches niemand befjer ober gründlicher wilfen 
fönne denn der Herr Chrijtus felber; derfelbe 
aber hat folches, joviel uns in diejem Leben davon 
zu wiffen vonnöten [ijt], in jeinem Wort offen: 
bart. Wovon wir nun in der Schrift in diefem 
Valle flare, gewiffe Beugniffe Haben, das jollen wir 
einfältig glauben und in feinem Wege dawider 
Disputieren, al3 fónnte bie menjchliche Natur in 
Chrifto desfelben nicht fähig jein. 


Nun ijf das wohl recht und wahr, was von den 


erichaffenen Gaben, jo ber menjchlihen Natur in 
Chrijto gegeben und mitgeteilt, daß fie Diejefben 
an oder für fid) jelbit habe, gejagt wird. Aber 
diejelben erreichen noch nicht bie Majeftat, welche 
Die Schrift und die alten Vater au$.ber Schrift 
der angenommenen menjdliden Natur in Chrifto 
aufchreiben. 

- Denn lebendig machen, alles Gericht und alle 
Gewalt haben im Himmel und auf Erden, alles 
in feinen Händen haben, alles unter feinen Füßen 
unterworfen haben, bon Sünden reinigen ujto. 
find nicht erfchaffene Gaben, jonbern göttliche, un: 
endliche Gigenfchaften, welche bod) nad) Wusjage 
ber Schrift bem Menfchen Gbrijto gegeben und 
mitgeteilt find, Soh. 5 und 6; Matth. 28; Dan. 7; 
Soh. 3 unb 19; Mtatth. 11; pb. 1; Hebr. 2; 
bor. 15; 05. E 


Und daß folche Mitteilung nidt per phrasin 
aut modum loquendi, dag ift, allein mit Worten 


Formula Concordiae. Sol. Decl. VIII. De Persona Christi. 


3$. 701. 702. 


dexteram maiestatis et virtutis divinae ex- 
altata), praeter et supra naturales essentiales 
atque in ipsa permanentes humanas proprie- 
tates etiam singulares, excellentissimas, maxi- 
mas, supernaturales, impervestigabiles, ineffa- 
biles atque coelestes praerogativas maiestatis, 
gloriae, virtutis ac potentiae super omne, quod. 
nominatur, non solum in hoc saeculo, sed 
etiam in futuro, Eph. 1, 21, acceperit, ut ita 
humana in Christo natura (suo modo et ra- 
tione) in exsequendo officio Christi simul ad- 
hibeatur, cooperetur et suam efficaciam, id est, 
virtutem et operationem, habeat, non tantum 
ex suis naturalibus proprietatibus aut secun- 
dum essentiales proprietates, aut quousque 
earum virtus et efficacia progreditur, sed prae- 
cipue secundum maiestatem, gloriam, virtu- 
tem atque potentiam; quam per unionem hypo- 
staticam, glorificationem et exaltationem ac- 
52] cepit. Et hoc ipsum hodie ne adversarii 
quidem nostri prorsus negare audent, nisi 
quod disputant et contendunt, illa tantum esse 
dona creata et finitas dotes seu qualitates, qui- 
bus humanam in Christo naturam donatam et 
ornatam esse sentiunt; quales sunt etiam in 
sanctis hominibus. Et argutis cogitationibus 
ac frivolis argumentationibus atque fictis pro- 
bationibus metiri et ad calculum revocare co- 
nantur, quorum donorum humana natura in 
Christo, sine abolitione sua, capax aut non 
capax esse queat. 

53] Rectissima autem et omnium tutissima 
via in huius controversiae diiudicatione [R. 775 
est haec, videlicet neminem melius et certius 
nosse, quid Christus secundum assumptam 
humanam naturam (ratione unionis hyposta- 
ticae et glorificationis seu exaltationis) acce- 
perit et quarum praerogativarum (praeter et 
supra naturales suas proprietates) sine eius- 
dem abolitione capax sit, quam ipsum Domi- 
num nostrum Iesum Christum. Is vero hoc 
ipsum (quantum quidem nostra et quidem 
salutis causa in hac vita interest) in Verbo 
suo revelavit. De quibus igitur in Sacra Scri- 
ptura, quod ad hane rem attinet, certa et per- 
spieua testimonia habemus, simpliciter illis 
fidem adhibeamus et nequaquam contra dispu- 
temus, quasi humana natura in Christo illo- 
rum capax esse nequeat. 

54] Vera quidem sunt, quae de creatis donis 
humanae naturae in Christo datis et commu- 
nicatis dieuntur, quod humanitas Christi ea 
per se et in se ipsa habeat. Sed haec non satis 
explicant vel assequuntur maiestatem illam, 
quam Seriptura et orthodoxi patres secundum 
Seripturam humanae in Christo naturae aseri- 


: bunt. 


55] Vivificare enim, omne iudicium omnem- 
que potestatem in coelo et in terra, adeoque 
omnia in manibus suis habere, omnia sub 
pedibus ipsius subiecta esse, a peccatis mun- 
dare ete. non sunt dona ereata, sed divinae 
infinitae proprietates, quae tamen (iuxta testi- 
monia Scripturae) Christo homini datae et 
communicatae sunt, Ioh..5, 25; 6,39; Matth. 
28, 18; Dan; 7, 14; Ioh. 3,35; 13, 3;. Matth. 
11, 27; Eph. 1, 22; Hebr.2,8; 1 Cor. 15,27; 
Ioh. 1, 3. 14. 51. 

56] Quod autem haec communieatio non tan- 
tum, quasi per phrasin aut modum loquendi 


The Formula of Concord. Thor. Decl. VIII. Of the Person of Christ. 1033 


tion had been laid aside, did receive, apart 
from, and over and above its natural, essen- 
tial, permanent properties, also special, high, 
great, supernatural, inscrutable, ineffable, 
heavenly praerogativas (prerogatives) and ex- 
cellences in majesty, glory, power, and might 
above everything that can be named, not only 
in this world, but also in that which is to 
come [Eph. 1,21]; and that, accordingly, in 
the operations of the office of Christ, the 
human nature in Christ, in its measure and 
mode, is equally employed [at the same time], 
and has also its efficaciam, that is, power and 
efficacy, not only from, and according to, its 
natural, essential attributes, or only so far 
as their ability extends, but chiefly from, and 
according to, the majesty, glory, power, and 
might which it has received through the per- 
sonal union, glorification, and exaltation. 
And nowadays even the adversaries can or 
dare scarcely deny this, except that they dis- 
pute and contend that those are only created 
gifts or finitae qualitates (finite qualities), as 
in the saints, with which the human nature 
in Christ is endowed and adorned; and that, 
according to their [crafty] thoughts or from 
their own [silly] argumentationes (argumen- 
tations) or [fictitious] proofs, they wish to 
measure and calculate of what the human 
nature in Christ could or should be capable 
or incapable without becoming annihilated. 

But the best, most certain, and surest way 
in this controversy is this, namely, that what 
Christ has received according to His assumed 
human nature through the personal union, 
glorification, or exaltation, and of what His 
assumed human nature is capable beyond the 
natural properties, without becoming annihi- 
lated, no one can know better or more thor- 
oughly than the Lord Christ Himself; and 
He has revealed it in His Word, as much as 
is needful for us to know of it in this life. 
Now, everything for which we have in this 
instance clear, certain testimonies in the 
Scriptures, we must simply believe, and in 
no way argue against it, as though the 
human nature in Christ could not be capable 
of the same. 

Now it is indeed correct and true what has 
been said concerning the created gifts which 
have been given and imparted to the human 
nature in Christ, that it possesses them in or 
of itself. But these do not reach unto the 
majesty which the Scriptures, and the ancient 
Fathers from Scripture, ascribe to the assumed 
human nature in Christ. 

For to quicken, to have all judgment and 
all power in heaven and on earth, to have all 
things in His hands, to have all things in 
subjection beneath His feet, to cleanse from 
sin, etc., are not created gifts, but divine, in- 
finite properties; and yet, according to the 

' declaration of Scripture, these have been given 
and communicated to the man Christ, John 
5, 27; 6, 39; Matt. 28, 18; Dan. 7,14; John 
3, 35; 13,3; Matt. 11,27; Eph. 1, 22; Heb. 
2,8; 1 Cor. 15, 27; John 1, 3; 14, 51. 
And that this communication is not to be 
| understood per phrasim aut modum loquendi 
(as a phrase or mode of speaking), that is, 
only in words, with respect to the person ac- 


1034 9. 686. 687. 


bon der Perfon allein nad) der göttlihen Natur, 
jondern mad) ber angenommenen menfhlichen 
Natur zu verftehen fei, beweifen drei ftarfe, un- 
twiderlegliche Wroumente und nachfolgende Gründe: 


1. Bum erjten ift ein [tft e8 eine] einhellige Regel 
der ganzen alten rechtgläubigen Kirche: Was die 


Heilige Schrift zeugt, das Chriftus in der Beit | 


empfangen habe, bab et daSjelbe nicht nach der 
göttlichen (nad) welcher er alles bon Ewigkeit hat), 
fondern bie Verjon ratione et respectu humanae 
naturae, dag ijt, nach ber angenommenen menjdj- 
lichen Natur, dasfelbe in ber Zeit empfangen habe. 

2. Zum andern zeugt die Schrift Härlich Sob. 5 
und 6, daß die Kraft, lebendig zu machen und das 
Gericht zu halten, Chrifto gegeben jet darum, daß 
er des Menjchen Sohn iff, und wie [und info: 
fern] er Fleifh und Blut hat. 

9. Zum dritten jagt die Schrift nicht allein in$- 
gemein bon der Perjon des Mtenjchenjohnes, fon- 
dern deutet auch ausdrüdlich auf feine angenom- 
mene menjchlihe Natur, 1 Boh. 1: „Das Blut 
Chrijti reiniget uns von allen Sünden“, nicht 
allein nad) dem Berdienft, welches am Kreuz ein= 
mal verrichtet, jondern Johannes redet an bemt- 
felben Ort davon, daß uns im Werf oder Hand- 
lung der Rechtfertigung nicht allein die göttliche 
Natur in Cbhrijto [reinige], fondern auch fein 
Blut (per modum efficaciae, das ijf, wirklich) 
reinigt uns von allen Sünden. [jo Boh. 6 iit 
das Fleifch Chrijti eine lebendigmachende Speije, 
wie daraus auch daS Ephesinum Concilium ge= 
ichloffen bat, dak das Fleifch Chrifti Die Kraft 
babe, lebendig zu machen; tie bon biejem Artifel 
andere viel herrliche Zeugnifje der alten rechtgläu= 
bigen Kirche anderömwo angezogen find. 


Daz nun Chriftus nach feiner menschlichen 
Natur folhes empfangen [habe], und der ange: 
nommenen menschlichen Natur in Chrijto folches 
gegeben und mitgeteilt fei, jollen und miiffen wir 
nad) der Schrift glauben. Wher wie broben ge- 
jagt, weil die beiden Naturen in Chrijto aljo ber 
einigt [find], bab fie nicht miteinander vermifcht 
oder eine in Die andere verwandelt, auch eine jede 
ihre natürlichen, wejentlichen Gigenjchaften be- 
hält, alfo daß einer Natur Gigenjdjaften der am- 
dern Natur Eigenjchaften nimmermehr merden, 


muß diefe Lehre auch recht erklärt und mit iod 


wider alle Kekereien verwahrt werden. 


Sndem wir denn nichts Neues von uns felber 
erdenfen [in diefer Sache erdenfen wir eben nichts 
Neues aus uns felbit], fondern nehmen an und 
erholen [wiederholen] die Erklärungen, fo die alte 
rechtgläubige Kirche aus gutem Grunde der $ei- 
‚ligen Schrift hiervon gegeben hat, nämlich dak 
jolche göttliche Kraft, Leben, Gewalt, Majeftät 
und Herrlichkeit der angenommenen menschlichen 
Natur in Ehrifto gegeben fei, nicht alfo, wie der 
Vater dem Sohn nach der göttlichen Natur fein 
Wejen und alle göttlichen Eigenschaften von Cwig- 
feit mitgeteilt hat, daher er eines YWefens mit 
dem DBater und Gott gleich ift; denn Chriftus ijt 
allein nad) der göttlichen Natur bem Vater gleich, 
aber nach der angenommenen menfchlichen Natur 
it er unter Gott; daraus offenbar, daß wir feine 
confusionem, exaequationem, abolitionem, da3 
ijt, feine Vermifchung, 33ergleidjung oder Abtil- 


Formula Concordiae. Sol. Decl. VIII. De Persona Christi. 


9$. 702. 703. 


dicta, de persona Christi secundum ipsius 
divinitatem, sed potius secundum assumptam 
humanam naturam sit intelligenda, id tribus 
firmissimis, atque adeo invietis argumentis, 
De reeitabimus, demonstrari potest: ' 
7] I. Primo exstat regula communissima, 
maximo totius ecclesiae orthodoxae [R.776 
consensu approbata, videlicet: quae Scriptura 
Christum in tempore accepisse affirmat, ea 
non secundum divinitatem accepisse (secun- 
dum quam omnia ab aeterno possidet), sed 
quod persona Christi ratione et respectu 
humanae naturae ea in tempore acceperit. 
58] II. Deinde Scriptura luculenter testa- 
tur Ioh. §, 21 sq. et 6, 39 sq., quod virtus vivi- 
ficandi et potestas exercendi iudicii Christo 
datae sint propterea, quia filius hominis est, 
quatenus videlicet carnem et sanguinem habet. 
$9] III. Postremo Scriptura in hoe negotio 
non tantum in genere filii hominis mentionem 
facit, sed quasi digitum in assumptam huma- 
nam naturam intendit, cum inquit 1 Joh. 1,7: 
Sanguis lesu Christi, "Filii Dei, emundat nos 
ab omm peccato. Id autem non tantum. de 
merito sanguinis Christi in cruce semel per- 
fecto accipiendum est, sed lohannes eo loco 
de ea re agit, quod in negotio iustificationis 
non tantum divina natura in Christo, verum 
etiam ipsius sanguis per modum efficaciae nos 
ab omni peccato emundet. Ita caro Christi 
est vivificus cibus, Ioh. 6, 48—58. Et ex hoc 
evangelistae et apostoli dicto Concilium Ephe- 
sinum pronuntiavit, carnem. Christi habere 
vim viificandi. Et de hoc articulo multa. in 
nostrorum hominum scriptis clarissima, veteris 


et orthodoxae  ecelesiae testimonia collect, 


passim exstant. 

60] Quod igitur Christus virtutem vivifi- 
candi seeundum humanitatem suam acceperit, 
et quod illa vis assumptae humanae naturae 


in Christo data atque communicata sit, id ex 


analogia Verbi Dei eredere tenemur. Sed, ut 
paulo ante monuimus, eum duae naturae in 
Christo eo modo sint unitae, ut nulla sit facta 
eonfusio aut naturae unius in alteram trans- 
mutatio, et utraque suas naturales et essen- 
tiales proprietates retineat, ita ut unius natu- 
rae proprietates nunquam alterius naturae 
proprietates fiant: haee doctrina dextre [R.777: 


admodum declaranda et adversus haeresium 


corruptelas bene munienda est. 

61] In hoc autem negotio nihil novi de in- 
genio nostro fingimus, sed amplectimur et 
repetimus declarationem, quam vetus et ortho- 


doxa ecclesia, e Sacrae Scripturae fundamentis 


desumptam, ad nos incorruptam transmisit, 
videlicet quod divina illa virtus, vita, pote- 
stas, maiestas et gloria assumptae humanae. 
naturae in Christo data sit. Id vero non eo 
modo, sicut Pater Filio, seeundum. divinam 
naturam, essentiam suam et omnes divinas 


proprietates ab aeterno communicavit, unde : 
et unius cum Patre essentiae et ipsi aequa-. 
Christus enim tantum secundum divi- 
secundum. 
Ex his. 


lis- est. 
nam naturam Patri aequalis est; 
humanam vero naturam sub Deo est. 
manifestum est, nullam nos confusionem, ex- 


aequationem aut abolitionem naturarum im 


Christo statuere. Etenim virtus vivificandi 


4 
D. 
1 


The Formula of Concord. Thor. Decl. VIII. Of the Person of Christ. 1035 


cording to the divine nature alone, but accord- 
ing to the assumed human nature, the three 
strong, irrefutable arguments and reasons, 
now following, show: 

1. First, there is a unanimously received 
rule of the entire ancient orthodox Church 

- that what Holy Scripture testifies that Christ 
received in time He received not according to 
the divine nature (according to which He has 
everything from eternity), but the person has 
received it in time ratione et respectu huma- 
nae naturae, that is, as referring, and with 
respect to, according to the assumed human 
nature. 

2. Secondly, the Scriptures testify clearly, 
John 5, 21 f.; 6, 39 f., that the power to 
quicken and to execute judgment has been 
given to Christ for the reason that He is the 
Son of Man, and in as far as He has flesh and 
blood. . 

3. Thirdly, the Scriptures speak not merely 
in general of the Son of Man, but also indicate 
expressly His assumed human nature, 1 John 
1, 7: The blood of Jesus Christ, His Son, 
cleanseth us from all sin, not only according 
to the merit [of the blood of Christ] which 
was once attained on the cross; but in this 
place John speaks of this, that in the work or 
act of justification not only the divine nature 
in Christ, but also His blood per modum effi- 
caciae (by mode of efficacy), that is, actually, 
cleanses us from all sins. Thus in John 6, 
48—58 the flesh of Christ is a quickening 
food; as also the Council of Ephesus con- 
cluded from this [statement of the evangelist 
and apostle] that the flesh of Christ has power 
to quicken; and as many other glorious testi- 
monies of the ancient orthodox Church con- 
cerning this article are cited elsewhere. 

Now, that Christ, according to His human 
nature, has received this, and that it has 
been given and communicated to the assumed 
human nature in Christ, we shall and must 
believe according to the Scriptures. But, as 
above said, since the two natures in Christ 
are united in such a manner that they are not 
mingled with one another or changed one into 
the other, and each retains its natural, essen- 
tial property, so that the properties of one 
nature never become properties of the other 
nature, this doctrine must also be rightly ex- 
plained and diligently guarded against all 
heresies. 

While we, then, invent nothing new of our- 
selves, but receive and repeat. the explanations 
which the ancient orthodox Church has given 
hereof from the good foundation of Holy 
Scripture, namely, that this divine power, life, 

might, majesty, and glory was given to the 
assumed human nature in Christ, not in such 
a way as the Father from eternity has com- 
municated to the Son, according to the divine 

1 nature, His essence and all divine attributes, 

| whence He is of one essence with the Father 
| and is equal to God (for Christ is equal to the 

Father only according to the divine nature, 

- A while according to the assumed human nature 

He is beneath God; from which it is manifest 

! that we make no confusionem, exaequationem, 

abolitionem, that is, no confusion, equaliza- 


1036 M. 687. 688. Formula Concordiae. Sol. Decl. VIII. De Persona Christi. 


gung der Naturen in Chrijto machen; jo ijt aud) 
Die Kraft, lebendig zu machen, nicht aljo in dem 
Sleifch Chrifti wie in feiner göttlichen Natur, 
nämlich als eine wefentliche Eigenjchaft. 

Es ift aud) jolhe KRommuntifation oder Mit- 
teilung nicht gejchehen durch eine wefentliche oder 
natürliche Ausgießung der Eigenschaften ber gdtt- 
licen Natur in die menschliche, alfo Dak Chriftus’ 
Menichheit folche für fid) felbjt und bon dem gött- 
lichen Wefen abgejondert hätte, oder als. hätte da- 
durch bie menf&hliche Natur in Chrifto ihre natiir- 
lichen, wejentlichen Eigenfchaften gar abgelegt und 
wäre nunmehr entweder in bie Gottheit verwan- 
Delt oder berjefben mit folchen mitgeteilten Gigen- 
idaften in und für fid) felbft [* derfelben] gleich 
[ge]worden, ober dag nunmehr beider Naturen 
einerlet oder ja gleiche natürliche wejentliche 
Gigenjdaften und Wirkungen fein jollten. Denn 
folche unb dergleichen irrige Lehren find in den 
alten bewährten conciliis au$ Grund der Schrift 
billig verworfen und verdammt. Nullo enim 
. modo vel facienda vel admittenda est aut con- 
versio aut confusio aut exaequatio sive natu- 
rarum in Christo sive essentialium proprie- 
tatum. Das ijt: Denn auf feinerfet Weije joll 
gehalten ober zugelaffen werden Verfehrung, Ver- 
mijdung ober Vergleichung ber Naturen in Ehrifto 
oder berjelben mwefentlihen Eigenjchaften. 

Wie wir denn auch die Worte realis commu- 
nicatio oder realiter fommuniziert, das ift, bie 
Mitteilung oder Gemeinfchaft, jo mit der Tat und 
. Wahrheit gejchieht, niemaf8 bom einer physica 
communicatione vel essentiali transfusione 
(das ift, von einer wefentlichen, natürlichen Ge- 
meinjdjaft oder Ausgiegung, dadurd) die Naturen 
in ihrem Wefen und derjelben wefentliden Cigen- 
fchaften bermengt [mwerden]) berjtanben [haben], 
toie etliche folche Worte und Meden argliftig und 
boshaftig, bie reine Lehre damit verdächtig zu 
machen, wider ihr eigen Getwiffen verfehrt haben; 
fondern [obige Worte] allein der verbali com- 
municationi, da3 ijt, biejer Lehre entgegengejebt 
haben, ba folche Leute vorgegeben, daß eS nur eine 
phrasis und modus loquendi, ba$ ijt, mehr nicht 
denn bloße Worte, Titel und Name fei, darauf fie 
auch fo hart gedrungen, daß fie von feiner andern 
Gemeinschaft [haben] wifjfen wollen. Derwegen 
zu wahrhaftiger Erflärung ber Mtajeftat Chrifti 


wit folche Worte (de reali communicatione) gez 


braucht und damit anzeigen wollen, daß jolche Ge- 
meinjdaft mit ber Tat und Wahrheit, bod) ohne 
alle Bermifchung der Naturen und ihrer wefent- 
lichen Eigenschaften, gejchehen fet. 

So halten und lehren wir nun mit der alten, 
rechtgläubigen Kirche, wie diefelbe diefe Lehre aus 
der Schrift erflart hat, daß bie menjdjfide Natur 
in Chrifto folche Majeftät empfangen habe nach 
‘Art der perjinliden Vereinigung; nämlich, weil 
die ganze Fülle der Gottheit in Chrifto wohnt, 
nicht wie in andern heiligen Menjchen oder Engeln, 
fondern feibfaftig, als in ihrem eigenen Leibe, 
daß fie mit aller ihrer Majeftät, Kraft, Herrlich: 
feit unb Wirfung in der angenommenen menjd- 
fien Natur freiwillig (wann und wie er will) 
leuchtet, in [und in], mit und durch diejelbe feine 
göttliche Kraft, Herrlichkeit und Wirkung bemeift, 
erzeiat und verrichtet, wie Die Seele im Leibe und 
das Feuer in einem glühenden Cijen tut (denn 
durch folde Gleichniffe, wie dDroben auch vermeldet, 
hat bie ganze alte Kirche diefe Lehre erflart); jol- 


$$. 703—105. 


non eo modo est in carne Christi, quo est in 
divina eius natura, videlicet ut essentialis 
proprietas. 


62] Communicatio autem illa non facta est 
per essentialem aut naturalem effusionem pro- 
prietatum divinae naturae in naturam huma- 
nam, quasi humanitas Christi eas per se et 
a divina essentia separatas haberet, aut quasi 
per illam communicationem humana natura 
in Christo naturales ac essentiales suas. pro- 
prietates prorsus deposuerit et vel in divinam 
naturam conversa, aut divinae naturae com- 
municatis illis suis proprietatibus, in se ipsa 
et per se [sese], exaequata sit, aut quod 
utriusque naturae eaedem aut certe aequales 
naturales et essentiales proprietates et opera- 
tiones sint. Hi enim et similes errores in 
vetustissimis et approbatis conciliis e funda- 
mentis Sacrae Seripturae merito sunt reiecti 
et damnati. Nullo enim modo vel facienda 
vel admittenda est aut conversio aut confusio 
aut exaequatio sive naturarum in Christo sive 
essentialium proprietatum. 


63] Et quidem his vocabulis: realis [R.778 
communicatio, realiter communicari, nunquam 
ullam physicam communicationem vel essen- 
tialem transfusionem (qua naturae in suis 


essentiis aut essentialibus proprietatibus con- 


funderentur) docere voluimus, ut quidam vo- 
cabula et phrases illas astute et malitiose 
falsa interpretatione, contra conscientiam 
suam, pervertere non dubitarunt, tantum, ut 
piam doctrinam suspicionibus iniquissimis 
gravarent. Sed vocabula et phrases illas ver- 
bali communieationi opposuimus, cum quidam 
fingerent, communicationem idiomatum nihil 
aliud nisi phrasin et modum quendam lo- 
quendi, hoc est, mera tantum verba, nomina 
et titulos inanes esse. Et hane verbalem 
communieationem adeo urserunt, ut de nulla 
alia communicatione audire quidquam vellent. 
Quapropter ad recte declarandam maiestatem 
Christi vocabula (de reali communicatione) 
usurpavimus, ut significaremus, communica- 
tionem illam vere et re ipsa (sine omni tamen 
naturarum et proprietatum essentialium con- 
fusione) factam esse. 


64] Sentimus itaque et docemus cum veteri 
orthodoxa ecclesia, quemadmodum illa hane 
doctrinam ex Scriptura Sacra declaravit, quod 
humana in Christo natura maiestatem illam 
acceperit secundum rationem hypostaticae 
unionis, videlicet quod cum tota divinitatis 
plenitudo in Christo habitet, non quemadmo- 


dum in sanctis hominibus et angelis, sed cor- — 


poraliter, ut in proprio suo corpore, etiam 
omni sua maiestate, virtute, gloria, opera- 
tione in assumpta humana natura, liberrime 
(quando et quomodo Christo visum fuerit) 
luceat et in ea, cum ea et per eam divinam 
suam virtutem, maiestatem et efficaciam ex- 
erceat, operetur et perficiat. Idque ea quo- 
dammodo ratione, qua anima in corpore et 
ignis in ferro candente agit. Hac enim [R.779 


u A Re ee A 
La? 


The Formula of Concord. Thor. Decl. VIII. Of the Person of Christ. 


tion, or abolition of natures in Christ), so, too, 
the power to quicken is in the flesh of Christ 
not in that manner in which it is in His divine 
nature, namely, as an essential property. 

Moreover, this communication or imparta- 
tion has not occurred through an essential or 
natural infusion of the properties of the divine 
nature into the human, so that the humanity 
of Christ would have these by itself and apart 
from the divine essence, or as though the 
human nature in Christ had thereby [by this 
communication] entirely laid aside its natu- 
ral, essential properties and were now either 
transformed into divinity, or had, with such 
communicated properties, in and by itself be- 
come equal to the same, or that there should 
now be for both natures identical or, at any 
rate, equal natural, essential properties and 
operations. For these and similar erroneous 
doctrines were justly rejected and condemned 
in the ancient approved councils on the basis 
of Holy Scripture. Nullo enim modo vel 
facienda vel admittenda est aut conversio aut 
confusio aut exaequatio sive naturarum in 
Christo sive essentialium proprietatum. That 
is: For in no way is conversion, confusion, 
or equalization of the natwres. in Christ or 
of their essential properties to be maintained 
[made] or admitted. 

Accordingly, we have never understood the 
words realis communicatio or communicated 
realiter, that is, the impartation or com- 
munion which occurs in deed and truth, of 
any physica communicatio vel essentialis 
transfusio, physical communication or essen- 
tial transfusion, that is, of an essential, 
natural communion or effusion, by which the 
natures would be commingled in their essence, 
and their essential properties, as some have 
eraftily and wickedly, against their own con- 
science, perverted these words and phrases in 
order to make the pure doctrine suspected; 
but we have only opposed them to verbalis 
communicatio (verbal communication), that 
is, to this doctrine, when such persons assert 
that it is only phrasis and modus loquendi 
(à phrase and mode of speaking), that is, 
nothing more than mere words, titles, and 
names, upon which they have also laid so 
much stress that they would know of no other 
communion. Hence, for the true explanation 
of the majesty of Christ we have used such 
terms de reali communicatione (of real com- 
munion), and wished to indicate by them that 
this communion has occurred in deed and 
truth, however, without any confusion of na- 
tures and their essential properties. 

We, therefore, hold and teach, in conformity 
with the ancient orthodox Church, as it has 


explained this doctrine from the Scriptures, 


that the human nature in Christ has received 
this majesty according to the manner of the 
personal union, namely, because the entire 
fulness of the divinity dwells in Christ, not 


as in other holy men or angels, but bodily, : 


as in its own body, so that it shines forth 
with all its majesty, power, glory, and efficacy 
in the assumed human nature, voluntarily 
when and as He [Christ] wills, and in, with, 
and through the same manifests, exercises, 


1037 


1038 N. 688-690. Formula Concordiae. Sol. Decl. VIII. De Persona Christi. 


ches ift zur Beit der [Gr]9tiebrigung verborgen 
und Hinterhalten [zurüdgehalten] worden, aber 
jegunb nach abgelegter Tnechtifcher Geftalt gefchieht 
folches völlig, gewaltig und öffentlih vor allen 
Heiligen im Himmel und Erden, und werden auch 
wir in jenem Leben folche feine Herrlichkeit von 
Angefiht zu Angefiht fehauen, Soh. 17. 


Wijo ijt und bleibt in Chrifto nur eine einige 
göttliche Allmächtigkeit, Kraft, Majeftät und Herr: 
lichkeit, welche allein der göttlichen Natur eigen tft; 
Diefelbe aber leuchtet, beweift und erzeigt fid) völlig, 
aber bod) freiwillig, in, mit und durch bie ange- 
nommene erhöhte menschliche Natur in Chrifto. 
Gleidwie in einem glühenden Cifen nicht zweierlei 
Kraft zu leuchten und zu brennen ift, fondern die 
Kraft zu leuchten und zu brennen ijf des Feuers 
Eigenschaft; aber weil das Feuer mit bem Cifen 
vereinigt [ijt], fo beweijet’8 und erzeiget’3 folde 
feine Kraft zu leuchten und zu brennen in, mit 
und dur) daS glühende Cijen, alfo daß aud) das 
glühende Cijen daher und durch fold Bereini- 
gung die Kraft hat zu leuchten und zu brennen, 
ohne Verwandlung des Wefens und ber natür- 
iden Eigenschaften be8 Feuers unb Cifens. 


Derwegen berjteben wir foldhe Zeugniffe der 
Schrift, fo bon ber Majeftät reden, zu welcher die 
menjdlidhe Natur in Chrijto erhöht ift, nicht alfo, 
Dap folche göttliche Majeftät, welche der göttlichen 
Natur des Sohnes Gottes eigen ift, in der Perjon 
des Menfchenfohnes fchleht nur allein nach feiner 
göttlihen Natur zugefchrieben foll werden, oder 
Dap Ddiefelbe Majeftät in ber menfdliden Natur 
Chrifti allein dergeftalt fein follte, daß jeine 
menschliche Natur von derfelben allein den bloßen 
Titel und Namen, per phrasin et modum lo- 
quendi, ba$ ijt, allein mit Worten, aber mit der 
Tat und Wahrheit ganz und gar feine Gemein- 
ichaft mit ihr haben follte. Denn auf foíde Weife 
(weil Gott ein geiftlich, unzertrennt Wejen und 
demnach allenthalben und in allen Kreaturen ift, 
und in welchen er ijt, fonderlich aber in den Glaiu- 
bigen und Heiligen [in denen er] wohnt, dafelbft 
jolche feine Majeftät mit und bei fid) hat) aud) mit 
Wahrheit gefagt werden möchte, dak in allen Krea- 
turen, in welchen Gott ijt, fonderlich aber in den 
Gläubigen und Heiligen, in welchen Gott wohnt, 
alle Fülle der Gottheit leibfaftig. wohne, alle 
Shave ber Weisheit und der Erkenntnis verbor: 
gen [jeien], alle Gewalt im Himmel und auf Erden 
gegeben werde, weil ihnen ber Heilige Geift, der 
alle Gewalt hat, gegeben wird; bergeftaft denn 
zwischen Chrifto nad) feiner menfchlichen Natur 
und den andern heiligen Menfchen fein Unter: 
ichied gemacht [würde], und aljo Chriftus feiner 
Majeftät, fo er bor allen Kreaturen als ein Menfcd 
oder nach feiner menfchlichen Natur empfangen 
hat, beraubt [würde]. Denn fonft feine Kreatur, 
weder Menfch nod) Engel, fagen fanum ober foll: 
„Mir ijt gegeben alle Gewalt im Himmel und auf 
Erden“; fo bod) Gott mit aller Fülle feiner Gott: 
heit, bie er allenthalben bei fid) hat, in den Heili- 
gen ijt, aber nicht Teibhaftig in ihnen wohnt 


$$. 705. 706. 


similitudine (ut supra monuimus) tota erudita 
et pia antiquitas doctrinam hanc declaravit. 
65] Haec autem humanae naturae maiestas in 
statu humiliationis maiori ex parte occul- 
tata et quasi dissimulata fuit. At nunc, post 
depositam servi formam (seu exinanitionem) 
maiestas Christi plene et efficacissime atque 
manifeste coram omnibus sanctis in coelo et 
in terris sese exserit. Et nos in altera illa 
beatissima vita hane ipsius gloriam facie ad 
faciem videbimus, ut lohannes testatur, cap. 
17, 24. ris 
$6] Hac ratione est permanetque in Christo 
uniea tantum divina omnipotentia, virtus, 
maiestas et gloria, quae est solius divinae 
naturae propria. Ea vero lucet et vim suam 
plene, liberrime tamen, exserit in et cum as- 
sumpta humanitate-et per illam assumptam 
exaltatam in Christo humanitatem. . Quem- 
admodum etiam in ferro candente non duplex 
est vis lucendi et urendi (quasi ignis pecu- 
liarem et ferrum etiam peculiarem et separa- 
tam vim lucendi et urendi haberet), quin 
potius illa vis lucendi et urendi est proprietas 
ignis. Sed tamen, quia ignis cum ferro unitus 
est, ideo vim et virtutem lucendi et urendi in 
et cum ferro et per ferrum illud eandens ex- 
serit, ita quidem, ut ferrum ignitum ex hae 
unione vim habeat et lucendi et urendi, et 
tamen hoe fit sine transmutatione essentiae 
aut naturalium proprietatum tam ferri quam 
ignis. j 
67] Quare testimonia illa Sacrae Scriptu- 
rae, quae de ea maiestate loquuntur, ad quam 
humana in Christo natura exaltata est, non 
in eam sententiam accipimus, quod divina illa 
maiestas (quae divinae naturae Filii Dei pro- 
pria est) in persona Filii hominis tantum se- 
cundum divinam naturam Christo sit ascri- 
benda, aut quod maiestas illa tantum ea 
ratione sit in humana Christi natura, ut 
humana Christi natura nudum tantum titu- 
lum et nomen solum divinae illius. maiestatis, 
per phrasin et modum loquendi, revera autem 
nullam prorsus cum ea communicationem 
68] habeat. Cum enim Deus sit spiritualis 
indivisa essentia, quae ubique et in [R.780 
omnibus creaturis est, et ubi est, ibi (prae- 
sertim in’ credentibus et sanctis habitans) 
suam secum maiestatem habet: tum (secun- 
dum superiorem falsam hypothesin) diei pos- | 
set in omnibus creaturis, in quibus Deus est, 
praecipue vero in electis et sanetis, qui sunt 
templa Dei, totam plenitudinem divinitatis 
corporaliter inhabitare, in eis omnes thesauros 
sapientiae et scientiae absconditos, illis omnem 
potestatem in coelo et in terra datam esse, 
cum fateri oporteat, credentibus Spiritum 
Sanctum datum esse, qui et ipse omnem pote- 
69] statem in coelo et in terra habet. Ea vero 
ratione inter Christum, iuxta humanam ipsius 
naturam, et inter alios sanetos homines nul- 
lum diserimen relinqueretur, et Christus ma- 
iestate illa sua, quam prae omnibus aliis crea- 
turis ut homo seu secundum humanitatem 
70] suam accepit, exueretur. Nulla autem 
creatura (sive homo, sive angelus) dicere pot- 
est aut debet: Mihi data est omnis potestas 
in coelo et in terra; cum tamen Deus uni- 
versa divinitatis suae plenitudine, quam. ubi- 


~~. The Formula of Concord. Thor. Decl. VIII. Of the Person of Christ. | | 1039 


and executes His divine power, glory, and 
efficacy, as the soul does in the body and fire 
in glowing iron (for by means of these illus- 
trations, as was also mentioned above, the en- 
tire ancient Church has explained this doc- 
trine). This was concealed and withheld [for 
the greater part] at the time of the humilia- 
tion; but now, after the form of a servant [or 
exinanition] has been laid aside, it is fully, 
powerfully, and publicly exercised before all 
saints, in heaven and on earth; and in the 
life to come we shall also behold this His 
glory face to face, John 17, 24. 

Thus there is and remains in Christ only 
one divine omnipotence, power, majesty, and 
glory, which is peculiar to the divine nature 
alone; but it shines, manifests, and exercises 
itself fully, yet voluntarily, in, with, and 
through the assumed, exalted human nature 
in Christ. Just as in glowing iron there are 
not two kinds of power to shine and burn 
[as though the fire had a peculiar, and the 
iron also a peculiar and separate power of 
shining and burning], but the power to shine 
and to burn is a property of the fire; but 
since the fire is-united with the iron, it mani- 
fests and exercises this its power to shine and 
to burn in, with, and through the glowing 
iron, so that thence and from this union also 
the glowing iron has the power to shine and 
to burn without conversion of the essence and 
of the natural properties of fire and iron. 

For this reason we understand such testi- 
monies of Scripture as speak of the majesty 
to which the human nature in Christ is ex- 
alted, not in such a way as if the divine 
majesty, which is peculiar to the divine nature 
of the Son of God, is in the person of the Son 
of Man to be ascribed [to Christ] simply and 
purely according to His divine nature, or that 
this majesty is to be in the human nature of 
Christ in such à manner only that from it 
His human nature should have but the mere 
title and name per phrasin et modum loquendi 
(by a phrase and mode of speaking), that is, 
only in words, but in deed and truth should 
have no communion whatever with it. For 
in that way (since God is a spiritual, un- 
divided essence, and therefore present every- 
where and in all creatures, and wherever He is, 
dwelling, however, especially in believers and 
saints, there He has with Him such majesty 
of His) it might also be said with truth that 
in all creatures in whom God is, but especially 
in believers and saints, in whom He dwells, 
all the fulness of the Godhead dwells bodily, 
all treasures of wisdom and knowledge are 
hid, all power in heaven and earth is given, 
because the Holy Ghost, who has all power, 

: is given them. In this way, then, no distinc- 
tion would be made between Christ according 
to His human.nature and other holy men, and 
thus Christ would be deprived of His majesty, 
which He has received above all ereatures, as 
a man or according to His human nature. 
For no other creature, neither man nor angel, 
can or shall say: All power is given unto 
me in heaven and im earth, since, although 
God, with all the fulness of His Godhead, 
which He has everywhere with Himself, is in 


1 
| 


1040 N. 690. 691. Formula Concordiae. Sol. Decl. VIII. De Persona Christi. 


oder perjonfid) mit ihnen vereinigt ijt wie in 
Chrifto. Denn aus [older perfinlichen Bereini- 
gung fommt’s, dak Chriftus aud) nad) feiner 
menfchlihen Natur jpridt Matth. 28: „Mir iit 
gegeben alle Gewalt im Himmel und auf Erden.“ 
Stem Joh. 139: „Da Chriftus wußte, bab ihm der 
Vater alles in feine Hand gegeben hatte.“ Stem 
Kol. 2: „In ihm mobnet bie ganze Fülle der Gott- 
heit leibhaftig." Item: „Mit Preis und Ehren 
haft bu ihn gefrönet und haft ihn gejegt über bie 
Werfe deiner Hände; alles haft bu untertan zu 
jeinen Füßen. Sn dem, bab er ibm alles hat 
untertan, bat er nichts gelaffen, das ihm nicht 
untertan fei”, Hebr. 2, „ausgenommen, der ihm 
alles untertan fat", 1 Kor. 15. 


Wir glauben, lehren und befennen aber feines- 
wegs eine joídje Ausgießung der Majeität Gottes 
und aller derjelben Eigenichaften in die menjch- 
fiche Natur Chrifti, babpurd) die göttliche Natur ge- 
ihmwächt [entfrüftet werde] oder etwas bon dem 
Ihren einem andern übergebe, das fie nicht für 
fid fefbft behielte, oder daß bie menschliche Natur 
in ihrer Subitanz und Wejen gleihe Mtajeftat 
empfangen haben follte, von der Natur und Wejen 
des Sohnes Gottes abgejondert oder unterschieden, 
als wenn aus einem Gefäß in das andere Wafer, 
Wein oder SÍ gegoffen würde. Denn bie menich- 
[ide Natur wie aud) feine andere Kreatur weder 
im Himmel nod) auf Erden [denn die menjchliche 
Natur ebenjotpenig mie eine andere Kreatur] jol- 
chergeftalt der Allmächtigfeit Gottes fähig iit, ba 
fie für fid) jelbft ein allmächtig Wefen würde oder 
almächtige Cigenjchaften an und für fid) felbft 
hätte, Dadurch bie menjdlide Natur in Chrifto 
geleugnet unb in die Gottheit ganz und gar ber- 
wandelt [würde], welches unferm chriftliden Glau- 
ben, aud) aller Propheten und Wpoftel Lehre zu= 
wider [tjt]. 

Sondern wir glauben, lehren und befennen, bag 
Gott der Vater feinen Geift Chrijto, feinem ge- 
liebten Sohn, nad) der angenommenen Menfc: 
heit, aljo gegeben (darum er denn aud) Meifins, 
Das iit, Der Gefalbte, genennet [genannt] wird), 
daß er nicht mit bem Stag wie die andern Heili- 
gen desjelben Gaben empfangen habe. Denn auf 
(Brito bem HErrn nach jeiner angenommenen 


menjchlichen Natur (weil er nach der Gottheit mit 


dem Heiligen Geift eines Meiens ijt) „ruhet 
der Geijft der Weisheit und des Verftandes, des 
Rats, der Stärke und der Erkenntnis“, Bef. 11 
und 61, nicht alfo, daß er daher, als ein Mtenfch, 
nur etliche Dinge wüßte und vermöchte, wie andere 
Heilige durch Gottes Geijft, welcher allein erfchaf- 
fene Gaben in ihnen wirkt, wiffen und vermögen; 
jondern, weil Chriftus nad) der Gottheit bie an= 
‚dere [die zweite] Perfon in der heiligen Dreifal- 
tigkeit ijt und bon ihm wie aud) bom Vater ber 
Heilige Geift ausgeht unb aljo jein und des Vaters 
eigener Geijt ijt und bleibt.in alle Emigfeit, von 
bem Sohne Gottes nicht abgejonbert, jo ijt Chrifto 
nad) bem Tleifch, fo mit bem Sohne Gottes per- 
fönlich vereinigt ijt, Die ganze Fülle des Geiftes 
(wie bie patres jagen) durch jofde perfönliche 
Vereinigung mitgeteilt, welche fid) freiwillig mit 
aller Kraft darin, Damit und baburd) beweilt und 
erzeigt, daß er nicht nur etliches wiffe und etliches 
nicht wiffe, etliches: vermöge und etliches nicht ber- 
möge, jondern er weiß und vermag alles, auf wel- 


W. 706. 707. 


que secum habet, in electis quidem sit, verum- 
tamen non corporaliter in illis habitet, nec 
personaliter cum illis unitus sit, sicut in 
Christo corporaliter inhabitat. Nam ratione 
illius  hypostaticae unionis Christus dieit — 
Matth. 28, 18 etiam secundum humanam suam 
naturam: Mihi data est omnis potestas in 
coelo et in terra. Et alibi, Ioh. 13, 3: Seie- 
bat Iesus, quod omnia dedisset ei Pater in 
manus. Item Col. 2,9: In ipso inhabitat tota 
divinitatis plenitudo corporaliter. Et Ps. 8, 6; 
Hebr. 2,7 sq.: Gloria et honore coronasti eum 
et constituistt eum super omnia opera ma- 
nuum tuarum; omnia subiecisti sub pedibus 
eius, 1 Cor. 15, 27. Dum autem omnia sub- 
iecit ei, nihil (excepto eo, qui omnia ei sub- 
iecit) reliquit, quod non ipsi subiecerit. 

71] Credimus aütem, docemus et confite- 
mur, non fieri talem maiestatis Dei et [R. 781 
omnium proprietatum eius effusionem in 
humanam naturam Christi, qua divinae natu- 
rae aliquid decedat aut ut de suo alii ita lar- 
giatur aliquid, quod hae ratione sibi ipsa non 
in se retineat, aut quod humana natura in 
substantia atque essentia sua parem maie- 
statem acceperit, quae a natura et essentia 
divinae naturae sit separata et divisa, quasi 
cum vinum, aqua aut oleum de uno vase in 
aliud transfunditur. Neque enim vel humana 
in Christo natura vel ulla alia ereatura in 
coelo aut in terra eo modo omnipotentiae 
divinae capax est, ut per se omnipotens es- 
sentia et natura fiat, aut omnipotentes pro- 
prietates in se et per se habeat. Hae enim 
ratione humana natura in Christo abnegare- 
tur et in divinitatem prorsus transmutaretur. 
Quod sane et Christianae nostrae fidei et 
omnium prophetarum et apostolorum doetri- 
nae repugnat. : 


72] Credimus autem, docemus et confitemur, 
quod Deus Pater Spiritum suum dilecto Filio 
suo Christo, ratione assumptae humanitatis, 
eo modo dederit (unde et Messiae, hoc est, 
Uncti, nomen accepit), ut ille non ad mensu- 
ram (quemadmodum alii saneti) illius Spiri- 
tus dona acceperit. In Christo enim, Domino 
nostro (cum seeundum divinitatem unius sit 
cum Spiritu Sancto essentiae), requiescit (ra- 
tione humanae naturae) Spiritus sapientiae . 
et intellectus, Spiritus consili? et fortitudinis, 
Spiritus scientiae et pietatis, Ies. 11, 2; 61,1; 
73] Col.2,3. Id vero non eo certe modo fit, 
quod ille, quatenus homo, aliqua tantum norit 
et praestare possit, quemadmodum alii sancti 
virtute Spiritus Sancti (qui tantum dona 
creata in ipsis efficit) quaedam norunt et 
praestare possunt. Cum enim Christus, divi- 
nitatis ratione, secunda sit Persona in Sacro- 
sancta Trinitate, et ab ipso non minus quam 
a Patre Spiritus Sanctus procedat (nam et 
Patris et Filii proprius Spiritus est, manet- 
que in omnem aeternitatem, nec a Filio [R. 782 
unquam separatur), certe Christo secundum 
carnem, quae cum Filio Dei personaliter unita 
est, tota plenitudo Spiritus (ut patres loquun- 
tur) per hypostatieam illam unionem commu- 
74] nicata est. Ea vero liberrime in et cum 
humana Christi natura et per eam omnem vim 
suam exserit, non eo modo, ut Christus secun- 


| 


The Formula of Concord. Thor. Decl. VIII. Of the Person of Christ. 


the saints, He does not dwell in them bodily, 


nor is personally united with them as in 
Christ. For from such personal union it fol- 
lows that Christ says, even according to His 
human nature, Matt. 28, 18: All power is 
given unto Me in heaven and in earth. Also 
John 13,3: Jesus knowing that the Father 
had given all things into His hands. Also 
Col. 2,9: In Him dwelleth all the fulness of 
the Godhead bodily. Also: Thou crownedst 
Him with glory and honor, and didst set Him 
over the works of Thy hands; Thou hast put 
all things in subjection under His feet. For 
in that He put all in subjection under Him, 
He left nothing that is not put under Him, 
Heb. 2, 7f.; Ps. 8,6. He is excepted which 
did put all things under Him, 1 Cor. 15, 27. 

By no means, however, do we believe, teach, 
and confess such an infusion of the majesty 
of God and of all its properties into the human 
nature of Christ by which the divine nature 
is weakened [by which anything of the divine 
nature departs], or anything of its own is sur- 
rendered to another that it does not retain for 
itself, or that the human nature in its sub- 
stance and essence should have received equal 
majesty, separate or distinct from the nature 
and essence of the Son of God, as when water, 
wine, or oil is poured from one vessel into 
another. For the human nature, as also no 
other creature, either in heaven or on earth, 
is capable of the omnipotence of God in such 
a manner that it would become in itself an 
almighty essence, or have in and by itself 
almighty properties; for thereby the human 
nature in Christ would be denied, and would 
be entirely converted into the divinity, which 
is contrary to our Christian faith, as also to 
the doctrine of all the prophets and apostles. 

But we believe, teach, and confess that God 
the Father has so given His Spirit to Christ, 
His beloved Son, according to the assumed 
humanity (on account of which He is called 
also Messias, i. e., the Anointed), that He has 
not received His gifts by measure as other 
saints. For upon Christ the Lord, according 
to His assumed human nature (because, ac- 
cording to His divinity, He is of one essence 
with the Holy Ghost), rests the Spirit of wis- 
dom and understanding, the Spirit of counsel 
and might, the Spirit of knowledge [and of the 
fear of the Lord, Col. 2, 3; Is. 11, 2; 61, 1], 
not in such a way that on this account, as 
a man, He knew and could do only some 
things, as other saints know and can do by 
the Spirit of God, who works in them -only 
created gifts, but since Christ, according to 
His divinity, is the second person in the Holy 
Trinity, and from Him, as also from the 
Father, the Holy Ghost proceeds, and thus is 
and remains His and the Father’s own Spirit 
to all eternity, not separated from the Son of 
God, therefore (as the Fathers say) the entire 
fulness of the Spirit has been communicated 
by the personal union to Christ according to 
the flesh, which is personally united with the 
Son of God. This voluntarily manifests and 
shows itself, with all its power therein, there- 
with and thereby [in, with, and through the 
human nature of Christ], so that He [Christ, 


Concordia Triglotta. 


66 


1041 


1049 mM. 691. 692. Formula Concordiae. Sol. Decl. VIII. De Persona Christi. 


chen ber Vater ohne Mak den Geijt der Weisheit 
und Kraft ausgegofien, dah er af$ Menfdh durch 
folche perfönliche Bereinigung alle Crfenntnis, alle 
Gewalt mit der Tat und Wahrheit empfangen hat. 
Und alfo find affe Schäße der Weisheit in ihm 
verborgen, aljo ijt thm alle Gewalt gegeben, und 
er ijt gefegt zur Rechten Der Majeftät und Kraft 
Gottes. Und aus ben Hiftorien ift wiffentlich 
[befannt], daß zur Zeit deS Kaijer3 Balentis 
unter den %rianern eine jonbetlid)e Sekte ge- 
twefen, welche Wgnoeten genennet [genannt] find 
worden, barum daß fie gedichtet haben, bab ber 
Sohn, des Vaters Wort, wohl alles wiffe, aber 
feine angenommene menfchliche Natur fet vieler 
Dinge untvijfend; wider welche auch Gregorius 
Magnus gejchrieben hat. 


$$. 707. 708. 


dum humanam suam naturam. aliqua tantum 


norit, aliqua vero ignoret, et quaedam prae- 
stare possit, quaedam vero praestare nequeat, 
sed iam etiam secundum assumptam humanam 
naturam omnia novit et potest. Pater enim 
super hunc Filium absque mensura Spiritum 
sapientiae et fortitudinis ita effudit, ut, quate- 
nus homo est, per hypostaticam illam unio- 
nem omnem scientiam et omnem potestatem re 
ipsa et vere acceperit. Ea ratione omnes the- 
sauri scientiae in Christo sunt absconditi, hoc 
modo omnis ipsi potestas in coelo et in terra 
data est, et ipse ad dexteram maiestatis et 
75] virtutis Dei collocatus est. Manifestum 
est autem ex historiis, quod temporibus im- 
peratoris Valentis inter Arianos peculiaris 
quaedam secta reperta fuerit eorum, qui 


Agnoetae appellabantur, propterea quod fingerent, Filium quidem utpote Verbum Patris ommia 
scire, at assumptam ipsius humanam naturam multarum rerum ignaram esse. Hane haeresin 


etiam Gregorius Magnus refutavit. 


Um diejer perjónliden Vereinigung und dar- 
aus erfolgenden Gemeinschaft willen, fo bie gött- 
liche und menfchliche Natur in der Perjon. Chrifti 
mit der Tat und Wahrheit miteinander haben, 
wird Chrijto nad) bem Fleiich zugelegt, das fein 
Sleifch feiner Natur und Wejen nad) für fid) fefbjt 
nicht jein und außerhalb biejer Vereinigung nicht 
haben fann, dap fein Fleisch nämlich eine wahr: 
haftige, lebendigmachende Speife und fein Blut 
ein wahrhaftig lebendigmachender Trank ijt; wie 
die zweihundert patres de3 Ephesini Concilii be- 
zeugt haben: carnem Christi esse vivificam seu 
vivificatricem, das ijt, daß Chriftus’ Fleifch ein 
lebendigmacend 1yfeijd fei; Daher auch biefet 
Menjch allein und fonjt fein Menich weder im 
Himmel nod) auf Erden mit Wahrheit jagen Tann: 


Matth. 18: „Wo zwei oder drei in meinem Namen. 


berjammelt find, ba bin ich mitten unter ihnen.“ 


stem [Matth. 28]: „Sch bin allezeit bei euch bis 


an der Welt Ende.“ 

Welche Zeugniffe wir auch nicht alio verftehen, 
daß bei uns in der chriftlichen Kirche und Ge- 
meinde allein die Gottheit Chrifti gegenwärtig fet, 
unb jofdje Gegenwartigfeit Chrijtum nad) feiner 
Menjchheit in feinem Wege gar nichts angehen 
follte, dergeitalt denn Petrus, Paulus und alle 
Heiligen im Himmel, weil die Gottheit, fo allent- 


halben tft, in ihnen wohnt, auch bei ung auf Erden: 


wären, welches Dod) allein von Chrifto und fonft 
feinem andern Menjchen die Heilige Schrift be- 
zeugt; jondern wir halten, daß Durch bieje Worte 
die Majeftät des Menfchen Chrifti erflärt werde, 
bie Chrijtus nach jeiner Menfchheit zur Rechten 
ber Majeftät und Kraft Gottes empfangen [hat], 
dat er nämlich auch nach und mit derfelben jeiner 
angenommenen menjdjíiden Natur gegenwärtig 
‘fein fünne und auch jet, wo er will, und f[onberíid, 
Dak er bei feiner Kirche und Gemeinde auf Erden 
als Mittler, Haupt, König und Hoherprieiter (nicht 
halb oder die Hälfte allein, fondern die ganze Per- 
fon Chriftt, zu welcher gehören beide Naturen, bie 
göttliche und menschliche) gegenwärtig fei, nicht 
allein nach feiner Gottheit, fonderm auch nad und 
mit feiner angenommenen menfchlichen Natur, nad) 
welcher et unjer Bruder iit und wir Fleiich find 
pon feinem Fleifh und Bein von jeinem Bein; 
twie er des zu gewiller Berficherung und Ber: 
getoijf [ec] ung fein Heilig Abendmahl eingefeßt hat, 
Dap er auch nach der Natur, nach welcher er Fleiic) 


76] Propter unionem autem hypostaticam et 
ex ea consequentem communicationem (quam 
divina et humana natura in persona Christi 
revera et re ipsa inter se habent) Christo se- 
cundum carnem id tribuitur, quod ipsius caro 
(in natura et essentia sua per se considerata) 
non esse et extra unionem illam id non habere 
potest. Verbi gratia: carni Christi recte 
ascribitür, quod sit vere vivifieus cibus, et 
quod sanguis eius vere sit vivificus potus. 
Sic enim ducenti patres Ephesini Concilii pro- 
nuntiarunt, carnem. Christi esse vivificam seu 
vivificatricem, unde solus hie homo [R.783 
Iesus Christus (nullus autem alius homo vel 
in coelo vel in terris) reete et vere dicere pot- 
est, Matth. 18, 20: Ubi sunt duo aut tres con- 
gregati in nomine meo, ibi sum im medio 
eorum. Item Matth. 28, 20: go vobiscum 
sum omnibus diebus usque ad consummatio- 
nem saeculi. 

77] Et haee Scripturae testimonia non ita 
accipimus, quod tantum de praesentia divini- 
tatis Christi in ipsius ecclesia loquantur, 
quasi ea praesentia ad Christum, qua homo 
ipse est, prorsus non pertineat. Ea enim 
ratione Petrus, Paulus et omnes saneti in 
coelo nobiscum in terris praesentes essent, 
cum divinitas, quae ubique est, in ipsis habi- 
tet; id quod tamen de solo Christo et de nullo 
alio homine Sacra Scriptura testatur. Credi- 
78] mus vero, superioribus Scripturae testi- 
moniis maiestatem hominis Christi declarari, 


quam Christus secundum suam humanitatem 


ad dexteram maiestatis et virtutis Dei accepit, 
ut videlieet etiam secundum illam suam as- 
sumptam. naturam et cum ea praesens esse 
possit, et quidem praesens sit, ubicunque velit; 
praesertim vero sentimus, eum ecclesiae suae 


. in terris ut mediatorem, caput, regem et sum- 


mum sacerdotem praesentem esse. Non autem 
dimidiatus tantum Christus aut una duntaxat 
ipsius pars ecclesiae praesto est, sed. tota 
Christi persona. Ad eam autem pertinent 
ambae naturae, divina et humana, quare eum 
praesentem habemus non tantum secundum 
divinam, verum etiam seeundum assumptam 
humanam ipsius naturam, iuxta quam ipse 


frater noster est, et nos caro sumus de carne | 


79] eius et os de ossibus eius, Eph. 5,30. Et 


b 
2 
"B 

* 

Y 

Ve 

M 

bs 

3 


Sie Gm NUT 


The Formula of Concord. Thor. Decl. VII. Of the Person of Christ. 1043 


according to His human nature] not only 
knows some things and is ignorant of others, 
can do some things and is unable to do others, 
but [according to the assumed human nature] 
knows and can do all things. For upon Him 
the Father poured without measure the Spirit 
of wisdom and power, so that, as man, He 
has received through this personal union all 
knowledge and all power in deed and truth. 
And thus all the treasures of wisdom are hid- 
den in Him, thus all power is given to Him, 
and He is seated at the right hand of the 
majesty and power of God. From history it 
can be learned that at the time of the Em- 
peror Valens there was among the Arians 
a peculiar sect which was called the Agno- 
etae, because they imagined that the Son, the 
Word of the Father, knew indeed all things, 
but that His assumed human nature is igno- 
rant of many things; against whom also 
Gregory the Great wrote. 

On account of this personal union, ped the 
communion resulting from it, which the divine 
and the human nature have with one another 
in the person of Christ in deed and truth, 
there is ascribed to Christ according to the 
flesh what His flesh, according to its nature 
and essence, cannot be of itself, and, apart 
from this union, cannot have, namely, that 
His fiesh is a truly quickening food and His 
blood a truly quickening drink; as the two 
hundred Fathers of the Council of Ephesus 
have testified, carnem Christi esse vivificam 
seu vivificatricem, that is, that the flesh of 
Christ is a quickening flesh [or a quickener]. 
Hence, too, this man only, and no man besides, 
either in heaven or on earth, can say with 
truth, Matt. 18, 20: Where two or three are 
gathered together in My name, there am I in 
the midst of them. Also Matt. 28, 20: Lo, 
I am with you alway, even unto the end of 
the world. 

And these testimonies we do not understand, 
as though only the divinity of Christ were 
present with us in the Christian Church and 
congregation, and such presence were to con- 
cern Christ according to His humanity in no 
way whatever; for in that manner Peter, 
Paul, and all the saints in heaven, since 
divinity which is everywhere present dwells 
in them, would also be with us on earth, which 
the Holy Scriptures, however, testify only of 
Christ, and of no other man besides. But we 
hold that by these words [the above passages 
of Scripture] the majesty of the man Christ 
is declared, which Christ has received, accord- 
ing to His humanity, at the right hand of the 
majesty and power of God, namely, that also 
according to His assumed human nature and 
with the same, He can be, and also is, present 
where He will, and especially that in His 
Church and congregation on earth He is 
present as Mediator, Head, King, and High 
Priest, not in part, or one- ‘half of Him only, 
but the entire person of Christ is present, to 
which both natures belong, the divine and the 
human; not only according to His divinity, 
but also according to, and with, His assumed 
human nature, according to which He is our 
Brother, and we are flesh of His flesh and 


1044 M. 692-694. Formula Concordiae. Sol. Decl. VIII. De Persona Christi. 


und Blut hat, bei uns fein, in uns wohnen, wir: 
fen und fräftig fein will. 


Auf fofden beftindigen Grund hat D. Luther 
feliger auch bon der Majeftät Chrifti nad) feiner 
menschlichen Natur gejchrieben. 


Sn ber [in dem] großen Belenninis bom 
Abendmahl fchreibt er bon ber Perfon Chrifti 
alfo: „Nun er aber ein folder Send) ijt [* der 
übernatürlih mit Gott eine Perjon ijt], und 
außer biejem Menfehen fein Gott ijt, jo muß fol- 
gen, daß er auch nach der dritten, übernatürlichen 
Weife fet unb jein möge allenthalben, wo Gott ijt, 
und alles burd) und durch voll Chriftus fet, aud) 
nad) der Menjchheit, nicht nad) der erjten, leib- 
licen, begreiflichen Weife, fondern nad) ber über: 
natürlichen, göttlichen Weife.“ Tom. 2, Wit. Ger., 
Fol. 191. 


„Denn hie mußt bu ftehen und fagen: Gbrijtus 
nad) der Gottheit, wo er ijt, ba ift er eine natiir- 
liche göttliche Perfon und ijt auch natürlich und 
perjönlich dafelbit, wie das wohl betweift jeine 
Empfängnis im Mutterleibe. Denn follte er 
Gottes Sohn fein, fo mußte er natürlich und per- 
fonlid im Mutterleibe fein und Menfch werden. 
Sft er nun natürlich und perjonfid), wo er ijt, 1o 
muß er dafelbft auch Menfch fein; denn e$ find 
nicht get zertrennte Perjonen, fondern eine einige 
Perfon: wo fie ift, da ijt fie bie einige unget- 
trennte Perfon, und mo du fannft fagen: Hie tjt 
Gott, ba mußt du auch fagen: So ijt Chrijtus der 
Menjch aud) da. Und wo du einen Ort zeigen 
twiirdeft, ba Gott wäre und nicht ber Menjch, jo 
wäre bie Perfon fehon zertrennt, weil ich alspann 
mit der Wahrheit fónnte jagen: Hie ijt Gott, der 
nicht 9Renjd) ift und nod) nie Menfjch [ge] worden. 


„Mir aber des Gottes nicht! Denn hieraus 
wollte [würde] folgen, bab Raum und Stätte die 
zwei Naturen voneinander jfonderten und die Per- 
jonen zertrennten, fo doch der Tod und alle Teu= 
fel fie nicht finnten trennen mod) voneinander 
reißen. 
bleiben, der nicht mehr denn an einem einzelnen 
Ort zugleich eine göttliche und menschliche Perjon 
ware, und an allen andern Orten müßte er allein 
ein bloßer abgejonderter Gott und göttliche Per: 
fon fein ohne Menfchheit. Nein, Gefell, wo Du 
mir Gott hinfegeft, ba mußt du mir, bie Menjch: 
heit mit hinfegen; fie laffen fid) nicht fondern und 
voneinander trennen; e$ ijt eine Perfon wor: 
Den und [djibet die Menschheit nicht von fich.” 


Sm Büchlein bon den legten Worten Davids, 
welches D. Luther fura vor feinem Tode gefchrie= 
ben, fagt er alfo: „Nach der andern, zeitlichen, 
menschlichen Geburt ift ihm auch bie eiwige Ge- 
walt Gottes gegeben, Doch zeitlich und nicht bon 
Ewigkeit her. Denn die Menfchheit Chrifti ijt 
nicht von Ewigkeit gewefen wie Die Gottheit, jon- 
Dern wie man zählt, und jchreibt, ijt S Gpus, Maria 
Sohn, dies Jahr 1543 Jahre alt; aber bon dem 
Augenblif an, da Gottheit und Menschheit ijt ver: 


Und es follte mir ein fchlechter Ehrijtus. 


YW. 708. 709. 


sane in huius rei confirmationem sacram suam 
Coenam instituit, ut testaretur, se etiam se- 
cundum eam naturam, qua carnem et sangui- 
nem habet, nobiscum esse, in nobis habitare, 
operari et efficacem esse velle. 

80] Huic firmissimo fundamento D. Luthe- 
rus, sanctae memoriae, innixus doctrinam de 
maiestate Christi iuxta humanitatem [R.784 
fideliter et perspicue ecclesiae proposuit. 

81] Is in maiori sua de Coena Domini con- 
fessione de persona Christi ad hune modum 
scripsit: Cum Christus talis homo sit, qui 
praeter naturae ordinem cum Deo una est 
persona, et estra.hunc hominem nullus Deus 
reperiatur, necessario conficitur, quod etiam 
iuata tertium, supernaturalem illum modum 
sit et esse possit ubique, ubi Deus est, ita ut 
omnia plena sint Christi, etiam iuata humani- 
tatem, non quidem secundum primam llam 
corporalem et comprehensibilem rationem, sed 
iucta supernaturalem divinum illum modum. 
Tom. 2, Wit. Ger., Fol. 191. 

S2] In hoc enim negotio fateri te oportet 
et dicere: Christus secundum | divinitatem, 
ubiubi est, ibi est naturalis divina persona, 
et revera ibi naturaliter et personaliter est, 
quod perspicue ipsius incarnatio in utero 
materno testatur. Si enim Filius Dei erat, 
certe eum personaliter esse in utero matris 
et ibidem incarnart oportebat. Quodsi natu- 
raliter et personaliter est, ubiubi est, profecto 
ibidem etiam necessario homo erit. Non enim 
in Christo sunt duae separatae personae, sed 
unica tantum est persona. Ubicunque ea est, 
ibi est unica tantum et indivisa persona. Et 
ubicunque recte diceris: Hie est Deus, ib 
fateri oportet et dicere: Ergo etiam Christus 
homo adest. Et si locum aliquem monstrares, 
in quo solus Deus, non autem homo esset, 1am 
statim persona divideretur. Possem enim tum 
recte dicere: Hic est Deus ille, qui non est 
homo et qui adhuc nunquam homo factus est. 

83] Absit autem, ut ego talem Deum agno- 
scam aut colam. Ex his enim consequeretur, 
quod locus et spatium possent duas naturas 
separare et personam Christi dividere, quam 
tamen neque mors neque omnes diaboli [R.785 
84] dividere aut separare potuere. Ht quanti 
tandem, obsecro, pretii esset talıs Christus, 
qui unico tantum loco simul divina, et humana 
persona esset, in omnibus vero locis duntaxat 
et quidem separatus Deus aut divina persona 
esset, sine assumpta sua humanitate. Nequa- 
quam vero id tibi, quisquis es, concessero: 
quin potius, quocunque locorum Deum collo- 
caveris, eo etiam humanitatem Christi una 
collocare te oportebit; non enim duae in 
Christo naturae separari aut dividi possunt ; 
una in Christo facta est persona, et Filius Dei 
assumptam humanitatem a se non segregat. 

85] In libello de ultimis verbis Davidis 
D. Lutherus paulo ante mortem suam in hane 
sententiam scripsit: Secundum alteram tem- 
poralem humanam nativitatem etiam data est 
illi aeterna, Dei potestas, sed in tempore et non 
ab aeterno. Humanitas enim Christi non fuit 
ab aeterno ut divinitas, sed lesus, Mariae 
filius, iuxta supputationem veram, hoc anno 
natus est amnos mille quingentos quadraginta 
tres. Interim tamen ab eo momento, in quo 


The Formula of Concord. Thor. Decl. VIII. Of the Person of Christ. 


bone of His bone. Even as He has instituted 
His Holy Supper for the certain assurance and 
confirmation of this, that also according to 
that nature according to which He has flesh 
and blood He will be with us, and dwell, work, 
and be efficacious in us. 

Upon this firm foundation Dr. Luther, of 
blessed memory, has also written [faithfully 
and clearly] concerning the majesty of Christ 
according to His human nature. 

In the Large Confession concerning the 
Lord’s Supper he writes thus concerning the 
person of Christ: Now, since He [Christ] is 
such a man as is supernaturally one person 
with God, and apart from this man there is 
no God, it must follow that also according to 
the third, supernatural mode He is and can 
be in every place where God is, and all things 
are through and through full of Christ, also 
according to the humanity, not according to 
the first corporeal, comprehensible mode, but 
according to the supernatural, divine mode. 
Vol. 2, Wittenb. Germ., fol. 191. 

For here you must stand [confess] and say: 
Wherever Christ according to the divinity is, 
there He is a natural, divine person, and He 
is there also naturally and personally, as His 
conception in His mother’s womb well shows. 
For if He were to be God’s Son, He must 
naturally and personally be in His mother’s 
womb and become man. Now, if He is natu- 
rally and personally wherever He is, He must 
also be man in the same place. For there 
are not [in Christ] two separate persons, but 
only one person: wherever it is, there it is 
the one undivided person; and wherever you 
can say, Here is God, there you must also say, 
Then Christ the man is also there. And if 
you would point out a place where God is, 
and not the man, the person would already be 
divided, because I could then say with truth: 
Here is God who is not man, and who never 
as yet has become man. 

However, no such a God for me! For it 
would follow hence that space and place sepa- 
rated the two natures from one another, and 
divided the person, and yet even death and 
all devils could not divide or rend them from 
one another. And there would remain to me 
@ poor sort of Christ [a Christ of how much 
value, pray?], who would be a divine and 
human person at the same time in no more 
than in only one place, while in all other 
places He must be only a mere separate God 
and divine person without humanity. No, 
friend, wherever you place God, there you 
must also place with Him humanity; they 
do not allow themselves to be separated or 
divided from one another. There has been 
made [in Christ] one person, and it [the Son 
of God] does not separate from itself the 
[assumed] humamty. 

In the little book concerning the Last Words 
of David, which Dr. Luther wrote shortly be- 
fore his death, he says as follows: According 
to the other, the temporal, human birth, also 
the eternal power of God has been given Him; 
however, in time, and not from eternity. For 
the humanity of Christ has not been from eter- 
nity, like the divinity; but, as we reckon and 


1045 


1046 


einigt in einer Berfon, ba iit und heißt der 
Menjdh, Maria Sohn, allmächtiger, ewiger Gott, 
der ewige Gewalt hat und alles gefchajfen hat 
und erhält, per communicationem idiomatum, 
darum daß er mit der Gottheit eine Perjon 
unb aud rechter Gott ijt. Davon redet er 
Matth. 11: ‚Alles ijt mir vom Vater übergeben‘; 


und Matthäi am legten: ‚Mir tit alle Gewalt gez, 


geben im Himmel und auf Erden‘ Welchem 
‚mir‘? Mir SG[u bon Nazareth, Marien Sohn, 
unb Menfch geboren; bon Ewigkeit hab’ id) fie 
bom Bater, ehe id) Menfch ward; aber da id) 
Menfch ward, hab’ id) fie zeitlich empfangen nad) 
der Mtenfdheit und heimlich gehalten bis auf 
meine Wuferftehung und Auffahrt, jo es [Da e$] 
bat follen offenbart und erflärt erden, tie 
St. Paulus Rom. 1 Sprit: ‚Er ijt erfläret und 
erweifet ein Sohn Gottes früjftiglid).! Iohannes 
nennt e$ verfläret, Joh. 17.” Tom. 5, Ger. Wit., 
Fol. 545. 


Dergleihen Beugniffe werden in D. Luthers 
Schriften, bejonders aber im Buch „Daß diefe 
Worte nod) feit Stehen“ und in der [in dem] 
großen Befenntnis bom heiligen Abendmahl ge- 
funden, auf mwelde Schriften al3 mwohlgegründete 
Erklärungen der Majeftät Chriftt zur Rechten 
(Sotte8 und feines Tejtaments wir uns um Kürze 
willen in diefem Artikel jo wohl als im heiligen 
Abendmahl, inmaßen hiervor gemeldet, gezogen 
[bezogen] haben wollen. 


Sarum wit e8 für einen jdjbfiden Irrtum 
halten, ba Chrijto nad) feiner Menjchheit folche 
Majeftät entzogen, dadurch ben Chriften ihr bod 
fter Troft genommen, ben fie in vorangezeigter 
Verheipung von der Gegentwartigfeit und Bei: 
wohnung ihres Hauptes, Königs und. Hohenprie- 
fterS haben, ber ihnen versprochen hat, dag nicht 
allein jeine bloße Gottheit bei ihnen jein werde, 
welche gegen uns arme Sünder wie ein verzehren: 
des Feuer gegen ditrre Stoppeln ijt, fondern Er, 
Er, der Menfch, der mit ihnen geredet hat, der alle 
Zrübjale in feiner angenommenen menjdliden 


Natur verfucht hat, ber auch daher mit uns, aß 


mit Menfchen und feinen Brüdern, ein Mitleiden 
haben fann, der wolle bei uns fein in allen unjern 
Nöten, auch nad) der Natur, nach welcher er unfer 
Bruder tft und wir Fleifdh bon feinem Fleifch find. 


Derhalben vertverfen und verdammen Wir ein= 
Hellig mit Mund und Herzen alle Irrtümer, fo der 
porgefebten Lehre nicht gemäß als den propheti- 
iden und apoftolifchen Schriften, den reinen Gym- 
bofi$ und unferer chriftlichen Augsburgifchen Kon: 
fejfion zuwider: 


1. Als, ba bon jemand geglaubt oder gelehrt 
twerden jollte, daß bie menschliche Natur um der 
perfonliden Bereinigung willen mit der göttlichen 
N oder in biejelbe verwandelt worden fein 
jollte. 

2. Item, bab die menfchliche Natur in Chrifto 
auf folche Weife wie die Gottheit als ein unendlich 
Wejen, aus wefentlider Kraft, aud) Eigenjchaft 
ihrer Natur allenthalben gegenwärtig fet. 


3n. 694. 695. Formula Concordiae. Sol. Deel. VIII. De Persona Christi. 


| 


$$. 709—711. 


divinitas cum humanitate unita est in unam 
personam, homo lle, qui est filius Mariae, 
revera est et vocatur omnipotens aeternus 
Deus, qui aeternam habet potestatem, qui 
omnia creavit et conservat (per communica- 
tionem idiomatum), propterea quod cum. divi- 
nitate une sit persona et verus sit Deus. 
De ea re loquitur, cum inquit Matth. 11, 27: 
Omnia mihi tradita sunt a Patre. Et alibi 
[Matth. 28, 18]: Mihi data est omnis potestas 
in coelo et in terra. Quis est ille, qui dicit: 
Mihi? Mihi, videlicet, Iesu Nazareno, Mariae 
fiho nato homini. Ab aeterno quidem habe- 
bam eam a Patre, priusquam homo fierem. 
Cum autem humanam maturam assumerem, 
accept eam in tempore secundum humamta- 
tem; occulta autem eam, donec a morte 
resurgerem et ad coelos ascenderem; tum ea 
debebat manifestari et declarari, sicut Paulus 
dicit Rom. 1, 4, eum declaratum seu demon- 
stratum Filiwm Dei cum potentia; Iohannes, 
17, 10, vocat clarificatum seu glorificatum. 
Tom. 5, Ger. Wit., Fol. 545. 

86] Plura in hane sententiam testimonia. 
in D. Lutheri scriptis reperire licet, [R.786 
praesertim in eo libro, cui titulum fecit: 
,Quod haee verba (‚Hoc est corpus meum‘) 
adhue firma maneant“; praeterea in maiori 
ipsius eonfessione de Coena Domini multa in 
hoe genere leguntur. Illa tanti viri pia 
seripta (ut bene fundatas declarationes arti- 
euli de maiestate Christi, sedentis ad dexte- 
ram Dei, et ipsius testamenti) brevitatis 
studio (eo modo, quo supra diximus) hoc loco, 
et de persona Christi et de Sacra Coena, repe- 
tita esse volumus. . 

87] Quare perniciosum errorem esse iudi- 
eamus, quando Christo iuxta humanitatem 
maiestas illa derogatur. Christianis enim ea 
ratione summa illa consolatio eripitur, quam 
e promissionibus paulo ante commemoratis de 
praesentia et inhabitatione capitis, regis et 
summi sui pontificis haurire poterant. Is 
enim promisit, non modo nudam suam divini- 
tatem ipsis praesto futuram (quae nobis mise-: 
ris peccatoribus est tamquam ignis consumens 
aridissimas stipulas), sed ille ipse, homo ille, 
qui cum discipulis locutus est, qui omnis gene- 
ris tribulationes in assumpta, sua humana 
natura gustavit, qui ea de causa nobis (ut et 
hominibus et fratribus suis) condolere potest, 
se in omnibus angustiis nostris nobiscum futu- 
rum promisit, secundum eam etiam naturam, 
iuxta quam ille frater noster est et nos caro 
de carne eius sumus. 

88] Reiicimus igitur atque unanimi con- 
sensu, ore et corde damnamus omnes errores, 
qui a commemorata pia doctrina dissentiunt, 
qui eum propheticis et apostolicis scriptis, eum 
receptis et approbatis Symbolis et cum pia 
nostra -Augustana Confessione pugnant, ut 
sunt: HS 

89] I. Quod humana natura, propter perso- 
nalem unionem, eum divinitate sit confusa aut 
in eam transmutata. 


90] IT. Quod humana in Christo natura eo 
modo quo divinitas, ut infinita aliqua essentia, 
et ex virtute aut proprietate essentiali suae 
naturae ubique praesens sit. 


) 
| 
| 


The Formula of Concord. Thor. Decl. VIII. Of the Person of Christ. 


write, Jesus, the Son of Mary, is 1543 years 
old this year. But from the instant when 
divinity and humanity were united in one per- 
son, the man, the Son of Mary, is and is called 
almighty, eternal God, who has eternal might, 
and has created and sustains all things PER 
COMMUNICATIONEM IDIOMATUM for the reason 
that He is one person with the divinity, and 
is also true God. Of this He speaks Matt. 
11,27: “All things are delivered unto Me of 
My Father"; and Matt. 28,18: “All power is 
given unto Me in heaven and in earth.” To 
which Me? To Me, Jesus of Nazareth, the 
Son of Mary, and born man. From eternity 
I have it of the Father, before I became man. 
But when I became man, I received it in time, 
according to humanity, and kept it concealed 
until My resurrection and ascension; when it 
was to be manifested and declared, as St. Paul 
says, Rom. 1, 4: “He is declared and proved 
to be a Son of God with power.” John 
[17,10] calls it “glorified.” Vol. 5, Wittenb. 
Germ., fol. 545. 

Similar testimonies are found in Dr. Lu- 
ther’s writings, but especially in the book 
That These Words Still Stand Firm, and in 
the Large Confession concerning the Holy 
Supper; to which writings, as well-grounded 
explanations of the majesty of Christ at the 
right hand of God, and of His testament, we 
would be understood as having referred, for 
the sake of brevity, in this article, as well as 
in the Holy Supper, as has been heretofore 
mentioned. 

Therefore we regard it as a pernicious error 
when such majesty is denied to Christ accord- 
ing to His humanity. For thereby the very 
great consolation is taken from Christians 
which they have in the aforecited promise con- 
cerning the presence and dwelling with them 
of their Head, King, and High Priest, who has 
promised them that not only His mere divinity 
would be with them, which to us poor sinners 
is as a consuming fire to dry stubble, but that 
He, He, the man who has spoken with them, 
who has tried all tribulations in His assumed 
human nature, and who can therefore have 
sympathy with us, as with men and His 
brethren, — He will be with us in all our 
troubles also according to the nature accord- 
ing to which He is our brother and we are 
flesh of His flesh. 

Therefore we unanimously reject and con- 
demn, with mouth and heart, all errors not in 
accordance with the doctrine presented, as 
contrary to the prophetic and apostolic Serip- 
tures, the pure [received and approved] sym- 
bols, and our Christian Augsburg. Confession: 

1. As, when it is believed or taught by any 
one that on account of the personal union the 
human nature is mingled with the divine or 
is changed into it. 

2. Also, that the human nature in Christ is 
everywhere present in the same mode as the 
divinity, as an infinite essence, by essential 
power and property of its nature. 


1047 


1048 9.695.696. Formula Concordiae. Sol. Decl. IX. Descensus Chr. ad Inf. 


9. Stem, bab bie menfehlide Natur in Chrifto 
der göttlichen Natur an ihrer Subitanz unb Wefen 
oder an Detjelben mwejentlihen Cigen{chaften ex- 
üquiert und gleich [ge]worden fet. 

4. Stem, dak die Menfchheit Chrifti in alle Orte 
des Himmels und der Erde räumlich au$gejpaunt 
fei, welches auch der Gottheit nicht jolf zugemefjen 
werden. Dak aber Chrijtus durch feine göttliche 
Almacht mit jeinem Leibe, den er gejekt hat zu 
der Rechten der Majeftät und Kraft Gottes, gegen- 
wärtig fein fünne, wo er will, jonderlich da er 
folhe feine Gegenwärtigfeit, alS im heiligen 
Abendmahl, in feinem Wort berjprodjen, das 
fann jeine Allmacht und Weisheit wohl verjchaffen 
ohne Verwandlung ober Abtilgung feiner wahren 
menfchlichen Natur. 

5. stem, bab pie bloße menjchliche Natur Chrifti 
für un3 gelitten und uns erlöft habe, mit welcher 
bet Sohn Gottes im Leiden gar feine Gemein- 
[daft gehabt. 

6. Stem, bab Chrijtus allein nach jeiner Gott- 
heit bei uns auf Erden bei dem gepredigten Wort 
und rehtem Braud) der heiligen Saframente 
gegenwärtig fei, und folche Gegenwärtigfeit Chrifti 
feine angenommene menschliche Natur ganz und 
gar nichts angebe. 

7. Stem, daß bie angenommene menjchliche 
Natur in Chrijto mit der göttlichen Kraft, Ges 
walt, Weisheit, Majeität und Herrlichkeit ganz 
und gar feine Gemeinjchaft mit der Tat und 
Wahrheit, fondern allein den bloßen Titel und 
Namen gemein habe. 

Diefe Irrtümer und alle, jo der obgejebten 
Lehre zuwider und entgegen [find], veriwerfen und 
berdammen wir AS bem reinen Wort Gottes, der 
heiligen Propheten und Apoftel Schriften und 
unferm chriftliden Glauben und Befenntnis 3u- 
wider und vermahnen affe Chrijten (diewetl Chri- 
ftus ein Geheimnis in der Heiligen Schrift ge- 
nennet [genannt] wird, darüber alle Reker den 
Kopf aerftopen), bab fie nicht vorwigigerweije mit 
ihrer Vernunft in jolhen Geheimniffen grübeln, 
fondern mit den lieben Wpofteln einfältig glau- 
ben, die Augen der Vernunft zufchliegen und ihren 
Verjtand in den Gehorjam Chrijti gefangen- 
nehmen und fd bejen tröften und aljo ohne 
Unterlaß freuen, daß unjer Fleifd und Blut in 
Chrifto jo hoch zu der Rechten der Majeität und 
allmächtigen Kraft Gottes gejegt [iit]. 
den wir gewißlich in aller MWidermwärtigfeit be- 
ftändigen Troft finden und bor jdüblidem Jrr- 
tum wohl bewahrt bleiben. 


IX. 
Bon der Höllfenfahrt Chrifti. 
Und weil aud) bei den alten chrijtlichen firdjen- 
lehrern fowohl als bei etlichen unter den Unfern 


ungleiche Erklärung des WrtifelS von ber Höllen- 
fahrt Chrifti gefunden [wird], laffen mir es 


gleichergeftalt bet ber Cinfalt unfers chriftlichen 


Glaubens bleiben, darauf uns D. uter in ber 
Predigt zu Torgau im Schloß, jo Anno 33 ujw. 
bon der Höllenfahrt Chrifti gehalten, gewiefen hat, 
da wir befennen: „Sch glaube an den HErrn Chri- 
ftum, Gottes Sohn, geftorben, begraben und zur 
Hölle gefahren.“ Bn welchen denn, al3 unters 


Sp ver: - 


$8. 711. 712. 


91] III. Quod humana natura in [R.787 
Christo divinae naturae substantia seu essen- 
tia sua aut in suis essentialibus proprietatibus 
exaequata sit. 

92] IV. Quod humanitas Christi in omnia 
loca coeli et terrae localiter extensa sit, quod 
tamen ne quidem divinitati tribui debet. Quod 
autem Christus per divinam omnipotentiam 
suam eorpore suo (quod ad dexteram maiesta- 
tis et virtutis Dei collocavit) praesens esse 
possit, ubieunque voluerit, ibique imprimis, 
ubi suam praesentiam illam, ut in sacra sua 
Coena, in Verbo suo promisit, hoc ipsius omni- 
potentia et sapientia optime efficere potest 
sine transmutatione aut abolitione verae suae 
humanae naturae. 

93] V. Quod humana natura in Christo sola 
pro nobis passa sit nosque redemerit, cum qua 
Filius Dei in passione nullam prorsus com- 
municationem habuerit. 

94] VI. Quod Christus seeundum divinita- 
tem suam duntaxat nobiseum in terris cum 
Verbo Dei praedicato et legitimo sacramen- 
torum usu praesens sit, et haec Christi prae- 
sentia ad humanam ipsius naturam prorsus 
nihil pertineat. 

95] VII. Quod assumpta humana natura in 
Christo cum divina virtute, sapientia, poten- 
tia, maiestate et gloria re ipsa et vere nullam 
habeat communicationem, sed quod tantum 
titulo et nomine nudo cum divinitate com- 
municet. 

96] Hos errores et alios omnes, a pia et 
sincera doctrina paulo ante commemorata dis- 
sentientes, reiicimus atque damnamus, ut qui 
Verbo Dei, propheticis et apostolicis seriptis _ 
et Christianae nostrae fidei et confessioni re- 
pugnent. Et hortamur omnes pias mentes 
(quandoquidem Christus in Sacra Scriptura 
mysterium vocatur, ad quod omnes haeretici 
capitibus suis impingunt), ne sua ratione 
humana in tantis mysteriis perscrutandis 
curiosae sint, sed potius cum apostolis Christi 
simpliciter credant, oculos rationis suae clau- 
dant et intellectum suum in Christi [R.788 
obedientiam captivent [2 Cor. 10, 5], inde 
autem dulcissimam et firmissimam consola- 
tionem petant atque sibi perpetuo gratulen- 
tur, quod caro nostra et sanguis noster in 
Christo in tantam sublimitatem ad dexteram 
maiestatis et omnipotentis virtutis Dei sit 
collocata. Sie in omnibus adversis invenie- 
mus, quo nos solide consolemur et ab omnibus 
pernieiosis erroribus praeservemur. 


IX. 
DE DESCENSU CHRISTI AD INFEROS. 


1] Constat, hune fidei nostrae articulum de 
descensu Christi ad inferos non modo a qui- 
busdam recentioribus, verum etiam olim ab 
orthodoxis veteribus ecclesiae doctoribus non 
prorsus eodem modo explicatum esse. Nos 
igitur tutissimum iudicamus, si simplicitatem 
fidei nostrae, in Symbolo comprehensam, reti- 
neamus, ad quam D. Lutherus pia sua concione, 
in aree Torgensi anno Domini MDXXXIII de 
Christi ad inferos descensu habita, remisit, 
ubi confitemur, quod credamus in Iesum Chri- 


: 
3 


The Formula of Concord. Thor. Decl. IX. Of Christ’s Descent to Hell. 1049 


3. Also, that the human nature in Christ 
has become equal to and like the divine nature 
in its substance and essence or in its essential 
properties. 


4. Also, that the humanity of Christ is 
locally extended in all places of heaven and 
earth; which is to be ascribed not even to the 
divinity. But that Christ, by His divine 
omnipotence can be present with His body, 
which He has placed at the right hand of the 
majesty and power of God, wherever He will, 
especially where He has, in His Word, prom- 
ised this His presence, as in the Holy Supper, 
this His omnipotence and wisdom can well ac- 
complish without change or abolition of His 
true human nature. 


5. Also, that the mere biu t nature of 
Christ has suffered for us and redeemed us, 
with which the Son of God is said to have 
had no communion whatever in suffering. 


6. Also, that Christ is present with us on 
earth in the Word preached and in the right 
use of the holy Sacraments only according to 
His divinity, and that this presence of Christ 
does not in any way pertain to His assumed 
human nature. 


7. Also, that the assumed human nature in 
Christ has in deed and truth no communion 
whatever with the divine power, might, wis- 
dom, majesty, and glory, but has in common 
only the mere title and name. 


These errors, and all that are bier and 
opposed to the [godly and pure] doctrine pre- 
sented above, we reject and condemn as con- 
trary to the pure Word of God, the Scriptures 
of the holy prophets and apostles, and our 
Christian faith and confession. And we ad- 
monish all Christians, since in the Holy Serip- 
tures Christ is called a mystery upon which 
all hereties dash their heads, not to indulge in 
a presumptuous manner in subtile inquiries, 
concerning such mysteries, with their reason, 
but with the venerated apostles simply to be- 
lieve, to close the eyes of their reason, and 
bring into captivity their understanding to the 
obedienee of Christ, 2 Cor. 10, 5, and to take 
comfort [seek most delightful and sure con- 
solation], and hence to rejoice without ceasing 
in the fact that our flesh and blood is placed 
so high at the right hand of the majesty and 
almighty power of God. Thus we shall as- 
suredly find constant consolation in every ad- 
versity, and remain well guarded from per- 
nicious error. 


IX. 
OF THE DESCENT OF CHRIST TO HELL. 


And since even in the ancient Christian 
teachers of the Church, as well as in some 
among our teachers, dissimilar explanations 
of the article concerning the descent of Christ 


1050 M. 696. 697. Formula Concordiae. Sol. Decl. IX. Descensus Chr. ad Inf. 


ichiedliche Artikel, die Begräbnis und Höllenfahrt 
[das Begräbnis und die Höllenfahrt] Chrifti 
unterfchieden [werden], und wir einfältig glau- 
ben, Dak Die ganze Perfon, Gott und Menfch, nad) 
der [nah dem] Begräbnis zur Hölle gefahren 
[jet], den Teufel überwunden, der Hölle Gewalt 
zeritört und dem Teufel affe jeine Macht genom- 
men habe. Wie aber folches zu[gelgangen, jollen 
wir uns mit hohen, fpigigen Gedanken nicht be- 
fümmern; denn Diefer Artikel ebenjowenig als der 
vorhergehende (wie Chrijtus zur Rechten der all- 
mächtigen Kraft und Majejtit Gottes gejegt) mit 
Vernunft und fünf Sinnen [i begreifen läßt, 
fondern will allein geglaubt und an dem Wort 
gehalten jein. So behalten wir den Kern und 
Trot, Dar uns und alle, bie an Chriftum glauben, 
weder Hölle nod) Teufel gefangennehmen nod) 
jchaden können. [Sn der Predigt Luthers von 
der Höllenfahrt Chrijti, auf welche fi) der neunte 
Artikel der Konfordienformel bezieht, Deipt e3 
u. G., wie folgt: „Weil wir nun den HErrn Chri- 
ftum begraben haben und gehört, wie er aus diejem 
Leben gejchieden ijt, miiffen wir ihn auch wieder 


pag Tie: 


stum, Dominum nostrum, Filium Dei, qui mor- 
tuus, sepultus est et ad inferos descendit ; in 
qua confessione videmus, sepulturam et descen- 
sum Christi ad inferos tamquam diversos arti- 
2] culos distingui. 
mus, quod tota persona, Deus et homo, post 
sepulturam ad inferos descenderit, Satanam 
devicerit, potestatem inferorum everterit et 
diabolo omnem vim et potentiam eripuerit. 
3] Quomodo vero Christus id effecerit, non 
est, ut argutis et sublimibus imaginationibus 
scrutemur. Hie enim articulus non magis 
ratione humana et sensibus comprehendi pot- 


est quam prior, quomodo Christus ad [R.789 


dexteram omnipotentis virtutis et maiestatis 
Dei sit collocatus. In his ergo mysteriis fides 


duntaxat est adhibenda, et Verbum Dei firmo. 


assensu retinendum est. Sic solidam doctri- 
nam et veram consolationem (quod videlicet 
neque Satan neque ipsi inferi nos omnesque 
alios in Christum credentes in potestatem 
suam redigere aut nobis nocere valeant) ex hoe 
articulo hauriemus. [Tom. 6., Ien., fol. 77.] - 


Simpliciter igitur credi- 


berausheben und den Ditertag begehen, an tmel- 

chem er in ein ander, neues Leben getreten ijt, Da er nicht mehr fterben fann, und ein HErr worden über 
Tod und alle Kreatur im Himmel und Erden. Welches zeuget auch diefer Artikel, da wir ipredjen: 
‚Niedergefahren zur Hölle, am dritten Tage wieder auferftanden bon den Toten.‘ — Denn efe et auf: 
erstanden und gen Himmel gefahren ijf und nod) im Grabe fag, ijt er auch hinunter zur Hölle gefahren, 
auf daß er auch uns, bie da follten Darinnen gefangen liegen, daraus erlöfete; wie er aud) barum in 
den Tod gefommen und ins Grab gelegt war, daß er die Seinen daraus holete. Sd) will aber biefen 
Artikel nicht Hoch und fcharf handeln, wie e$ zugegangen fei, oder was ba heihe, zur Hölle fahren, jon= 
Dern bei bem einfültigiten Verftand bleiben, wie bieje Worte lauten, wie man’s Rindern und Cinfäl- 
tigen vorbilden muß. Denn e$ find mobi viel getvefen, bie folches mit Vernunft und fünf-Sinnen 
haben wollen fajfen, aber damit nichts getroffen noch erlangt, fondern nur. weiter vom Glauben. ge- 
gangen und abgeführet. Darum ijt dies das Allerficherfte, wer da will recht fahren und nicht anlaufen, 
bab er nur bleibe bei bert Worten und diejelben ihm einfältiglich einbilde, aufs befte er, fann. — Dem: 
nad) pflegt man’s auch afjo an bie Wände zu malen, wie Chrijtus Hinunterfährt, mit einer Chorfappe 
und mit einer Fahne in der Hand bor die Hölle fommt und damit den Teufel jchlägt und berjagt, die 
Hölle ftiirmt und die Seinen herausholt. Wie man auch in der Ofternacht ein Spiel für die Kinder 
getrieben fat. Und gefällt mir wohl, daß man’s afjo den Einfältigen bormalt, fpielt, fingt oder jagt, 
und jofl'8 aud) dabei bleiben lafjen, dak man nicht viel mit hohen, jpikigen Gebanfen jid) befiimmere, 
wie e8 möge zugegangen jein, weil e$ ja nicht leibfid) gejd)eben iit, fintemal er bie drei Tage ja im 
Grabe ijt geblieben.” — „Denn jold) Gemälde zeigt fein Die Kraft und Nuß bieje8 Artikels, batum er 
geichehen, gepredigt und geglaubt wird, wie Chrijtus der Hölle Gewalt zeritört und dem Teufel alle 
feine Macht genommen habe. Wenn ich das habe, jo habe id) den rechten Kern und Verjtand davon 
und foll nicht weiter fragen noch Hügeln, wie eS zugegangen oder möglich fei, eben al3 aud) in andern 
Artikeln jolh Klügeln und Meiftern der Vernunft verboten ijt, und auch nichts erlangen Tann.“ — 
„Und ijt ohne Zweifel bon den alten Vätern jo auf uns [ge]fommen, das fie babon geredet und ge- 
fungen haben; wie auch nod) bie alten Lieder ffingen und wir am Oftertage fingen: ‚Der die Hölle 
gerbrach und den leidigen Teufel darinne band‘ ujm. Denn wenn ein Kind ober Cinfaltiger jolches 
hort, fo benft er nicht anders, denn daß Chrijtus den Teufel habe überwunden und ihm alle feine 
Gewalt genommen. Das ijt recht und chriftlich gedacht, die rechte Wahrheit und diefes Artikel! Mei- 
nung getroffen, obwohl nicht nad) ber Schärfe davon geredet noch jo eben ausgedriidt, wie e8 ge- 
fchehen ijt. Wher wa3 liegt daran, wenn mir'$ meinen Glauben nicht verderbet und den rechten Vers 
ftand fein flar und helle gibt, ben idj-babon faffen joll und fann? Und ob ich gleich lange scharf jude, 
doch nichts mehr davon fann fajfen, jondern viel eher den rechten Verftand verliere, wo ich nicht wohl 
verwahret an dem Wort feithalte.“ — „Das rede id) darum, tweil ich jehe, daß die Welt jebt will Flug 
fein, in’8 Teufel Namen und in den Artikeln de3 Glaubens nad) ihrem Kopf meiftern und alles au8- 
gründen. Wlfo hie, wenn fie hört, Dak Chrijtus zur Hölle gefahren. ijt, fährt fie zu und will’3 fobald 
ausjpefulieren, wie e8 zugegangen fet, und macht viel mweitläuftiger, unnüter Fragen: Ob die Seele 
allein hinuntergefahren fei, oder ob die Gottheit bei ihr gemejen fei; item, was er bajelbjt getan habe, 
und wie er mit den Teufeln umgegangen fei; unb dergleichen viel, davon fie Doch nichts mijjen fann. 
Wir aber follen joldje unnötige Fragen lafien fahren und jchlecht einfdltiglid) unfer Herz und Ge- 
danfen an die Worte des Glaubens Heften und binden, welcher jagt: Sch glaube an den Herrn Chri- 
itum, Gottes Sohn, geftorben, begraben und zur Hölle gefahren, das ijt, an bie ganze Perjon, Gott und 
Menfch, mit Leib und Seele, ungeteilt, bon ber Qungfrau geboren, gelitten, geftorben und begraben ijt; 
alfo joll ich’S hie auch nicht teilen, fondern glauben und jagen, bab berjefbige Chriftus, Gott und Menjch 
m einer Perjon, zur Hölle gefahren, aber nicht barinnen geblieben ijt, wie Bf. 16, 10 von ihm jagt: 

Du wirft meine Seele nicht in der Hölle fajjen, noch zugeben, daß dein Heiliger die Veriwejung jehe.‘ 

Seele aber heift er nach der Schrift Sprache nicht, mie wir, ein abgejonbert Wejen vom Leibe, fondern 


The Formula of Concord. Thor. Decl. IX. Of Christ’s Descent to Hell. 1051 


to hell are found, we abide in like manner by 
the simplicity of our Christian faith [com- 
prised in the Creed], to which Dr. Luther in 
his sermon, which was delivered in the castle 
at Torgau in the year 1533, concerning the 
descent of Christ to hell, has pointed us, where 
we confess: I believe in the Lord Christ, God's 
Son, our Lord, dead, buried, and descended 
into hell. For in this [Confession] the burial 
and descent of Christ to hell are distinguished 
as different articles; and we simply believe 
that the entire person, God and man, after the 
burial descended into hell, conquered the devil, 
destroyed the power of hell, and took from the 
devil all his might. We should not, however, 
trouble ourselves with high and acute thoughts 
as to how this occurred; for with our reason : 
and our five senses this article can be com- 
prehended as little as the preceding one, how 
Christ is placed at the right hand of the 
almighty power and majesty of God; but we 
are simply to believe it and adhere to the 
Word [in such mysteries of faith]. Thus we 


1059 NR. 697. 698. Formula Concordiae. Sol. Decl. X. De Ceremoniis Eccles. YW. 712. 718. 


ben ganzen Menjchen, mie er fid) nennt den Heiligen Gottes.” — „Wie aber joídje8 möge zugegangen 
fein, daß der Menjch da im Grabe liegt und bod) zur Hölle fährt, das follen und miiffen wir wohl 
unergründet und unverftanden laffen; denn e$ ijt freilich nicht feiblid) noch greiflich zugegangen, ob 
man’s wohl grob und leiblich malen und denfen muß und fo davon reden durch Gleidniffe. Als, wenn 
ein ftarfer Held oder 9tieje in ein feit Schloß fame mit feinem Heer und Panier und Waffen und ba8- 
felbige zeritörete und den Feind darinnen finge und bünde ufw. Darum jage nur einfältiglich alfo, 
wenn man Dich fragt von diefem Artikel, wie e$ zugegangen fei: Das weiß ich wahrlich nicht, werde es 
auch nicht erdenfen noch ausreden finnen; aber grob fann ich Dir’s3 wohl malen und in ein Bild fajfen, 
bon verborgenen Sachen fein flar und deutlich zu reden: daß er ijt hingegangen und die Fahne ge- 
nommen aí8 ein fiegender Held und damit die Tore aufgejtogen und unter den Teufeln rumort, daß 
hie einer zum Fenfter, dort einer zum Loche hinausgefallen ijt.^ — „Das fei nun aufs einfaltigfte bon 
diefem Artikel geredet, bab man an den Worten halte unb bei biejem Sauptitiide bleibe, daß uns durd) 
Chriftum die Hölle zerriffen und des Teufels Reich und Gewalt gar zerjtört ijt, um welches willen er 


geftorben, begraben und hinuntergefahren ijt, daß fie uns nicht mehr foll jchaden nod) überwältigen, 


wie er Matth. 16, 18 jelbft jagt.“ (Wald 10, 1354 f.; G. U. 20, 165 f.; St. S. 10, 1125 ff.)] 


X. 
Bon Kirchengebrauchen, 
jo man Adinphora oder Mitteldinge nennt. 


Von Zeremonien und Kirchengebräuchen, melde 
in Gottes Wort weder geboten nod) verboten find, 
fondern guter Meinung in die Kirche eingeführt 
werden um guter Ordnung und Wohlitands 
[Wohlanftands] willen, oder jonjt chriftliche Zucht 
zu erhalten, ift gleichermaßen ein Swiefpalt unter 
etlichen Theologen Augsburgifcher Konfeffion entz 
ftanden, ba der eine Teil gehalten, bab man aud) 
zu der Zeit der Verfolgung und im Fall der Be- 
fenntnis [im Fall des Befenntnifjes], wenn die 
Feinde des heiligen Epvangelit fid) gleich mit uns 
in der Lehre nicht vergleichen, dennoch mit unver: 
legtem Getwiffen etliche gefallene Zeremonien, jo 
an ihm felbft [fo an fid] Mitteldinge und von 
Gott weder geboten noch verboten [find], auf der 
SGiberjader Dringen und Crfordern wiederum 
aufrichten, und man fid) aljo mit ihnen in jolden 
adiaphoris oder Mitteldingen wohl vergleichen 
möge. Der andere Teil aber hat geftritten, bap 
zur Zeit der Verfolgung im Fall ber Beienntnis 
[im Fall des Belenntniffes], jonderlich wenn bie 
MWiderjacher damit umgehen, bab fie entweder 
durch Gewalt und Zwang oder hinterliftigermweije 
die reine Lehre unterdrüden und ihre falfche Lehre 
in unfere Kirche gemächli wieder einjchieben 


mögen, folches, wie gejagt, auch in Mitteldingen . 


mit unverlegtem Gewiffen und ohne Nachteil ber 
göttlichen Wahrheit Teineswegs gejchehen Fünnte. 
Diejen Streit zu erklären und durd) Gottes 
Gnade endlich hingulegen [beizulegen], geben mir 
dem chriftlichen Lefer hiervon biejem einfältigen 
Bericht. : 
Nämlich, wenn jolde Dinge unter dem Titel 
unb Schein der äußerlihen Mitteldinge borge- 
geben werden, welche (ob ihnen gleich eine andere 
Farbe angeftriden würde) dennod im Grunde 
wider Gottes Wort find, daß diefelben nicht als 
freie Mitteldinge gehalten, jondern al$ von Gott 
verbotene Dinge gemieden [offen werden; wie aud) 
unter die rechten freien adiaphora oder Mittel: 


dinge nicht follen gerechnet werden jolde Bere= 


monien, bie den Schein haben oder, baburtd) 
Verfolgung zu vermeiden, den Schein vorgeben 
wollten, als wäre unfere Religion mit der papifti- 
fchen nicht weit voneinander, oder wäre uns bie- 
felbe ja nicht hoch entgegen, oder wenn folde Bere- 
monien dahin gemeint, alfo erfordert oder aufges 


» 
DE CEREMONIIS ECCLESIASTICIS, 


quae vulgo adiaphora seu res mediae 
et indifferentes vocantur. 


1] Ortum est etiam inter quosdam Augu- 
stanae Confessionis theologos dissidium de 
ceremoniis ecclesiasticis, quae Verbo Dei ne- 
que mandatae neque prohibitae sunt, sed bono 
consilio propter evra&iav et ordinem aut ad 
conservandam piam disciplinam in ecclesia 
2] usurpantur. Una pars sensit, quod per- 
secutionis tempore (quando confessio fidei 
edenda est), etiamsi adversarii evangelii in 
doctrina nobiscum non consentiant, tamen 
sana et salva conscientia liceat, quasdam 
dudum abrogatas ceremonias (quae per se 
adiaphorae et a Deo neque praeceptae neque 
prohibitae sunt) postulantibus id et urgenti- 
bus adversariis restituere et hoc modo eum iis 
in rebus illis per se adiaphoris conformem 
quandam rationem instituere posse. Altera 
3] vero pars contendit, quod persecutionis tem- 
pore (quando confessio fidei requiritur) adver- 
sariis illaesa conscientia et sine iactura veri- 
tatis coelestis restitutione rerum adiaphora- 
rum gratificari non possimus; praesertim 
quando adversarii hoc agunt, ut aut vi mani- 
festa aut occultis machinationibus sinceram 
doctrinam opprimant et paulatim falsa [R. 790 
dogmata in ecclesias nostras reducant. 


4] Ut autem haec etiam controversia pie 
declaretur et tandem per Dei gratiam compo- 
natur, candido lectori simplicem et Verbo Dei 
conformem sententiam nostram aperiemus. 

5] Si quando talia sub titulo et praetextu 
externarum rerum adiaphorarum proponun- 
tur, quae (licet alius color illis inducatur) 
revera Verbo Dei adversantur: ea nequaquam 
pro rebus adiaphoris habenda, sed tamquam 
Verbo Dei prohibita vitanda sunt. Et sane 
inter res adiaphoras non numerandae sunt 
tales ceremoniae, quae speciem quandam prae 
se ferunt, aut quibus (ad effugiendam persecu- 
tionem) simulatur, quasi nostra religio a pon- 
tificia non multum distaret, aut certe, quasi 
ab ea non admodum animus noster abhorreret, 
aut cum eiusmodi ceremoniae in eum finem 
restaurantur et earum restauratio ita accipi- 
tur, quasi hoc ipso dissentientes duae illae 


Hee er zn 


| 
b 


The Formula of Concord. Thor. Decl. X. Of Church Rites. 


retain the substance [sound doctrine] and 
[true] consolation that neither hell nor the 
devil can take captive or injure us and all 
who believe in Christ. 


x. 
OF CHURCH RITES, 


Which are [Commonly] Called Adiaph- 
ora, or Matters of Indifference. 


Concerning ceremonies and church rites 
which are neither commanded nor forbidden 
in God’s Word, but are introduced into the 
Church with a good intention, for the sake 
of good order and propriety, or otherwise to 
maintain Christian discipline, a dissension has 
likewise arisen among some theologians of the 
Augsburg Confession: the one side holding 
that also in time of persecution and in case 
of confession [when confession of faith is to 
be made], even though the enemies of the Gos- 
pel do not come to an agreement with us in 
doctrine, yet some ceremonies, abrogated [long 
since], which in themselves are adiaphora, 
and neither commanded nor forbidden by God, 
may, without violence to conscience, be re- 
established in compliance with the pressure 
and demand of the adversaries, and thus in 
such [things which are of themselves] adiaph- 
ora, or matters of indifference, we may indeed 
come to an agreement [have conformity] with 
them. But the other side contended that in 
time of persecution, in case of confession, 
especially when it is the design of the adver- 
saries, either through force and compulsion, 


or in an insidious manner, to suppress the - 


pure doctrine, and gradually to introduce 
again into our churches their false doctrine, 
this, also in adiaphora, can in no way be done, 
as has been said, without violence to con- 
science and prejudice to the divine truth. 

To explain this controversy, and by God’s 
grace finally to settle it, we present to the 
Christian reader this simple statement regard- 
ing the matter [in conformity with the Word 
of God]: 

Namely, when under the title and pretext 
of external adiaphora such things are pro- 
posed as are in principle contrary to God’s 
Word (although painted another color), these 
are not to be regarded as adiaphora, in which 
one is free to act as he will, but must be 
avoided as things prohibited by God. In like 
maner, too, such ceremonies should not be 
reckoned among the genuine free adiaphora, or 
matters of indifference, as make a show or 
feign the appearance, as though our religion 
and that of the Papists were not far apart, 
thus to avoid persecution, or as though the 
latter were not at least highly offensive to us; 
or when such ceremonies are designed for the 
purpose, and required and received in this 
sense, as though by and through them both 
contrary religions were reconciled and became 
one body; or when a reentering into the 
Papacy and a departure from the pure doc- 


1053 


1054 9.698. 699. 


nommen [verftanden werden], al3 ob damit und 
Dadurch beide widerwärtigen Religionen verglichen 
und ein Korpus [ge]tootben, oder wiederum ein 
Zutritt zum Papfttum und ein Abweichen bon der 
reinen Lehre des Evangelii und wahren Religion 
geihehen oder gemächlich daraus erfolgen jollte. 

Denn in biejem Fall fol und muß gelten, das 
Paulus fchreibt 2 Kor. 6: ,Siefet nicht am frem- 
den Boch; was hat das Licht für Gemeinjchaft 
mit der Finjternis? Darum gehet aus von ihnen 
und jonbert euch ab, Spricht ber Herr“ ujto. 


Gleihfalls find das auch nicht rechte adiaphora 
oder Mitteldinge, wenn e8 unnüte, närrifche Spet- 
tafel [Schaufpiele] find, fo weder zu guter Orb- 
nung, chriftlidher Disziplin oder evangelischen 
MWohlitand in der Kirche nüglich [find]. 


Sondern wa3 rechte adiaphora oder Mittel- 
dinge (wie die vor[hin] erflärt) find, glauben, 
lehren und befennen tir, daß folche Zeremonien 
an ihnen unb für fich fefbjt fein GotteSdienft, aud) 
fein Teil desjelben [find], fondern bon folchen ge= 
bührlich unterfchieden werden follen, wie gefchrie- 
ben fteht: „DBergeblich dienen fie mir, dieweil fie 
lehren joldhe Lehren, die nichts denn Menfchen: 
gebote find”, Matth. 15. 


Demnach glauben, lehren und befennen wir, daß 
Die Gemeinde Gottes jedes Ortes und jeder Beit 
derjelben Gelegenheit nach guten Fug, Gewalt und 
Macht Habe, diefelben ohne Leichtfertigfeit und 
Ärgernis ordentlicher: und gebührlicherieife zu 
ändern, zu mindern und zu mehren, tie e8 jeder- 
zeit zu guter Ordnung, diftfider Disziplin und 
Zucht, evangelifhen Wohlftand und zur Erbauung 


der Kirche am nüglichiten, förderlichiten und beiten - 


angejehen wird. Wie man auch den Schwachen 
im (Glauben in jolden äußerlihen Mitteldingen 
mit gutem Getviffen weichen und nadgeben fünne, 
lehrt Paulus Mom. 14 und beweift e8 mit feinem 
Grempel Wet. 16 und 21; 1 Kor. 9. 


Wir glauben, lehren und befennen aud, dah 
zur Zeit ber Befenntnis [des Befenntniffes], da 


Die Teinde Gottes WortS die reine Lehre des 


heiligen (bangefti begehren unterzudrüden [zu 
unterdrüden], die ganze Gemeinde Gottes, ja ein 
jeder Chrijtenmenfd, bejonbet8 aber die Diener 
des Worts als die Vorfteher der Gemeinde Gottes 
Thuldig jeten, vermöge Gottes Worts die Lehre 
und was zur ganzen Religion gehört, frei öffent- 
lich nicht allein mit Worten, fondern aud) im Werk 
und mit der Tat zu befennen; und dak alSdann 
in diefem Fall auch in jolden Mitteldingen ben 
Widerfachern nicht zu weichen, noch leiden follen, 
ihnen [fich] Ddiefelben bon ben Feinden zur 
Schwächung des rechten Gottesdienftes und Vflan- 
zung und Beftätigung der Abgötterei mit Gewalt 
oder hinterliftig aufdringen zu laffen; wie ge- 
idrieben fteht Gal. 5: „So beftehet nun in der 
oreiheit, damit uns Chrijtus befreiet hat, und 
lafjet euch nicht wiederum in das fnechtifche Sod) 
fangen!“ Item Gal.2: „Da etlihe faliche Brit- 
Det fid) mit eingedrungen und neben eingefchlichen 
waren, zu verfundfihaften unfere Freiheit, bie wir 
haben in Chrifto Su, dak fie uns gefangen: 


Formula Concordiae. Sol. Decl. X. De Ceremoniis Eccles. 


a 
dp Mae yf 


W. 713—115. 


religiones iam in unam redactae essent atque 


in unum corpus coaluissent, aut cum pericu- 
lum est, ne videamur ad papatum rursum 
accessisse et a sincera evangelii doctrina reces- 
sisse vel paulatim recessuri. 


6] In hoc enim rerum statu maximum pon- 
dus habere debet illud apostoli dictum, 2 Cor. 
6,14.17: Nolte iugum ducere cum infide- 
libus. Quae enim participatio iustitiae cum 
iniquitate, aut quae societas luci ad tene- 
bras ete.? Propter quod exite de medio eorum 
et separamim, dicit Dominus. 

7] Sed et haec non sunt vera adiaphora, 
quae neque ad observandum bonum ordinem, 
neque ad piam disciplinam conservandam, 
neque ad evrafiay in ecclesia constituendam 
quidquam conferunt, sed praeter inutiles nugas 
et puerilia spectacula nihil habent. 

8] De rebus autem illis, quae revera [R.791 
sunt adiaphorae (quarum supra mentionem 
fecimus), haec est fides, doctrina et confessio 
nostra, quod eiusmodi ceremoniae per se non 
sint cultus Dei, neque etiam pars cultus divini, 
sed inter illas et veros Dei eultus diligenter 
discernendum esse iudicamus. Scriptum est 
enim de humanis traditionibus Matth. 15, 9: 
Frustra colunt me, docentes doctrinas, man- 
data hominum. 

9] Credimus autem, docemus et confitemur, 
quod ecclesia Dei, quibusvis temporibus et 
locis,. pro re nata, liberrimam potestatem 
habeat (in rebus vere adiaphoris) aliquid mu- 
tandi, abrogandi, constituendi, si tamen id 
absque levitate et scandalo, decenter et bono 
ordine fiat, et si accurate expendatur, quid 
singulis temporibus ad conservandum bonum 
ordinem et ad piam retinendam disciplinam 
atque ad etvraéiay evangelica professione di- 
gnam et ad ecclesiae aedificationem quam 
plurimum faciat. Quousque etiam infirmis in 
fide in rebus illis externis bona cum con- 
scientia cedere possimus, apostolus Paulus 
perspicue non modo verbis, verum etiam suo 
ipsius exemplo docuit, Rom. 14; ‚Act. 10, 3: 
21.20: 21 OOPT 9 T9 

10] "Credimus, docemus et confitemur, quod 
eo tempore, quo veritatis coelestis confessio 
requiritur (quando videlicet Verbi Dei hostes 
doctrinam evangelii opprimere student), tota 
ecclesia et singuli Christiani, praecipue vero 
ministri Verbi Dei tamquam ii, quos Dominus 
ecclesiae suae regendae praefecit, teneantur 
piam doctrinam iuxta Verbum Dei, et quid- 
quid omnino ad sinceram religionem pertinet, 
palam et libere non modo verbis, verum etiam 
factis profiteri. Et sentimus tali tempore, 
etiam in rebus vere et per se adiaphoris, non 
esse adversariis cedendum neque permitten- 
dum, ut adversarii nobis talia adiaphora (ad 
detrimentum veri eultus divini et ad [R.792 


plantandam et stabiliendam idololatriam) ob- 


servanda imponant et obtrudant, sive id mani- 
11] festa vi sive dolis efficere conentur. Seri- 
ptum est enim Gal.5,1: In libertate igitur, 
qua Christus nos liberavit, state et ne rursus 
wugo servitutis implicemini. Et in eadem 
epistola, 2, 4 sq.: Propter subintroductos fal- 
sos fratres, qui subintroierant explorare liber- 
tatem nostram, quam habemus in Christo Iesu, 


The Formula of Concord. Thor. Decl. X. Of Church Rites. 


trine of the Gospel and true religion should 
occur or gradually follow therefrom [when 
there is danger lest we seem to have reentered 
the Papacy, and to have departed, or to be on 
the point of departing gradually, from the 
pure doctrine of the Gospel]. 

For in this case what Paul writes, 2 Cor. 
6, 14. 17, shall and must obtain: Be ye not 
unequally yoked together with unbelievers ; 
for what communion hath light with dark- 
ness? Wherefore come out from among them 
and. be ye separate, saith the Lord. 

Likewise, when there are useless, foolish 
displays, that are profitable neither for good 
order nor Christian discipline, nor evangelical 
propriety in the Church, these also are not 
genuine adiaphora, or matters of indifference. 

But as regards genuine adiaphora, or mat- 
ters of indifference (as explained before), we 
believe, teach, and confess that such ceremo- 
nies, in and of themselves, are no worship of 
God, nor any part of it, but must be properly 
distinguished from such as are, as it is writ- 
ten: In vain they do worship Me, teaching 
for doctrines the commandments of men, 
Matt. 15, 9. 

Therefore we believe, teach, and confess that 
the congregation of God of every place and 
every time has, according to its circumstances, 
the good right, power, and authority [in mat- 
ters truly adiaphora] to change, to diminish, 
and to increase them, without thoughtlessness 
and offense, in an orderly and becoming way, 
as at any time it may be regarded most profit- 
able, most beneficial, and best for [preserv- 
ing] good order, [maintaining] Christian dis- 
cipline [and for evza£ía worthy of the profes- 
sion of the Gospel], and the edification of the 
Church. Moreover, how we can yield and give 
way with a good conscience to the weak in 
faith in such external adiaphora, Paul teaches 
Rom. 14, and proves it by his example, Acts 
16,435 521512645 1: Cor..9;7 19. 

We believe, teach, and confess also that at 
the time of confession [when a confession of 
the heavenly truth is required], when the ene- 
mies of God’s Word desire to suppress the 
pure doctrine of the holy Gospel, the entire 
congregation of God, yea, every Christian, but 
especially the ministers of the Word, as the 
leaders of the congregation of God [as those 
whom God has appointed to rule His Church], 
are bound by God’s Word to confess freely 
and openly the [godly] doctrine, and what be- 
longs to the whole of [pure] religion, not only 
in words, but also in works and with deeds; 
and that then, in this case, even in such 
[things truly and of themselves] adiaphora, 
. they must not yield to the adversaries, or per- 
mit these [adiaphora] to be forced upon them 
by their enemies, whether by violence or cun- 
ning, to the detriment of the true worship of 
God and the introduction and sanction of 
idolatry. For it is written, Gal.5,1: Stand 
fast, therefore, in the liberty wherewith Christ 
hath made us free, and be not again entangled 
in the yoke of bondage. Also Gal.2,4f.: Amd 
that because of false brethren unawares 
brought in, who came in privily to spy out 
our liberty which we have in Christ Jesus, 


1056 9.699.700. Formula Concordiae. Sol. Decl. X. De Ceremoniis Eccles. 


nähmen, wichen wir denjelbigen nicht eine Stunde 
untertan zu fein, auf daß die Wahrheit des Evan: 
gelit bei uns beftiinde.” Und redet Paulus an 
Demfelben Ort von der Befchneidung, welche zu 
der Beit ein fret Mittelding war, 1 Kor. 7, aud) 
in geiftlicher [* chriftlicer] Freiheit jonjt bon 
Paulo gebraucht ward, Act. 16. Da aber die fal- 
iden Wpoftel zur Beftatigung ihrer faljchen Lehre 
(alS wären bie Werte des Gejetes zur Gerechtig- 
feit und Geligfeit bonnibten) die Beichneidung er- 
forderten und mipbraudten, da jpriht Paulus, 
daß er nicht eine Stunde habe weichen wollen, auf 
Dak die Wahrheit des (Sbangelii bejtiinbe. 


Alfo weicht Paulus und gibt den Schwachen 
nad) in Speife und Zeit oder Tagen, Nöm. 14. 
Aber den falfhen Apoiteln, bie jolches als nötige 
Dinge aufs Gewiffen legen wollten, will er aud) 
in jofden an ihm jelbit [an fid] freien Mittel- 
Dingen nicht weichen. Kol. 2: ,Qajfet euch nie- 
mand Getijen machen über Cpeije, Grant oder 
über bejtimmte Feiertage!“ Und da Petrus und 
Barnabas in joldem Fall etwas nachgaben, jtraft 
fie Paulus öffentlich, al3 bie in bem nicht richtig 
nach ber Wahrheit des Cvangelit wandelten, 
Gal. 2. 

Denn hier ijf e$ nicht mehr um die duperlicden 
Mitteldinge zu tun, welche ihrer Natur und Wejen 
nach für fid) jelbit frei find und bleiben und dem= 
nach fein Gebot oder Verbot leiden mögen, Die- 
jelben zu gebrauchen oder zu unterlaffen, fondern 
es ift erftlich zu tun um den hohen Artikel unfers 
chrijtlidhen Glaubens; tie der Wpojtel zeugt 
Gal. 2: „auf bab die Wahrheit des Evangelii be- 
ftehe”, welche durch jolchen Zwang oder Gebot ver- 
dunfelt und verfehrt wird, weil folche Mitteldinge 
algpann zur Bejtitigung faljcher Lehre, Wherglau- 
bens und Abgötterei und zur Unterdrüdung reiner 
Lehre und chrijtlicer Freiheit entweder öffentlich 
erfordert ober bod) dazu bon den Widerjachern 


mipbraudt und aljo aufgenommen [beritanben] | 


werden. 


Desgleichen ift’3 auch zu tun um den Artikel der 
chriftlichen Freiheit, welchen zu erhalten der Hei- 
lige Geift burd) den Mund des heiligen Wpojtels 


feiner Kirche, wie jeßt gehört, jo ernftlich befoh- 


len bat. Denn Sobald derfelbe gejchwächt und 
Menjchengebote mit Zwang der Kirche als nötig 
aufgedrungen werden, al3 wäre Unterlaffung der: 
jelben Unrecht und Sünde, ijt ber Abgötterei der 
Weg {con bereitet, baburd) nacmals Menfchen= 
gebote gehäuft [werden] und für einen Gotte8- 
Dienft, nicht allein den Geboten Gottes gleichgehal- 
ten, jonbern auch über diefelben gejekt werden. 


So werden auch durch joíd) Nachgeben und BVer- 
gleichen in duperlidhen Dingen, ba man zuvor in 
der Lehre nicht chriftlic) vereinigt [ift], die Ab- 
göttifchen in ihrer Abgötterei geftärkt, Dagegen die 
Rechtgläubigen betrübt, geärgert und in ihrem 
Glauben gejchwächt, welches beides ein jeder Chrift 
bei jeiner Seelen Heil und Seligfeit zu meiden 
ihuldig ift; wie gefchrieben fteht: „Wehe ber Welt 
Der Ürgernis halben!" Stem: „Wer den Gering- 
ften ärgert deren, bie an mid) glauben, dem wäre 
e$ beffer, dak ihm ein Mühlftein an feinem Hals 


W. 715. 716. 


ut nos in servitutem. redigerent, vis neque 
ad horam cessimus subiectione, ut veritas 
evangelii permaneat apud vos. Manifestum 
12] est autem, Paulum ibi agere de circum- 


cisione, quae illis temporibus iam res adia-. 


phora facta erat, 1 Cor. 7, l8 sq., et quam 
Paulus alias (in libertate tamen Christiana et 
spirituali) observare aliquoties solebat, Act. 
16,3. Cum autem pseudoapostoli circumcisio- 
nem^ad stabiliendum falsum suum dogma 
(quod opera legis ad iustitiam et salutem 
necessaria essent) urgerent eaque ad confir- 
mandum suum errorem in animis hominum 
abuterentur, ingenue affirmat Paulus, quod ne 
ad horam quidem ipsis cesserit, ut veritas 
evangelii sarta tectaque permaneret. 

13] Sie Paulus infirmis in fide cedit obser- 
vatione discriminis ciborum et temporum seu 
dierum, Rom. 14, 6. Pseudoapostolis autem, 
qui haec tamquam. necessaria conscientiis im- 
ponere volebant, etiam in rebus per se adia- 
phoris cedere recusat. Et alibi inquit, Col. 
2,16: Nemo vos iudicet in cibo aut in potu 
aut in parie die) festi ete. Et cum Petrus et 
Barnabas ea in re Iudaeis plus, quam oporte- 
bat, cessissent, in faciem eis restitit, eo quod 
non recte ambularent ad veritatem evangelii, 
Gal. 2, 11 sqq. 

14] In eo enim rerum statu non iam de ex- 
ternis adiaphoris agitur, quae natura sua per 
se libera sunt permanentque, unde neque 
mandanda sunt neque prohibenda, ut vel ob- 
serventur vel intermittantur. Sed agitur 
praecipuus religionis nostrae Christianae arti- 
culus, ut nimirum veritas evangelii constet, 
sicut apostolus testatur Gal. 2, 5. [R. 798 
Veritas enim evangelii obscuratur et labe- 
faetatur, cum adiaphora cum mandato et co- 
actione conscientiis observanda imponuntur, 
quia ad confirmationem superstitionum, falsae 
doctrinae et idololatriae et ad opprimendam 
sinceram doctrinam et libertatem Christianam 
vel palam ab adversariis requiruntur, vel certe 
ita ab ipsis recipiuntur et in hune abusum et 
pravum finem restituta creduntur. 

15] Praeterea in hoc negotio agitur etiam 
articulus de libertate Christiana, quem dili- 
gentissime conservandum Spiritus Sanctus per 
os apostoli Pauli ecclesiae Christi, ut modo 
dictum est, severissime praecepit. Quam- 
primum enim articulus ille labefactatur, et 
humanae traditiones per modum coactionis 
ecclesiae Dei tamquam observatu necessariae 
obtruduntur, quasi sine peccato negligi non 
possent: tum iam idololatriae magna fenestra 
est patefacta, ut deinceps humanae traditiones 
cumulentur et pro cultu divino habeantur, 
neque modo Dei praeceptis exaequentur, verum 
etiam illis longe praeponantur. 

16] Quin etiam eiusmodi intempestiva ces- 
sione in externis illis rebus adiaphoris (ubi 
nondum de doctrina ipsa pius consensus est 
factus) idololatrae in sua idolomania confir- 
mantur. Contra vero piae mentes et vere in 
Christum credentes contristantur, perturban- 
tur, offenduntur et ipsarum fides, quasi ariete 
quodam, graviter concutitur et quodammodo 
labefactatur. Huic malo ne occasionem prae- 
beamus, summo studio (si modo aeterna salus 
nobis cordi est) cavere debemus. Sie enim 


re ein nt 


The Formula of Concord. Thor. Decl. X. Of Church Rites. 


that they might bring us into bondage; to 
whom we gave place by subjection, no, not for 
an hour, that the truth of the Gospel might 
continue with you. [Now it is manifest that 
in that place Paul speaks concerning circum- 
cision, which at that time had become an adi- 
aphoron (1 Cor. 7, 18 f.), and which at other 
occasions was observed by Paul (however, with 
Christian and spiritual freedom, Acts 16, 3). 
But when the false apostles urged circumcision 
for establishing their false doctrine, (that the 
works of the Law were necessary for right- 
eousness and salvation,) and misused it for 
confirming their error in the minds of men, 
Paul says that he would not yield even for an 
hour, in order that the truth of the Gospel 
might continue unimpaired. ] 

Thus Paul yields and gives way to the weak 
as to food and [the observance of] times or 
days, Rom. 14, 6. But to the false apostles, 
who wished to impose these upon the con- 
science as necessary things, he will yield not 
even in such things as in themselves are 
adiaphora, Col. 2,16: Let no man therefore 
judge you in meat, or in drink, or in respect 
of an holy day. And when Peter and Bar- 
nabas yielded somewhat [more than they 
ought] in such an emergency, Paul openly 
reproves them as those who in this matter 
were not walking aright, according to the 
truth of the Gospel, Gal. 2, 11 ff. 

For here it is no longer a question concern- 
ing external matters of indifference, which in 
their nature and essence are and remain of 
themselves free, and accordingly can admit of 
no command or prohibition that they be em- 
ployed or omitted; but it is a question, in 
the first place, concerning the eminent article 
of our Christian faith, as the apostle testifies, 
that the truth of the Gospel might continue, 
which is obscured and perverted by such com- 
pulsion or command, because such adiaphora 
are then either publicly required for the sanc- 
tion of false doctrine, superstition, and idol- 
atry, and for the suppression of pure doctrine 
and Christian liberty, or at least are abused 
for this purpose by the adversaries, and are 
thus viewed [and are believed to be restored 
for this abuse and wicked end]. 

Likewise, the article concerning Christian 
liberty also is here at stake, which the Holy 
Ghost through the mouth of the holy apostle 
so earnestly charged His Church to preserve, 
as we have just heard. For as soon as this is 
weakened and the ordinances of men [human 
traditions] are forced upon the Church with 
coercion, as though it were wrong and a sin 
to omit them, the way is already prepared for 
idolatry, and by this means ordinances of men 
[human traditions] are afterwards multiplied 
and regarded as a divine worship, not only 
equal to the ordinances of God, but are even 
placed above them. 

Moreover, by such [untimely] yielding and 
conformity in external things, where there 
has not been previously Christian union in 
doctrine, idolaters are confirmed in their idol- 
atry; on the other hand, the true believers 
are grieved, offended, and weakened in their 
faith [their faith is grievously shaken, and 

Concordia Triglotta. 


1057 


made to totter as though by a battering-ram] ; 
both of which every Christian for the sake of 
his soul’s welfare and salvation is bound to 
avoid, as it is written: Woe unto the world 
because of offenses! Also: Whoso shall offend 


67 


1058 NR. 700—702. Formula Concordiae. Sol. Decl. X. De Ceremoniis Eccles. 


Hinge, unb er erfdufet würde im Meer, da es am 
tiefiten ift", Matth. 18. 


Conberfid) aber ijt zu bebenfen, das Chriftus 
jagt: „Wer mich befennet bor den Menjcen, den 
will ich auch befennen bor meinem himmlischen 
Vater”, Matth. 10. 

Daß aber folches je unb allwege der vornehm- 
ften Lehrer ber Augsburgifchen Konfeffion Glaube 
und Belenntnis bon folden Mitteldingen getvefen, 
in deren Fubtapfen wir getreten, und durd) Gottes 
Gnade bei folchem ihrem Bekenntnis gebenfen zu 
perharren, weijen nachfolgende Zeugniffe aus, fo 
aus den Schmalfaldifchen Wrtifeln gezogen, welche 
Unno 37 ujto. geftelt und unterfchrieben worden. 


9(u8 den Schhmalfaldiihen Artikeln. 
Anno 1537 uf. 


Die Schmalfaldifchen Artifel (Von der Kirche) 


jagen hiervon aljo: „Wir geftehen ihnen“ (ben 
päpftiihen Bilchöfen) „nicht, daß fie die Kirche 
jeien, unb [fie] find e8 aud) nicht, und [mir] 
wollen es auch nicht hören, ma$ fie un3 unter dem 
Namen der Kirche gebieten und verbieten. Denn 
es weiß, Gott Lob, ein Kind von fieben Jahren, 
was Die Kirche fei, nämlich bie Heiligen, Glüubi- 
gen und Die Schäflein, die ihres Hirten Stimme 
boten." Und furz zuvor (Bon der Weihe und 
Vofation): „Wenn die Bifchöfe rechte Bilchöfe 
wollten jein und fid der Kirche und des Evans 
gelit annehmen, jo möchte man ihnen das um der 
Liebe und Einigkeit willen (bod) nicht aus Not) 
laffen gegeben fein, bab fie uns und unfere Pre- 
Diger ordinierten und fonfirmierten, Dod) hintan- 
geje5t alle Larven und Gefpenft undriftlichen 
Wefens ober Gepranges. Nun fie aber nicht rechte 
Biichöfe find oder auch nicht fein wollen, jondern 
weltliche Herren und Fürften, die weder predigen 
noch lehren nod) taufen nod) fommunizieren noch 
einiges Werk oder Amt der Kirche treiben wollen, 
dazu Diejenigen, Die zu folhem Amt berufen, ver- 
treiben, verfolgen und verdammen, 
nod) die Kirche um ihretwillen nicht ohne Diener 
bleiben.” 


Und unter dem 9[rtife von des Papfts Primat 
oder Herrichaft jagen bie Schmalfaldiichen Artikel 
aljo: „Darum, jomenig wir den Teufel felbit für 
einen Herrn oder Gott anbeten finnen, fo wenig 
fonnen wir auch feinen Wpoftel, ben 9Bapit ober 
Wnticdrift, in feinem Regiment zum Haupt ober 
Herin leiden; denn Lügen und Mord, Leib und 
Seele zu verderben ewiglich, das ijt fein päpftiich 
Regiment eigentlich.” 


Und in der Schrift von der Gewalt und Obrig- 
feit des Wapits, welche den Sdhmalfaldifchen Arti- 
fein angehängt und bon den damal3 ante[enben 
Theologen auch mit eigenen Händen unterfchrieben 
[ijt], jtehen diefe Worte: „Niemand joll die Kirche 


jo muß benc 


9858; 716.717. 


Christus dicit Matth. 18, 6 sq.: Vae mundo 
a scandalis! Et ibidem: Qui scandalizaverit 
unum de pusillis istis, qui in me credunt, ea- 
pediret ei, ut suspenderetur mola asinaria in 
collo eius, et demergeretur in profundum 
maris. | 

17] Imprimis vero hoc Christi dictum [R.794 
alta mente est reponendum Matth. 10, 32: 
Qui me confessus fuerit coram hominibus, eum: 
etiam ego confitebor coram Patre meo. coelesti. 

18] Et sane, quod haec semper fuerit cla- 
rissimorum Augustanae Confessionis theolo- 
gorum fides et confessio de rebus adiaphoris 
(quam et nos ipsorum vestigiis insistentes, pro- 
fitemur, et in ea constanter per Dei gratiam 
permanere cupimus), id liquidissime testimo- 
nia, quae recitabimus, demonstrabunt: ea in 
Smalealdicis Articulis anno ete. XXXVII con- 
signata et a praecipuis theologis subscriptione 
confirmata sunt. i 


Testimonia e Smalcaldicis Articulis, 


anno Domini MDXXXVII conscriptis, 
deprompta. 


19] Articuli Smalealdiei (De ecclesia) de 
hoe negotio sie loquuntur: Nequaquam hoc 
episcopis (pontificis) concedimus, quod psi 
sint ecclesia, quia non sunt ecclesia. Neque 
ea audiemus, quae illi nobis sub ecclesiae 
nomine vel mandaverint vel prohibuerint. 
Nam (Dei beneficio) puer septennis iam novit, 
quae sit vera ecclesia: sancti videlicet, cre-. 
dentes et oviculae, quae pastoris sui vocem 
audiunt. Et paulo ante (De ordinatione et 
vocatione): Si episcopi recte officio episco- 
pali fungi et ecclesiae regendae atque evan- 
geli propaganda curam serio suscipere vellent, 
hoc illis ratione caritatis et propter bonum 
pacis (non tamen ex quadam necessitate) con- 
cedi posset, ut nos et ecclesiae nostrae mini- 
stros ordinarent atque in functione ecclesia- 
stica confirmarent, remotis tamen omnibus 
larvatis (neptis et impuis nugis atque magicis 
pompis. Cum, autem meque veri sint aut esse 
velint episcopi, sed potius huius mundi prin- 
cipes ac domni, qui neque concionantur neque 
docent neque baptizant neque Coenam [R.795 
Domini administrant neque ullum opus eccle- 
siasticum facere aut munus tale obire velint, 
quin potius eos, qui ad ministerium evangelii 
vocati sunt, in exilhum eviciunt, persequuntur. 
atque anathemate feriunt: profecto. ecclesia 
Dei in ipsorum gratiam. connivere non potest, 
ut interea idoneis ministris destituatur. 

=0] In articulo de primatu papae Articuli 
Smalealdiei in hane sententiam loquuntur: 
Quare, ut non possumus ipsum diabolum ceu 
Dominum et Deum adorare, ita non possumus 
ipsius apostolum, pontificem Romanum seu 
antichristum, in suo illo imperio pro capite 
aut Domino agnoscere. Mentiri enim, inno- 
centem sangwinem fundere, corpora, et amimas 
in aeternum esitium praecipitare, haec sunt 
pontifici) regni propria. 

21] Et in scripto de potestate et iuris- 
dietione papae, quod Smalealdieis Articulis 
annexum et a theologis, qui tum Smalealdiae 
erant, subscriptione confirmatum est, haee 
leguntur: Nemo ecclesiam Dei gravet propriis 


The Formula of Concord. Thor. Decl. X. Of Church Rites. 1059 


one of these little ones which believe in Me, 
it were better for him that a millstone were 
hanged about his neck, and that he were 
drowned in the depth of the sea [Matt. 18, 
6, 7]. 

But it is to be especially remembered what 
Christ says: Whosoever therefore shall con- 
fess Me before men, him will I confess also 
before My Father which is in heaven, Matt. 
10, 32. 

However, that this has always and every- 
where been the faith and confession, concern- 
ing such indifferent matters, of the. chief 
teachers of the Augsburg Confession, into 
whose footsteps we have entered, and in whose 
Confession we intend by God’s grace to per- 
severe, is shown [most clearly] by the follow- 
ing testimonies drawn from the Smalcald Arti- 
cles, which were composed and subscribed in 
the year 1537: 


From the Smalcald Articles, in the 
Year 1537, etc. 


. The Smalcald Articles (Of the Church) say 
concerning this as follows: We do not concede 
to them (the papal bishops) that they are the 
Church, and indeed they are not; nor will we 
listen to those things which, under the name 
of Church, they enjoin and forbid. For, thank 
God, [to-day] a child seven years old knows 
what the Church is, namely, the saints, be- 
lievers, and lambs, who hear the voice of their 
Shepherd. And shortly before (Of Ordination 
and Vocation): If the bishops would be true 
bishops, and would devote themselves to the 
Church and the Gospel, it might be granted 
to them, for the sake of love and unity, but 
not from necessity, to ordain and confirm us 
| and our preachers; omitting, however, all 
E comedies and spectacular doings of an un- 
christian nature and display. But, because 
| they neither are, nor wish to be, true bishops, 
1 but worldly lords and princes, who will neither 
preach, nor teach, nor baptize, nor administer 
| the Lord’s Supper, nor perform any work or 
office of the Church, and, moreover, persecute 
and condemn those who, having been called 
to do so, discharge these functions, the Church 
ought not on their account to remain without 
ministers. 

And in the article Of the Papacy, the Smal- 
cald Articles say (p.475): Therefore, just as 
little as we can worship the devil himself 
as Lord and God, we can endure his apostle, 
the Pope, or Antichrist, in his rule as head or 
lord. For to lie and to kill and to destroy 
body and soul eternally, that 1s wherein his 
papal government really consists. 

And in the treatise Concerning the Power 
and Primacy of the Pope, which is appended 
to the Smalcald Articles, and was also sub- 
‚ seribed by the theologians then present with 
their own hands, are these words: No one is 


1060 9.709. 703. 


bejd)tveren mit eigenen Sabungen, fondern hie fol 
es aljo heißen, bap feines Gewalt nod) Anjehen 
mehr gelte denn das Wort Gottes." 


Und bald banad: „Weil nun dem aljo ijt, 
follen alle Gbriiten auf das fleigiafte fid) hüten, 
daß fie folder aottlojen Lehre, Gotteslafterung und 
unbilliger Täuberei [Wiiteret] fid) nicht teilhaftig 
machen, fondern jollen bom Papft und feinen Glie- 
Dern oder Anhang als von des Antichrifts Reid 
weichen und eS verflucen, tie Chriftus befohlen 
hat: ‚Hütet euch vor den [fafjden Propheten‘; 
und Paulus gebeut, dak man faliche Prediger 
meiden und als einen Greuel verfluchen fol. Und 
2 Kor. 6 fpricht er: ‚Ziehet nicht am fremden 30d) 
mit ben Ungläubigen; denn was hat das Licht 
für Gemeinfhaft mit ber Finjternis ? 


„Schwer ijt e$, ba man von jo viel Landen und 
Leuten fid) trennen und eine [be]fonbdere Lehre 
führen will; aber bie fteht Gottes Befehl, dap 
jedermann fid) foll hüten und nicht mit denen ein: 
heilig fein, jo unrechte Lehre führen oder mit 
Wiiteret zu erhalten gebenfen." 


So hat auch D. Luther in einem jonderlichen 
Bedenken, twas man bon ben Zeremonien in$- 
gemein und injonderheit von Mitteldingen halten 
foll, tom. 3 Ien., fol. 523, ausführlich die Kirche 
Gottes erinnert, inmagen aud) Anno 30 uf. ge- 
jchehen, wie in tom. 5 Ien. beutjd) zu finden [ift]. 


Aus welcher Erklärung jedermänniglich veritehen 
fann, was einer chriitlichen Gemeinde und jedem 
Shriftenmenfcen, inionderheit zur Beit de Be- 
fenntniffes, befonders ben Predigern mit under: 
legtem Geiwiffen in Mitteldingen zu tun oder zu 
laffen [gebührt], damit Gott nicht erzürnt, bie 
Liebe nicht verlegt, die Feinde Gottes Worts 
BL geftirit nod) bie Schwachgläubigen verärgert 
werden. 


1. Demnad) verwerfen und verdammen wir als 
untecht, menn Menjchengebote für fid felbit als 
ein GotteSbienjt ober Stüd desjelben gehalten 
werden. 


2. Wir vermwerfen und verdammen auch al8 unz - 


recht, wenn jolhe Gebote mit Zwang als mot- 
wendig der Gemeinde Gottes aufgedrungen 
werden. 

9. Wir verwerfen und verdammen aud) als un- 
recht derer Meinung, jo da halten, daß man zur 
Beit der Berfolgung den Feinden des heiligen 
Evangelii (das zum Abbruch ber Wahrheit dient) 
in dergleichen Mitteldingen möge willfahren oder 
fi mit ihnen vergleichen. 

4. Gleihfalls halten wir aud) für ftrafwürdige 
Sünde, wo zur Zeit der Verfolgung entweder in 
Mitteldingen oder in der Lehre, und was fonft zur 
Religion gehört, um der Feinde des (bangelii 
willen im Werk und mit der Tat bem chrijtlicen 
Belenntnis zumider und entgegen etwas gehan- 
delt wird. 

5. Wir verwerfen und verdammen auch, wenn 
folche Mitteldinge Ddergeitalt abgejchafft werden, 
als follte e$ der Gemeinde Gottes nicht freiitehen, 
jeder Beit und Orts, derjelben Gelegenheit nach, 
wie e8 der Kirche am nüglichiten, fid) eines oder 


Formula Concordiae. Sol. Decl. X. De Ceremoniis Eccles. 


WS. 717. 718. 


aliquibus traditionibus. In hoc emm negotio 
ficum et firmum esse debet, quod nullius homi- 
nis potestas vel auctoritas Verbo Dei sit prae- 
ferenda. 

22] Et post aliqua: Quae cwm ita se habe- 
ant, omnes Christian quam diligentissime sibi 
caveant, ne impiae illius [pontificiae] doctri- 
nae, blasphemiarum, tyrannidis crudelissimae 
participes sese faciant, pontificem autem, 
membra et squamas eius ut regnum ipsissimi 
antichristi | aversentur | atque exsecrentur. 
Christus enim id praecepit dicens [Matth. 
7,15]: ,Cavete a pseudoprophetis." Et Pau- 
lus praecipit [Tit. 3, 11], ut falsos doctores 
vitemus et veluti abominationem | quandam 
exsecremur. |. ,,Nolite^ (inquit 2 Cor. 6, 14) 
„iugum ducere cum infidelibus; quae enim 
participatio 4ustitiae cum iniquitate? aut 
quae societas luci ad tenebras“ ete.? 

23] Grave id quidem videri potest [R. 196 
sese a tot regnis et populis seiungere et sepa- 
rare et peculiarem quandam. doctrinam. profi- 
teri. Sed clarum est Dei mandatum, quod 
praecipit nobis, ut omnes caveamus a consensu 
cum ws, qui vel falsa docent, vel falsam do- 
ctrinam immani crudelitate tueri comantur. 

24] Sed et D. Lutherus in alio quodam 
scripto (in quo ad quaestionem de ceremoniis 
in genere, de adiaphoris vero etiam in specie 
quid sentiendum sit, docuit) ecclesiam Dei de 
hoe negotio pie et luculenter erudivit. Et ex- 
stant quaedam ab ipso anno Domini MDXXX 
exarata, quae magno cum fructu legi possunt. 
Tom. 3 Ien., fol. 523. Tom. 5 Ien., Germ. 

25] Ex his omnibus perspicue intelligi pot- 
est, quid unamquamque ecclesiam, quid singu- 
los Christianos, praesertim temporibus illis, 
quando confessio fidei edenda est, imprimis 
ecclesiae ministros in rebus adiaphoris bona 
et illaesa conscientia facere vel omittere 
deceat, ne Deus ad iustam indignationem pro- 
vocetur, caritas violetur, hostes Verbi Dei 
animosiores reddantur et infirmi in fide offen- 
dantur. 

26] I. Reiieimus igitur et damnamus hos 
errores: Quando humanae traditiones per se 
pro Dei eultu aut pro illius aliqua parte 
habentur. 

27] II. Quando humanae traditiones per mo- 
dum coactionis tamquam necessariae ecclesiae 
Dei observandae obtruduntur. 


28) III. Repudiamus et damnamus etiam 
eorum opinionem, qui sentiunt, quod persecu- 
tionis tempore hostibus evangelii (cum iactura 
certe veritatis divinae) in adiaphoris restitu- 
endis gratificari et cum ipsis ea in parte con- 
sentire liceat. 

29] IV. Illud etiam crimine non vacare iudi- 
camus, quando persecutionis tempore vel in 
adiaphoris vel in doctrina vel in aliis rebus 

ad religionem pertinentibus propter evangelii 
hostes ipso facto aliquid committitur, quod 
piae confessioni repugnet. 


30] V. Reiicimus et damnamus etiam [R.797 
eorum intemperiem, qui adiaphora ea opinione 
abrogant, quasi ecclesiae Dei non esset libe- 
rum, quovis loco aut tempore, pro re nata et 
ecclesiae utilitate, unum vel plura adiaphora 


The Formula of Concord. Thor. Decl. X. Of Church Rites. 1061 


^ 


to burden the Church with his own traditions, 
but here the rule is to be that nobody’s power 
or authority is to avail more than the Word 
of God. 

And shortly afterwards (p.517): This 
being the case, all Christians ought most dili- 
gently to beware of becoming partakers of the 
godless doctrine, blasphemies, and unjust 
cruelties of the Pope; but ought to desert 
and execrate the Pope with his members, or 
adherents, as the kingdom of Antichrist, just 
as Christ has commanded (Matt.7,15): “Be- 
ware of false prophets.” And Paul commands 
us to avoid false teachers and execrate them 
as an abomination. And in 2 Cor. 6, 14 he 
says: "Be ye not unequally yoked together 
with unbelievers; for what communion hath 
light with darkness?” 

It is a grave matter wanting to separate 
one's self from so many lands and nations, 
and to profess a separate doctrine; but here 
stands God’s command, that every one should 
beware and not agree with those who maintain 
false doctrine, or who think of supporting it 
by means of cruelty. 

So Dr. Luther, too, has amply instructed the 
Church of God in a special treatise concerning 
what should be thought of ceremonies in gen- 
eral, and especially of adiaphora, Vol. 3, Jena, 
p. 523; as was also done in 1530, and can be 
seen in Tom. 3, Jena, German. 

From this explanation every one can under- 
stand what every Christian congregation and 
every Christian man, especially in time of 
confession [when a confession of faith should 
be made],.and, most of all, preachers, are to 
do or to leave undone, without injury to con- 
science, with respect to adiaphora, in order 
that God may not be angered [provoked to 
just indignation], love may not be injured, 
the enemies of God’s Word be not strength- 
ened, nor the weak in faith offended. 

l. Therefore we reject and condemn as 
wrong when the ordinances of men in them- 
selves are regarded as a service or part of 
the service of God. 

2. We reject and condemn also as wrong 
when these ordinances are by coercion forced 
upon the congregation of God as necessary. . 

3. We reject and condemn also as wrong the 
opinion of those who hold (what tends to the 
detriment of the truth) that at a time of per- 
secution we may comply with the enemies of 
the holy Gospel in [restoring] such adiaphora, 

| or come to an agreement with them. 
4. We likewise regard it as a sin that de- 
| serves to be rebuked when in time of per- 
seeution anything is done either in indifferent 
matters or in doctrine, and in what otherwise 
pertains to religion, for the sake.of the ene- 
mies of the Gospel, in word and act, con- 
trary and opposed to the Christian confession. 
5. We reject and condemn also [the mad- 
ness] when these adiaphora are abrogated in 
such a manner as though it were not free to 
the congregation [church] of God at any time 
and place to employ one or more in Christian 
liberty, according to its circumstances, as may 
be most useful to the Church. 


1062 RR. 708-705. Formula Concordiae. Sol. Decl. XI. De Praedestinat. Dei. 


D / 
mehr [mehrerer] in chriftlicher Freiheit zu ge= 
brauchen. 

Coldjergeftaft werden die Kirchen bon wegen 
Ungleichheit der Zeremonien, da in chrijtlicher 
@retheit eine weniger oder mehr Derjelben hat, 
einander nicht verdammen, wenn fie jonjt in ber 
Lehre und allen derjelben Wrtifeln, auch rechtem 
Gebrauch der heiligen Saframente miteinander 
einig [find], nad) dem mohlbefannten Spruch: 
Dissonantia ieiunii non dissolvit consonantiam 
fidei, „Ungleichheit des Faftens joll bie Einigkeit 
des Glaubens nicht trennen". 


XI. 


Von ber ewigen Vorjehung [VBerjehung] 
und Wahl Gottes. 


Wiewohl unter den Theologen Augsburgifcher 
&onfejfion noch gänzlich feine öffentliche, ärgerliche 
und meitläuftige Zwiefpaltung bon der ewigen 
Wahl der Kinder Gottes vorgefallen [ijt], jedoch, 
nachdem diejer Artikel an andern Orten in ganz 
bejchwerlichen Streit gezogen und aud) unter den 
Unfern etwa3 davon erregt worden [ijt], dazu bon 
ben Theologen nicht allewege gleiche Reden geführt 
[find], derhalben, vermittelit göttlicher Gnade 
aud) Fünftiglich bei unjern Nachlommen, foviel an 
ung, Uneinigfeit und Trennung in folhem vor- 
zufommen [vorzubeugen], haben mir De$jelben 
Erklärung aud) hierher jeken wollen, auf dap 
männiglich [jedermann] wiffen möge, was auch 
pon diefem Wrtifel unfere einhellige Lehre, Glaube 
unb Beienntnis jei. Denn die Lehre bon bicjem 
Artikel, wenn fie aus und nad) Dem Vorbilde des 
göttlihen Wortes geführt [wird], man nit fann 
nod) foll für unnüß oder unnötig, viel weniger für 
ärgerlich ober jdjüblid) halten, teil bie Heilige 
Schrift des WrtifelS nicht an einem Ort allein 
etwa ungefähr gedenft, jondern an vielen Orten 
benjefben gründlich handelt und treibt. So muß 
man aud um Mikbrauchd oder Mikperjtandes 
willen bie Lehre des göttlichen Wortes nicht unter: 
laffen oder veriwerfen, jondern eben derhalben, 
allen Mipbraud und SRibberftanb abzumenden, 
foll und muß der rechte Verftand aus Grund der 
Schrift erflärt werden. Und jteht demnad bie 
einfältige Summa und Anhalt der Lehre bon 
Diejem Artikel auf nachfolgenden Bunlten: 


Eritlih ijt der Unterfchied zwifchen der ewigen 
Vorfehung Gottes und [der] ewigen Wahl fet- 
ner Kinder zu ber ewigen Seligfeit mit Fleiß 
zu merfen. Denn praescientia vel praevisio 
(das ift, daß Gott alles vorher fieht und tmeif, 
ehe e8 gefchieht, welches man die Vorjehung Got- 
fe8 nennt) geht über alle Kreaturen, gute und 
böfe, daß er nämlich alles 3ubor fieht und weiß, 
was ba ijt oder fein wird, was da gejchieht oder 
gejchehen wird, e8 jei gut oder böfe, weil bor Gott 
alle Dinge, fie feiert vergangen oder zufünftig, un: 
verborgen und gegenwärtig find. Wie gefchrieben 
fteht Matth. 10: „Kauft man nicht zween Sper= 
linge um einen Pfennig? Noch fällt derjelben 
feiner auf die Erde ohne euren Vater.” Und 
Pi. 139: „Deine Augen jahen mid, da ich nod) 
unbereitet war, und waren alle Tage auf dein 
Buch gejchrieben, bie nod) werden follten, und berz 


25; 718, 119. 


recipere et pro ratione libertatis Christianae 
usurpare. 

31] Iuxta hane de adiaphoris doctrinam 
nulla ecclesia propter ceremoniarum dissimili- 
tudinem (quarum aliae pro ratione libertatis 
Christianae pauciores, aliae plures observant) 
alteram condemnabit, si modo in doctrina et 
in omnibus illius partibus atque in legitimo 
saeramentorum usu concordes fuerint. Vetus 
enim et memorabile dictum est: Dissonantia 
serum non dissolvit consonantiam fidei. 


XI. 


DE AETERNA PRAEDESTINATIONE | 
ET ELECTIONE DEI. 


1] De aeterna electione filiorum Dei inter 
Augustanae Confessionis theologos nulla 
haetenus aperta et cum seandalo coniuncta 
lateque sparsa controversia exorta est. Quia 
vero apud exteros de eo articulo vehementer 
disceptatum est, et inter nostros etiam homi- 
nes aliquid gliscere coepit, et theologi non 
semper similes de hoc negotio sermones ‚usur- 
pant, studebimus, per gratiam Dei in eo elabo- 
rare, ut, quantum quidem in nobis erit, omnes 
dissensiones et schismata apud posteritatem 
nostram praecaveantur. Itaque illius articuli 
declarationem huie scripto inserere placuit, ut 
omnibus manifestum fiat, quae etiam [R.798 
de hoc articulo nostra fides, doctrina. et con- 
2} fessio sit. Neque enim sentiendum est, 
doctrinam de hoc articulo (si tamen iuxta 
praescriptum et analogiam Verbi Dei et fidei 
proponatur) vel inutilem vel non necessariam 
esse; multo autem minus existimandum est, 
quod offensionis plena sit et detrimentum ali- 
quod piis mentibus afferat. Scriptura enim 
sacra huius articuli non semel tantum et 
obiter mentionem facit, sed multis locis eun- 
5] dem satis copiose tractat et explicat. Neque 
vero propter abusum aut sinistras aliquorum 
opiniones doctrina Verbi coelestis negligenda 
est aut reiicienda, quin potius eam ipsam ob 
causam, ut abusus et pravae opiniones tollan- 
tur, vera de hoc negotio sententia ex sacrarum 
litterarum fundamentis proferenda atque pro- 
ponenda est. Summa autem doctrinae coe- 
lestis de hoc articulo his capitibus, quae recen- 
sebimus, comprehenditur. 

4] Initio discrimen inter aeternam prae- 
scientiam, et inter electionem. aeternam filio- 
rum Dei ad aeternam salutem. accurate obser- 
vandum est. Praescientia enim vel praevisio 
Dei, qua ille omnia, antequam fiant, praevidet 
et praescit, ad omnes creaturas, tam malas 
quam bonas, extenditur. Hae enim vel prae- 


visione vel praescientia Dominus ante novit 


videtque, quidquid est vel aliquando futurum 
est, quidquid iam fit, vel quod aliquando con- 
tinget, sive id bonum sit sive malum, quia 
Deum neque praeterita neque futura latent, 
sed omnia ipsi sunt manifesta et praesentia. 
Sie. enim scriptum est Matth. 10, 29: Nonne 
duo passeres asse veneunt? Et unus em illis 
non cadet super terram. sine Patre vestro. Et 
Psaltes canit Ps.139, 16: Imperfectum meum 
viderunt oculi tui, et in libro tuo omnes scripti 


The Formula of Concord. Thor. Decl. XI. Of God’s Eternal Election. 


"Thus [According to this doctrine] the 
churches will not condemn one another be- 
cause of dissimilarity of ceremonies when, in 
Christian liberty, one has less or more of 
them, provided they are otherwise agreed with 
one another in the doctrine and all its arti- 
eles, also in the right use of the holy Sacra- 
ments, according to the well-known saying: 
Dissonantia ieiunii non dissolwit consonantiam 
fidei; “Disagreement in fasting does not de- 
stroy agreement in the faith.” 


AIT 


OF GOD’S ETERNAL FOREKNOWLEDGE 
[PREDESTINATION] AND ELECTION. 


Although. among the theologians of the 
Augsburg Confession there has not occurred 
as yet any publie dissension whatever con- 
cerning the eternal election of the children of 
God that has caused offense, and has become 
wide-spread, yet since this article has been 
brought into very painful controversy in other 
places, and even among our theologians there 
has been some agitation concerning it; more- 
over, since the same expressions were not 
always employed concerning it by the theo- 
logians; therefore, in order, by the aid of 
divine grace, to prevent disagreement and 
separation on its account in the future among 
our suecessors, we, as much as in us lies, have 
desired also to present an explanation of the 
same here, so that every one may know what 
is our unanimous doctrine, faith, and confes- 
sion also concerning this article. For the doc- 
trine concerning this article, if taught from, 
and according to, the pattern of the divine 
Word [and analogy of God's Word and of 
faith], neither can nor should be regarded as 
useless or unnecessary, much less as offensive 
or injurious, because the Holy Scriptures not 
only in but one place and incidentally, but in 
many places, thoroughly treat and urge [ex- 
plain] the same. Moreover, we should not 
neglect or reject the doctrine of the divine 
Word on account of abuse or misunderstand- 
ing, but precisely on that account, in order 
to avert all abuse and misunderstanding, the 
true meaning should and must be explained 
from the foundation of the Scriptures; and 
the plain sum and substance [of the heavenly 
doctrine] concerning this article, accordingly, 
eonsists in the following points: 

First, the distinction between the eternal 
foreknowledge of God and the eternal election 
of His children to eternal salvation, is care- 
fully to be observed. For praescientia vel 
praevisio (foreknowledge or prevision), that 
is, that God sees and knows everything before 
it happens, which is called God's foreknowl- 
edge [prescience], extends over all creatures, 
good and bad; namely, that He foresees and 
foreknows everything that is or will be, that 
is occurring or will occur, whether it be good 
or bad, since before God all things, whether 
they be past or future, are manifest and 
present. Thus it is written, Matt. 10, 29: 
Are not two sparrows sold for a farthing? 


1063 


And one of them shall not fall on the ground 
without your Father. And Ps. 139,16: Thine 
eyes did see my substance, yet being imperfect; 
and in Thy book all my members were written, 
which in continuance were fashioned, when as 


1064 M. 705. 706.. Formula Concordiae. Sol. Decl. XI. De Praedestinat. Dei. 36. 719—721. 


felben feiner ba mar." Item Je. 97: ,qd) fenne 
deinen Auszug und Einzug und dein Toben wider 
mich.“ 


Die ewige Wahl Gottes aber vel praedesti- 
natio, das ijt, Gottes Verordnung zur Selig- 
feit, geht nicht zumal über die Frommen und 
Bojen, jondern allein über die Kinder Gottes, bie 
zum ewigen Leben erwählt und verordnet find, efe 
der Welt Grund gelegt ward; wie Paulus jpricht 
Eph.1: „Er hat uns ermüblet in Chrijto SEju 
und verordnet zur Kindichaft.“ 


Die Vorfehung Gottes (praescientia) fieht 
und weiß zuvor aud) das Boje, aber nicht aljo, 
Dap e$ Gottes gnübiger Wille wäre, bab e$ ge- 
fchehen follte; jondern was ber verfehrte, böje 
Wille des Teufels und der 9Renjden vornehmen 
und tun werde und wolle, das fieht und weiß Gott 
alles zuvor und hält jeine praescientia, das ijt, 
Borjehung, auch in den bojen Händeln oder Wer- 
fen ihre Ordnung, daß bon Gott dem Böen, twel- 
ches Gott nicht will, fein Biel und Map gejebt 
wird, wie fern e8 gehen und wie lang e$ währen 
folle, mann und wie er’3 hindern und jtrafen 
wolle; welches bod) alles Gott der HErr aljo 
regiert, daß e$ zu feines göttlichen Namens (bre 
unb feiner Auserwählten Heil gereichen [muß], 
und bie Gottlofen darob 3ujdanben werden 
mitffer. 


Der Anfang aber und Urjache des Bifen iit 
nicht Gottes Vorfehung (denn Gott jdjajft unb 
wirft das Böfe nicht, Hilft und befordert’s aud) 
nicht), fondern des Teufels und der Mtenjchen 
böfer, verfehrter Wille; wie gefchrieben Steht 
Hof. 13: „Israel, bu bringejt bid in Unglüd; 
aber dein Heil jtehet allein bet mir.“ Item: „Du 
bift nicht ein Gott, dem gottlos Weien gefalle”, 

P5. 
em ewige Wahl Gottes aber fieht und weiß 
nicht allein zubor ber Auserwählten Seligfeit, 
fondern iff aud) aus gnädigem Willen und Wohl- 
gefallen Gottes in Ehrifto Gh: eine Urjache, jo 
da unfere Seligfeit, und was zu derjelben gehört, 
fchafft, wirkt, Hilft und befördert; darauf auch un- 
fere Seligfeit alfo gegründet ijt, daß „die Pforten 
der Hölle nichts Damwider vermögen jollen“; mie 
gejchrieben fteht: „Meine Schafe wird mir nie- 
mand aus meiner Hand reißen.” Und abermals: 
„Und e8 wurden gläubig, jobiele ihrer zum ewi- 
gen eben verordnet waren.” Matth. 16; Boh. 10; 
Wet. 13. 

Diefelbe etvige Wahl ober Verordnung Gottes 
zum ewigen Leben ijt auch nicht aljo Bloß in bem 
heimlichen, unerforfchlichen Rat Gottes zu betrach- 
ten, als Hielte jolche nicht mehr in fid) ober gehörte 
nicht mehr dazu, wäre auch nicht mehr Dabei zu 
bebenfen, denn daß Gott zuvor erjehen [habe], 
welche und wie viele jelig, welche und tie viele 
verdammt follten werden, oder daß er allein folche 
Mufterung gehalten: Diejer foll felig, jener jolf 
verdammt werden; Diejer joll bejtändig bleiben, 
jener foll nicht bejtändig bleiben. 


Denn daraus nehmen und fafjfen ihrer viele 
feltjame, gefährliche und jchädliche Gedanten, ent: 
weder Sicherheit und Unbupfertigfeit oder Klein 


erant dies, qui futuri erant, antequam. essent. 
Et Esaias ait Es. 37,28: Habitationem tuam 
et egressum, tuum et introitum twwm cognovi 
et insaniam tuam contra me. 

5] Aeterna vero electio seu praedestinatio 
Dei ad. salutem non simul ad bonos et [R.799 
ad malos pertinet, sed tantum ad filios Dei, 
qui ad aeternam vitam consequendam eleeti 
et ordinati sunt, priusquam mundi funda- 
menta iacerentur, ut apostolus testatur in- 
quiens Eph. 1, 5: Praedestinavit nos in ad- 
optionem filiorum per Iesum Christum in 
ipsum. 

6] Praescientia Dei praevidet et novit etiam 


mala, antequam fiant, sed non ea ratione, 


quasi Dei voluntas propitia illa sit, ut fiant. 
Sed ea, quae perversa diaboli et hominum 
voluntas molitur et efficere conatur atque 
etiam effectura est, haec Deus omnia longe 
ante praevidet et novit. Et ipsius praescientia 
etiam in malis rebus et operibus ordinem suum 
ita servat, ut a Domino rebus malis (quas 
Deus nee vult nec approbat) certae metae 
ponantur atque circumscribantur, quas egredi 
nequeant, et iisdem praescribitur, quam diu 
durare debeant, et quando et quomodo ea mala 
impediri rursus et puniri debeant. Et haee 
omnia Dominus ita gubernat, ut ad nominis 
sui divini gloriam et ad electorum suorum 
salutem cedant, impii vero confundantur et 
pudefiant. 

7] Principium autem et causa mali non est 
ipsa Dei praescientia (Deus enim non creat, 
procurat, efficit aut operatur malum, sed neque 
illud iuvat aut promovet), at diaboli et homi- 
num prava et perversa voluntas causa est 
mali. Sic enim scriptum est Os.13,9: Per- 
ditio tua ex te est, Israel; tantummodo in me 
salus tibi. Et David inquit Ps. 5,5: Non 
Deus volens iniquitatem. tw es. | 

S] Aeterna vero electio Dei non tantum 
praevidet et praescit electorum salutem, sed 
ex clementissima Dei voluntate et beneplacito 
in Christo Iesu causa est, quae nostram salu- 
tem, et quae ad eam pertinent, procurat, efficit, 
iuvat, promovet. Et quidem in ea divina prae- 
destinatione aeterna nostra salus ita fundata 
est, ut etiam inferorum. portae adversus eam 


" praevalere nequeant, Matth. 16,18. Seriptum 


est enim Ioh. 10,28: Oves meas nemo [R.800 
rapiet de manu mea. Et alibi, Act. 13, 48: 
Crediderunt, quotquot ad vitam aeternam 
erant ordinat. 

9] Et haec sane aeterna electio seu ordi- 
natio Dei ad vitam aeternam non nude in 
arcano illo coelesti et imperserutabili Dei con- 
silio consideranda est, quasi ea nihil praeterea 
complectatur, aut ad eam requiratur, aut in 
ea meditanda expendendum sit nisi hoe, quod 
Deus praeviderit, quinam et quot homines 
salutem sint consecuturi, et qui atque quam 
multi in aeternum sint perituri, aut ‚quasi 
Dominus militarem quendam delectum insti- 
tuerit atque dixerit aut statuerit: Hic salvan- 
dus est, ille vero damnandus; hic ad finem 
usque in fide constans perseverabit, ille vero 
non perseveraturus est. 

10] Ex opinione enim hac multi absurdas, 
periculosas et perniciosas cogitationes hau- 
riunt, quae aut securitatem et impoenitentiam 


i 


The Formula of Concord. Thor. Decl. XI. Of God’s Eternal Election. 


yet there were none of them. Also Is. 37,28: 
I know thy abode, and thy going out, and thy 
coming in, and thy rage against Me. 

The eternal election of God, however, vel 
praedestinatio (or predestination), that is, 
God’s ordination to salvation, does not extend 
at once over the godly and the wicked, but 
only over the children of God, who were 
elected and ordained to eternal life before the 
foundation of the world was laid, as Paul 
says, Eph. 1,4.5: He hath chosen us in Him, 
having predestinated us unto the adoption of 
children by Jesus Christ. 

The foreknowledge of God (praescientia ) 
foresees and foreknows also that which is 
evil; however, not in such a manner as though 
it were God’s gracious will that it should 
happen; but all that the perverse, wicked will 
of the devil and of men wills and desires to 
undertake and\do, God sees and knows before; 
and His praescientia, that is, foreknowledge, 
observes its order also in wicked acts or works, 
inasmuch as a limit and measure is fixed by 
God to the evil which God does not will, how 
far it should go, and how long it should last, 
when and how He will hinder and punish it; 
for all of this God the Lord so overrules that 
it must redound to the glory of the divine 
name and to the salvation of His elect, and 
the godless, on that account, must be put to 
confusion. 

However, the beginning and cause of evil is 
not God’s foreknowledge (for God does not 
create and effect [or work] evil, neither does 
He help or promote it); but the wicked, per- 
verse will of the devil and of men [is the cause 
of evil], as it is written Hos. 13, 9: O Israel, 
thou hast destroyed thyself; but in Me is thy 
help. Also: Thou art not a God that hath 
pleasure in wickedness. Ps. 5, 4. 

The eternal election of God, however, not 
only foresees and foreknows the salvation of 
the elect, but is also, from the gracious will 
and pleasure of God in Christ Jesus, a cause 
which procures, works, helps, and promotes 
our salvation and what pertains thereto; and 
upon this [divine predestination] our salva- 
tion is so founded that the gates of hell can- 
not prevail against it, Matt. 16, 18, as is writ- 
ten John 10, 28: Neither shall any man pluck 
My sheep out of My hand. And again, Acts 


13, 48: And as many as were ordained to. 


eternal life, believed. 

Nor is this eternal election or ordination of 
God to eternal life to be considered in God’s 
secret, inscrutable counsel in such a bare man- 
ner as though it comprised nothing further, 
or as though nothing more belonged to it, and 
nothing more were to be considered in it, than 
that God foresaw who and how many were to 
be saved, who. and how many were to be 
damned, or that He only held a [sort of mili- 
tary] muster, thus: “This one shall be saved, 
that one shall be damned; this one shall re- 
main steadfast [in faith to the end], that one 
shall not remain steadfast.” 

For from this [notion] many derive and 
conceive strange, dangerous, and pernicious 
thoughts, which occasion and strengthen either 
security and impenitence or despondency and 


1065 


1066 1. 706. 707. 


mütigfeit und Verzweiflung daher zu verurjadhen 
unb zu ftürfen, daß fie in befchwerlihe Gedanken 
fallen und reden: Weil Gott feine Auserwählten 
zur GSeligkeit vorjehen [berfehen] hat, ehe der 
Welt Grund gelegt ward, Eph. 1, und Gottes Vor- 
jehen nicht fehlen noch bon jemand gehindert oder 
geändert werden fann, ef. 14; Rom. 9; bin id) 
Denn zur Seligfeit borjeben, jo fann mir’3 daran 
nicht jdaben, ob ich gleich ohne Bube allerlei 
Sünde und Schande treibe, Wort und Saframent 
nicht achte, weder mit Buße, Glauben, Gebet oder 
(Sottjeligfeit mich befümmere, fondern id) werde 
und muß Doch felig werden, denn Gottes Bor- 
jehung muß gefchehen; bin id) aber nicht bor{ehen, 
jo hilft eS bod) nicht, wenn ich mich gleid) zum 
Worte hielte, Buße tate, glaubte ufw., denn Gottes 
Vorjehung fann ich nicht hindern oder ändern. 


Und folche Gebanten fallen auch wohl gottjeligen 
Herzen ein, wenn fie gleich aus Gottes Gnade 
Buße, Glauben und guten Vorfag haben daß fie 
gedenfen: Wenn du aber nicht von Cwigfeit zur 
Seligfeit vorjehen bijt, jo ijt’3 Dod) alles umjonft, 
unb fonderlich wenn fie auf ihre Schwachheit jehen 
unb auf die Grempel derer, fo nicht verharrt, fon- 
dern wieder abgefallen find. 


Formula Concordiae. Sol. Decl. 


XI. De Praedestinat. Dei. $8. 721. 722. 


aut angustias et desperationem in mentibus 
hominum gignunt et confirmant. Sie enim 
quidam periculose secum cogitant, quin etiam 
interdum in hane sententiam loquuntur: Deus 
(inquiunt) electos suos ad vitam aeternam 
praedestinavit, antequam mundi fundamenta 
iacerentur, Eph. 1, 4. Electio autem Dei er- 
rare non potest, neque eam quisquam impedire 
aut mutare valet, Es. 14, 27; Rom. 9, 19. Ergo 
si ad vitam aeternam sum electus, nihil saluti 
meae decedet, etiamsi absque omni poenitentia 
omnis generis scelera atque flagitia designa- 
vero, Verbum et sacramenta contempsero, ne- 
que unquam de poenitentia, fide, precibus aut 
pietate cogitavero. Necessario enim salvabor, 
quia electionem Dei fieri necessario oportet. 
Sin vero praedestinatus non fuero, nihil pror- 
sus mihi profuerit, etiamsi Verbum Dei medi- 
tatus fuero, poenitentiam egero, in Christum 
credidero etc., quia praedestinationem Dei ne- 
que impedire neque mutare potero. 

11] Neque vero tantum homines impii, 
verum etiam pii quandoque in has [R.801 
cogitationes veniunt et incidunt, ut, si maxime 
per Dei gratiam poenitentiam agant, in Chri- 
stum credant et pie vivendi laudabile insti- 
tutum habeant, nihilominus ita secum rem 
reputent: Quid? si non ab aeterno ad salu- 
tem electus seu praedestinatus es, omnis tuus 
conatus totusque labor tuus irritus erit. Et 


haec tum praecipue homini pio in mentem veniunt, cum suas infirmitates considerät et in eorum 
exempla animi oculos defixos habet, qui non in fde ad finem usque perseverarunt, sed a vera 
pietate in impietatem rursus prolapsi et apostatae facti sunt. - +e 


Wider diefen falfhen Wahn und Gebanfen [olt 
man nachfolgenden flaren Grund, der gewiß iit 
. und nicht fehlen fann, jegen, nämlich: Weil alle 
Schrift, von Gott eingegeben, nicht zur Sicherheit 
und Unbußfertigfeit, fondern zur Strafe, güdti- 
gung und Befferung dienen foll, 2 Tim. 3; item, 
weil alles in Gottes Wort darum uns vorge- 
ichrieben ift, nicht daß mir baburd) in Berziweif- 
fung getrieben jollen werden, fondern dak mir 
durch Geduld und Grojt der Schrift Hoffnung 
" Baben, Mom. 15: fo ift ohne allen Zweifel in fei- 
nem Wege das der gejunbe BVerjtand oder rechte 
Gebraudh der Lehre bon der ewigen Borjehung 
Gottes, daß baburd) entweder Unbubfertigfeit 


oder Verzweiflung verurfacht oder geftärft werden. 


So führt aud) bie Schrift bieje Lehre nicht anders 
denn aljo, daß fie uns dadurch zum Wort toeijt, 
Cph.1; 1Kor.1, zur Supe vermahnt, 2 Tim. 3, 
zur Gottjeligfeit anhält, (pb. 1; Boh. 15, ben 
Glauben jtürft und unjerer Seligfeit uns ber- 
gewwiffert, Eph. 1; Boh. 10; 2 Theff. 2. 


tur, ad pie vivendum invitet, fidem nostram 
reddat. Eph. 1, 13; 


Deriwegen, wenn man bon der ewigen Wahl 
oder bon der Pradeftination und Verordnung der 
Kinder Gottes zum ewigen Leben recht unb mit 
Srucht gebenfen oder reden will, foll man fid) ge- 
mwöhnen, daß man nicht von der bloßen, heimlichen, 
verborgenen, unausforichlihen BVorfehung Gottes 
ipefuliere, jondern [betrachte,] wie der Rat, Vor: 
fag und Verordnung Gottes in Chrijto SyGju, ber 
das rechte, wahre Buch be8 Lebens ijt, durch das 
Wort uns geoffenbart wird, nämlich, daß die ganze 
Lehre von bem Borjak, Rat, Willen und Ver: 
ordnung Gottes, befangenb unjere Erlöfung, Be: 


1 Cot. 1, 7; 2 Lım,», 16; lol. 5, a0: 


12] Contra hanc falsam opinionem et peri- 
culosas cogitationes huie solidissimo funda- 
mento, quod exspectationem nostram. fallere 
non potest, sed longe firmissimum est, inniti 
oportet, nempe: Certum est, omnem Scriptu- 
ram divinitus inspiratam non ad alendam 
securitatem aut impoenitentiam, sed ad argu- 
endum, ad erudiendum in iustitia et ad vitae 
emendationem propositam esse, 2 Tim. 3, 16. 
Certum est etiam, quod omnia, quae in Scri- 
ptura Sacra nobis proponuntur, non ideo 
revelata sint, ut ad desperationem adigamur, 
sed ut per patientiam et consolationem Scri- 
pturae spem habeamus, Rom. 15,4. Quare 
haec nequaquam erit vera et sana sententia 
aut legitimus usus doctrinae de aeterna prae- 
destinatione Dei, quibus vel impoenitentia vel 
desperatio in hominum mentibus excitatur aut 
confirmatur. Neque vero nobis Scriptura hane 
doctrinam aliter quam hoc modo proponit, ut 
nos ad Verbum Dei revelatum, fide amplecten- 
dum, ableget, ad poenitentiam agendam horte- 


confirmet et de salute nostra quam certissimos 


15, 3; 10, 27 sq.; 2 Thess. 2, 13 sq. 


13] Quare cum de aeterna electione. seu 
praedestinatione et ordinatione filiorum Dei 
ad vitam aeternam recte et cum fructu cogi- 
tare aut loqui volemus, assuefaciamus [R.802 
nos, ne nudam, occultam, nulli homini explo- 
ratam et cognitam Dei praescientiam ratione 
nostra perserutari conemur. Sed ad eum mo- 
dum divinam electionem meditemur, quem- 
admodum Dei consilium, propositum et ordi- 
natio in Christo Iesu (qui est verus ille liber 
vitae) per Verbum nobis revelatur. Totam 
14] igitur doctrinam de proposito, consilio, 


The Förmula of Concord. Thor. Deel. XI. Of God’s Eternal Election. 


despair, so that they fall into troublesome 
thoughts and [for thus some think, with peril 
to themselves, nay, even sometimes] say: 
Since, before the foundation of the world was 
laid, Eph. 1,4, God has foreknown [predesti- 
nated] His elect to salvation, and God’s fore- 
knowledge [election] cannot fail nor be hin- 
dered or changed by any one, Is. 14,27; Rom. 
9, 19, therefore, if I am foreknown [elected] to 
salvation, nothing can injure me with respect 
to it, even though I practise all sorts of sin 
and shame without repentance, have no regard 
for the Word and Sacraments, concern myself 
neither with repentance, faith, prayer, nor 
godliness; but I shall and must be saved 
nevertheless, because God’s foreknowledge 
. [election] must come to pass. If, however, 
I am not foreknown [predestinated], it helps 
me nothing anyway, even though I would 
occupy myself with the Word, repent, be- 
lieve, ete.; for I cannot hinder or change 
God’s foreknowledge [predestination]. 

And indeed also to godly hearts, even when, 
by God’s grace they have repentance, faith, 
and a good purpose [of living in a godly man- 
ner], such thoughts occur as these: If you are 
not foreknown [predestinated or elected] from 
eternity to salvation, everything [your every 
effort and entire labor] is- of no avail. This 
occurs especially when they view their weak- 
ness and the examples of those who have not 
persevered [in faith to the end], but have 
fallen away again [from true godliness to un- 
godliness, and have become apostates]. 

To this false delusion and [dangerous] 
thought we should oppose the following clear 
argument, which is sure and cannot fail, 
namely: Since all Scripture, given by inspi- 
ration of God, is to serve, not for [cherishing] 
security and impenitence, but for reproof, for 
correction, for instruction in righteousness, 
2 Tim. 3,16; also, since everything in God’s 
Word has been prescribed to us, not that we 
should thereby be driven to despair, but that 
we, through patience and comfort of the Scrip- 
tures, might have hope, Rom. 15, 4, therefore 
it is without any doubt in no way the sound 
sense or right use of the doctrine concerning 
the eternal foreknowledge of God that either 
impenitence or despair should be occasioned or 
strengthened thereby. Accordingly, the Scrip- 
tures teach this doctrine in no other way than 
to direct us thereby to the [revealed] Word, 
Eph. 1, 13; 1 Cor. 1, 7; exhort to repentance, 
2 Tim. 3, 16; urge to godliness, Eph. 1, 14; 
John 15,3; strengthen faith and assure us 
of our salvation, Eph. 1, 13; John 10, 27 f.; 
2 Thess. 2, 13 f. ^n 

Therefore, if we wish to think or speak cor- 
rectly. and profitably concerning eternal elec- 
tion, or the predestination and ordination of 
the children of God to eternal life, we should 
accustom ourselves not to speculate concerning 
the bare, secret, concealed, inscrutable fore- 
knowledge of God, but how the counsel, pur- 
pose, and ordination of God in Christ Jesus, 
who is the true Book of Life, is revealed to us 


1067 


1068 M. 707-709. Formula Concordiae. Sol. Decl. XI. De Praedestinat. Dei. 


tuf, Geredht- unb Seligmahung, gufammengefapt 
werde; wie Paulus alfo biejen Artifel handelt 
und erflärt Rim. 8; (pb. 1, wie aud) Chrijtus in 
der Parabel Matth. 22, nämlich, daß Gott in jei- 
nem Vorfaß und Rat verordnet habe: 


1. Daß wahrhaftig das menjchliche Gefchlecht er- 
Löft und mit Gott verföhnt fet durch Chrijtum, der 
uns mit feinem unjdulbigen Gehorfam, Leiden 
und Sterben Gerechtigkeit, bie vor Gott gilt, und 
das ewige Leben verdient habe. 


2. Dak fold Verdienft unb Wohltaten Gbrijti 
durch fein Wort und Saframent uns jollen bor- 
getragen, Dargereicht unb ausgeteilt werden. 

3. Dak er mit feinem Heiligen Geift burd) das 
Wort, wenn e8 geprebigt, gehört und betrachtet 
wird, in uns wolle früftig und tätig fein, Die 
Herzen zu wahrer Bube befehren unb im rechten 
Glauben erhalten. 


4. Dak er alle bie, fo in wahrer Buße durch 
rehten Glauben Chriftum annehmen, gerecht 
machen, fie zu Gnaden, zur Kindjchaft und Crb- 
[daft des ewigen Lebens annehmen tolle. 


5. Daß er auch, die alfo gerechtfertigt, heiligen 
wolle in der Liebe, wie St. Paulus pb. 1 jagt. 


6. Daß er fie auch in ihrer großen Schwachheit 
wider Teufel, Welt und Fleifh [dien und auf 
feinen Wegen regieren und führen, da fie ftrau- 
cheln, wieder aufrichten, in Kreuz und Anfechtung 
tröften und erhalten mole. 


7. Daß et aud) in ihnen das gute Werk, jo er 
angefangen hat, jtürfen, mehren und fie bis ans 
Ende erhalten wolle, wo fie [wenn fie] an Gottes 
Wort fid) Halten, fleißig beten, an Gottes Güte 
bleiben und bie empfangenen Gaben treulich 
braucen. 


8. Dak er endlich diefelben, jo er erwählt, bez 


rufen und geredjt gemacht hat, aud) im ewigen 
Leben ewig felig und herrlich machen wolle. 


Und hat Gott in folchem feinem Rat, Borjas 
und Verordnung nicht allein inSgemein die Selig: 
feit bereitet, fondern hat auch alle und jede Per- 
fonen ber Auserwählten, jo burd) Chriftum jollen 
jelig werden, in Gnaden bedacht, zur Geligfeit er- 
wählt, auch verordnet, daß er fie auf die Weife, 
wie jebt gemeldet, durch jeine Gnade, Gaben und 
Wirfung dazu bringen, helfen, fördern, ftärfen 
und erhalten tole. 


Diejes alles wird nach der Schrift in der Lehre 
bon der ewigen Wahl Gottes zur Kindihaft und 
ewigen Seligfeit begriffen, joll aud) darunter ber- 
ftanden und nimmer ausgefchloffen noch unter 
laffen werden, wenn man redet bon dem Borjak, 
Vorfehung, Wahl und Verordnung Gottes zur 
Seligkeit. Und wenn afjo nad) der Schrift die 


36. 722. 723. 


voluntate et ordinatione Dei (omnia videlicet, 
quae ad nostram redemptionem, vocationem, 
iustificationem et salutem pertinent) simul 
mente complectamur. Sic enim divus Paulus 
hune articulum in scriptis suis, Rom. 8, 29 sq.; 
Eph. 1, 4 sq., tractavit et explicuit, idem feeit 
Christus in parabola illa de nuptiis regiis, 
Matth. 22, 1 sqq., quod videlieet Deus in suo 
eonsilio et proposito decteverit haee: 

15] I. Ut humanum genus vere redimeretur 
atque cum Deo per Christum reconciliaretur, 
qui nobis innocentia atque perfectissima ob- 
edientia, passione ac morte acerbissima iusti- 
tiam, quae coram ipso valet, et vitam aeter- 
nam promeruit. 

16] IT. Ut Christi meritum eiusque bene- 
ficia per Verbum et sacramenta nobis offerren- 
tur, exhiberentur et distribuerentur. 

17] III. Decrevit etiam, se Spiritu Sancto 
suo per Verbum annuntiatum, auditione per- 
ceptum et memoriae commendatum velle in 
nobis efficacem esse et corda ad veram poeni- 
tentiam agendam inflectere et in vera fide con- 
servare. 

18] IV. Illius aeternum propositum est, 
quod omnes, qui poenitentiam vere agunt et 
Christum vera fide amplectuntur, iustificare, 
in gratiam recipere et in filios et heredes vitae 
aeternae adoptare velit. 

19] V. Et quod fide iustificatos in vera cari- 
tate sanctificare velit, ut apostolus testatur 
Eph. 1, 4. x 

20] VI. Item in aeterno suo consilio pro- 
posuit, se iustificatos etiam in multiplici et 
varia ipsorum infirmitate adversus diabolum, 
mundum et carnem defensurum et in [R.803 
viis suis deducturum atque gubernaturum et, 
si lapsi fuerint, manum suppositurum, ut in 
cruce atque tentationibus solidam consolatio- 
nem percipiant atque ad vitam conserventur. 

21] VII. Illius aeternum decretum est, quod 
opus illud bonum a se in illis inceptum pro- 
movere atque confirmare et ad finem usque 
conservare velit, si modo Verbo ipsius tam- 
quam scipioni constanter innitantur, ipsius 
opem ardentibus precibus implorent, in gratia 
Dei perseverent et dona accepta fideliter et 
hene colloeéent. 

22] VIII. Ille idem in aeterno consilio suo 
decrevit, quod eos, quos elegit, vocavit, iusti- 
fieavit, in altera aeterna illa vita salvos facere 
et aeterna gloria ornare velit. | 

23] Et quidem Deus illo suo consilio, propo- 
sito et ordinatione non tantum in genere salu- 
tem suorum procuravit, verum etiam omnes 
et singulas personas electorum (qui per Chri- 
stum salvandi sunt) clementer praescivit, ad 
salutem elegit et decrevit, quod eo modo 
(quem iam recitavimus) ipsos per suam gra- 
tiam, dona atque efficaciam salutis aeternae 
participes facere, iuvare, eorum salutem pro- 
movere, ipsos confirmare et conservare velit. 

24] Haec omnia secundum Scripturam in 
articulo praedestinationis et aeternae electio- 
nis divinae ad adoptionem in filios et ad aeter- 
nam salutem comprehenduntur, universa illa, 
de quibus diximus, sub hoc articulo complecti 
debemus, nec quidquam horum excludendum 
aut omittendum est, quando de proposito Dei, 


The Formula of Concord. Thor. Deel. XI. Of God’s Eternal Election. 


through the Word, namely, that the entire 
doctrine concerning the purpose, counsel, will, 
and ordination of God pertaining to our re- 
demption, call, justification, and salvation 
should be taken together; as Paul treats 
and has explained this article Rom. 8, 29 f.; 
Eph. 1, 4 f, as also Christ in the parable, 
Matt. 22, 1 ff., namely, that God in His pur- 
pose and counsel ordained [decreed]: 

l. That the human race is truly redeemed 
and reconciled with God through Christ, who, 
by His faultless [innocency] obedience, suffer- 
ing, and death, has merited for us the right- 
eousness which avails before God, and eter- 
nal life. 

2. That such merit and benefits of Christ 
shall be presented, offered, and distributed to 
us through His Word and Sacraments. 

3. That by His Holy Ghost, through the 
Word, when it is preached, heard, and pon- 
dered, He will be efficacious and active in us, 
convert hearts to true repentance, and pre- 
serve them in the true faith. 

4. That He will justify all those who in true 
repentance receive Christ by a true faith, and 
will receive them into grace, the adoption of 
sons, and the inheritance of eternal life. 

5. That He will also sanctify in love those 
who are thus justified, as St. Paul says. 
Eph. 1, 4. 

6. That He also will protect them in their 
great weakness against the devil, the world, 
and the flesh, and rule and lead them in His 
ways, raise them again [place His hand be- 
neath them], when they stumble, comfort them 
under the cross and in temptation, and pre- 
serve them [for life eternal]. 

7. That He will also strengthen, increase, 
and support to the end the good work which 
He has begun in them, if they adhere to God’s 
Word, pray diligently, abide in God’s goodness 
[grace], and faithfully use the gifts received. 

8. That finally He will eternally save and 
glorify in life eternal those whom He has 
elected, called, and justified. 

And [indeed] in this His counsel, purpose, 
and ordination God has prepared salvation not 
only in general, but has in grace considered 
and chosen to salvation each and every person 
of the elect who are to be saved through 
Christ, also ordained that in the way just 
mentioned He will, by His grace, gifts, and 
efficacy, bring them thereto [make them par- 
ticipants of eternal salvation], aid, promote, 
strengthen, and preserve them. 

All this, according to the Scriptures, is com- 
prised in the doctrine concerning the eternal 
election of God to adoption and eternal sal- 
vation, and is to be understood by it, and 
never excluded nor omitted, when we speak of 
God’s purpose, predestination, election, and 
ordination to salvation. And when our 


1069 


1070 N. 709. 710. Formula Concordiae. Sol. Decl. XI. De Praedestinat. Dei. 


Gedanken von diefem Artikel gefaßt werden, fo 
bis man fd Durd) Gottes Gnade einfältig darein 
richten. 


($$ gehört aud) Dies zu fernerer Erflärung und 
heilfjamem [Ge] Braud der Lehre bon der DVor- 
fehung Gottes zur Seligfeit: weil allein die Aus: 
erwählten jefig werden, deren Namen gefchrieben 
ftehen im Buch des Lebens, wie man ba8 wiffer, 
woraus und wobei erfennen finne, welche die 
Auserwählten find, die fid) diefer Lehre zum 
Troft annehmen fonnen und jollen. 

Und hiervon follen wir nicht urteilen nad) unfe- 
rer Bernunft, aud) nicht nad) dem Gefek oder aus 
einigem üuBerfiden Schein; auch follen wir uns 
nicht unterftehen, den heimlichen, verborgenen Ab- 
grund göttlicher Vorfehung zu [er]forfehen, fon- 
dern auf Den geoffenbarten Willen Gottes adjt- 
geben. Denn „er hat uns offenbaret und wiffen 
laffen daS Geheimnis jeines Willens und hat das- 
felbige herborgebracht durch Chriftum, dak e8 ge- 
prebiget werde“, Eph. 1; 2 Sim. 1. 


Dasjelbe aber wird uns aljo geoffenbart, wie 
Paulus jpriht Rim. 8: „Die Gott verfehen, er: 
mwählet und verordnet hat, bie hat er aud) be- 
rufen.” Nun beruft Gott nicht ohne Mittel, fon- 
dern dur das Wort, wie er denn befohlen hat, 
zu predigen Buße und Vergebung der Sünden. 
Dergleihen bezeugt aud St. Paulus, da er ge- 
ihrieben: „Wir find Botfdhafter an Chriftus’ 
Statt, und Gott vermahnet durd uns: Laffet 
euch verjühnen mit Gott!” 2 Kor. 5. Und die 
Säfte, welche ber König zu jeines Sohnes Hochzeit 
haben will, läßt er Durch jeine ausgefandten Die- 
ner berufen, Matth. 22, etliche zur erften, etliche 
zur andern, dritten, jed)ftem, neunten, aud) wohl 
zur elften Stunde, Matth. 20. 


Derhalben, wenn wir unfere ewige Wahl zur 
Seligfeit nüglich betrachten wollen, miiffen wir in 
alle Wege fteif und feft darüber halten, daß, mie 
die Predigt der Buße, alfo auch bie Verheipung 


des (Sbangefit universalis [fei], das ift, über alle. 


Menjchen gehe, Quf. 24. Darum Chriftus befoh- 
Ten hat, zu predigen in jeinem Namen Buße und 
Vergebung der Sünden unter allen Bälfern. 
Denn Gott hat die Welt geliebet und derjelben 
feinen Sohn gegeben, Joh. 3. Chriftus hat ber 
Welt Sünde getragen, Yoh. 1; fein. eif ge- 
geben für der Welt Leben, Soh. 6; fein Blut ijt 
Die Verfshnung für der ganzen Welt Sünde, 
.1%05.2. Chriftus fpridjt: Kommet affe zu mir, 
Die ihr beladen jeid, ich will euch erquiden, 
Matth. 11. Gott hat alles beichloffen unter bem 
[unter ben] Unglauben, auf bab er fid) aller er- 
barme, 9tóm. 11. Der HErr will nicht, bap jemand 
verloren werde, fondern daß fid) jedermann zur 
Buße febre, 2 Petr. 3. Cr ijt affer zumal ein 
‚Herr, reich über alle, bie ihn anrufen, Rim. 10. 
Die Gerechtigkeit fommt durch ben Glauben an 
Chriftum zu allen und auf alle, die glauben, 
Rim. 3. Das ift der Wille des Vaters, dak alle, 
bie an Chriftum glauben, da3 ewige Leben haben 
follen, Soh. 6. Alfo ijt Chriftus’ Befehl, dak ins- 


9$. 723—125. 


praedestinatione, electione et ordinatione ad 
vitam aeternam agitur. Et cum secundum 
Scripturam de hoc negotio cogitatur, per gra- 
tiam Dei hie articulus et perspicue et dextre 
intelligi et salubriter tractari potest. | 
25] Sed et hoe ad pleniorem huius nédétii 
declarationem et salutarem usum doctrinae de 
divina praedestinatione electorum ad [R.804 
salutem cognitu est necessarium: cum vide- 
licet soli electi salventur, quorum nomina 
scripta sunt in libro vitae, quomodo et unde 
agnosci possit, quinam; sint elect et quibus 
haec doctrina solatio esse possit et debeat. 


26] De hae autem quaestione non iudican- 
dum est ex rationis nostrae sententia, sed 
neque ex lege, neque ex ulla aliqua externa 
specie. Et cavendum est, ne absconditam et 
occultissimam abyssum divinae praedestina- 
tionis pervestigare conemur. Quin potius in 
revelatam Dei voluntatem intueri nos oportet. 
Etenim certos mos reddidit de mysterio suae 
voluntatis, idque ex arcamo illo consilio suo 
per Christum in lucem produci curavit, ut 
rein; praedicaretur, Eph. 1, 9 sqg.; 2 Tim. 

, 9'sq. 

ET ] Ad hune modum autem nobis illud arca- 
num consilium Dei revelatur. Quos praedesti- 
navit, elegit et praeordinavit (inquit Paulus 
Rom. 8, 29 sq.), hos et vocavit. Dominus 
autem non solet homines immediate vocare, 
sed per Verbum, unde et praecepit, suo nomine 
praedicari poenitentiam. et remissionem pec- 
catorum, Luc. 24, 47. Idem testatur Paulus 
2 Cor. 5, 20 dicens: Pro Christo legatione fun- 
gimur, tamquam Deo exhortante per nos. Ob- 
secramus pro Christo: Reconeiliamini Deo! 
Et parabola evangelica, Matth. 22, 2 sqq., docet 
convivas, quos rex ad filii sui nuptias con- 
venire volebat, per emissos ipsius ministros 
invitatos et vocatos esse. Et sane Dominus 
in vineam suam vocat, alios quidem hora 
prima, alios tertia, sexta, nona, vel etiam un- 
decima hora, Matth. 20, 3 Sqq. 

28] Si igitur aeternam electionem di salu- 
tem utiliter considerare voluerimus, firmis- 
sime et constanter illud retinendum est, quod 
non tantum praedicatio poenitentiae, verum 
etiam promissio evangelii sit universalis, hoe 
est, ad omnes homines pertineat. Ham [R.805 
ob causam Christus, Luc. 24, 47, iussit praedi- 
cari in nomine suo poenitentiam et remis- 
sionem peccatorum in omnes gentes. Deus 
enim mundum. dilexit eique Filtum suum um- 
genitum donavit, Ioh. 3, 16. Christus pec- 
cata mundi sustulit, loh. 1, 99. Idem carnem 
suam, tradidit pro mundi vita, Loh. 6, 51. 
Ipsius sanguis propitiatio est pro totius mundi 
peccatis, 1 Ioh. [1, 7] 2, 2. Christus dieit 
Matth. 11,28: Venite ad me omnes, qui labo- 
ratis et. onerati estis, et ego reficiam vos. 
Deus omnia in incredulitate conclusit, ut 
omnium misereatur, Rom. 11, 32. Non vult 
Dominus aliquos perire, sed omnes ad poeni- 
tentiam reverti, 2 Petr. 3, 9. Idem Dominus 
omnium, dives in omnes, qui invocant illum, 
Rom. 10, 12. Justitia Dei per fidem Iesu 
Christi venit in ommes ei super omnes, qui 
credunt in eum, Rom. 3, 29. Et haec est vo- 
luntas Patris, ut omnes, qui in Christum cre- 


The Formula of Concord. Thor. Decl. XI. Of God’s Eternal Election. 


thoughts concerning this article are thus 
formed according to the Scriptures, we can 
by God’s grace simply [and correctly] adapt 
ourselves to it [and advantageously treat 
of it]. 

This also belongs to the further explanation 
and salutary use of the doctrine concerning 
God’s foreknowledge [predestination] to sal- 
vation: Since only the elect, whose names are 
written in the book of life, are saved, how we 
can know, whence and whereby we can per- 
ceive who are the elect that can and should 
receive this doctrine for comfort. 

And of this we should not judge according 
to our reason, nor according to the Law or 
from any external appearance. Neither should 
we attempt to investigate the secret, concealed 
abyss of divine predestination, but should give 
heed to the revealed will of God. For He has 
made known unto us the mystery of His will, 
and made it manifest through Christ that it 
might be preached, Eph. 1, 9 ff.; 2 Tim. 1, 9 f. 

This, however, is revealed to us in the man- 
ner as Paul says, Rom. 8, 29f.: Whom God 
predestinated, elected, and foreordained, He 
also called. Now, God does not call without 
means, but through the Word, as He has com- 
manded repentance and remission of sins to be 
preached in His name, Luke 24, 47. St. Paul 
also testifies to like effect when he writes: 
We are ambassadors for Christ, as though 
God did beseech you by us; we pray you in 
Christ’s stead, Be ye reconciled to God. 2 Cor. 
5, 20. And the guests whom the King will 
have at the wedding of His Son He calls 
through His ministers sent forth, Matt. 22,2ff., 
some at the first and some at the second, third, 
sixth, ninth, and even at the eleventh hour, 
Matt. 20, 3 ff. 

Therefore, if we wish to consider our eter- 
nal election to salvation with profit, we must 
in every way hold sturdily and firmly to this, 
that, as the preaching of repentance, so also 
the promise of the Gospel is universalis (uni- 
versal), that is, it pertains to all men, Luke 
24,47. For this reason Christ has commanded 
that repentance and remission of sins should 
be preached in His name among ALL nations. 
For God loved the WORLD and gave His Son, 
John 3,16. Christ bore the sins of the WORLD, 
John 1, 29, gave His flesh for the life of the 
WORLD, John 6,51; His blood is the propitia- 
tion for the sins of the WHOLE WORLD, 1 John 
1,7; 2,2. Christ says: Come unto Me, ALL 
ye that labor and are heavy laden, and I will 
give you rest, Matt. 11, 28. God hath con- 
cluded them ALL in unbelief, that He might 
have mercy upon ALL, Rom. 11,32. The Lord 
is not willing that ANY should perish, but that 
ALL should come to repentance, 2 Pet. 3, 9. 
The same Lord over all is rich unto ALL that 
call upon Him, Rom. 10,12. The righteous- 
ness of God, which is by faith of Jesus Christ, 
unto ALL and upon ALL them that believe, 
Rom. 3, 22. This is the will of Him that sent 
Me, that EVERY ONE that seeth the Son and 
believeth on Him may have everlasting life, 


10 


1 


1072 M.710. 711. Formula Concordiae. Sol. Decl. XI. De Praedestinat. Dei. 


gemein allen, denen Buße gepredigt wird, aid) 
Dieje Verheibung des (Xbangelit jolf vorgetragen 
werden, Vul. 24; Marf. 16. 


Und folchen Beruf Gottes, fo durch die Prediat 
des Worts gejdjiebt, jollen wir für fein Spiegel- 
echten halten, fondern wiffen, dak baburd) Gott 
jeinen Willen offenbart, daß er in denen, die er 
aljo beruft, Durdhs Wort toitfen wolle, daß fie er- 
leuchtet, befehrt und felig werden mögen. Denn 
das Wort, baburd) wir berufen werden, ijt ein 
Umt des Geiftes, das den Geift gibt oder babutd) 
ber Geift gegeben wird, 2 Kor. 3, und eine Kraft 
Gottes, felig zu machen, Rim. 1. Und weil der 
Heilige Geift burdjs Wort früftig fein, ftarfen, 
Kraft und Vermögen geben will, fo ift Gottes 
Wille, bab wir das Wort annehmen, glauben und 
pemjelben folgen jollen. 


Daher werden die Auserwählten aljo bejchrie- 
ben Yoh. 10: „Meine Schafe hören meine Stimme, 
und ich kenne fie, und fie folgen mir; und ich gebe 
ihnen das ewige Leben." Und Eph. 1: „Die nad) 
Dem Vorjak verordnet find zum Erbteil“, die hören 
das Evangelium, glauben an Chriftum, beten und 
Danfen, werden geheiligt in der Liebe, haben Hoff: 
nung, Geduld und Croft im Kreuz, Rim. 8; und 
ob dies alles gleich febr jchivach in ihnen tft, haben 
fie bod) Hunger und Surit nad) der Gerechtigkeit, 
Matth. 5. 


Wijo „gibt der Geijt Gottes den Auserwählten 
Zeugnis, dak fie Kinder Gottes find; und da fie 
nicht willen, was fie beten jollen, wie fich’3 ge- 
bithrt, vertritt er fie mit unausiprechlichem Seuf- 
zen”, Rom. 8. 

So zeugt aud) die Heilige Schrift, daß Gott, 
der ums berufen hat, jo getreu fet, wenn er das 
gute Wert in uns angefangen hat, dak er’3 aud) 
bi3 and Ende erhalten und vollführen wolle, wo 
wir uns nicht felbft bon ihm abfehren, jondern 
das angefangene Wefen bis ans Ende feit behal- 
ten, dazu er denn feine Gnade berfeipen hat, 
Lor 15: BD 1,9 Beir, 9,.9chr, d 


Mit diefem geoffenbarten Willen Gottes follen 
wir uns befümmern, demjelben folgen und uns 
desjelben befleikigen, weil der Heilige Geijt durchs 
Wort, babutd) er uns beruft, Gnade, Kraft und 
Dermögen dazu verleiht, und den Abgrund Det 
verborgenen Vorjehung Gottes nicht forjd)en, wie 
Sut. 13 gefdrieben, ba einer fragt: „HErr, mei- 
nejt bu, daß wenig felig werden?” antwortet Chri- 
ftus: ,9tinget ihr danach, bab ihr durch bie enge 
Pforte eingehet!” Wlfo fpricht Lutherus: „Folge 
Du der Gpiftel zu’n Römern in ihrer Ordnung, 
befümmere Did) 3ubor mit Chrifto unb jeinem 
Cpangelio, daß bu Deine Sünde und feine Gnade 
erfenneft, danach mit der Sünde ftreiteit, wie Baus 
lus vom erjten bi ins achte Kapitel lehrt, ba- 
nad, wenn du im achten Kapitel in Anfechtung 
unter Kreuz und Leiden fommen wirft, das wird 


YW. 725. 126. 


dunt, vitam aeternam habeant, Toh. 6,40. Et 
vult Christus, ut in genere omnibus, quibus 
poenitentia agenda praedicatur, etiam haec 
promissio evangelii proponatur, Luc. 24, 47; 
Mare. 16, 15. 


29] Et hane vocationem Dei, quae per ver- 
bum evangelii nobis offertur, non existimemus 
esse simulatam et fucatam, sed certo statua- 
mus, Deum nobis per eam vocationem volun- 
tatem suam revelare, quod videlicet in iis, 
quos ad eum modum vocat, per Verbum efficax - 
esse velit, ut illuminentur, convertantur et 
salventur. Verbum enim illud, quo vocamur, 
ministerium, Spiritus est, 2 Cor. 3, 8, quod 
Spiritum Sanetum affert, seu per quod Spiri- 
tus Sanetus hominibus confertur, et est vir- 
tus Dei ad salutem. omná credenti, Rom. 1, 16. 
Cum igitur Spiritus Sanetus per Verbum effi- 
cax esse, nos corroborare et vires submini- 
strare velit, profecto vult Dominus, ut ver- 
bum evangelii recipiamus, ei credamus atque 
pareamus. 


30] Qua de causa electi his notis in saeris 
litteris, ab aliis discernendi, describuntur: 
Oves meae vocem meam audiunt, et ego [R. 806 
cognosco eas, et sequuntur me; et ego illıs do 
vitam aeternam, Ioh. 10, 27 sq. Et Eph. 1, 
11. 13: Qui secundum propositum ordinati 
sunt ad-capiendam hereditatem, audiunt evan- 
gelion, credunt in Christum, invocant Deum 
eique gratias agunt, sanctificantur in caritate, 
perseverant in spe, patientia et consolatione 
sub cruce, Rom. 8,25. Et quamvis haee bona 
omnia in ipsis adhue tenuia atque infirma 
sint, tamen esuriunt et sitiunt iustitiam, 
Matth. 5, 6. 


31] Sie scilicet Spiritus Dei testimomum 
electis perhibet, quod simt fiit Dei, et cum, 
quid petendam, sit, nesciunt, sicut oportet, ipse 
Spiritus pro eis intercedit gemitibus inenarra- 
bilibus, Rom. 8, 16. 26. 

32] Praeterea Seriptura testatur, Deum, qui 
nos vocavit, adeo fidelem esse, ut, cum bonum 
opus in nobis inceperit, illud conservare et 
continuare atque ad finem usque perducere et 
perficere velit, si modo non ipsi nos ab eo 
avertamus, sed. initium substantiae usque ad 
finem firmum retineamus; ad quam constan- 
tiam suam nobis gratiam promisit, 1 Cor. 
1,9; Phil 1,6 [1 Petr; 5; 101052 Petr 29: 
Hebr; 342; i; 

33] Hane revelatam Dei voluntatem inqui- 
ramus, meditemur, atque, ut eidem pareamus, 
sedulo elaboremus, quandoquidem Spiritus 
Sanctus per Verbum (quo nos vocat) gratiam, 
vires et facultatem largiri vult;  areanae 
autem et occultae praedestinationis divinae 
abyssum perscrutari ne conemur. In hane sen- 
tentiam Christus cuidam curiose interroganti, 
an pauci salvarentur, respondit [Lue. 13, 24]: 
Contendite, ut intretis per angustam portam. 
Et D. Lutherus inquit (in praef. sup. ep. ad 
Rom.): Eodem ordine, quem Paulus in epi- 
stola ad Romanos observavit, procede. Prima 
tua cura sit de Christo eiusque evangelio, ut 
et tua peccata et ipsius gratiam atque clemen- 
tiam agnoscas. Deinde luctare cum peccato, 
sicut docet Paulus a primo capite usque ad 


The Formula of Concord. Thor. Decl. XI. Of God’s Eternal Election. 


John 6,40. Likewise it is Christ’s command 
that to all in common to whom repentance is 
preached this promise of the Gospel also 
should be offered Luke 24, 47; Mark 16, 15. 

And this call of God, which is made through 
the preaching of the Word, we should not re- 
gard as jugglery, but know that thereby God 
reveals His will, that in those whom He thus 
calls He will work through the Word, that 
they may be enlightened, converted, and saved. 
For the Word, whereby we are called, is a 
ministration of the Spirit, that gives the 
Spirit, or whereby the Spirit is given, 2 Cor. 
3, 8, and a power of God unto salvation, 
Rom. 1,16. And since the Holy Ghost wishes 
to be efficacious through the Word, and to 
strengthen and give power and ability, it is 
God’s will that we should receive the Word, 
believe and obey it. 

For this reason the elect are described thus, 
John 10,27 f.: My sheep hear My voice, and 
I know them, and they follow Me, and I give 
unto them eternal life. And Eph. 1, 11. 13: 
Those who according to the purpose are pre- 
destinated to an inheritance hear the Gospel, 
believe in Christ, pray and give thanks, are 
sanctified in love, have hope, patience, and 
comfort under the cross, Rom. 8,25; and al- 
though all this is very weak in them, yet they 
hunger and thirst after righteousness, Matt. 
5, 6. 

Thus the Spirit of God gives to the elect the 
testimony that they are children of God, and 
when they do not know for what they should 
pray as they ought, He intercedes for them 
with groanings that cannot be uttered, Rom. 8, 
16. 26. 

Thus, also, Holy Scripture testifies that God, 
who has called us, is so faithful that,-when 
He has begun the good work in us, He also 
will preserve it to the end and perfect it, if 
we ourselves do not turn from Him, but firmly 
retain to the end the work begun, for which 
He has promised His grace, 1 Cor. 1,9; Phil. 
1, 6 [1 Pet. 5, 101; 2 Pet. 3, 9; Heb. 3, 2. 

With this revealed will of God we should 
concern ourselves, follow and be diligently en- 
gaged upon [eagerly con] it, because through 
the Word, whereby He calls us, the Holy Ghost 
bestows grace, power, and ability to this end, 
and should not [attempt to] sound the abyss 
of God’s hidden predestination, as it is writ- 
ten in Luke 13, 24, where one asks: Lord, are 
there few that be saved? and Christ answers: 
Strive to enter in at the strait gate. Accord- 
ingly, Luther says [in the Preface to the 
Epistle to the Romans]: Follow the Epistle 
to the Romans in its order, concern yourself 
first with Christ and His Gospel, that you may 
recognize your sins and His grace; next, that 
you contend with sin, as Paul teaches from 
the first to the eighth chapter; then, when in. 


Concordia Triglotta. 


68 


1073 


1074 9.711.712. Formula Concordiae. Sol. Decl. XI. De Praedestinat. Dei. 


Did) Ichren im neunten, zehnten und elften Kapi- 
tel bie Vorjehung, wie tröjtlich die jet” ujm. 


Dak aber „viele berufen find und wenige aus: 
erwählt“, fommt nicht daher, dak e8 mit Gottes 
Beruf, jo burdj$ Wort gejchieht, die Meinung 
haben jofíte, als jprace Gott: Aukerlih, durchs 
Wort, berufe id) euch wohl alle, denen id) mein 
Wort gebe, zu meinem Reich, aber im Herzen 
meine idj$ nicht mit allen, fondern nur mit etli- 
den wenigen; denn e$ ijt mein Wille, bab der 
größte Teil von denen, jo ich Durchs Wort berufe, 
nicht jollen erleuchtet und befehrt werden, jondern 
verdammt jein und bleiben, ob id) mich gleich 
Durdjs Wort im Beruf anders gegen fie erkläre. 
Hoc enim esset Deo contradictorias volunta- 
tes affingere. Das ijt, jolchergeftalt würde ge- 
lehrt, daß Gott, der Dod) bie ewige Wahrheit tit, 
ihm jelbit [fid) jelbjt] zumider jein follte; fo Dod) 
Gott jolde Untugend, ba man fid) eine Dinges 
erflart und ein anderes im Herzen gedenft und 
meint, auch an Menjchen ftraft, 5j. 5 und 12. Da- 
Durd) uns auch der nötige, tröftliche Grund gänz: 
lich ungewif und zunichte gemacht [wird], ba wir 
täglich erinnert und vermahnt werden, daß Wir 
allein aus Gottes Wort, dadurd er mit uns Dan 
Delt und uns beruft, lernen und jdjieBen jollen, 
twas jein Wille gegen uns jet; und was ung fol- 
ches [Wort Gottes] zujagt und verheipt, daß wir 
das gewiß glauben und daran nicht zweifeln 
follen. 


Derhalben aud) Chrijtus bie Verheihung des 
Evangeltii nicht allein fdpt inSgemein vortragen, 
fondern biejelbe durch bie Saframente, bie er als 
Siegel der Verheikung angehängt, [verfiegelt] und 
Damit einen jeden [einem jeden] Gläubigen in- 
[onberfeit bejtätigt. 


Darum behalten wir auch, wie bie Augsbur- 
gische Konfejfion articulo 11. jagt, bie Privat- 
abjolution und lehren, Dak es Gottes Gebot fei, 
dag wir joldjer Whjolution glauben und für ge- 


wip halten jollen, dah wir jo wahrhaftig, wenn 


wir Dem Wort der Abjolution glauben, Gott ver- 
föhnt werden, al8 hätten wir eine Stimme bom 
Himmel gehört, wie die Wpologia diefen Artikel 
erklärt; welcher Soft uns ganz und gar genome 
men [würde], wenn wir nicht aus bem Beruf, der 
durchs Wort und durch die Saframente gejchieht, 
bon Gottes Willen gegen uns jchließen follten. — 

«GS würde uns aud) der Grund umgeftogen und 
genommen, Dak der Heilige Geift bet dem ges 
predigten, gehörten, betrachteten Wort getoiblid) 
gegenwärtig und baburd) früftig jein und wirfen 
wolle. Derhalben bat'$ die Meinung in feinem 
Wege, davon hievor Meldung gefchehen, bab nam- 
fid) Diejenigen bie Auserwählten fein follten, [* fo 
durchs Wort berufen merben,] wenn fie gleich das 
Wort Gottes verachten, bon fid) jtoßen, laftern und 
verfolgen, Matth. 22, Wet. 13, oder wenn fie es 
hören, ihre Herzen verjtoden, Hebr. 4, dem Heili- 
gen Geift widerjtreben, Wet. 7, ohne Buße in Siin- 
den verharren, Lui. 14, an Chriftum nicht wahr: 
haftig glauben, Mark. 16, nur einen äußerlichen 


38. 726. 727. 


octavum. Postea ubi (in octavo capite) sub 
cruce, tentationibus et afflictionibus exercita- 
tus fueris, nonum, decimum et undecimum 
caput recte te docebunt, quanta in praedesti- 
natione divina consolatio reposita sit. 

34] Quod autem multi vocati sunt, [R.807 
pauci vero electi [Matth. 20, 16], eius rei causa 
non est vocatio divina, quae per Verbum fit, 
quasi Dei haec sit sententia: Ego quidem vos, 
quibus Verbum meum propono, externe per id 
Verbum omnes voco ad regni mei coelestis par- 
ticipationem, at in corde meo non de omnibus 
serio ad salutem vocandis, sed de paucis tan- 
tum cogito. Voluntas enim mea haec est, ut 
maior eorum, quos per Verbum voco, pars ne- 
que illuminetur neque convertatur, sed. con- 
demnetur atque in aeterna morte maneat, etsi 
per Verbum meum, quo vocantur, aliter meam 
35] illis mentem declaro ete. Hoc enim esset 


Deo contradictorias voluntates affingere, quasi 


is, qui aeterna veritas est, secum ipse dissen- 
tiret aut aliud loqueretur, aliud vero corde 
premeret. Hane levitatem, hanc improbitatem 
(cum aliud verbis proponitur, aliud in corde 
fovetur) Deus ipse etiam in hominibus arguit 
et punit, ut David aliquoties testatur Ps.5,10; 
36] 12, 3 sq. Et hac ratione fundamentum 
fidei nostrae maxime necessarium et consola- 
tionis verae plenissimum prorsus everteretur, 
ex quo nobis quotidie admonitiones hae affe- 
runtur et inculeantur, quod ex solo Dei Verbo 
(per quod nobiscum agit nosque vocat) dieere 
atque statuere debeamus, quae sit ipsius erga 
nos voluntas, et quod omnia illa, quae nobis in 
Verbo Domini promittuntur, firma fide ample- 
eti neque de iis ulla ratione dubitare debeamus. 

37] Et quidem eam ipsam ob causam (ne de 
revelata Dei erga nos voluntate dubitemus) 
promissionem evangelii Christus non tantum 
generaliter proponi curat, sed etiam sacra- 
menta promissioni annectere voluit, quibus 
tamquam sigillis ad promissionem appensis 
unieuique credenti promissionis evangelicae 
certitudinem confirmat. 

38] Ea de causa retinemus etiam privatam 
absolutionem (ut Augustana Confessio [R.808 
articulo undecimo loquitur), docentes, Dei 
mandatum, esse, ut absolutioni fidem habe- 
amus ac certo statuamus, tam vere (quando 
verbis absolutionis fidem habemus) Deo recon- 
ciliatos nos esse, ac si vocem coelitus delapsam 
ea de re audivissemus, quam sententiam etiam 
Apologia confirmat. Haec vero consolatio ex- 
imia prorsus nobis eriperetur, si non ex voca- 
tione, quae fit per Verbum et sacramenta, de 
voluntate Dei erga nos statuendum esset. 

39] Quin etiam illud fundamentum religio- 
nis nostrae everteretur, quod credimus, Spiri- 
tum Sanctum eum Verbo praedicato, audito et 
diligenter considerato praesentem atque effica- 
cem esse et operari velle. Quare nequaquam 
sentiendum est, ut paulo ante monuimus, eos 
etiam in electorum numero habendos, qui Ver- 
bum Dei contemnunt, repellunt, exsecrantur 
atque persequuntur, Matth. 22,6; Act. 13, 46, 
qui audito Verbo corda sua contra illud ob- 
firmant, Hebr. 4, 2. 7, qui Spiritui Sancto re- 
sistunt, Act. 7, 51, qui in peccatis absque 
poenitentia perseverant, Luc. 14, 18, neque in 
Christum vere eredunt, Marc. 16, 16, externa 


The Formula of Concord. Thor. Decl. XI. Of God’s Eternal Election. 1075 


the eighth chapter you will come into [will 
have been exercised by] temptation under the 
cross and afflictions, this will teach you in the 
ninth, tenth, and eleventh chapters how con- 
solatory predestination is, etc. 

However, that many are called and few 
chosen is not owing to the fact that the call 
of God, which is made through the Word, had 
the meaning as though God said: Outwardly, 
through the Word, I indeed call to My king- 
dom all of you to whom I give My Word; 
however, in My heart I do not mean this with 
respect to all, but only with respect to a few; 
for it is My will that the greatest part of 
those whom I call through the Word shall not 
be enlightened nor converted, but be and re- 
main damned, although through the Word, in 
the call, I declare Myself to them otherwise. 
Hoc emm esset Deo contradictorias voluntates 
affingere, that is: For this would be to assign 
contradictory wills to God. That is, in this 
way it would be taught that God, who surely 
is Eternal Truth, would be contrary to Him- 
self [or say one thing, but revolve another in 
His heart], while, on the contrary, God [re- 
bukes and] punishes also in men this wicked- 
ness [this wantonness, this dishonesty] when 
a person declares himself to one purpose, 
and thinks and means another in the heart, 
Ps. 5, 9; 12, 2f. Thereby also the necessary 
consolatory foundation is rendered altogether 
uncertain and void, as we are daily reminded 
and admonished that only from God’s Word, 
through which He treats with us and calls 
us, we are to learn and conclude what His 
will towards us is, and that we should believe 
and not doubt what it affirms to us and 
promises. 

For this reason also Christ causes the 
promise of the Gospel not only to be offered 
in general, but He seals it through the Sacra- 
ments which He attaches as seals of the 
promise, and thereby confirms it [the cer- 
tainty of the promise of the Gospel] to every 
believer in particular. 

On this account, as the Augsburg Confession 
in Art. 11 says, we also retain private abso- 
lution, and teach that it is God’s command 
that we believe such absolution, and should 
regard it as sure that, when we believe the 
word of absolution, we are as truly reconciled 
to God as though we had heard a voice from 
heaven, as the Apology explains this article. 
This consolation would be entirely taken from 
us if we were not to infer the will of God 
towards us from the call which is made 
through the Word and through the Sacra- 
ments. 

There would also be overthrown and taken 
from us the foundation that the Holy Ghost 
wishes certainly to be present with the Word 
preached, heard, considered, and to be effica- 
cious and operate through it. Therefore the 
meaning is not at all the one referred to above, 
namely, that the elect are to be such [among 
the elect are to be numbered such] as even 
despise the Word of God, thrust it from them, 
blaspheme and persecute it, Matt. 22, 6; Acts 
13, 46; or, when they hear it, harden their 
hearts, Heb. 4, 2. 7; resist the Holy Ghost, 


1076 RR. 712-714. Formula Concordiae. Sol. Decl. XI. De Praedestinat. Dei. 


Schein führen, Mtatth. 7 und 22, oder außer 
Ehrifto andere Wege zur Gerechtigkeit und Selig: 
feit juchen, Röm.9. Sondern wie Gott in fei- 
nem Rat verordnet hat, daß der Heilige Geift bie 
Auserwählten burdj Wort berufen, erleuchten 
unb befehren, und daß er alle die, fo durch rechten 
Glauben Chriftum annehmen, gerecht und felig 
machen tolle, alfo hat er aud) in feinem Rat be- 
ihlofien, daß er diejenigen, jo durcdhs Wort be- 
rufen werden, wenn fie das Wort von fid) ftopen 
und dem Heiligen Geift, ber in ihnen durch Wort 
fräftig fein und tmirfen will, mwiderftreben und 
darin verharren, fie [dak er fie] verjtoden, ver: 
werfen und verdammen wolle. Und afjo [und fo] 
find viele berufen und wenige auserwählt. 


Denn wenig nehmen das Wort an und folgen 
ihm; ber größte Haufe veradjtet das Wort und 
will zu der Hochzeit nicht fommen. Solder Ver: 
achtung des Wortes ijt nicht die Urfache Gottes 
Vorfehung, fondern des Mtenfden verfehrter 
Wille, Der das Mittel und Werkzeug des Heiligen 
Geiftes, jo ihm Gott burd) den Beruf vortragt, 
bon fid) ftdpt oder verfehrt und dem Heiligen 
Geift, ber durch3 Wort fraftig fein will und wirft, 
widerftrebt; wie Ehriftus jprid)jt: „Wie oft habe 
id) bid) verfammeln wollen, und du haft nicht ge= 
wollt!“ Matth. 23. 


Alfo „nehmen ihrer viele das Wort mit Freu- 
den an, aber danach fallen fie wieder ab", quf. 8. 
Die Urfache aber ijt nicht, als wollte Gott ihnen, 
in welchen er das gute Werk angefangen, bie 
Gnade zur Beftändigkeit nicht geben; denn das ijt 
wider St. Paulum, Phil. 1; jonbern die Urjadhe 
ift: weil fie fid) mutwillig bon dem heiligen Gebot 
wieder abwenden, den Heiligen Geift betrüben 
unb berbittern, in den Unflat ber Welt fid) wieder 
einflechten, dem Teufel die Herberge be8 Herzens 
wieder [hmücden, mit welchen das feste ärger wird 
Denn das erite, 2 Petr. 2; Vuk. 11; Hebr. 10. 


Und jo fern ijt un$ das Geheimnis ber Bor- 
. fehbung in Gottes Wort geoffenbart, und wenn mir 
dabei bleiben und uns daran halten, fo ijt es gar 


eine nüßliche, heilfame, tröftliche Lehre; denn fie- 


beftätigt gar gewaltig ben Artikel, Dak wir ohne 
alle unjere Werke und Berdienft, lauter aus Gna- 
ben, allein um Chriftus’ willen gerecht und felig 
werden. Denn bor der Beit der Welt, efe wir 
gewejen find, ja ehe der Welt Grund gelegt 
[ward], da wir ja nichts Gutes habew tun fünnen, 
find wir nach Gottes Borfaß aus Gnaben in 
Chrifto zur Seligfeit erwählt, Rim. 9; 2 Tim. 1. 
($8 werden auch dadurch alle opiniones und itrige 
Lehren von den Kräften unjer8 natürlichen 
Willens ernieder-[danieder=]gelegt, weil Gott in 
feinem Rat bor ber Beit der Welt bedacht und ver- 
ordnet hat, daß er alles, was zu unserer Befeh: 
tung gehört, felbft mit der Kraft feines Heiligen 
on Durdhs Wort in uns jchaffen und wirten 
toolle, 


78. 727. 128. 


tantum specie pietatem prae se ferunt, Matth. 
7,22; 22,12, aut extra Christum alias iusti- 
tiae et salutis rationes quaerunt, Rom. 9, 31. 
40] Ut enim Deus in aeterno suo consilio ordi- 
navit, ut Spiritus Sanctus electos per Verbum. 
vocet, illuminet atque convertat, atque omnes 
ilos, qui Christum vera fide amplectuntur, 
iustificet atque in eos aeternam salutem con- 
ferat: ita in eodem suo consilio decrevit, quod 
eos, qui per Verbum vocati illud repudiant et 
Spiritui Sancto (qui in ipsis per Verbum effi- 
caciter operari et efficax esse vult) resistunt 
et obstinati in ea contumacia perseverant, in- 
durare, reprobare et aeternae damnationi de- 
vovere velit. Et secundum has rationes in- 
telligendum est, quod Scriptura dicit, multos 
vocatos, paucos vero electos esse. 

41] Pauci enim Verbum Dei serio recipiunt 
eique sincere obtemperant; maior pars con- 
temnit Verbum neque in regiis illis [R.809 
nuptiis vult comparere, Matth. 22, 3 sqq. 
Huius contemptus Verbi non est in causa vel 
praescientia vel praedestinatio Dei, sed per- 
versa hominis voluntas, quae medium illud 
et instrumentum Spiritus Sancti, quod Deus 
homini per vocationem offert, reiicit aut de- 
pravat et Spiritui Sancto, qui per Verbum 
efficaciter operari cupit, repugnat, sicut Chri- 
stus dieit Matth. 23, 37: Quoties volui con- 
gregare te, et noluisti. 

42] Multi quidem Verbum Dei initio magno 
gaudio recipiunt, sed. postea rursus deficiunt, 
Luc. 8,13. Eius autem rei causa non haec est, 
quasi Deus illis, in quibus bonum illud opus 
iam incepit, gratiam suam ad perseverandum 
dare nolit; hoc enim cum Pauli verbis Phil. 
1,6 pugnat; sed vera causa defectionis ipso- 
rum est, quod sese a sancto Dei praecepto 
rursus, et quidem petulanter, avertunt, quod 
Spiritum Sanctum contristant et exasperant, 
quod coinquinationibus huius mundi rursus 
sese implicant et Satanae hospitium cordis 
sui adornant. Horum hominum posteriora de- 
teriora fiunt prioribus, 2 Petr. 2, 10. 20; Eph. 
4, 30; Hebr. 10, 26; Luc. 11, 25. 

43] Hucusque Sacra Scriptura in revelando 
divinae praedestinationis mysterio progredi- 
tur. Quodsi intra has metas nos continueri- 
mus et Verbo Dei revelato innixi fuerimus, 
profecto doctrina illa amplissima consolatio- 
nis verae materiam nobis suppeditabit. Egre- 
gie enim praedestinationis doctrina articulum 
iustificationis confirmat, quod videlicet gra- 
tuito, sine omnibus operibus et meritis nostris, 
ex mera gratia, propter solum Christum iusti- 
ficemur atque salvemur. Ante saecula enim 
huius mundi, priusquam in rerum natura esse- 
mus, imo antequam mundi fundamenta iace- 
rentur, cum quidem nihil boni agere adhuc 
poteramus, secundum propositum Dei in Chri- 
sto ad aeternam salutem electi sumus, Rom. 
44] 9,11; 2 Tim. 1,9. Hac etiam doctrina 
omnes falsae opiniones et errores de viribus 
naturalis nostri arbitrii evertuntur, [R.810 
quia manifestum est, quod Deus in suo con- 
silio ante mundi saecula decreverit atque 
ordinarit, quod omnia, quae ad conversionem 
nostram pertinent, ipse virtute Spiritus sui 
Sancti (per Verbum) in nobis efficere et ope- 
rari velit. | 


The Formula of Concord. Thor. Decl. XI. Of God’s Eternal Election. 


Acts 7,51; without repentance persevere in 
sins, Luke 14,18; do not truly believe in 
Christ, Mark 16, 16; only make [godliness] 
an outward show, Matt. 7,22; 22,12; or seek 
other ways to righteousness and salvation out- 
side of Christ, Rom. 9,31. Moreover, even as 
God has ordained in His [eternal] counsel 
that the Hely Ghost should call, enlighten, 
and convert the elect through the Word, and 
that He will justify and save all those who 
by true faith receive Christ, so He also deter- 
mined in His counsel that He will harden, 
reprobate, and condemn those who are called 
through the Word, if they reject the Word 
and resist the Holy Ghost, who wishes to be 
efficacious and to work in them through the 
Word, and persevere therein. And in this 
manner many are called, but few are chosen. 

For few receive the Word and follow it; 
the greatest number despise the Word, and 
will not come to the wedding, Matt. 22, 3 ff. 
The cause for this contempt for the Word is 
not God's foreknowledge [or predestination], 
but the perverse will of man, which rejects 
or perverts the means and instrument of the 
Holy Ghost, which God offers him through 
the call, and resists the Holy Ghost, who 
wishes to be efficacious, and works through 
the Word, as Christ says: How often would 
I have gathered you together, and ye would 
not! Matt. 23, 3T. 

Thus many receive the Word with joy, but 
afterwards fall away again, Luke 8,13. But 
the cause is not as though God were unwilling 
to grant grace for perseverance to those in 
whom He has begun the good work, for that 
is contrary to St. Paul, Phil. 1,6; but the 
cause is that they wilfully turn away again 
from the holy commandment [of God], grieve 
and embitter the Holy Ghost, implicate them- 


.. selves again in the filth of the world, and 


garnish again the habitation of the heart for 
the devil. With them the last state is worse 
than the first, 2 Pet. 2, 10. 20; Eph. 4, 30; 
Heb. 10, 26; Luke 11, 25. 

Thus far is the mystery of predestination 
revealed to us in God’s Word, and if we abide 
thereby and cleave thereto, it is a very useful, 
salutary, consolatory doctrine; for it estab- 
lishes very effectually the article that we are 
justified and saved without all works and 
merits of ours, purely out of grace alone, for 
Christ’s sake. For before the time of the 
world,. before we existed, yea, before the foun- 
dation of the world was laid, when, of course, 
we could do nothing good, we were according 
to God’s purpose chosen by grace in Christ 


to salvation, Rom. 9, 11; 2 Tim. 1, 9. More- : 


over, all opiniones (opinions) and erroneous 
doctrines concerning the powers of our natural 
will are thereby overthrown, because God in 
His counsel, before the time of the world, de- 
cided and ordained that He Himself, by the 
‚power of His Holy Ghost, would produce and 
work in us, through the Word, everything that 
pertains to our conversion. 


1077 


1078 94714715. Formula Concordiae. Sol. Decl. XI. De Praedestinat. Dei. _ 


E3 gibt auch aljo dieje Lehre den jchönen, herr- 
lidhen roit, daß Gott eines jeden Chriften Be- 
februng, Gerechtigkeit und Geligfeit fo hod) ihm 
[fo hoch fid) Hat] angefegen jein laffen und es fo 
treulich damit gemeint, daß er, ehe der Welt 
Grund gelegt, darüber Mat gehalten und in fei- 
nem Dorfaß verordnet hat, wie et mich dazu 
bringen und darin erhalten wolle; item, daß er 
meine Cefigfeit jo wohl und gewiß habe vermwah- 
ren wollen, weil fie durch Schwachheit und Bos- 
beit unjer$ Fleifches aus unfern Händen Teichtlich 
fönnte verloren oder burd) ijt und Gewalt des 
Seufel8 und der Welt daraus geriffen und ge- 
nommen werden, daß er biejelbe in feinem ewigen 
VBorjak,- welcher nicht fehlen oder umgeftoben wer- 
den fann, verordnet und in bie allmäcdhtige Hand 
unjer3 Heilandes SEju Chrifti, daraus uns nie- 
mand reißen fann, zu bewahren gelegt hat, 
Soh. 10; daher aud) Paulus fagt Röm. 8: „Weil 
wir nach bem Borjak Gottes berufen find, wer 
will un3 denn fcheiden von der Liebe Gottes 
in Chrijto?‘ 


47] retur! 


YW. 128—130. 


45] Quin etiam haec doctrina praeclaram 
nobis consolationem monstrat. Quantum enim 
est hoc beneficium Dei, quod is de uniuseuius- 
que Christiani conversione, iustitia et salute 
adeo sollicitus fuit atque tam fideliter pro- 
euravit, ut ante iacta fundamenta mundi 
deliberaverit atque in illo arcano suo propo- 
sito iam tum ordinaverit, quomodo me ad 
salutem vocare, adducere et in illa conservare 
velit! Quid? quod meam salutem adeo firmis 


praesidiis munire voluit, ut eam in aeternum 


suum propositum (quod falli aut everti nun- 
quam potest) tamquam in arcem munitissi- 
mam collocaret atque adeo in omnipotenti 
manu Domini nostri Iesu Christi (unde nemo 
rapere nos potest, Ioh. 10, 28) conservandam 
46] poneret. Si enim nobis tutela et defensio 
nostrae salutis committeretur, Deus bone, 
quam levi momento eam propter infirmitatem, 
pravitatem et corruptionem carnis nostrae 
amitteremus! quam facile ea nobis per in- 
sidias et vim diaboli atque mundi machinas 
e nostris manibus extorqueretur atque eripe- 


Ideo Paulus certitudinem beatitudinis nostrae super fundamentum propositi divini 
exstruit, cum ex eo, quod secundum propositum Dei vocati sumus, colligit, neminem nos posse 


separare a dilectione Dei, quae est in Christo Iesu, Domino nostro, Rom. 8, 28. 39. 


. &8 gibt auch bieje Lehre in Kreuz und Anfec- 
tungen herrlichen Croft, nämlich daß Gott in fei- 
nem Rat bor der Beit der Welt bedacht und be- 
chloffen habe, daß er uns in allen Nöten beijtehen, 
Geduld verleihen, Troft geben, Hoffnung wirfen 
und einen jolden Ausgang verichaffen wolle, dap 
e3 uns jeliglich fein möge. Item, wie Paulus 
dies gar tröftlich handelt Rim. 8, daß Gott in jei- 
nem BVorjak bor der Zeit der Welt verordnet habe, 
durch) was Kreuz und Leiden et einen jeden jeiner 
Auserwählten gleich wollte machen dem Ebenbilde 
feineS Sohnes, und bab einem jeden fein Kreuz 
zum beiten dienen folle und miifje, weil fie nad) 
den 3orja berufen find; daraus Paulus für 
gewiß und ungezweifelt gefchlojien, dak weder 
Trübjal nod) Wngjt, weder Tod nod) Leben tjm. 
ung jcheiden fonnen bon der Liebe Gottes in 
Chrijto Sy Gu. 


pii omnes seeundum propositum Dei sint vocati. 
tribulatio neque angustia, neque vita neque mor 


est in Christo Iesu. 


($8 gibt aud) diejer Artikel ein herrlich Zeugnis, 
Dak die Kirche Gottes wider alle Pforten ber Hölle 
fein und bleiben werde, und lehrt auch, welches 
die rechte Kirche Gottes fei, Dak wir uns an dem 
großen Anjehen der faljchen Kirche nicht ärgern, 
Rom. 9. 

(£8 werden auch aus diefem Artikel mächtige 
Vermahnungen und Warnungen genommen, als 
Luft. 7: „Sie verachten Gottes Rat wider fid) 
felbft.” Quf. 14: „Sch fage euch, bab der Männer 
feiner mein Abendmahl fcehmeden wird.” Item: 
„Biele find berufen, aber wenige auserwählet.” 
Stem: „Wer Ohren hat zu hören, ber höre, und: 
„Sehet zu, wie ihr Doret!^ Alfo fann die Lehre 
pon biejem Artifel nüglich, tröftlih und jeliglich 
gebraucht werden. 


E3 muB aber mit [be]jonderem Fleiß Unter- 
{died gehalten werden ziwifchen dem, was in Got- 


48] In afflictionibus vero et gravibus tenta- 
tionibus dulcissimam ex hoc articulo eonsola- 
tionem petere licet. Docemur enim, Deum in 


consilio suo ante saecula mundi deerevisse, 


quod in omnibus calamitatibus, miseriis et 
angustiis nobis adesse, tolerantiam sub cruce 
largiri, eonsolari nos, spem- Christianam ex- 


suscitare, alere et nutantem erigere, talemque : 


tandem eventum dare velit, ut omnia [R.811 
mala ad salutem nostram cedant eamque pro- 
49] moveant. Unde et divus Paulus egregiam 


consolationem ex hoc articulo depromit, eum. 


docet Rom. 8, 28. 29. 35. 38. 39, Deum in suo 
proposito ante tempora mundi ordinasse, quas- 


nam tribulationes et quod crucis genus Domi- 


nus singulis Christianis imponere velit, ut 
omnes conformes fiant imagini Filii sui, et 
ostendit, quod unicuique pio sua crux in 
bonum cedat seu cooperetur, propterea quod 
Ac tandem universa complectitur, quod neque 
ete. possit nos separare a dilectione Dei, quae 


50] Praeterea hic articulus luculenter testa- 
tur, quod ecclesia Dei adversus omnes infero- 


rum portas et impetus sit mansura, et docet, 


quae sit vera Dei ecclesia, ne magna illa falsae 
ecclesiae auctoritate et angusta illius specie 
offendamur, Rom. 9, 24. 25. 

51] Et ex hoc artieulo multae gravissimae 
admonitiones et exhortationes depromuntur, 
ut Luc. 7,30: Contemnunt Dei consilium ad- 
versus semet ipsos. Et Lue. 14, 24: Dico 
vobis, quod nemo virorum illorum. gustaturus 
sit coenam meam. Et alibi [Matth. 20, 16]: 
Multi vocati sunt, pauci vero electi. 


audiat, et: Videte, quomodo audiatis! Atque 
ita doctrina de hoc articulo salutaris est, 
plena consolationis et ad usum nostrum mul- 
tis modis transferri potest. 

52] Accurate autem diserimen observandum 
et retinendum est inter id, quod de hoc negotio 


Et rur- 
sus [Luc. 8, 8. 18]: Qui aures habet audiendi, 


The Formula of Concord. Thor. Decl. XI. Of God’s Eternal Eleetion. 


Thus this doctrine affords also the excellent, 
glorious consolation that God was so greatly 
concerned about the conversion, righteousness, 
and salvation of every Christian, and so faith- 
fully purposed it [provided therefor] that be- 
fore the foundation of the world was laid, He 
deliberated concerning it, and in His [secret] 
purpose ordained how He would bring me 
thereto [call and lead me to salvation], and 
preserve me therein. Also, that He wished to 
secure my salvation so well and certainly that, 
since through the weakness and wickedness of 
our flesh it could easily be lost from our 
hands, or through craft and might of the 
devil and the world be snatched and taken 
from us, He ordained it in His eternal pur- 
pose, which cannot fail or be overthrown, and 
placed it for preservation in the almighty 
hand of our Savior Jesus Christ, from which 
no one can pluck us, John 10,28. Hence Paul 
also says, Rom. 8, 28. 39: Because we have 
been called according to the purpose of God, 
who will separate us from the love of God in 
Christ? [Paul builds the certainty of our 
blessedness upon the foundation of the divine 
purpose, when, from our being called accord- 
ing to the purpose of God, he infers that no 
one can separate us, ete.] 

Moreover, this doctrine affords glorious con- 
solation under the cross and amid temptations, 
namely, that God in His counsel, before the 
time of the world, determined and decreed 
that He would assist us in all distresses [anx- 
ieties and perplexities], grant patience [under 
the cross], give consolation, excite [nourish 
and encourage] hope, and produce such an out- 
come as would contribute to our salvation. 
Also, as Paul in a very consolatory way treats 
this, Rom. 8, 28. 29. 35. 38. 39, that God in 
His purpose has ordained before the time of 
the world by what crosses and sufferings He 
would conform every one of His elect to the 
image of His Son, and that to every one His 
cross shall and must work together for good, 
because they are called according to the pur- 
pose, whence Paul has concluded that it is cer- 
tain and indubitable that neither tribulation 
nor distress, nor death, nor life, etc., shall be 
able to separate us from the love of God 
which is in Christ Jesus, our Lord. 

This article also affords a glorious testi- 
mony that the Church of God will exist and 
abide in opposition to all the gates of hell, 
and likewise teaches which is the true Church 
of God, lest we be offended by. the great 
authority [and majestic appearance] of the 
false Church, Rom. 9, 24. 25. 

From this article also powerful admonitions 
and warnings are derived, as Luke 7, 30: They 
rejected the counsel of God against themselves. 
Luke 14, 24: J say unto you that none of those 
men which were bidden shall taste of my 
supper. Also Matt. 20, 16: Many be called, 
but few chosen. Also Luke 8, 8.18: He that 
hath ears to hear, let him hear, and: Take 
heed how ye hear. Thus the doctrine concern- 
ing this article can be employed profitably, 
comfortingly, and savingly [and can be trans- 
ferred in many ways to our use]. 

But a distinction must be observed with 
especial care between that which is expressly 


1079 


1080 MW. 715.716. Formula Concordiae. Sol. Decl. XI. De Praedestinat. Dei. 


tes Wort ausdrüdlich hiervon offenbart oder nicht 
geoffenbart ijt. Denn über das [außer dem], ba- 
bon bisher gejagt, fo hiervon in Chrifto offenbart 
[it], bat Gott von diefem Geheimnis noch viel 
verjchiwiegen und verborgen und allein feiner 
Weisheit und Erkenntnis vorbehalten, welches wir 
nicht erforfchen nod) unfern Gebanfen hierin fol- 
gen, fchließen oder grübeln, jondern ung an das 
geoffenbarte Wort halten follen; welche Crinne- 
tung zum höchften bonnbten [ijt]. 


Denn damit hat unfer Vorwik immer viel mehr 
Luft fi) zu befümmern als mit dem, das Gott uns 
in jeinem Wort davon offenbart hat, weil wir’s 
nicht zufammenreimen finnen, welches uns auch 
zu tun nicht befohlen ijt. 


Alfo ijt daran fein Zweifel, daß Gott gar wohl 
und aufs allergewiffefte bor ber Beit der Welt 
zuvor erjeben habe und nod) wiffe, welche bon 
denen, fo berufen werden, glauben oder nicht glau- 
ben werden; item, twelche bon ben Befehrten be- 
ftändig, welche nicht beitändig bleiben werden; 
welche nad) bem Fall wiederfehren, welche in Ber: 
ftodung fallen werden. So tft aud) bie Zahl, tie 
viele berjefben beiderjeit8 fein werden, Gott ohne 
allen Zweifel bewußt und befannt. Weil aber 
jolches Geheimnis Gott feiner Weisheit vorbe- 
halten und uns im Wort davon nichts offenbart, 
viel weniger jolches durch unfere Gedanken zu er 
forjchen uns befohlen, fondern [un$] ernitlich ba- 
von abgehalten hat, Rim. 11, follen wir mit un- 
jern Gebanfen nicht folgern, jchliegen nod) darin 
grübeln, jondern un3 an fein geoffenbartes Wort, 
darauf er uns toeijet, a 


Aljo weiß ae Gott ohne allen Zweifel und hat 
einem jeden Beit und Stunde jeines Berufs, Bes 
fehrung [* und Wiederbefehrung] beftimmt; weil 
aber uns folches nicht geoffenbart [ijt], haben wir 
Befehl, daß wir immer mit dem Wort anhalten, 


Die Beit aber und Stunde Gott befehlen follen, 


Act. 1 


GfeidjfalfS, wenn wir fehen, daß Gott fein Wort 
an einem Ort gibt, am andern nicht gibt, bon 
einem Ort hintweqnimmt, am andern bleiben läßt; 
item, einer wird berjtodt, verblendet, im verfehrten 
Sinn gegeben, ein anderer, fo wohl in gleicher 
Schuld, wird wiederum befehrt ujm.: im Diejen 
und dergleihen Fragen feßt uns Paulus ein ge- 
wiffes Biel, wie fern wir gehen follen, nämlich daß 
wit bei einem Teil erfennen follen Gottes Geridt. 
Denn e8 find wohlverdiente Strafen der Sünden, 
wenn Gott an einem Lande oder Bolf die Ver: 
achtung feines Wortes aljo ftraft, bab es auch über 
bie Nadfommen geht, wie an den Juden zu fehen; 
Dadurd) Gott den Seinen an etlichen Landen und 
Perjonen feinen Grnjt zeigt, was wir alle wohl 
verdient hätten, würdig und wert wären, weil wir 
uns gegen Gottes Wort übel verhalten und ben 
Heiligen Geift oft {dhwerlich [fdmer] betrüben; 
auf daß wir in Gottesfurcht leben und Gottes 


W. 730. 731. 


expresse in sacris litteris revelatum est, et 
inter ea, quae non sunt revelata. Praeter illa 
enim, de quibus hactenus dictum est, et quae 
in Christo manifeste revelata sunt, multa ad- 
hue Dominus de hoc mysterio reticuit et oceul- 
tavit, eaque soli suae sapientiae et scientiae 
reservavit. Talia investigare, cogitationibus 
nostris indulgere, aliquid de iis statuere aut 
scrutari nobis non licet, sed toti a [R.812 
Verbo Dei revelato, quod ipse nobis proponit, 
pendere debemus. Haec admonitio in hoe 
mysterio apprime necessaria est. 

53] Ea enim est corruptae naturae nostrae 
curiositas, ut magis iis, quae abstrusa et 
arcana sunt, indagandis quam iis, quae de hoc 
negotio Deus in Verbo suo nobis revelavit, 
cognoscendis delectemur, praesertim cum quae- 
dam in hoe mysterio tam intricata et per- 
plexa occurrant, quae nos in mentibus nostris 
acumine ingenii nostri conciliare non possu- 
mus; sed neque id nobis a Deo demanda- 
tum est. 

54] Dubium quidem non est, quin Deus ex- 
actissime et certissime ante tempora mundi 
praeviderit et hodie etiam norit, quinam ex 
eorum numero, qui vocati sunt, in Christum 
credituri aut non credituri sint; qui ex con- 
versis in fide perseveraturi sint, qui non; et 
qui in peccata gravia prolapsi reversuri sint, 
et qui in sceleribus perituri. Et haud dubie 
etiam numerus eorum, qui salvabuntur, et 
55] damnandorum Deo probe notus est. Quia 
vero Dominus talia arcana soli suae Sapien- 
tiae reservavit, neque ea de re quidquam in 
Verbo suo revelavit, multo vero minus haec 
mysteria cogitationibus nostris indagare nos 
iussit, quin potius, ne id conaremur, prohibuit, 
Rom. 11, 33 sqq., non decet nos cogitationibus 
nostris indulgere, statuere aliquid, ratiocinari 
aut illa occultissima investigare velle, sed in 
Verbo ipsius revelato (ad quod ille nos able- 
gavit) acquiescere nos oportet. í 

56] Novit etiam Dominus procul dubio tem- ' 
pus et horam eamque apud se constituit, 
quando videlicet unumquemque vocare, con- 
vertere et lapsum rursus erigere velit. Quia 
vero id nobis non est revelatum, intelligimus 
hoe nobis iniungi ‘serio, ut semper praedi- 
cando et tractando Dei Verbo instemus, tem- 
pus vero et horam conversionis Deo permitta- 
mus, Act. 1, 7. 

57] Ad eundem modum, eum videmus, quod 
Deus Verbum suum alicui regno aut ıR.813 
ditioni donat, idem vero alii genti non largi- 
tur; item, quod id ipsum ab uno populo 
aufert, alii vero diutius concedit; quod hic 
induratur, excaecatur et in reprobum sensum 
datur, ille vero, qui in eadem culpa haeret, 
ad Deum convertitur ete.: cavendum est dili- 
genter, ne in his rebus expendendis cogita- 
tionibus nostris nimium indulgeamus. Paulus 
58] Rom. 11, 22 sqq. autem certas metas nobis 
posuit, quousque progredi liceat. Iubet enim 
nos in illis, qui pereunt, considerare iustum 
Dei iudicium et poenas peccatorum. Sunt 
enim haec digna peccatis supplicia, si Deus 
totam aliquam provinciam aut gentem (pro- 
pter Verbi divini contemptum) ita punit, ut 
hoe ingens malum etiam in ipsorum posteri- 
tatem redundet, ut est videre in pego gi et 


» 


- 


The Formula of Concord. Thor. Decl. XI. Of God's Eternal Election. 


revealed concerning it in God's Word, and 
what is not revealed. For, in addition to 
what has been revealed in Christ concerning 
this, of which we have hitherto spoken, God 
has still kept secret and concealed much con- 
cerning this mystery, and reserved it for His 
wisdom and knowledge alone, which we should 
not investigate, nor should we indulge our 
thoughts in this matter, nor draw conclusions, 
nor inquire euriously, but should adhere [en- 
tirely] to the revealed Word [of God]. This 
admonition is most urgently needed. 

For our curiosity has always much more 


pleasure in concerning itself with these mat- 


ters [with investigating those things which 
are hidden and abstruse] than with what God 
has revealed to us concerning this in His 
Word, because we cannot harmonize it, which, 
moreover, we have not been commanded to do 
[since certain things occur in this mystery 
so intricate and involved that we are not able 
by the penetration of our natural ability to 
harmonize them; but this has not been de- 
manded of us by God]. 

Thus there is no doubt that God most ex- 
actly and certainly foresaw before the time 
of the world, and still knows, which of those 
that are called will believe or will not be- 
lieve; also which of the converted will perse- 
vere [in faith] and which will not persevere; 
which will return after a fall [into grievous 
sins], and which will fall into obduracy [will 
perish in their sins]. So, too, the number, 
how many there are of these on either side, 
is beyond all doubt perfectly known to God. 
However, since God has reserved this mystery 
for His wisdom, and has revealed nothing to 
us concerning it in His Word, much less com- 
manded us to investigate it with our thoughts, 
but has earnestly discouraged us therefrom, 
Rom. 11, 33 ff., we should not reason in our 
thoughts, draw conclusions, nor inquire curi- 
ously into these matters, but should adhere to 


His revealed Word, to which He points us. 


Thus without any doubt God also knows 
and has determined for every one the time 
and hour of his call and conversion [and 
when He will raise again one who has lapsed]. 
But since this has not been revealed to us, we 
have the command always to keep urging the 
Word, but to entrust the time and hour [of 
conversion] to God, Acts 1,7. 

Likewise, when we see that God gives His 
Word at one place [to one kingdom or realm], 
but not at another [to another nation]; re- 
moves it from one place [people], and allows 
it to remain at another; also, that one is 
hardened, blinded, given over to a reprobate 
mind, while another, who is indeed in the 
same guilt, is converted again, etc., — in these 
and similar questions Paul [Rom. 11, 22 ff. ] 
fixes a certain limit to us how far we should 
go, namely, that in the one part we should 
recognize God’s judgment [for He commands 
us to consider in those who perish the just 
judgment of God and the penalties of sins]. 
For they are well-deserved penalties of sins 
when God so punishes a land or nation for 
despising His Word that the punishment ex- 
tends also to their posterity, as is to be seen 


1081 


in the Jews. And thereby [by the punish- 
ments] God in some lands and persons exhibits 
His severity to those that are His [in order 
to indicate] what we all would have well de- 
served, and would be worthy and worth, since 
we act wickedly in opposition to God’s Word 
[are ungrateful for the revealed Word, and 


2 


1089 M. 716-718. Formula Concordiae. Sol. Decl. XI. De Praedestinat. Dei. 


Gite ohne und wider unjer Verdienit an und bei 


ung, denen er fein Wort gibt und läßt, bie er nicht 
betjtodt und vermwirft, erfennen und pretjen. 


eo 
YW. 731. 132. 


59] perditissimis hominibus, Iudaeis. Et hoe 
modo Dominus quarundam provineiarum et 
personarum poenis severitatem suam ostendit, 
ut demonstret, quibus nos omnes malis digni 


essemus, qui Deo pro revelato Verbo ingrati sumus et indigne evangelio vivimus, Spiritum San- 
ctum saepe graviter contristamus. Et vult Dominus, ut illorum exemplis moniti in timore Dei 
vivamus, et ut ipsius bonitatem (quae praeter meritum nobis contingit) in nobis, quos Verbo 
suo dignatur, neque nos indurat aut reiicit, agnoscamus et grata mente celebremus. 


Denn weil unfere Natur durch bie Sünde ber- 
derbt [ijt], Gottes Born und ber Verdammnis 
wiirdig und fchuldig, jo iit uns Gott weder Wort, 
Geift oder Gnade [djufbig; und wenn er’3 aus 
Gnaden gibt, fo jtoßen wit es oft bon uns und 
machen uns uniwiirdig des ewigen Lebens, Wet. 13. 
Und fold) fein gerechtes, wohlverjchuldetes Gericht 
[übt er Schauen an etlichen Kändern, Völkern und 
Perfonen, auf daß wir, wenn wir gegen ihnen 
[gegen fie] gehalten und mit ihnen verglichen 
[werden], defto fleipiger Gottes lautere, unver: 
Diente Gnade an den Gefähen der Barmherzigkeit 
erfennen und preifen lernen. 


Denn denen gefchieht nicht unrecht, jo geitraft 
werden und ihrer Sünden Sold empfangen; an 
den andern aber, da Gott fein Wort gibt und er- 
hält, und dadurch bie Leute erleuchtet, befehrt und 
erhalten werden, preijt Gott jeine lautere Gnade 
und Barmherzigkeit, ohne ihr Verdienft. 


Wenn wir jo fern in diefem Artikel gehen, jo 
bleiben wir auf der rechten Bahn, wie gejchrieben 
itehbt Hofed 19: „SSrael, bab bu verdirbeft, die 
Schuld ijt dein; daß bir aber geholfen wird, das 
iff lauter meine Gnade.” 

Was aber in biejer Disputation zu hoch [iit] 
und aus diefen Schranfen laufen will, da jollen 
wir mit Paulo den Finger auf den Mund legen, 
gedenfen und jagen: „Wer bijt du, Menfch, der 
du mit Gott rechten willjt?“ 


Denn daß wir in biejem Artikel nicht alles aus- 
forjden und ausgründen fünnen noch follen, be- 
zeugt der hohe Wpoftel Paulus, welcher, ba er bon 
Diefem Artikel aus dem [ge]ojffenbarten Wort 
Gottes viel diSputiert, fobald er dahin fommt, 
Daß er anzeigt, was Gott von diefem Geheimnis 
feiner verborgenen Weisheit vorbehalten [habe], 
drückt er’S nieder und fchneidet’3 ab mit nadjfol- 
genden Worten: „OD welch eine Tiefe des Neich- 
tums, beide der Weisheit und Crfenntnis Gottes! 
Wie gar unbegreiflich find feine Gerichte und un- 
erforidjfid) feine Wege! Denn wer hat des HErrn 
Sinn erfannt?” mnümlid auper unb über dem, 
was er in feinem Wort uns offenbart hat. 

Semnad) fol diefe ewige Wahl Gottes in 
Chrifto und nicht außerhalb ober ohne Gbrijtum 
betrachtet werden. Denn „in Chrijto”, zeugt der 
heilige Apojtel Paulus, „iind wir erwählet, ehe der 
Welt Grundfefte geleget war’, wie gejchrieben 
jteht: „Er hat uns geliebet in dem Geliebten.“ 
Solhe Wahl aber wird offenbar vom Himmel 
Durch Das gepredigte Wort, da der Vater jpricht: 
„Das ift mein lieber Sohn, an dem ich ein Wohl- 
gefallen habe; den jollt ihr hören.“ Und Chrijtus 
ipridt: „Kommet zu mir alle, bie ihr bejchiweret 


60] Quum enim natura nostra peccato cor- 
rupta et idcirco irae divinae et aeternae 
damnationis rea sit, Deus nobis prorsus nihil 
debet neque ullo iure tenetur, ut nobis Ver- 
bum suum et Spiritum Sanctum largiatur 
atque gratia et favore nos prosequatur. Quid? 
quod saepe etiam ea dona, quae ipse nobis ex 
gratia largitur, repudiamus nosque aeterna 
vita indignos reddimus, Act. 13, 46. Iustum 
igitur suum iudicium, quod hominum impie- 
tas meretur, conspiciendum in quibusdam 
regnis, populis, personis proponit, ut, [R.814 
nos cum illis collati et quam simillimi illis 
deprehensi, tanto accuratius Dei immensam 
misericordiam (quae nulli merito nostro debe- 
tur) in vasis misericordiae agnoscere et cele- 
brare discamus. 

61] Illi enim nulla afficiuntur iniuria, qui 
poenas suae impietatis luunt et scelerum suo- 
rum stipendia accipiunt. At in his, quos 
Deus luce Verbi sui donat eamque apud ipsos 
conservat, qua miseri mortales illuminantur, 
convertuntur, salvantur, Dominus immensam 
suam gratiam et misericordiam sine ipsorum 
meritis commendat. ; 

62] Cum eo usque in huius articuli medi- 
tatione progredimur, tum in tuta et regia 
via ambulamus. Scriptum est enim de hoe 
mysterio Oseae 13, 9: Perditio tua ex te est, 
Israel; tantummodo in me auxilium tuum. 

63] Quaecunque autem cogitationes et qui- 
cunque sermones extra hos limites in hae 
disputatione evagari volent, eos statim cohi- 
beamus et eum divo Paulo labellum digito com- 
pescamus, memores dicti Rom. 9, 20: O homo, 
tu quis es, qui responses Deo? 

64] Et sane, quod in hoc articulo non omnia 
perserutari et pervestigare possimus aut debea- 
mus, docet divus Paulus suo ipsius exemplo. 


. Cum enim de hoc articulo multis e Verbo Dei 


revelato disputasset, tandem cum eo ventum 
esset, ut diceretur, quaenam Deus arcanae 
suae sapientiae de hoc mysterio reservasset, 
silentio ea tegit, disputationem abrumpit et 
his verbis concludit, Rom. 11,33 sqq.: O alti- 
tudo divitiarum sapientiae et scientiae Dei! 
Quam incomprehensibilia sunt iudicia eius! 
Quis enim cognovit sensum Domini? ete., sci- . 
licet extra et supra id, quod ipse in Verbo 
suo nobis revelavit. 

65] Aeterna igitur Dei praedestinatio in 
Christo et nequaquam extra mediatorem Chri- 
stum consideranda est. In Christo enim, in- 
quit Paulus Eph. 1, 4 sqq., elegit nos Deus, 
antequam mundi fundamenta iacerentur. Et 
scriptum est, quod Dominus dilewerit [R.815 
nos in Dilecto. Haee autem electio de coelo 
nobis revelatur per Verbi Dei praedicatio- 
nem, cum Pater coelestis inquit Matth. 17, 5: 
Hic est Filius meus dilectus, in quo mihi 
complacitum est; hune audite. Et Christus 


The Formula of Concord. Thor. Decl. XI. Of God’s Eternal Election. 


live unworthily of the Gospel] and often 
grieve the Holy Ghost sorely, in order that we 
may live in the fear of God, and acknowledge 
and praise God’s goodness, to the exclusion of, 
and contrary to, our merit in and with us, to 
whom He gives His Word, and with whom He 
leaves it, and whom He does not harden and 
reject. 

For inasmuch as our nature has been cor- 
rupted by sin, and is worthy of, and subject 
to, God’s wrath and condemnation, God owes 
to us neither the Word, the Spirit, nor grace; 
and when He bestows these gifts out of grace, 
we often thrust them from us, and make our- 
selves unworthy of everlasting life, Acts 13, 46. 
And this His righteous, well-deserved judg- 
ment He displays in some countries, nations, 
and persons, in order that, when we are placed 
alongside of them and compared with them 
[and found to be most similar to them], we 
may learn the more diligently to recognize and 
praise God’s pure [immense], unmerited grace 
in the vessels of mercy. 

For no injustice is done those who are pun- 
ished and receive the wages of their sins; but 
in the rest, to whom God gives and preserves 
His Word, by which men are enlightened, con- 
verted, and preserved, God commends His pure 
[immense] grace and mercy, without their 
merit. 

When we proceed thus far in this article, 
we remain on the right [safe and royal] way, 
as it is written Hos. 13,9: O Israel, thou hast 
destroyed thyself; but in Me is thy help. 

However, as regards these things in this 
disputation. which would soar too high and 
beyond these limits, we should, with Paul, 
place the finger upon our lips, and remember 
and say, Rom. 9, 20: O man, who art thou 
that repliest against God? 

For that we neither can nor should investi- 
gate and fathom everything in this article, the 
great Apostle Paul declares [teaches by his 
own example], who, after having argued much 
concerning this article from the revealed Word 
of God, as soon as he comes to the point where 
he shows what God has reserved for His hid- 
den wisdom concerning this mystery, sup- 
presses and cuts it off with the following 
words, Rom. 11, 33 f.: O the depth of the 
riches both of the wisdom and knowledge of 
God! How unsearchable are His judgments, 
and His ways past finding out! For who hath 
known the mind of the Lord? that is, outside 
of and beyond that which He has revealed to 
us in His Word. 

Accordingly, this eternal election of God is 
to be considered in Christ, and not outside of 
or without Christ. For in Christ, the Apostle 
Paul testifies, Eph.1,4f., He hath chosen us 
before the foundation of the world, as it is 
written: He hath made us accepted in the 
Beloved. This election, however, is revealed 
from heaven through the preaching of His 


. Word, when the Father says, Matt. 17, 5: 


This is My beloved Son, in whom I am well 
pleased; hear ye Him. And Christ says, 


Matt. 11,28: Come unto Me, all ye that labor 


1083 


1084 M.718. 719. Formula Concordiae. Sol. Decl. XI. De Praedestinat. Dei. 


feid; id) will euch erquiden.” Und bom Heiligen 
Geift jagt Ehriftus: „Er wird mid) verflären und 
euch erinnern alles, was ich euch gejagt habe.“ 
Dap aljo die ganze heilige Dreifaltigkeit, Gott 
Vater, Sohn und Heiliger Geijt, alle Menfchen 
auf Ehriftum weijen al8 auf das Buch des Lebens, 
in dem fie des Vaters ewige Wahl fuchen follen. 
Denn das ijt bon Cwigkeit bei dem Water be- 
ichlofjen: men er wolle jelig machen, ben wolle er 
burd) Chrijtum fefig machen, wie er jelber fpricht: 
„Niemand fommt zum Vater denn durd mich“; 
und abermals: „Sch bin die Tür; fo jemand 
burd mid) eingehet, der wird felig erden.“ 
Shh. 1; Lut. 3; Matth. 11; Aot. 10.14. 30 


Chriftus aber, alS ber eingeborne Sohn Gottes, 
der in des Vater Schoß ift, hat uns des Vaters 
Willen und alfo auc) unjere ewige Wahl zum 
ewigen Leben verfündigt, nämlich da er jagt: 
yout Buße und glaubet dem Gbangelio; denn das 
Reich Gottes iit nahe herbetfommen.” Item, er 
fagt: „Das ift der Wille des, der mich gejandt 
hat, bap, wer den Sohn fiehet und glaubet an ihn, 
habe daS ewige Veben.” Und abermals: „Alfo hat 
Gott die Welt geliebet" uf. Mark. 1; Boh. 6.3. 


Dieje Predigt, will der Vater, daß alle Mtenjden 
hören und zu Chrijto fommen follen, die aud) 
Chriftus nicht von fid) treibt, wie gefchrieben fteht: 
yer zu mir fommt, den werde ich nicht Hinaus- 
ftoben^, Soh. 6. 


Und auf daß fmit zu Chrifto mögen fommen, 
wirft der Heilige Geift durch das Gehör des YWor- 
tes den Wwahrhaftigen Glauben, wie der Wpoftel 
zeugt, da er [pridjt: „So fommt nun der Glaube 
aus dem Gehör Gottes Wort3”, menn dasfelbe 
lauter und rein gepredigt wird, Rim. 10. 

Derhalben, welcher Menfch felig werden will, 
der foll fid) fefber nicht bemühen oder plagen mit 
den Gedanken bon dem heimlichen Rat Gottes, ob 
et auch zum ewigen Leben erwählt und verordnet 
fet, damit der leidige Satan fromme Herzen pflegt 
anzufechten und zu bexieren. Sondern fie follen 
Chriftum hören, welcher ijt das Buch des Lebens 
unb der ewigen Wahl Gottes zum ewigen Leben 
aller Kinder Gottes; der bezeugt allen Menfchen 
ohne Unterfchied, daß Gott wolle, daß alle Men- 
iden ou ihm fommen, bie mit Sünden bejchwert 
und beladen find, auf dak fie erquidt und felig 
werden. 


Nach biefer feiner Lehre follen fie bon ihren 
Sünden abftehen, Buße tun, feiner Verheipung 
glauben und fid) ganz und gar auf ihn verlafjen; 
unb weil wir das aus eigenen Kräften bon uns 
felbft nicht vermögen, will folches, nämlich) Buße 
und Glauben, der Heilige Geijt in uns tmirfen 
dDurdhs Wort und durch bie Satramente. Und 
bab wir folches mögen vollfithren, darin verharren 
und beitändig bleiben, follen wir Gott um feine 
Gnade anrufen, bie er un8 in der heiligen Taufe 
zugefagt hat, und nicht zweifeln, er werde uns 
Diefelbe vermöge feiner Verheipung mitteilen; mie 
et betjprodjen hat Vit. 11: „Wo bittet unter euch 
ein Sohn den Vater um Brot, ber ihm einen 


W. 732. 733. 


dicit Matth. 11,28: Venite ad me omnes, qui 
laboratis et onerati estis, et ego reficiam vos. 
De Spiritu Sancto vero Christus inquit Ioh. 
16, 14: llle me clarificabit, quia de meo ac- 
66] cipiet et annuntiabit vobis etc. Itaque 
tota sacratissima "Trinitas, Pater, Filius et 
Spiritus Sanctus, ablegat omnes homines ad 
Christum tamquam ad librum vitae, ut in eo 
aeternam Patris praedestinationem investigent 
et cognoscant. Hoc enim iam ab aeterno de- 
eretum est a Patre, quod eos, quos salvare 
vult, per Christum salvos facere velit, ut Chri- 
stus ipse inquit Ioh. 14, 6: Nemo venit ad 
Patrem nisi per me; etalibi, 10,9: Ego sum 
ostium; si quis per me introierit, salvabitur. 

67] Christus autem, unigenitus Dei Filius, 
qui est in sinu Patris, Ioh. 1, 18, nobis volun- 
tatem Patris coelestis, atque hac ratione etiam 
electionem nostram ad vitam aeternam annun- 
tiavit, idque his verbis Mare. 1, 15: Poeniten- 
tiam agite et credite evangelio; appropin- 
quavit enim regnum coelorum. Et alio loco, 
Ioh. 6, 40, ait: Haec est voluntas eius, qui 
misit me, [ut,] qui Filium videt et credit in 
eum, habeat vitam aeternam. Et alibi, Ioh. 
3, 16: Sic Deus dilexit mundum, ut Filium 
suum unigenitum daret, ut omnis, qui in eum 
crediderit, non pereat, sed habeat vitam aeter- 
nam ete. 

68] Hane dulcissimam concionem vult Deus 
Pater, ut omnes homines audiant, vult, ut ad 
Christum veniant. Qui vero venerint, eos 
Christus non a se repellit. Sie enim scriptum 
est Ioh. 6,37: Quod venerit ad me, non eiiciam 
foras. 

69] Ut autem ad Christum venire possimus, 
Spiritus Sanctus per auditionem Verbi Dei 
veram in nobis fidem operatur. Sic [R.816 
enim apostolus ait Rom. 10, 17: Fides est ew 
auditu Verbi Dei, quando videlicet ilud sin- 
cere et pure annuntiatur. 

70] Qui igitur aeternae salutis vero desi- 
derio tenentur, non macerent atque excrucient 
sese cogitationibus et imaginationibus de ar- 
cano Dei consilio, an ad vitam aeternam sint 
praedestinati et ordinati, quibus curis Sata- 
nas pias mentes quandoque affligere atque ex- 
eruciare solet. Christum potius audiant et in 


. eum ut in librum vitae intueantur, in quo per- 


seripta est omnium filiorum Dei electio ad 
vitam aeternam. Hie vero omnibus hominibus 
absque ullo discrimine testis locupletissimus 
est, hane esse Dei voluntatem, ut omnes homi- 
nes ad Christum veniant, qui peccatis gravati 
et onerati sunt, ut ab ipso recreentur et salvi 
fiant [Matth. it 28]. 

71] Hac doctrina Christi percepta vitam 
emendemus et vere poenitentiam agamus et 
promissioni eius credamus totamque nostram 
in ipsum fiduciam collocemus. Quia vero haec 
nostris viribus et ex nobis ipsis praestare non 
possumus, Spiritus Sanctus ipse per Verbum 
et sacramenta in nobis poenitentiam et fidem 
72] vult operari. Ut autem in bono isto pro- 
posito usque ad beatum finem progredi, per- 
severare atque in vera pietate constantes ma- 
nere valeamus, invocandus est Deus ardentibus 
votis, ut gratiam nobis suam benigne largia- 
tur, quam nobis in sacro baptismate pollicitus. 
est, nee dubitemus, quin eam sit iuxta promis- 


The Formula of Concord. Thor. Decl. XI. Of God’s Eternal Election. 


and are heavy laden, and I will give you rest. 
And concerning the Holy Ghost Christ says, 
John 16, 14: He shall glorify Me; for He 
shall receive of Mine, and shall show it unto 
you. Thus the entire Holy Trinity, God 
Father, Son, and Holy Ghost, directs all men 
to Christ, as to the Book of Life, in whom 
they should seek the eternal election of the 
Father. For this has been decided by the 
Father from eternity, that whom He would 
save He would save through Christ, as He 
[Christ] Himself says, John 14,6: No man 
cometh unto the Father but by Me. And 
again, John 10, 9: 7 am the Door; by Me, if 
any man enter in, he shall be saved. 

However, Christ, as the only-begotten Son 
of God, who is in the bosom of the Father, has 
announced to us the will of the Father, and 
thus also our eternal election to eternal life, 
namely, when He says, Mark 1, 15: Repent ye, 
and believe the Gospel; the kingdom of God 
is at hand. Likewise He says, John 6, 40: 
This is the will of Him that sent Me, that 
every one which seeth the Son and believeth 
on Him may have everlasting life. And again 
[John 3, 16]: God so loved the world, etc. 
[that He gave His only-begotten Son, that 
whosoever believeth in Him should not perish, 
but have everlasting life]. 

This proclamation the Father wishes all 
men to hear and desires that they come to 
Christ; and these Christ does not drive from 
Him, as it is written John 6, 37: Him that 
cometh to Me I will in no wise cast out. 

And in order that we may come to Christ, 
the Holy Ghost works true faith through the 
hearing of the Word, as the apostle testifies 
when he says, Rom. 10, 17: Faith cometh by 
hearing and hearing by the Word of God, 
[namely] when it is preached in its truth and 
purity. 

Therefore, whoever would be saved should 
not trouble or harass himself with thoughts 
concerning the secret counsel of God, as to 
whether he also is elected and ordained to eter- 
nal life, with which miserable Satan usually 
attacks and annoys godly hearts. But they 
should hear Christ [and look upon Him as the 
Book of Life in which is written the eternal 
election], who is the Book of Life and of God’s 
eternal election of all of God’s children to 
eternal life: He testifies to all men without 
distinction that it is God’s will that all men 
should come to Him who labor and are heavy 
laden with sin, in order that He may give 
them rest and save them, Matt. 11, 28. 

According to this doctrine of His they 
should abstain from their sins, repent, believe 
His promise, and entirely trust in Him; and 
since we cannot do this by ourselves, of our 
own powers, the Holy Ghost desires to work 
these things, namely, repentance and faith, in 
us through the Word and Sacraments. And in 
order that we may attain this, persevere in it, 
and remain steadfast, we should implore God 
for His grace, which He has promised us in 
Holy Baptism, and, no doubt, He will impart 
it to us according to His promise, as He has 


1085 


1086 9 719.720. Formula Concordiae. Sol. Decl. XI. De Praedestinat. Dei. 


Stein dafür biete; [und fo er um einen Fıld 
bittet, ver ihm eine Schlange für den Fifch biete;] 
oder jo er um ein (Ei bittet, der ihm einen Sfor- 
pion dafür biete? So denn ihr, bie ihr arg feib, 
fönnet euren Kindern Gutes geben, viel mehr wird 
der Vater im Himmel den Heiligen Geift geben 
denen, die ihn bitten.“ 


Und nachdem ber Heilige Geijt in den Aus- 
erwählten, die gläubig [ge]toorben find, wohnt als 
in feinem Tempel, ber in ihnen nicht müßig ijt, 
jondern treibt die Kinder Gottes zum Gehorfam 
der Gebote Gottes, follen bie Gläubigen gleicher: 
geftalt aud) nicht müßig fein, noch viel weniger 
Dem Treiben des Geijtes Gottes fid) widerjeken, 
fondern in allen &riftlihen Tugenden, in aller 
Gottjeligfeit, Befcheidenheit, Mäßigfeit, Geduld, 
brüperlicher Liebe fid) üben und allen Fleik tun, 
daß fie ihren Beruf und Ermwählung feitmacden, 
damit fie befto weniger daran ziweifeln, je mehr fie 
des Geijtes Kraft und Stärke in ihnen [in fid] 
jelbjt befinden. Denn ber Geijt Gottes den Wus- 
erwählten Zeugnis gibt, daß fie Gottes Kinder 
find, Rom. 8. Und ob fie gleich etwan [bisweilen] 
in jo tiefe Anfechtung geraten, daß fie bermeinen, 
fie empfinden feine Kraft des inwohnenden Geijtes 
Gottes mehr, und [agen mit David Pf. 31: „Sc 
fprah in meinem Zagen: Sch bin von Deinen 
Augen veritoßen“, jo jollen fie bod) wiederum mit 
David darauf jagen, unangefehen, was fie in ihnen 
jelbjt befinden, wie denn gleich folgt, ibidem: 
„Dennoch hireft [hörteit] du meines TFlehens 
Stimme, da ich 3u dir jdric." 


Und weil unjere Wahl zum ewigen Leben nicht 
auf unjerer Frömmigkeit oder Tugend, fondern 
allein auf Chrijtus’ Verdienft und [ben] gnädigen 
Willen jeines Vaters gegründet ijt, der fid) felbft 
nicht verleugnen fann, weil er in feinem Willen 
und Wejen unmwandelbar ijt: Detfafben, wenn 
feine Kinder aus dem Gehorjam treten und ftrau- 
cheln, läßt er fie dDurdhS Wort wieder zur Bue 
rufen, und will der Heilige Geijt baburd) in ihnen 
zur Befehrung kräftig jein; und wenn fie in wah- 
rer Buße durch rechten Glauben fid) wieder zu ihm 


befehren, will er das alte Waterherz immer erzeigen - 


allen denen, die fid) ob [bie fid) vor] feinem Wort 


fürdhten und bon Herzen wieder zu thm befehren; 


wie gejchrieben fteht Ser. 3: „Wenn fid) ein Mann 
bon feinem Weibe jcheiden lübt, und fie 3eudt 
[3ieht] von ihm und nimmt einen andern Mann, 
darf er fie auch wieder annehmen? ^ Sft’8 nicht 
aljo, Dag das Land verunreiniget würde? Du 
aber haft mit viel Buhlern gehuret; doch fomm 
wieder zu mir, Sprit der $Qrr." 


Dak aber gejagt wird Yoh. 6, „niemand fomme 
zu Chrijto, ber Vater ziehe ihn denn“, tjt recht und 
wahr. Aber der Vater will das nicht tun ohne 
Mittel, jondern hat dazu fein Wort und Safra- 
mente als ordentliche Mittel und Werkzeuge ver- 
ordnet; und [e$] ijt weder des Vaters noch des 
Sohnes Wille, dak ein Menjch bie Predigt feines 
Wortes nicht hören oder verachten unb auf das 
Biehen de3 Bater$ ohne Wort und Saframente 
warten jolle. Denn der Vater zeucht [zieht] woh! 
mit der Kraft feines Heiligen Geiftes, jedoch, fei- 


W, 738—195. 


sionem suam nobis donaturus. Hoc enim 


Christus nobis ipse sancte promisit, dicens 
Luc. 11, 11 sqq.: Quis autem ex vobis patrem 
petit panem, numquid lapidem dabit ili; aut 


piscem, numquid pro pisce serpentem dabit. 


illi; aut si petierit ovum, numquid porriget 
alli scorpionem? Si ergo vos, cum sitis mah, 
nostis bona dona dare filis vestris, quanto 
magis Pater vester coelestis dabit. Spiritum 
bonum petentibus se? 

73] Et quia Spiritus Sanctus in electis, 
qui iam in Christum credunt, habitat [R.817 
(1 Cor. 3, 16) ut in templo suo et in ipsis non 
est otiosus, sed impellit filios Dei ad obedien- 
tiam mandatis Dei praestandam, ipsos etiam 
credentes non otiosos esse, multo vero minus 
agenti et operanti Spiritui Sancto resistere 
decet. Exerceant igitur sese in omnibus vir- 
tutibus, homine Christiano dignis, in omni 
videlicet pietate, modestia, temperantia, pati- 
entia et caritate fraterna, magnamque diligen- 
tiam adhibeant, ut vocationem et electionem 
suam firmam faciant, ut tanto minus de ea 
dubitent, quanto effieacius Spiritus Sancti vir- 
74] tutem et robur in se sentiunt. Spiritus 
Dei enim testimonium perhibet electis, quod 
sint filii Dei, Rom. 8, 16. Quodsi etiam ali- 
quando in tam graves tentationes inciderint, 
ut prorsus nullam amplius inhabitantis Spiri- 
tus Dei virtutem in se animadvertere et sen- 
tire possint, ut cum Davide queribunda voce 
dicant, Ps. 31,23: Ego dixi in excessu mentis 
meac: Proiectus sum a facie oculorum. tuo- 
rum, tamen rursum se erigant et illud cum 
Davide adiieiant (uteunque aliud in se sen- 
tiant): Ideo exaudisti vocem orationis meae, 
dum clamarem ad te. 

75] Cum etiam electio nostra ad vitam 
aeternam non virtutibus aut iustitia nostra, 
sed solo Christi merito et benigna coelestis 
Patris voluntate nitatur, qui se ipsum negare 
non potest (cum in voluntate et essentia sua 
sit immutabilis): eam ob causam, quando 
filii ipsius obedientiam non praestant, sed in 
peccata labuntur, per Verbum eos ad poeniten- 
tiam revocat, et Spiritus Sanctus per Verbum 
vult in iis efficax esse, ut in viam redeant et 
vitam emendent. Quando igitur vera poeni- 
tentia et fide rursus ad ipsum sese convertunt, 
Pater coelestis animum suum paternum con- 
stanter omnibus suis ostendere vult, qui ad 
Verbum eius tremunt et serio resipiseunt. Sie 
enim scriptum est Ier. 3, 1: Si dimiserit vir 
uxorem suam, et recedens ab eo, viro alteri 
nupserit, numquid revertetur ad eum [R.818 
ultra? Numquid non ipsa terra sic contami- 
naretur? Tu autem fornicata es cum ama- 


toribus multis; tamen revertere ad me, dieit 


Dominus. 

76] Quod vero in sacris litteris, Ioh. 6, 44, 
asseritur, neminem ad Christum venire posse, 
nist Pater eum trahat, id pie et recte dieitur. 
Pater autem neminem trahere vult absque 
mediis; sed utitur tamquam ordinariis mediis 
et instrumentis, Verbo suo et sacramentis. 
Et neque Patris neque Filii voluntas est, ut 
quisquam praedicationem Verbi negligat aut 
contemnat et interim exspectet, donec a Patre 
absque Verbo et sacramento trahatur. Pater 
enim trahit quidem hominem virtute Spiritus 


* r > : 
: Me due FEE ay : Ex 
PS u re Er ae ee a SLE 


En in let ea i a een, 


WMEX RV UD, 


CRAT WO ET TENE ee, 


D NRI DN TERN es 


: 
7 


The Formula of Concord. Thor. Decl. XI. Of God’s Eternal Election. 


said, Luke 11, 11 ff.: 7f a son shall ask bread 
of any of yow that is a father, will he give 
him a stone? Or if he ask a fish, will he for 
a fish give him a serpent? Or if he shall ask 
an egg, will he offer him a scorpion? If ye, 
then, being evil, know how to give good gifts 
unto your children, how much more shall your 
heavenly Father give the Holy Spirit to them 
that ask Him! 

And since the Holy Ghost dwells in the 
elect, who have become believers, as in His 
temple, and is not idle in them, but impels 
the children of God to obedience to God’s com- 
mands, believers, likewise, should not be idle, 
and much less resist the impulse of God’s 
Spirit, but should exercise themselves in all 
Christian virtues, in all godliness, modesty, 
temperance, patience, brotherly love, and give 
all diligence to make their calling and election 
sure, in order that they may doubt the less 
concerning it, the more they experience the 
power and strength of the Spirit within them. 
For the Spirit bears witness to the elect that 
they are God's children, Rom. 8,16. And al- 
though they sometimes fall into temptation 
so grievous that they imagine they perceive 
no more power of the indwelling Spirit of 
God, and say with David, Ps. 31,22: I said 
in my haste, I am cut off from before Thine 
eyes, yet they should, without regard to what 
they experience in themselves, again [be en- 
couraged and] say with David, as is written 
ibidem, in the words immediately following: 
Nevertheless Thou heardest the voice of my 
supplications when I cried unto Thee. 

And since our election to eternal life is 


founded not upon our godliness or virtue, but : 


alone upon the merit of Christ and the gra- 
cious will of His Father, who cannot deny 
Himself, because He is unchangeable in will 
and essence, therefore, when His children de- 
part from obedience and stumble, He has them 
called again to repentance through the Word, 
and the Holy Ghost wishes thereby to be 
efficacious in them for conversion; and when 
they turn to Him again in true repentance 
by a right faith, He will always manifest the 
old paternal heart to all those who tremble 
at His Word and from their heart turn again 
to Him, as it is written, Jer. 3, 1: 7f a man 
put away his wife, and she go from him and 
become another man’s, shall he return unto 
her again? Shall not that land be greatly 
polluted? But thow hast played the harlot 
with many lovers; yet return again to Me, 
saith the Lord. 

Moreover, the declaration, John 6, 44, that 
no one can come to Christ except the Father 
draw him, is right and true. However, the 
Father will not do this without means, but 
has ordained for this purpose His Word and 
Sacraments as ordinary means and instru- 


. ments; and it is the will neither of the Father 


nor of the Son that a man should not hear 
or should despise the preaching of His Word, 
and wait for the drawing of the Father with- 
out the Word and Sacraments. For the Father 
draws indeed by the power of His Holy Ghost, 


1087 


: 1088 N. 720—722. Formula Concordiae. Sol. Decl. XI. De Praedestinat. Dei. 


ner gemeinen Ordnung nad, durch das Gehör 
feines heiligen göttlihen Wortes al3 mit einem 
Nete, Dadurd bie Auserwählten aus dem Rachen 
des &eufel8 geriffen werden, dazu fid) ein jeder 
armer Sünder verfügen, baSjelbe mit Fleiß hören 
und an dem Siehen des Vaters nicht zweifeln oll; 
Denn der Heilige Geift will mit feiner Kraft bei 
bem Wort fein und dadurch) mirfen; und das tft 
das Ziehen des BVater2. 


Dak aber nicht alle die, fo e8 gehört, glauben 
und derhalben fo viel befto tiefer verdammt mer 
den, [davon] ijt nicht bie Urjache, daß ihnen Gott 
die Seligfeit nicht gegönnt hätte, fondern fie felbjt 
find jchuldig [fhuld] dran, bie jolchergeitalt das 
Wort gehört [haben], nicht zu lernen, fondern 
Dasfelbe allein zu verachten, zu lüjterr und zu 
fdünben, und bab fie dem Heiligen Geijt, der 
Durdj$ Wort in ihnen wirfen wollte, widerjtrebt 
haben, wie e$ eine Geftalt [Bewandtni3] zur Beit 
Chrifti mit den Pharijfdern und ihrem Anhang gez 
habt. So unterscheidet der Apoftel mit [be]jon- 
derem Tleiß das Werk Gottes, der allein Gefäße 
der Ehre macht, und das Werf des Teufels und 
des Menschen, der fid) felbft aus Cingebung des 
Teufels, und nicht Gottes, zum Gefäß der Un- 
ehre gemadjt hat. Denn. alfo fteht gefchrieben 
Rom. 9: „Gott hat mit großer Geduld getragen 
die Gefäße deS Borns, bie da zugerichtet find zur 
Verdammnis, auf daß er fundtäte den Reichtum 
jeiner Herrlichkeit an den Gefäßen der Barmber- 
zigfeit, bie er bereitet hat zur Seligfeit.” 

Da denn der Wpoftel deutlich jagt, Gott habe die 
(SefüBe be8 Borns mit großer Geduld getragen, 


unb fagt nicht, er habe fie zu Gefüper des Borns - 


gemad)t; denn da es fein Wille gewefen ware, 
hätte er feiner großen Geduld dazu bedörfet [be- 
purft]. Daß fie aber bereitet find zur Verdamm- 
ni$, daran find der Teufel und die Menjchen felbft, 
und nicht Gott, fehuldig. 

Denn alle Bereitung zur Verdammnis iff bom 
Teufel und Menjchen, durch die Sünde, und ganz 
und gar nicht bon Gott, der nicht will, dak ein 
Menfch verdammt werde: ipie follte er denn einen 
Menjchen zur Verdammnis felbit bereiten? Denn 
wie Gott nicht ijt eine Urjache ber Sünde, alfo ift 


er auch feine Urjache der Strafe, ber Verdammnis, . 


jondern Die einige [die alleinige] Urjache der Ver- 
dammmis ijt Die Sünde; denn „der Sünde Sold 
ijt ber Tod“. Und wie Gott bie Sünde nidjt will, 
aud) feinen Gefallen an der Sünde hat, alfo will 
er auch nicht den Tod des Ciinber8, hat auch 
feinen Gefallen über ihrer [an ihrer] Berdamm- 
nis; denn er „will nicht, daß jemand verloren 
werde, jondern daß fid) jedermann zur Buße be- 
febre", 2 Petr. 3; wie gefchrieben fteht Ezech. 18 
und 33: „sch habe feinen Gefallen am Tode des 
Sterbenden. So wahr, al8 ich lebe, will ich nicht 
den Tod des Sünders, fondern daß er fid) befefre 
unb lebe." Und St. Paulus bezeugt mit lauteren 
[mit flaren] Worten, dak aus den Gefäßen ber 
Unehre Gefäße der Ehre durd) Gottes Kraft und 
Wirfung werden mögen, da er aljo jchreibt 
2 Tim. 2: „So nun jemand fid) reiniget bon fol- 
chen Leuten, der wird ein geheiliget Faß fein, zu 
Ehren, dem Hausherren brauchlid, und zu allen 
guten Werfen bereitet." Denn wer fid) reinigen 
joll, der muß gubor unrein und bemnad) ein Ge- 


36. 735. 736. 


sui Saneti, trahit tamen eum iuxta ordinem 
a se decretum et institutum, videlieet per 
auditionem Verbi sui divini, tamquam reti 
aut sagena, qua electi e faucibus Satanae 
77] eripiuntur. Ad conciones itaque sacras 
miseri peccatores conveniant, Verbum Dei ac- 
curata diligentia audiant neque dubitent, quin 
Pater eos ad Filium suum Christum sit per- 
tracturus. Spiritus enim Sanctus virtute sua 
ministerio adesse et per illud ad hominum 
salutem vult operari. Et hic est tractus ille 
Patris, de quo sacrae litterae loquuntur. 

78] Quod autem non omnes, qui Verbum Dei 
audiunt, credunt, ideoque ad graviora sup- 
plicia in aeternum damnantur, non existiman- 
dum est, Deum illis salutem invidere. Ipsi 
suae perditionis causa sunt et culpam susti- 
nent, propterea quod Verbum non ea intentione 
aut eo proposito audierint, ut illud serio et 
cum desiderio discerent, sed ut auditum Ver- 
bum spernerent, blasphemarent, conviciis pro- 
scinderent et Spiritui Sancto, qui per Ver- 
bum in ipsis operari volebat, resisterent. 
Tales olim erant Christi temporibus Pharisaei 
79] eorumque asseclae. Unde accurate apo- 
stolus distinguit inter opus Dei, qui solus 
facit vasa honoris, et inter opus diaboli et 
hominis, qui ex instinctu et impulsu [R.819 
diaboli (nequaquam autem impellente Deo) se 
ipsum vas contumeliae fecit. Sie enim scri- 
ptum est Rom. 9, 22 sq.: Deus sustinuit in 
multa patientia vasa irae aptata 4n interitum, 
ut ostenderet divitias gloriae suae in vasa 
misericordiae, quae praeparavit in gloriam. 

80] His verbis Paulus diserte dicit, Deum 
vasa irae multa patientia sustinuisse, non 
autem dicit, Deum fecisse vasa irae. Si enim 
haec ipsius fuisset voluntas, non multa certe 
opus erat divina patientia. Quod autem 
aptata sunt ad interitum, in culpa sunt dia- 
bolus et homines, nullo autem modo Deus. 


81] Omnis enim praeparatio seu aptatio ad 
interitum a diabolo est et ab homine, per pec- 
catum, nequaquam autem a Deo. Deus enim 
non vult, ut homo ullus damnetur: quomodo 
igitur hominem ad damnationem ipse praepa- 
raret seu aptaret? Ut enim Deus non est 
eausa peccati, ita etiam non est poenae, hoc 
est, damnationis, sed uniea eausa damnationis 
est peccatum. Stipendium enim peccati mors 
est, Rom. 6, 23. Et ut Deus non vult pecca- 
tum nee peccato delectatur, ita etiam non vult 
mortem peccatoris, Ezech. 33, 11, neque ipsius 
damnatione delectatur. Non enim vult Deus 
quemquam, perire, sed potius, ut omnes poeni- 
tentiam agant, 2 Petr. 3, 9. Sic enim scriptum 
est in Ezechiele, 18, 23; 33, 11: Vivo ego, dicit 
Dominus, nolo mortem. peccatoris, sed ut con- 
82] vertatur et vivat. Et Paulus disertis ver- 
bis testatur, quod ex vasis ignominiae vasa in 
honorem (per virtutem et operationem Dei) 


fieri possint. Sic enim scribit 2 Tim. 2, 21: S4 


quis emundaverit se ab istis, erit vas in hono- 
rem, sanctificatum et utile Domino, ad omne 
opus bomum paratum. Qui autem se emun- 
dare debet, eum necesse est prius fuisse im- 
mundum, impurum et per consequens vas 
ignominiae. De vasis autem misericordiae 
apostolus clare dicit, quod Dominus ipse 


Pe 
tea” MR 


The Formula of Concord. Thor. Decl. XI. Of God’s Eternal Election. 


however, according to His usual order [the 
order decreed and instituted by Himself], by 
the hearing of His holy, divine Word, as with 
a net, by which the elect are plucked from 
the jaws of the devil. Every poor sinner 
should therefore repair thereto [to holy 
preaching], hear it attentively, and not doubt 
the drawing of the Father. For the Holy 
Ghost will be with His Word in His power, 
and work by it; and that is the drawing of 
the Father. 

But the reason why not all who hear it be- 
lieve, and some are therefore condemned the 
more deeply [eternally to severer punish- 
ments], is not because God had begrudged 
them their salvation; but it is their own 
fault, as they have heard the Word in such 
a manner as not to learn, but only to despise, 
blaspheme, and disgrace it, and have resisted 
the Holy Ghost, who through the Word wished 
to work in them, as was the case at the time 
of Christ with the Pharisees and their adher- 
ents. Hence the apostle distinguishes with es- 
pecial care the work of God, who alone makes 
vessels of honor, and the work of the devil 
and of man, who by the instigation of the 
devil, and not of God, has made himself a 
vessel of dishonor. For thus it is written, 
Rom. 9, 22 f.: God endured with much long- 
suffering the vessels of wrath fitted to de- 
struction, that He might make known the 
riches of His glory on the vessels of mercy, 
which He had afore prepared unto glory. 

Here, then, the apostle clearly says that 
God endured with much long-suffering the 
vessels of wrath, but does not say that He 
made them vessels of wrath; for if this had 
been His will, He would not have required 
any great long-suffering for it. The fault, 
however, that they are fitted for destruction 
belongs to the devil and to men themselves, 
and not to God. 

For all preparation for condemnation is by 
the devil and man, through sin, and in no re- 
spect by God, who does not wish that any 
man be damned; how, then, should He Him- 
self prepare any man for condemnation? For 
as God is not a cause of sins, so, too, He is 
no cause of punishment, of damnation; but 
the only cause of damnation is sin; for the 
wages of sin is death, Rom. 6, 23. And as 
God does not will sin, and has no pleasure in 
sin, so He does not wish the death of the sin- 
ner either, Ezek. 33, 11, nor has He pleasure 
in his condemnation. For He is not willing 
that any should perish, but that all should 
come to repentance, 2 Pet. 3, 9. So, too, it is 
written in Ezek. 18, 23; 33,11: As I hve, 
saith the Lord God, I have no pleasure in the 
death of the wicked, but that the wicked turn 
from his way and live. And St. Paul testifies 
in clear words that from vessels of dishonor 
vessels of honor may be made by God’s power 
and working, when he writes thus, 2 Tim. 
2,21: If a man, therefore, purge himself 
from these, he shall be a vessel unto honor, 
sanctified and meet for the Master’s use, and 
prepared unto every good work. For he who 
is to purge himself must first have been un- 


Concordia Triglotta. 


69 


1089 


1090 9.72. 723. 


fi ber Unehre gewejen jein. Aber bon ben Ge- 
fäßen ber Barmberzigfeit jagt er flar, daß der 
Herr jelbit fie bereitet Habe zur Herrlichkeit, wel- 
ches er nicht jagt von den Verdammten, bie fid) 
felbjt (und nicht Gott) zu Gefähen der Verdamm- 
nis bereitet haben. 

($$ ijt aud) mit Fleiß au bebenfen: wenn Gott 
Sünde mit Sünden, das ijt, diejenigen, jo befehrt 
gemejen, von wegen folgender ihrer Sicherheit, 
Unbußfertigfeit und mutwilligen Sünden, hernach 
mit Verjtodung und Verblendung ftraft, daß jol- 
ches nicht dahin gezogen werden Tolle, alS wäre e8 
Gottes wohlgefälliger Wille niemals getvefen, daß 
folhe Leute zur Grfenntnis der Wahrheit fom- 
men [follten] und jelig würden. Denn e$ ijt bei- 
des Gottes offenbarter Wille: 


Eritlich, dag Gott alle, jo Buße tun und an 
Ehriitum glauben, zu Gnaden aufnehmen tolle. 


Zum andern, daß er auch Die, jo fid) mutwillig 
bon dem heiligen Gebot abwenden und in den Un- 
flat der Welt wieder einflechten, 2 Petr. 2, dem 
Satan das Herz jhmüden, Luf. 11, den Heiligen 
Geijt jchänden, Hebr. 10, ftrafen wolle, und da fie 
drin verharren, Dak jie beritodt, verblendet und 
eiwig verdammt jollen werden. 


Demnah aud Pharao (bon dem gejdrieben 
fteht: „Eben darum habe ich bid) ertoedet, daß 
meine Kraft an dir erjd)eine und mein Mame ver- 
fünbiget würde in allen Landen”) nicht darum zu: 
grund [ge]gangen, daß Gott ihm die Seligfeit 
nicht gegönnt haben jollte, oder fein wohlgefälliger 
Wille gewejen wäre, dak er jofíte verdammt und 
verloren werden; denn Gott will nidt, dap 
jemand verloren werde, hat auch feinen Gefallen 
am Tode des Sünders, jondern will, daß er fid) 
befehre und lebe, Ezech. 33. 

Dap aber Gott Pharavs Herz verhartet, baf 
ndmlicd) Pharao immer fort und fort fiindigt, und 
je mehr er vermahnt [wird], je beritodter er wird, 
das ijt eine Strafe jeiner vorgehenden Sünde und 
greulichen Tyrannet gewejen, bie er an den Sins 
dern Jsrael viel und mancherlei, ganz unmenfd)- 
Tic) unb tiber das 9(nfíagen jeines Herzens ge- 
übt hat. Und weil thm Gott fein Wort predigen 
und jeinen Willen verfündigen ließ, und aber 
[und dennoch] Bhavan jid) mutwillig ftrads wider 
alle Vermahnung und Warnung auflehnte, hat 
Gott die Hand von ihm abgezogen, und ift alfo 
das Herz berbürtet und berftodt [worden], und 
hat Gott fein Gericht an ihm erzeigt; denn er 
anders nichts denn des höllischen Feuers fchuldig 
mar. Wie denn Der heilige AUpoitel-das Grempet 
Pharaos auch anders nicht einführt, denn hiermit 
die Gerechtigkeit Gottes zu eriweifen, die er über 
bie Unbupfertigen und Berächter feines Wortes 
erzeigt, feineswegs aber dahin gemeint noch ber- 
ftanden [hat], dak Gott ihm oder einigem Men: 
{chen die Seligfeit nicht ginnete, fondern [ihn] 
aljo in jeinem heimlichen Rat zur ewigen Ber- 
dammmis verordnet [hätte], dak er nicht follte 
fónnen oder mögen jelig werden. 


Durch dieje Lehre und Erflärung von ber ewi- 
gen und jeligmachenden Wahl ber auserwählten 


Kinder Gottes wird Gott jette Ehre ganz und 


vöflig gegeben, dab er aus lauter Barmberzig- 


Formula Concordiae. Sol. Decl. XI. De Praedestinat. Dei. W. 736. 737. 


praeparaverit ea ad gloriam, id quod nequa- 
quam affirmat de damnatis, qui ipsi (non 
autem Deus) sese vasa damnationis fecerunt. 


83] Sed et hoc magna cura considerandum 
est, quando Dominus peccata peccatis [R.820 
punit, hoc est, cum eos, qui aliquando con- 
versi fuerant, propter subsequentem securi- 
tatem carnalem, impoenitentiam, contumaciam 
in sceleribus et propter voluntaria flagitia 
punit exeaecatione et induratione, id non ita 
accipiendum esse, quasi Deus nunquam serio 
voluisset, ut tales ad agnitionem veritatis per- 
venirent et salutem consequerentur. Ut enim 
haee voluntas Dei revelata est: 

I. Quod Deus omnes resipiscentes et in Chri- 


stum credentes in gratiam recipere velit. Ita 


et haee est Dei revelata voluntas, 
II. Quod eos, qui sponte sese a sancto Dei 


mandato avertunt, in coinquinationes mundi 


se denuo implicant, 2 Petr. 2, 20, et Satanae 
cor adornant, Luc. 11, 25 sq., Spiritumque gra- 
tiae contumelia afficiunt, Hebr. 10, 29, seve- 
rissime punire velit, et quod tales, si in im- 
pietate perseveraverint, indurandi, excaecandi 
et in aeternum damnandi sint. 

S4] Itaque Pharao (de quo scriptum est 
Exod. 9, 16; Rom.9, 17: In hoc 4pswm. ea- 
citavi ie, ut ostendam in te virtutem. meam, 
et ut annuntietur nomen meum in universa 
terra) non ideo periit, quod Deus illi salutem 
invideret, aut quasi Deus ipsius damnatione 
et interitu delectaretur. Deus enim mom vult 
quemquam. perire [Z Pet. 3, 9]; neque morte 


peccatoris delectatur ; sed vult, ut convertatur 


et vivat Ezech. 33, 11. 


85] Quod autem Dominus cor Pharaonis 
indurat, ut Pharao subinde peccando pergat, 
et quo gravius admonetur, eo magis ipse in- 
duretur, id poena est antecedentium ipsius 
peccatorum et immanissimae et multiplicis 
tyrannidis, quam in filios Israel (contra con- 
scientiae suae stimulos) exercuerat. Et cum 
Dominus ipsi Verbum ac voluntatem suam an- 
nuntiari curaret, Pharao vero nihilominus ex 
proposito ét destinata malitia simpliciter ad- 
versus omnes exhortationes et admonitiones 
contumaciter insurgeret, Dominus manum ab 
eo suam retraxit, eum deseruit, atque [R.821 
ita cor ipsius induratum est, et Dominus 
iustum iudicium suum adversus eum exsecu- 
tus est. Omnino enim Pharao aeterno gehen- 
S6] nae incendio dignus erat. Et sane divus 
Paulus exemplum Pharaonis. non alio fine 


affert, quam ut eo ipso Dei iustitiam decla- : 


raret, quam in impoenitentibus hominibus et 
Verbi divini contemptoribus puniendis demon- 
strat. Nequaquam autem Pauli mens est, 
quod Dominus Pharaoni aut ulli alii homini 
salutem invideat, aut quod in arcano suo con- 
silio quemquam ad damnationem praedesti- 
naverit, ut ille nullo modo salutem consequi 
possit. 

87] Hac pia doctrina et declaratione arti- 
culi de aeterna et salvifica electorum filiorum 
Dei praedestinatione Deo gloria sua omnis 
solide tribuitur, quod videlicet mera et gra- 


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The Formula of Concord. Thor. Decl. XI. Of God’s Eternal Election. 


clean, and hence a vessel of dishonor. But 
concerning the vessels of mercy he says clearly 
that the Lord Himself has prepared them for 
glory, which he does ‘not say concerning the 
damned, who themselves, and not God, have 
prepared themselves as vessels of damnation. 

Moreover, it is to be diligently considered 
that when God punishes sin with sins, that 
is, when He afterwards punishes with ob- 
duracy and blindness those who had been con- 
verted, because of their subsequent security, 
impenitence, and wilful sins, this should not 
be interpreted to mean that it never had been 
God’s good pleasure that such persons should 
come to the knowledge of the truth and be 
saved. For both these facts are God’s re- 
vealed will: 

First, that God will receive into grace all 
who repent and believe in Christ. 

Secondly, that He also will punish those 
who wilfully turn away from the holy com- 
mandment, and again entangle themselves in 
the filth of the world, 2 Pet. 2, 20, and garnish 
their hearts for Satan, Luke 11,25 f., and do 
despite unto the Spirit of God, Heb. 10, 29, 
and. that they shall be hardened, blinded, and 
eternally condemned if they persist therein. 

Accordingly, even Pharaoh (of whom it is 
written, Ex. 9,16; Rom.9,17: In very deed 
for this cause have I raised thee up, for to 
show in thee My power, and that My name 
may be declared throughout all the earth) 
perished, not because God had begrudged him 
salvation, or because it had been His good 
pleasure that he should be damned and lost. 
For God is not willing that any should perish, 
2 Pet. 3,9; He also has no pleasure in the 
death of the wicked, but that the wicked turn 
from his way and live, Ezek. 33, 11. 

But that God hardened Pharaoh’s heart, 
namely, that Pharaoh always sinned again 
and again, and became the more obdurate, the 
more he was admonished, that was a punish- 
ment of his antecedent sin and horrible tyr- 
anny, which in many and manifold ways he 
practised inhumanly and against the accusa- 
tions of his heart towards the children of 
Israel. And since God caused His Word to 
be preached and His will to be proclaimed to 
him, and Pharaoh nevertheless wilfully reared 
up straightway against all admonitions and 
warnings, God withdrew His hand from him, 
and thus his heart became hardened and ob- 
durate, and God executed His judgment upon 
him; for he was guilty of nothing else than 
hell-fire. Accordingly, the holy apostle also 
introduces the example of Pharaoh for no 
other reason than to prove by it the justice 
of God which He exercises towards the im- 
penitent and despisers of His Word; by no 
means, however, has he intended or under- 
stood it to mean that God begrudged salva- 
tion to him or any person, but had so ordained 
him to eternal damnation in His secret coun- 
sel that he should not be able, or that it 
should not be possible for him, to be saved. 

By this doctrine and explanation of the 
eternal and saving choice [predestination] of 
the elect children of God :His own glory is 
entirely and fully given to God, that in Christ 


1091 


1099 9 4.728.724. Formula Concordiae. Sol. Decl. XI. De Praedestinat. Dei. 


feit in Chrifto, ohne alle unjer Verdienft oder 
gute Werfe uns felig made, nad) bem Vorjak fei- 
nes Willens, mie gefchrieben fteht (Spb. 1: „Er hat 
und verordnet zur feinb[djaft gegen ihn jelbft durch 
SCfum Chriftum mad) dem MWohlgefallen feines 
Willens, zu Lob jeiner Herrlichkeit und Gnade, 
durch welche er uns hat angenehm gemacht in dem 
Geliebten.“ Darum e8 faljd) und unrecht, wenn 
gelehrt wird, daß nicht allein bie Barmherzigkeit 
Gottes und [daS] allerheiligite Verdienft Chrifti, 
fondern and) in un eine Urjache der Wahl Got: 
tes fet, um welcher willen Gott uns zum ewigen 
Leben erwählt habe. Denn nicht allein, ehe wir 
etwa8 Gutes getan, fondern auch, ehe wir geboren 
werden, hat er uns in Chrifto erwählt, ja, ehe ber 
Welt Grund gelegt war, und „auf daß ber Vorjat 
Gottes beftünde nad) der Wahl, ward zu ihm ges 
jagt, nicht aus Verdienft der Werke, fondern aus 
Gnaden deS Berufers, alfo: Der Größte foll 
Dienftbar werden dem Kleineren“. Wie denn ge- 
fdrieben fteht: „Sch babe Satfob geliebet, aber 
(Sjau habe ich gehajfet”, Rim. 9; Gen: 25; Mal. 1. 

Desgleichen gibt bieje Lehre niemand Urfache 
weder zur Kleinmütigfeit nod) zu einem frechen, 
wilden Qeben, wenn bie Leute gelehrt werden, bab 
fie Die ewige Wahl in Chrifto und feinem heiligen 
Evangelio, alS in bem Buch be8 Lebens, fuchen 
follen, welches feinen bußfertigen Sünder au8- 
fhleupt [ausschließt], jondern zur Buße und Er- 
fennini8 ihrer Sünden und zum Glauben an 
Chriftum alle armen, befchwerten und betrübten 
Sünder fodt und ruft und den Heiligen Geift zur 
Reinigung und Erneurung verheipt und aljo den 
allerbeftändigften Troft ben betrübten, angefochte- 
nen Menfchen gibt, daß fie twiffen, daß ihre Gelta- 
feit nicht in ihrer Hand ftehe (fonft würden fie 
diejelbe biel feidjtfid)er, als Adam und Gba im 
Paradies gefchehen, ja alle Stunden und Augen: 
blide verlieren), fondern in der gnübigen Wahl 
Gottes, bie er uns in Chrifto geoffenbart hat, aus 
es uns niemand reißen wird, Soh. 10; 

Tim. 2. 


Semnad, welder die Lehre von ber gnübigen 
Wahl Gottes aljo führt, daß fid) bie betrübten 
Chriften derfelben nidjt tröften fünnen, fondern 
dadurch zur Verzweiflung verurfacht [werden], 
oder bie Unbußfertigen in ihrem Mutwillen ge- 
ftartt werden, fo tjt ungezmweifelt gewiß unb wahr, 
bab biejelbe Lehre nicht nad) bem Wort und Willen 
Gottes, fondern nad der Vernunft und Anftif- 
tung des leidigen Teufels getrieben werde. 


Denn, wie der Apoftel zeugt Rom. 15, „alles, 
was gejd)rieben tjt, das ijt uns zur Lehre gefdrie- 
ben, auf daß wir durch Geduld und Troft der 
Schrift Hoffnung haben”. Da uns aber durch bie 
Schrift [wenn uns aber burd) Anführung bon 
Stellen aus der Schrift] jolher Troft und Hoff: 
nung gejchwächt oder gar genommen [wird], jo 
ift gewiß, daß fie wider des Heiligen Geiftes Willen 
und Meinung verftanden und ausgelegt werde. 

Bei biejer einfältigen, richtigen, niiblicen Er- 
Härung, bie in Gottes [ge]offenbartem Willen bez 
ftändigen guten Grund hat, bleiben mir, fliehen 
unb meiden alle hohen, fpiBigen Fragen und Dis- 


35. 137—139. 


tuita misericordia in Christo (absque omnibus 
nostris meritis aut bonis operibus) salvos nos 
faciat, secundum voluntatis suae propositum. 
Sie enim scriptum est [Eph. 1, 5 sq.]: Qwi 
praedestinavit nos in adoptionem filiorum per 
Iesum Christum, in ipsum, in laudem. gloriae 
gratiae suae, im qua acceptos mos fecit 4m 
88] Dilecto. Falsum igitur est et cum Verbo 


Dei pugnat, cum docetur, quod non sola Dei 


misericordia et unicum sanctissimum Christi 
meritum, verum etiam aliquid 4n nobis causa 


sit electionis divinae, propter quod nos Deus. 


ad vitam aeternam  praedestinaverit. Non 
enim tantum antequam aliquid boni facere- 
mus, verum etiam priusquam nasceremur, imo 
ante iacta fundamenta mundi, elegit nos Deus 
in Christo. Ut secundum electionem propo- 
situm Dei maneret, non ex operibus, sed ex 


vocante, dictum est ei: Maior serviet minori. 


Sieut scriptum est: lacob dilexi, Esau autem 
odio habui, Rom. 9, ll sqq.; Gen. 25, 23; 
Mal. 1, 2 sq. 

89] Sed et haec pia doctrina nulli vel ad 
animi angustias, vel ad vitam dissolutam et 
impiam ullam occasionem praebet, [R.822 
quando videlieet homines docentur, quod 
aeternam electionem in Christo, qui liber vitae 
est, et sancto eius evangelio quaerere debeant. 
Evangelion enim nullum resipiscentem pecea- 
torem a salute excludit, sed ad poenitentiam, 
ad agnitionem peccatorum suorum et ad fidem 
in Christum omnes peccato gravatos et sensu 
irae Dei perturbatos peccatores vocat et in- 
vitat et Spiritum Sanctum ad emundationem 
90] et sanctificationem promittit. Etenim hie 
artieulus recte et dextre explicatus veram et 
omnium firmissimam consolationem pertur- 
batis mentibus praebet, quia inde certi fiunt, 
quod salus aeterna non in manu ipsorum sit 
posita (quam alias multo facilius quam Adam 
et Eva in paradiso, imo singulis horis et mo- 
mentis amitterent), sed norunt, eam in cle- 
menti divina praedestinatione fundatam esse, 
quam nobis revelavit in Christo, ex cuius 
manu nemo nos rapiet, loh. 10, 28; 2 Tim. 
25:19: 

91] Quare si quis doctrinam de aeterna Dei 
praedestinatione eo modo proponat, ut vel per- 
turbatae mentes ex ea consolationem nullam 
haurire possint, sed potius ad desperationem 
illis ansa praebeatur, vel impoenitentes in sua 
securitate, improbitate et malitia confirmen- 
tur, tum nihil certius est, quam quod articu- 
lus de electione non ad normam et iuxta volun- 
tatem Dei, sed secundum humanae rationis 
caecum iudicium et ex impulsu atque instinctu 
diaboli male et perverse doceatur. 

92] Quidquid. enim scriptum est (ut aposto- 
lus Rom. 15, 4 testatur), in doctrinam nostram 
scriptum est, ut per patientiam et consolatio- 
nem Scripturae spem habeamus. Quodsi nobis 
per Scripturam consolatio illa vel enervatur 
vel eripitur, certo certius est, Scripturam con- 
tra sententiam et mentem Spiritus Sancti ex- 
plicari et intelligi. 


93] In hae simplici, perspicua et salutari 
declaratione, quae in voluntate Dei [R.823 
revelata solidissimum habet fundamentum, 
acquiescimus et omnes argutas, curiosas et 


É 


The Formula of Concord. Thor. Decl. XI. Of God's. Eternal Election. 


He saves us out of pure [and free] mercy, 
without any merits or good works of ours, 
according to the purpose of His will, as it is 
written Eph.1,5f.: Having predestinated us 
unto the adoption of children by Jesus Christ 
to Himself, according to the good pleasure of 
His will, to the praise of the glory of His 
grace, wherein He hath made us accepted in 
the Beloved. Therefore it is false and wrong 
[conflicts with the Word of God] when it is 
taught that not alone the mercy of God and 
the most holy merit of Christ, but that also 
in us there is a cause of God’s election, on ac- 
count of which God has chosen us to eternal 
life. For not only before we had done any- 
thing good, but also before we were born, yea, 
even before the foundations of the world were 
laid, He elected us in Christ; and that the 
purpose of God according to election might 
stand, not of works, but of Him that calleth, 
4t was said unto her, The elder shall serve the 
younger; as it is written concerning this 
matter, Jacob have I loved, but Esau have 


I hated, Rom. 9, 11 ff.; Gen. 25, 23; Mal. 


1539. 

Moreover, this doctrine gives no one a cause 
either for despondency or for a shameless, dis- 
solute life, namely, when men are taught that 
they must seek eternal election in Christ and 
His holy Gospel, as in the Book of Life, which 
excludes no penitent sinner, but beckons and 
calls all the poor, heavy-laden, and troubled 
sinners [who are disturbed by the sense of 
God's wrath], to repentance and the knowl- 
edge of their sins and to faith in Christ, and 
promises the Holy Ghost for purification and 
renewal, and thus gives the most enduring 
consolation to all troubled, afflicted men, that 
they know that their salvation is not placed 
in their own hands, — for otherwise they 
would lose it much more easily than was the 
case with Adam and Eve in paradise, yea, 
every hour and moment, — but in the gracious 
election of God, which He has revealed to us 
in Christ, out of whose hand no man shall 
pluck us, John 10, 28; 2 Tim. 2, 19. 


Accordingly, if any one presents the doc- 
trine concerning the gracious election of God 
in such a manner that troubled Christians 
cannot derive comfort from it, but are thereby 
incited to despair, or that the impenitent are 
confirmed in their wantonness, it is undoubt- 
edly sure and true that such a doctrine is 
taught, not according to the Word and will 
of God, but according to [the blind judgment 
of human] reason and the instigation of the 
devil. 

For, as the apostle testifies, Rom. 15, 4: 
Whatsoever things were written aforetime 
were written for our learning, that we through 
patience and comfort of the Scriptures might 
have hope. But when this consolation and 
hope are weakened or entirely removed by 
Seripture, it is certain that it is understood 
and explained contrary to the will and mean- 
ing of the Holy Ghost. 

By this simple, correct [clear], useful ex- 
planation which has a firm and good founda- 


1093 


1094 N. 724—796. 


putationes; und was diefen einfältigen, nüßlichen 
Erklärungen zuwider ijf, das vermwerfen und bet- 
Damme ipit. 


Und jo viel bon den zwiejpaltigen Wrtifeln, die 
unter den Theologen Augsburgifcher Ronfejjion 
nun viel Jahre disputiert [find], darin fid) etliche 
geirrt, und darüber jd)tpere controversiae, das ijt, 
Religionsitreite, entjtanden. 


Aus welcher unferer Erklärung Freund und 
Yeind und alfo männiglich [jedermann] flar ab- 
zunehmen [vermag], daß wir nicht bedacht [find], 
um zeitlichen Friedens, Ruhe und Einigkeit willen 
etwas der ewigen, untwandelbaren Wahrheit Got- 
tes (wie auch jolches zu tun in unferer Macht nicht 
fteht) zu begeben [etwas bon der Wahrheit Gottes 
nadjugeben, preiszugeben], welcher Friede und 
Einigkeit, ba fie wider die Wahrheit und zur 
Unterdrüdung derjelben gemeint, auch feinen Be- 
ftand haben würde; mod) viel weniger gefinnet 
[find], Verfalfchung ber reinen Lehre und Hffent- 
liche, verdammte Irrtümer zu jfchmiiden und zu 
Decfen; jondern zu folder Einigkeit herzliche Suit 
und Liebe tragen und Diejelbe unjer Teils nach 
unjerm äußeriten Vermögen zu befördern bon Ser- 
zen geneigt und begierig [find], durch welche Gott 
feine Ehre unverlegt [bleibt], der göttlichen 
Wahrheit des heiligen Evangelit nichts begeben, 
dem enigiten Irrtum nichts eingeräumt, bie 
armen Sünder zu wahrhaftiger, rechter Buße ge- 
bracht, durch den Glauben aufgerichtet, im neuen 
Gehorjam geftürft und-alfo allein durch das einige 
Verdienft Chrifti gerecht und ewig jefig werden. 


XII. 


Von andern Rotten und Sekten, 
jo fid) niemals zu der 9(ug8aburgiid)en Kon- 
fejjion befennet [befannt Haben]. 


Was aber die Sekten und Rotten belangt, die 
fi zur Augsburgifchen Konfeifion nie befannt, 


und derjelben [unb deren] in diefer unjerer Gr-- 


Härung nicht ausprüdlichh Meldung gejchehen [iit], 
als da find Wiedertäufer, Schwendfeldianer, neue 
Urianer unb Antitrinitarier, deren Arrtümer eins 
hellig von allen Kirchen Augsburgifcher fonfejfion 
verdammt worden: haben mir berjefben der Ur: 
jaden in biejer Erflärung nicht injonderheit und 
vornehmlich Meldung tun twollen, Ddieweil auf 
diesmal allein das gejucht [weil wir diesmal allein 
das im folgenden Genannte gejudjt haben, näm- 
lich, Die römischen Verleumdungen, bie Lutheraner 
jeten unter fid) jelber nicht einig, zu widerlegen]. 

Nachdem unjer Gegenteil mit unberidjümtem 
Munde bor[ge]geben und in aller Welt unfere 
Kirchen und derjelben Lehrer ausgerufen [ver= 
jchrien hat], bab nicht zwei Pradifanten gefun- 
Den [würden], die in allen und jeden Artikeln der 
Augsburgifchen fonfejfton einig [feien], jondern 
dermaßen untereinander zerrijfen und zertrennt, 
daß fie jelbit nicht mehr willen, was bie Wugs- 
burgiihe Konfeifion und derfelben eigentlicher 
Verftand fei, haben wir nicht mit kurzen bloßen 


Formula Concordiae. Sol. Decl. XII. De Aliis Haeretieis. 


. haudquaquam 


W. 139. 740. 


ad aedificationem inutiles quaestiones atque 
disputationes fugimus atque aversamur. Et 
si quae huic simplici, sincerae atque salutari 
explieationi repugnant, ea reiicimus atque 
damnamus. 


94] Et haee de controversis articulis (de 
quibus inter theologos Augustanae Confessio- 
nis multos iam annos disputatum est, cum 
quidam in illis errassent, unde difficiles con- 
troversiae et certamina religionis eruperunt) 
dixisse sufficiat. 

95] Speramus autem omnes, tam adver- 
sarios quam amicos nostros, ex hae declara- 
tione deprehensuros, nostrum propositum 
fuisse, propter temporariam 
pacem, tranquillitatem aut concordiam aliquid 
(cum iactura aut detrimento aeternae atque 
immotae atque immutabilis veritatis coele- 
stis) euiquam largiri, id quod etiam non in 
nostra est potestate. Neque vero talis pax 
et concordia, quae veritati adversaretur et 
eiusdem oppressionem moliretur, diu durare 
posset. Sed et ne in animum quidem nostrum 
unquam induximus, purioris doctrinae cor- 
ruptelas vel etiam manifestos damnatosque 
errores fuco quodam commendare, dissimulare 
96] aut occultare. Hane vero eoncordiam ex 
animo diligimus et toto pectore amplectimur 
eamque pro virili (quantum quidem in nobis 
erit) promovere summo studio cupimus, qua 
Deo honor suus illibatus servetur, veritati 
evangelieae nihil decedat, nulli etiam falso 
dogmati locus concedatur, peccatores ad 
seriam poenitentiam invitentur, perturbatae 
mentes fide erigantur, in obedientia nova con- 
firmentur atque adeo per unicum Christi meri- 
tum iustitiam veram et salutem aeternam con- 
sequantur. 


XII. [R. 824 


DE ALIIS HAERETICIS ET SECTARIIS, 


qui Augustanam Confessionem nunquam 
sunt amplexi. 


1] Irrepserunt etiam hine inde alii quidam 
haeretici et sectarii, qui Augustanam Con- 
fessionem non amplectuntur aut profitentur, 
quorum in hac declaratione nominatim nullam 
mentionem fecimus, ut sunt: Anabaptistae, 
Schwencfeldiani, Novi Ariani et Antitrinitarii. 
2] Horum errores unanimi consensu ab omni- 
bus ecclesiis Augustanam confessionem profi- 
tentibus damnati sunt. Noluimus autem de 
ilis erroribus in hoe scripto nisi incidenter 
agere, propterea quod hoe tempore scopum 
ilum praefixum habuerimus, ut potissimum 
adversariorum pontificiorum calumnias refu- 
taremus. 

3] Illi enim sine fronte in toto Christiano 
orbe ecclesias nostras earumque sinceros docto- 
res hactenus traduxerunt atque iactarunt non 
reperiri duos saltem evangelicos concionatores, 
qui de omnibus et singulis articulis Augusta- 
nae Confessionis consentiant, sed tantas inter 
eos omnes esse dissensiones, ut ne quidem am- 
plius norint, quae sit vera Augustana Con- 
fessio et ipsius genuina et germana sententia. 
4] Non igitur nudis et paucis verbis aut nomi- 


2 
ra 
Er 
: 
24 

ze 
X 

1 


The Formula of Concord. Thor. Decl. XII. Of Other Factions and Sects. 1095 


tion in God’s revealed will, we abide; we flee 
from, and shun, all lofty, acute questions and 
disputations [useless for edifying]; and re- 
jeet and condemn whatever is contrary to 
these simple, useful explanations. 


So much concerning the controverted arti- 

cles which have been discussed for many years 
already among the theologians of the Augs- 
burg Confession, in which some have erred 
and severe controversiae (controversies), that 
is, religious disputes, have arisen. 
From this our explanation, friends and ene- 
f mies, and therefore every one, may clearly 
infer that we have no intention of yielding 
aught of the eternal, immutable truth of God 
| for the sake of temporal peace, tranquillity, 
and unity (which, moreover, is not in our 
power to do). Nor would such peace and 
unity, since it is devised against the truth 
and for its suppression, have any permanency. 
Still less are we inclined to adorn and conceal 
a corruption of the pure doctrine and mani- 
fest, condemned errors. But we entertain 
heartfelt pleasure and love for, and are on 
our part sincerely inclined and anxious to 
advance, that unity according to our utmost 
power, by whieh His glory remains to God 
uninjured, nothing of the divine truth of the 
Holy Gospel is surrendered, no room is given 
to the least error, poor sinners are brought 
to true, genuine repentance, raised up. by 
faith, confirmed in new obedience, and thus 
justified and eternally saved alone through 
the sole merit of Christ. 


| 


ibo bon ee coii 


XII. 


OF OTHER FACTIONS [HERETICS] AND 
SECTS, 


Which Never Embraced the Augsburg 
Confession. 


However, as regards the sects and factions 
[sectarists and heretics] which never have em- 
braced the Augsburg Confession, and of which 
express mention has not been made in this 
our explanation, such as are the Anabaptists, 
Schwenckfeldians, New Arians, and Anti- 
N Trinitarians, whose errors have been unani- 
f mously condemned by all churches of the 
— Augsburg Confession, we have not wished to 
make particular and especial mention of them 

in this explanation, for the reason that at 
the present time this has been our only aim 
[that we might above all refute the charges 
of our adversaries, the Papists]. 

Since our opponents alleged with shameless 
mouths, and decried throughout all the world 
our churches and their teachers, claiming that 
not two preachers are found who agree in each 
and every article of the Augsburg Confession, 
but that they are rent asunder and separated 
from one another to such an extent that they 
themselves no longer know what is the Augs- 


1096 M. 7%. 727. Formula Concordiae. Sol. Decl. XII. De Aliis Haereticis. 


Worten oder Namen uns zujammen befennet [be- 
fannt], jonbern von allen vorgefallenen Artikeln, 
fo allein unter den Theologen Augsburgifcher 
Konfeffion disputiert und angefochten, eine lau= 
tere, helle, unterfchiedliche Erflärung tun wollen, 
auf dag männiglich [jedermann] fehen möge, dap 
wit folches alles nicht arglijtigerweije verfchlahen 
[verichlagen, verheimlichen] oder verdeden oder 
uns allein zum Schein vergleichen, jondern der 
Sache mit Grund helfen und unjere Meinung 
alfo hievon bartun wollen, daß auch unjere Wider: 
facher jelbit befennen miiffen, daß wir in joldem 
allem bei bem rechten, einfältigen, natürlichen und 
eigentliden Berftand der Augsburgiihen Kon: 
feifion bleiben; bei welcher wir auch durch Gottes 
Gnade begehren ftandhaftig bis an unfer Ende zu 
verharren und, foviel an unjerm Dienft gelegen, 
nicht zufehen nod) jtilfe fchweigen wollen, daß der- 
felben zumider etwas in unjere Kirchen und Schu= 
len eingeführt werde, darin un der allmächtige 
Gott und Vater unjers Herrn Siu Chrifti zu 
Lehrern und Hirten gejebt hat. 


W. 740. 741. 


num nostrorum subscriptionibus tantummodo 
de nostro consensu testari voluimus, sed de 
omnibus articulis, de quibus ab Augustanae 
Confessionis theologis disceptatum fuit, per- 
spicuam, disertam, sinceram declarationem 
conscribere voluimus. Idque eo consilio feci- 
mus, ut omnes intelligant, nos illas [R.825 
controversias et falsas opiniones neque mali- 
tiose dissimulare neque occultare voluisse. Et 
5] deprehendent boni et intelligentes viri non 
hoe nos egisse, ut fucatam et simulatam con- 
eordiam faceremus, nee ut malis istis medici- 
nam aliquam superficiariam, sed ut remedia 
6] solida et vera adhiberemus. taque sen- 
tentiam nostram liquidissime proposuimus, ut 
adversarios etiam nostros fateri oporteat, quod 
in tota hae controversiarum tractatione et ex- 
plieatione veram, simplicem, sinceram, genui- 
nam atque propriissimam Augustanae Con- 
fessionis sententiam retinere voluerimus. Et 
sane in ea pia sententia per gratiam Dei con- 
stanter ad ultimum usque spiritum perseve- 
rare cupimus. Et quantum quidem proficisci 


a cura nostra rationibusque ministerii nostri potest, non connivebimus aut silentio nostro com- 
mittemus, ut aliquid, quod cum genuina et pia Augustanae Confessionis sententia pugnet, in 
ecclesias aut scholas nostras invehatur, in quibus nos Deus et Pater Domini nostri Iesu Christi 


doctores et pastores esse voluit. 


Damit uns aber nicht ftillfchweigend oberzählter 
Rotten und Selten verdammte Srrtiimer 3uge- 
meffen werden (welche mehrerenteils an den Orten 
unb fonberfid) zu der Beit heimlich, mie folcher 
Geifter Art ift, eingefchlichen, da dem reinen Wort 
des heiligen Evangelii nicht Plak nod) Raum ge- 
geben, fondern alle desfelben rechtfchaffenen Lehrer 
und Befenner verfolgt worden, und die tiefe Fin 
fterni8 des Papfttums noch regiert [hat] und Die 
armen einfältigen Leute, fo des Papfttums öffent 
fide Abdgötterei und falfchen Glauben greifen 
miiffen, in ihrer Ginfalt leider angenommen 
[haben], was nad) dem (bangelio genannt und 
nicht päpftifeh war), haben wir nicht unterfajfen 
fonnen, uns dawider aud) öffentlich bor der gan: 
zen Chriftenheit zu bezeugen, daß wir mit der- 
felben Irrtümern, e8 feten ihrer viel oder wenig, 
tweder Teil nod) Gemein[fdhaft] haben, fondern 
folche affegumat al8 unrecht und feberijd), bet Det- 
ligen Propheten und Apoftel Schriften, aud) 
unferer chriftlihen und in Gottes Wort mohl- 


gegründeten Augsburgifhen Konfeffion zumider - 


verwerfen und verdammen. 


7] Ne quis autem tacitis nos cogitationibus 
accuset, quasi errores damnatos earum haere- 
sium et sectarum (quarum supra paucis men- 
tionem fecimus) ulla ex parte approbemus, 
facere non potuimus, quin publice coram tota 
ecclesia in hoc scripto protestaremur, nos illis 
erroribus omnibus (qualescunque et quotcun- 
que tandem illi sint) nulla ex parte subscri- 
bere aut eos approbare, sed potius penitus 
reiicere atque damnare, propterea quod eos 
impios et fanaticos esse et cum prophetica et 
apostolica doctrina atque cum pia nostra 
Augustana Confessione. in. Verbo Dei probe 
8] fundata pugnare iudicemus. Atque illi 
sane errores maxime in iis locis et tum tem- 
poris potissimum irrepserunt (ut est ingenium 
fanaticorum spirituum), ubi sincero Christi 
evangelio locus non erat, et unde omnes [R.826 
sinceri doctores et confessores evangelii fuere 
repulsi aut eiecti. Ubi enim crassissimae et 
plus quam ‚cimmeriae, ut dici solet, papatus 
tenebrae regnabant, ibi miseri homines, qui 
pontificiam manifestissimam idololatriam et 
falsam doctrinam tantum non manibus pal- 


pant, ex mera simplicitate amplexi sunt, quidquid a papatu discrepabat et sub evangelii nomine 
ipsis obtrudebatur. Quorum malorum pontificia tyrannis, quae sinceram doctrinam persequitur, 


vel praecipua causa est. 


Srrige Wrtifel ber Wiedertänfer. 


Als nämlich ber Wiedertäufer irrige, feberi[d)e 
Vehre, bie weder in der Kirche nod) in der Polizei 
noch in ber Haushaltung zu dulden und zu leiden, 
da fie, lehren: ; 

1. Sab unfere Gerechtigkeit bor Gott nicht allein 
auf bem einigen Gehorfam und Verdienft Chrifti, 
fondern in ber (rneurung und unferer eigenen 
Frommigteit ftehe, in welcher wir bor Gott man- 
dein; welche fie daS mehrere Teil auf eigene fon- 
derliche Sabungen und felbjterwählte Geiftlichkeit, 
wie auf eine neue Möncherei, feben. 


Errores Anabaptistarum. 


9] Reiieimus et damnamus falsa Anabapti- 
starum dogmata, quae neque in ecclesia Dei 
neque in politia neque in oeconomia tolerari 
possunt. 

10] I. Quod iustitia nostra eoram Deo non 
tantum in sola obedientia et unieo merito 
Christi, verum etiam in nostra renovatione 
et propria iustitia (in qua coram Deo ambula- 
mus) consistat. Et eam probitatem seu iusti- 
tiam Anabaptistae ut plurimum in peculiari- - 
bus observationibus et sua quadam electicia 
sanctimonia, quasi in quodam novo mona- 
chatu, collocant. 


The Formula of Concord. Thor. Decl. XII. Of Other Factions and Sects. 1097 


burg Confession and its proper [true, gen- 
uine, and germane] sense; we have not made 
a joint confession only in brief words or 
names, but wished to make a pure, clear, dis- 
tinet declaration concerning all the disputed 
articles which have been discussed and con- 
troverted only among the theologians of the 
Augsburg Confession, in order that every one 
may see that we do not wish in a cunning 
manner to dissemble or cover up all this, or 
to come to an agreement only in appearance; 
but to remedy the matter thoroughly, and 
. have wished to set forth our opinion of these 
matters in such a manner that even our ad- 
versaries themselves must confess that in all 
this we abide by the true, simple, natural, 
and proper sense of the Augsburg Confession, 
in which we desire, moreover, by God’s grace, 
to persevere constantly until our end; and so 
far as it depends on our service, we will not 
connive at or be silent, lest anything contrary 
to the same [the genuine and sacred sense of 
the Augsburg Confession] is introduced into 
our churches and schools, in which the al- 
mighty God and Father of our Lord Jesus 
Christ has appointed us teachers and pastors. 


However, lest there be silently ascribed to 
us the condemned errors of the above enumer- 
ated factions and sects [“of which evil the 
papistic tyranny, which persecutes the pure 
doctrine, is the chief cause"], — which, as is 
the nature of such spirits, for the most part, 

secretly stole in at localities, and especially 
| at a time when no place or room was given 
to the pure Word of the holy Gospel, but all 
; its sincere teachers and confessors were perse- 
euted, and the deep darkness of the Papacy 
still prevailed, and poor simple men who could 
not help but feel the manifest idolatry and 
false faith of the Papacy, in their simplicity, 
alas! embraced whatever was called the Gos- 
pel, and was not papistie, — we could not for- 
bear testifying also against them publicly, be- 
fore all Christendom, that we have neither 
part nor fellowship with their errors, be they 
many or few, but reject and condemn them, 
one and all, as wrong and heretical, and con- 
trary to the Scriptures of the prophets and 
apostles, and to our Christian Augsburg Con- 
fession, well grounded in God's Word. 


am 


Erroneous Articles of the Anabaptists. 


Namely, for instance, the erroneous, heret- 
4 ical doctrines of the Anabaptists, which are 
to be tolerated and allowed neither in the 
Church, nor in the commonwealth, nor in 
domestic life, when they teach: 

l. That our righteousness before God con- 
sists not only in the sole obedience and merit 
of Christ, but in our renewal and our own 
piety in whieh we walk before God; which 
they, for the most part, base upon their own 
peculiar ordinances and self-chosen spiritu- 
ality, as upon a new sort of monkery. 


1098 3.727.798. Formula Concordiae.. Sol. Decl. XII. De Aliis Haeretieis. 


2. Saf die Kinder, fo nicht getauft, bor Gott 
nicht Sünder, fondern gerecht und unjchuldig jeien 
und alfo in ihrer Unfchuld ohne die Taufe, deren 
fie nicht bediirfen, felig werden. DVerleugnen und 
bettoerfen alfo die ganze Lehre bon der Erbjünde, 
und twas derjelben anhängig. 


3. Dak die Kinder nicht jolfem getauft werden, 
bi8 fie zu ihrem Berftand fommen und ihren 
Glauben fefbjt befennen fonnen. 

4. Dak der Chriften Kinder darum, weil fie bon 
hriftlichen und gläubigen Eltern geboren, aud) 
ohne und bor der Taufe heilig und Gottes Kinder 
feien, auch der Urfache [halber] der Kinder Taufe 
weder hochhalten nod) befördern, wider bie au$- 
gedrücdten Worte ber Berheikung, bie fid) allein 
auf bie erftreden, welche ben Bund halten und den= 
felben nicht verachten, Gen. 17. 


5. Daß dies feine rechte chriftliche Berfammlung 
noch Gemeinde fet, in der noch Sünder gefunden 
werden. 

6. Daf man feine Predigt hören nod) bejuchen 
fol in ben Tempeln, darin zuvor papftijdhe Meffen 
gelejen worden. 

7. Daß man nichts mit den Kirchendienern, fo 
das heilige Evangelium vermöge Augsburgiicher 
Konfeffion predigen und der Wiedertäufer Str: 
tum ftrafen, zu fchaffen haben, ihnen aud) weder 
dienen noch etwas arbeiten, jondern [fie] als bie 
Verfehrer Gottes Worts fliehen und meiden jolle. 


8. Dak bie Obrigkeit fein gottjeliger Stand im 
neuen Leftament jet. 


9. Dak ein Gbriftenmenjd) mit gutem, unver: 
legtem Getvifjen das Amt der Obrigkeit nicht 
tragen forne. 

10. Dag ein Ehrift mit unberlegtem Gewijfen 
das Amt ber Obrigkeit in zufälligen Sachen tiber 
bie Böfen nicht [ge]brauchen noch perjelben Unter: 
tanen ihre Gewalt anrufen mögen. 


11. Daß ein Chrijtenmenjch mit gutem Gewiffen 
feinen Eid bor Gericht fchwiren nod) mit Eid fei- 
nem VandeSfiirften oder Oberherrn die Erbhuldi- 
gung tun finne. 

12. Daß die Obrigfeit mit unverlegtem Getvijjen 
die Übeltäter am Leben nicht ftrafen Tünne. 


13. Daß ein Chrijt mit gutem Gewiffen nichts 
Eigenes behalten noch befiken fünne, fondern jchul- 
Dig Sei, DaSfelbe in die Gemeinde [in die Gemeinde: 
oder KRommuntaffe] zu geben. 2 


14. Dak ein Grit mit gutem Getwiffen fein 


Hc D Kaufmann oder Meflerfhmied fein 
Önne, 

15. Daf Eheleute um des Glaubens willen fid) 
boneinanber jcheiden und eins daS andere bet- 
laffen und mit einem andern, das jeines Glau- 
bens ijt, fid) verehelichen möge. 

16. Dak Chrijtus fein Fleifh und Blut nicht 
pon Maria der Jungfrau angenommen, jondern 
pom Himmel mit fid) gebradjt [habe]. 

17. Daß er auch nicht wahrer, wejentlicer Gott 
fei, jondern nur mehr und höhere Gaben und 
Herrlichkeit denn andere Menjchen habe. 


W. 741. 742. 


11] II. Quod infantes non baptizati eoram 
Deo non sint peccatores, sed iusti et prorsus 


innocentes, et quod in sua illa innocentia sine 
baptismo (quo non indigeant) salventur. Et 
hae ratione negant atque reiiciunt Anabapti- 
stae totam de originali peccato doctrinam e 
quidquid ad eam pertinet. 
12] III. Quod docent, infantes non esse 
baptizandos, donee usum rationis habeant et 
fidem suam ipsi confiteri possint. 
13] IV. Infantes Christianorum ob eam cau- 
sam (etiam sine baptismo et ante susceptum 
baptisma) sanctos et filios Dei esse, quod 
parentibus Christianis prognati sint. [R.827 
Unde et baptismum infantum non magni 
faciunt, neque admodum urgent. Id quod 
pugnat cum expressis verbis promissionis, 
quae ad eos tantum pertinet, qui foedus Dei 
observant, neque illud contemnunt [Gen. 17,9]. 
14] V. Non esse eam veram et Christianam 
ecclesiam, in qua peccatores reperiantur. 


15] VI. Non esse conciones sacras audien- 
das in iis templis, in quibus aliquando missae 
pontificiae sunt celebratae. 

16] VII. Non habendum quidquam com- 
mercii cum ecclesiae ministris, qui et sanctum 
Christi evangelion iuxta piam Augustanae 
Confessionis sententiam docent et Anabapti- 
starum errores refutant, neque illis operam 
locandam, quin potius ut Verbi Dei corrupto- 
res fugiendos atque vitandos esse. 

17] VIII. Magistratus officium non esse (in 
novo testamento) genus vitae, homine et pio et 
Christiano dignum. 

18] IX. Hominem pium salva conscientia 
officio magistratus fungi non posse. 


19] X. Hominem Christianum illaesa con- 
scientia officium magistratus, re ita postu- 
lante, adversus facinorosos facere et exsequi 
non posse, nec quemquam subditorum implo- 
rare opem magistratus debere. 

20] XI. Christianos sana conscientia in foro 
civili iuramentüm praestare aut principi ac 
magistratui suo fidem sub religione iurisiu- 
randi astringere non posse. 

21] XII. Quod magistratus sontes et morte 
dignos supplicio capitis afficere sine vulnere 
et labe conscientiae nequeat. 

22] XIII. Hominem Christianum salva sua 
conscientia proprium tenere ac possidere non 
posse, sed oportere, quidquid id est, in com- 
munem fiscum conferre. 

23] XIV. Hominem pium sana conscientia 
non posse cauponariam aut mercaturam ex- 
ercere aut arma conficere. 

24] XV. Coniugibus propter religionis diver- 
sitatem divortium facere et matrimonium eum 
alia persona, quacum in religione conveniat, 
eontrahere licitum esse. 

25] XVI. Christum carnem et sanguinem 
suum non e Maria virgine assumpsisse, [R. 828 
sed de coelo attulisse. 

26] XVII. Christum non esse verum et es- 
sentialem Deum, sed duntaxat alios homines 
multitudine et excellentia donorum et gloriae 
superare. 


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Es Al CONV V eee a ee 


The Formula of Concord. Thor. Decl. XII. Of Other Factions and Seets. 


2. That children who are not baptized are 
not sinners before God, but righteous and 
innocent, and thus are saved in their inno- 
cency without Baptism, which they do not 
need. Accordingly, they deny and reject the 
entire doctrine concerning original sin and 
what belongs to it. 

3. That children are not to be baptized until 
they have attained the use of reason and can 
confess their faith themselves. 

4. That the children of Christians, since 
they have been born of Christian and believ- 
ing parents, are holy and the children of God 
even without and before Baptism; and for 
this reason they neither attach much impor- 
tance to the baptism of children nor encourage 
it, contrary to the express words of the 
promise, which extends only to those who 


keep God's covenant and do not despise it, : 


Gen. 17, 9. 


5. That a congregation [church] in which : 


sinners are still found is no true Christian 
assembly. 

6. That no sermon should be heard or at- 
tended in those churches in which the papal 
masses have previously been said. 

7. That no one should have anything to do 
with those ministers of the Church who preach 
the holy Gospel according to the Augsburg 
Confession, and rebuke the errors of the Ana- 
baptists; also, that no one should serve or in 
any way labor for them, but should flee from 
and shun them as perverters of God's Word. 

8. That under the New Testament the 
magistracy is not a godly estate. 

.9. That a Christian cannot with a good, in- 
violate conscience hold the office of magistrate. 

10. That a Christian cannot without in- 
jury to conscience use the office of the magis- 
tracy in matters that may occur [when the 
matter so demands] against the wicked, nei- 
ther can its subjects appeal to its power. 

11. That a Christian cannot with a good 
eonscience take an oath before a court, nor 
with an oath do homage to his prince or 
hereditary sovereign. 

12. That magistrates cannot without injury 
to conscience inflict capital punishment upon 
evil-doers. 

13. That a Christian cannot with a good 
conscience hold or possess any property, but 
is in duty bound to devote it to the common 
treasury. 

14. That a Christian cannot with a good 
conscience be an inn-keeper, merchant, or 
cutler. | 

15. That married persons may be divorced 
on account of faith [diversity of religion], 
and that the one may abandon the other, and 
be married to another of his own faith. 

16. That Christ did not assume His flesh 
and blood of the Virgin Mary, but brought 


_them with Him from heaven. 


17. That He is not true, essential God 
either, but only has more and higher gifts 
and glory than other men. 


1099 


1100 N. 728-730. Formula Concordiae. Sol Decl. XII. De Aliis Haereticis. 


Und dergleihen andere Artikel mehr; wie fie 
denn untereinander in biel Haufen zerteilt [find], 
unb einer mehr, der andere weniger Irrtümer hat, 
und aljo ihre ganze GCefte im Grunde anders 
nichts denn eine neue Möncherei tjt. 


Srrige Wrtifel ber Schwendfeldianer. 
Desgleichen, ba bie Schwendfeldianer vorgeben: 


1. Eritlih, daß alle bie feine Crfenntnis des 
regierenden Simmelsfinigs Chrifti haben, bie 
Chrijium nad) dem Tleifch oder jeine angenom- 
mene Menfchheit für eine Kreatur halten, und daß 
das Fleifch Chrijti durch bie Erhöhung alle gött- 
lichen Eigenichaften alfo angenommen, daß er an 
Macht, Kraft, Majeftät, Herrlichkeit dem Water 
und dem ewigen Wort allenthalben in Grad und 
Stelle des Wefens gleich [fei], aljo daß einerlei 
Wefen, Eigenfhaft, Wille und Glorie beider Na: 
turen in Chrifto fei, und daß Chrifti Fleifch zu 
Dem Wefen der heiligen Dreifaltigkeit gehöre. 


2. Dap der Kirchendienft, das gepredigte und 
gehörte Wort, nicht fet ein Mittel, baburd) Gott 
der Heilige Geift den [bie] Menfchen lehre, felig- 
machende Erfenntnis Chrifti, Belehrung, Buße, 
Glauben, neuen Gehorjam in ihnen wire. 


3. Dak das Taufwaffer nicht fei ein Mittel, da- 
durch Gott der Herr bie Kindichaft verfiegele und 
Die Wiedergeburt wirte. - 


4, Daf Brot und Wein im heiligen Abendmahl 
nicht Mittel jeien, dadurch Chrijtus jeinen Leib 
und Blut austeile. 


5. Sab ein Ehriftenmenfch, der wahrhaftig dur 
den Geijt Gottes wiedergeboren, das Gejek Gottes 
in biejem Leben bolffommen halten und erfüllen 
fünne. 

6. Daß [eS] feine rechte Hriftliche Gemeinde fei, 
.da fein öffentliher Ausflug oder ordentlicher 
Prozeß des Bannes gehalten werde. 


7. Daß der Diener der Kirche andere Leute nicht 
niiglich lehren oder rechte, wahrhaftige Gaframente 
reichen fünne, der nidj für feine Perjon wahr: 
baftig verneuert, gered)t und fromm fei. 


Srrige Artikel der neuen Nrianer. 


Stent, da bie neuen Arianer lehren, dak Chri: - 


ftus nicht ein wahrhaftiger, wefentlider, natür- 
lider Gott, eines ewigen göttlichen Wefens mit 
Gott bem Vater, jonbern allein mit göttlicher 
Majeftät unter und neben Gott dem Vater ge- 
zieret fei. 


Srrige Artifel der neuen Antitrinitarier. 


1. Stem, da etliche Antitrinitarier die alten, be- 
währten Symbola, Nicaenum et Athanasianum, 
beide wa8 bie Meinung und Worte belangt, bet 
werfen und verdammen und lehren, daß nicht ein 


YW. 742. 748. 


27] Hos atque similes falsos articulos Ana- 
baptistae profitentur. Et quidem in multas 
sectas sunt divisi, et alii plures, alii paucio- 
res religionis errores amplectuntur. Tota vero 
ipsorum secta nil nisi novus quidam est mona- 
chismus. 


Errores Schwencfeldianorum. 


28] Reiicimus atque damnamus etiam 
Schwencfeldianorum errores, quibus docent: 

29] I. Quod omnes illi non habeant coelestis 
regis Christi iam regnantis veram agnitionem, 
qui sentiunt, Christum secundum carnem seu 
Christi humanam naturam esse creaturam, 
quod caro Christi per exaltationem omnes 
divinas proprietates ita acceperit, ut iam 
Christus, humanitatis suae ratione, potentia, 
virtute, maiestate, gloria Patri et aeterno 
‘Verbo prorsus gradu, loco et essentia sit 
aequalis, ita ut sit eadem omnino utriusque 
naturae in Christo essentia, eaedem proprie- 
tates, una eademque voluntas, una gloria, 
quod denique caro Christi ad essentiam Saero- 
sanctae Trinitatis pertineat. 


30] II. Quod ministerium ecclesiasticum, : 


hoe est, Verbum Dei praedicatum et auditum, 
non sit medium seu instrumentum, quo Deus 
Spiritus Sanctus homines doceat et per quod 
ipsis donet veram Christi agnitionem, poeni- 
tentiam et fidem, et quo in ipsis novam ob- 
edientiam operetur. 

31] III. Quod aqua baptismi non sit me- 
dium aut instrumentum, quo Dominus ad- 
optionem filiorum Dei obsignet et homines 
regeneret. 

32] IV. Quod panis et vinum in Saera Coena 
non sint media seu instrumenta, cum [R.829 
quibus Christus corpus et sanguinem suum 
distribuat. 

33] V. Quod homo Christianus vere per 
Spiritum Dei renatus legem Dei in hac vita 
perfecte implere possit. 


34] VI. Quod non sit ea vera et Christiana 
ecclesia, in qua non externa excommunicatio 
vigeat, aut in qua non externus ordinarius ex- 
communicationis modus, delectus et processus 
observetur. .. 

35] VII. Quod is eeclesiae minister non pos- 
sit alios salubriter docere aut sacramenta rite 
administrare, qui non ipse sit vere renovatus, 
iustus et pius. | 


Errores Novorum Arianorum. 
36] Reiicimus et damnamus etiam novorum 


Arianorum impium et blasphemum dogma, 


quod affirmant, Christum non esse verum, es- 
sentialem, naturalem Deum, eiusdem aeternae 
atque divinae essentiae cum Deo Patre, sed 
fingunt eundem tantummodo divina maiestate 
eum Patre ornatum, ita ut revera sit inferior 
Deo Patre. 


Errores Novorum Antitrinitariorum. 


37] I. Quod Antitrinitarii aliqui vetera et 
in ecclesia Christi approbata Symbola, Nicae- 
num et Athanasianum, tum quoad verba tum 
quoad sententiam repudiant atque condemnant. 


The Formula of Concord. Thor. Decl. XII. Of Other Factions and Sects. 


And still more articles of like kind; for 
they are divided among themselves into many 
bands [sects], and one has more and another 
fewer errors, and thus their entire sect is in 
reality nothing but a new kind of monkery. 


Erroneous Articles of the Schwenck- 
feldians. 


Likewise, when the Schwenckfeldians as- 
sert: 

1. First, that all those have no knowl- 
edge of the reigning King of heaven, Christ, 
who regard Christ according to the flesh, or 
His assumed humanity, as a creature, and 
that the flesh of Christ has by exaltation so 
assumed all divine properties that in might, 
power, majesty, and glory He is in every re- 
spect, in degree and position of essence, equal 
to the Father and the eternal Word, so that 
there is the same essence, properties, will, 
and glory of both natures in Christ, and that 
the flesh of Christ belongs to the essence of 
the Holy Trinity. 

2. That the ministry of the Church, the 
Word preached and heard, is not a means 
whereby God the Holy Ghost teaches men, and 
works in them saving knowledge of Christ, 
conversion, repentance, faith, and new obe- 
dience. 

3. That the water of Baptism is not a means 
by which God the Lord seals adoption and 
works regeneration. 

4. That bread and wine in the Holy Supper 
are not means by which Christ distributes 
His body and blood. 

5. That a Christian man who is truly re- 
generated by God's Spirit can in this life keep 
and fulfil the Law of God perfectly. 

6. That a congregation in which no public 
excommunication or regular process of the ban 
is observed, is no true Christian congregation 
[church]. 

7. That the minister of the Church who is 
not on his part truly renewed, righteous, and 
godly cannot teach other men with profit or 
administer real, true sacraments. 


Erroneous Articles of the New Arians. 


Also, when the New Arians teach that 
Christ is not a true, essential, natural God, 
of one eternal divine essence with God the 
Father, but is only adorned with divine 
majesty inferior to, and beside, God the 
Father. 


Erroneous Articles of the New Anti- 
Trinitarians. 


1. Also, when some Anti-Trinitarians reject 
and condemn the ancient approved symbola, 
Nicaenum et Athanasianum (the Nicene and 
Athanasian creeds), as regards both their 


1101 


1109 0.7. 


einig, ewig, gottlid) Wefen fei des Waters, Soh- 
nes und Heiligen Geijtes; jondern wie drei unter: 
idieblidje Perjonen feiert, Gott Vater, Sohn und 
Heiliger Geijt, afjo habe aud) eine jede Perjon ihr 
unterschiedlich und von andern Perjonen abgefon- 
bert Wejen, die bod) entweder alle drei, als font 
drei unterjchiedene und in ihrem Wejen abgefon- 
derte Menichen, gleicher Gewalt, Weisheit, Maje- 
ftät und Herrlichkeit feien, oder am Wejen und 
Cigenjdhaften ungletd). 


2. Dap allein der Vater wahrer Gott fei. 


Dieje und dergleichen Artikel allgumal, und was 
denjelben anfüngt und daraus folgt, veriwerfen 
unb berdammen wir als unrecht, falfch, feberijch, 
dem Wort Gottes, den drei Symbolis, der Wugs- 
burgijdgen Konfeffion und 9[pologia, den Schmal- 
faldifden Artifeln und Katehismis Lutheri zu- 
wider; bor welchen ji alle frommen Chriften 
hüten wollen und follen, als Tieb ihnen ihrer 
Seelen Heil und Geligfeit ijt. 

Dermwegen ipir uns [weil wir uns nun] vor 
bent Angeficht Gottes unb der ganzen Chriften- 
beit, bet den Syebtlebenben und fo nad) uns fom- 
men werden, bezeugt [öffentlich und feierlich et- 
flirt] haben wollen, bap diefe jektgetane Erflä- 
tung von allen vorgejegten und erffürten ftreitigen 
Artikeln, und fein anderes, unfer Glaube, Lehre 
und Sefenntnis fei, in welchem wir auch burd) bie 
Gnade Gottes mit unerjd)todenem Herzen bor dem 
Richterftuhl JEfu Chrifti erfcheinen und deshalb 
Rechenjchaft geben, Damwider auch nidjt8 heimlich 
nod) öffentlich reden oder jchreiben wollen, fondern 
vermittelft der Gnade Gottes dabei gebenfen zu 
bleiben: haben wir mohlbedächtig, in Gottes 
Bucht und Wnrufung uns mit eignen Händen 
unterjd)rieben. [Im deutfchen fonforbienbud) 
folgt hier 1. das ,Regifter ber vornehmiten Haupt- 
ftüde chriftlicher Lehre, jo in diefem Buc) gehan- 
Delt werden“; 


Anno 1580 (1579)"; 


Formula Concordiae. Sol. Decl. XII. De Aliis Haereticis. 


‚severabimus. 
deliberatione in timore Dei et nominis ipsius 


WW. 749. 744. 


Quod iidem haeretici asserunt, non esse uni- 
cam tantum aeternam divinam essentiam 
Patris, Filii et Spiritus Sancti, sed ut tres 
sunt distinctae Trinitatis personae (videlicet 
Deus Pater, Filius et Spiritus Sanctus): ita 
etiam unamquamque personam habere distin- 
ctam et ab aliis personis separatam essentiam. 
Et alii fingunt, tres illas separatas essentias 
(ut alias tres distinctos et in essentiis [R.830 
suis separatos homines) eiusdem esse poten- 
tiae, sapientiae, maiestatis et gloriae; alii 
vero sentiunt, tres illas personas ratione es- 
sentiae et proprietatum non esse aequales. 
38] II. Quod solus Pater sit verus Deus. 


39] Hos omnes articulos simul, et si quid 
cum illis cohaeret aut ex iis consequitur, re- 


 lieimus atque damnamus ut falsos, impios, 


haereticos, Verbo Dei, tribus approbatis Sym- 
bolis, Augustanae Confessioni eiusdemque Apo- 
logiae, Smalcaldieis Articulis et Catechismis 
Lutheri repugnantes. Et hortamur omnes pias 
mentes, ut hos errores fugiant et detestentur, 
si modo ipsis animae salus est cordi. 

40] In conspectu igitur Dei omnipotentis et 
eoram tota ecclesia Christi, quae nune est et 
quae aliquando in posteritate erit, clara voce 
et diserté testamur, quod declaratio illa nostra 
de omnibus commemoratis controversis arti- 
culis, et nulla prorsus alia, revera sit nostra 
doctrina, fides et confessio. In ea per gratiam 
Dei intrepido animo coram tribunali Jesu 
Christi comparebimus, de ea iusto Iudici ratio- 
nem reddituri. Contra hane declarationem 


etiam nihil vel occulte vel aperte loquemur: 


aut scribemus, sed in ea, Domino nos bene 
iuvante, usque ad vitae finem constantes per- 
In eius rei fidem matura eum 


invocatione propriis manibus huic declarationi 
subscripsimus. 


2. die zirta 8000 „Namen der Theologen, Kirchen und Schuldiener“, bie das Konfordien- 
bud unterjdrieben haben; 3. daS Druderzeichen, mit Pj. 9, 1. 2 als Snfdrift oben: 
HErrn von ganzem Herzen und erzähle alle deine Wunder. 
[obe deinen Namen, bu Allerhöchiter”, unb unten: 


not) Dante bem 
Oh freue mich und bin fröhlich in dir und 
nGedrudt zu Dresden burd) Matihes Stödel. 


4. das „DBerzeichnis der Beugniffe Heiliger Schrift und der alten reinen Kitchen 


lehrer von der Perfon und Majeftät ber menfdliden Natur Chrifti”.] 


The Formula of Concord. Thor. Decl. XII. Of Other Factions and Sects. 1103 


sense and words, and teach that there is not 
only one eternal divine essence of the Father, 
Son, and Holy Ghost, but as there are three 
distinct persons, God the Father, Son, and 
Holy Ghost, so each person has also its essence 
distinct and separate from the other persons; 
yet that all three are either as otherwise three 
men, distinct and separate in their essence, of 
the same power, wisdom, majesty, and glory 
[as some imagine], or in essence and proper- 
ties unequal [as others think]. 
2. That the Father alone is true God. 


These and like articles, one and all, with 
what pertains to them and follows from them, 
we reject and condemn as wrong, false, heret- 
ical, and contrary to the Word of God, the 
three Creeds, the Augsburg Confession and 
Apology, the Smalcald Articles, and the Cate- 
chisms of Luther. Of these articles all godly 
Christians should and ought to beware, as 
much as the welfare and salvation of their 
souls is dear to them. 

Since now, in the sight of God and of all 
Christendom [the entire Church of Christ], - 
we wish to testify to those now living and 
those who shall come after us that this decla- 
ration herewith presented concerning all the 
controverted articles aforementioned and ex- 
plained, and no other, is our faith, doctrine, 
and confession, in which we are also willing, 
by God’s grace, to appear with intrepid hearts 
before the judgment-seat of Jesus Christ, and 
give an account of it; and that we will 
neither privately nor publicly speak or write 
anything contrary to it, but, by the help of 
God’s grace, intend to abide thereby: there- 
fore, after mature deliberation, we have, in 
God’s fear and with the invocation of His 
name, attached our signatures with our own 
hands. 


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[*APPENDIX.] 


Werzeimnis 
Der 
3enanille Beiliger Schrift 
der alten reinen Rirdentehrer, 


mie diefelben von der Perfor und göftluhen WMajefät ber menfhlihen Datur 
unlers BErrn TElu Chriltt, nu Rechten der allmádjfigen Kraft Goltes 
eingefeht, gelehrt und geredet haben. 


Presden 1580. 


CATALOGUS TESTIMONIORUM 


cum Scripturae 
tum purioris antiquitatis, 


ostendentium, quid utraque non modo de persona deque divina maiestate 
humanae naturae Domini nostri Iesu Christi, evectae ad dexteram omni- 


potentiae Dei, tradiderit, sed etiam quibus loquendi formulis usa sit. 


| CATALOGUE OF TESIIMONIES, 


Both of Scripture and Orthodox Antiquity, 


Which Show not only what Either has Taught concerning the Person and 
the Divine Majesty of the Human Nature of Our Lord Jesus Christ, 
Exalted to the Right Hand of God's Omnipotence, but also what 
Forms of Speech Either has Used. 


Concordia Triglotta. ; 10 


Dem chriftlichen Lefer. 


Nachdem befonders im Artikel von der Perjon - 


Ghriftt etlihe mit Ungrund vorgeben, bab im 
Buch der Konfordie bon den phrasibus und modis 
loquendi, das ift, von Weije und Art zu reden, 
der alten reinen Kirche und Väter abgewichen 
[fei], Dagegen neue, fremde, jelbjiterdachte, une 
gebräuchliche und unerhörte Reden eingeführt wer- 
Den, und aber die Beugniffe der alten Kirche und 
Väter, Darauf fid) dies Buch gezogen [bezogen], 
demjelben einzuleiben etivas zu lang fein wollen, 
welche hernach etlichen Kurfürften und Fürften, 
Be ausgezeichnet [eraerpiert], übergeben 
worden: 


Sind dem chrijtlidhen Lejer zum wahrhaftigen 
und gründlichen Bericht diefelben zum Ende Diejes 
Buches in guter Anzahl auf unterfchiedlihe Punkte 
beigedrucdt worden, darin er fi) zu erfehen und 
alsbald zu befinden [vermag], daß in ermeldetem 
Buch nidjt$ Neues, weder in rebus noch phrasi- 
bus, daS ijt, weder in der Lehre oder Art und 
Weife zu reden, gefebt [fet], jondern dak eben 
aljo, mie 3ubdrder{t die Heilige Schrift und fol- 
genb$ die alte reine Kirche getan, bon diefem Ge- 
beimnis gelehrt und geredet werde. 

Als eritlih, Dak im Buch per RKonfordie von 
Einigfeit ber Berfon und Unterjchied der bei- 
den Natureg in Chrijto wie aud) derfelben 
wejentlidjen Eigenjchaften aljo gejchrieben, tie 
die alte reine Kirche, derjelbden Vater und Kon= 
gilia geredet haben, nämlich dak nicht zwei Per- 
jonen, jondern ein Chriftus, und in biejer Per- 
jon zwei unterfchiedliche Naturen, bie göttliche und 
menschliche Natur, jeien, welche nicht getrennt nod) 
miteinander vermijcht oder eine in Die andere bet- 
wandelt, jondern jede Natur ihre twefentlicen 
Cigenjchaften habe und behalte und in Cwigfeit 
nicht bon fid) lege, und daß einer Natur twefent- 
fide Eigenschaften, jo der ganzen Perjon wahr: 
baftig und recht. zugefchrieben, der andern Natur 
Eigenfchaften nimmermehr werden: erweijen nad): 
folgende der alten reinen Konzilien Zeugniffe. 


In Ephesino Concilio, can. 4 [Tom. I, concil., p. 606]: 


AD CHRISTIANUM LECTOREM. 


Quum Librum Concordiae, praesertim arti- 
culum de persona Christi, hac calumnia defor- 
mare non vereantur nonnulli, quod a phra- 
sibus et modis loquendi, veteri ac puriori 
ecclesiae atque patribus orthodoxis receptis 
et approbatis recedendo, novas, peregrinas, 
proprio arbitrio excogitatas, inusitatas et in- 
auditas loquendi formulas in ecclesiam in- 
vehat, testimonia vero antiquissimae ecclesiae 
et patrum, ad quae in hoc ipso Libro provo- 
catur, eidem inseri nimis longe futurum sit, 
quae postea illustrissimis aliquot Electoribus 
et Principibus exhibita sunt, singulari dili- 
gentia excerpta et consignata: 

Ideo recte et solide informandi Christiani 
lectoris causa mediocris eorum cumulus, certis 
capitibus distinetus, ad calcem Libri adiectus 
est, unde illi cognoscere facile erit in modo 
nominato Libro, neque quod ad res neque quod 
ad phrases attinet, id est, neque in doctrina 
neque in sermonis genere quidquam innova- 
tum, sed cum Sacrae Scripturae tum veteris 
atque purioris ecclesiae de hoc mysterio tam 
doctrinam quam loquendi formam retentam 
atque usurpatam esse. 

Sic primo, quod Liber Concordiae in arti- 
culo de unitate personae et discrimine duarum 
naturarum in Christo earumque essentialibus 
proprietatibus veteris ac purioris eeclesiae, 
patrum eiusdem et conciliorum doctrinam et 
sermonem imitetur, asserendo nimirum non 
duas personas Christi, sed unum Christum, et 
hane personam in duabus distinctis naturis 
subsistentem, divina scilicet et humana, non 
divulsis, neque confusis aut una in alteram 
conversa, sed ita ut utraque natura substan- 
tiales proprietates suas retineat, neque in 
omnem aeternitatem easdem deponat, et unius 
naturae proprietates essentiales, quae toti 
personae recte et vere ascribuntur, nunquam 
fiant alterius naturae idiomata: id ostendunt 
sequentia veterum puriorum conciliorum testi- 
monia. 


Si quis voces Scripturae de Christo 


in duabus personis vel subsistentiis dividit et aliquas quidem velut homini, qui praeter Dei 
Verbum specialiter intelligatur, aptaverit, aliquas vero tamquam dignas Deo soli Dei Patris 
verbo deputaverit, anathema sit. [Der hier und im folgenden gebotene griechifche und lateinifche Lert 
ift ber ber offiziellen lateinifchen Ausgabe des Konfordienbucdh$ bon 1584. | 

Das ij [Im beutjden fonforbienbud) bon 1580 find die Zitate aus den Kirchenvätern und auch 

bie Bibelfprüche zuerft lateinijch gegeben; bie ‚eutiche überjegung wird deshalb eingeleitet mit „Das ift" 

oder mit dem bloßen Namen des Autors]: Sn dem vierten Kanon oder Regel des Ephefinifchen Konz 
zilit ift alfo gejchloffen: So jemand bie Reden der Schrift von Chrijto in zwei Perjonen trennt, daß 
Derjefben etliche al3 bent Menjchen, der außer und ohne des Vater3 Wort oder ohne den Sohn Gottes 
veritanden werde, zugelegt, etliche aber allein dem Sohn Gottes, aí8 die allein Gotte zugehören, 3u- 
geichrieben werben, Der fet verflucht. 

Canone 5: Si quis audeat dicere, Hominem Christum theophoron ac non potius Deum. esse, 
tamquam Filium per naturam veraciter dixerit, secundum quod Verbum .caro factum est, et 
communicarit similiter ut nos carni et sanguini, anathema sit. 

Sm fünften Kanon afjo: So jemand jagen darf, bab der Menfjch Chrijtus Gott getragen, und 
nicht vielmehr, daß er wahrhaftig Gott, als der natürliche Sohn Gottes, fei, nachdem ober darum, daß 
das eim Sleifch .[ge]toorben ijt und teilhaftig [ge]toorben Fleifches und Blutes gleichwie a der 
fet verflucht. 


TO THE CHRISTIAN READER. 


Since, especially in the article of the Per- 
son of Christ, some have without reason as- 
serted that in the Book of Concord there is 
a deviation from phrasibus and «modis lo- 
quendi, that is, the phrases and modes of 
speech of [received and approved by] the an- 
cient pure Church and fathers, and that, on 
the contrary, new, strange, self-devised, un- 
usuai and unheard-of expressions are intro- 
duced; and since the testimonies of the an- 
cient Church and fathers to which this book 
appeals proved somewhat too extended to be 
incorporated in it, and, having been carefully 
excerpted, were afterwards delivered to sev- 
eral electors and princes, — 


[Therefore] they are printed in goodly 
number as an appendix at the end of this 
book, in regard to particular points, for the 
purpose of furnishing a correct and thorough 
account to the Christian reader, whereby he 
may perceive and readily discover that in the 
aforesaid book nothing new has been intro- 
duced either in rebus (matter) or in phrasi- 
bus (expressions), that is, neither as regards 
the doctrine nor the manner of teaching it, 
but that we have taught and spoken concern- 
ing this mystery just as, first of all, the Holy 
Seriptures and afterwards the ancient pure 
Church have done. 


Thus, in the first place, concerning the 
unity of the person and the distinction of the 
two natures in Christ, and their essential 
properties, the Book of Concord writes just as 
the ancient pure Church, its fathers and coun- 
cils, have spoken — namely, that there are not 
two persons, but one Christ, and in this per- 
son two distinct natures, the divine and the 
human nature, which are not separated nor 
intermingled or transformed the one into the 
other, but each nature has and retains its 
essential attributes, and in [all] eternity does 
not lay them aside; and that the essential 
attributes of the one nature, which are truly 
and properly ascribed to the entire person, 
never become attributes of the other natures. 
This is borne out by the following testimonies 
of the ancient pure councils: 

In the fourth canon, or rule, of the Council 
of Ephesus occurs the following resolution: 
“Tf any one divides the words of Scripture re- 
garding Christ in two persons or subsistences, 
and applies some of them indeed to Him as 
man, who is to be understood specially, out- 
side of the Word of God [outside of or with- 
out the Word of the Father, or without the 
Son of God], and assigns others, as worthy 
of God alone, to the Word of God the Father 
[some, however, only to the Son of God, as 
belonging to God alone], let him be accursed.” 

In the fifth canon, thus: “If any one dares 
to say that the man Christ is the Bearer of 
God, and not rather that He is God, so as to 


call Him truly the Son by nature [that as the 
natural Son of God He is truly God], because 
it was the Word that was made flesh, and, 
in a similar manner [even] as we, became 
sharer of flesh and blood, let him be ac- 
cursed.” : 


1108 M. 734. 735. Catalogus Testimoniorum. 


Canone 6: Si quis non confitetur, eundem Christum Deum simul et hominem, propterea 
quod | Verbum caro factum est, secundum Scripturas, anathema sit. 

Sm fechften Kanon afjo: So jemand nicht befennt, daß ber einige Chriftus zugleich Gott umd 
Menjch jet, Darum dak das Wort vermöge Heiliger Schrift ijt Fleijch [ge]worden, der fet verflucht. 

Canone 12: Si quis non confitetur, Dei Verbum passum carne et cae carne et mor- 
tem carne gustasse, factumque primogenitum ex mortuis, secundum quod vita et vivificator est 
ut Deus; anathema sit. 

An zwölften Kanon aljo: So jemand nicht befennt, dak das Wort des Vaters am Fleisch gelitten 
habe und am Fleiich RESP, fet und den Tod am Fleifeh gejchmedt [habe] und der Gritgeborne aus 
den Toten [ge]tvorden fei, nachdem er daS Leben und ein Lebendigmacher ijt, nämlich als Gott, der 
fet verflucht. 

Et Deeretum Chalcedonensis Concilii, citante Evagrio, lib. 2, cap. 4, sic habet: “Haousvor 
roivvv toic aylous tatodaow Eva xai TOY avTOY Omohoyot wer Yiov TOY Képtov uy ‘Lnooty Xou- 
oov, xai óuoqovos &zxavtec £x rÓdoxouev, TÉÀELOY tov avrov ev Oeornri zoi TEAEıoV TÓv QUTOV 
&v ardowadrm, Osóv ahn Pars xai dvÜpoztov áAn0Üds TOV QUTOY, Ex porns koyızns zai OOHOTOG, 
óuoobotoy và Tarot xarà THY Oesrnra, zai óuoobotoy Yulv Tov a)rOv xorà THY rüowmaoınre, 
HATO. TOV TOL otov nuiv Zoos apaotias, 700 711072077 uev x Tod Haroos yeven verte. zara vv 
Osórgra, Er’ Eoyarwv Ó& THY HuUEOwY tÓv avrov Ov muds xai da. THY Hustéoay OWTNOlAY £x 
Mapoíac tho zaoÜüévov xal Ocotóxov KOTO THY doBocondencas Eva xai TOY avtoy Insoöv Xovotoy, 
Yiov, Kóptov, uovoyevij, &v Óv0 qQocsoiw ücvyyoros, atTOENTOS, dótatoéros, dy@giotws yv@olo- 
uevov, obdauod THS TOV gogo» Oa ooásc àvyonuérnc, dvd THY évoow, owLonevng dé wahiov uns 
iOtóvitoc éxatéoas PÜOEmS, xai eis Ev moóooov xai ulav bzdotaow ovrtosyobonc, 007 as Eis 
vo nooowrna usotCóusvov 1) Otorootuevoy, add? Eva xai TOY adzöv Yiov ‚uovoyern), Ozov Aoyov 
xai Köoıov ‘Inooby Xototór: navamsa avovey oí ztoogfjrat zeot AvTOD xai avtóg Huds 6 XeoLotos 
éEexaldsvoe xai TO TOY catéowy Hulv napadeöwxe ooufoAor. 

Sequentes igitur sanctos patres, confitemur unum et eundem Filium, Dominum nostrum 
Iesum Christum, et una voce omnes depraedicamus eundem perfectum in divinitate et perfe- 
ctum eundem in humanitate, vere Deum et vere hominem eundem, ex anima rationali et corpore, 
consubstantialem Patri secundum divinitatem et consubstantialem nobis secundum humani- 
tatem, per omnia nobis similem absque peccato, ante saecula quidem ex Patre genitum secun- 
dum divinitatem, in extremis autem diebus ipsum eundem propter nos et propter nostram 
salutem ex Maria virgine, Dei genetrice secundum humanitatem genitum, unum et eundem 
Iesum Christum, Filium et Dominum unigenitum, in duabus naturis inconfuse, ineonverti- 
biliter, indivise, insegregabiliter cognitum, nequaquam differentia naturarum sublata propter 
unionem, sed servata potius proprietate utriusque naturae et utraque in unam personam con- 
eurrente, non velut in duas personas dispertitum aut divisum, sed unum et eundem Filium 
unigenitum, Deum, Verbum et Dominum Iesum Christum; quemadmodum olim prophetae et 
de se ipso Christus ipse nos docuit, et patrum nobis tradidit symbolum (tom. 1, concil., p. 154). 

Das ijt: Der Beichluß des Gfalcebonijden Konzilii lautet alio: Wir befennen einen einigen 
Sohn, unfern Herrn BEfum Gbrtftum, vollfommen in der Gottheit und vollfommen in der Menfch- 
heit, und daß derfelbe wahrhaftiger Gott und wahrhaftiger Menjch, der eine vernünftige Seele und 
Leib hat, eines Weiens mit dem Vater nad) ber göttlichen Natur und eines Wejens mit uns 
nad) menschlicher Natur, aller Dinge uns gleich, ohne bie Sünde, der zwar bor ber Welt bon dem Bater 
nach der Gottheit, zur feBten Beit aber eben berjefbe, um unfert= und unjers Heils willen bon Der 
Jungfrau Maria, Gottesgebärerin, nach ber Menfchheit geboren; benjefben einigen SCjum Chriftum, 
den eingebornen Sohn und Herrn, erkennen mir in zwei Naturen unvermifcht, unvertvandelt, ime 
zertrennt oder ungzerteilt und unabgejondert, aljo daß ber Naturen Unterjchied in feinem Wege dare) 
die perfünliche Vereinigung aufgehoben jei, en daß vielmehr beider Naturen Gigenjdjaftem be- 
halten werden und in eine Perjon gujammentommen, nicht als in zwei Perjonen zerteilt oder zer- 
trennt, fondern wir erfennen einen einigen Chriftum, unfern $Grrn, der zugleich dev eingeborne Sohn 
oder das Wort des Waters und aud) wahrer Menfch ijt uj. 

Ita etiam decima epistola Leonis synodica (Ad Flavianum, cap. 3, fol. 92) loquitur: Salva - 
proprietate utriusque naturae et in unam coeunte personam, suscepta est a maiestate humilitas, 
a virtute infirmitas, ab aeternitate mortalitas (abstractum pro concreto), et ad resolvendum 
conditionis nostrae debitum natura inviolabilis naturae est unita passibili, ut unus et idem 
Mediator noster et mori posset ex uno et mori non posset ex altero. 

Item (cap. 4, fol. 93): Qui verus est Deus, idem verus est homo, dum invicem sunt et 
" humilitas hominis et altitudo Deitatis. Sicut enim Deus non mutatur miseratione, ita homo 
non consumitur dignitate; agit enim utraque forma cum alterius communione, quod proprium 
est, Verbo.scilicet operante, quod Verbi est, et carne exsequente, quod carnis est. Unum horum 
coruscat miraeulis, alterum succumbit iniuriis. Deus est per id, quod in principio erat Ver- 
bum, et Deus erat Verbum, per quod omnia facta sunt. Homo per id, quod Verbum caro factum 
est, quodque factus est ex muliere. Item propter hane unitatem personae in utraque natura 
intelligendam, et filius hominis legitur descendisse de coelo, quum Filius Dei ex Maria virgine 
carnem assumpserit. | 

Et rursus (cap. 5, fol. 93): Filius Dei crucifixus dicitur et sepultus, quum haec non in 
ipsa divinitate, qua consubstantialis est Patri, sed in naturae humanae sit infirmitate per- 
pessus ete. 

Hucusque verba utriusque concilii, Ephesini et Chaleedonensis, quibuscum reliqui. saneti 
patres omnes consentiunt. 


Catalog of Testimonies. 


In the sixth canon, thus: “If any one does 
not confess the same Christ to be at the same 
time God and man [that the one Christ is at 
the same time God and man], for the reason 
"that according to the Scriptures the Word 
was made flesh, let him be accursed.” 

In the twelfth canon, thus: “If any one 
does not confess that the Word of God [the 
Father] suffered in the flesh, and was cruci- 
fied in the flesh, and tasted death in the flesh, 
and became the First-born from the dead, ac- 
cording as [since] He is, as God, the Life and 
He that maketh alive, let him be accursed.” 

And the decree of the Council of Chalcedon, 
as cited by Evagrius, lib. 2, cap. 4, reads thus: 
“Following, then, the holy fathers, we confess 
one and the same Son, our Lord Jesus Christ, 
and we all set forth with one voice that the 
same is perfect in deity and the same perfect 
in humanity; that the same is truly God and 
truly man, consisting of a rational soul and 
a body; that He is consubstantial with the 
Father as regards the deity, and that the 
same is consubstantial with us according to 
the humanity; that He is in all respects like 
us, excepting sin; that He was begotten be- 
fore the world out of the Father according 
to the deity, but that the same person was 
in the last days born for us and for our sal- 
vation of Mary, the virgin and mother of God, 
according to the humanity; that one and the 
same Jesus Christ, the Son, the Lord, the 
Only-begotten, is known in two natures, with- 
out being commingled, without being changed, 
without being taken apart [or divided], with- 
out being segregated, the difference of the 
natures being in no wise abolished on account 
of the [personal] union, but the peculiarity of 
each nature being rather preserved, and run- 
ning together into one person and subsistence; 
not as divided or torn into two persons, but 
one and the same only-begotten Son, God the 
Word and the Lord Jesus Christ [we acknowl- 
edge one single Christ our Lord, who is at 
once the only-begotten Son, or the Word of 
the Father, and also true man]; as the 
prophets of old and the Christ Himself have 
taught us concerning Him, and the symbol of 
the fathers has handed down to us.” 

Thus, too, the Tenth Synodical Epistle of 
Leo (to Flavianus, cap. 3, fol.92) [which the 
Couneil of Chalcedon regarded as equal to an 
instruction] says: “[The personal union has 
taken place in this manner, that] The pecul- 
iarity of each nature being unimpaired [re- 
maining unmingled and unchanged], and com- 
ing together into one person, there has been 
assumed by [divine] Majesty [human] lowli- 
ness, by [divine] Power [human] weakness, 
by Eternity [the eternal divine Being] mor- 
tality [the human, mortal nature] (abstract 
for the concrete), and for the purpose of pay- 
ing the debt of our condition, the [immortal] 
nature that cannot suffer has been united to 
the [human] nature that can suffer, so that 
our one and the same Mediator could both die 
according to one, and could not die according 
to the other [in order that our single Medi- 
ator, since according to the one nature, 
namely, the divine, He could not die, might 


1109 


die for us according to the other, namely, the 
human]." 

Likewise (cap. 4, fol. 93) : “He who is true 
God, the same is true man, since both the 
humility of man and the loftiness of God are 
reciprocal [exist together in one person]. For 
just as God does not change by pity [when 
from pity for us He assumes the human na- 
ture], so man is not consumed by divine dig- 
nity [and glory]; for each form [nature] 
does what is peculiar to it, in communion with 
the other — namely, the Word working what 
belongs to the Word [the Son of God], and 
the flesh executing what belongs to the flesh. 


1110 M. 735. 736. 


Catalogus Testimomiorum. 


Das ij: Die zehnte Epiftel Leonis, fo dem Concilio Chalcedonensi gleich als eine Inftruftion 
geiwejen, redet auch afjo: Die perjünliche Vereinigung ijt alfo gefchehen, dak beider Naturen Cigen- 
ihaften unbermijdjt, unverändert geblieben und in eine Perfon zufammen[ge]fommen find; und 
alfo ift angenommen bon der göttlichen Majeftat bie menschliche Niedrigfeit, von der ewigen Kraft die 
menjchliche Schwachheit, bon dem ewigen göttlichen Wefen die menjchliche fterblid)e Natur, und ijt die 
unfterbliche Natur, jo nicht leiden Tann, vereinbart [vereinigt] mit der menschlichen fterbliden Natur, 
fo leiden fann, auf bab unjer einiger Mittler, weil er nah einer Natur, nämlich der göttlichen, 
nicht fterben fonnte, nach der andern, al$ der menfchlichen, für uns fterben möchte. 

Stem: Der da ein wahrhaftiger Gott ijt, ber iff auch ein wahrhaftiger Seni), weil in einer 
Perjon beifammen find des Menschen Niedrigteit unb bie Hoheit der Gottheit. Denn wie Gott nicht 
geändert wird, wenn er, nämlich aus Mitleiven gegen uns, menjchliche Natur annimmt, alfo wird auch 
der Mensch Chrijtus nicht verzehrt durch die göttliche Würde und Herrlichkeit. Denn beide Naturen in 
Chrijto wirken, eine jede mit der andern Gemeinjchaft, was einer jeden Eigenschaft ijt, namlich daß das 
Wort wirft, was des Sohnes Gottes ijt, und das Tleifch verrichtet, was des Fleifches iit. Eines 
fcheint und leuchtet in ben Wunderwerfen, das andere wird unterdrüdt im Leiden, und ijt nämlich 
gleichtvohl ein einiger Mittler, Gott und Menfdh; Gott ijf er baburd), darum und daher, weil das 
Wort war im Anfang, und Gott war das Wort, baburd) alles gemacht iit; Menjch iit er darum, da= 
durch und daher, weil das Wort ijt Tleifch [ge]worden, und weil Gottes Sohn geboren ijt bom Weibe. 
Stent: Diejelbe Einigkeit ber Perfon in beiden Naturen anzuzeigen, lefen wir in der Schrift, daß des 
Menschen Sohn vom Himmel [ge]fommen jei, da bod) der Sohn Gottes fein Fleiich bon der Jungfrau 
Maria angenommen. Und wiederum fagt die Schrift, daß der Sohn Gottes gefreuzigt fet und be- 
graben, da er bod) folches nicht in feiner Gottheit, da er eines MWefens ijt mit dem Vater, fondern 


in feiner angenommenen menjchlichen Natur Schwachheit erlitten hat ujm. | 
Bis daher bie Worte der beiden Konzilien, Ephesini und Chalcedonensis, mit welchem [welchen] 


auch alle andern heiligen Väter übereinftimmen. 


Und eben dies haben aud) bie Gelehrten bis da- 
her in unfern Schulen mit den Worten abstra- 
etum und concretum anzeigen und erflaren 
wollen, darauf fid) auch das Buch der f'onforbie 
DieSfall8 mit wenig Worten gezogen [bezogen], 
da gejeßt worden: „wie das alles die Gelehrten 
wohl wiffen”; welche Worte im rechten Verftand 
notwendig in den Schulen erhalten werden müfjen. 
(Sm Buch der Konfordie, Fol. 309, lin. 16 [Con- 
cordia Triglotta, €. 1028].) 

Denn conereta vocabula find jofdje Worte, 
welche in Chrifto bie ganze Perjon anzeigen, als 
„Gott“, ,SIRenjd)". Wher abstracta vocabula find 
Worte, dadurch bie Naturen in der Perfon Chrifti 
verftanden und ausgejprochen werden, al3 ,Gott- 
bett“, „Menjchheit”. 

Nach welchem Unterfchied recht gejagt wird in 
conereto: „Gott ijt Menjch”, „Menjch i Gott". 
Dagegen ijt unrecht geredet, wenn man fagt In 
abstracto: „Gottheit ijt Menfchheit”, „Menjch- 
heit ijt. Gottheit”. 

Gleiche Geftalt [biejefbe Bewandtnis] hat e$ 
auch mit den wejentlichen Eigenfchaften, daß einer 
Natur Eigenschaften von der andern Natur in 
abstracto, al8 ob fie auch derfelben andern Natur 


(igenjdjaften wären, nicht fünnen gejagt werden. 


Darum auch bieje Reden fafjd) und unrecht find, 
wenn man jagen wollte: Die menjdjfide Natur 
ift die Allmächtigfeit, ijt von Cwigkett. Wie denn 
aud) die Eigenfchaften jelbjt voneinander nicht ge- 
fagt werden fünnen, als menn man jagen wollte: 
. mortalitas est immortalitas et e contra, Die 
Sterblichkeit ijt die Unfterblichkeit, und die Un: 
fterblicdjfeit ijt die Sterblichkeit; denn durch folche 
Neden der Unterfchied der Naturen und ihrer 
Eigenjehaften aufgehoben, Ddiejelben miteinander 
vermijcht, eine in Die andere verwandelt und aljo 
einander eräquiert und gleid)gemacht werden. 
Weil man aber nicht allein wiffen und feitiglich 
glauben foll, bab die angenommene menjchliche 
Natur in der Perjon Chrifti ihre Wejen und de3- 
felben natürliche, wejentliche Eigenschaften in alle 
Ewigfeit habe und behalte, jondern vornehmlic 
daran gelegen und der höchjfte Troft der Chriften 


Et hoc ipsum hactenus eruditi in scholis 
nostris verbis abstracti et concreti indicare et 
declarare voluerunt, ad quae hic liber etiam 
paucis verbis respexit, quae verba, quemadmo- 
dum haec ommia optime norunt eruditi, in 
vero et genuino sensu necessario in scholis re- 
tineantur oportet. (In Lib. Concordiae [Cone. 
Trigl., p. 1028].) 


Concreta enim eiusmodi vocabula sunt, quae 
integram Christi personam designant, ut Deus, 
homo. Abstracta vero sunt nomina, quibus 
naturae in persona Christi exprimuntur, ut 
Divinitas, humanitas. 


Secundum quam distinctionem recte dieitur 
in concreto: Deus est homo, homo est Deus. 
Contra, perperam dicitur in abstracto: Divi- 
nitas est humanitas, humanitas est Divinitas. 


Eadem est ratio essentialium idiomatum, 
ita ut unius naturae idiomata de altera na- 
tura in abstracto, quasi alterius naturae idio- 
mata sint, praedicari nequeant. Quamobrem 
falsae et erroneae locutiones fuerint, si quis 
dixerit: Humana natura est omnipotentia, est 
ab aeterno. Sicut neque ipsa idiomata de se 
mutuo praedicari possunt, ut si quis dicere 
vellet: Mortalitas est immortalitas et €on- 
tra; propterea quod his loquendi formulis 
diserimen naturarum et proprietatum tolla- 
tur, eaedem confundantur, una in alteram con- 
vertatur atque ita earum fiat exaequatio. 


Quum autem non tantum scire et firmiter 
eredere oporteat assumptam humanam natu- 
ram Christi, in persona eiusdem, et substan- 
tiam et naturales atque substantiales proprie- 
tates suas in omnem aeternitatem retinere, 
sed etiam plurimum momenti habeat, ae 


Catalog of Testimonies. 1111 


One of these flashes forth in the miracles, the 
other sinks beneath injuries [and still there 
is one single Mediator, God and man]. He is 
God, because [through this, for this, and be- 
cause of this, that] in the beginning was the 
" Word, and God was the Word, by whom all 
things were made. He is man, because 
[through this, for this, and because of this, 
that] the Word was made flesh, and because 
He was made of a woman. Also, because of 
[to indieate] this unity of the person which 
is to be understood in both natures, we read 
that the Son of Man descended from heaven 
when the Son of God assumed flesh of the 
Virgin Mary." 

And again (cap. 5, fol. 93): “The Son of 
God is said to have been crucified and buried, 
although He suffered these things not in His 
very divinity, by which He is consubstantial 
with the Father, but in the infirmity of [His 
assumed] human nature.” 

So far the words of the two councils, of 
Ephesus and of Chalcedon, with which also 
all the other holy fathers agree. 


This is precisely what the learned men in 
our schools have thus far desired to indicate 
and.declare by the words abstract and con- 
crete, to which this book [of Concord in the 
present instance] also has reference in a few 
words (see above, p. 1029) [when it is stated]: 
All of which the learned. know well; which 
words must necessarily be retained in their 
true sense in the schools. 

For concrete terms are words of such a 
kind as designate the entire person in Christ, 
such as God, man. But abstract terms are 
words by which the natures in the person 
of Christ are understood and expressed, as 
divinity, humanity. 

According to this distinction it is correctly 
said in concreto: God is man, man is God. 
On the other hand, it is speaking incorrectly 
when one says in abstracto: Divinity is 
humanity, humanity is divinity. 

The same rule applies also to the essential 
attributes, so that the attributes of the one 
nature cannot be predicated of the other na- 
ture in abstracto, as though they were attri- 
butes also of the other nature. Therefore the 
following expressions are [would be] false and 
incorrect if one were to say: “The human 
nature is Omnipotence, is from eternity.” 
Just as the attributes themselves cannot be 
predicated of one another, as if one would 
. say: Mortalitas est immortalitas, et e con- 
tra; “Mortality is immortality,” and immor- 
tality is mortality; for by such expressions 
the distinction of the natures and their attri- 
butes is abolished, they are confounded with 
one another, changed one into the other, and 
thus made equal and alike. 

But since we must not only know and firmly 
believe that the assumed human nature in 
the person of Christ has and retains to all 
eternity its essence and the natural essential 
attributes of the same, but it is a matter of 
especial importance, and the greatest conso- 
lation for Christians is comprised therein, 
that we also know from the revelation of the 
Holy Scriptures, and without doubt believe 


1112 M. 736—138 


Darin begriffen, daß wir auch aus Offenbarung 
ver Heiligen Schrift willen und ungezweifelt glau- 
ben, in was Majeftät folche feine menfchliche Natur 
in und durch pie perjünliche Vereinigung mit ber 
Tat und Wahrheit eingejegt, und aljo derfelben 
perjönlich teilhaftig worden, inmapen folches im 
Buch der fonforbie ausführlich erklärt worden: 
demnach und daß gleichfalls jedermann jehen möge, 
daß auch in Diefem Stüd ermeldetes Buch nicht 
neue, fremde, jefbjterbad)te, unerhörte paradoxa 
und Peden in die Kirche Gottes eingeführt, wird 
das nachfolgende Verzeichnis zudörderft der Heili- 
gen Schrift unb dann auch der alten reinen Rir- 
chenlehrer Seugnifje, befonders aber der Väter, jo 
in den bier Hauptfonziliis die vornehmften und 
Directores derjelben gewejen find, flarlicy aus- 
teifen, daraus zu vernehmen, wie biejelben hier- 
bon geredet haben. 

Und damit der chriftliche Lefer fid) darein defto 
leichter finden und richten möge, find Ddiejelben 
auf etliche unterjchiedliche nachfolgende Puntte ge- 
jet worden: 


1. 


Erftlich, bab bie Heilige Schrift wie auch die 
Väter, wenn fie bon der Majeftät reden, welche 
die menschliche Natur Chrifti durch die perjinliche 
Vereinigung empfangen hat, fic) der Worte com- 
municationis, communionis, participationis, 
donationis, traditionis, subiectionis, exalta- 
tionis, dari ete., das ijt, der Worte: „Mittei- 
lung”, „Semeinjchaft”, „teilhaftig”, „gejcehentt und 
gegeben werden“ ufiv. gebrauchen. 


Dan. 7, 13.14: 


Catalogus Testvmoniorum. 


summa consolatio Christianis in eo proposita 
sit, ut secundum revelationem Sacrae Scriptu- 
rae agnoscamus et indubitata fide amplecta- 
mur summam maiestatem, ad quam natura 
illa humana in et per unionem hypostaticam 
vere et re ipsa evecta, et cuius personaliter 
particeps facta est, quae in Libro Concordiae 
copiose declaratur: ideo et ut similiter quis- 
que videat, etiam hac in parte libri nominati 
non nova, peregrina, ab hominibus excogitata 
et inaudita dogmata et phrases in ecclesiam 
Dei invehi, sequens catalogus testimoniorum 
cum Scripturae tum veterum purioris eccle- 
siae doctorum, praecipue vero eorum, qui 
quatuor oecumenicorum conciliorum ante- 
signani et directores fuerunt, quomodo illi 
hac de re locuti ob dilueide ostendet. 


Suntque bestinionih illa, quo facilius ea in- 
venire et rectius intelligere lector posset, in 
certa capita distributa, quae sequuntur: 


1. 


Primum, sacras litteras perinde atque pa- 
tres, loquentes de maiestate, quam humana 
natura Christi per unionem personalem ac- 
cepit, uti verbis communicationis, communio- 
nis, participationis, donationis, traditionis, 
subiectionis, exaltationis, dari ete. 


Eece in nubibus coeli quasi filius hominis veniebat ete., et dedit ei pote- 


statem, honorem et regnum. Potestas eius potestas aeterna. 


Dan. 7: 
Alten und ward bor denjelbigen gebracht; 
Leute und Zungen dienen follten. 
fein Ende, 

165,..13;8: 

oh. 13: JBEjus wußte, dah 


Und fiebe, eS fam einer in des Himmels Wolfen, wie eines Menfchen Sohn, bis zu bem 
der gab ihm Gewalt, Ehre und Reich, Dak ihm alle Völker, 
Seine Gewalt ijt ewig, die nicht vergehet, und fein Königreich hat 


Sciens, quia omnia dedit ei Pater in manus. 
ibm der Vater alles in feine Hände gegeben hatte. 


Matth. 11,27: Omnia nk tradita sunt a Patre meo. 


Matth. 11: Alle 
Matth. 28, 18: 


Dinge find mir dibergeben bon meinem Vater. 
Data est mihi omnis potestas in coelo et in terra. 


Matth. 28: Mir ijt gegeben alle Gewalt im Himmel und auf Erden. 


Prinz. T0: 


Donavit ei nomen super omne nomen etc. 


Phil. 2: Gott hat ihm einen Namen gegeben, der über alle Namen ijt, bab in Dem Namen SEfu 
fid) beugen jollen alle derer nie, bie im Himmel und auf Erden und unter der Erde find um. 


1 Kor. 15, 27; ebr. 2, 8. 


Eph. 1,22: Omnia subiecit sub pedibus eius. 
Gph. 1: Der Vater hat alle Dinge unter feine Füße getan. 
SHE rice ur ennt Joe boy 


Heb..2.. Phil.2, 9:. Propter. quod Deus exaltavit ipsum. 


EUSEBIUS, Aroösı£. fifi. 6. xey. iy. [Demonstr. Evang., 1. 4, c. 13, p. 169, ed. Paris. 1628]: 
Alla ta uev € antov meradıdovs (6 Adyos) tH àvüpdzo, Ta o & TOD Suntod un àvuaufiávov. 
Koi WE Lev Ex sob Övvausws tH ÜvnvQ xo0ony®v, tio Ó' Ex Tod Byyntod ustovoíac 00x ayt- 


ETAYOMEVOS. 


Sed illa quidem a se ipso communicans (6 Aoyos) homini, haee vero a mortali ipse non 


recipiens. 


[Das ift:] 


Item, mortali quidem potentiam divinam subministrans, a mortali vero ipse non 
contra in partem aut communitatem adductus. 
Das Wort des Vaters hat aus fid) jelbit das Seine bem angenommenen Menjchen 


mitgeteilt; denn Die göttliche Kraft hat er der angenommenen jterblihen Natur mitgeteilt, hat aber 
nicht wiederum aus der fterblichen Natur an und für fid) etwas angenommen. 


Idem ıö fe. 14]: 
Ev Osórgu xai uaxaoıdımr zowwrias a&uv. 


ToUrov adrov (tov Ardownory) Exei ths te mao’ avtdm Cos aidiov xai tHS 


Hune ipsum interim ad illius vitae aeternae, quam penes se habet, atque ad dignitatis 
in Divinitate ac beatitudine communitatem assumens. 

Das iit: Das Wort hat den angenommenen Menfchen (coneretum pro abstracto) mwitrdig gemacht 
der Gemeinschaft in der Gottheit, des eiwigen Leben und Seligfeit. | 


the majesty to which this His human nature 
has been elevated in deed and truth by the 
personal union, and of which it thus has be- 
come personally participant, as has been ex- 
tensively explained in the Book of Concord; 
accordingly, and in order that likewise every 
one may see that also in this part the book 
mentioned has introduced no new, strange, 
self-devised, unheard-of paradoxa and expres- 
sions into the Church of God, the following 
Catalog of Testimonies — first of all from the 
Holy Scriptures, and then also of the ancient, 
pure teachers of the Church, especially, how- 
ever, of those fathers who were most eminent 
and leaders in the first four Ecumenical 
Councils — will clearly show, from which it 
may be understood how they have spoken con- 
cerning this subject. 
And in order that the Christian reader may 
the more readily find his way through them 
and get his bearing, they have been arranged 
under several distinct heads as follows: 

' 

Ty 

First, that the Holy Scriptures, as also 
the fathers, when they speak of the majesty 
which the human nature of Christ has re- 
ceivéd through the personal union, employ 
the words communicatio, communio, partici- 
patio, donatio, traditio, subiectio, exaltatio, 
dari, etc., that is, of the words “communica- 
tion,” “communion,” “sharing,” “bestowed and 
given,” etc. 
Dan. 7,13: Behold, one like the Son of Man 
came with the clouds of heaven, and came to 
the Ancient of Days, and they brought Him 
near before Him; and there was given Him 
dominion, and glory, and a kingdom, that all 
people, nations, and languages should serve 
Him. His dominion is an everlasting domin- 
ion, which shall not pass away, and His king- 
dom that which shall not be destroyed. 
John 13,3: Jesus knowing that the Father 
had given all things into His hands. 
Matt. 11,27: All things are delivered unto 
Me of My Father. 
Matt. 28,18: All power is given unto Me 
in heaven and in earth. 
Phil. 2,9: God hath given Him a name 
which is above every name, that at the name 
of Jesus every knee should bow, of things in 
heaven, and things in earth, and things under 
the earth. 
[Phil 25 9: 
exalied Him.] 
Eph. 1,22: And hath put all things under 
His feet [Ps. 8, 6]; 1 Cor. 15, 27; Heb. 2, 8. 
EUSEBIUS (Demonstr. Evang., 1.4, c. 13, 
p.169, ed. Paris, 1628): The Word, however, 
communicates what is of His own to man, but 
does not receive, in turn, that which is from 
the mortal; and He imparts the divine power 
to the mortal, but is not led, in turn, into a 
participation of the mortal [the Word of the 
Father has of Himself communicated what 
was His to the assumed man; for He has 
communicated the divine power to the as- 
sumed mortal nature, but has not, in turn, 
assumed for Himself anything out of the mor- 
tal nature]. 


Wherefore God also hath highly 


Catalog of Testimonies. 


1113 


Again: He there makes this very One 
(man) worthy of the eternal life which is 
with Him, and of the communion in Deity 
and blessedness [that is, the Word has made 
the assumed man (concrete for the abstract) 
worthy of communion in the Deity, of eternal 
life and blessedness]. 


1114 M. 738. 739. 


Catalogus Testimoniorum. 


ATHANASIUS in Epistola ad Epictetum [Tom. I, op. p. 589, ed. Colon.] referente etiam 
Epiphanio contra Dimoeritas [Haeres. 1, contra Dimoeritas t. 2, 0p-.p. 1000, en COLIT 
Oö dia ztoocÜ0Tnxuv Osdrytos VEYOVE 0a05 ö Aöyos, GAÀ' iva n càp& àvaozfj, 006’ iva Pelumdn 
6 ‚Aoyos, noonAdev Ex Magias, ua ov yào avtT@ [76] ardowaivo [cua] rooodnxn era 
yéyovev éx tho Tod Adyov no0s avtd xowcvíac te xai Evdoews. Non enim Verbum caro factum 
est, ut Deitati aliqua accessio fieret, neque ut Verbum in meliorem statum reduceretur, magis 
vero ipsi humanae naturae accessio magna facta est ex communione et unione Verbi ad huma- 
nam naturam. 

Das ijt: Denn das Wort ift nicht Fleifch [ge]worden, daß dadurch der Gottheit etivas zuginge, 
noch auch, daß in-cinen befferen Stand das Wort gebracht würde, jondern vielmehr ijt ber menjchlichen 
Natur ein Größeres zugeschlagen aus der Gemeinfchaft und Bereinigung des Wortes mit der menjd- 
[iden Natur. 

EPIPHANIUS, Haeres. 69 [contra Ariomanitas], p. 344 [p. 805, ed. Col.]: Ankov ö un a 
7 ano Magias o00a xai Ex Tod NUETEOOV yévovc tvyyárovoa xai HETEUOOYPODTO Eis ‚sogar, sogar 
erunT@ueErn TS Osdtntos, nv vuunv TE xai tehecotnra xai Odgayv thy Enovpavıov, iy un siyev N 
càoé ax’ aoxns, Evradda Ó& Aaßodoa Ev tH ovverwosı Tod Osod Adyov. 

Caro, quae ex Maria et ex nostro genere erat, transformabatur in gloriam (in transfigura- 
tione ) insuper acquirens gloriam Deitatis, honorem, perfectionem et gloriam coelestem, quam 
caro ab initio non habebat, sed ibi eam in counitione scilicet Dei Verbi accepit. 

Das ift: Das Fleifch, welches aus Maria und aus unferm Gefchlecht war, ijt verflärt, und über 
das hat e$ auch erlangt die Glorie der Gottheit, Ehre, Vollfommenheit und himmlische Herrlichkeit, 
welche e8 von Anfang nicht hatte, fondern diejelbe in der Bereinigung mit dem Wort empfangen hat. 

CYRILLUS, lib. 5. Dialogo [t. 5, p. 562, ed. Paris. 1638]: Quomodo ergo vivificat caro 
Christi? Et respondet: Secundum unionem cum vivente Verbo, quod et suae naturae bona 
proprio corpori communia. solet facere. à 

Das ijt: Wie macht denn das Fleisch Chrifti lebendig? Darauf antwortet er: Bon wegen der 
Bereinigung mit dem lebendigen Wort, welches Wort jeiner Natur Güter feinem eigenen Leibe pflegt 
gemein zu machen. 

THEODORETUS, Eph. 1 (t. 2, p. 114 [t. 3, p. 297, ed. Paris. 1642]): Quod vero assumpta 
ex nobis natura eiusdem honoris cum eo, qui assumpsit, sit particeps, ut nulla videatur adora- 
tionis differentia, sed per naturam, quae cernitur, adoretur, quae non cernitur, Divinitas, hoe 
vero omne miraculum superat. 

Das ift: Dak aber die Natur, fo aus uns ijt genommen, ijt teilhaftig der Ehre mit dem, ber fie 
angenommen hat, afjo daß fein Unterschied fcheint in der Anrufung, jondern daß durch bie Natur, jo 
gejehen wird, angebetet werden joll die Gottheit, bie man nicht fieht, das übertrifft zumal alle Wunder. 

DAMASCENUS, lib. 3, zeoi óp0006&. zuov., cap. 7, et 15 [p. 194]: Kat avc? uiv (9 Vera 
qvoic) TÓ» oixelmy aby9uátov Ti caoxi usvaó(ócot, uévovoa avt?) Anadms xai THY THS capxóc 
za04Gv auétoyos. Divina natura proprias suas excellentias seu glorificationes carni commu- 
nicat seu impertit, ipsa vero in se passionum carnis manet expers. 

[Das ift:] Die göttliche Natur hat ihre eigene Hoheit und Herrlichkeit bem Fleisch gemein gemadjt 
und mitgeteilt; fie aber bleibt an ihr [an fich] felbit des Leidens feines Bletfches überhoben. 

Idem cap. 19 [p. 256]: H dé oào& tH Oedryte Tod Adyov éveoyovoy) (xowaret) ud TE TO OS 
di? soyavov Tod 09 [LA.TOS tas elas éxtehstotat „Eveoyelas, xai Ola vo Eva Elva toy Evegyodvra 
Üeix dc TE duo. xal dvdownivos. Eiöevaı ‚rag LON: @s 6 Ayıos abtod voös xai Tas qvotxàsc avtod 
éveoyet éveoyelas etc., xowcovet dé Eveoyodon 27] TOU Aoyov Oedtnt xai Öuerodon zal xuBeovaoy 
To ztüv voor xai ywdyoxov, xai dıenav ovy ws whos àvüoozov volc, ali’? os Ose xod" Ünd- 
oracıy Nr@u£vos xai Oso) vods yonuatioas. 

Caro operanti Deitati Verbi communicat, cum quod divinae operationes per corpus tam- 
quam per organum perficiantur, tum quod unus et idem sit, qui divina et humana operetur. 
Nosse enim oportet, quod sieuti sancta eius mens etiam naturales suas operationes operatur ete. 
Et simul communicat etiam Deitati Verbi operanti et gubernanti, ipsa etiam intelligens, cogno- 
scens et disponens totum universum, non ut nuda hominis mens, sed ut Deo secundum hypo- 
stasin counita et Dei mens constituta. 

Das ift: Das Fleifceh hat Gemeinidjait mit der wirfenden Gottheit, barum daß die göttlichen 
Wirkungen durch das Werkzeug des Leibes vollbracht worden. Aljo wirft auch jein heiliges Gemüt 
. feine natürlichen Wirfungen. (58 ijt aber auch teilhaftig [ge]tvorben ber Gottheit des Wortes, feiner 
Wirkung und Regierung, fein vernünftig Gemüt, welches weiß und verordnet alles in der ganzen Welt, 
nicht al3 ein bloßes Gemüt eines Menfchen, fondern das perfönlich mit dem Gemüt Gottes vereinigt 
unb mit demfelben eine Perjon tjt. 


LI, 


Daß Chriftus folche Majeftät in ber Beit aud) 
nicht nad) der Gottheit oder göttlichen Natur, jon 
Dern nad) feiner angenommenen menjdjfiden Na= 
tur oder nad) bem Fleijch, als Menjch oder als des 
Menfchen Sohn, humanitus, ratione corporis 
seu humanitatis; propter carnem, quia homo 
aut filius hominis, empfangen habe: 


IT: 


Christum maiestatem illam in tempore ne- 
que secundum Divinitatem seu divinam natu- 
ram, sed secundum assumptam naturam vel 
secundum carnem, ut hominem vel ut filium 
hominis, humanitus, ratione corporis. seu 
humanitatis, propter carnem, quia homo aut 
filius hominis est, accepisse: 


Catalog of Testimonies. 


ATHANASIUS, in a letter to Epietetus 
(tom. 1, op. p. 589, ed. Colon.), quoted also by 
Epiphanius against the Dimoeritae (Haeres., 
77; Contra Dimoeritas, t. 2, op. p. 1005, ed. 
Colon.) : “Not in order to add to divinity did 
the Word become flesh, but in order that the 
flesh might rise up; not that the Word might 
be made better, He came forth from Mary; 
for rather was there a great addition to the 
human (body) from the communion and union 
with it of the Word.” [That is: For the 
Word did not become flesh in order that 
thereby something might be added to the 
divinity, nor that the Word should be brought 
into a better state, but from the communion 
and union of the Word with the human nature 
there has rather been added something greater 
to the human nature. ] 


EPIPHANIUS, in Haeresi, 69 (against the 
Ariomanites), p. 344 (p.805, ed. Colon.): “It 
is manifest that the flesh which was of Mary 
and came of our race was also transformed 
into glory (in the transfiguration), having 
acquired, in addition, the glory of the God- 
head, heavenly honor and perfection and 
glory, which the flesh did not have from the 
beginning, but received there in the union 
with God the Word.” 


CYRIL, in lib. 5, Dialog. (t. 5, p. 562, ed. 
Paris, 1638): “How, then, does the flesh of 
Christ quicken?” And he replies: “According 
to [On account of] the union with the living 
Word, which is accustomed to communicate 
the endowments of His nature to His own 
body.” 

THEODORET, Eph. 1 (t. 3, p. 297, ed. Paris, 
1642): “However, that the nature assumed 
from us is participant of the same honor with 
Him who assumed it, so that no difference in 
worship appears, but the divinity which is 
not seen is worshiped through the nature 
which is seen,—this surpasses every miracle.” 


DAMASCENUS, in Book 3, Of the Orthodox 
Faith, chaps.7,15: “And this [the divine na- 
ture] [communicates or] imparts of its own 
excellences to the flesh, itself remaining im- 
passible, and not sharing in the passions [suf- 
ferings] of the flesh. 

Also, chap. 19: The flesh has communion 
with the operating divinity of the Word, be- 
cause the divine operations are executed as 
through the organ of the body, and because 
He that works both in a divine and human 
fashion is one. For it is necessary to know 
that just as His holy mind performs also His 
natural operations, etc., it participates in the 
divinity of the Word, that works and ar- 
. ranges and governs, perceiving and knowing 
and determining everything [the entire uni- 
verse], not as the mere mind of man, but as 
being made one in person with God, and as 
being constituted the mind of God. 


II. 


That Christ has received this majesty in 
time, moreover, not according to the divinity, 
or the divine nature, but according to His 
assumed human nature, or according to the 


1115 


flesh, as man, or as the Son of Man, humani- 
tus, ratione corporis seu humanitatis, pro- 
pier carnem, quia homo aut filius hominis 
[humanly, with respect to His body or hu- 
manity, on account of the flesh, because He 
is man or the Son of Man]: 


1116 M. 789. 740. Catalogus Testimoniorum. 


Heb. 1, 3: Facta purgatione peccatorum per se ipsum, sedet ad dexteram maiestatis in 
excelsis. 

Hebr. 1: Sintemal er hat gemacht bie Reinigung unjerer Sünden burd) fid) felbit, hat er fid) 
gejetst zu ber Rechten ber Majeftüt in ber Höhe, 

Heb. 2,8.9: Videmus Iesum propter passionem, mortis gloria et honore cordnayum et con- 
stitutum super omnia opera manuum Dei et omnia ei subiecta sub pedibus eius. 

Hebr. 2: Sekt aber fehen wir noch nicht, Daß ihm das alles untertan fei. Den aber, ber eine fleine 
Beit der Engel gemangelt hat, fehen wir, dab es SCfus ijt, durch Leiden be8 Todes gefrünt mit 
Preis und Ehren. 

Luc. 22, 69: Ex hoc erit filius hominis sedens a dexteris virtutis Dei. 

Quf. 22: Von nun an wird des Menfden Sohn fiber zur rechten Hand der Kraft Gottes. 

Luc. 1,32: Et dabit ei Dominus Deus sedem David patris; et regnabit in aeternum, et 
regni eius non erit finis. 

Gut. l1: Und Gott ber HErr wird ihm den Stuhl feines Vaters David geben; unb er wird ein 
König fein über das Haus Bafob etpiglid), und feines Königreichs wird fein Ende fein. 

Ioh. 5, 26.27: Dedit Filio habere vitam in se ipso et potestatem dedit ei etiam iudicium 
facere, quia filius hominis est. [3n bet beut[d)en Concordia pon 1580 [otoie aud) in der lateinijd)en 
bon 1584 folgt dieje Stelle bem nüdjjten Zitat aus Athanafius.] 

Soh. 5: Wie der Vater das Leben hat in ihm felber, aljo hat er dem Sohne gegeben, da8 Leben 
zu haben in ihm felber, und hat ihm Macht gegeben, aud) das Gericht zu halten, darum daß er des 
Menichen Sohn tit. 

ATHANASIUS citante Theodoreto, Dialogo 2, p. 330: "Oca od» Aeysı 1 yoapm, ott Elaßev 
6 Yios xai Edo&aoön, dia viv Avrdownornta abrod déyer, od thy Osoınta. Quaecunque Seri- 
ptura dicit Christum in tempore accepisse, propter humanitatem dicit, non propter Divini- 
tatem. 

Athanafius: Was die Heilige Schrift jagt, dak Chriftus in der Seit empfangen habe, das jagt fie 
um ber menfdliden und nicht um der göttlichen Natur willen. 

ATHANASIUS, Oratione contra Arianos 2 et 4 [f. 347 et 490 sq. 492, ed. Colon. 1686]: 
Scriptura non intelligit substantiam Verbi exaltatam, sed ad humanitatem eius hoe spectat 
et propter carnem exaltari dicitur. Quum enim ipsius sit corpus, merito ipse ut homo, ratione 
corporis, humanitus exaltari et accipere memoratur, eo quod corpus illa recipiat, quae Verbum 
semper possidebat, secundum suam ex Patre Deitatem et perfectionem. Dicit igitur se pote- 
statem accepisse ut hominem, quam semper habet ut Deus. Dicitque: ,,Glorifica me“, qui alios 
glorificat, ut ostendat carnem se habere istarum rerum indigam. Ac proinde carne suae huma- 
nitatis hane glorificationem accipiente, ita loquitur, quasi ipse eam accepisset. 

Illud enim ubique animadvertendum, nihil eorum, quae dicit se accepisse, in tempore 
scilicet, ita se accepisse, quasi non habuisset; habebat enim illa utpote semper ut Deus et 
Verbum. Nunc autem dicit hwmanitus se accepisse, ut carne eius in ipso accipiente in poste- 
rum ea ex carne illius in nos firmiter possidenda traderentur. (p. 250.) 

Das ift: Die Heilige Schrift verfteht nicht, dak bie Cubjtana des Wortes fet erhöht, fondern 
das geht auf feine Menfchheit, und um des Fleifches willen wird gejagt, dak er erhöht fei. Denn weil 
e3 fein Leib ijt, barum wird billig gejagt, bab er af8 ein Menfch um des Leibes und feiner 9Renjd- 
heit willen erhöht ift, und daß er folches empfange darum, dak fein Leib [olde Dinge empfängt, bie 
er al8 das Wort allezeit bejeffen hat nach feiner Gottheit und Bollfommenheit, welche er bon dem 
Vater hat. Sarum fagt er, bab er Gewalt empfangen habe alS Menfch, bie er allezeit Hat als Gott, 
und fpriht: „Verkläre mid)", fo er doch andere verflärt; damit er aber anzeigt, bap er Fleijch habe, 
das jolcher Verklärung bedarf. Sarum weil das Svleifd) feiner, menfadliden Natur ttad) [olde Ver: 
Härung empfangen hat, fo redet er alfo, gleich alS wenn er fie empfangen hatte. 

Denn das foll man allenthalben (in der Heiligen Schrift) wohl merfen, daß Chrijto derer Dinge 
feines gemangelt habe, bie er [bon denen er] jagt, daß er fie in der Zeit empfangen hat, als hätte er fie 
nicht zuvor gehabt; denn er hat fie alfegeit als Gott und das Wort; jekund aber jagt er, bab er fie 
nach der Menichheit empfangen habe, auf daß, nachdem fie fein Fleifch in ihm empfangen fat, bie- 
jelben aud) hinfiir aus feinem Fleifeh uns zu befiken gegeben werden. 

Idem: De Suscepta Humanitate, contra Apollinarium (p. 540 [p. 603 et 611, ed. Colon. 
1686]): Quum Petrus dicit, Tesum factum Dominum et Christum a Deo, non de Divinitate 
.eius loquitur, sed de humanitate. Verbum eius semper erat Dominus, neque post crucem 
primum factus est Dominus, sed humanitatem eius Divinitas fecit Dominum. et Christum. 

Und abermals: Wenn Petrus jagt, bab SEfus bon Gott zum HErrn und Chrift gemacht fei, 
redet er nicht von feiner Gottheit, fondern von ber Menjchheit. Denn fein Wort allezeit ein Herr 
war. Und iff nicht erft nad) feinem Leiden zum HErrn gemacht worden, jfondern feine Menfchheit 
hat die Gottheit [fondern feine Gottheit hat bie Menjhheit] gum SGre und Chrift gentadyt. 

Item (p.534): Quaecunque Scriptura dicit Filium accepisse, ratione corporis accepta 
inteligit, corpusque illud esse primitias ecclesiae. Primum igitur Dominus suum corpus 
excitavit et exaltavit, posthac autem membra sui corporis. Quibus verbis Athanasius ex- 
plieavit, quod paulo post ad universam ecclesiam etiam suo modo accommodavit. . 

Und abermals: Alles, das die Heilige oe jagt, daß der Sohn empfangen habe, das bete 
fteht fie, daß er e8 empfangen habe nad) bent Leibe, und daß folder Leib fet bie Erftlinge bet 
Kicche. Darum hat der Herr erftlid) jeinen Leib aufertedt und erhöht, banad) ae, die Glieder 


Catalog of Testimonies. 1117 


Heb. 1,3: When He had by Himself purged 
our sins, [He] sat down on the right hand of 
the Majesty on high. 

Heb. 2, 8. 9: But now we see not yet all 
things put under Him. But we see Jesus, who 
was made a little lower than the angels, for 
the suffering of death crowned with glory and 
honor. 

Luke 22, 69: Hereafter shall the Son of 
Man sit on the right hand of the power of God. 

Luke 1, 32.33: The Lord God shall give 
unto Him the throne of His father David; 
and He shall reign over the house of Jacob 
forever, and of His kingdom there shall be 
no end. 

John 5, 26. 27: ° He hath given to the Son 
to have life in Himself, and hath given Him 
authority to execute judgment also, because 
He is the Son of Man. 

ATHANASIUS, quoted by Theodoret, Dia- 
log 2, p. 330: “Now, whatever Scripture says 
that the Word received [in time], and as to 
whatever He was glorified, it says on account 
of His humanity, and not on account of His 
divinity. 

ATHANASIUS, in the Oration against the 
Arians, 2 and 4 (f. 347. 490 f. 492, ed. Colon., 
1686): “Scripture does not mean that the 
substance of the Word has been exalted, but 
this refers to His humanity, and He is said to 
be exalted on account of the flesh. For since 
it is His body, He Himself is properly said as 
man to be exalted and to receive something 
with respect to His body, according to hu- 
manity, because the body receives those things 
which the Word always possessed according 
to His own deity and perfection from the 
Father. He says, therefore, that as a man He 
received the power, which as God He always 
has. And He who glorifies others says, ‘Glo- 
rify Me,’ in order to show that He had a flesh 
that lacked such things. And, therefore, when 
the flesh of His humanity receives this glori- 
fication, He so speaks as though He Himself 
had received it. 

For we must bear in mind everywhere [in 
the Holy Scriptures] that none of those things 
which He says that He received, namely, in 
time, He received in such a way as though 
He had not had them; for, being God and 
the Word, naturally He had those things 
always. But now He says that He received 
them according to humanity, so that, His flesh 
in Himself receiving them, He might in future 
hand them over from out of His flesh to us to 
be firmly possessed.” 

The same, On the Assumed Humanity, 
against Apollinarius (pp. 603 and 611, ed. 
. Colon., 1686): “When Peter says that Jesus 

was made of God Lord and Christ, He speaks 
not of His divinity, but of His humanity. 
His Word always was Lord, neither did He 
become Lord first after the cross, but His 
divinity made the humanity Lord and Christ.” 

Also: “Whatever Scripture says that the 
Son has received, it understands as having 
been received with respect to His body, and 
that that body is the first-fruits of the 
Church. Accordingly, God raised up and ex- 
alted His own body first, but afterwards the 


1118 M. 740. 741. Catalogus Testimoniorum. 


jeines Veibes. Mit welhen Worten Wthanafius erflärt hat, das er hernach mit feinem Mak auch auf 
die ganze Kirche zeucht [bezieht]. 

BASILIUS MAGNUS, Contra Eunomium, lib. 4 [p. 769, ed. Paris.]: Quod Dominus cele- 
kratur et accepit nomen super omne nomen; item: Data est mihi omnis potestas in coelo 
et in terra; ego vivo propter Patrem; glorifica me ea gloria, quam ante mundum habui 
apud te etc., eis mv Evavdowamoıy xai 00x Eis thy Osdtyta ravra vosty det; hoc est: illa in- 
telligere oportet de incarnatione et non de Deitate. 

Das ijt: Dak der HErr gerühmt wird, dak er empfangen habe einen Namen über alle Namen; 
item, daß er jagt: „Mir ijt gegeben alle Gewalt im Himmel und Erden; ich lebe um des Vaters willen; 
. verflare mid) mit der Klarheit, die id) habe gehabt bei dir” ufw.: das muß man berjteben bon ber 
Menichwerdung und nicht von der Gottheit. 

AMBROSIUS, lib. 5 De Fide, cap. 6 (t. 2, p. 109): Didieisti, quod omnia sibi ipsi sub- 
licere possit secundum operationem utique Deitatis: disce nune, quod secundum carnem omnia 
subiecta accipiat, sicut scriptum est Eph. 1: Secundum carnem igitur omnia ipsi subiecta 
traduntur. j 

Das ijt: Du hait gelernt, daß er ihm alles unterwerfen fann, und das nad) der Wirfung der 
Gottheit. So lerne nun das, daß er aud) nad) bent Fleifch alles unterworfen empfange, wie ge- 
fchrieben jteht Eph. 1. Darum wird gelehret, daß nad) dem Wleifch ihm alles unterworfen jet. [Diejer 
lebte Sak: „Darum — jei^ tjt, wie der verschiedene Drud in der Ausgabe des fonforbienbudjs bon 1580 
andeutet, nicht ein Teil des Bitats aus Ambrofius, fondern eine Folgerung aus pemjefben, Dasjelbe 
gilt im folgenden Zitat von den Worten „nach feiner Menfchheit“.] 

Idem lib. 5, cap.2 (p.99): Non enim Deus suae sedis apostolis dat consortium; Christo 
vero secundum humanitatem datur consortium divinae sedis. 

Und abermals: Denn Gott gibt ben Apoiteln nicht jeines Stuhls Gemeinjdaft; Chriftum aber 
hat er nad) feiner Menfchheit neben fid) in feinen göttlichen Stuhl gejekt. 

Et cap. 6 (p. 108): In Christo communis secundum carnem natura praerogativam sedis 
coelestis meruit. | 

Und abermals: In Chrifto hat die gemeine (menjchliche) Natur nad dem Fleifch den Vorzug 
des Himmliichen Stubles erlangt. 

CHRYSOSTOMUS, Ebr. 1, Serm. 3, p. 117 (t. 4, homilia 3, p. 1493) : To xara odoxa Asywr 
Kai no00xvvarwoav att@ martes adyyehot Osod. Secundum carnem dicens: Et adorent ipsum 
omnes angeli Dei. 

Das iit: Der Vater hat geboten, bab alle Engel Chriftum nad) dem Fleifc) anbeten follen. 

THEOPHYLACTUS, Ioh. 3 (p. 235 [ed. Paris. 1631, f. 605]): Kai advta Ó£Ócxsv Ev tH 
aeuo 2 tod Yiod xarà 16 dvdoonıvov, Pater omnia dedit in manum Filii iuzta humanitatem. 

Das üt: Der Vater hat alles gegeben in die Hände des Sohnes mad) ber menfhlidhen Natur. 

OECUMENTUS ex Chrysost., Ebr. 1 [t. 2, op. p.3 324, ed. 1631]: ‘Qe yao Osos ó Yios aio- 
vıov Eyei toy Foovor. O Yodvos co), 6 Oeös pnoiv, eis vOv al@va Tod aidvos, ov yao, uet s Tov 
OTAVOOY xai to nados tavıms dg Osog tis uL 7507, all? Elaßev ec dvd coc, ÖnEO EiyEv 
os Osös. Et paulo post: "Qc dvdownos voívvv duover: xáÜov Ex delidy mod. "Qc yao Osos 
aicvtov Eysı to xoároc. Quatenus Deus est Filius, aeternum habet thronum. Thronus tuus, 
inquit Deus, in saeculum saeculi. Non enim post crucem et passionem hoc honore ut Deus 
dignus habitus fuit, sed accepit ut homo, quod habebat ut Deus. Et paulo post: Ut homo 
igitur audit: Sede a dexteris meis. Ut enim Deus aeternum habet imperium. 

Das i: Diemweil er Gott iit, hat er einen ewigen Thron; aber was er als Gott hatte, das hat 
er empfangen als Menih. Darum Hört er als ein Menid), das gejagt ijt: „Sebe Dich gu meiner 
Rechten.” Denn als Gott hat er eine ewige Gewalt und Reich.’ 

CYRILLUS, lib. 9, Thesauri, cap. 3 (t. 2, p. 110): In potestatem dominandi ut homo 
ascendit. : 

Das itt: AS 9Kenid) ijt er aufgeitiegen zur Gewalt der Regierung. 

Idem lib. 11, cap. 17: Gloriam suam, quam semper habuit ut Deus, ut homo petiit; nec 
quia gloriae propriae unquam expers fuit, haec ab eo dicuntur, sed quia in gloriam, quae sibi 
semper adest ut Deo, proprium templum subducere volebat. 

Und abermals: Gr hat al8 ein Menfch gebeten [um] die Glorie, welche er als Gott allezeit gehabt, 

und wird folches nicht bon ihm gejagt, aí8 ob er jemals feiner eigenen Glorie und Herrlichteit ge- 
mangelt hätte, jondern darum, daß er feinen eigenen Tempel in die Herrlichkeit führen wollte, die 
et al3 Gott allezeit gehabt hat. 

Idem lib.2, Ad Reginas: Accepisse gloriam, potestatem et regnum super omnia, referen- 
dum est ad conditiones humanitatis. 

Und abermals: Dak er empfangen hat Glorie, Gewalt unb Regiment über alles, das ijt auf Die 
Gigenjchaften menjdjfid)er Natur zu ziehen [zu beziehen]. 

THEODORETUS in Ps. 2 (t. 1, p. 83): Christus quum natura Dominus sit ut Deus, etiam 
ut homo universum imperium accipit. : 

Das ift: Dieweil Chriftus als Gott ein HErr ijt, empfängt er al8 Menfd) alle Gewalt. 

In Ps. 110 (t. 1, p. 242): Sede a dexteris meis: humanitus hoc dictum est. Ut enim Deus 
sempiternum habet imperium, sic ut homo accepit, quod ut Deus habebat. Ut homo igitur 
audit: Sede a dexteris meis; nam ut Deus sempiternum habet imperium. 


er Mr ie A 


ee 


Catalog of Testimonies. 


members of His body.” By these words Atha- 
nasius explained what a little afterwards he 
applied in its way also to the entire Church. 


BASIL THE GREAT, Against Eunomius, 
lib. 4 (p. 769, ed. Paris): “That the Lord is 
celebrated, and receives a name above every 
name; also [that He says]: ‘All power is 
given unto Me in heaven and in earth; I live 
for the sake of the Father; Glorify Thou 
Me with the glory which I had with Thee be- 
fore the world was, ete. — must be under- 
stood of the incarnation, and not of the 
Deity.” 

AMBROSE, lib. 5, De Fide, cap. 6 (tom. 2, 
p.109): “You have learned that He can sub- 
ject all things to Himself undoubtedly ac- 
cording to the operation of Deity. Learn now 
that He receives, according to His flesh, all 
things as subjected to Him, as it is written, 
Eph. 1: According to the flesh, therefore, all 
things are delivered to Him as subject.” 

The same, lib. 5, cap.2 (p. 99): “For God 
does not give to the apostles participation in 
His seat, but to Christ, according to His 
humanity, is given. participation in the divine 
seat.” 

And cap. 6 (p. 108): “In Christ our com- 
mon [human] nature, according to the flesh, 
has obtained the prerogative of the heavenly 
seat.” 

CHRYSOSTOM, Heb. 1, Serm. 3, p. 117 
(tom. 4; Homilies, 3, p. 1493): “[The Father 
has commanded] Saying with respect to the 
flesh, And let all the angels of God worship 
Him.” | 

THEOPHYLACT, on John 3 (p. 235; ed. 
Paris, 1631, f.605): “And He gave all things 
into the hand of the Son, according to hu- 
manity.” 

OECUMENIUS, from Chrysostom, Heb. 1 
(t. 2, op. p. 324, ed. 1631): “For as the Son 
is God, He has an eternal throne. “Thy 
throne,’ says God, ‘is forever and ever.” For 
after the cross and passion He was deemed 
worthy of this honor not as God, but as man 
He received what He had as God.” And a 
little after: “As man He therefore hears, ‘Sit 
on My right hand.’ For as God He has eter- 
nal power.” 


CYRIL, lib. 9, Thesauri, cap. 3 (tom. 2, 
p- 110): “As man He ascended to the power 
of ruling.” 

The same, lib. 2, cap. 17: “As man He 
sought His glory which He always had as 
God. Neither are these things said by Him 
as though He had ever been destitute of His 
own glory, but because He wished to bring 
His own temple into the glory which He 


always has as God.” 


The same, lib. 2, Ad Reginas: “That He 
received glory, power, and rule over all things 
must be referred to the conditions [proper- 
ties] of humanity.” 

THEODORET, on Ps. 2 (t. 1, p. 242): 
“Though Christ as God is Lord by nature, 
He receives universal power also as man. 

Un Psr110 (& L' p. 242) 2° “Sit Thou at 
My right hand, — this was said according to 
the human nature. For as God He has eter- 


1119 


a aiid EN 


1120 M. 741—743. 


Catalogus Testimomorum. 


Und abermals: „Seße bid) zu meiner Rechten“: das ift nad) feiner Menfchheit geredet. Denn 
thie er als Gott ein ewig Reid) hat, alfo Hat er folche Gewalt alS Menfch empfangen, die er als Gott 
hatte. Darum hört er auch, dak zu ihm gefagt ift: „Sete bid) zu meiner Rechten“; denn alS Gott hat 
er ein ewig Reich. Dh 

Idem Heb.1 (t.2, p. 154): Christus semper accepit ab angelis cultum et adorationem; 
erat enim semper Deus. Iam autem adorant ipsum etiam ut hominem. 

Hebr. 1: Chriftus ift affegeit bon den Engeln geehrt und angebetet worden; denn er war allezeit 
Gott. Sekund aber beten fie ihn auch an als einen Menfchen. 


LEO, Epist. 23 (fol. 99) [f. 261 et 317, ed. Lugd. 1700], tractans locum Eph. 1 inquit: 
Dicant adversarii veritatis [,,Sacramentarii“, fteht hier am Nand], quando omnipotens Pater, vel 
-secundum quam naturam Filium suum super omnia evexerit, vel cui substantiae cuncta sub- 
iecerit. Deitati enim, ut Creatori, semper subiecta fuerunt. Huic si addita potestas, si ex- 
altata sublimitas, minor erat provehente, nec habebat divitias eius naturae, cuius indiguit 
largitate; sed talia sentientem in societatem suam Arius rapit. 

So jagen uns nun die Widerfprecher ber Wahrheit, mann der allmächtige Vater und nach welcher 
Natur er feinen Sohn über alles erhoben habe, oder welcher substantia (oder Natur) er alles unter: 
tworfen habe. Denn der Gottheit, al dem Schöpfer, ijt allezeit alles unterworfen gewejen. Wenn 
biejem feine Gewalt gemehrt und größer gemacht, wenn feine Höhe noch mehr erhöht iit, jo ift er feiner 
geivejen, denn der ihn erhöht hat, und hat nicht gehabt bie Neichtümer ber Natur, deren Mildigfeit er 
bedurft hat; aber bie alfo gefinnt find, die nimmt Arius in feine Gefellfehaft auf. 

Idem, Epist. 83 (fol. 134): Licet Deitatis et humanitatis in Christo una prorsus eademque 
persona: exaltationem tamen et nomen super omne nomen ad eam intelligimus pertinere for- 
mam, quae ditanda erat tantae glorifieationis augmento. Non enim per incarnationem aliquid 
decesserat Verbo, quod ei Patris munere redderetur. Forma autem servi humana est humilitas, 
quae in gloriam divinae potestatis erecta est, ut nec sine homine divina nec sine Deo agerentur 
humana. 

Und abermals: Wiewohl bie Gottheit und Menschheit in Ehrifto eine Berjon iit, fo veritehen 
wir doch, Dak die Erhöhung und der Name über alle Namen gehört zu der Gejtalt, welche mit Herr- 
lichkeit jolfte reich gemacht werden. Denn durch die Menfchwerdung ijf dem Wort nichts abgegangen, ~ 
das ihm als des Vaters Gabe wiedergegeben wäre. Sondern bie KRnedhtSgeftalt iit menjchliche Demut, 
welche zur göttlichen Herrlichkeit iit erhoben, daß ohne bie menfchliche Natur nichts Göttliches und ohne 
die göttliche Natur nichts Menichliches gehandelt würde. 

Ibidem: Quidquid in tempore accepit Christus, secundum hominem accepit, cui, quae non 
habuit, conferuntur. Nam secundum potentiam Verbi indifferenter omnia, quae habet Pater, 
etiam Filius habet. © 

Und abermals: Alles, was Chriftus in der Beit empfangen hat, das Bat er alS 9Renjd) emp- 
fangen, Dem gegeben ift, das er zuvor nicht hatte. Denn nad) der Kraft des Wortes hat er ohne Unter: 
Ichied alles, wa3 der Vater hat, und was der Sohn hat. 

VIGILIUS, lib. 5, Contra Eutychen [p. 66 sq., ed. Divion. 1664.4]: Divina natura non in- 
diget honoribus sublimari, dignitatis profectibus augeri, potestatem coeli et terrae obedientiae 
merito accipere. Secundum carnis naturam igitur illa adeptus est, qui secundum naturam 
Verbi horum nihil eguit aliquando. Num quid enim potestatem et dominium creaturae suae 
Conditor non habebat, ut novissimis temporibus muneris gratia his potiretur? | 

Das ift: Die göttliche Natur bedarf nicht, dak man fie mit Ehren erhebe, mit Zunehmen der 
Würde vermehre, ober daß fie die Gewalt im Himmel und [auf] Erden erjt durch das Berdienft des 
Gehorfams erlange; darum hat er (Chriftus) folches nad) der Natur des Fleifches erlangt, welcher 
nach der Natur des Wortes derer Dinge nichts jemals- beburft hat. Denn follte ber Schöpfer die Ge- 
walt und Herrfchaft über die Kreatur nicht gehabt haben, dager in den lekten Zeiten joíd)e erit aus 
Gnaden erlangte? 

NICEPHORUS, lib. 1, cap. 36, fol. 86: Christus a discipulis in Galileae monte conspicitur, 
et ibi a Patre summam potestatem coeli et terrae sibi, iuxta humanitatem scilicet, traditam esse 
eonfirmat. 

Das ift: Chriftus wird bon feinen Viingern auf dem Berge in Galiläa gejeben und bejtütigt da- 
felbft, daß ihm bom Vater die höchite Gewalt im Himmel und [auf] Erden, nämlich nad) ber Menidj- 
- feit, gegeben fei. 


III. 


Dap die Heilige Schrift 3ubbrberjt und dann 
auch bie heiligen Väter der alten reinen Kirche 
bon Ddiefem Geheimnis auch reden per vocabula 
abstracta, das ijt, mit folden Worten, tmelche 
ausdrüdlich bie menfhliche Natur in Chrifto be- 
deuten und fid auf diefelbe in der perfünlichen 
Vereinigung [be]ziehen, als daß bie menjchliche 
Natur foldhe Majeftät mit der Tat und Wahrheit 
empfangen habe und gebrauche: 


III. 


Cum Sacram Scripturam tum sanctos vete- 
ris et purioris ecclesiae patres de hoc myste- 
rio etiam loqui per vocabula abstracta, hoc 
est, per eiusmodi nomina, quae expresse natu- 
ram humanam in Christo designant et ad 
illam in unione personali respiciunt, quod 
videlicet natura humana talem maiestatem 
realiter et revera acceperit eaque utatur: 


Ioh.6,54.55: Caro mea est cibus et sanguis meus vere est potus. Qui manducat meam 
carnem, et bibit meum sanguinem, habet vitam aeternam. : 


Das ift: Mein Fleifch iit bie rechte Speife, unb mein Blut ift der rechte Grant. 


Wer mein 


Fleifch iffet und trinfet mein Blut, der fat das eiwige Leben. 


Catalog of Testimonies. 


nal dominion, so as man He has received what 
He had as God. As man, therefore, He hears 
[what is said to Him], ‘Sit at My right hand.’ 
For as God He has eternal dominion.” 

The same, on Heb. 1 (t.2, p.154): “Christ 
always received from the angels worship and 
adoration, for He always was God. But now 
they are adoring Him also as man.” 


. LEO, Epist. 23 (fol. 99; Ep. [23 and 83] 
46 and 97, ff. 261 and 317, ed. Lugd., 1700), 
treating of Eph. 1, says: “Let the adversaries 
of the truth declare when or according to 
what nature the almighty Father raised His 
Son above all things, or to what substance 
[nature] He subjected all things. For to the 
Deity, as to the Creator, all things have al- 
ways been subject. If power was added to 
Him, if Sublimity was exalted, it was inferior 
to Him who exalted, and did not have the 
riches of that nature of whose liberality it 
stood in need. But a person holding such 
views Arius receives into his fellowship.” 
The same, Epist. 83 (fol. 134): “Although 
in Christ there is absolutely one and the same 
person of the divinity and the humanity, 
nevertheless we understand that exaltation 
and the name above every name pertain to 
that form which was to be enriched by the 
increase of so great a glorification. For by 
incarnation nothing had been withdrawn from 
the Word which would be returned to it by 
the gift of the Father. But the form of a 
servant is human humility, which has been 
exalted to the glory of divine power, so that 


divine things were not to be done without the | 


man, nor human things without God.” 

In the same place: “Whatever Christ has 
received in time He has received as man, upon 
whom are conferred those things which He 
did not have. For, according to the power of 
the Word, the Son also has all things that 
the Father has, without a difference.” 


VIGILIUS, lib. 5, Against Eutyches (Ep. 
66 sq., ed. Divion., 1664. 4): *The divine na- 
ture does not need to be elevated to honors, 
to be increased by advancements of dignity, 
to receive the power of heaven and earth by 
the merit of obedience. "Therefore, according 
to the nature of the flesh He acquired these 
things who according to the nature of the 
Word never lacked any of them. For had the 
Creator no power and dominion over His 
ereature, that in the last times He should ob- 
tain them as a gift?" 


NICEPHORUS, lib. 1, cap. 36 (fol. 86): 
“Christ is seen by His disciples on the moun- 
tain in Galilee, and there He affirms that 
the highest power of heaven and earth has 
been delivered Him, namely, according to 
humamty.” 


LET. 


That, first of all, the Holy Scriptures, and 
then also the holy fathers of the ancient pure 
Church, speak concerning this mystery also 
per vocabula abstracta, that is, in such words 
as expressly indicate the human nature in 
Christ, and refer to the same in the personal 
union, namely, that the human nature actu- 


Concordia Triglotta. 


1121 


ally and truly has received and uses such 
majesty: 

John 6, 54.55: Whoso eateth My flesh and 
drinketh M y blood hath eternal life.... For 
My flesh is meat indeed, and My blood is drink 
indeed. 


1199 M. 743. 744. Catalogus Testimoniorum. 


1Ioh. 1,7: Sanguis lesu Christi, Filii Dei, emundat nos ab omni peccato. 

Das ijt: Das Blut Siu Chrijti, des Sohnes Gottes, macht uns rein bon aller Sünde. 

Heb. 9, 14: Sangwis Christi, qui per Spiritum Sanctum se ipsum obtulit immaculatum Deo, 
emundat conscientiam nostram ab operibus mortis [mortuis] ad serviendum Deo viventi. 

Das ift: Das Blut Chrifti, der fid) felbft ohne Wandel durch den Heiligen Geift Gott geopfert hat, 
reinigt unfer Gewiffen von den toten Werfen, zu dienen dem lebendigen Gott. 

Matth. 26,26: Accipite, manducate; hoc est corpus meum. Bibite ex hoc omnes; hic est 
sanguis meus novi testamenti. 

Das ijt: Nehmet, effet; das ijt mein Leth: Trinfet alle daraus; das ijt mein Blut des neuen 
Teftaments. 


EUSTACHIUS [Eustathius] eitante Theodoreto, Dialogo 2 (p.40): "Eyrevüder toivuy Eni 
Dodvov mooéyoaper avtov äyiov zadeledaı, Onl@y, Ott oóvÜoovog Anodsdsırrar TH Velorarw 
Ilvevuarı, dıa tov olixodvra Osóv Ev abt@ dinvexds. 

Huic igitur praedixit fore, ut sederet (Christus homo) in throno sancto, significans ses- 
surum eum in eodem throno cum divinissimo Spiritu, propter Deum inhabitantem in ipso 
inseparabiliter. 

Das ift: Die menidjlidje Natur in Chrifto figt auf einem Thron oder Stuhl mit feiner Gottheit, 
darum Dak Gott unzertrennlich in Derjefben menjehlicen Natur wohnt. 

Idem apud Gelasium: Homo Christus, qui profecit sapientia, aetate et gratia, rerum uni- 
versarum imperium accepit. 

Das ijt: Der Menfch Chriftus, der an Weisheit, Alter und Gnade zugenommen, hat das Regi- 
ment oder Herrichaft über alle Dinge empfangen. 

Idem ibidem: Christus ipso corpore ad proprios venit apostolos dicens: Data est mihi 
omnis potestas in coelo et in terra; quam potestatem accepit extrinsecus templum et non Deus, 
qui templum illud praecipua pulchritudine aedificavit. 

Das ift: Chrijtus ijt nad) feiner Auferftehung mit jeinem eigenen Leibe zu feinen erwählten 
Wpojteln [ge]fommen und hat gejagt: „Mir ijt gegeben alle Gewalt im Himmel und auf Erden“; 
welche Gewalt der Außerlidie Tempel des ewigen Wortes empfangen hat und nicht Gott (nümlid) 
nad) feiner Gottheit), ber denjelbigen Tempel (feines Leibes) mit jolchem vornehmen Schmud erbaut 
und geziert hat. 

ATHANASIUS de Ariana et Catholica Confessione [tom. 2, op. p. 579, ed. Colon.]: Deus 
non est mutatus in humanam carnem vel substantiam, sed in se ipso, quam assumpsit, glori- 
ficabat naturam, ut humana, infirma et mortalis caro atque natura divinam profecerit in 
gloriam, ita ut omnem potestatem in coelo et in terra habeat, quam, antequam a Verbo 
assumeretur, non habebat. 

Das ijt: Gott ijt nicht verwandelt in das menjchliche Fleifeh oder Subftanz, fondern hat in ihm 
[fi] felber die Natur berflürt, bie er an fid) genommen hat, dak das menfchliche, jehwache, jterbliche 
Sleijdh und Natur göttliche Herrlichkeit erlangte, aljo daß es alle Gewalt im Himmel und Erden hat, 
welche eS nicht hatte, ehe es bon dem Wort angenommen worden. 

Idem [l.e., p. 597 et 603]: De Suscepta Humanitate contra Apollinarium, p. 530: Paulus 
Phil. 2 de templo loquitur, quod est corpus suum. Non enim qui altissimus est, sed caro ex- 
altatur, et carni suae dedit nomen, quod est super omne nomen, ut scilicet in nomine Iesu 
flectatur omne genu, et omnis lingua confiteatur, quod lesus Christus sit Dominus in gloria 
Patris. Et addit regulam generalem: Quando Scriptura loquitur de glorificatione Christi, 
de carne loquitur, quae percepit gloriam. Et quaecunque Scriptura dieit accepisse Filium, 
ratione humanitatis illus, non Divinitatis loquitur; ut quum dicit apostolus, quod in Christo 
habitet omnis plenitudo Deitatis corporaliter, plenitudinem illam in carne Christi habitare 
intelligendum est. 

Das ijt: St. Paulus an bie Philipper am 2. Kapitel redet von jeinem Tempel, welder ift fein 
Leib. Denn nicht der Allerhöchite, jonbern das Fleifch wird erhöht. Und feinem Fleifch) hat er einen 
Namen gegeben über alle Namen, dak in dem Namen SEju fid) beugen follen alle Knie, und alle 
gungen befennen, daß SEjus Chrijtus fei der Herr in ber Glorie Gottes des Vaters. Und hängt eine 
gemeine Regel daran: Wenn die Heilige Schrift redet bon der Verflarung Chriftt, jo redet fie bon dem 
Fleiieh Chrifti, das [olde Herrlichkeit empfangen hat. Und was die Schrift fagt, daß der Sohn emp- 
fangen habe, daS redet jie von wegen ber Menfchheit und nicht der Gottheit. Als, wenn der Wpojtel 
jagt: „In Chrifto wohnt alle Fülle der Gottheit leibhaftig”, das iff zu verftehen, daß fie im Fleiid) 
Ehrifti wohne. 

Idem citante Theodoreto, Dialogo 2 (tom. 3, p. 286): Kadov é defi@y Mod, eis TO xvpia- 
xov oda Atlextaı. Item: To oma voívvv Eotıv, @ héyer, zadov £x ÓstiOv uod. Corpus est, 
cui dicit Dominus: Sede a dexteris meis. 

Das ijt: Der Leib ijt e$, zu dem der HErr jagt: ,Seke did) zu meiner Rechten.” 


ATHANASIUS, De Incarnatione, sicut citatur apud Cyrillum in defensione anathema- 
tismi 8 et in libro De Recta Fide ad Reginas: Si quis dicat, inadorabilem Domini nostri car- 
nem, ut hominis, et.non adorandam ut Domini et Dei carnem, hune anathematisat sancta et 
catholica ecclesia. 

Das ijt: So jemand fagte, das Fleifch Ehrifti, fo nicht anzubeten als eines Menjchen leitch, daß 
es aud) als des Herrn und Gottes Fleijeh nicht angebetet werden folle, ben perfudit bie heilige und 
fatholifche Kirche. 


Catalog of Testimonies. 1123 


1 John 1,7: The blood of Jesus Christ, His 
Son, cleanseth us from all sin. 

Heb. 9, 14: The blood of Christ, who through 
the eternal Spirit offered Himself without spot 
to God, purges your conscience from dead 
works to serve the living God. 

Matt. 26, 26—28: Take, eat; this is My 
body.... Drink ye all of it; for this is My 
blood of the new testament. 


EUSTACHIUS, quoted by Theodoret, Dia- 
log 2 (p.40): “Therefore he prophesied that 
He [Christ the man, the human nature of 
Christ] would sit upon a holy throne, signi- 
fying that He has made Himself known as 
sharing the throne with the most Divine 
Spirit, on account of God’s dwelling insepa- 
rably in Him.” 

The same, quoted in Gelasius: “The man 
Christ, who increased in wisdom, age, and 
favor, received the dominion of all things.” 

The same, in the same place: “Christ, in 
His very body, came to His apostles, saying: 
‘All power is given unto Me in heaven and 
in earth’; which power the external temple 
received, and not God [namely, according to 
His divinity], who built that temple [of His 
body] of extraordinary beauty.” 


ATHANASIUS, On the Arian and the Cath- 
olic Confession (t. 2, op. p. 579, ed. Colon.) : 
“God was not changed into human flesh or 

. Substance, but in Himself glorified the nature 
which He assumed, so that the human, weak, 
and mortal flesh and nature advanced to [ob- 
tained] divine glory, so as to have all power 
in heaven and in earth, which it did not have 
before it was assumed by the Word.” 

The same (l. c., pp. 597 and 603), On the 
Assumed Humanity, against Apollinarius 
(p.530): “Paul, Phil.2, speaks of a [His] 
temple which is His body. For not He who 
is the Highest, but the flesh, is exalted; and 
to his flesh He gave a name which is above 
every name, that at the name of Jesus every 
knee should bow, and every tongue confess 
that Jesus Christ is the Lord, to the glory of 
the Father. And he adds a general rule: 
When Scripture speaks of the glorification of 
Christ, it speaks of the flesh, which has re- 
ceived glory. And whatever Scripture says 
that the Son has received, it declares with 
respect to His humanity, and not to His 
divinity: as, when the apostle says that in 
Christ dwelleth all the fulness of the God- 
head bodily, we must understand that this 
fulness dwells in the flesh of Christ.” 

The same, quoted by Theodoret, Dialog 2 
(t. 3, p. 286): “ ‘Sit on My right hand,’ has 
been said to the Lord’s body.” Also: “It is 
therefore the body to which He says, ‘Sit on 
My right hand.’ ” 


ATHANASIUS, On the Incarnation, as 
quoted in Cyril in his Defense of the 8th An- 
athema, and in his book, On the True Faith 
to the Queens: “If any one says that the flesh 
of our Lord as that of a man is inadorable, 
and is not to be worshiped as the flesh of the 
Lord and God, him the Holy Catholic Church 
anathematizes.” 


1124 M. 744. 745. Catalogus Testimoniorum. 


Idem [De Suse. Human., p. 603, ed. Colon.]: Quaecunque Scriptura dicit Filium accepisse, 
ratione corporis accepta intelligit, corpusque illud esse primitias ecclesiae Primum igitur 
Dominus swum corpus excitavit et exaltavit, posthac autem et membra sui corporis. 

Das ijt: Alles, was die Schrift jagt, daß der Sohn empfangen habe, das berjtebt fie, daß es nach 
dem Leibe empfangen fet, und derjelbe Leib fet bie Eritlinge der Kirche. Darum hat der Herr erjtíid) 
feinen Veib eriwedt und erhöht, danach aber aud) die Glieder feines Leibes. 

HILARIUS, lib. 9 (p. 130 [129. 137]) : Ut ita homo Iesus maneret in gloria Dei Patris, 
si in Verbi gloriam caro esset unita, et gloriam Verbi caro assumpta Shawnie (Concretum pro 
abstracto. ) 

Das ift: Da aljo der 9Renjd) SEjus bliebe in der Herrlichfeit Gottes des Waters, wenn das 
Zleife) vereinigt wäre in die Glorie des Vaters, und das Fleijch bie Herrlichkeit des Worts hätte. 


EUSEBIUS EMISSENUS, in Homilia Feria Sexta post Pascha (Feria 6. paschatos in 
homiliis 5. patrum, p. 297): Qui secundum divinitatem semper, simul cum Patre et Spiritu 
Sancto, omnium rerum potestatem habuit, nune etiam secundum humanitatem omnium rerum 
potestatem accepit, ut homo ille, qui nuper passus est, coelo et terrae dominetur, quin hie et ibi 
facit, quidquid vult. 

Das ijt: Der nad) der Gottheit allzeit, zugleich mit dem Rater und Heiligem Geift, alle Gervatt 
über alles hatte, berjelbe hat jekund auch nad) der Menjchheit alle Gewalt über alles empfangen, auf 
Dap eben ber Menfch, welcher neulich gelitten hat, über Himmel und Erde regiete und hier, und dort 
tue, was er twill. 


GREGORIUS NYSSENUS citante Gelasio et Theodoreto, Dialogo 2: Tjj debi otv Tod 0200 
bwoDsic vis ov buon ; 6 Tameıvög n 6 Öyıoros; uj O& TO Taneıyov, ei un To dv Docsuvor ; vi 
dé allo 70.00 TO Oesióv Eotıv 6 Owiotoc; alla uiv 6 Osos bia fjva ov Ósita, Üyıoros, or, tO 
avdownıvov doa 6 asdotohos byodvnvat heyei. "Yyodnvaı dé dua Tod Kéouos xal Xouorös. yevé- 
odaı, o0xoUv ov THY TOOALEYLOY drag tow Huai dua Tod Eroinoe ó"uatog maoíotnoiw 6 dztó- 
orohos, ahha. nv Tod Tameıvod OVS To bypndoy pevaztofnoty THY Ex dsi@yv Tod Oxo yeyevvnuernv. 
Et paulo post: ‘Ou A dedıa tov Oso N groups) TOV vtov TOV TLAVTOY , dtt éotly 6 Kvoıos, 
60 ov và TAVTO £yéreto xat ob Loois ÜNEOTN TOV yeyovóvov ovdev, urn rov Evrmderra o0G 
avtny dvIowmnoy sig to idtov avyyayer Bwos dia tho EVWOEMS. 

Hoe est ( Apud Theodoretum, t. 2, p. 533) : Dextera igitur Dei exaltatus (Act. 2, 33). Quis 
igitur exaltatus est, humilisne an altissimus? Quid autem est humile nisi humanum? Quid 
vero aliud praeter Divinitatem appellatione altissimi significatur? At Deus exaltatione non 
indiget, quum sit altissimus. Humanam igitur naturam exaltatam esse dicit apostolus, ex- 
altatam vero, quia Dominus et Christus factus est (homo). Non igitur aeternam essentiam 
Domini verbo fecit exprimit apostolus, sed humilis naturae eveetionem ad summam celsitu- 
dinem, videlicet ad dexteram Dei. Et paulo post: Quia dextera Dei, fabrieatrix omnium 
rerum, quae est ille Dominus, per quem omnia facta sunt, et sine quo nihil eorum, quae facta 
sunt, subsistit, haec ipsa unitum sibi hominem ad propriam extulit celsitudinem per unionem. 

Das iit: Gott bedarf’3 nicht, daß er erhöht werde, dieweil er der Allerhöchite ijt. Darum berjtebt 
St. Petrus, dak die Menfchheit Chrijtt erhöht fet. Sie ijt aber aljo erhöht, bap er fie zum HCrrn und 
Gbriit gemacht hat. Mit weldhen Worten der Apoftel nicht die Goitheit hat anzeigen wollen, fondern 
Dak die menschliche Natur erhoben fet in die Höhe, twelche ift zur Mechten Gottes. Denn die Nechte 
Gottes, welche alles erjchaffen hat, und die der HErr jelbft ijt, Diejelbe Rechte Gottes hat den mu ibr 
vereinigten Menfchen in feine eigene Hoheit durch bie Vereinigung gefest. 

BASILIUS MAGNUS, Contra Eunomium, lib. 2, p. 661: Kovgıorv xai Kovorör ö Ósüe 
EroimoE TodTov vor Jnooóv, Ov Dusis EOTAVOWOATE, TH Severus pwrN Movovovyi OOS | To avdow- 
TULVOY avroo xai so@uevor nräoı rooönkms EMEQELOOMEVOS. Et paulo post: "Rote 6 ein@v' Koöouov 
avtov xal Xototóv 6 Ozos &moínos, tnv xara zárvtov aoxny xai Ósozorsíav Aéyer THY naga TOU 
JTaroos énitoansioay av) ete. 

Petrus Act. 2 inquit: Dominum et Christum fecit Deus hune Iesum, quem vos cruci- 
fixistis, demonstrativa voce hwmanae et omnibus visibili ipsius naturae palam propemodum 
incumbens seu innitens. Et paulo post: Quamobrem inquiens, quod Deus Dominum et Chri- . 
stum ipsum fecerit, principatum et dominium super omnia a Patre ipsi commissum dicit. .. 

Das ift: Wenn Petrus in ber Wpoftelgefchichte jagt: ,Siejen Bejum, den ihr gefreustat habt, hat 
Gott zum HErrn gemacht“, hat er mit bem Wort ,diejen” jeine Menjchheit anzeigen wollen und jagt, 
bab thr (ber Menfchheit) bie Herrfchaft und Regierung befohlen jei. : 

EPIPHANIUS, Contra Ariomanitas (p. 327 [tom. 1, f. 728, ed. Paris. 1638]) Todtroy TOY 
oov, Ov gotavomoate, tva um naoahsrp di N ayla Evoaoxos oixovouto ano Tod poo xai 
axtiotov Aóyov, alla ovrevo0j dvo TO dxtiovo Aóyo. Ata todto xoi Kopióv xai Xotorov 
6 Osóc éxoinos ro àx Maolas ovldnpder, 10 dy Osdtnt ovvevoder, 

Hoc est: Hunc igitur Iesum, quem crucifixistis, ut ne relinqueretur sancta in carne dispen- 
satio a passionis experte et increato Verbo, sed couniretur superne increato Verbo. Quapropter 
et Dominum et Christum Deus fecit, id quod ex Maria conceptum et Deitati unitum est. 

Das ift: Dah Petrus Hinzufegt: „Diefen BEfum, ben ihr gefreuzigt Habt“ ujtv., zeigt er damit 
an bie Menfchwerdung des Herren, und ijt offenbar, dak er von dem Fleifch redet. Darum hat Gott 
zum Heren und Chrift gemacht, das von Maria empfangen und mit der Gottheit vereinigt ijt. 


AMBROSIUS, 1. 3, cap. 12, De Spiritu Sancto (t. 2, p. 157 [f. 765, ed. Colon.]): Angeli 
adorant non solum divinitatem Christi, sed et scabellum pedum eius. Et postea: Illam ter- 


a 64 


Catalog of Testimonies. 


The same, On Humanity Assumed (p. 603, 
ed. Colon.): “Whatever Scripture says that 
the Son has received, it understands as hav- 
ing been received with respect to His body, 
and that this body is the first-fruits of the 
Church. The Lord therefore first raised and 
exalted His body, but afterward also the mem- 
bers of His body.” 


HILARY, lib. 9 (p. 136): “That thus the 
man Jesus remained in the glory of God the 
Father, if the flesh had been united to the 
glory of the Word, and the assumed flesh pos- 
sessed the glory of the Word.” (Concrete for 
abstract.) 


EUSEBIUS OF EMISSA, in his homily on 
the Sixth Holiday after Easter (Feria 6, 
paschatos in homiliis 5, patrum, p.297): “He 
who, according to His divinity, had always, 
with the Father and the Holy Ghost, power 
over all things, now also according to His 
humanity has received power over all things, 
so that this man who suffered not long ago 
rules over heaven and earth, yea, does here 
and there whatever He wishes.” 


GREGORY OF NYSSA, quoted by Gela- 


sius and Theodoret, Dialog 2 (t. 2., p. 333) : 
“Therefore, being exalted to the right hand 
of God’ [Acts 2, 33]. Who, then, was exalted? 
The lowly one or the Highest? But what is 
lowly if not the human? What else besides 
the divine is the Highest? But God, being 
the Highest, does not need to be exalted. 
Therefore, the apostle says that the human 
[nature] was exalted, and that it was exalted 
by becoming Lord and Christ. Therefore, by 


the words He has made the apostle does not . 


express the premundane [eternal] subsistence 
of the Lord, but the advancement of that 
which is low to the Highest, namely, to the 
right hand of God." 


And shortly afterwards: “Because the right 
hand of God, the Creator of all things that 
exist, which is the Lord, by whom all things 
were made, and without whom nothing of 
those things that were made subsist, has it- 
self, through the union, raised up to its own 
height the man who has been united with it.” 


BASIL THE GREAT, Against Eunomius, 
lib.2, p. 661: *[When Peter, Acts 2, says:] 
*God hath evidently made that same Jesus 
whom ye have crucified both Lord and Christ,’ 
by the demonstrative word [that same] he ap- 
plies himself almost entirely to His human 
nature, seen by all.” Shortly afterwards: 
“So that in saying, ‘God hath made Him both 
Lord and Christ, he says that power and do- 
minion over all things were entrusted to Him 
[to the humanity] by the Father." 


EPIPHANIUS, Against the Ariomanites 
(p. 327, t..1;.:í01. 728, ed. Paris, 1638) : 
“[Peter, by adding:] “This same Jesus whom 
ye erucified [indicates the incarnation of the 
Lord, and it is manifest that he is speaking 
of the flesh], in order that the holy incarnate 
dispensation might not be left by the impas- 
sible and uncreated Word, but might be united 
above to the uncreated Word. On this ac- 


1125 


count God made that which was conceived of 
eal and united to Deity both Lord and 
rist.” 


AMBROSE, lib. 3, cap. 12, Of the Holy 
Ghost (t. 2, p. 157 [fol. 765, ed. Colon.]): 
“The angels adore not only the divinity of 


1126 3n. 745. 746. Catalogus Testimoniorum. 


a 


ram propheta dicit adorandam, quam Dominus Iesus in carnis assumptione suscepit.. Itaque 
per scabellum terra intelligitur, per terram autem caro Christi, quam hodie quoque in myste- 
riis adoramus, et quam apostoli in Domino Iesu, ut supra diximus, adorarunt. [Bei Umbrofins 
folgt nod: Neque enim divisus Christus, sed unus.] 

Das ift: Die Engel beten nicht allein die Gottheit Chrifti an, jondern aud) jeiuer Füße Cdjentel. 
Und Bernad): Der Prophet jagt, daß die Erde foll angebetet werden, welche der Herr SEjus an fid) 
genommen hat, ba er das Fleifch angenommen hat. Darum dur den Fußfjchemel wird veritanden die 
Erde, durch die Erde aber das Fleifch Chrifti, welches wir noch heutigeStages im Geheimnis anbeten, 
das aud) bie Apoftel im HErrn Sy Giu angebetet haben. 

AUGUSTINUS, De Verbis Domini, sermone 58 (t. 10, p.217): Si Christus non est natura 
Deus, sed creatura, nec colendus est nec ut Deus adorandus. Sed illi ad haee replieabunt ae 
dicent: Quid igitur est, quod carnem eius, quam creaturam esse non negas, simul cum divini- 
tate adoras et ei non minus quam Deitati deservis? 

Das itt: Wenn Chriftus nidt bon Natur Gott ijt, jondern eine Kreatur, jo ijt er aud) nicht als 
Gott zu ehren und anzubeten. Wher Datwider werden bieje vorgeben und jagen: Was ijt’3 Denn, daß 
du fein Sleifch, welches du nicht leugneft, daß es eine Kreatur fei, zugleich mit der. Gottheit anbetejt 
und bemjelben nicht weniger al3 der Gottheit Dienjt? 

Idem in Ps. 98, 5 (t.8, p. 1103): Adorate scabellum pedum eius. Scabellum est terra, et 
Christus suscepit terram de terra, quia caro de terra est et de carne Mariae carnem accepit. 
Et quia in ipsa carne hic ambulavit et ipsam carnem manducandam nobis ad salutem dedit, 
nemo autem carnem ilam manducat, nisi prius adoraverit. Inventum ergo est, quomodo 
adoretur tale scabellum pedum Domini, ut non solum non peccemus adorando, sed peecemus 
non adorando. 

Das ift: Der Fußfchemel ift die Erde, und Ehriftus hat Erde bon ber Erde genommen, denn das 
Fleiich iff bor der Erde, und bon bem Fleifh Maria hat er Fleifch an fid) genommen. Und weil er 
im Fleifch gewandelt hat, hat er ung auch jein Fleisch zu efjen und zu unferm Heil gegeben; niemand 
aber ipt dasjelbe Fleifch, er habe e$ denn zuvor angebetet. Darum ijt eine Weife [ge]funden worden, 
wie folder Fußfchemel des Herrn angebetet werde, daß mir nicht allein nicht fitndigen, wenn wir ben- 
felben anbeten, fondern daß wir fündigen, jo wir ihn nicht anbeten. 

CHRYSOSTOMUS, ad Heb. 2 [p. 125]: Kai vao Ovtoc méya xai Üavuaoróv xai éxmchy- 
ewe yEuov, THY && OL. odoxa àvo xaljotar xai 7900xvvELodaı in’ àyyéAov xai aoyayyéh@v 
xai tov Xspgagiu xai vv Xeoovfiu. Totto nollaxıs sis votv éym Aafov E£iortauaı. Magnum, 
admirabile et stupore plenum est, carnem nostram sursum sedere et adorari ab angelis et 
archangelis. Hoc saepe mente versans ecstasin patior etc. Idem 1 Cor. 10 [p.174; tom. 6, 
f. 740, et tom. 5, f. 261, ed. Francof.]: Todzro TO O05 (40. xai &ni parıns HELMEVOY, jdé09n0ar 
payor ete., xai don Batsilupzo naxodv, xai éAÜOvrec usrà Popov xai voóuov zoAAoU TP00EXUVNoaV. 
Hoe corpus Christi in praesepi iacens Magi venerati sunt etc., et a longe venientes cum timore 
et tremore multo adoraverunt. Idem apud Leonem, epist. 95: Cognoscamus, quae natura sit, 
eui Pater dixit: Esto meae particeps sedis. Illa natura est, cui dictum est: Terra es et in 
terram ibis. . 

Das ift: G8 ijt ein großes Wunder, darüber man jid) billig entjebt, daß unfer Hletjd droben fibt 
unb bon den Engeln und Erzengeln angebetet wird. Wenn id) oftmals folches bei mir jelber bedenfe, 
ift mir nicht anders, al3 wenn id) außer mir felbjt mare. 1 for. 10: Chen der Leib, der in der Krippe 
liegt, ben Die Weifen aus [Dem] Morgenland verehrt und, als fie bon ferne [oe] fommen, in großer 

Furdht und Zittern angebetet haben. Und abermals: gat uns wohl merfen, welche Natur e$ fei, zu 
der der Vater gejagt hat: ,Gebe bid) in meinen Stuhl.” 3 ift bie Natur, zu welcher gejagt ijt: y" 
bift Erde, und zur Erde jolfft bu wieder werden. 

THEOPHYLACTUS ex Chrysostomo in caput Matth. 28 [p. 311; ed. Lutet. 8, 1631, f. 184 
et 605]: "Enei N avdowaivn pöoıs 5 noonv HATAHOLTOS, ovrnunern To 0E® Adve zai? UNO- 
oraoıy, £v oboav xd Ota. bz" ayyéhov MOOOKVPOVMENN, ELHOTOS gnotr, ÓTL ion Euoi aoa 
éEovoia iv oveav@. Kai yàg 7 avbownivn 4 mownyv dovievtovoa viv Ev XowtQ doyer mavtwyr. 

Quia humana natura prius condemnata, nune vero iuncta Deo Verbo personaliter sedet in 
eoelo et ab angelis adoratur, merito dicit: Data est mihi omnis potestas in coelo et in terra. 
Etenim humana natura prius serviebat, nune in Christo omnibus imperat. 

Das it: Die menjchliche Natur, welche zubor verdammt par, jekund aber mit dem Wort per- 
fünfich vereinigt und fikt im Himmel und wird bon den Engeln angebetet, die jagt billig: „Mir ijt ge- 
geben alle Gewalt im Himmel und Erden“; denn die menschliche Natur, die zuvor diente, herrjcht jegund 
in Chrifto über alles. 

Idem in 3. cap. Ioh.: Kai navıa ÓfÓcxsv iv vjj yeıpi tod Yiod, xata v0 dvdowauvov. 

Pater omnia dedit in manum Filii iuxta humanitatem. 

Das ift: Der Vater hat bem Sohne alles in feine Hände gegeben nad) ber Menichheit. 

CYRILLUS, De Incarnatione, cap. 11 (t.4, p. 241 [t. 5, £.695]): Verbum in id, quod non 
erat, se immisit, ut et hominis natura id, quod non erat, fieret, divinae maiestatis dignitatibus 
per adunitionem fulgens, quae sublevata magis est ultra naturam, quam deiecit infra naturam 
invertibilem Deum. 

Das ijt: Das Wort hat fid) in das eingelaffen, das e$ nicht war, auf bab des Menjchen Natur 
wiirde, das e8 [fie] nicht war, nämlich daß e8 [fie] durch bie Vereinigung leuchten follte in der Herr- 
fidjfeit der göttlichen Majeftät, welche vielmehr erhoben ijf über bie Natur, denn dak fie den univandel- 
baren Gott unter ihre Natur follte geworfen haben. 


Catalog of Testimonies. 1127 


Christ, but also His footstool.” And after- 
wards: “The prophet says that the earth 
which the Lord Jesus took upon Himself in 
the assumption of flesh is to be adored. 
Therefore by footstool the earth is under- 
stood, but by earth the flesh of Christ, which 
we to-day also adore in the mysteries, and 
which the apostles adored in the Lord Jesus, 
as we have said above.” 

AUGUSTINE, Of the Words of the Lord, 
Discourse 58 (t. 10, p. 217): “If Christ is 
not God by nature, but a creature, He is 
neither to be worshiped nor adored as God. 
But to these things they will reply and say: 
Why, then, is it that you adore with His 
divinity His flesh, which you do not deny to 
be a creature, and are no less devoted to it 
than to Deity?” 

The. same, on Ps. 99, 5 (t. 8, p. 1103): 
“ “Worship His footstool.’ His footstool is 
the earth, and Christ took upon Him earth 
of earth, because flesh is of earth; and He 
received flesh of the flesh of Mary. And be- 
cause He walked here in this very flesh, He 
also gave this very flesh to be eaten by us for 
salvation. But no one eats that flesh unless 
He has first worshiped it. Therefore the way 
has been found how such footstool of the Lord 
may be worshiped, so that we not only do not 
sin by worshiping, but sin by not worship- 
ing.” 

CHRYSOSTOM, on Heb. 2 (p. 125): “For 
it is really great and wonderful and full of 
awe that our flesh should be seated above, 
and be worshiped by angels and archangels 
and by the seraphim and cherubim.  Reflect- 
ing upon this, I am often entranced [seem to 
be beside myself]." 

The same, on 1 Cor. 10 (p. 174, t. 6, p. 740, 
and t. 5, p. 261, ed. Frankf.): “This body, 
even when lying in the manger, the Magi 
worshiped, etc.; and they took a long jour- 
ney; and having come, they worshiped with 
much fear and trembling." 

The same, in Epist. 65 to Leo: “Let us 
learn to know which nature it is to which 
the Father said, Share My seat. It is that 
nature to which it has been said, ‘Dust thou 
art, and unto dust shalt thou return.’ ” 

THEOPHYLACT, from Chrysostom, on 
chap. 28 of Matt. (p. 311 [ed. Lutet., 8, 1631, 
fols. 184. 605]): “Since the human nature, 
but recently condemned, united in person with 
God the Word, is seated in heaven, worshiped 
by angels, He says properly: ‘All power is 
given unto Me in heaven.” For also the 
human nature, which but recently served, 
now in Christ rules over all things.” 

The same, on chap. 3 of John: “He has also: 
given all things into the hand of the Son, 
according to His humanity.” 

CYRIL, On the Incarnation, cap. 11 (t. 4, 
p. 241; t. 5, p. 695): “The Word introduced 

: Himself into that which He was not, in order 
P that the nature of man also might become 
| what it was not, resplendent, by its union, 
with the grandeur of divine majesty, which 
has been raised beyond nature rather than 
that it has cast the unchangeable God beneath 
[its] nature." 


1128 M. 746—148. Catalogus Testimoniorum. 


Ephesinum Concilium, can. 11, Cyrill, t.4, p. 140 [Apologet. adv. Orient., t. 6, f. 196]: Si 
quis non confitetur, carnem Domini esse vivificam, propterea quod propria facta est Verbi, quod 
omnia vivificat, anathema sit. 

Das ift: Welcher nicht befennt, daß daS Sletid Chrifti ein lebendigmadhend Fleijd fet, darum, 
Dak e$ des Worts eigen worden ijt, welches alles lebendig macht, ber jet verflucht. 

Et Cyrillus, ibidem, p. 140 [t. 4, f. 85] in explicatione illius anathematismi dieit: Nesto- 
rium noluisse vivificationem tribuere carmi Christi, sed sententias Ioh. 6 exposuisse de sola 
Divinitate. 

Das ijt: Cyrillus in Grffürung des gemeldeten Anathematismi [prid)t, dak Neftorius bem Fleifch 
ChHrifti nicht habe zugeben wollen, dap eS lebendig mache, fondern habe die Sprüche Joh. 6 allein von 
der Gottheit ausgelegt. 


THEODORETUS dialogo 2 Feu! 2, p. 330]: Kai uns Ex debicy Hovodn xadedoas (10 o@ua 
tow Kvoiov) xai zagà NTAONS zoooxvvsitat THS KTIOEWwS, Ate On o@ua yonuariloy TOU Aeomdrov 
Ths pvoews. 

Hoc est: Illud corpus et sessione ad dexteram Dei dignum habitum est et ab omni creatura 
adoratur, quia corpus appellatur naturae Domini. 

Das iit: Diejer Leib ijt durch das Siken zur Rechten Gottes zu folder Ehre gefommen und wird 
von aller Kreatur angebetet, alS daß er Gottes Leib genannt wird. 

Idem Psal. 8: Huiusmodi honorem a Deo, universitatis scilicet imperium, huniana in 
Christo natura accepit. 

Das ift: Die menfdlide Natur hat diefe Ehre, nämlich die Herrfchaft unb Regierung über alles, 
in Chrifto empfangen. 

LEO, epistola 11, fol. 94 [ep. 25, f. 246]: Assumpti, non assumentis provectio est, quod 
Deus illum exaltavit et donavit illi nomen, quod est super omne nomen, ut in nomine Iesu omne 
genu flectatur, et omnis lingua confiteatur, quod Dominus sit Iesus Christus in gloria Dei Patris. 

Das iit: C8 gehört bem angenommenen (Menfchen) und nicht (Gott), der ihn angenommen hat, zu, 
Dak Gott ihn hat erhöht und ihm einen Namen gegeben, der über alle Namen tjt, Dak im Namen SEfu 
alle Knie gebogen werden und alle Zungen befennen, daß SEju3 fet ber HErr in der Ehre des Baters. 


DAMASCENUS, lib. 3, cap. 18 [p. 251]: Hh eia avrod (Xootod) BEélnous dvaoyos TE xai 
MAVTOVOYOS ny ete., » O& évPoanivy avtow Déhyous AO YOOVOV TE 7}QSAtO xai ar?) Ta qQUvGux 
xal adıapAnra don DUEUELVE, xai qvotxóg uiv ov navrodvrauos nv, Oc Ó2 Tod Oso) Adyov, 
aANd&s xai xata qoi ysvou£rn, xai NAavroövvauos. 

Divina Christi voluntas erat aeterna et omnipotens etc., humana vero. eius voluntas a tem- 
pore coepit et naturales ac innoxias affectiones sustinuit, et naturaliter quidem non erat omni- 
potens; ut autem vere et secundum naturam Dei Verbi voluntas est facta, et omnipotens est, 
hoe est, sicut commentator explicat: divina voluntas suapte natura habet potentiam omnia 
efficiendi, quae velit, humana vero Christi voluntas non sua natura habet omniefficacem vir- 
tutem, sed ut Deo Verbo unita. 

Das ijt: Des Herrn Chriftt göttlicher Wille ijt ein emiger und allmächtiger Wille. Aber fein 
menschlicher Wille Hat in der Beit angefangen und feine natürlichen, unjd)übfiden Wirkungen gehabt; 
und zwar natürlich war er nicht ein allmächtiger Wille, aber nachdem er wahrhaftig und natürlich) 
Gottes Wille worden, ift er aud) allmächtig, das ift, wie ber Ausleger dafelbft diefe Worte erklärt: der 
göttliche Wille hat bon feiner Natur die Gewalt, daß er tun fann, was er will, aber der menfchliche 
Wille Chrifti hat nicht von feiner Natur die Kraft, daß er alles tun fann, fondern daher, daß er mit 
Gott. vereinigt ift. 

Idem cap. 19: H dé oa0§ tH Osortyt tod Adyov EVEOYOVoN (zowowvei) dud TE TO (c Ot’? GO- 
yávov TOU FOUATOS tas Velac éxreheiodau „Evsoyelas xal dia TO Eva eivai TOV Evesoyodvra Üeix dc 
TE duo. xal àvüpozívos. Eiöevau yào LON: ec 6 Ayıos adrod vows «ai Tag pvoızäs avrod évegyet 
Eveoysias, etc., xoımwvei THY éveoyovoy tij Aóyov Osdtnt xoi ÖdLErodon, zol zvßeovoon TO Wav 
voor xal yuvdyox av xai Ó.étov, ovy ws wpihos avüocozov voüs, adh’? we BR xa? oztóota.Gty 
2vouérvos xai Oso? voüs yonuarioas. 

Caro operanti Deitati Verbi communicat, ideo quod divinae operationes per organum cor- 
poris perficiebantur. Ita sancta eius mens etiam naturales suas operationes operatur. Com- 
municat autem et Deitati Verbi operanti ac gubernanti, ipsa etiam. intelligens, cognoscens et 
disponens totum universum, non ut nuda hominis mens, sed ut Deo secundum hypostasin co- 
unita et Dei mens constituta. 

Das ijt: Das Fleifch ijt teilhaftig oder hat Gemeinfchaft mit dem Wort, das da toirfet, borüm 
bak bie göttliche Wirkung durch bas Werkzeug des Leibes vollbracht worden. Alto hat auch fein heiliges 
Gemüt feine natürlihen Wirkungen gehabt, aber nachdem eS der Gottheit des Worts teilhaftig ge 
worden, bie da wirkt und regiert, verjteht, weiß und ordnet e3 alles, was da ijt, nicht als eines 
bloßen Menschen Gemüt, fondern dak e$ mit Gott per[antid) vereinigt und Gottes Gemüt geworden ijt. 

Idem libro eodem, cap. 21 (p. 260) : “A mer avdowsnivn q$oic oto. 0c ov xEXTHTAL TÀY 
ushkövrov THY yr®oıv, 5j O& Tod Kvoíov. vv, Ora THY zpÓc avTOY tov Adyor Eymow xai THY 
ÜNOOTATIANP TAUTOTNTA, xatEMhOvTNOE uera TOY hoin@y Veoonusıov xai tHv tov paure yr @ouv. 
Et in fine capitis: 

"Husis dé Asonornv avurov papev xai Kvoıov mwaonc uns xULOEWS tov Eva Xouorov, TOV adrov 
öuod Osóv TE xai dvÜ pcr xoi navra eidéva. | "Ev avt yào siol narrss oí Ümoavpoi ths 
oogias xat THS YVWOEDS ot QAÓxQUQot. 


S. 


Catalog of Testimonies. 1129 


Council of Ephesus (Cyril, t. 4, p. 140 
[Apologet, adv. Orient., t. 6, fol. 196]), in 
Canon 11: *If any one does not confess that 
the flesh of the Lord is quickening, because 
it was made the Word’s own, who quickens 
all things, let him be anathema." 

Cyril also (ibid., p. 140; t.4, p. 85), in his 
explanation of this anathematization, says 
that Nestorius was unwilling to ascribe quick- 
ening to the flesh of Christ, but explained the 
passages in John 6 as referring to the divinity 
alone." 


THEODORET, Dialog 2: “And it (the body 
of the Lord) was deemed worthy of the seat 
on the right hand, and is worshiped by every 
ereature, as it is called the body of the Lord 
of Nature [the body of God]." 


The same, on Ps. 8: “Such honor, namely, 
dominion over the universe, the human nature 
in Christ has received of God." 


LEO (fol. 94 [Ep. 25, fol. 246]), Epist. 11: 
“It is a promotion of that which is assumed 
[man], and not of Him who assumes [God], 
that God has exalted Him, and given Him 
a name which is above every name, that at 
the name of Jesus every knee should bow, and 
every tongue confess that Jesus Christ is Lord, 
to the glory of God the Father." 


DAMASCENUS, lib. 3, cap. 18 (p. 251): 
“Therefore His [Christs] divine will was both 
eternal and omnipotent, ete. But His human 
will not only began in time, but also endured 
natural and unblamable affections, and indeed 
was not omnipotent by nature; but as it has 
truly and by nature become the will of God 
the Word, it is also omnipotent.” This means, 
as explained by a commentator: “The divine 
will has, by its own nature, the power to do 
all things which it wishes; but Christ's 
human will does not have power to do every- . 
thing by its nature, but as united to God the 
Word." 


The same, cap. 19: “The flesh has com- 
munion: with the operating divinity of the 
Word, because the divine operations are ac- 
complished as through the organ of the body, 


» and because He that works both in a divine 
^ and human fashion is one. For it is neces- 
' sary to know that His holy mind works also 
k its natural operations, etc., shares in the 
$ working and managing and guiding divinity 


of the Word, understanding and knowing and 
managing everything [the entire universe], 
not as the mere mind of a man, but as per- 
é sonally united with God and being constituted 
‘8, the mind of God.” 


The same, in the same book, cap.21: “The 


human nature does not essentially possess 
knowledge of the future; but the soul of the 


en 


- 


2 
x 


M. 748. 749. Catalogus Testimoniorum. 


1130 


Humana natura in Christo essentialiter non possidet seu obtinet futurorum cognitionem, 
sed ut Domini anima, propter unionem ad ipsum Deum Verbum, locupletata est cum reliquis 
divinis praedictionibus etiam futurorum cognitione. Et in fine capitis: Nos ergo dicimus, 
unum Christum eundemque simul Deum et hominem omnia scire, in ipso enim omnes thesauri 
sapientiae et scientiae absconditi sunt. 

Das ijt: Die menjdjlide Natur in Chrijto befibt oder Hat nicht toejentlid) die Erfenntnis zufünf- 
tiger Dinge, fondern als die Seele des Herrn ijt fie unter und neben andern göttlichen Gaben durch 
die Vereinigung mit Gott dem Wort auch mit der Erkenntnis zufünftiger Dinge begabt worden. 
Darum jagen wir, daß ber einige Chrijtus, zugleich Gott und Menjch, alles wiffe. Denn in ihm find 
alle Schäße ber Weisheit und Erkenntnis verborgen. 

NICEPHORUS, lib. 18 [1], cap. 36. Christus a discipulis in Galilaeae monte conspicitur, 
et ibi a Patre summam potestatem coeli et terrae, 4uxta humanam naturam scilicet, traditam 
esse confirmat. 

Das ift: Chriftus wird von Den Küngern auf bem Berge in Gafifüa gejehen, und dajelbjt hat er 
bezeugt, dak ihm die höchite Gewalt im Himmel und Erden nad) der menjdjfidjet Natur gegeben fei. 


IV. IV. 
Daß bie Heilige Schrift und die Vater joldhe Seripturam et sanctos patres maiestatem 


Majeftät, fo Chriftus in ber Zeit empfangen hat, 
nicht allein bon erichaffenen Gaben, de finitis 
qualitatibus, verftanden haben, jondern von ber 
Herrlichkeit und Majeftät der Gottheit, bie Gottes 
eigen fei, zu welcher jeine menfchliche Natur in der 
Perfon des Sohnes Gottes erhöht, und aljo die 
Kraft und Wirkung der göttlichen Natur, fo der 
Gottheit eigen ift, empfangen habe. 


illam, quam Christus in tempore accepit, non 
tantum de donis creatis et qualitatibus finitis 
intellexisse, sed de ea gloria et maiestate Divi- 
nitatis, quae Dei propria est, ad quam as- 
sumpta illius natura humana in persona Filii 
Dei exaltata est, ita ut eficaciam et operatio- 
nem divinae naturae, quae Dei propria est, 
acceperit. 


Toh. 17,5: Et nune glorifica me, tu Pater, apud temet ipsum ea gloria, quam habui apud te, 
priusquam mundus fieret. 

Das ijt: Und nun berffüre mid), bu Vater, bei dir jelbjt mit ber Klarheit, bie id) bei dir hatte, 
ehe bie Welt twar. | 

Col. 2,9: In ipso habitat omnis plenitudo Deitatis corporaliter. 

Das ift: Jn ihm wohnet alle Fülle der Gottheit Teibhaftig uj. 

HILARIUS, De Trinitate, lib.3.(p.28): Verbum caro factum orabat, ut id, quod de tem- 
pore erat, gloriam eius claritatis, quae sine tempore est, acciperet. 

Das ift: Das Wort, das Fleifch geworden ijt, betet, damit baSjenige, jo in der Zeit feinem An- 
fang hat, die Gíorie der Herrlichkeit empfinge, bie außerhalb der Zeit (bon Ewigkeit) tit. 

GREGORIUS NYSSENUS citante Gelasio et Theodoreto, Dialogo 2, de dicto illo Petri 
Act.2: Dextera Dei exaltatus ete. (t.2, p. 330 [333]): Adry (N de&id tod Oso?) tov Evwmdeyra 
zoos attny Avdowrnov sig to idtoy anyayer Byos dia tfj; Evdoews. Ipsa dextera unitum sibi 
hominem in propriam suam evexit celsitudinem seu sublimitatem per unionem. 

Das ijt: Die Rechte felbft hat den Mtenfrhen, fo mit ihr vereinigt iff, durd) die Vereinigung in 
feine [in ihre] eigene Höhe erhoben. 

Idem, De Anima: Deus Verbum a communione illa, quae sibi est ad corpus et animam, 
nunquam alteratur, neque particeps est imperfectionis illarum, sed tradens eis suae Divinitatis 
virtutem manet idem, quod erat et ante unionem. 

Das ijt: Gott das Wort wird durch die Gemeinschaft, fo es hat mit dem Leib und der Seele, 
nimmer verwandelt, ijt auch derfelben Schwachheit nicht teilhaftig, jondern hat feiner Gottheit Kraft 
ihnen gegeben, und bleibt das Wort eben das, fo e8 bor der Vereinigung war. 

BASILIUS [Magnus in Nativ. Christi] eis vv Ayiav tod Xoıorod yéveow (p.231): Tiva 
toózov Ev cagxi 4 Osdtns; cc TO nÜp Ev ciÓ5"o« Ov ueraparızas, alla ueradorx@s.  O) yao 
&xTOEZEL TO mÜQ móc tO oíÓnoov, uévov OE xarà ycyparv usraó(Óócotw a)r ths oixtíag ÖvvauEws, 
óxtp ovte EAarrodraı Tjj ueraödosı, xai ÓÀov adnoot Eavrod TO uetéoyov. 

Quomodo Deitas est in carne? Sicut ignis in ferro, non transitive, sed communicative. 
Non enim excurrit ignis ad ferrum, sed manens in suo loco communicat seu impertit ferro 
ignito propriam suam facultatem (vim seu potentiam), nec communicatione illa minor fit, sed 
se ipso totum ferrum replet, quod (illa scilicet unione) particeps est ignis. 

Das ijt: Das menfchliche Fleifch Gottes ijt teilhaftig ber Gottheit, wie das Feuer einem feurigen 
oder glühenden Eifen jeine eigene Kraft und Vermögen mitteilt, und wird doc durch diefe Gemeinschaft 
nicht fleiner, jondern erfüllt das ganze Eifen mit Feuer, welches (Durch diefe Vereinigung) tft des Feuers 
teilhaftig [ge]worden. 

EPIPHANIUS in Ancorato [fol. 504 (f. 86, ed. Colon.)]: vrvduraudoas o@ua ynivov rH 
Osórqu, Eis ulav dvvauly Nvwoev, eis ulav Osornra ovvnyayev, efc àv Kógioc, sic Xoiovóc, ov 
dvo Xouorol, ovÓ& dvo Oeoi etc. 

(Idem Deus, idem homo) corpus terrenum una cum Deitate potens efficiens, in unam poten- 
tiam univit, in unitatem reduxit unus existens Dominus, unus Christus, non duo ete. 

Das ijt: Chen der Gott, der Menjch ijt, hat den irdifchen Leib mit der Gottheit in eine Getwalt 
vereinigt und in eine Gottheit geführt. 


PEERS PS ok 


Catalog of Testimonies. 


Lord, on account of the union with the Word 
Himself and the personal identity, was, apart 
from the other divine criteria, rich also in 
knowledge of the future.” 

At the end of the chapter: “We say that 
this Master and Lord of all creation, the one 
Christ, who is at the same time God and man, 
knows also all things. For in Him are hid 
all the treasures of wisdom and knowledge.” 


NICEPHORUS, lib. 18, cap. 36: “Christ is 
seen by His disciples on the mountain in Gali- 
lee, and there asserts that the highest power 
in heaven and in earth has, by the Father, 
been delivered Him, namely, according to His 
human nature.” 


LY. 


That the Holy Scriptures and the fathers 
have understood this majesty which Christ 
has received in time not only of created gifts 
de finitis qualitatibus, but of the glory and 
majesty of divinity belonging to God, to which 
His human nature, in the person of the Son 
of God, has been exalted, and thus has received 
the power and effieacy of the divine nature 
which are peculiar to the Deity. 

John 17, 5: And now, O Father, glorify 
Thou Me with Thine Own Self, with the glory 
which I had with Thee before the world was. 

Col.2,9: In Him dwelleth all the fulness 
of the Godhead bodily. 


HILARY, On the Trinity, lib. 3 (p. 28): 
“The Word made flesh prayed that that which 
was from time [had a beginning in time] 
might receive the glory of that brightness 
which is without time." 


GREGORY OF NYSSA, quoted by Gelasius 
and Theodoret, Dialog 2, concerning the say- 
ing of Peter, Acts 2: “Being exalted by the 
right hand of God," ete. (t. 2, p. 333 [al. 330]) : 
“This (right hand of God), through the union, 
raised to its own height the Man united to it.” 

The same, Concerning the Soul: “God the 
Word is never altered by the communion 
which He has with body and soul, neither is 
He partaker of their imperfection, but, trans- 
mitting to them the power of His divinity, 
He remains the same that He was even before 
the union." 


BASIL THE GREAT, On the Holy Nativity 
of Christ (p. 231): “In what manner is the 
Deity in the flesh? Just as fire in iron, not 
by transition, but by impartation. For fire 
does not run out to the iron, but, remaining 
in its place, imparts to it its own peculiar 
power, which is not diminished by the im- 
partation, and fills the entire mass that be- 
comes partaker of it." 


EPIPHANIUS, in Ancoratus (fol. 504 [fol. 
86, ed. Colon.]): “Strengthening an earthly 
body with divinity, He united it into one 
power, brought it into one divinity, being one 
Lord, one Christ — not two Christs, nor two 
Gods," ete. 


1131 


1132 M. 749. 750. Catalogus Testimomiorum. 


CYRILLUS in Iohannem, lib. 4, cap. 23: Non imperite omnino vivificam carnem esse 
negatis. Nam si sola intelligatur, nihil prorsus vivificare potest, quippe quae vivificante in- 
digeat. Quum vero incarnationis mysterium laudabili cura scrutati fueritis et vitam habitan- 
tem in carne cognoveritis, quamvis nihil penitus caro per se ipsam possit, vivificam tamen 
factam esse credetis. Nam quoniam cum vivificante Verbo coniuncta est, tota effecta est 
vivifica. Non enim ad corruptibilem suam naturam iunctam Dei Verbum detraxit, sed ipsa 
ad melioris virtutem elevata est. Quamvis ergo natura carnis, ut caro est, vivificare nequeat, 


facit tamen hoc, quia totam Verbi operationem suscepit. Non enim Pauli aut Petri aut cete- 


rorum, sed ipsius vitae corpus, in quo Deitatis plenitudo corporaliter habitat, facere hoc potest. 
Quas ob res caro ceterorum omnium nihil prodest, Christi autem caro, quia in ipsa unigenitus 
Dei Filius habitat, sola vivificare potest. 

Das ijt: Dap ihr leugnet, dab das Fleijd) nicht ein lebendigmadendes Fleifd) jet, Daran tut ihr 
nicht Aer unmeislich; denn jo das Fleifch allein verftanden wird, fann eS ganz und gar nicht 
lebendig machen, welches wohl bedarf des, ber eS lebendig mache. Wenn wir aber das Geheimnis der 
Menfdhwerdung mit Fleiß erforjchen und erfennen, daß das Leben im jyfeijd) wohnt, wiewohl das 
Tleifch ganz und gar nichts für fid) jelbjt vermag, fo werdet ihr bod) glauben, bat? e8 ein lebendig- 
madjenb Fleifch [qe]tunrben fet; denn weil e8 mit bem lebendigmachenden Wort vereinigt ijt, ijt eS 
ganz und gar ein lebendigmachend Fleifh [ge]iworden. Denn e$ hat (das Fleijdh Gbrijti) das Wort 
Gottes, mit bem e$ vereinigt, nicht herunter zu der vergänglichen Natur gezogen, fondern (das Fleiich 
Chrifti) ijt zu einer befferen Kraft erhöht worden. Denn obwohl die Natur des Fleifches, darum dak 
e8 ein Fleisch ift, nicht Tann lebendig machen, jo tut e$ bod) folches, und Daher, daß e8 bie ganze Wir- 
fung de3 Wortes empfangen hat. Denn weder St. Pauli nod) St. Peters noch eines andern (Men- 
jden), fondern der Leib des Lebens, in dem bie Fülle der Gottheit leibhaftig wohnt, vermag jolches 
zu tun. Darum aud) das Fleifch aller andern Menfchen ijt nichts nite, aber dad Fleifdh Chriftt, weil 
in demfelben der eingeborne Sohn Gottes wohnt, allein fann lebendig machen. 


AUGUSTINUS contra Felicianum Arianum, cap. 11: Iniuria sui corporis affeetam non. 


fateor Deitatem, sicut maiestate Deitatis glorificatam novimus carnem. 

Das ift: Sd fage nicht, baB.ber Gottheit bie Schmach dergeftalt widerfahren fei, bie über den 
Qeib DAR ift, wie wir wiffen, daß fein Yleifch mit der göttlichen Majeftät verflärt ijt. 

THEODORETUS, cap. de Antichristo (t. 2, p. 411): Verbum homo factum non particu- 
larem gratiam contulit assumptae naturae, sed totam plenitudinem Deitatis complacuit in ipsa 
habitare. 

Das iit: Das Wort, jo ein Menfch [ge]worden ijt, hat nicht ftitcweife ber angenommenen Natur 
Gnade erzeigt, fondern e$ hat (Gott) gefallen, dak die ganze Fülle ber Gottheit in ihr wohne. 

Idem in Ps. 21 (t.1, p. 110): Si natura assumpta cum Divinitate assumente est copulata, 
etiam eiusdem gloriae et honoris particeps et consors facta est. 

Das ift: Wenn die angenommene Natur mit der Gottheit, fo fie angenommen hat, ift vereinigt, 
jo ift fie auch teilhaftig [ge]toorben der Glorie und Ehre der Gottheit. 


Idem Ebr. 1 [t. 2, p. 154]: Ipsa humanitas post resurrectionem divinam gloriam est con- 


secuta. 
Das ift: Die menfdlide Natur felbft hat nad) ber Auferftehung bie göttliche Herrlichteit erlangt. 
DAMASCENUS, lib. 3, cap. 7 et 15 (p. 194): Kai attn uiv (X Bela qo) rÓv oixsiov 
ovynuávov TH oaoxi ueradidwoı, uévovca aov AnadNs xai TOY tfc oaoxóc RAV@Y duéroyoc. 
Divina natura proprias suas excellentias seu glorificationes carni communicat seu impertit, 
ipsa vero in se passionum carnis manet expers. 
Das ijt: Die göttliche Natur hat mit bem Fleifdy feine eigene [ihre eigene] Herrlichkeit, damit fie 
alles iibertrifft, gemein; fie aber nach ihrer Natur ijf des Leidens des Fleifches überhoben worden. ^. 


V. V. 


Dap Chrijtus als Gott diefelbe göttliche Maje- . Christum unam eandemque maiestatem divi- 
ftät auf eine andere Weife habe, nämlich toejentíid) nam aliter ut Deum, nimirum essentialiter et 
und als ihre wefentlide Eigenfchaft an und für ut essentialem proprietatem, aliter ut homi- 
fid) felbft, aber af8 Menfch habe er diefelbe andee nem, videlicet non essentialiter neque in et 
rer Geftalt, nämlich nicht wefentlid an und für secundum sese, sed pro ratione et modo unio- 
fid) fefbft, Sondern von wegen und nad) Art der nis personalis habere. 
perfönlichen Vereinigung. 

Toh. 14,6: Ego sum vita. cd bin das Leben. 

Ioh. 5, 26: Dedit ei vitam habere in se ipso, quia filius hominis est. 

Das ift: Er hat bem Sohn gegeben, daS Leben zu haben in ihm felber, darum daß er des Men- 
iden Sohn iit. 

CYRILLUS, lib.12. Thesauri, cap. 15 [t.2, p. 167; t. 5, ed. Paris. 1638]: Conditio et pro- 
prietas alia creaturae, alia Creatori inest, sed natura ‘nostra a. Filio Dei assumpta mensuram 
suam excessit et in conditionem assumentis eam per gratiam translata est. 

Das ift: G8 ift ein anderer Stand und Eigenfchaft ber Kreatur und ein anderer Stand und Gigen- 
chaft des Schöpfers; aber unfere Natur, nachdem fie von dem Sohn Gottes angenommen ijt, hat fie 
die Mak [das Map] unferer Natur überschritten unb ijt in den Stand der Natur aus Gnaden berjebt, 
bon bet fie angenommen worden ijt. 


* Pa EN 2 seize j 
T le A E 


Catalog of Testimonies. 


CYRIL, on John, lib. 4, cap. 23: “You are 
not altogether unwise in denying that the 
flesh is quickening. For if it alone be under- 
stood, it can quicken nothing whatever, being 
itself in need of a quickener. But when you 
have examined the mystery of the incarnation 
with commendable care, and have learned to 
know the life dwelling in the flesh, you will 
believe that, although the flesh is not able to 
do anything by itself, it has nevertheless be- 
come quickening. For since it has been united 
to the quickening Word, it has entirely been 
rendered quickening. For it [the flesh of 
Christ] has not dragged down to its cor- 
ruptible nature the Word of God which has 
been joined to it, but has itself been elevated 
to the power of the better nature. Although, 
therefore, the nature of the flesh, inasmuch 
as it is flesh, cannot quicken, nevertheless it 
does this because it has-received the entire 
operation of the Word. For the body not of 
Paul or of Peter or of others, but that of Life 
itself in which the fulness of the Godhead 
dwells bodily, can do this. Therefore, the 
flesh of all the others can do nothing, but 
only the flesh of Christ can quicken, because 
in it dwells the only-begotten Son of God.” 


AUGUSTINE, Against Felicianus the Arian, 
cap. 11: “I do not acknowledge that Deity ex- 
perienced the violence done His body in the 
same manner as we know that the flesh was 
glorified by the majesty of Deity.” 


THEODORET, cap. Of Antichrist (t. 2, 
p. 411): “The Word that became man did 
not confer a partial grace upon the assumed 
nature, but it pleased [God] that the whole 
fulness of Deity dwell in it.” 

The same, on Ps. 21, t. 1, p. 110: “If the 
assumed nature has been joined with the 
divinity which assumed it, it has also become 
participant and associate of the same glory 
and honor.” 

The same, on Heb. 1: “The human nature 
itself, after the resurrection, attained divine 
glory.” | 

DAMASCENUS, lib. 3, capp. 7.15: “And 
this (the divine nature) imparts to the flesh 
its own excellences, itself [according to its 
nature] remaining impassible and not par- 
tieipating in the passions [sufferings] of the 
flesh.” 

V. 


That Christ as God has the same divine 
majesty in one way, namely, essentially and 
as His essential property, in and of Himself; 
but as man He has it in another mode, namely, 
not essentially in and of Himself, but because 
of, and according to, the mode of the personal 
union. 

John 14,6: I am the Life. 


John 5,26: He hath given to the Son to 
have life in Himself, . . . because He is the 
Son of Man. 


CYRIL, lib. 12, Thesauri, cap. 15 (t. 2, 
p. 167 [t. 5, ed. Paris, 1638]): “There is 
one condition and property appertaining to 


1133 


the creature and another to the Creator, but 
our nature, assumed by the Son of God, has 
exceeded its measure, and by grace has been 
transferred into the condition of the One as- 
suming it." 


1134 M. 750. 751. Catalogus Testimoniorum. 


Idem in Iohannem, lib. 2, cap. 144 (t.1, p. 134 [t. 4, ed. Paris. 1638]): Christus causam 
subiecit, quare vitam et potestatem iudicii sibi a Patre data dixerit, dicens: quia filius homi- 
nis est, ut intelligamus omnia sibi data esse ut homini. Unigenitus vero Filius non vitae par- 
ticeps, sed vita naturaliter est. 

Das ijt: Chriftus hängt gleich bie Urfache daran, warum er ae[prod)en habe, bab ihm vom Water 
das Leben und bie Gewalt, das Gericht zu halten, gegeben fei, und jagt: denn er tjt des 9Renidjen 
Sohn, auf bab wir verftehen, daß alles ihm gegeben fei als einem 9Renjdjen. Denn der eingeborne 
Sohn ijt nicht teilhaftig des Lebens, jondern ijt natürlich das Leben jelbit. 

Idem, lib. 3, cap. 37 (t.1, p. 181): Vivificat corpus Christi, quia ipsius vitae corpus est, 
virtutem Verbi incarnati retinens, et plenum potestate illius, quo universa sunt et vivunt. 

Das ijt: Der Leib Chriftt macht lebendig; denn e8 ijt des Lebens Leib und behält die Kraft des 
Wortes, das Fleifch iit [ge]tvorben, unb ijt erfüllt oder voller Gewalt deffen, von welchem alle Dinge 
find und leben. 

Idem, lib. 4, cap. 14 (p. 201): Quoniam Salvatoris caro coniuncta est Verbo Dei, quod 
naturaliter vita est, effecta est vivifica. 

Das ift: Dieweil das Fleifd unjers Heilandes vereinigt ijt mit dem Wort Gottes, welches natür= 
lid) das Leben tft, tit es auch lebendigmachend [ge] worden. 

Et cap. 18 (p. 204): Corpus meum vita replevi, mortalem carnem assumpsi; sed quia 
naturaliter vita existens habito in ipsa, totam ad vitam meam reformavi. 

Das iit: Meinen Leib habe ich mit bem Leben erfüllt und das fterbliche Fleifh an mid) genommen. 
Uber weil id) natürlich das Leben bin, fo wohne id) in bemjefben (Fleifeh) und habe e3 ganz und gar 
gu meinem Leben reformiert. 

Cap. 24 (p. 210): Natura carnis ipsa per se vivificare non potest, nec sola esse in Christe 
intelligitur, sed habet Filium Dei sibi coniunctum, qui substantialiter vita est. Quando igitur 
vivificam Christus carnem suam appellat, non ita illi, ut sibi sive proprio Spiritui, vim vivifi- 
candi attribuit. Nam per se ipsum Spiritus vivificat, ad cuius virtutem caro per coniunctionem 
conscendit. Quomodo autem id fiat, nec mente intelligere nec lingua dicere possumus, sed 
silentio ac firma fide id suscipimus. 

Das ijt: Die Natur des Fleifches fiir fid) jelbft fann nicht febenbig machen, mie fie auch nicht 
allein in PUO veritanden wird, fondern fie hat den Sohn Gottes mit ihr [mit fich] vereinigt, welcher 
wejentlich das Geben it. Darum, wenn Chriftus fein Tleiich ein lebenbigmadjenb Fleiih nennt, 
fchreibt er demjelben nicht afjo die Kraft, lebendig zu machen, zu wie ihm jefbjt oder jeinem eigenen 
Geift. Senn der Geijt macht für fid) felbjt lebendig, zu welches [zu bejfen] Kraft das Fleijd) burd) die 
Vereinigung ijt aufgeftiegen. Wie aber das zugehe, das Tann ich in meinem Verftand nicht anche 
noch mit meiner Zunge ausjprechen, fondern toit nehmen das in der Stille mit Glauben an, 

Idem, lib. 10, cap. 13 (p. 501): Caro vitae, facta Unigeniti caro, ad virtutem vitae re- 
ducta est. 

Das it: Das Fleijd be8 Lebens iff des Cingebornen Fleiich und zu der Kraft be8 Lebens ge- 
bradjt worden. 

Idem, lib. 11, cap. 21 (p. 552): Ipsa caro Christi non a se sancta fuit, sed coniunctione 
Verbi ad Verbi virtutem quodammodo reformata, salutis atque sanctificationis causa est par- 
ticipantibus; non ergo carni, ut caro est, operationis divinae virtutem, sed naturae Verbi 
attribuimus. 

Das ijt: Das Fleijd) Chrijtt ij nicht bon ftd) felbft heilig, jondern Durch bie Vereinigung mit dem 
Wort ijt es auf jeine Weife zur Kraft des Wortes gebracht, bab e$ ijt eine Urfache des Heils und ber 
Heiligung denen, jo deSfelben teilhaftig werden. Denn wir nicht bem Fleijch, wie e8 an fid) felbft 
leijh ift, Die Wirfung der göttlichen Kraft, fondern bem Wort zufchreiben. 

Lib. 6, Dialog. [t. 5, op. ed. cit.]: Glorificatur a Patre, non quia Deus, sed quoniam erat 
homo, quasi propriae naturae fructum non habens potentiam operandi efficaciter divine; accepit 
quodammodo illam per unionem et ineffabilem concursum, qui intelligitur Dei esse.Verbi cum 
humanitate. 

Das ijt: Gr wird bom Vater verflärt, nicht alS Gott, fondern bab [fondern weil] er ein Menid 
war, gleich alS der feiner eigenen Natur Frucht nicht hatte bie Kraft, göttlich zu wirken; bie fat er auf 
feine Weije empfangen durch bie Vereinigung und munberbarfide Sujammenfügung des Wortes Gottes 
mit der Menschheit. | 

Idem, De Recta Fide, ad Theodosium (p. 278): Immisit assumpto corpori suam vitam ipsa 
per unionem dispensatione. 

Das ift: Er hat das Leben in den angenommenen Leib [ein]gelaffen durch bie Vereinigung beider 
Naturen. 

Ibidem (p.279): Vivificat Verbum propter ineffabilem nativitatem ex vivente Patre. At- 
tamen est videre, ubi tribuatur etiam propriae carni divinae efficacia, gloriae. Item: Otiosam 
confitebimur terrenam carnem ad hoc, ut possit vivificare, quatenus pertinet ad propriam eius 
naturam. 

Das ijt: Das Wort macht lebenbig von wegen der unaus]predjlid)en Geburt aus bem lebendigen 
Vater. Doch foll man fehen, wo auch feinem eigenen Fleifch bie Kraft der göttlichen Herrlichkeit 
sugefichrieben werde. Stem: Wir werden vergeblich befennen ein tedifch Fleijd zu = bab eS fünne 
lebendig machen, nämlich foviel belangt feine eigene Natur. 


7 
h 
1 
: 
d 
] 
* 
2 


TE RS ip 


Catalog of Testimonies. 


The same, on John, lib. 2, cap. 144 (t. 1, 
p- 134 [t. 4, ed. Paris, 1638]): “Christ added 
the reason why He said that life and the 
power of judgment had been given Him by 
the Father, saying, Because He is the Son of 
Man, in order that we may understand that 
all things were given Him as man. However, 
the only-begotten Son is not partaker of life, 
but is life by nature.” 

The same, lib. 3, cap. 37 (t. 1, p. 181): “The 
body of Christ quickens, because it is the body 
of Life itself, retaining the power of the in- 
earnate Word, and full of the power of Him 
by whom all things are and live." 

The same, lib. 4, cap. 14 (p. 201): “Since 
the flesh of the Savior was joined to the Word 
of God, who is Life by nature, it was rendered 
quickening." 

And cap. 18 (p. 204): “My body I have 
filled with life, I have assumed mortal flesh; 
but since, being naturally the Life, I dwell 
in it [the flesh], J have transformed it alto- 
gether according to My life." 

Cap. 24 (p. 210): “The nature itself of the 
flesh. cannot of itself quicken, neither is it 
understood to be alone in Christ, but it has 
united with it the Son of God, who is sub- 
stantially the Life. Therefore, when Christ 
calls His flesh quickening, He does not as- 
scribe the power of quickening to it in the 
same manner as to Himself or His own Spirit. 
For the Spirit quickens of Himself, to Whose 
power the flesh rises by the union. But how 
this occurs we can neither understand with 
the mind nor express with the tongue, but we 
receive it in silence and firm faith." 

The same, lib. 10, cap. 13 (p. 501): “The 
flesh of life, having been made the flesh of 
the Only-begotten, has been brought to the 
power of life.” 

The same, lib. 11, cap. 21 (p. 552): “The 
flesh. itself of Christ was not of itself holy, 
but, transformed in a certain manner by 
union with the Word to the power of the 
Word, it is the cause of salvation and sancti- 
fication to those who partake thereof. There- 
fore, we ascribe the efficacy of the divine work- 
ing not to the flesh as flesh, but to the power 
of the Word." 

Lib. 6,. Dialog. (t. 5, op. ed. cit.): “He is 
glorified by the Father, not because He is God, 
but since He was man; for, not having as 
the fruit of His own nature the power of 
working with divine effieacy, He received it 
in a certain manner by the union and in- 
effable concurrence which God the Word is 
understood to have with humanity.” 

The same, On the True Faith, to Theodosius 
(p.278): “He has introduced His life into 
the assumed hody by the very dispensation 
of the union.” 

In the same place (p. 279): “The Word 
quickens on account of the ineffable birth 
from the living Father. Yet we should see 
where the efficacy of divine glory is ascribed 
also to His own flesh.” Also: “We will con- 
fess that, with respect to the ability to 
quicken, earthly flesh is inoperative, so far 
as its own nature is concerned.” 


1135 


1136 M. 152. 758. Catalogus Testimoniorum. 


EPIPHANIUS, Contra Ariomanitas, p. 337 [ Haeres. 69, f. 189, ed. Colon.]: ‘AH yao avrov 
évav boas ous ov xat! tdiay tic ovoa, ov yào AMOKEYL WOLOMEVNS uns Osdtntos, xai pic otonc 
uns EvavVowWnNOE@S Eheyev ws Gdhhov xai dhhov, alla OVYMMEYNS uns evar dows oe@s th Osdryte, 
pds otons Ayıaorias [ayıorias], xai dn Ev adın ta tedevdtnta Eniorausvns. Oia On Ev Os 
cuynvouévy xai sic wlav Oedtyta ovynuméern. 

Humanitas enim illius non seorsim per se subsistit, non enim separata Deitate et seorsim 
existente natura humana dicebat, velut alius et alius, sed counita humanitate cum Deitate, una 
existente sanctificatione, et iam in ipsa, quae perfectissima sunt, sciente, nimirum in Deo et in 
unam Deitatem coaptata. 

Das ift: Die Menfchheit Chrifti befteht nicht abgefondert für fid) felbjt, fondern fie ift mit Der 
Gottheit vereinigt, und aljo jegunb in derfelben Gottheit weiß fie, das ganz bore als bie mit 
Gott vereinigt ift. 


AUGUSTINUS de verbis Domini sermone 58 (t. 10, p. 217): Ego vero dominicam carnem, 
imo perfectam in Christo humanitatem ideo adoro, quod a Divinitate suscepta et Deitati unita 
est, et non alium et alium, sed unum eundemque Deum et hominem Filium Dei esse confiteor. 
Denique si hominem separaveris a Deo, illi nunquam credo nee servio. 

Das iit: Sch bete an be8 Herrn Seif, ja bie ganze bolffommene Menjdheit in Gbrijto, barum 
bab fie bon ber Gottheit ift angenommen und mit ber Gottheit vereinigt, unb fage nicht, bab ein anderer 
fet Gott, ein anderer ber Menfdh, fondern ich befenne, daß der Sohn Gottes jet zugleich Gott und 
Menfdh. So du aber ben Menjchen bon Gott abjonderft, fo glaube ich ihm nicht und diene thm auch nicht. 

Item: Humanitatem non nudam vel solam, sed Divinitati unitam, scilicet unum Dei 
Filium, Deum verum et hominem verum, si quis adorare contempserit, aeternaliter morietur. 

Und abermals: So jemand bie Menfchheit, bod) nicht bloß ober allein, fondern mit Gott bver- 
einigt, unb alfo den einigen Sohn Gottes, wahren Gott und wahren Menfchen, beradjtet und nicht 
anruft, der wird des ewigen Todes fterben. 

Augustinus de Civitate, lib. 10, cap. 24: Non ergo caro Christi per se ipsam mundat cre- 
dentes, sed per Verbum, a quo suscepta est. 

Das ijt: Darum reinigt das Fleifch Chriftt nicht fitr fid) felbft bie Gläubigen, fondern burd) das 
Wort, bon bem e$ angenommen ift. 


EPHESINUM CONCILIUM, can. 11 [ap. Cyrillum, t. 6, f. 196]: Si quis non confitetur, 
carnem Domini esse vivificam propterea, quod propria facta est Verbi, quod omnia vivificat, 
anathema sit. 

Das ift: Wenn jemand nicht befennt, dak das Fleifh Chrifti ein oe Fleifdh fet, 
darum Daß e$ des Wortes eigen (ge]tvorden ijt, daS alles lebendig macht, ber jet berffud) 


THEOPHYLACTUS, in Ioh., cap. 3 [f.605 et 184, ed. cit.]: Kai zavta dédmxev £v th suoi 
tov Yiod xata to avdomaıwvor. Ei 08 xara to Osixdy, ti rotto; OfÓcxsv 6 llaryo ra navıa tH 
Yio hoyp pboews, add’ ob yaoıros. 

Omnia dedit in manum Filii justa humanitatem; si autem et secundum Divinitatem in- 
telligatur, dedit Pater omnia Filio ratione naturae, non gratiae. 

Das ift: Gr hat alles in bie Hände des Sohnes gegeben nad) ber Menjchheit. Da e8 aber aud) 
nad) der Gottheit verftanden würde, jo hat der Vater dem Sohne alles gegeben c Det 9tatur unb 
nicht nad) ber Gnade. 

Idem, Matth.28: Ei uev (og asco Tod Ozod Aoyov Reydıkevon £x pots, ÓTL &000m wol 7 ztáoa 
£&ovo(a, m xai AHOVTES xai ExOVTES VUY Enuıyıw@oroval ME Osóv, oí TOONY HOTA TOY Tijg 
áxovotov bztotayijc tQóztov dovievorréc uou, Ei dé dc ano uns, ardownivns goes Asyópevov, 
otc VOEL, OTL £yo, N TONY HATA OLTOS pros, xatà O& THY zgóc tov Yiov tov Osod aovyyvtoy 
Evrwoıw Osos otoa, éhapov thy éEovolay xavà navıwv. 

Si de Divinitate, Deo Verbo, intelligas: Data est mihi omnis potestas, sensus erit, et 
nolentes et volentes nunc me Deum agnoscunt, qui prius mihi serviebant involuntariae obedi- 
entiae modo. Si autem de humana natura dicitur, sic intellige: Ego, prius condemnata natura, 
existens autem Deus, secundum unionem ad Filium Dei, absque naturarum confusione accepi 
potestatem omnem. 

Das ijt: Wenn bu bon ber Gottheit verftehft: „Mir iit gegeben alle Gewalt“, jo ijt Das bie Mei: 
nung: Nachdem mir zuvor alles wider feinen Willen gedient hat, fo habe id) eS jeBunb in einem 
willigen Gehorjam. Wenn es aber bon ber menfhlichen Natur veritanden wird, jo follit du e8 aljo 
verjtehen: Sch, bie ich aubot eine verdammte Natur, nun aber Gott, nad) ber Vereinigung mit dem 
Sohne Gottes, habe ohne Vermifdung ber Naturen alle Gewalt empfangen. 


DAMASCENUS, lib. 3, cap. 17: Oo yào xaT) oixs(av évéoyeray, ahho, dıa vOv jveu£vov avrg 
Adyoy ta Beta éyjoyer, tod " Aóyov di’ avtis THY oixzelav EVOELHVUMEVOV EVEOYELAY. Kaiser uev yào 
6 MEMVOAKTOEVOS oíónooc, Ov qvo i hoya Y HAVOTLANY HEKTN MEVOS &vépyetav, all Ex uns 
QOS TO zÜp év@oews TOTO KERTNWEVOS. Ad, avtn Toıyapodv Ovytn ve jv ÓU Eavrıv, xai Coozouc 
dıa tHY zooc tov Adyor xaÜ" ozóoraow &voow. 

Non secundum propriam operationem, sed propter unitum sibi Verbum divina operabatur 
(earo Domini), Verbo per eam propriam suam operationem manifestante. Nam et ferrum 
ignitum urit non naturali ratione possidens ustricem operationem, sed obtinens eam ex unione 
ignis et ferri. Ipsa igitur caro Domini mortalis erat propter se ipsam et vivifica propter hypo- 
staticam ad Verbum unionem. 


Catalog of Testimonies. 


«EPIPHANIUS,: Against the Ariomanites, - 


p.937 (Haeres., 69; p. 789, ed. Colon.) : “For 


His human nature was not something subsist- ' 


ing apart by itself, neither did He speak with 
the divinity separated and the human nature 
existing apart, as though they were different 
persons, but with the human nature united 
with the divine (there being one consecra- 
tion), and in the same even now knowing 
the most perfect things, it being now united 
in God and joined to the one. Deity.” 


- AUGUSTINE, Of the Words of the Lord, 


Discourse 58 (t. 10, pp. 217. 218): “I indeed 
adore the Lord’s flesh, yea, the perfect human- 
ity in Christ, for the reason that it has been 
assumed by the divinity and united to Deity, 
and I confess not that there are two different 
persons, but that the one and the same Son 
of God is God and man. In a word, if you 
separate man from God, I never believe nor 
serve Him.” 


Also: “If any one disdain worshiping 
humanity, not naked or alone, but united to 
divinity, namely, the one Son of God, true 
God and true man, he will die eternally.” 


The same, De Civitate, lib. 10, cap. 24: 
“The flesh of Christ, therefore, does not of 
itself cleanse believers, but through the Word, 
by which it has been assumed.” 


COUNCIL OF EPHESUS, Canon 11 (in 
Cyril, t. 6, p. 196): “If any one does not con- 
fess that the Lord’s flesh is quickening, for 
the reason that it was appropriated to the 
Word that quickens all things, let him be 
anathema.” 


THEOPHYLACT, on John 3 (pp. 605. 184, 
ed. cit.): “And He has given all things into 
the hand of the Son, according to humanity. 
But if [also] according to divinity, what is 
meant? The Father has given all things to 
the Son by reason of nature, not of grace.” 


The same, on Matt. 28: “If you would 
understand the declaration: ‘All power is 
given unto Me in heaven and in earth,’ as 
spoken of God the Word, the meaning will 
be that both the unwilling and willing now 
acknowledge Me as God, who before served 
Me after the manner of involuntary obedi- 
ence. But as spoken of the human nature, 
understand it thus: I, previously the con- 
demned nature, but being God according to 
the unconfused union with the Son of God, 
have received power over all things.” 


DAMASCENUS (lib. 3, cap. 17): “For not 
according to its [the flesh’s] own operation, 
but by the Word united to it, He wrought 
divine things, the Word displaying through 
it His own operation. For glowing iron burns 


Concordia Triglotta. 


T2 


1137 


1138 M. 759. 754. Catalogus Testimoniorum. 


Das ift: Das Fleifh des Herrn wirkt göttliche Werke nicht nad) feiner eigenen Wirkung, fonbern 
daher, daß e$ mit Dem Wort vereinigt war, welches durch das Fleifch feine eigene Wirkung offenbart. 
Denn auch das glühende Eifen fat nicht aus feiner Natur die Kraft und Wirkung zu brennen, jon= 
dern hat es erlangt, befigt’s unb behält’S aus der Bereinigung des Cijens und des Feuers. Darum ijt 
das Bleijdh des Herrn fterblich für fid) felbft und ein lebendigmadjend Seid) bon wegen bet pet 
fünlichen Vereinigung mit dem Wort. 


Idem, cap. 18: WT Dela avrod (Xorotod) Vermoıs dvaoyos TE xal TAYTOVOYOS nv ete. A dé 
dvSoaztry avtod Ü£Amotc ano yoOvov TE nogaro, xai LU Ta pvoxa xal ada Bln ta ay bmé- 
pee, HAL MYvoLx@s uev o) zavroóvvauog nv, ws dé Tod Osod Aóyov alndG@s xoi xata qvouw 
YEYOUEVN xai zavroóvvauoc. 

Divina Christi voluntas erat aeterna et omnipotens, humana vero eius voluntas a tempore 
coepit et naturales ac innoxias affectiones sustinuit. Et naturaliter quidem non erat omni- 
potens, ut autem vere et secundum naturam Dei Verbi voluntas est facta et omnipotens est. 
Hoc est, sicut commentator explicat: divina voluntas suapte natura habet potentiam omnia 
efficiendi, quae velit; humana vero Christi voluntas non sua natura habet omniefficacem vir- 
tutem, sed ut Deo Verbo unita. 

Das ijt: Des Herrn Ehrifti göttliher Wille ijt ein ewiger und allmachtiger Wille, aber fein 
menfchliher Wille hat in ber Zeit angefangen und feine natürlichen unjdübliden Wirkungen gehabt. 
Und gwar natürlich war er nicht ein allmäcdhtiger Wille, aber nad)bem er wahrhaftig und natürlich 
Gottes be8 Worts Wille [gelworden, iit er aud) allmädtig. Das ift, wie ber WuSleger bajelbft 
Diefe Worte Samajceni erklärt: der göttlihe Wille hat von feiner eigenen Natur die Gewalt, dak er 
tun fann, was er willy aber der menschliche Wille Chrifti hat nicht von feiner Natur bieje Kraft, daß 
er alles tun fann, jonbern daher, Dap er mit Gott vereinigt ijt. 


Idem, libro eodem, cap. 21: H uiv avdowaivn pools ovowwdas ov HEXTHTOL Tor ueklövrov 
nv yy aot, n öde tod Kvolov vi, Ova THY MOOS avTOY TOY Aóyov. EYMOLY xai THY bmooratinyy 
TAVTOTHTA, HATEMAOVTNOE META THY Aowr@y Veoonusov xai mv TOV uehhovrov yróow. Et in 
fine capitis: “ysis ÖE Asonornv avTOv pausv xoi Kvoıov zt onc uns xtloe@s Tov Eva XÄoıorov, 
TOY avror öuod Osdy TE xai avdownov, xai navra eidévar. Ev avt@ yàg sto. závrec of Ünoavooi 
ns oowlas xai LUIS YYWOEMS ot ANMOXOVPOL. 

Humana natura in Christo essentialiter non possidet seu obtinet futurorum cognitionem, 
sed ut Domini anima, propter unionem ad ipsum Deum Verbum, locupletata est cum reliquis 
divinis praedictionibus etiam futurorum cognitione. Et in fine capitis: Nos ergo dicimus 
unum Christum, eundemque simul Deum et hominem, omnia scire. In ipso enim omnes thesauri 
sapientiae et scientiae absconditi sunt. 

Das ijt: Die men[djfide Natur in Chrifto befikt oder hat nicht mejentíid) die Ertentmis au: 
fünftiger Dinge, fondern als bie Seele des Herrn ijt fie unter oder beneben [neben] andern göttlichen 
Gaben durch die Vereinigung mit Gott bem Wort aud) mit der Erkenntnis zufünftiger Dinge begabt 
worden. Darum jagen mit, bab ber einige Ehriftus, zugleich Gott und Menjch, alles wiffe. Denn in 
ihm find alle Schäße der Weisheit und Erfenntnis verborgen. 

Idem, lib. 2, ‚cap. 22: Ei yao xai ts ayvoobons ta uehhovra proses nv (7) tow Kvoiov vy), 
ahh öuws ad’ bztóoracty évadstoa TD Os@ Adyw, mxávrov THY yr@ouw sizer, ov yaoırı, ahha 
Osa mv xaÜ" vadotaow Evwow. Et ‘paulo post: “Hai dé tod Kvpoíov 9uóv “Inoot XoıoroV, 
éelon uév Ö1AP000L ai qosic, 61490001 xai ai Velnoets pvoızal, Nyovv Veintızal Övrausıs. 

Domini anima, etsi secundum se erat naturae futura ignorantis, attamen secundum hypo- 
stasin unita Deo Verbo omnium cognitionem habebat, non ex gratia seu participative, sed 
propter hypostaticam unionem. Et paulo post: Et quia in Domino nostro Iesu Christo naturae 
differunt, etiam naturales scientiae et voluntates divinitatis et humanitatis ete. 

Das it: Die Seele be8 HErrn, wiewohl fie für fid) felbft eine unwiffende Natur war, jedoch 
nachdem fie mit Gott dem Wort perjönlich vereinigt, hat fie alles gewußt, nicht aus Gnaben, jondern 
bon wegen der perjünlichen Vereinigung. Gleichwohl, weil zwijchen den Naturen ein Unterfchied ijt, 
jo ijt auch ufw. [ein Unterfchied zwijchen dem natürlichen Verjtand und Willen der Gottheit und 
Menjchheit]. 

VI. VI. 


Dak nun die Gottheit ihre Majejtat, Kraft und Deitatem nunc maiestatem, potentiam et 
Wirkung (welche ber göttlichen Natur eigen ijt und efficaciam suam (quae Deitatis propria est et 
bleibt) fráftiglid) bemweife, wirklich erzeige, in, mit — manet) efficaciter exserere, in, cum et per 
unb Durch biejefbe perjinlic) vereinigte Menfdheit, humanitatem personaliter sibi unitam, quae 
welche jolche Majeftat alfo und daher hat, daß bie — maiestatem illam inde consecuta est, quod tota 
ganze Fülle der Gottheit in dem angenommenen plenitudo Deitatis in assumpta carne et san- 
Sleijh und Blut Chrifti perjonlid) wohnt. guine Christi habitet personaliter. 

Rom. 3,25: Proposuit Christum propitiatorium per fidem in sanguine eius. 

a Gott hat uns Chriftum vorgeftellt zu einem Gnadenftuhl butd) den Glauben in fei- 
nem Blut. 

Rom. 5,9: Iustificamur in sanguine eius. 

Das ijt: Wir werden gered)jt durch fein Blut. 

Col. 1,20: In ipso pacificantur omnia per sanguinem crucis eius etc. 

Das ift: Durch ihn wird alles verjühnt, e$ fet auf Erden oder im Himmel, damit daß er Frieden 
machte durch) das Blut an jeinem Kreuze durch fid) fefbjt. 

x 


f 
i 


Catalog of Testimonies. 


not by possessing in a natural manner the 

ower to burn, but by possessing this from 
its union with the fire. Therefore in itself 
it was mortal, and on account of its personal 
"union to the Word, quickening.” 

The same (cap. 18): “His [Christ's] divine 
will was both eternal and omnipotent, ete. 
But His human will not only began in time, 
but also endured natural and unblamable 
affections, and naturally was not indeed om- 
nipotent; but as truly and by nature it has 
become the will also of God the Word, it is 
also omnipotent.” This is, as explained by 
a commentator: “The divine will has, by its 
own nature, the power to do all things which 
it wishes; but Christ’s human will does not 
have power to do everything by its nature, 
but as united to Ged the Word.” 

The same, in the same book, cap. 21: “The 
human nature does not possess essentially 
the knowledge of the future; but the soul of 
the Lord, on account of the union with the 
Word and the personal identity with the 
same, was, apart from other divine criteria, 
rich also in the knowledge of the future.” 

And at the end of the chapter: “We say 
that the one Christ, Master, and Lord of all 
creation, at the same time God and man, 
knows also all things. For in Him are hid 
all the treasures of wisdom and knowledge.” 

The same (lib. 2, cap. 22): “For although 
it (the soul of the Lord) was of a nature that 
was ignorant of the future, nevertheless, being 
personally united to the Word, it had the 
knowledge of all things, not by grace, but on 
account of the personal union.” 

Shortly afterwards: “And since in our Lord 
Jesus Christ the natures are distinct, the 
natural wills, that is, the powers of will, are 
also distinct.” 


VI. 


That now the divine nature powerfully 
manifests and actually exerts its majesty, 
power, and efficacy (which is and remains 
peculiar to the divine nature) in, with, and 
through the human nature personally united 
to it; which has such majesty because the 
entire fulness of the Godhead dwells person- 
ally in the assumed flesh and blood of Christ. 

Rom. 3, 25: Whom God hath set forth to be 
a propitiation through faith in His blood. 

Rom. 5,9: Being now justified by His blood. 

Col. 1,20: Having made peace by the blood 
of His cross, by Him to reconcile all things 
to Himself. 


1139 


1140 M. 754. 755. Catalogus Testimoniorum. 


ATHANASIUS oratione 5 [4] contra Arianos [Epist. ad Adelph. e. Arian, t. 1, f. 161, ed. 
Colon.]: Quomodo corpus Domini non esset adorabile? Quum Verbum manum suam corpo- 
ralem extendens sanarit febricitantem, vocem humanam edens suseitaverit Lazarum, manibus 
suis in cruce protensis principem aéris prostraverit. 

Das ijt: Warum follte man den Leib des HErrn nicht anbeten? So bod) das Wort, als er feine 
leiblihe Hand ausgeftrect, ben Fieberifchen gefund gemacht und mit der menschlichen Stimme den 
Lazarum von Toten erwedt und, als er am Kreuz jeine Sarde ausgeftredt, den Fürften in der Luft 
daniedergefchlagen hat. 

Idem, Dialogo 5, De Trinitate [t. 2, op., f. 257]: ‘O Osos Adyos £voyüeic avdoanp behest TO 
TEoKOTIa 00 KEYWOLOUEVOS WE drdom@mdınzos, Ou avis xai ey avrg, xai uev aus evdounoas 
THY Eavrod Osíav Sova py éveoyety. Et paulo post: Kai ÖnEE thy prow mv idiay asotehet tO 
C@ov süÓoxí(q tH Eavrod, xai to CHov sivas Aoyırov ovx Exa@dvoer. 

Deus A6yos, unitus homini (coneretum pro abstracto), edit miracula et operatur non 
seorsim aut separatim a natura humana assumpta, sed pro sua bonitate placuit ipsi per assum- 
ptam humanitatem, in ea et cum ea propriam divinam suam potentiam operando exercere. 
Et paulo post: Et humanitatem illam suam ultra et supra propriam ipsius naturam pro suo 
beneplacito perfectam reddidit, non tamen prohibet, quominus sit die rationale seu vera 
humana natura. 

Das iit: Gott das Wort, mit bem Menfchen (concretum pro abstracto) beteiilat tut bie Wun- 
Deriwerfe und wirkt, aber nicht bon der menschlichen Natur abgejonbert, fondern nach jeiner (Güte hat 
es ihm gefallen durch Die angenommene Menfchheit, in derfelben und mit derjelben feine eigene göttliche 
Kraft in feinen Werfen zu beweisen und zu üben, und hat afjo diefe feine Mtenjchheit weiter und über 
ihre Natur nach jeinem Wohlgefallen bollfommern gemacht, und hindert bod) daran nichts, Daß e$ nidt$- 
Deftoweniger eine vernünftige Kreatur und eine wahrhaftige menjchliche Natur fei. 


CYRILLUS de Recta Fide ad Theodosium [t. 5 op.]: Anima, unionem sortita ad Verbum 
descendit in infernum, divina autem virtute et efficacia utens dixit compeditis: Egredimini. 

Das ijt: Die Seele Chrifti, welche mit dem Wort vereinigt ijt, die ijt hinab zur Hölle stiegen, 
aber fte hat göttliche Kraft und Wirkung gebraucht, ba fie jagt zu den Gefangenen: Gebet heraus! 

Idem, lib. 1, Ad Reginas: Christus ut Deus vivificat per propriam carnem. 

Das iit: Shriftus als Gott macht lebendig durch fein eigen Fleifd. 


VII. VI. 


Und daß [olde Mitteilung der göttlichen Maje- Et hanc. communicationem maiestatis divi- 
ftät ohne Vermischung, Vertilgung oder Verleuge mae sine permixtione, abolitione vel abnega- 
nung ber menfdliden Natur auch in ber Herr- tione humanae naturae etiam in gloria fieri. 
lichfeit gefchehe. | 

Matth. 16,27: Filius hominis venturus est in gloria Patris sui. 

Das ijt: Des Menjfchen Sohn wird fommen in ber Herrlichfeit feines Vaters. 

Et Act.1,11: Sic veniet, quemadmodum vidistis euntem in coelum. 

Das ijt: Er wird kommen, wie ihr ihn gefehen habt gen Himmel fahren. 

ATHANASIUS, Dialog. 5, De Trinitate It. 2, f. 251, ed. Colon.]: Kai ozàig THY qUouw THY 
idlav àzoteAsi To nos ebdoxta TH Eavrod xai TO Eoov eivaı Aoytxóv 00x Exrwivoer. 

Humanitatem illam suam supra et ultra propriam ipsius naturam pro suo beneplacito per- 
fectam reddidit, non tamen prohibet, quominus sit animal rationale seu vera humana natura. 

Das ift: Er hat dieje jeine Menfchheit weiter und über ihre eigene Natur nad) feinem Wohlgefallen 
bolffommen gemacht, und hindert dertvegen nicht, daß fie zugleich bleibe eine vernünftige Kreatur und 
eine wahrhaftige menjchliche Natur. 

THEOPHYLACTUS ex Chrysostomo in caput Matth. 28 [f. 184]: "Ero, 7 Tto Y KATAKXOL- 
TOG gous, xarà ÖE ımv noos Yiov tod Osod àoóyyvtov Evmoıw eos otoa, &Aa[lov ty sovoiay 
xaT ZzÓYTOM. 

Ego, prius damnata natura, nunc Deus existens secundum unionem ad Filium Dei absque 
naturarum confusione, accepi potestatem omnium. 

Das ift: Sch, bie Natur, jo 3ubor verdammt wat, habe jetnutb aye Vermifchung der Naturen 
alle Gewalt empfangen. 


CYRILLUS, lib. 4, cap. 24 [t. 4, f. 337, et 3, f£. 783]: Totum corpus suum vivifica Spiritus 
virtute plenum esse ostendit, non quod naturam carnis amiserit et in Spiritum mutata sit, 
sed quia cum Spiritu coniuncta totam vivificandi vim hausit. 

Das ift: Er hat bewiefen, bab fein ganzer Leib mit der lebendigmacenden Kraft des Geijtes erfüllt 
fei, nicht daß er die Natur des Sleijdhes von fid) gelegt Hätte, und bag fie in Geiit verwandelt fet, 
jondern weil fie mit dem Geift vereinigt ijt, hat fie die Kraft, lebendig zu machen, empfangen. 

Idem, De Incarnatione, cap. 8: In carbone tamquam in imagine licet conspicere, adunatum 
[adunitum] quidem humanitati Deum Verbum transformasse assumptam naturam in suam 
gloriam et operationem. Sicut ignis ligno affixus, ita adunatus [adunitus] est inaestimabiliter 
humanitati Deus, conferens ei etiam naturae suae operationem. 

Das ift: Bn einer Kohle af$ in einem Gleidjnis fann man fehen, wie bie Menfdheit mit bem Wort 
vereinigt fet, Dak das Wort die angenommene Natur verwandelt in feine Herrlichkeit und Wirkung. 


Gleichtivie das Feuer, jo an dem Holz tjt, aljo tjt Gott unermeßlicherweife mit ber Menjchheit vereinigt 


und hat ihr feine Wirkung mitgeteilt. 


Se E PY T Mer nn aa al EET 


Catalog of Testimonies. 


- ATHANASIUS, Oration 4, Against the 
Arians (Epist. ad Adelph. c. Arian, t. 1, 
p. 161, ed. Colon.): “Why should the body 
of the Lord not be worshiped when the Word, 
by stretching out His bodily hand, healed the 
one sick of a fever, and by uttering a human 
‘voice raised Lazarus, and by extending His 


hands upon the cross overthrew. the prince of |. 


the air?" 

The same, Dialog 5, Of the Trinity (t. 2, 
op. f. 257): “God the Word, having. been 
united to: man, performs miracles, not apart 
from the human nature, but it has pleased 
Him to work His divine power through it 
and in it and with it." 

And shortly afterwards: “And according to 


His good pleasure He renders the humanity 


perfect above its own nature, and did not pre- 
vent its being a rational living being [crea- 
ture, and a true human nature].” 


“CYRIL, De Recta Fide ad Theodosium (t.5, 


op.) : “The soul, having obtained union with 
the Word, descended into hell; but, using its 
divine power and efficacy, it said to the fet- 
tered ones, Go forth.” 

^ The same, lib. 1, Ad Reginas: “Christ as 
God quickens through His own flesh." 


VII. 
' And that this communication of the divine 


majesty occurs also in glory, without min- - 
gling, annihilation, or denial of the human . 


nature. 


. Matt. 16, 27: The Son of. Man ad come in 


the glory of His Father. 
And Acts 1, 11: He shall so come in like 
manner as ye have seen Him go into heaven. 


ATHANASIUS, Dialog 5, Of the Trinity 
(t.2, f. 257, ed. Coloni): “And according to 
His good pleasure He.renders the humanity 
perfect above its own nature, and did not pre- 
vent its being a rational living being [erea- 
ture, and a true human nature].” 


THEOPHYLACT, from Chrysostom, on 


Matt. 28 (p. 184): “I, previously: the con- '— 


demned nature, being Ged according to the 
unconfused union with the Son of God, have 
received power over all things." 


- CYRIL, lib. 4, cap. 24 (t. 4,. p. 377, and 
3, f. 783): “He has shown that His entire 
body is full of the quickening energy of the 
Spirit, not because it has lost the nature of 
flesh and been changed into the Spirit, but 


because, being united with the Spirit, it has 


acquired the entire power to quicken.” 

The same, Of the Incarnation, cap. 8: “In 
a coal, as an illustration, we can see how God 
the Word, united indeed to humanity, has 
transformed the assumed nature into its glory 
and efficacy. As fire adheres to wood, so has 
God been united to humanity in a manner 


that cannot be grasped, eae upon p 2 ui 


Deo the operation'of His nature." 


1141: 


1142 M. 755—757. Catalogus Testimoniorum. 


THEODORETUS, Dialog. 2 [t. 4, f. 82 et 112]: Kai 16 Öeonorıxor tovyaooty obma dpdan- 
tov uiv avéotn xai arabic xai addvarov, xai tH Ücíq 0051; dedoFacmévoy xai naga THY Erovoavimor 
moooxvvettar Övvduswv. Lua ÖE Öuws £ow, thy mooréoav £yov MEQLYOAGNY. 

Corpus dominicum surrexit quidem a mortuis incorruptibile, impassibile, immortale, divina 
glorificatum gloria et a coelestibus adoratur potestatibus; corpus tamen est et habet, quam 
prius habuit, circumscriptionem. 

Das ift: Der Leib des HErrn ift von den Toten erftanden und verflart worden mit göttlicher Herr- 
lichfeit und wird angebetet von den himmlifchen gewaltigen Geijtern; und ijt gleichwohl ein Leib und 
ift umfchrieben wie zuvor. 


Idem Dialogo 3. probat hane Apollinarii sententiam: Si mixtio ignis cum ferro, quae fer- 
rum ostendit igneum, ita ut etiam ea faciat, quae sunt ignis, non mutat naturam ferri: neque 
igitur Dei cum corpore unio est mutatio corporis, licet corpori divinas operationes praebeat. 

Das ift: Wenn bie Vermifhung des Feuers mit bem Eifen nicht ändert die Natur des Cijens, 
welche anzeigt, Dak das Eifen Feuer fet, alfo daß es aud) tut und ausrichtet, was des Feuers Eigen: 
fchaft ift, fo ijt auch bie Vereinigung Gottes mit dem Leibe feine Veränderung des Leibes (nad) jeinem 
Wejen), wiewohl fie bem Leibe göttliche Wirkungen mitteilt, 


DAMASCENUS, lib. 3, cap. 17: *H rod Kvoíov 000€ tas Üsíac Eveoysias Enkovrnoe Oia tHY 
moos tov Adyor axoaipreotatny Évociw itor nv ad’ ózóoracw, obdan@s av xavà prow idiwy 
$z001á0Q ErnTwonv. 

Caro Domini locupletata est divinis operationibus propter hypostaticam eius ad Verbum 
unionem, non passa excidentiam eorum, quae secundum naturam ipsi propria sunt. 2 

Das ift: Das Fletjd des Herrn ift reich gemacht worden mit göttlichen Wirkungen von wegen der 
Vereinigung mit dem Wort und hat bod) nicht verloren, was fie nad) ihrer [was e$ nad) feiner] Natur 
eigen hat. 

Idem lib. 2, cap. 22: Ei yao xai tfj; ayvoovons ta wéllovta qioews Hv (N tod Kvpiov 
wvyn) aad’? óucoc xaÜ" bndotacw éEvwdsion v Osh Ady@, navtwv thy yy@ou siyev ov ydo, 
GAG dıa nv xa® badotacw Evwoı. Et paulo post: "Exi và tot Kvotov nua@y “Inoot Xovotod, 
émetdn uiv Ota~ooo ai pVosıs, Ótápopor xai ai VBelnosıs pvoıxat, Hyovy Delntuxai dvvdpetc. 

Domini anima, etsi secundum se erat naturae ignorantis futura, attamen secundum hypo- 
stasin unita Deo Verbo omnium cognitionem habuit, non ex gratia seu participative, sed pro- 
pter hypostaticam unionem. Et paulo post: In Domino nostro Iesu Christo, quia naturae 
differunt, differunt etiam naturales scientiae et voluntates Dominitatis et humanitatis. 

Das ijt: Die Seele des HErrn, ob fie wohl für fid) jelbit eine joldje Natur tit, die etwas nicht 
[nicht hat] wiffen können, jedoch, weil fie mit Dem Wort perjönlich vereinigt ijt, hat fie aller Dinge 
Erfenntnis gehabt, und das nicht aus Gnaden, fondern bon wegen der perfünlichen Vereinigung; und 
nachdem bie Naturen unterjchieden bleiben in Chrijto, jo bleibt auch ber Unterfchied 3toijd)em dem 
natürlichen Verftand und Willen der Gottheit und der Menfchheit. 4 ' 


VIII. VIII. 


Stem, dak bie menjd)fide Natur ber göttlichen Humanam naturam divinae maiestatis, quae 
SRajeftüt, fo Gottes eigen ift, teilhaftig unb fähig Dei propria est, participem et capacem esse 
fet nach Art und bon wegen der perjünlichen Ver= — propter unionem et pro modo unionis hypo- 
einigung. staticae. 


Col. 2,9.3: Im ipso inhabitat omnis plenitudo Deitatis corporaliter. In ipso absconditi 
sunt omnes thesauri sapientiae et cognitionis. . 

Das ijt: Sn ihm mwohnet alle Fülle der Gottheit Teibhaftig, unb liegen in ihm verborgen alle 
Shige der Weisheit und Grfenntnis. 


IUSTINUS in Expositione Fidei, p. 182 [f. 389, ed. Colon., 1686]: Kai ovy oötws adrov Ev 
tQ llavoi Aéyousv, ws Ev voic Aoınols, ov dia TO tHY ovoíav Ev tois Alkoıs yıyvousvnv ovotéAAs-: 
odaı, dda dia To THY Ósyou£vcv UETEOV AtovovytwY tHY eiodoynv thy Delav. Nec ita ipsum in 
Patre, ut in reliquis, esse dicimus, non eo quidem, quod substantia in aliis existens contrahatur, 
sed propter eorum, qui illam capiunt, modulum, per imbecillitatem suam divinam praesentiam 
non admittentium. Item: Od yao déyetar opua Quzobv axtivas Osöınros. Nam corpus pol- 
lutum radios Divinitatis non capit. Et paulo post: Orco uo. vosı tov tis dixarootbyns "wv. 
mado. wev Enions xav! ovoiay, ate 07 Osoy Óvra, napeivaı, Huds Óà závrac oiov aodeveic xoi 
Anußvras v HUND TOY auaoti@y tovs Opdaluods thy sisdoyny tod Ywrös àrovobvrac, tov ds 
oixtiov vaov, ópÜaAuóv xaÜaocrarov xai ywoodtrta Tod Ywros ÓÀov thy aivdny, dre nAaodevra 
bev & nvebuaros aylov, àuagríacg ÖE xadanad xeywotouévoy. Eodem modo mihi considera, : 
iustitiae solem, universis quidem ex aequo substantia, ut qui Deus sit, praesentem esse, nos vero . 
omnes utpote infirmos et peccatorum sordibus lippientes oculis nostris, propter languorem, : 
lucis praesentiam sustinere non posse, proprium vero illius templum oculum purissimum et: 
splendoris universae lucis capacem esse, utpote a Spiritu Saneto formatum et a peccato ex. 
parte segregatum. [Das beutjde Konkordienbud) bon 1580 fabt bie Stelle aus Syujtin aljo 3u- 
fammen: Omnium creaturarum captus in accipienda divina essentia deficit. Nam corpus pol- 
lutum radios Divinitatis non omnes capit, proprium vero Christi templum assumptae naturae, 
quia tota plenitudo Deitatis in ipsa habitat, totius lucis divinae splendorem capit.] 


MER. te. 


Catalog of Testimonies. 


THEODORET, Dialog 2 (t. 4, f. 82 and 112): 


“And accordingly the body of the Lord arose 


incorruptible and impassible and immortal, 
and glorified with divine glory, and is wor- 
shiped by the heavenly powers. Nevertheless, 
it is a body, having the former circumscrip- 
tion.” 

The same, in Dialog 3, approves this sen- 
tence of Apollinarius: “If the mingling of 
fire with iron, which shows that iron is fire, 
so that it does also those things that belong 
to fire, does not change the nature of the iron, 
neither, therefore, is the union of God with 
the body a change of the body, although it 
furnishes the body with divine operations.” 


DAMASCENUS, lib. 3, cap. 17: “The flesh 
of the Lord was enriched with divine opera- 
tions on account of its complete personal 
union with the Word, in no way having suf- 
fered loss with respect to those things that 
are by nature its own.” 

The same, lib. 2, cap. 22: “For although it 
(the soul of the Lord) was of a nature that 
was ignorant of the future, nevertheless, being 
personally united to God the Word, it had the 
knowledge of all things, not by grace, but on 
account of the personal union.” And shortly 
afterwards: “And since in our Lord Jesus 
Christ the natures are distinct, the natural 
wills, that is, the powers of will, are also 
distinct.” 

VIII. 


Also, that, according to the nature and be- 
cause of the personal union, the human nature 
is participant and capable of the divine maj- 
esty which belongs to God. 

Col. 2, 9.3: In Him dwelleth all the ful- 
ness of the Godhead bodily. In whom are hid 
all the treasures of wisdom and knowledge.. 


JUSTIN, in Ewpositio Fidei, p. 182 [f. 389, 
ed. Colon., 1686]: “We do not say that He is 
in the Father as in the others; not because 
the essence that is in others is contracted, but 
because of the limited capacity of those who 
receive it not being sufficient for the admission 
of God." 

Also: “For a defiled body does not receive 
rays of divinity." 

And shortly afterwards: “Thus consider 
the Sun of Righteousness in substance equally 
present to all things, inasmuch as He is God ; 
but that we all, being weak and having eyes 
dimmed by the filth of sins, are incapable of 
receiving the light, yet that His own temple, 


1148 


1144 M. 757. 758. 


Das ijt: 


Catalogus Testimoniorum. 


Alle Kreaturen find diel zu gering, daß fie daS göttliche Wejen begreifen: follten; denn 
ein unteiner Leib begreift nicht allen Glanz ber Gottheit. 


Uber der eigene Tempel Chrifti, feine an: 


genommene Natur, weil die ganze Fülle der Gottheit in ihr er begreift fie den Hans Des Lii iade 


göttlichen Lichts. 


ORIGENES, De Principiis, lib. 2, cap. 6 [t. 1. op., f. 698 et 749, ed. Basil.]: 


2 Ánima Christi 


tota totum Aédyor recipit atque in eius lucem splendoremque cedit. 


Das ijt: 
aufgenommen. 


Die ganze Seele Chrifti empfängt das ganze Wort und wird in ien MU iw Gian 


Et lib. 4: Anima Christi, cum Verbo Dei coniuncta, Filii Dei ee capax fuit. | 
Das ijt: Die Seele Chrijti, jo mit bem Wort Gottes vereinigt, tft gänzlich ne vöffig bes eg 


Gottes fähig. 
AUGUSTINUS, Epist. 57: 


Deus licet omnibus creaturis totus sit praesens ac praecipue. in 


credentibus habitet, non tamen ex toto illum capiunt, sed pro suae capacitatis diversitate alii 
amplius, alii minus ipsum habent et capiunt. De capite vero nostro Christo apostolus ait: In 
ipso inhabitat tota plenitudo Deitatis corporaliter. 


Das ijt: 


Wiewohl Gott in allen Kreaturen ganz gegenwärtig ijt und föndertich‘ in ben Giüubigen 


wohnt, jedoch begreifen fie ihn nicht gänzlich, fondern nad) dem Unterfchied, daß eine mehr denn. die 


andere feiner fähig ijt. 
Ehrifto Spricht ber Wpojtel: 


LX. 


Wiewoh! befannt unb unfeugbar, bab bie Gott- 
heit famt ihrer göttlihen Majeftät nicht räumlich 
mit dem Fleisch umfchrieben, al3 wenn fie in 
einem Gefäß eingefchlojfen wäre, inmaßen [tie] 
Athanafius, Origenes, [Gregorius] Nyfenus und 
andere recht gejchrieben, desgleichen aud) im Bud 
der fonforbie (im Buch ber Konfordie, fol. 305, 
p. 2 [Concordia Triglotta, S. 1018]) ausdriüd- 
lich al3 ein Irrtum verworfen wird, wenn gelehrt 
werden follte, Dah bie Menfchheit Chrijti an alle 
Orte tüumíid) ausgefpannt fet, oder daß bie 
menfchliche Natur in Chrifto durch die perjünliche 
Bereinigung in ein unenblid) Wefen verwandelt 
jet: jedoch, weil bie göttliche und menjchliche Na- 
tut perjónlid) und unzertrennlih in Chrifto ber- 
einigt find, bezeugen die Heilige Schrift und die 
heiligen Vater, dat Chrijtus, two er tit, da jet nicht 
feine halbe Perfon oder allein die Hälfte oder nur 
ein Teil feiner Perjon, al3 die Gottheit allein, 
bejonber8 und bloß, ohne und auger feiner ange- 
nommenen und perjünlich vereinigten Menschheit, 
oder bon berjelben abgejondert unb auber ber per- 
fünlihen Vereinigung mit der Menfchheit, jon- 
dern feine ganze Perfon, nämlich als Gott und 
SRen[d nad Art der perjünlichen Vereinigung 
mit ber Menjchheit, welche ein unerforjdjfid) Ge- 
heimnis ijt, allenthalben gegenwärtig jet auf 
Weile und Map, die Gott befannt tjt. 


Denn etliche haben und empfangen viel, etliche wenig. Wher bon a Sip 
„Sn ibm wobhnet alle EN Det- ertet TRADAT "3 (pii ein 


s 2: hae IX. a 

"Etsi in »dónfemto est, neque negari potest, 
Divinitatem una*cum sua maiestate- divina 
nequaquam carnis cireumscriptione tamquam 
vase aliquo contineri, quemadmodum Athana- 
sius, Origenes, Nyssenus: et alii recte scripse- 
runt, et in Libro Concordiae tamquam erro- 
neum réiicitur dogma de humanitate Christi 
in omnibus locis expansa, sive de -humana 
natura in Christo per unionem personalem in 
infinitam essentiam .conversa: quia tamen 
divina et humana natura personaliter et in: 
dissolubiliter in Christo unitae sunt, ideo cum 
Sacra Seriptura tum saneti. patres testantur, 
ubicunque Christus. est, ibi non. dimidiatum 
aut dimidiam illius personam aut partem tan- 
tum personae illius, ut Divinitatem solam, 
seorsim et nude, citra et extra assumptam et 
Par sibi unitam humanitatem vel'ab 
ea separatam et extra personalem. cum huma- 
nitate unionem, sed totam illius personam, 
nempe ut Deum et hominem, ‚pro modo perso- 
nalis eum humanitate unionis, quae imper- 
Scrutábile mysterium est, ubique praesentem, 
ea ratione et modo, qui soli Deo notus est. ' 


Eph. 4, 10: Ascendit super omnes coelos, ut. Ämpleret o omnia. ben ee ita: ‚inter- 


pretatur: 


Kai yao xai yvwf wi Ozdrntt molar TH zmávra éexdnoov: 
závra uerà 000x05 TAnOMoH, xatéBn xoi àvéfm. 


Kai caoznwbsic, iva. ‚Ta 
. Etenim .nuda quoque:Divinitate olim: :omnia 


implebat. Et incarnatus, ut omnia cum carne impleret, descendit et ascendit. 


Das ift: 


Er ijt aufgefahren über alle Himmel, auf dak er alles erfüllte. 


Welches Ocumenius alfo 


erflärt: Senn mit feiner bloßen Gottheit hat er vorfüngft alles erfüllt; jebt aber, nachdem er ijt Fleifd 
[ge]tootben, ijt er hernieder= und aufgeftiegen, auf daß er alles mit bem Fleifch erfüllte, 


Et THEOPHYLACTUS ibidem [Comment. in Eph., f. 535, ed. Lond. 1636]: 


Ut omnia im- 


pleat dominatione operationeque, idque in carne, quandoquidem Divinitate iam antea cuncta 
compleret. Haec autem adversus Paulum Samosatenum et Nestorium sunt. 


Das ift: Auf baB er alles erfülle mit feiner Herrjdung und Wirkung, und das im Fleifch, dieweil — 
Dies aber dient wider bie feber Paulum Samofa= 


et {chon zuvor mit der Gottheit alles erfüllt hat. 
tenum und Nejtorium. 


LEO, Epist. 10 [Ep. 24, cap. 5, f. 245, et in Serm., f. 121, ed. cit.]: 


Catholica ecclesia hac 


fide vivit ac proficit, ut in Christo Iesu nec sine vera Divinitate humanitas, nec sine vera cre- 


datur humanitate Divinitas. 


‚Catalog of Testimonies. 


His most pure eye, is capable of the splendor : 


of all the light, as it has been formed by 
the Holy Ghost e is piace hes separated 
from sin.’ 


*- ORIGEN, De IDritteipi] lib. 2, cap. 6 (t. 1, 
op. f. 698 and 749, ed. Basil): “The entire soul 
of Christ receives the entire Word, and passes 
[is received] into His light and splendor." 

;Lib.4: “The soul of Christ, united to the 
Word of God, has been fully capable of receiv- 
ing the Son of God." 


AUGUSTINE, Ep. 57: “Although God is 
present entire to all creatures, and dwells es- 


pecially in believers, nevertheless they do not : 


entirely receive Him, but, according to the 
difference in their capacity, some possess and 


receive Him more, and others less. But of” 
our Head, Christ, the apostle says: In-Him- - 


dwelleth : all the fulness Pi the Cadhend 
bodily." 
2: 


Although it is known and undeniable that 
the Godhead, together with its divine majesty, 
is not to be locally ‘circumscribed by the flesh, 
as though: it were enclosed in a vessel, as 
Athanasius, Origen, Gregory of Nyssa, ‘and 
others correctly. wrote, and.as also the Book 
of Concord fp. 1019] expressly rejeets as an 
error the teaching that.the humanity of 
Christ has been locally expanded into all 
places, or that, by the personal union, the 
human nature in Christ has been transformed 


into an infinite essence, — nevertheless, since 


the divine and human natures are personally 
and inseparably united in Christ, the Holy 
Seriptures and the holy fathers testify that 
wherever Christ is, there is not half His per- 


son, or only one half, or only a part of His 


person, for instance, the divinity alone, sepa- 
rate and bare, minus and without His assumed 
humanity personally united thereto or sepa- 
rated from it, and outside of the personal 
union with the humanity; but that His en- 
tire person, namely, as God and man, accord- 
ing to the mode of the personal union with 
the humanity, which is an inscrutable mys- 
tery, is everywhere present in a way and 
measure which is known to God. 

| Eph. 4,10: He ascended up far above all 
eiie: that He.might fill all things. This 
Oecumenius explains thus: “For, indeed, He 
long ago filled all things with His bare 
divinity; and having become incarnate, that 
He might fill all things with His flesh, He 
descended and ascended.” 


And THEOPHYLACT, on the same passage 
(Comment. in Eph., p. 535, ed. Lond., 1636) : 


*[n order that He might fill all things with 


His dominion and working, and that, in the 
flesh, since even before He filled all things 


with His divinity. These things, however, are 


against Paul of Samosata and Nestorius." 


- LEO, Epist. 10 (Ep. 24, cap. 5, p. 245, and 
in Serm., f. 121, ed. cit.): “The Church Cath- 


olie lives and advances in this faith, that in : 


1145 


M. 758. 759. Catalogus Testimoniorum. 


1146 


Das ijt: Die Tatholifche Kirche febt in bem Glauben und nimmt darin zu, dak in Chrijto yeu 
weder bie Menfchheit ohne bie wahre Gottheit nod) die Gottheit ohne bie wahre Menfchheit ges 
glaubt werde. 

Idem, Serm. 3, De Passione: Hoc catholica fides tradit, hoc exigit, ut in Redemptore nostro 
duas noverimus convenisse naturas, et manentibus proprietatibus suis tantam factam unitatem 
utriusque substantiae, ut ab illo tempore, quo in beatae virginis utero Verbum earo factum est, 
nee Deum illum sine hoc, quod est homo, nee hominem sine hoc liceat cogitare, quod est Deus. 

Das ijt: Das lehrt ber fatholifche Glaube, unb das erfordert er, dag wir willen follen, daß in 
unferm Erlöjer zwei Naturen 3ujammen[ge]fommen feien; und obwohl beider Naturen Eigenjchaften 
bleiben, fo feiert Dod) beide Naturen aljo miteinander vereinigt, daß bon der Beit an, al8 im Leibe bet 
Sungfrau Maria das Wort tjt Fleifceh [ge]worden, wir bon diefem Gott ohne den Menfchen, daß er ijt, 
unb bon biejem Menjchen ohne Gott, dap er ijt, nicht gebenfen dürfen. 

Ibidem: Exprimit quidem sub distinctis operationibus veritatem suam utraque natura, sed 
neutra se ab alterius connexione disiungit, nihil ibi ab invicem vacat, sed suscepit totum homi- 
nem Deus et ita se illi atque illum sibi conseruit, ut utraque alteri naturae inesset et neutra 
in alteram a sua proprietate transiret. 

Das ift: Obwohl eine jegliche Natur durch bie unterjchiedlichen. Wirkungen wahrhaftig ertwiefen 
wird, [o wird doch feine bon der andern abgejondert; denn Hier ijt feine ohne bie andere, fondern Gott 
hat angenommen den ganzen Menjchen und hat fid) alfo ihm und denjelben mit fid) alfo vereinigt, daß 
je eine Natur in der andern fei, und gleichwohl feine ihre Eigenschaft verliere. 


X. Xs 
Weil aber in biefemt Artikel joldje Lehre vor: Quum autem huius articuli doetrina eo ut, 


nehmlich dahin gerichtet tjt, wo toit bie ganze Per- 
jon des Mittlers, Gott und Menjchen, juchen 
jollen und ergreifen mögen, fo toetjt uns das fon- 
forbienbud) (im Buch der Konkordie, fol. 313. 314 
[Cone. Trigl., €. 1042. 10441) wie auch alle an- 
dern reinen Vater nicht auf Holz oder Stein oder 


ubi tota persona Mediatoris tod Osavdownov 
quaeri debeat et apprehendi possit, sciatur, 
praecipue directa sit, ideo Liber Concordiae, 
perinde atque omnes alii sancti patres, nos 
non ad ligna aut lapides aut aliud quid, sed 
eo, quo nos Christus in et cum Verbo suo, re- 


anderes, fondern dahin uns Chriftus in und mit — mittit et deducit. 


feinem Wort getviefen und befchieden hat. 


CYRILLUS, lib. 12, in Iohannem, cap. 32 [t. 3, f. 1063, ed. cit.]: 
menta Christi divisa sunt, et tunica sola indivisa mansit, quod mysticae cuiusdam rei signum 
esse dixerim. Nam quatuor orbis partes ad salutem reductae indumentum Verbi, id est, carnem 
eius impartibiliter inter se partitae sunt. In singulis enim partibiliter transiens Unigenitus, 
et animam et corpus eorum per carnem suam sanctificans, impartibiliter atque integre in 
omnibus est, quum unus ubique sit nullo modo divisus. 

Das ij: Die Kleider Chrifti find in bier Teile geteilt; allein fein Rod ift ungeteilt geblieben, 
welches ich jagen mag, daß es ein Geheimnis bedeute. Denn nachdem die vier Orter der Welt zur Erz 
fenntnis des Heil gebracht worden find, haben fie das Kleid des Wortes, das ijt, fein Fleifd, alfo unter 
fid) geteilt, bab es gleichwohl ungeteilt geblieben ijt. Denn der eingeborne Sohn Gottes ijt unteifbat 
Durch einen jeden infonderheit gegangen und hat ihren Leib unb Seele durch fein Fleifch geheiligt und 
ift alfo unzerteilt und ganz in allen, dieweil er einig allenthalben und feineSwegs geteilt ijt. 


THEOPHYLACTUS in caput 19 Iohannis [f. 825, ed. cit.]: To voívvv äyıor o@ua tov 
Äoıorod Au£gLoTov Eotı voie 7E000001 Tod HOOMLOV MEQEOL u2g1Louevov xai duadıdouevor, KOTAXEO- 
narıLouevos yàp Ev tots xa” Eva xai SUYO Éxdotov yoynv ayıalor META TOU oópaoc, Quoyerns 


dua tijg idias oagxös dhoxhnows xai Ausolorws Ev Glows éotly, ÜNAOXWP zavrayob, ovÓauós yao . 


ueu£oıoraı, xata xai 6 Tlavlos Pod. i 

Igitur sanctum Christi corpus indivisibile est et dividitur et communicatur in quatuor 
partes orbis; distributus enim singulis, et uniuscuiusque animam sanctificans eum corpore 
per carnem, suam, Unigenitus et integer et indivisus in omnibus est, existens ubique, nunquam 
enim divisus est, sicut et Paulus clamat. 

Das ijt: Darum, obwohl ber heilige Leth Chrifti unteilbar ijt, jo wird er bod) geteilt unb aus- 
geteilt in bie bier Orter der Welt; denn e$ wird der eingeborne, ganze und unzerteilte Gbrijtus einem 
jeden infonderheit ausgeteilt und heiligt eines jeden Seele mit dem Leibe burd) fein Gletfd) und ijt 
allenthalben; denn er ijt nimmer geteilt, wie auch ber Wpoftel jagt. 


CHRYSOSTOMUS [t. 4, f. 1773, ed. Basil., et t. 6, f. 846, ed. Francof.] Homil. 17 ad Ebr., 
p. 16 (et Ambrosius, cap. 10 ad Hebraeos) : "Exedy noAlaxod „7900pEogEra1, ztoÀA0l Xouorol; 
umdauös, AA? eis navrayod 6 Xgvotoc xai Evradda nA5ong Ow xai Exel ‚whnons, Ev cópa. 
"Qonso oov moAlayod TO00PEOOUEVOS, &v oDua éott, xat ov wodla conata, oUTO xai ia. voía. 
'O doxLegevs yuov Erelvog Eoriv, ó tv Üvoíav THY xadaioovoay ds MQQoEvEyx av. “Exsivny 
MOGPEQOUEY xai vüv, 179 TOTE moooevexdetoay, yy Avahmrov: roUro sig üvüuvnotr yivetat Tod 
Tore yevouéyov. Toöro Yao. MOLELTE, gnoly, eis Eumv avauvmoıy. Qox allnv Ovoíav, xaDáneo ö 
Gdoxeoeds, alla THY adınv aei nowdusv. Mäilov de avaurnow éoyaldusda Wvolas. 
Numquid, quia in multis locis offertur, ideo multi Christi sunt? Nequaquam; sed unus 
ubique est Christus et hic plenus existens et illie plenus, unum corpus. Quemadmodum enim, 
Hh 


In quatuor partes vesti- 


Catalog of Testimonies. . 


Christ Jesus there is believed neither the 
humanity without the true divinity nor the 
divinity without the true humanity.” 

The same, in Discourse 3, On the Passion: 
“This the catholic faith teaches, this it re- 
quires, that we know that in our Redeemer 
two natures have united, and that, while their 
properties remained, such a union of both sub- 
stances has occurred that, from the time in 
which the Word became flesh in the womb 
of the Blessed Virgin, we are not to think of 
God without this, that He is man; nor of 
man without this, that He is God.” 

In the same place: “Each nature, by dis- 
tinct operations, declares its genuineness, but 
neither separates itself from connection with 
the other; here nothing belonging to the one 
is lacking to the other; but God assumed the 
entire man, and so united Himself to man and 
man to Himself, that each nature is in the 
other, and neither passed into the other with 
the loss of its own attributes.” 

X. 

But since in this article such teaching is 
especially directed to the end that we may 
know where we should seek and may appre- 
hend the entire person of the Mediator, God 
and man, the Book of Concord, as also all 
other holy fathers, directs us, not to wood or 
stone or anything else, but to that to which 


Christ has pointed and directed us in and with 
His Word. 


CYRIL, lib. 2, on John, cap. 32 (t. 3, p. 1063, 
ed. cit.): “The garments of Christ were di- 
vided into four parts, and His mantle alone 
remained undivided, which, I may say, was 
a sign of a mystery. For the four quarters 
of the world, brought to salvation, have shared 
the garment of the Word, that is, His flesh, 
among themselves in such a way that it has. 
not been divided. For the Only-begotten, 
passing into each so as to be shared by each,. 
and sanctifying their soul and body by His 
flesh, is in all indivisibly and entirely, since, 
being one, He is everywhere in no manner 
divided." 


THEOPHYLACT, on John, cap. 19 (f. 825, 
ed.cit.): “Therefore the holy body of Christ 
is indiwisible, being divided and distributed’ 
among the four quarters of the earth; for 
both being distributed among them individ- 
ually, and sanctifying the soul of each one 
with the body, the Only-begotten is by His: 
own flesh entirely and indivisibly in all, being- 
everywhere; for He has been in no wise- 
divided, as Paul also exclaims." 


CHRYSOSTOM (t. 4, p. 1773, ed. Basil. and: 
t. 6, f. 846, ed. Frankf.), Homil. 17, Ad Ebr.,. 
p.16 (and Ambrose, cap. 10, Ad Hebraicos) : 
“Since He is offered up in many places, are 
there many Christs? Not at all. But the one 
Christ is everywhere, being completely here- 
and completely there, one body. For as He- 
who is offered in many places is one body, and: 
not many bodies, so is He also one sacrifice. . 


1147. 


1148 M. 759. 760. 


qui in multis locis offertur, unum corpus est et non multa corpora, ita etiam et unum sacri-' 
ficium. Pontifex autem noster ille est, qui hostiam mundantem nos obtulit; 
et nune, quae tunc oblata quidem consumi non potest. 
Hoc enim facite, inquit, in mei recordationem. . Non igitur aliud sacrificium, 
Magis autem recordationem sacri-: 


factum est. 


quemadmodum summus sacerdos, sed idem semper. facimus. 
Contra pontificium sacrifieium propitiatorium missae.) 

Das ijt: Meinft du, weil Dies Opfer an viel Orten geopfert wird, bab darum aud) viel Chriftufie: 
Denn e$ ijf ein Chrijtus, und derfelbe ift allenthalben, hier ganz: 


ficii operamur. (Nota: 


fein follten? Das folgt gar nicht. 


Catalogus Testimomorum. 


Hoc in memoriam. eius fit, quod tunc 


unb Dort aud) ganz, unb ein Leib. Denn wie ber ein Leib ift, ber allenthalben geopfert wird, und 


find nicht viel Leibe, aljo ijt aud) nur ein Opfer, welches ein Borbild und Gedächtnis ijt des Opfers, 


das am Kreuz geopfert worden ijt. (Nota: Wider das habifaliebe Verfühnopfer der Eye 


edi. 


Dieje Zeugnifje der alten Kirchenlehrer, chrift- 
lider efer, find nicht der Meinung hierher ge- 
lebt worden, dak unjer chriftliher Glaube auf 
Unfehen der Menfchen gegründet fei. Denn der 
mwahrhaftige jeligmacende Glaube auf feines alten 
oder neuen Kitchenlehrers, fondern einzig und 
allein auf Gottes Wort gegründet fein foll, fo in 
Den Schriften der heiligen Propheten und Apoftel, 
als ungezieifelter Zeugen der göttlichen Wahrheit, 
begriffen ijt. Sondern weil die Srrgeifter, bird) 
befondere und gefdwinde unheimliche] Lift des 
Satans, die Leute aus der Heiligen Schrift, bie, 
Gott Lob, jegund auch ein gemeiner Laie nüklic 
lefen fann, gerne wiederum in der Väter und 
alten Kirchenlehrer Schriften, al$ in das Weite 
Meer, führen wollten, auf bab, wer diefelben nicht 
gelejen hat, demnach auch nicht eigentlich willen 
fünne, ob fich’3 mit ihnen und ihren Schriften alfo 
halte, toie bieje neuen Lehrer derjelben Worte an- 
ziehen, und aljo in einem befchwerlichen Zmeifel 
gelafjen werden möchten [möchte]: hat man Not 
halben mit diefem Verzeichnis anzeigen und zum 
Augenschein allermänniglich [jedermann] meifen 
miiffen, Dak bieje neue faljche Lehre jo wenig in 
der alten reinen Rirdhenlehrer Schriften als in 
Heiliger Schrift gegründet, fondern Dderfelben 
ftrad3 zumider fet. 
[dem Berftande, wider der Väter Willen, an- 
ziehen, gleichiwie fie Die bitten, hellen, flaren 
Worte des Teftaments Chrifti und die lauteren 
Beugniffe Heiliger Schrift borjdBfid) und mut- 
willig verfehren. Dermwegen denn das Buch ber 
fonforbie männiglih in die Heilige Schrift und 
in den.einfältigen Katechismum meijt. Denn wer 
fi zu derfelben Cinfalt mit rechtem einfältigen 
Glauben halt, bet verwahrt feine Seele und Ge: 
wiflen zum beiten, al3 da3 auf einem feften unb 
unbeweglichen Felfen gebaut tjt. Matth. 7 und 17; 
Gal. 1; Bi. 119. [* Dresden. Gedrudt durd 
Matthes Stödel und Gimel Bergen. 1580.] 


Deren Beugniffe fie in fals - 


Epilogus. 


Haec testimonia priscorum ecclesiae docto- 
rum, lector Christianae religionis amans, non. 
eo consilio huc apposita sunt, quod fides no- 
stra auctoritate hominum velut fundamento 
nitatur (quum veram et salvificam fidem nul- 
lius neque veteris neque recentioris eeclesiae 
doctoris testimonio, sed solius et unius Dei 


Verbo in scriptis pr ophetarum et apostolorum, 
testium veritatis coelestis maxime d&ıoriorwv, 
comprehenso, velut fundamento ' imm oto, in- 


niti oporteat), sed quod fanatici spiritus astu 
diabolico hoc agant, ut homines a scripto. 
Verbo, quod Dei beneficio etiam ab idiotis’ 
utiliter nunc legi potest; abductos ad sancto-: 
rum patrum et antiquorum eeclesiae doctorum: 
scripta, velut in amplissimum pelagus, dedu- 
cant, ut, qui ista non legerit, sitne ea piae 


vetustatis et monumentorum eiusdem senten- 
tia, in quam novi illi doctores verba eorum 


allegant, certo scire nequeat atque.hoe pacto, 
in gravi et periculosa dubitatione relinquatur.. 
Quare necessitas nobis imposita fuit hoc cata-. 
logo planum faciendi et oculis quasi omnium. 
spectandum exhibendi, quod haee nova falsa. 


doctrina non minus Sacrae Seripturae funda- 


mento.quam purioris antiquitatis testimonio, 
destituatur, imo utrique ex diametro repugnet,. 
antiquitatis scilicet dictis in alienam senten-. 
tiam, pugnantem cum eiusdem mente et inten- . 


tione, detortis, perinde atque plana et dilucida 


verba testamenti Christi et perspicua testi-. 


nionia Scripturae ab iisdem data opera ne- 
faria quadam petulantia depravantur. Qua 
porro de causa Liber Concordiae unumquem- 


que ad Sacram Scripturam et ad simplieita-. 


tem catecheticam deducit, quod qui illam sim- 


plici fidei assensione amplectatur, animae et' 


conscientiae suae quam optime consulat, ut 
quae super firma et immota petra exstructa 


sit, ut dicitur Matth. 7 et 17; Gal. 1; Ps.119. 


ipsam offerimus. 


VT UU. i Ei a a E E ee TTE a DNE TEE T TER PEE ERU 


Catalog of Testimonies. 


He is that High Priest of ours who has offered 
the sacrifice that cleanses us. We also now 
offer that which, having been then offered, was 
not consumed. This is done in remembrance 
of that which was then done. “This do,’ says 
He, ‘in remembrance of Me.’ For we do not 
make another sacrifice, as the high priest, but 
always the same. We rather bring about a re- 
membrance of the sacrifice.” (Note: Against 
the propitiatory sacrifice of the Mass of the 
Papists.) 


Conclusion. 


Christian reader, these testimonies of the 
ancient teachers of the Church have been here 
set forth, not with this meaning that our 
Christian faith is founded upon the authority 
of men. For the true saving faith is to be 
founded upon no church-teachers, old or new, 
but only and alone upon God’s Word, which 
is comprised in the Scriptures of the holy 
prophets and apostles, as unquestionable wit- 
nesses of divine truth. But because fanatical 
spirits, by the special and uncanny craft of 
Satan, wish to lead men from the Holy Scrip- 
tures — which, thank God! even a common 
layman can now profitably read — to the writ- 
ings of the fathers and the ancient church- 
teachers as into a broad sea, so that he who 
has not read them cannot therefore precisely 
know whether they and their writings are as 
these new teachers quote their words, and thus 
is left in grievous doubt, — we have been com- 
pelled by means of this Catalogue to declare, 
and to exhibit to the view of all, that this 
new false doctrine has as little foundation in 
the ancient pure church-teachers as in the 
Holy Scriptures, but that it is diametrically 
opposed to it. Their testimonies they quote 
in a false meaning, contrary to the will of 
the fathers, just as they designedly and wan- 
tonly pervert the simple, plain, and clear 
words of Christ’s testament and the pure 
testimonies of the Holy Scriptures. On this 
account the Book of Concord directs every one 
to the Holy Scriptures and the simple Cate- 
chism; for he who clings to this simple form 
with true, simple faith provides best for his 
soul and conscience, since it is built upon a 
firm and immovable Rock, Matt. 7 and 17; 
Gal? 1. Ps. "FI. 


1149 


Chriltliche Dihtationgartikel. 


Anno 1592. 


Der erite Artikel. 
Bon dem Heiligen Nadhtmah!l. 


Die reine und wahrhaftige Lehre unferer Kirchen 
bom heiligen Nachtmahl: 


I. Daf bie Worte Chrifti: „Nehmet unb effet, 
das ijf mein Leib; trinfet, das ijt mein Blut’, 
einfältig und nad) dem Buchftaben, wie fie lauten, 
zu verjtehen find. 

II. Dak im Saframent zwei Dinge find, ge- 
geben und miteinander empfangen werden: ein 
trdijches, Das ijt, Brot und Wein; und ein himm- 
Tifches, das ift, der Leib und [das] Blut Chrifti. 

III. Dak jolches hienieden auf Erden gefchieht 
und nicht droben im Himmel. 


IV. Daß e$ der rechte natürliche Leib Chrifti 
fei, Der am Kreuz gefangen, und das rechte, na- 
titrlide Blut, das aus Chrifti Seite gefloffen. 


V. Daß der Leib und [das] Blut Chrifti nicht 
nur mit dem (Glauben, geiftlich, melches auch 
außerhalb des Abendmahls gefchehen Tann, fon- 
dern allda mit Brot und Wein mündlich, doc 
unetforjd)fiderz und übernatürlicherweife, emp- 
fangen werde zu einem Pfand und Verfiderung 
Der Auferitehung unjerer Leiber von den Toten. 

VI. Dak die mündliche Niehung des Xeibes und 
Blutes Chrifti nicht allein bon den Würdigen gez 
{chehe, jondern aud) von den Untwiirdigen, bie 
ohne Bune und foabren Glauben hinzugeben; 
Dod) zu ungleichem Ende: bon den Würdigen zur 
Seligfeit, von ben Uniwiirdigen aber zum Gericht. 


Der andere Artikel. 
Bon der PBerjon Chrijti. 


Die reine und wahrhaftige Lehre unferer Kirchen 
DiejeS 9[rtifel8 bon der Perfon Chrifti: 


Sn Chrifto find zwei unterfchiedene Matu- 
ren, Die göttliche unb bie menfchliche; Dieje blei- 
ben in Emigfeit unvermengt und ungetrennt. 


II. Dieje beiden Naturen find perjonfid) alfo 
miteinander vereinigt, daß nur ein Chriftus, 
[unb nur] eine Berjon ijt. 

III. Um diefer perfönlichen Vereinigung willen 
wird recht gejagt, ijt aud) in der Tat und Wahr: 
beit aljo, daß Gott Sftenjd), und Menjd Gott ijt, 
Dab Maria den Sohn Gottes geboren, unb Gott 
uns durch fein eigen Blut erlöft hat. 

IV. Durch bieje perfönliche Vereinigung und 
darauf erfolgte Erhöhung ijt Chriftus nad) bem 


Articulus I. 
De Sacra Coena. 


Pura et vera doctrina nostrarum ecclesiarum 
de Sacra Coena: 


1] I. Quod verba Christi: Aceipite et com- 
edite, hoc est corpus meum; bibite, hic est 
sanguis meus, simpliciter et secundum litte- 
ram, sicut sonant, intelligenda sint. 

2] II. Quod in sacramento duae res sint, 
quae exhibentur et simul accipiuntur: una 
terrena, quae est panis et vinum; et una coe- 
lestis, quae est corpus et sanguis Christi. 

3] III. Quod haee unio, exhibitio et sum- 
ptio fiat hic inferius in terris, non superius 
in coelis. 

4] IV. Quod exhibeatur et accipiatur verum 
et naturale corpus Christi, quod in cruce 
pependit, et verus ac naturalis sanguis, qui 
ex Christi latere fluxit. 

5] V. Quod corpus et sanguis Christi non 
fide tantum spiritualiter, quod etiam extra 
Coenam fieri potest, sed cum pane et vino 
oraliter, modo tamen imperscrutabili et super- 
naturali illie in Coena accipiantur, idque in 
pignus et certificationem resurrectionis no- 
strorum corporum ex mortuis. 

6] VI. Quod oralis perceptio corporis et san- 
guinis Christi non solum fiat a dignis, verum 
etiam ab indignis, qui sine poenitentia et vera 
fide accedunt; eventu tamen diverso. A dignis 
enim percipitur ad salutem, ab indignis autem 
ad iudicium. 


Articulus II. 
De Persona Christi. 


Pura et vera doctrina nostrarum ecclesiarum 
de hoc articulo de persona Christi. 


7] I. In Christo sunt duae distinctae natu- 
rae, divina et humana. Hae manent in aeter- 
num inconfusae et inseparabiles (seu indi- 
visae). 

S] II. Hae duae naturae personaliter ita 
sunt [* invieem] unitae, ut unus tantum sit 
Christus et una persona. 

9] III. Propter hane personalem unionem 
recte dicitur, atque in re et veritate ita se 
habet, quod Deus Homo et Homo Deus sit, 
quod Maria Filium Dei genuerit, et quod Deus 
nos per proprium suum sanguinem redemerit. 

10] IV. Per hane unionem personalem et, 
quae eam secuta est, exaltationem Christus 


Visitation Articles. 


Article I. 
Of the Holy Supper. 


The pure and true doctrine of our churches 
concerning the Holy Supper: 


I. That the words of Christ: Take, eat, this 
is My body; drink, this is My blood, are to 
be understood simply and according to the 
letter, as they read. 

II. That in the Sacrament there are two 
things which are given [tendered] and re- 
ceived with one another: one earthly, which 
is bread and wine; and one heavenly, which 
is the body and blood of Christ. 

III. That this [union, tendering and tak- 
ing] occurs here on earth, and not above in 
heaven. 

IV. That it [what is tendered and received] 
is the true natural body of Christ which hung 
on the cross, and the true natural blood which 
flowed from the side of Christ. 

V. That the body and blood of Christ are 
received not only by faith spiritually, which 
can also occur outside of the Supper, but here 
with the bread and wine orally, yet in an 
inscrutable and supernatural manner [and 
that] for a pledge and assurance of the resur- 
rection of our bodies from the dead. 

VI. That the oral partaking of the body and 
blood of Christ is done not only by the worthy, 
but also by the unworthy, who approach with- 
out repentance and true faith; nevertheless, 
with a different result: by the worthy for sal- 
vation, by the unworthy for judgment. 


Article II. 
Of the Person of Christ. 


The pure and true doctrine of our churches 
on this article concerning the Person 
of Christ: 


I. In Christ there are two distinct natures, 
the divine and the human. These remain to 
eternity unconfused and unseparated [insepa- 
rable (or undivided) ]. 

II. These two natures are personally so 
united with one another that there is only 
one Christ, [and] one person. 

III. Because of this personal union it is 
rightly said, and it is so also in deed and 
truth, that God is man, and man God, that 
Mary bore the Son of God, and God redeemed 
. us with His own blood. 

IV. Through this personal union and the 
exaltation that followed upon it, Christ, ac- 


1152 M. 780. 781. 


Tleifh zur Recdhten Gottes gejet und hat emp- 
fangen allen [alle] Gewalt im Himmel und auf 
Erden, ijt auc) aller göttlihen Majeftät, Ehre, 
Kraft und Herrlichkeit teilhaftig [ge]tvorben. 


Der dritte Artikel. 
Bon der Heiligen Taufe. 


Die reine, wahrhaftige Lehre unferer Kirchen bon 
diefem Artikel der heiligen Taufe: 


I. Sab nur eine Taufe fet und eine Ab- 
wajchung, nicht welche bie Unjauberfeit be8 Leibes 
pflegt hHinwegzunehmen, fondern [welche] uns von 
Sünden wäfdt. 

II. Durch die Taufe al3 das Bad ber Wieder- 
geburt unb Erneurung des Heiligen Geijtes macht 
uns Gott felig und wirft in un$ jolde Geredtig- 
feit und Reinigung von Sünden, dak, wer in jol- 
chem Bund und Vertrauen bis an daS Ende be- 


harrt, nicht verloren wird, jondern das ewige 


Leben hat. 

III. We, die in Chriftum IECjum getauft find, 
die find in feinen Tod getauft und durch die Taufe 
mit ihm in feinen Tod begraben und haben Chri- 
ftum angezogen. 

IV. Die Taufe ift das Bad der Wiedergeburt, 
darum daß in derfelben wir bon neuem geboren 
und mit dem Geift der Kindheit verfiegelt und be- 
gnadet werden. 

V. &8 fei denn, bab jemand geboren werde aus 
bem Waffer und Geift, fo fann er nicht in das 
Reich Gottes fommen. Doch ijt der Notfall hier- 
mit nicht gemeint. 

VI. Was vom Fleifch geboren iit, das ijt Fleisch, 
und bon Natur find wir alle Kinder des Bornes 
Gottes; denn aus fündlihem Samen find wir ge- 
zeugt, und in Sünden werden wir alle empfangen. 


"Ger vierte Artikel. 


Bon ber Gnadenwahl und ewiger Vorfehung 
Gottes. 


Die reine und wahrhaftige Lehre unjerer Kirchen 
von biejem Artikel: 


I. Dak Chriftus für alle Menfchen geftorben 
[ijt] und al3 das Lamm Gottes der ganzen Welt 
Sünde getragen hat. 

II. Dak Gott niemand zur Verdammnis ge- 
Tchaffen, fondern will, dak allen Menfchen geholfen 
werde und fie zur (rfenntnis der Wahrheit fom- 
men. Befiehlt allen, daß fie feinen Sohn Chri- 
ftum in dem Cbangelio hören jolfen, und verheißt 
dadurch Kraft und Wirkung des Heiligen Geiftes 
zur Belehrung und Seligfeit. 


III. Dak viele Menjchen durch ihre eigene 
Schuld verdammt werden, die entiweder Das Evan: 
gelium von Chrifto nicht hören wollen oder aus 
bet Gnabe toiebet [herjausfallen, durch Irrtum 
wider das Fundament oder butd) Sünde wider 
das Getvijfen. 

IV. Daß alle Sünder, fo Buße tun, zu Gnaden 
angenommen, und feiner ausgejchloffen erde, 
wenn feine Sünden gleich blutrot wären, fintemal 
Gottes Barmherzigkeit viel größer ift denn aller 
de Sünde, und Gott fid) aller feiner. Werke er: 

armt. 


Artieuli Visitatori. 


secundum carnem ad dexteram Dei collocatus 
est et accepit omnem potestatem in coelo et 
in terra, factusque est particeps omnis divi- 
nae maiestatis, honoris, potentiae et gloriae. 


Articulus III. 
De S. Baptismo. 


Pura et vera doctrina nostrarum ecclesiarum 
de hoc articulo s. baptismatis: 


11] I. Quod unum tantum baptisma sit et 
una ablutio, non quae sordes corporis tollere 
solet, sed quae nos a peccatis abluit. 


12] II. Per baptismum tamquam lavacrum 
illud regenerationis et renovationis Spiritus 
Sancti salvos nos facit Deus et operatur in 
nobis talem iustitiam et purgationem a pec- 
catis, ut, qui in eo foedere et fiducia usque 
ad finem perseverat, non pereat, sed habeat 
vitam aeternam. 

13] III. Omnes, qui in Christum Iesum 
baptizati sunt, in mortem eius baptizati sunt 
et per baptismum cum ipso in mortem eius 
consepulti sunt et Christum induerunt. 

14] IV. Baptismus est lavacrum illud re- 
generationis, propterea, quia in eo renascimur 
denuo et Spiritu adoptionis obsignamur ex 
gratia (sive gratis). 

15] V. Nisi quis renatus fuerit ex aqua et 
Spiritu, non potest introire in regnum coelo- 
rum. Casus tamen necessitatis hoe ipso non 
intenditur. 

16] VI. Quidquid de carne nascitur, caro 
est, et natura sumus omnes filii irae divinae, 
quia ex semine peccaminoso sumus geniti et 
in peccatis concipimur omnes. 


Articulus IV. 


De Praedestinatione et Aeterna 
Providentia Dei. 


Pura et vera doctrina ost ecelesiarum 
de hoe articulo: 


17] I. Quod Christus pro omnibus homini- 
bus mortuus sit et ceu agnus Dei totius mundi 
peccata sustulerit. 

18] II. Quod Deus neminem ad condemna- 
tionem condiderit, sed velit, ut omnes homines 
salvi fiant et ad agnitionem veritatis per- 
veniant; propterea omnibus mandat, ut 
Filium suum Christum in evangelio audiant, 
et per hune auditum promittit virtutem et 
operationem Spiritus Sancti ad conversionem 
et salutem. 

19] III. Quod multi homines propria es 
pereant: alii, qui evangelium de Christo 
nolunt audire, alii, qui iterum excidunt gra- 
tia, sive per errores contra fundamentum sive 
per peccata contra conscientiam. 


20] IV. Quod omnes peccatores, poeniten- 
tiam agentes, in gratiam recipiantur, et nemo 
excludatur, etsi peccata eius rubeant ut san- 
guis; quandoquidem Dei misericordia maior 
est quam peccata totius mundi, et Deus 
omnium suorum operum miseretur. 


ue OP m See DEN 


Visitation Articles. 


cording to His flesh, has been placed at God's 
right hand, and has received all power in 
heaven and on earth, and has become partaker 
of all divine majesty, honor, power, and glory. 


Article III. 
Of Holy Baptism. 


The pure and true doctrine of our churches 
concerning this article of Holy Baptism: 


I. That there is but one Baptism and one 
washing [ablution] — not such as is wont to 
remove the filth of the body, but [such as] 
washes us from sins. 

II. Through Baptism, as the washing of re- 
generation and renewing of the Holy Ghost, 
God saves us, and works in us such righteous- 
ness and cleansing from sins that he who per- 
severes in this covenant and confidence unto 
the end is not lost, but has eternal life. 

III. All who are baptized into Christ Jesus 
are baptized into His death, and through Bap- 
tism are buried with Him into His death, and 
have put on Christ. 

IV. Baptism is the washing of regeneration 
for the reason that in it we are born anew, 
and sealed with and graciously [by grace] 
given the Spirit of adoption. 

V. Except a man is born of water and the 
Spirit, he. cannot enter into the kingdom of 
God. However, this does not refer to a case 
of necessity. 

VI. That which is born of the flesh is flesh, 
and by nature we all are the children of God's 
wrath, for we are begotten of sinful seed and 
are all conceived in sins. 


Article IV. 


Of Predestination and the Eternal 
Providence of God. - 


The pure and true doctrine of our churches 
concerning this article: 


I. That Christ has died for all men, and as 
the Lamb of God has borne the sins of the 
whole world. i 

II. That God created no one for condemna- 
tion, but will have all men to be saved, and 
to come to the knowledge of the truth. 
[Therefore] He commands all to hear His 
Son Christ in the Gospel, and promises by it 
[through such hearing] the power and work- 
ing of the Holy Ghost for conversion and sal- 
vation. 

III. That many men are condemned [perish] 
by their own guilt, who are either unwilling 
to hear the Gospel of Christ, or again fall 
from grace, [whether] by error against the 
foundation or by sins against conscience. 

IV. That all sinners who repent are received 
into grace, and no one is excluded, even 
though his sins were as scarlet, since God's 
mercy is much greater than the sins of all 
the world, and God has compassion on all His 
works. 


Concordia Triglotta. 


13 


1153 


3n. 782. 183. 


afjdje unb irrige Lehre der Calviniften 


Vout Heiligen Skadjtmabl: 


I. Daß obgefegte Worte Chrifti figiirliderweife 
zu verftehen feien und nicht, wie fie lauten. 


II. Daß im Abendmahl nur bloße Zeichen feien, 
aber der Leib Chrifti jet fo weit bon bem Brot 
al3 der hichfte Himmel bon der Erde. 

III. Dak Chriftus alfba, gegenwärtig fet nur 
mit feiner Kraft und Wirkung und nicht mit fet- 
nem Leibe; gleichwie bie Sonne mit ihrem Scheine 
und Wirkung hienieden auf Erden gegenwärtig 
und kräftig ijt, aber bie Sonne jefbjt ijt droben 
im Himmel. 

IV. Daf e3 ein typicum corpus, ein figürlicher 
Leib, fei, ber nur bedeutet und vorgebildet werde, 


V. Daf er allein mit bem Glauben, welcher fid) 
hinauf in den Himmel jhwingt, und nicht miind- 
[id empfangen werde. 

VI. Dak ihn allein die Würdigen empfangen, 
Die Unmürdigen aber, fo jolden Glauben nicht 
haben, der hinauf in den Himmel fteigen fann, 
nichts denn Brot und Wein empfangen. 


Talfehe und irrige Lehre der Calbinijten 
Bon der Perfor Gbriitt, 


fo vornehmlich wider den Dritten und vierten 
Artikel reiner Lehre ftreiten: 


I. Erftlich, Dak Gott Menfdh ijt und der Menich 
Gott fei, ba$ fet eine figürliche Rede. 

II. Saf die Menfchheit mit der Gottheit nicht 
in ber Tat und Wahrheit, fondern allein nad 
dem Namen und Worten Gemeinschaft habe. 

III. Dak [es] Gott unmöglich jet, mit aller feiz 
ner 9[ffmadjt zu verfchaffen, dak Chrijtt natür= 
lider Leib auf einmal [zu gleicher Beit] mehr 
denn an einem Orte fet. 

IV. Daf Chriftus nad) feiner Menjchheit Durch 
feine Erhöhung allein erjchaffene Gaben und gez 
meffene Gewalt empfangen babe und nicht alles 
wille und vermöge. 

V. Dak Chriftus nad) feiner Menfchheit ab- 
mwejend vegiere, gleichiwie der König in Hifpanien 
über die neuen Ssnjeln regiert. 

VI. Daß [e$] eine verdammliche Abgdtteret jet, 
wenn man das Vertrauen und ben Glauben de3 
Herzens auf Chriftum nicht allein nad) feiner 
Gottheit, fondern auch nad) feiner Menfchheit fest 
und die Ehre der Wnrufung darauf richtet. 


Talfche und irrige Lehre der Kalvintiten 
Bon der Heiligen Taufe: 

I. Die Taufe fet ein außerlih Wafferbad, damit 
[mit welchem] eine innerliche Whwajdhung von 
Sünden allein bedeutet werde. 

II. Die Taufe wirfe oder gebe nicht die Wieder- 
geburt, den Glauben, Gnade Gottes und Selig: 
feit, fondern bezeichne und verfiegle allein bie- 
selbe. 

III. Nicht alle, bie mit Waffer getauft werden, 
erlangen hiermit bie Gnade Chriftt ober Gabe des 
Glaubens, fondern allein bie Auserwählten. 


Artieuli Visitatorü. 


Sequitur falsa et erronea doctrina 
Calvinistarum 


De Sacra Coena: 


21] T. Quod supra posita verba Christi fin. 
rate intelligenda sint et non secundum litte- 
ram, sicut sonant. 

=2] II. Quod in Coena tantum nuda signa 
sint, corpus autem Christi tam procul a | pane 
quam supremum coelum a terra. 

23] III. Quod Christus illic praesens sit 
tantum virtute et operatione sua et non cor- 
pore suo; quemadmodum sol splendore et ope- 
ratione sua in terris praesens et, efficax est, 
corpus autem solare superius in. coelo existit. 


24] IV. Corpus Christi esse typicum corpus, 
quod. pane et vino tantum significetur et prae- 
figuretur. 

25] V. Quod sola fide, quae in coelum se 
elevet, et non ore accipiatur. 


26] VI. Quod soli digni illud accipiant, in- 
digni autem, qui talem fidem evolantem sur- 
sum in coelos non habent, nihil praeter panem 
et vinum accipiant. 


Falsa et erronea doctrina kin Satan 
De Persona Christi, 


quae potissimum III. et IV. Artieulo purioris 
doctrinae repugnat: 


27] I. Quod Deus Homo et Homo Deus est, 
esse figuratam locutionem. 

28] II. Quod humana natura cum divina 
non in re et veritate, sed tantum nomine et 
verbis communionem habeat. 

29] III. Quod Deo impossibile sit ex tota 
omnipotentia sua praestare, ut. corpus Christi 
naturale simul. et instantanee. in pluribus 
quam in unico loco sit. 

30] IV. Quod Christus secundum humanam 
naturam per exaltationem suam | tantum 
ereata dona et finitam potentiam acceperit, 
non omnia sciat aut possit. | 

31] V. Quod Christus secundum. ul 
tatem absens regnet, sieut rex Másparniae 
novas insulas regit. 

32] VI. Quod damnabilis ala sit, si 
fiducia et fides cordis in Christum non solum 
secundum divinam, sed etiam secundum huma- 
nam ipsius naturam collocetur, et. hónon ag 
orationis ad utramque dirigatur. 


Falsa et erronea doctrina Calvinistarum 


De Sacro Baptismo: 


33] I. Baptismum esse externum lavacrum 

aquae, per quod interna quaedam . ablutio 
a peccatis tantum significetur. 
- 84] II. Baptismum non operari neque con- 
ferre regenerationem, fidem, gratiam Dei et 
salutem, sed tantum significare et GU iEREMS 
ista. | 

35] III. Non omnes, qui aqua baptizat 
consequi eo ipso gratiam Christi aut donum 
fidei, sed tantum electos. 


Visitation Articles. 1155 


False and Erroneous Doctrine of the 
Calvinists 


Concerning the Holy Supper: 


I. That the words of Christ cited above are 
to be understood in a figurative way, and not 
as they read. 

II. That in the Supper there are only bare 
signs, the body of Christ, however, being as 
far from the bread as the highest heaven is 
from the earth. 

III. That Christ is present there only by 
His power and working, and not with His 
body, just as the sun is present and efficacious 
here below on earth by its brilliancy and work- 
ing, while the sun itself is above in the sky. 

IV. That it is a typicum corpus, a figurative 
body, which is only signified and prefigured 
[by the bread and wine]. 

V. That it is received by faith alone, which 
soars [elevates itself] into heaven, and not 
orally. 

VI. That only the worthy receive it; the 
unworthy, however, who have not such faith 
as ean ascend into heaven receive nothing but 
bread and wine. 


False and Erroneous Doctrine of the 
Calvinists 


Concerning the Person of Christ, 


which conflicts especially with the Third and 
Fourth Artieles of the pure doctrine: 


I. In the first place, that the expression, 
“God is man," and, “Man is God," is figu- 
rative. 

II. That the human nature has communion 
with the divine not in deed and truth, but 
only in name and words. 

III. That it is impossible for God, with all 
His omnipotence, to cause the natural body 
of Christ to be at the same time [simulta- 
neously and instantaneously] in more than 
| one place. 
| IV. That by His exaltation Christ, accord- 
ing to His human nature, has received only 
created gifts and finite power, and neither 
knows nor can do all things. 

V. That Christ, according to His human 
nature, rules absently, just as the King of 
Spain rules the new islands. 

VI. That it is damnable idolatry if the con- 
fidence and faith of the heart is placed in 
Christ not only aecording to His divine, but 
also according to His human nature, and the 
honor of adoration is direeted to it [to both 
natures]. 


False and Erroneous Doctrine of the 
Calvinists 


Concerning Holy Baptism: 


I. That Baptism is an outward washing of 
water, whereby an inner washing [ablution] 
from sins is only signified. 

II. That Baptism neither works nor confers 
regeneration, faith, the grace of God, and sal- 
vation, but only signifies and seals these. 

III. That not all who are baptized with 
water, but only the elect, receive therewith 
the grace of Christ or the gift of faith. 


1156 M. 783. 784. 


IV. Die Wiedergeburt gejchehe nicht in und bei 
der Taufe, fondern erit Hernad bei erwachjenen 
Sahren, in etlichen auch wohl gar im Alter. 

V. Die Seligkeit hange nicht an der Taufe, ba- 
her denn aud) die Nottaufe in der Kirche nicht fol 
geftattet werden, jondern wenn man den Kirchen: 
dienst nicht haben mag [fann], joll das Kindlein 
immer[hin] ohne Taufe jterben. - 

VI. Der Chriften Kinder find heilig bot der 
Taufe unb bon Mutterleibe an, ja nod) in ihrer 
Mutter Leib in Dem Bunde deS ewigen Lebens; 
fonft könnte ihnen die heilige Taufe nicht mit- 
geteilt werden. 


Salfche und irrige Lehre der Calviniften 


Bon der Gnadenwahl und Gorfehung 
Gottes: 

I. Dag Chriftus nidt für alle Menfden, fon- 
dern allein für bie Auserwählten geftorben fet. 

IT. Daß Gott den meiften Teil ber Menfhen 
gum [aur] ewigen Verdammnis gefdajfen und 
wolle nicht haben, daß fie befehrt und felig werden. 

III. Daf bie Auserwählten und Neugebornen 
nicht fonnen den Glauben und Heiligen Geift ver- 
lieren und verdammt werden, wenn fie gleich aller- 
lei große Sünden und Lafter begeben. 

IV. Die, fo nicht erwählt find, müfjen ver: 
dammt werden und fönnen nicht zur Seligfeit 
fommen, wenn fie gleich taufendmal getauft wür= 
den und täglich zum Abendmahl gingen, auch fo 
heilig und unfträflich lebten, af$ e$ immer möglich. 


Articuli Visitatorii. 


36] IV. Regenerationem non fieri in vel cum 
baptismo, sed postea demum crescente aetate, 
imo et multis in senectute demum contingere. 

37] V. Salutem non dependere a baptismo, 
atque ideo baptismum in casu necessitatis non 
permittendum esse in ecclesia, sed in defectu 
ordinarii ministri ecclesiae permittendum esse, 
ut infans sine baptismo moriatur. 

38] VI. Christianorum infantes iam ante 
baptismum esse sanctos, ab utero matris, imo 
adhuc in utero materno constitutos esse in 
foedere vitae aeternae; ceteroqui sacrum 
baptisma ipsis conferri non posse. | 


Falsa et erronea doctrina Calvinistarum 


De Praedestinatione et Providentia Dei: 


39] I. Christum non pro omnibus homini- 
bus, sed pro solis electis mortuum esse. 

40] II. Deum potissimam partem hominum 
ad damnationem aeternam creasse et nolle, ut 
potissima pars convertatur et vivat. 

41] III. Electos et regenitos non posse fidem 
et Spiritum Sanctum amittere aut damnari, 
quamvis omnis generis grandia Be et 
flagitia committant.  . 

42] IV. Eos vero, qui electi non sunt, neces- 
sario damnari, nec posse pervenire ad salu- 
tem, etiamsi millies baptizarentur et quotidie 
ad eucharistiam accederent, praeterea vitam 
tam sanete atque inculpate ducerent, quantum 
unquam fieri potest. 


| 
| 


Visitation Articles. 


IV. That regeneration occurs not in and at 
[with] Baptism, but not till afterwards in 
adult years, and in some [many] not until 
old age. 

V. That salvation depends not upon Bap- 
tism, and accordingly emergency baptism 
[baptism in case of necessity] should not be 
permitted in the Church, but if the service of 
the Church [of the ordinary ministry of the 
Church] cannot be obtained, the child should 
be allowed to die without Baptism. 

VI. That children of Christians are holy 
before Baptism and from their mothers’ 
wombs; yea, that while still in their mothers’ 
wombs they are [established] in the covenant 
of eternal life; otherwise holy Baptism could 
not be administered to them. 


False and Erroneous Doctrine of the 
Calvinists 


Concerning Predestination and the 
Providence of God: 


I. That Christ died, not for all men, but 
only for the elect. 

II. That God created the greater part of 
men for eternal condemnation, and is unwill- 
ing that they be converted and saved. 

III. That the elect and regenerate cannot 
lose faith and the Holy Ghost and be con- 
demned, even though they commit great sins 
and crimes of every kind. 

IV. That they who are not elect must be 
condemned, and cannot attain salvation, even 
though they be baptized a thousand times and 
daily go to the Lord’s Supper, and also live 
in as holy and irreproachable a way as ever 
possible. 


1157 


INDEX OF SCRIPTURE TEXTS; 


PAGE PAGE PAGE 
Get. 1, Thin des. A 200. s Paid; Gun te... ai y 392, inP419528 hier 264 
1,20 sg Coss re 804 DD db. s Dee 1064 119, 321 odi Sensranzt ds 968 
at EL bk oU RSS 109 DAO Ou bind «+ di 108. 1074 119, 4064:4; ii nds bool 37 
PADS ese ME 60. 364. 998 Gy Died rn ss abel omy. 298 119,2). erben dle 964 
ZILESggN En nee 804 6,3.4 ........ Topo 258 119: 108.00 adr ae: x 776 
DAB er ee nee 78 ty Oe Osa ek wee EA 166. 210 130, 3 sq. ..... 136. 166. 210. 

B c EL oed dics Bue Mia 878 8,2... rcs MERO 1024 130, d d ctas boss RE ee 480. 

B B NS SNMP cio ies 804 8:0 De Nm sinks es ee I 1040 136, 7 44 d Yo - S APTE NUUS CR 
8, T 8qq No. IURIS IR 476 NIIS I sis Sa aes 1024. 1112 136; © 55 - forma wer bitin aci 
d Va Feats sel. 116. 264. 958 DOD uva s a 1102 130,14 aan ee: 
4, 1052. 5 ER ere 2 382 12,880. Tor « RE 1074 : 139, 14—-16, ...... 0... 868 
5002.5. 2er Be oaks 784. 866 14, an. feds a). . DESEE 108 139; fria cs ke eee 1062 
8,91 .... 784. 786. 866. 886 16, 10. u ios c EI 1050 140,9. uses ae 109 

15, Ox wind ui «Meee 926 BB Bi cere + daisy et aac 298 143,2 ... 166. 168. 208. 

17; ,8gd.J os). dard Se 5 838 LIC RER 46. 68. 250. 492 222. 274. 492. 968 
I 30 itis tel oo OH ae nce 1098 QD N oe REM 910 145; 1O Bq) ate, 3883 558 
222p a ani sain tat wees 958 Dl, M I Mee 1086 147, 9—11./220. 222.201 558 
DS ie leere sa UU 1092 32, 1..142.150. 168.222. 926 1AY, 011 6239. DoE). UIT... 674 
DON, een a qur" 896 32, L80. ..... eR - 498: « Prove 10512104 150791x 301 186 
QEON, cpu NEAN wees 958 cy u aig wi a Dese 168 1751531003, 78 792. 920 
Ex.5,16 1 tine «nce opens 1090 S2,;0. we cuss nu SCRE - 282 19,12 thale. Sl IRRE. 652 
21.0 80, e ap 542. 672 32,07 1077... ARE IE 168 20,914. Hitt DE. 166. 210 

DU. i etd ae A 196. 672 BO, 52v UT LL REN NN 109 97J98:. saad dea . LOS RS 
DET en 66. 596 OT Ph ee 1X, i. NP 174  Eccl.12]1 v4929.10 aes. 780 
UL ad eee ge m pr Again 220 9450 2272.1. en 68 19578. ler Nd Ib 870 
9010 2 ESSA ne Mop alle 332, 434 38,0 sss des ss eee ee 258 Ies. 1, 16—18 ........05. 192 
20. dO ed. durus um ee 396 98,8 ....... . ha e - nog 259 1; 47-198 od rod et 302 
zs cM Pea op ee oA at 476 40, T. us asit esid - ook 392 5,23, s ol. audi od en. 920 

8320 512. 1 34 d vs xen 898 45,18 ......-.399 oe 346 ll;5rosaovvrH-Dsa- vion 1040 ; 
Tav.9, Leg. nee 390 BOB Ha 15 een 176 11, 10.2... 21 2 E 346 
T JE Eg i dire rare 390 00, 1d- sx Valk Vee see 392 14,27 „en EM 1066 
tnu U uae Wl ema ae We 202 50,15 ... 136. 196. 392. ° 26, 16... 298 
Num. 6,2899. ..-...-..- 438 598. 702 28,16 .;. 0 00 2 268. 350 
e Ws eC ee 166. 210 Blo6 in VU EATEN RAI 282 28,21 X E 264. 300. 954 
BSR. acer an de 396 DET Eee 476 37,28. ce 1064 
Deub 4.24 2 eye 210 BAD ES ee 890 38, 10.2. ae eee 258 
DSO SAG... sauce anne 212 DL IBS. fat aan 392. 904 38, 13" rc eee 258 

PD ae 158. 202. 426 DA,8 oues ee ee es 942 40,0... 222 8 166. 210. 382 
GG I dus Saucers d a bro 570 00,13 12, aa ale en 390 45,0 ee ee 780 
19: 8.98.92 (ns se aise 968 68,19 — ar à 160 45,11 ..2 Se 868 
10; 10 49721 Ears B 412 T2 1E N CEA US 346 49,6 ‚arten 958 
20 ei ais wa edited 890 (2B. ses ER 346 49,23... ONE 268 
BIO uc copie dou a sr 890 BRD NA S Sot nik beeen ION 356 52,11 io. So 380 
nal REN EHER ara er 868 BU uve ish DA 878 63,0. LEE 462. 958 
S9 IS us LULA SONA 780 908; L 80. oro: S EU 1024 53,0 on 338. 460 
184m. 2.0. nu 04 is MR 264 DD Sai Re 786 53,10 pee eens 390. 402 
BEN me 360 DO, Oy ous era 1126 58,11... rer 150 

2 Sam. 128q. .....-. 264. 266 TOO Sih, ass EET ETE 780 54,5 ... 7 0 EN 780. 868 
POE ARR e QUI ET ne aa 298 100,19 20.11 PI 620 5b, 11 1. ee .. 310 
1 Reg. 12, 26 sqq. ...----- 318 TIO P a eho DLE 958 58, 7.9. Se 192 
I0H.9.28 en 166. 210 110,3 Run 55 603. 904. 942 08,8 Bd. a eye RN 220 
a 20 dva dal od 166. 210 111,4.5 272.2. War 408 61,1 i spo E 1040 
Od, qs Wb loi aber ee 166 LIO; Dp aa sd ics 112. 426 64,8... e cM 780. 868 
DB cae Vas ee 180 LAG ATT 12 LEES 902 . ler. 3.1 2.6 eee 1086 
10, 8—12 ....... e 868 118,18 2c scu uu EE e 264 (3 22 s de E 176. 392 
19, 26 89. .... eene 180 130 een an 886. 1148 T,99 4. ee hy 392 
P bo Sed awk are 804. 962 LAO Ny ae 962 9,29» ace RT 786 
BU ION ee 518 119, 1899.72... 804. 806 10, 24, 298 


* This index serves for both the Latin and German, and the English text. The” references 
are to the original text. The English passage, as a rule, is found on the opposite page, rarely on 
the preceding page or the page following. In a few instances the reference is to the English page, 
because the citation is more conspicuous on that page. 


Index of Scripture Texts. 1159 


PAGE 1 PAGE PAGE 
15,30...224. 242: 196.856 Matth.7,18......334.892.940 Matth. 28519 aq.. ..p£ 4T 5 518 
ITE NM; 68. 886 8,225.25 5.1$0.03.. 2: 1076 E8320 2060 orovos »DUD. 1042 
EA, eee eere wes ODER 790 9, 12 ..... 112. 768. 812.996 Marc. EU 000... DI. 952 
nad M. 478 BOB en me vh n ID, 946 .1,15. 262. 288. 480. 809. 
BENE LL aA quens DA- 112 30328. Jc sane DES d. 1062 952. 1084 
BINE eS 156. 180 d s NUM RUD ie Hoa 1058 IR UE iL eae eoviteecwed OM. 112 
9508 sqiül .QGI........ Gd. 438 ELIR 0. aan nn BR. 812 8808 IR. ern so Bf. 668 
SLT o ORITNTYTRRTT T 300 11, 27. 890. 1032. 1046. 1112 MAD LLurawo owas vU di. 996 
Ezech. 7,95L,1$1 „u... AL. 360 11,28 .... 262. 346. 768. BD BD on cvs owes v DIPER, 435 
EHE vau, eso : 890 812. 996. 1070. 1084 BR Uode v ib 554. a 
18, NU Us ana BE 194 AS SA 1880... 02.4 884 IE 8511 ac DE 
BB 832. 1088 BU o d idpimono Al d 890 AB, DO uade, 84. 952. 1072 
| UALELT nenn DE: 318 BB PPP! RAE 232 RO) LE aq. oo BR 578 
cip Pt CONCIPERE c. d 430 ENIM LES Itin as 220: 232 16, 16 |... 388. 494. 550. 
33, 11 ... 280. 832. 900. BODE un enis DR d 12 732. 736. 738. 1074 
1088. 1090 15,9 .. 72. 80. 294. 296. RAZ FREE M 1024 
BREBB DEE Sek.......% 890 316. 426. 434. 442. SE o eveos cM 1116 
Dsnmoi2801I.801.911.. 8 832 462. 500. 828. 1054 ER sueduce dui 32 ND; 818 
DAgoS .QUE „BUS DE 1L... 194 15, 1212.97 4.220. 008. 4 444 BOGE „unsern DR BE. 958 
BI MeO RE 192. 194 ey currendo cn 88 2) 32105.01$ ,908 ....,.04. 958 
NUSEq 128.290.534: 1112 qo p erinnere 18 784 DS TONG. een GR 438 
Seana oon 40S: 1032 16,18 .. 510. 832. 1052. 1064 Ws b er o wor o d IN 954 
818IRq.......... pps SI. 396 16, a NE 224.306 ' OL RS ee ich 216 
Lh os ae 210. 214 ESE CE NIE 1140 BEER et, 192. 724 
BIRNEN Luo ees S 398 IC ESNERARENE S IE 1148 NC eod re nA. di 1078 
E1236 Saal „DEE „u... DE. 234 17,5 . 206. 900. 986. 1082 14 07. SQ) ecu dur BR, 266 
9 he nN AS ed 370 M, 21. FRE RE > ei 74 te NEE REN «| 162 
RSIS Bin nennen 318. 403 BB. SU 504 Zo ne FR: 162 
en das Rim s 396. 398 BE, BIB S nn DR 1058 B ME TORE: 1078 
SEES. 13.0... 290.. 3: 1064. 1082 Bun AU 658 8,208,821...) BR 884 
ne P 3 294 TS RAN 292. 510 RENNES 1076 
BON ies aaro no 166. 210 BRD: eese aeneis i 510 5, 08$. 60,90... ous 1078 
seien A 310 18,20 ... 490. 522. 568. 8. B eoo ode DRE 986 
Hab. 2,4 ... 150. 264. 920. 934 902. 1042 10, 16 . 86. 236. 242, 260. 448 
Zach. 1, e. COPIER (7.712 196 26060 .5953..202 ...... 370. 380 11, LL-S0G. 45 ty ity Bd. 1086, 
BE nenne AM. 344 E028 Bib... 368 £1) 25/0. TR 1076 
GE) s Sone ne 166. 210 RD Aa eee ius DIDI 60. 368 RT). BOR... 5l ope Te. 1090 
BE NS nn MAD di 476 BD Mu badges cadi 156. 196 21,2101.4901 2642, 164. 200 
ME AA Qe aida dae ni 1024 Ue nee RER | | 434 LT,.@00! E00 088... 8.) 83 
Mal. 3 2.894 211 ............ - 1092 BU BRL Qro oi dd 428. 432 11;5801,008.,$0........ BE 834 
SEL HNEEURTCEUNUNNE CIT A 394 BOA oi s dario cao ik 1070 12| 14:03, 508,603, MC 84 
BLA o eder ah AL 394 20.00... d ds. 1074. 1078 88,4 72559 $0. BS 952 
BORE .208 125,.212..244T. 898 LUAM RANDE TL 1068 139228:000.201.082.,,, 8. 1072 
MOU ERG .............. 5 kee 198 cou DTI skcusinkscreoudhciee 1070 8418 Dy ATS USE, .. 1074 
25.588.073... 826.300 1. 198 BR nah AD 1076 Ba nn RE 1078 
OR ern DL 198 i e, PERF ERLERNEN | 1074 15900.8T b.e us JAN '952 
2 Mae01 15, 14. .........0.5.. 0 344 s ALL a a ION, 1 1076 RESO, ask ahi Ae 46. 914 
BEDA IA 21 cosas eise S 872 Tee ac ee 834 ESSET oec eee 210 
nie 72.14 486 E Eig tenn a vegeicity ee 560 BM B. ech te 986 
B I. eura Se ORES 488 SMS ROT AE T Y 182 EIE ach I add 14. 326 
9,:80 8.202. 48. 194. 288. 290 ESI. rro pei ud 46 22, 19 66. 408. 554. 990 
2,120.510120208£ 226. 232 BO? BO. oui xe masas a UB d 448 $2) 8D. se 312 
4,.90. 502.24 5.001 288. 290 23; Ià3q099S. bbI...... GS 436 Mg Sg. ouo. GR AME X 504 
n. OS AL... AA 192 RESP A Sh eoi ae 902. 1076 BDO eM 1116 
35 0 ET ee 1072 24404. 003.,.B34..021,.. 85 500 ES 36st. UAR 1026 
E uo 55.112. 324,245 192 IIBER AIO. oues shale east 946 ER EEE NN 890 
Y 2,102.902.08T......35 27 174 24/28 sqai OGL «.....00..18 500 B4385 o eosiusss AEG 358 
o3 C OEUDMPONNDPESARONE 34 420 ZANE CH: ONE RN DERE 344 SAP, RO UR d 891 
5,21sqq. .... 630. 802. 954 BORSA da hate win 220. 634 24, 40.80... opp UR 952 
MEUM aere ret nenas Me 380 25:42. Aq. eure ico DR 634 24,47 ... 138.258.988. 
IU REFER MT ae ^ 330 BR m 222 480. 952. 1070. 1072 
rasen 634 26,26...260.554.990.1122  Ioh.1,3 .............. 1032 
BE Lentulo vivabvei tb 166 EO ES Lewes que. s 58 DAC RU e ied e sid vh esl 884 
BET... 198. 724 LIES, nee 260 I2 Sree A LE 148 
RR Sener 3 4 712 28,18 . 820. 824. 826. Md. un diea d IE 984 
Beni 408 1148 - 986. 1032. 1038. a E RP TREREM T3 Fus 
IR ser GOS 702 1040. 1046. 1112 UA LEE 1.39 NM 
CY AO ene E I 662 28,18.80]:15.325. ture. d 512 1099. Sic iui 150. 460. 1070 
1,15 .... 86. 244. 516. 1060 DEOR DR UTR 244. 550. 732 EN; NND To v d 128 


1160 Index of Scripture Texts. 
PAGE PAGE PAGE 
Tah. 3, 14. 8q.. .. ps OF „ER. 148 At. a... TR 402 Romie RE 148 
3, 15 sq. eode sts. shomenate 996 5,29... 50. 92 f. 448. 514. 942 A, BESq», «ig ee 174 
3,16 DAN 900. 1070. 1084 8,915 SUN BE. ALLE 890 4,9 8qq. Aa 312 
3,135 Usb 64s 148. 212. 216 M. LATA o d RC 904. 1074 4,11, oe 408 
BEIBSH rco ien 216. 812 RD, LOG nis ot sp e erm id 494 4,13... een eee 202 
BSH ae 1032 Bé, D. Bin 900 4,041. VSR eee 132. 172 
Bs ood 216. 898. 996 E, BS sel oh aces eee ERE 984 4,15 .....190. 198220068 
N 392 10,43 144. 198. 270. 338 276.478 
BU Ste ELBE 1034 10944 848 2909 2: PR, 272 4,16 134. 144. 268. = | 
ER NER NE 346 918,085 148 274. 340 
Bron tao 5 1116. 1132 BER AN RE AI 1074. 1082 4, 18:5. ae EE 208 
p AES CDU NE 1116 ES AN BE Ten RE 1064 4; 20592. ccu et RN 206 
28 ouod ap Ad 220 15.109 1.20.00 BÉ 848 4,24 Sh to a 460 
b, 863 hak ERE oos DU. 1032 TONES asoxn AA AANN I 200. 498 4,925... er TS 958 
E3097 BEV eT veter 1066 THUD 800 ON op 150. 444 5,1.. 54. 148. 166. 174: 
dr29 b ass RU 890 15900 05,08 $7 72. 88. 322 178. 204. 206. 260. 
6f35 LER Rue 410 15510 8: 822 DIE... 374 262. 386. 404. 414 
Ando te ar ae 1084 25,,208:2096 309. ¢ 2. 86. 92 5,2..142. 168. 192. 196. 
RS L2 BA 1032. 1034 E: 29S usse M 86 204. 906. 260. 268. 948 
6,40... 206. 210. 1072. 1084 I Seen 1054 5,907 „a 1138 
Re ANG ae Pe 890. 1086 Toy Ue NAHE UNE 786. 890 BL ME .. 476 
DAL Feet eara sque y Abk 210 01,2801 888 ide ALY 868 6512... er ..860 
6, 48—58. causes he 1034 GA "oup tr 780. 872 $,12 BG 476. 860 
OBEN NEUE T 1070 IT, 80 hes ADLER 488 S,üPz SE TT ^. ..918 
S EE qu e Aw Ber P ee. > 994 BOLT is dva ee TES 358 5,19 5 N 192. 918. 934 
694 sq rd ceno | NS 1120 80,810.000.0099 wan. By 952 5,20 .....150. 102: 8441478 
S OD EEE 898 A kB ET S [Or 802 6,24. 1 SEASON 262 
MEN EAD Sr PER 488 EOD PB 12 5 dcs ded RA 820 6,418... aH 262. 552 
SEALS WA MERI PR 882. 912 Bo 2 Lu ADEM 1054 6,815 5,2 5 TN - 966 
«a oA 128. 204. 906 EG 18, Ed dist PER 884 019500I oS SE 246 
BIOS E pde eds EE 884 tee PICS ESAME DEN. 1026 8, LE). 2 RATER. 262 
Le SENA 52. 64. 230. 336 M REDE ceo. 1046 6,38 E... coe UE 806 
PS, N s 300 1,16 .. 84. 138. 310. 570. 6,14 X NEL 198.966 
10,9... 1084 786. 958. 1072 6, 007 299 DO 912 
MIA ne 856 1,17 .... 264. 794. 920. 934 0,17 S o 942 
FERA N Lcd 226 EU UT 478. 802. 954 0,19 05a 288. 290 
BO, Ca SV let 1066. 1072 EMT aqq. 123 eee 882 B, B8. ae 216. 1088 
10, 28 . 832. 1064. 1078. 1092 Lo BUB. sse dur de hus 958 N DEDE 112 
13,3..820. 1032. 1040. 1112 BR esit AE De 220 (616. 2 AS ee 198 
14, 6 ... 54. 898. 1084. 1132 2 Bb che NE 220 Ar a ake 114. 146. 426. 956 
IE ae ei men St: OUEST 1665190 207, Tagan DEE 968 
CORPO N AL - t000 | 81809101. ss MOS 44 MT eer 480 
15,5.. 56. 192. 196. 206. ONT SG SDR 884 QUE LS ELE 802. 886. 954 
220. 276. 786. 884. 890 ULLA Be A APR oh M 488. 884 TV 14-25. ee 488. 798 
85.712 onere E 942 OL IB. BLoedoneenctoka HE LEA 478 7, 1S, Rie 770. 886. 964 
MO Oh 478. 954. 966 CUAL NA A| 956 7,18 sg. aa 964. 968 
RAPER 1n ce ae wo eigen OM 1084 GA rao netos sha "u Ar 232 T9. S a0 168. 968 
cepi Ae ieee tete s B Set 86 BOO eb re A ee 1070 [NA MMR EMAAR nl . 806 
ipud oes hee 1084 oe EN EN ER 128 $52. ch 904 | 
PRAVO ee ase BE 158 = Bae LE. MT e GRIS TRADI RA \, 460 $, 227 80.55 UD 904. 944 
10398 ?0P.89.2... GL, 346 en 140. 794 7,23. 112. 114.494. 806. .: 
Mn RE NE 1130 pq Ed. M m. AER UN 340 886. 894. 912. 964. 966 
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2 dp VIP M AVENA © 900 BOARD os pes 146. 460 WB... 160. 206. | 
HE TOS ME : 900 3,28..140. 146. 460. 916. DZ. en Der 806 a 
Greek rM 1038 918.9241930 ae 
MY al sys c Nen 84.512 8.31 .. 156. 158. 170. 342 iid PAAR 786. 806. 884 1 
^ Ba? ae A CI 504.512 2 DEREN A RE SNR A 44 BD ARE EN 
20, 9.1 aqq...» 8.05 . 84 B UNE een ee ne HN 146 8, 192.080. RM 216 : 
208289 BES WEL owe Vh. 510 4, 1,840... ss Los 4L SR, 926 $, 19.9d. san eee 
ar BAL. $66.08b...... 510 ME dde Caro hha n ihr eS 926 E IS VENERE 944 
2E TD SOR seo wow ot ve 512 AIS ORG 500.008... 202. 206 Clk, een 798 
dE De ao sus Ws edo oe UM 1080 Lic 65 o o he inne s it 194 AUGE RESCUE S 
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OST Loose rn Kn". E 288 4, 5... 148: 2022 206. 792. IT RE Lo s 
B do BE 358 916.918. ' Bid 95... nun ERE 
CAP MR LAM ePi 358 4,6 .. 1406. 222. 798. 932. 944 Brad ‚Task, Fir 2 1072 
BUN AGE: 4er 9M 1012 d 0.804... in ge - ESL. 922 31.28 80. ous ti s EXTREM 1078 
lag aov us ag. mi 148 d Dos MEN ass... 168 8,29 sq. ... 1068. 1070. 1078 


I Sates ee. 


PAGE 

Rom. 8, 30... 174. 212. 218. 834 
_ dolre. eee. 192. 920 
- dde eA ae 58. 168 
BUD un c VHS nn 1078 
838 B. Ls eV ue P Jo 1078 
| SN Ay) Se 818. 1016 
9,.EB01..0303. E08. .. ... 1076 
REG oat vies os ge es 1092 
9, AU} BE PER. 22... 1. JI... 186 
BAHIA. sins «HR. 1090 
PHAR SOL ES vel 1066 
Ur LOE att. ae Eois ves n 1082 
NIDDA: Versi. 1088 
DSA hadi. dir ves 1078 
Ilo CJ WDR 1076 
IB93 Come mo y en test 350 
BORE 300 OW eis View co 128 
T0043 13 385g etso us OY 960 
T0510 .1. hs he 148. 224. 312 
EO, MUS, ie eA 1070 


10, 17 ... 138. 260. 308. 
186. 900. 1084 


OX ETUR TT 132 
82/20: 14. 155 23 PRG 948 
11,22. $q0504. ois s. 1080 
11, 29 Teen 898 
KL89 eo 832. 1070 
11,38 sq. iss 1080. 1082 
PNE ID 10e 806 
12,1 290. 326. 390. 412 
32 SERI urn. Pl 964 
KON Bow ch xd See 246 
EN 19) (as ead nsi 330 
19, 16qq i. dos 330. 560 
18, 5899 «i.i eise 560. 942 
190,9 eqi edt «uisa. 562 
Fo; Darin qetiuosi Vet 968 
M4 hes Wakes weds 996. 1054 
MAES 09,4 bc RPE. 4S 996 
MAG «1594,51 rides. d 1056 
PLNS Salsas veis VE. 828 


14, 17 .... 72. 240. 428. 444 
14,23 ... 128.210. 278. 


318. 425. 940 
LOT dies vs 836. 1066. 1092 
15,8 29s Pas oa 20. 394 
Peor. 14-44 iaa ite ii 1066 
A Ooh as ba dents had 1072 
Marien d; nest. 958 
Ry 21^ rd oti 882. 900. 958 
1, 2058 DRE SAE asus. 786 
1,30 146. 206. 790. 958 
Nahe: Dee or Abs wth 498 
oe dk he fabs Hb ey 880. 908 
RR Ra PR. $20 
2,14.. 50. 112. 336. 786. 
882. 884 
BIO vial ne eas Ry. REZ 512 
WICC {Oe rhe obed center. 506 
3ide Soo Bed he eds TMs 786 
OS abe ae. 174. 220. 350 
Bi 9 uuzohe Vetro P 906 
BP VE RS FHA. B: 232 
4341623: 3785 98 OR, E 1086 
UE ]I9SLeecéecececevo. ds -410 
SR ee 168. 492. 968 
A Tide hacne cea eda 4. 890 
Be LB dre Hees ncs 626 
A165 2 xu over PRS. 626 


Index of Seripture Texts. 


PAGE 
008.586. c. P8 SL. N oe 916 
wy eee RE 946 
7,2 ... 60. 78. 366. 380. 436 
NEO MERA sn og sae vn 374 
BLOG. RER 60. 368 
Ns Wahab Ade dea eee 8 370 
BEE nina 2 1056 
MED rare, DR S 380 
Br A eU Ee i9 374 
BIB.SSA vs tevin 1 428 
8 gib Au. ae 828 
BE BEE. AS. We. 2069 d 560 
98328. ER DES 942 
HIS. Ad. TOE. Dat. 1054 
B 91..::...elalgt xod 966 
9,27 .. 74. 326. 806. 944. 


964. 968 
10, 16 ... 246. 492. 810. 
812. 974. 990. 992. 1000 


BO SAT «44 6... DEO BR EI 246 
2855.0 sb oii. Sebel .90 
11, 23 sqq. .... 358. 554. 578 
82,24... 824. 708, 423. QU 990 
25... Flees che 536 
MEL RG dees di 58. 178. 396 
11, 27 . 64. 414. 812. 976. 992 
21,28, hs os S60, «X. 9v 492 
ge eer ae 250. 812 
VL, SEN UNA IDOL. 196. 302 
Be eet 68 
RB qiia BAR 890 
12,22 BQalh. ose sauer 662 
Bodo cx e et 178 
IS, 3rédels 162 er awed t 156 
Pr ee dear Ande. 182 
se Le: ror uH 64 
me, Duni hoe Sind. BARE 65 
14, 30.1. 25 « 46. o V4 90 
UAE Pie oe des dala. d 90 
BO AMAA anti es der Rees 906 
1512.2. Teenie. VI 848 
5, 27 1032. 1040. 1112 
15,.56 89. Sa + 4 aa. 142. 298 
I5, Bf s eli go RÄT 296 
NG lA) Bde ES hile OM 174 
MiCorod, 8. s+ Mies het 298 
DER ode es Ded a 8 298 
BDA iste Vet crac deri Bi 512 
2; l4 8qq. «$2. eR! T 902 
ie de er Let ph d 908 
Dh: andere. 786. 884. 890 
SD eee ae Kee a fM 908 
BOT Verse e ditira, 6.3 404 
Spi rcr aaa } 958 
By (-Bqqe «ea eo cor ari hl 960 
SH rar 1072 
9,8 Ban 958 
9y 14 dqywike sv fee da. 954 
3/15 aqas dr 2o Ana dB 158 
98/16 4444 se chee an 954 
3: 18:15 Adler. Row. 216. 428 
At ES 216 
BY VE neg duo oro pan 890 
671953. Ades ‘ree ane om 984 
5,20... over 410. 1070 
5; WR 206. 790. 958 
GU oe ott oy oh Hot rhe ot c. Me 906 
6,14 .. 516. 828. 1054. 1060 
OEM 906 


1161 
PAGE 
2IGOr Pe TUS URL ped, 1054 
T, WS, DOR 255... 0] 954 
CS SD SR NE 220 
eas heb vse swt cel 942 
13d ree 412 
AUI Te Ble 84. 512 
A APER ERE TRA Pd 1048 
10, SSDL SB, 2.7. Ol 306 
WEE ON C4 cst yk bot 302. 786 
SURE. «Aves RN. 302. 996 
ESS Ox, NET CUCER BE 86 
ER 86. 88 
Gan hau Gis N SL. 1148 
SER AI 46 TE se 524 
1,8%: . 86. 448. 514. 516. 776 
E 934 ib UO. ee 244 
e Sian scr vL qnss 1054 
A V 828. 1056 
EH ey volu. IRRE 504 
USE 45.56.29 A 1056 
a, low) vw. pes 148 
B Ly 0 neitsstods 208. 316 
$195 iL. bevel np C 258 
P 21.5239. eth LL. SN 128 
I2. AA, desc cce ad. 958 
OE kb, UL. E 194 
93 Bun Bes 2006 170 
Orly Ms er 156. 964 
ID Vows eve view ppt 316 
8192... wee vc. COR 144. 274 
Id Seals cadit 126. 960 
d UP IMAG a, 24. S36] 906 
2,2854 Pcia dg. ood 246 
ML Sas. Bon. Ert 902 
E. 9.0, Si 723.11 224 
5,1..90. 322. 446. 828. 1054 
IR, Midi 80. 128. 316. 422 
BROS Qe el KOs ae 154. 794 
Oy 705 Los b. AOR, oi fa 224 
IS D du, D How, 100..9S 916 
5, 17.168. 208. 798. 806. 
886. 906. 912. 964 
By 19 sap Ei NK 70 
5, 20508. RR RZ. ot 946 
BRITEN icc. ,. 940 
0,24 -y odii avt. o0] 944 
OF Bite evant nee eae bi 806 
Oy OT ais us Do elt tee OB) 560 
6214, 0. Cee ab le 2, 0d 806 
6104032245 cht. OTS CU 890 
Eph. 1, 4 832. 1066. 1068 
L4 80. ani bike qae 1068 
B» Ai a, dti ums 1082 
195, nur 25 Rewel 1064 
eS 5 BqP A252, pe ww wet 1092 
1, TEN die ei 198 
17 98006 sl. 222». Peet 1070 
L, 110. u nenn ar 1072 
pom 1066. 1072 
IV AT s ovis ora ode 2i 886 
M 2l. seo tte 1018. 1032 
1$ 2204 52. a 810. 1032. 1112 
1; 22:8Q. ae zz. E PUN 226 
Andi uo ho BEE I 884 
QUÀ -reosecte 230. 334. 882 
D NTPEET PME 860 
By BEAN ese 786. 884, 904. 920 
2,8... 54. 140. 146. 148. 


316. 794. 890 


LEGA i Index of Scripture Texts. 


PAGE PAGE PAGE: 
Eph. 2, 8 io 140. 31817985916? . 2/Thess; 2, 18.80... 24, 10000 2Petril; 21$. iL, eee: 496: 
2; 10 .... 174. 890. 894. a 16.80.00. Eia LO 346 2) bx, eoe MEME INE 364 
940,966 . LJiubkb 505..53.09.... 5 188 9, Laqn. nn ES 
B. eben: RS 260 N en 126. 962. 966 MIO. as 1076. 
As a kaw ©: 260 BRD nine oink 560. 562 Zo MESE HEN 526. 
BE DN. asain ae nce don Ra 46 EMO IE atu drerientedsie EU UP EUR 54. 56 As AR LB. 44 oa eee 1076. 1090: 
ME. Loses wa kt ee 160. 522 POE ee eek 370 3,.9.....832..1070. 1072. 
E I6. 820. 1024. 1144 2:2 880. 1M. 60. 560 1088. 1090: 
NUR MAP TUE 882 ARE. oh ue SIE. 1 232  lIoh.1,7..872.934. 1034. 
MAE aan 910 BOB or ss PE: 822. 1026 1070. 1122 
"T8 ARI QN UAE! 3 7 304 Sa 62. 90. 240. 380 EI 166. 210. 490 
N ue ween vi 1076 4,1—3..... 62.72. 314. 498 BL, de eee tee 56: 
MIB DNE. sv hing nica aoe 946 RO BAR e. vs vaso ees 294 AR eee 832. 1070 
A 884 dU a AUS RERO 370 DIR, ser .pmsbg M8 
5, gus, BIA EIN OS... 8 108 NIB. ri ipsa: we ele E 426 3,8... DCN .160. 860 
DI Ps, nin d en EL 562 SPR 0A AOS Be 562 I. se ete j 490 
BRD SO. nro d 228 BOB NUR ex As sie 442 Dy 14... oath LAE 922 
BIDS scs xa vs 490 5,9048 SOA DG... 005 440 iy 19... 11. LOL Mu 160 
BAO ak ie ea LU. 1042 BjllXedqoos 252 SA... 440 4, 21:5 AL 28.4540. 9I 942 
Qu lig. a de 562. 618 BULBS se evi in 560 5,10 sq. 2...» 204. 268, 276. 
DEA OMA vines 174 WL Gi Sa leae ticle on eee 1004 5, IDS 035. FAL... i eS 
Pe ag ty ign ee wen 562 2 Timid: 9ad....-.1070: 1076 2200 202 BAe oe eee 522 
Re Beddeb i. ve aga Ol 562 BIBI ee "7. ms . Hebri lan, i ae . 1116 
Ba LIV ENTM 562 BED. LS Re t 172 TE ba eee . 1040 
BnUxb 6G. rs a 1072. 1076 PNT, Boe NEN 1092 RUBS vec dale 1032. 1112. 1116. 
EO IN ERN 886 2I OU b. O18 AM tub. TÉ 1088 28980... 2M (S UE 1116 
Oa ec ia aca Ree 950 — Qu RENNEN. uh 890 Ay PES 2 : 780. 872 
MIR rue :890 BAR Losses Ux MEAN 882 2; 20/80. iis ess REI 180 
APUG. xs va PME 820 CP OU BER ETT 856. 966. 1066 33250, Sa 1072 
Re ois UND 1024 ES U: REN > 218 9, Hae ARE OR .946. 
SH C EUER E TL 21332. TS DON LS cerva v 978 B) 14.0 946. 
Eid Vra 884. 890. 894 IR BSQ. ivan cae sce Dp. 520 hs 2, sas A REDLREEE 1074 
A RE N 90 1 GBA 128. Sm 560 TA a 1074 
A EEE tara eae 412 3 o sus RL SD. 856 4, WEG cssc cunt. 144 
VA BU IRE T ET 84 1L1£;.... 2854 TAL. 88. 500 4; VDE .. sansa MM 781 
Bi edd. ARR SSE 0v, | 950 o Ni SE 372. 314. 380 B 1j.....2 22 AN 2.402 
SUO DS SL IR is NN d 920 E I4 Noe xo ERR 288 By 520... eL LANDE 402 
Goll got apa, Aa RA ET t 886 BPO is a ks dikes MED 560 55 10000 see 402 
1613... 9:4 2A UNA 1 220 OE NUR I pid 138. 890 90 14 Laos uM 1122 
BRD... diede UM Qux 1138 IB ava 550. 920 10/4... cde p ae ... 990 
1, 2R E07, BOS BAL, 11 948 MID ie ee 516 10, Wa 66. 390 
23:0 A, 824. 1040. 1142 SAME Se i... Y 1060 10,14 OM (Suv c TES 66. 
DB. alk wld, x MIN UR 294 . Bhilefmidl4, ....... wa Ud. 942 10,49: .01L9 88 EAR MS. 193 
2,9 . 824. 984. 1024. laBpG 1,2... o ov DR: 396 10,265 BLE «35 nes AU 1076 
| 1040. 1130. 1142 MIRI sexa v 224. 948 105 2900.1 BR unda 1090 
BO a d O0ME 170 SET RSEN UN ISO EROS - uP Uk 336 10:38. sa x NE 196 
77 Ae ET iy ae 262 BE a UOMINI 216. 948 Nasa 34892 2D DD 194 
ale is oa wk wos 190. 262 ms REN UT 1024 Wp) „se 56. 206: 
Bee uh ae oO 884 Jo $8 809. 5.5 ess opa 1d 122 Nod: DM S qr i W4 
Bald, a, UNT CT 264 04 SQ. Lus A AUR RR 382 11,4 580.238 ..5 «s SB 968 | 
200 6:301 8658. «ss. 422. 1056 BA DAT nn a 186 11, 6 ...5. 192. 196, 2280 | 1 
2, 16 sq 72. 88. 224. UN T T TT 390. 968 334. 892 1 
238. 332 BO usus dd. AM 268. 350 1158 Jn 4S 205 00D 926: 
204 WESEN EN 398 DO kik a eee 522 12,128 ... ez s OR OR 806 
BBAB sis on SENI 376 BOTY cl hath itd ilh 912 12:8... sine EDI 964 
COLL NONE GRUSS 123.88 2513 89. 2.2... DIE AQUI 560 12, 25;sqq:% S E Ons. 8 834 
MLO SIG. 564540855 238. 446 BOO 2... 228. Jae 562 13,168... jth 300 2 392 
LV Sern ess 72 OG GRE a 560 135 1% ae 448. 560 
BE OSA ORE. nenne 320 ^ THNE-T DANN MON QT T1 1026 18:21... E SED 806: 
NE ey Oe RON tr 1004 BT ek 1086 . Ige71,6.4....21 22 522 2 130 
BO EE LL ous ux. di 946 SIM. STU PATRES T 186 lo Mes AS. 890. 1030 
SI LORIE DIR enses: 108. 216 Ln ff RE a 298 do18 .-.roti DOE DN 190 
TS ap OREM SN 182 BR a a ds, tai ssg ees 522 8020 cs is ee EE 930 
Ta A LL d set Vc M 560 EPIRI AR PR INNO ae .. 942 2021 „......2 ae 190: 
BOO OBEN nur 562 SOB 6 Lats, Doll TE 94 8424... cei eames 188. 190: 
RER TUN ARE 562 SUS 80S «s,s 562. 948 501605 ‚Bösen 282 
1 Thess. 4,4 ........ 374. 380 BAD 34. SU. Sod. 001 1052 — Aypueid. ll Son. 868 
2 Thes 2,38.804 | . 84 ^ + b14  2Betr.isdi .808 658 ne - 1026 TL B EM e Nos 486: 
DEAD OTe... cies 226. 474 MATOS riu 340. 834. 946 18,1 89. ....5254- Ja 


nmn i 


Aarh- und Damenteqilter.” 


Aaron, f. Kleidung 402, 52. 

Abel, fein Erempel des Glaubens 174, 81; fein 
Opfer Gott angenehm dur) den GL, ibid.; jein 
Blut fd)reit gen Himmel 378, 58. 70; 420, 8. 

Abendmahl 46; 246; 382; 492; 554; 578; 752; 
970; 1150. 

Benennungen: Left. G5rijti 356, 2; 810, 7; 
990, 53; 1024, 29; Abendm., Nachtmahl 46; 246; 
970; 980; 1150; Safram. d. Alt. 492; 982; Meffe 
64; 382, 1. 8. 66. 78; Liturgie 410; Cuchariftie 
406, 66. 76; Lob und Danfopfer 394, 33. 66 f. 
74; Kommunion 64; 68; 284, 16; 384, 8; daher 
Synari3 384, 8. 79; Agape 412, 86. 

Von Chrifto eingefett: 40; 176, 89; 
504, 2; 578, 20; 752; 976, 16. 44. 48 ff. 52. 75; 
das ijt das Wichtigfte 556, 8; 752, 2; darauf b. 
luth. Lehre gegründet 40; 176, 89; 746, 56; 752, 
1 ff.; Bemeisgründe f. dief. 810, 10 ff.; 1004, 93; 
b. Worte d. Cinfegung follen eigentlich berftanben 
t. 211, 7. 25; 974, 7. 48. 79 ff.; 1150, 1; nicht 
figurate, wie b. Saframentierer tun 974, 7. 113; 
follen nicht unterlaffen t». 810, 9; hat Luther auch 
der Form nach beibehalten 984, 40; ihre Kraft 
810, 8; 998, 75; : machen aber allein b. Safr. nicht 
aus 1000, 83; Chriftus hat e8 eingefekt nicht 3. 
e. Opfer f. b. Sünde 66; nicht 3. e. bloßen Zeichen 
b. Freundschaft 406, 68; jondern zum Empfang 
feines Darin gegenwart. QeibeS8 u. Blutes unter b. 
Brot und Wein 48; 246, 54; 492, 1; 554, 2; 
754, 2; 808, 6 f.; 820, 17; 974, 9 ff. 19 ff. 25. 32. 
35. 54; 1024, 29; 1150, 2; unio sacramentalis 
810, 7; 984, 88; diefer Empfang gefchieht nicht 
nur geiftlich, fond. auch mündlich, bod) nicht faper- 
naitifh 810, 15; 820, 17; 994, 61 ff. 105; 1150, 5; 
u. zwar nicht nur b. frommen, fond. aud) bon bij. 
Chriften 492, 1; 756, 16; 812, 16; 974, 8. 16. 19. 
24 f. 27. 32. 60. 193 ff.; 1150, 6. 26; bod) iit es 
allein für die Lebenden 412, 89 f.; 464, 12; dies 
allgem. Lehre b. ganz. Kirche 246, 57; Chriftus hat 
es eingejett zu [. Gedächtnis 408, 72; e8 foll dabei 
fein Tod verfündigt m. 176, 89; 396, 35; b. Bere- 
monie be8[. dient zum Predigen 396, 35; zum 
Troft fonderl. b. fchwachgläub. Chriften 812, 19; 
b. dugerl. Zeichen 3. Erinnerung an Ehrifti Ver- 
heißung 176, 89; Chriftus hat e8 unter beiberlet 
Geftalt eingefekt 58; 356, 1 ff.; 492, 2. 4; fo tit 
e8 unverändert zu erhalten und zu gebrauchen 60; 
358, 5; 462, 4; 470, 29; deffen Teilung ijt wider 
Chriftt Ginjegung 60; 242, 46; be8gl. b. papift. 
Meffe 462, 5; das Sichfelbftlommunizieren 464, 8. 

Was es ift 554; 754, 8; 978, 20; e. wahres 
Saft. 308, 4; e. Safr., ba8 Glauben fordert 414, 
90; b. Safr. b. Qeibe8 und Blutes Chriftt 578, 20; 
eine Speife b. Seele 756, 23; tägliche Nahrung b. 
Glaubens 176, 89; 262, 42; 360, 10; 758, 24; 


*) Die erfte Zahl bedeutet die Seite 
Unterbredun 


: bie nad) bem Komma folgenden die Perioden. 

in einem Artifel fortlaufen, iff die Seite nicht weiter zitiert. üb 
und fatetnit@e Text gu dergleichen, weil fid) das Regifter natürlich auf beide beaiebt. 
unter Umftänden, das englifhe Regifter zu vergleichen. 


darin tft b. ganze Evang. u. b. Glaube 760, 32; 
nicht aber e. satisfactio ex opere operato 414, 
90; 176, 89. 143. 155. 

Wirtung od. Nuten 556, 5 ff.; 756, 20 ff. 
70; Hat zweierlei (ifeft od. Nuten 410, 75; ver: 
einigt uns mit Chrifto 360, 10; 1072, 79; ftürft 
d. Glauben 176, 89; 262, 42; 360, 10; tröftet d. 
er[rodenen Getviffen 189, 155; 360, 10; 414, 90; 
darin wird uns Vergebg. b. Siind., Leben u. Cel. 
zuteil 176, 89; 262, 42; 414, 90; 556, 6; 756, 21; 
986, 44. 53; Gottes Gnade in Chrifto 68; 308, 4; 
1. Berheißung 768, 64; dadurd befennen wir unf, 
Glauben 176, 89; nichtige Einwendungen dagegen 
754, 12. 28. 31; b. Kraft deSf. hängt nicht v. b. 
MWürdigfeit b. Diener ab 236; 756, 15; 976, 16. 
19, 24 f. 82. 74. 89. 

Wie Paulus davon lehrt 246, 54; Cyrillus 
246, 56 ff.; tote eS bei b. erften Chriften gehalten 
P ede 86; binfid)tlid) ber öffentlichen Sünder 

Wie bei bet Gbangefifden (Rutherifchen) 
64; 68; 326, 42; 382, 1. 49; niemand darf e$ 
reichen ohne otbentf. Beruf 48; 314, 94; fid) fefbit 
fommunizieren 464, 8; bie Verwaltung de3f. aec 
hört zum Amt b. Schlüffel 84; bon b. fonjefta- 
tion beim Abendmahl 810, 8 f.; 998, 73 ff. 121. 

Dom redten Gebrauc besj. 406; Berei- 
tung dazu 556, 10; 760, 36; 812, 20; foll empf. 
mp. im Glaub. a. b. Gnade u. Vergebg. b. Sünden 
312, 21; 414, 90; 996, 69 f.; b. Glaube wird bor 
allem erfordert 48; 68; 414, 90; 556, 10; Dante 
fagung 410, 76; wer dazu gejdjift und würdig 
408, 73; 556, 10; 760, 33; 812, 20; 996, 69 f. 
123 ff.; wer untwiirdig 556, 10; 766, 61; 812, 18; 
996, 68; Diefe empfangen e8 zum Gericht 248, 62; 
976, 16. 57. 60; welche auszuschließen find 248, 61; 
766, 58; nicht alle find jederzeit gleich gejchieft 
248, 62. 

Darum fol man niemamnb3mingemn, nod 
Beit u. Ort borjd)reiben 534, 13. 21; 762, 42. 47; 
fonft macht man ein Gefek und ein Gift daraus 
538, 25; bloß bermahnen 760, 39; fo Chriftus 
felbft 762, 45; b. Segen b. Saframent3 recht bor- 
ftelfen 538, 24; zuvor verhören, unterrichten, ab: 
folbieren 68; 382, 1. 49; denn ein Verftand der 
chriftlichen Lehre iff dazu nötig 574, 5. 

Dazu fol uns treiben bie eigene Not 
536, 23; 768, 71; tet eS nicht jährl. begehrt, iit 
fein Chrift 536, 22 f.; Rat f. die, welche an ihrer 
Würdigfeit zweifeln 764, 55 f. 62. 70; welche fein 
Verlangen fühlen 770, 75; viele empfangen es jeb. 
Sonntag 324, 40. 

Surd) Mikbrauch wird b. Safr. nichts be- 
nommen 754, 5; e8 ift an feine beftimmte Zeit ge- 
bunden wie das Ofterlamm 762, 47. 


Solange Iebtere obne 
übrigens iff immer ber beutfde 
ud empfiehlt e3 jid) 


1164 


Die irrige Xehre b. Saframentierer bet- 
worfen 808, 3. 25 ff.; 972, 2 ff. 32 f. 59. 67. 88 jf. 
112 fj.; 1124, 211f.; b. Transfubftantiation 492, 5; 
812, 22; 976, 14. 35. 108; andere Srrlehren der 
Papiften 814, 23. 40; 1000, 83 ff. 109 f. 121. 126; 
das fapernaitifche Cifen b. Leibes Chrifti 816, 42; 
994, 64. 105. 127; Srrlehren der Schtwendfeldia- 
ner 842, 24; 1100, 32. 

Abdendiegen 558, 4. 

Abenditern, lieblicher als ber. ijt Ehrbarfeit u. 
Gerechtigkeit 126, 24. 

9(6eralauben, ohne den, follen Menjchenjaguns 
a gehalten tv. 324, 35; Aberglaube im Papfttum 
776, 4. 

9(6gott macht b. Vertrauen b. Herzens 580, 3; 
ber gemeinfte tft D. Geld 582, 6. 

Abgötterei, was fie ijt 584, 21; entiteht aus 
Menichengeboten 1056, 15; e. Frucht b. Erbjünde 
476, 9; Vertrauen auf eig. Werke 166, 40; 584, 
99; Abg. b. Heiden 318, 15; 584, 18; b. gottlojen 
Könige in Israel 318, 15. 23; treibt die Welt 
584, 17; b. Pdbel m. b. Heiligen 346, 16; 436, 53; 
450; 468, 26; 518, 47; 584, 21; m. dD. Rojen- 
franz 436, 53; m. b. Wallfahrten 346, 16; m. d. 
Meffe 418; 462, 1. 11 ff.; 516, 43; damit betrit- 
gen b. Mönche b. Welt 434, 44; b. Mönchsleben 
iit boll davon 438, 56; das Papfttum überhaupt 
776, 4; durch falfches Nachgeben wird fie geftartt 
1056, 16; Gott rottet fie aus 588, 35; Abrahams 
Pefehrung davon 926, 33. 

95fa& iit Gewiffensmarter 70; Klagen Darüber 
94, 9; damit wurde viel Betrug getrieben 280, 1; 
erdaht um b. Geldes willen 516, 46; daraus ent= 
ftand b. Jubeljahr 484, 25; darin foll b. Heiligen 
Perdienft ausgeteilt m. 348, 22; 468, 23; er foll 
bon den satisfactiones canon. freimadjen 292, 38; 
484, 24; v. öffentlichen Bußen 306, 78; v. b. Pein 
b. Fegfeuers erldjen (Qebenb. u. Tote) 256, 15. 26; 
306, 78; 468, 24; teilweifen Wha erteilten auc 
farbinüle und Bifchöfe, völligen der Papft allein 
484, 24. 

Abraham hatte Gottes Gebot b. b. Beichneidung 
146, 87;.174, 80; bod) ift ev nicht Durch Dies Wert 
gerecht gew. 146, 87; 174, 80; 312, 19; jondern 
durch b. Glauber 148, 90. 114; 174, 80; 926, 33; 
d. Glaube hat mitgewirkt bei |. Werfen 190, 131; 
zweifelte nicht, hoffte, da nichts zu hoffen mar 206, 
188. 199; 986, 46. 71; erfannte fj. Sünde 428, 25; 
folfte burd) fein Zeugnis andere 3. glauben reizen 
174, 80; bod) betrifft j. Beruf and. nicht 436, 49; 
feinem Samen waren geiftl. u. feibf, Güter ver- 
heißen 230, 14; Dadurch u. Durd) auperliche Orb: 
nungen hatte ihn Gott abgejondert b. b. Heiden 
230, 14; ». Abgött. befebrt 926, 33; ev hatte pie 
Perheipung von Chrifto 264, 53; 958, 23; war im 
Sürftenitanb, Reichtum ujw. ohne Sünde 332, 61; 
war als zoAóyauoc reiner als viele Cheloje 380, 
64; j. Glaube 154, 115; f. Che 372, 35; Sara ihm 
gehorjam 562, 7; j. Samen nimmt Chrijtus an 
780, 5. 

UAbfchew, b. bloße, tilgt b. Sünde nicht 256, 19. 
Ubfolution ift die Kraft ber Schlüffel 490; 492; 
Stimme b. Himmel 68; 1074, 38; Gottes Stimme 
u. Wort, nicht e. Menfden 68; 260, 40; 280, 2; 
e. tröftl., felig. Wort 68; 260, 41; 280, 2; Bu- 
fage göttl. Gnade oder d. Evang. 198, 150; 260, 
39. 61; 308, 4; e. Stimme b. Evang., nicht ein 
Urteil ob. Gleje 280, 6. 8; Berheibung b. Siin- 
denvergebung 194, 141; baburd) werden b. Sind. 
vergeben vor Gott 552, 16; auch die unerfannten 


Sach: und Namenregiiter. 


282, 8; ijt b. erfchrodenen Gewiffen fehr tröftlich 
70; 198, 150; 260, 39; Silfe und Trojt wider d. 
Siinde u. b. böje Gewiffen 492; verfündigt Frie- 
den 260, 39. i 

Abi. jollte billig d. Saframent der Buße 
heißen 260, 41; 308, 4; ijt Das Vornehmite in b. 
Beichte 70; nicht bab. 3. trennen 268, 61; wird 
an Gottes Statt gejprodjen 70; durch b. Gewalt 
Dd. Schlüffel 260, 39; ijt b. Chrifto im Gb. geftiftet 
490; 492; fie erteilt jeb. Bifdof 446, 18 .; im 
Notfall auch e. Laie 522, 67; joll b. Beichtiger als 
b. Gott empf. 552, 16; in b. Kirche erhalten 46; 
246, 58; 280, 2 f.; 492; durch bie reservatio 
casuum nicht gehind. tv. 306, 80; ijt bod) u. tener 
zu achten 70. | 

Gott fordert Glauben für fie 70; 198, 150; 
248, 59; 260, 40; 1074, 38; der Glaube an bie 
Whjol. gehört 3. S8ube 46; 252, 1; joll b. Bupfer- 
tigen nicht getveigert tv. 46; man erlangt fie in b. 
Kirche 692, 54; nur b. Glaube ergreift fte 254, 11. 
39. 61; dadurch wird b. Glaube geftdrit 260, 42; 
wer an fie glaubt, wird Gott verjühnt 1074, 38; 
ihr nicht glauben, ijt Gott Zügen jtrafen 268, 62; 
wer fie nicht begehrt, ijt unwürd. 3. 5. Abendmahl 
766, 61; ohne fie wird man nicht zum Satrament 
gelafien 68. 

Davon lehren b. Evangelijdenrid- 
tig 248, 59; bei ihnen brauchen fie viele b. Jahres 
nicht einmal, fond. oft 248, 60; auf ihre Kraft hat 
man im Papfttum nicht hingew. 484, 20; Dazu 
nod) die satisfact. canon. aufgelegt 286, 25; hat 
bie Lehre davon burd) bie Werklehre unterbrüdt 
248, 50; unnüte Fragen davon 252, 5 jf.; falfde 
Form u. Lehre im Papfttum 348, 25. 

Absol. privata 46; 1074, 38; foll man nicht 
verachten 492; die fie veracht., willen nicht, was 
Sergebg. b. Sünden od. b. Gewalt p. Schlüffel jet. 
980, 4; wie fie 3. jprechen u. was bab. 3. glauben 
554, 26 ff. 

Ubjolviert werden mir nicht wegen unj. Neue, 
fond. meg. b. Wortes Chrifti 224, 276; werden 
bie, melde b. Cafr. begehren 68; 382, 1; bie fid) 
beffern wollen 520, 60. | 

Nbiterbew jollen b. Chriften b. Sakungen ber 
Welt 238, 35. | 

Abstractum, Gebrauc b. Wortes 18. 

Accidens, Gjebraud) b. Wortes in D. Lehre b. 
b. Erbfünde 784, 23; 876, 54 Ff. 61, 

Acedia (Überdruß b. göttl. Wortes) e. [üpl. 
Plage 608, 99. ) | | 

Actus elieiti, ihnen jchreib. b. Scholaft. zu viel 
3u 106, 12; wenn dadurch Vergebg. b. Sünden, 
jo hilft Chriftus nichts 122, 12; a. e. dilectionis, 
ihnen muß bie Vergebg. b. Sünden vorausgehen 
130, 36. 

Adams uriprüngliche Beichaffenheit: 108, 17 F.; 
866, 27; j. Leib. und Seele von Gott gejchaffen 
780, 4; Fall und feine Folgen 42; 104; 106; 108, 
14. 24; 334, 70; 366, 13. 16; 476, 1. 4; 866, 27. 
38; 1092, 90; ijt nicht jo ein jehleht Ding, wie bie 
Vernunft meint 168, 42. 

Woam u. Eva machte b. Teufel zu Cnthujia- 
ften 494, 5. 9; Strafe 300, 58; faljche Auslegung 
p. Papitten 300, 58; b. Strafe war ihm nicht auf- 
gelegt, damit Vergebung der Sünde gu verdienen 
264, 55; Neue und Begnadigung 264, 55; empfing 
Das erite Evangelium 264, 53. 

Adams Kinder find untiidtig zum Guten, 
104; 110; 198, 35; 864, 23; aud) ihre beiten 
Werfe find unrein 128, 34; in ihnen jtedt b. En- 


Sad: und Namenregijter. 


thufiagmus 496, 9; Strafe berj. f. b. Erbjünde 
116, 46 f.; unorbentf. Brunft nad) Adams Fall 
a 3 durch Adams Fall ijt ganz verderbt ujm. 


Alter Adam, twas er ijt 748, 66; hängt b. 
Natur, auch d. Gläubigen, immer an 804, 4; 964, 
7. 18. 24; reizt 3. vielen Sünden 726, 102; ihm 
tut b. Kreuz weh 716, 66; f. Gift fegt aus u. tötet 
der Heil. Geift 170, 49; Gott burd) Anfechtg. u. 
Triibjal 220, 247; 266, 58; 300, 60; gegen ihn 
fümpfen die Gläubigen 968, 23; er wird getötet 
Durd) b. Heil. Geijt 964, 7; durch b. Taufe 550, 12; 
748, 65. 71. 77. 84; durch ben Glauben 940, 10; 
durch b. Buße 262, 46; 750, 75; durch b. Gejet u. 
Deffen Strafen 804, 4; 968, 19. 24; in d. Hetli- 
gung 396, 38. 71; durch Falten gezähmt 320, 24; 
durch b. Berufsarbeit 374, 43; j. Subftanz wird 
in der Befehrung nicht vertilgt 788, 14. 

Adamzfiinde, wider biejelbe fümpft der Heilige 
Geift in den Herzen der Heiligen 170, 49. 

Mdamus a Fulda 502, 21. 

Adel, defen Verachtung der Prediger 568, 6. 

Adinphora 828; 1052; find XRenjdenjatungen 
überhaupt 428, 27; die flojtergelitbbe 426, 21; 
Rirchengebr., die Gottes Wort freilakt 828; 1052; 
doch foll man zujehen, ob e$ wirklich Mitteldinge 
find 828, 6. 11 f.; 1052, 5 ff. 10 ff. 28 i; Pauli 
BVeijpiel u. Lehre davon 1054, 11 ff; Luthers Be- 
denten 1060, 24; in Mitteldingen darf man aud) 
Db. Schwachen im Glauben weichen 1054, 9; die 
En wollen fie um der Liebe willen halten 

3574 

Adiaphoron, cin, iit bie Erbfünde nicht 114, 41. 

9(érin8, deffen feberei 416, 96. 

Afterreden, im 8. Geb. verboten 540, 16; 654, 
264. 267 ff.; voll davon ijt D. Welt 726, 103. 

Agnoeten (aud) Themiftianer) waren e. arian. 
Sefte 1042, 75. 

Agricola, Soh. 500, 8. 

Agricola, Steph. 500, 11; 528, 7. 

Albrecht, Geo. 24. 

Albrecht, Graf zu Schwarzburg 24. 

Alexander, König von Mazedonien 190, 140; 
324, 34; 408, 72. 

Alexandria, Gottesdienftordnung das. 68, 41; 
Kirchenregiment 472, 9; 496, 3; 520, 62; b. dort. 
PVijchof beftellte bie Kirchen des Orients 506, 12; 
Schufter zu Wlerandria 432, 38. 

Allegorien, damit fann man nicht3 beteijen 


Allein burd) den Glauben werden wir gerecht 
140, 69; „allein“ (sola) ift particula. exclusiva 
140, 73; auf deren Gebrauch zu halten 794, 10; 
926, 36. 43. 53; mit Unrecht ftoßen fid) b. Wider: 
facher daran ibid.; fie fchließt nicht das Ev. u. 5. 
Safr., fondern b. Vertrauen a. Verdienft b. Werke 
aus 140, 74. 

Allgegenwart Gottes in b. Kreaturen 1038, 68; 
9€. Christi 822, 27. 30. 82; 1154, 23. 29; nad) 
beiden Naturen 1042, 77 f.; 1048, 94; nach der 
menfal. Natur 1024, 27; des Leibes Chrifti 814, 


30. 32 ff.; doch ift dies feine räuml. Ausjpannung 


824, 29; 1048, 92. 

Allgemein ift die Gnade Gottes 832, 10; 836, 
17 ff.; 900, 49; 1068, 23 ff.; b. Verheißg. D. Cvs. 
1070, 28. 

9(f(ntadjt Chrifti 824, 33 ff.; 1038, 66. 

9(f(üpfi8 Zwinglis 1020, 21. 39 f. 

9(f(sotifenfeit Gottes 1062, 3 f. 6; Chrijti 826, 
96 ff.; 1040, 72 ff. 


1165 


Almofen 312, 16; find alle Werte der Liebe 
200, 163; find Übungen des Glaubens 198, 157; 
rechte Almofen b. Gott geboten 294, 46; Füritliche 
Almofen, welche das find 196; U. b. Korinther e. 
b. Werf und Opfer 174, 71; Almojengeben und 
Glaube ‚gehören zus. 200, 163; verdienen viele 
Wohltaten Gottes 198, 157 f.; wahre U. haben 
Gottes Gebot u. Verheifg. 294, 42. 46; 310, 16; 
Segen 650, 252; denen, bie U. geben, iit alles rein, 
wie? 200, 160 ff.; damit b. Übertretungen 3. löfen, 
wie? 192, 133; doch gefallen fie nur an den dur) 
Chriftum Berjöhnten 198, 157; um ihretwillen 
vergibt Gott nicht 194, 142; fie fonnen b. Gewifjen 
nicht 3. Ruhe stellen 198, 158; nicht ex op. op. v. 
Sünde und Tod erlöjen 198, 157; 294, 46; nicht 
rechtfertigen ohne Glauben 198, 155; nicht d. Hölle 
u. dD. Teufel überwinden 198, 158; U. faim aud) e. 
Heuchler geben 194; als W. find der Bifchöfe Güter 
geitiftet 526, 80; b. gemeinen 9t. lebten d. Mönche 
in aller iippigfeit 420, 5; U. wurde für die Seelen 
im Fegfeuer verlangt 466, 16. 

Altar, b. b. hebr. Benennung [off d. Meffe ihren 
Namen haben 412, 84 ff.; Altäre wurden gefttftet 
um b. Menjchenjagungen willen 320, 23; ben Hei: 
ligen 468, 26. 

Altarjteine wurden im Papfttum getauft 500, 4. 

Alte, deren Sprüche verderben die Scholaitifer 
222, 259. 

Alte und Kinder belangen b. Verheikungen D. 
Gnade b. Heil. Geiftes 244, 52; über deren Uns 
wiffenheit flagt Luther 574, 5. 

Alter, bor dem rechten, find feine Klojtergelübde 
gültig 64, 26; 78, 30 ff.; 488, 57. 66; dod) hat 
man viele damit beladen 76, 4. 29 ff.; im Wier 
foll man fid) der Eltern recht annehmen 612, 111. 

Altpäter, ihr Troft und Glaube 958, 23. 

Ambrofing verwirft b. Verdienft b. Werfe 46, 3; 
54, 14; befjen Zeugnis bom Bedürfnis D. Verjöh: 
nung 66, 33; b. Ebenbild Gottes 108, 19; v. b. 
Rechtfertigung durch b. Glauben 150, 105; b. b. 
Stolffonmenfeit (Kol. 3, 14) 184, 114; v. Natur u. 
Gnade 214, 219; bon der Buße 280, 96; ». Troft 
b. Safr. 410, 75; von Chrifto 1118; 1124; vom 
Zölibat 368, 20; über substantia und accidens 
876, 54; U. u. Chryfoftomus 3. Hebr. 10 1146; b. 
Glaube b. Mutter b. guten Willens 46, 30; über 
b. Abendmahl 812, 15; Wuslegg. b. Spruchs „Auf 
Diejen Fels“ ujw. 510, 27; mit ihm ftimmt Die 
Lehre b. Evangelifchen 224, 268. 

Amen, Bedeutung b. Wort3 548, 21; 730, 119. 

Amsdorf, Nik. 500, 5; 528, 3. 

Amfterdamus, Yoh. 502, 32; 528, 29. 

Amt, Simter und Stände bon Gott 328, 53; 
b. Ev. lift fie zu 332, 65; obrigteitl. 9tmter fann 
e. Chrift annehmen 50, 2; 328, 53; wie Abraham, 
David, Daniel 332, 62; befohlene wmter Toll man 
fleißig ausrichten 56, 37; 194, 143; 428, 27; Die 
nicht mögl. ohne Glauben u. außer Chrijto 56, 36; 
dazu nötig Keufchheit 374, 43; ihres Amts wahr: 
zunehmen, ermahnt Luther d. Pfarrherren 532, 6; 
Arrtiimer der Wiedertäufer 840; 1098. 

Amt des Kaifjers ijt, chriftliche Lehre ujw. 
iden 356, 44; der Könige fordert Schuß d. Uns 
tertanen 56, 2; der Armen vor Unrecht 194, 141. 

Amt Chrifti 460; ift eigentlich, von Sünde 
und Tod erlöfen 198, 156; fremdes Umt Gbrijti 
802, 10; wird erfannt a. b. Lehre b. b. Gerechtig- 
feit des Glaubens 222, 256. 266; verdunfelt Durch 
b. Qefre b. meritum condigni 208, 203; durch d. 


1166 


neuen Gottesdienfte b. Bäpfte uf. 224, 271; brd. 
D. Lehre b. b. Heiligen Fürbitte 346, 15. 

Amt b. Heil. Geift.3 686, 35. 59; fremdes 
Amt desf. 954, 11; e. Amt b. Geiftes ift das Prie- 
ftertum b. N. T. 404, 59; e8 befteht in b. Predigt 
D. göttlichen Worts 902, 56; 1072, 29; des Ev. u. 
Spendung b. Saft. 908, 72. 90. 

Umt des Evangeliums ift, Vergebung. der 
Sünde pred. 490; U.d. Gefekes 478, 4; wirkt 
ohne b. Gb. b. Tod 480, 7; treibt aud) b. 91. zc, 
Dod) mit Verheißg. b. Gnade 478, 1. 4; U. p. Wh- 
folution tit e. Wohltat, nicht e. neu Gericht 280, 6. 

Das bod jte Amt ind. Kirche ift das Pre- 
Digtamt 326; dv. Amt b. Bifchöfe 446, 12; 9imter 
in b. Kirche finnen aud) Heuchler haben 226, 3. 12. 
28; auch b. Gottlofen 230, 17. 28; auch b. Anti: 
chrijft 226, 4; b. Amter in b. Kiche fol man hod: 
halten 492; auf b. Amt, welches Petri Befenntnis 
führt, tjt D. Kirche gegründet 510, 25; bie nötigen 


Ämter in D. Kirche beftellen b. Widerfacher nicht 


442, 3. (€. auch Kirchenamt, Schlüfiel.) 

Umtd Hohenpriectters berufte auf göttl. 
Recht 514, 38. 

Wnabaptiften, b eier 

9(nard, Fried. 2 


Anathema auf trifft den Papft u. fein Reich 


514, 38. 

Anbetung Gottes 392, 27; Chrifti 1120; 1122; 
1136: 1140; 1154, 32; U. 5. Elemente im Whend- 
mah! verworfen 816, 40; 1014, 126; b. Heiligen 
(jiehe Anrufung). 

Anbieten, bie Verheifung bietet Gnade umjonjt 
an 214, 218; b. $. Getjt 784, 1; 886, 18. 

Anblie, ein lieblicher, wird ung Gott, wenn wir 
feine Barmherzigkeit im Glauben ergriffen haben 
156, 8; unjerer Unreinigfeit erjchredt uns 170, 56. 

re {cheinbare, des Selbitfiommunizierens 
464, 8. 

Anders werden, heißt Buße tun 480, 4. 

inderung ber Herzen, dazu Glaube nötig 194, 
140; b. Lebens fol. b. Buße fein 304, 73; 480, 4; 
baburtd) verdammt b. Menjd f. Sünde 302, 67. 

Anfang d. Welt, im, had Die Rerheigung pon 
Chrijto gegeben 204, 176. 

Unfehtungen muß jeder Chrift tragen 726, 
105 f.; aud) D. Heiligen 298, 54. 56; darauf miiffen 
Chrijten immer gerüftet fein 728, 109; bef. wenn 
fie Dem Cb. gehorjam fein twollen 770, 79; bat 
Chrijtus j. Kirche angefiinbigt 228, 10; b. U. weg. 
MWiürdigkeit 3. D. Whendm. 764, 55 ff. 

Unfechtungen D. Gläubigen find gute Werte 174, 
72; nicht Zeichen b. göttl. Borns, fondern Gnaben- 
zeichen 300, 61; verdienen Belohnung, bod) nicht 
Die Rechtfertigung 220, 246; wie der natürliche 
Menich fid) darin verhält 114, 42; 168, 46. 49; 
toas U. b. Todes u. Teufels find, davon wiffen 
müßige Leute nichts 124, 20. 

Unfehtungen fhidt Gott, b. Sünde 3. dämpfen 
298, 55; D. Willen 3. brechen ujw. 326, 45; ben 
alten Adam 3, töten 220, 247; d. Glauben 3. üben 
400, 46; ohne fie wird man leicht ficher und felbjt- 
gerecht 122, 9. 

Sn D. Anfechtung werden unfere Werke 3.-Staub 
222; fbnnen unjere Werfe u. Gottesdienfte das 
Gewwifien nicht beruhigen 166, 40; fondern allein 
b. Lehre b. D. GlaubenSgerechtigkeit 212; 274, 84; 
b. Erfenntnis D. Gnade Gottes 136, 60; b. redjt- 
fert. Glaubens 224, 266; b. Glaube an b. Giin- 
denvergebung 146, 85; 222; od. b. Gemwißheit derf. 
276, 88; Gottes Wort davon 272, 72; b. Erinne- 


Sad: und Namenregifter. 


rung an b. Gnadenwahl Gottes 834, 13; 1068, 20; 
aud) in Anfechtung wegen Det Seligfeit 1086, 74 
hilft Das Gebet 728, 110. 117. 

Sn der Anfehtung wächjt der Glaube as 260, 
97. 42; burd) Predigthören u. Braud b. Salt. 
260, 49: werden b. Heil. Durd) b. Verheipung et- 
Halten 218, 243. 

Sn b. Anfehtung foll man fid) b. Willen Gottes 
hingeben 120, 8; Gott gehorfam fein 120, 8; 326, 
45; das nicht ohne D. 9. Geijt 202, 179: "darin 
Gott fürchten uf. lernen, ift rechte Kafteiung 326, 
45; ein anderes ift, fie fühlen und Darein verwillis 
gen 728, 107. 

Angenehm find wir Gott nit um unjerer 
Liebe oder Werke willen 180, 101. 110. 143. 206 f.; 
unfere Werke nicht ohne b. Mittler Chriftum 188, 
123, fond. burd) b. Glauben an Chriftum u. um 
Chrijti willen 154, 116; 166, 40. 42. 51. 55. 61. 
101. 110; 212; 940, 8; wegen d. Suredmung u. 
Verordnung Gottes 206, 86; wenn wir Gott an- 
genehm find durch den Gf. um Chrifti w., dann ge- 
fällt ihm un. Gejekeserfüllung 190, 132. 247; 
Gott angenehm fein nicht meg. unf. ‘Gehorjams, 
fond. aus Barmherzigkeit, um Chrifti willen, heißt 
gerecht jein 206 f. 

Angeficht Gottes, bot dem, beftehen wir nicht 
mit uns. Veber ujtv. 186, 118; Mofis U. war bet- 
Dect 126, 21; 802, 8; 954, 10; Diefes, nicht D. 
aufgebedte, jehen b. Scholaftifer, Pharifäer, Pht- 
lojophen, Mahomet 182, 108; 274, 78. 

Wngft, bie rechte, b. Gewiffens, in den Pjalmen 
u. Propheten bejchrieben 254, 9. 31; Troit darin 
152, 106; 212; 262,546. :87. 

Anklage, wider die, b. Gefekes, fann auch fein 
Heiliger bejteben 212; diefe 9L. trifft alle Men: 
{cen uf. 150, 103; 156,.7. 46. 83. 136. 139, 164. 
174. 212; 860, 6. 82. 

Anna, St., fol vor Armut behüten 350, 32. 

Annehmen, Chrijtum, 3. Vergebung b. Sünden, 
heißt an ihn glauben 162, 33; be8gl. b. Verheißgn. 
194, 142. 176; heißt Gott gehorchen 206, 188; 
nimmt Gott für Gered)tigfeit an 206, 194; ift ber 
höchite GotteSbienjt im Ep. 206, 189; gereicht zur 
Vergebung der Sünden 194, 142. 

Anrufen in D. Not fol man Gott allein 120, 8; 
196, 147; 538, 4; 598, 64; 698, 5 ff.; Gbrijtum 
allein 56, 2f.; dadurch wird Gott geehrt 698, 8; 
das fann allein der Glaube 176, 83; fein zweifeln- 
des Gemwiflen 176, 84. 89; baburd) erhält ung Gott 
600, 72; b. Anrufen b. Glaubens ijt im täglichen 
Opfer borgebifbet 396, 36 f.; nicht anrufen ijt 
are der Erbfünde 476, 2. (©. Anbetung und 

ebet 

Anrufung der Heiligen 52, 3; 56; 232; 342; 
346 f.; 420; 468; 580. (GS. Heilige.) - 

Anjehen b. Perfon verboten 652; der Bheolo- 
gen nicht 3. überfchägen 224, 270; ber Barmber- 
3iafeit ijt Glaube 208, 203; am Anjehen d. falich. 
Kirche joll man fid) nicht ärgern 1078, 50. 

AWrntihrift, mie ihn Daniel abmatt 934, 24; 


818, 19; 370, 25; 400, 51; wie Paulus 296, 4; 


514, 39; p. f. Reich ift bag SBapfttum ein Stüd 
318, 18; ijt ber Papft 474, 10. 13; 514, 39. 41 f. 
56; 1058, 20; aud) meg. b. Berbots b. Prieiterehe 
498, d p. Ancufens b. Heil. 468, 25; hat aus b. 
Nachtmahl Chriftt e. falfchen Gottesdientt gemacht 
418, 98; j. Reich richten b. Widerjacher auf durch 
felbfterwählten Gottesdienjt 318, 18; darum find 
fie fein Gefinde 400, 51; davon folfen affe wahren - 


Sad: unb Namenregijter. 


Chriften weichen 516, 41; er bleibt, bis Chrijtus 
fommt 418, 98. 

Wntinonter verworfen 806, 8; ati 15; 970, 26; 
wie Luther gegen fie fchreibt 956, 1 

Antiochi ober Tyrannen ber fire 398, 41. 

Untiodus’ Tyrannei wiederholt fid) im Papft- 
tum 414, 91. 

Antitrinitarier 842; 1102. 

Antonius, St., tat fid) b. den Leuten, um die 


Schrift 3. lejen 178, 90; wie er über feine Yröm- 


migfeit belehrt wurde 432, 38. 

Apfel, verbotener, ob burd) deffen Gift b. Grb- 
jünde 106, 7. 

9(pfelgntt — (955e 584, 22. 

9ipiitit8, Yoh. 502, 31; 528, 28. 

Apoflinarius 116; 1122. 

GSP TAG St., ‘oll gegen Babhniweh helfen 

Apologie ber 91. 8.98; Beranlaffung 100, 5 ff.; 
3. Augsburg entworfen 100, 10; Bernad) vermehrt 
ibid.; dv, Kaifer nicht angenommen 100, 7; ein 
Zeugnis D. reinen Lehre p. Ev. 100, 15; e. fymbol. 
Buch 24; 776, 4; 852, 6. 11. 

Appnitel find Gaben Gottes 510, 26; fendet Chr. 
84, 5; 504, 8f.; ihr Amt ijt, b. Gb. 3. pred. 330, 
59; 448, 18; 990, 51; aus ihrem Munde hört man 
Chrijtum 448, 19; fchöpften ihre hidjte Lehre aus 
b. 1. Gebot 426, 25; predigten Buße 286, 25 f.; 
breiteten das (b. unter D. Heiden in aller Welt 
aus 264, 53; berufen fic) auf den Konjenfus ber 
Propheten 272, 73. 

Den Apofteln hat Gott nicht das Richteramt, 
jonbern b. Gnadenerefution befohlen 280, 7; Chr. 
nicht befohlen, neue Zeremonien zu erbenfen 92; 
448, 18 .; b. Streben nad) melt. Herrichaft ver- 
boten 330, 59; fie entfchuldigt Chriftus megen 
Nichthaltung b. Traditionen 72, 22; 324, 36. 

Die Wpoftel machten allerlei Orbmniun- 
gen in b. Kirche 446, 16; doch nicht als nötig 3. 
Geligfeit 448, 16; nicht al3 Univerjalzeremonien 
240, 38; twiderftanden denen, bie b. Beremonial- 
gejet wieder aufrichten wollten 374, 42; verbieten, 
D. Süngern dies Koch aufzulegen 444, 8; verb. eig. 
@ottesdienjte 322, 31; wie fie b. Menjchenjagun- 
gen lehren 240, 39. 44; 322, 32. 34; richteten Die 
jüb. Fejte auf b. ebang. Hiftorien 240, 40; tatum 
fie geboten, D. Ofterfejt mit b. Audenchriften zu 
feiern 240, 42; berb., Blut u. Grjtidtes zu effen 
86, 32. 65. 

Die Wpoftel regierten bie Kirche in Cinig- 
feit 472, 9; feiner tjt über b. and. gejebt 504, 8 f.; 
Petrus redet oft für alle 510, 22 ff.;. waren bem 
Raiphas feinen Gehorjam fehuldig 514, 38; wur: 
den bei den Korinthern verachtet 180, 101; ihrer 
wurde im Mehfanon gedacht 416, 93; ihnen zu= 
nüdjt wollen D. Mönche leben 424, 16; ihre Ge: 
bräuche, nicht ihre Lehre, wollen bie Widerjacher 
halten 240, 38. 

Apoitolijde Konititutionen üb. Ofterfeier 242. 

Apoftol. Symbolum (j. Symbolum). 

Aquinas (j. Thomas 9(q.). 

Uragonien, König von (Sanctius IV.), erhielt 
i. J. 1245 Dispen3 b. Papft f. f. Sohn Ramirus, 
daß Derj. aus b. Klofter gehen und nach j. Bruders 
Peters Tod D. Regierung antreten dürfe 78, 26. 

Arbeit, viel, hat b. Predigtamt 538, 26; zufäll. 
oder not. 9[. am Sonnt. nicht verboten 604, 86; 
der Heiligen nicht zu ihrem Vorteil, jonb. 3. Ehre 
Gottes 218, 243; danach jeder f. Lohn 174, 73 f. 
247; 350, 29, : 


1167 


Arbitrium liberatum haben, die getauft u. 
wiedergeb. find 906, 67; a. servum, Luthers Bud) 
davon 896, 44. 

Ran wurde bon den Diafonen erwählt 
Arge od. Boshaftige, der, ift b. Teufel 728, 113. 
Argernis D. erdichteten Gottesdienfte im Papjt- 

tum 80, 48; des Zölibat3 62, 18; 376, 51; 9t. zu 

vermeiden, find bie Priejter ehelich gew. 60, 2; bie 

Lehre der Evangelifchen gibt dazu nicht Anlak 

450, 22; b. Teufel richtet e8 an zur Schmach des 

Ev. 460; %. [ol man den Schwachen nicht geben 

dur Mipbr. chrijtl. Freiheit 328, 51; 446, 16; 

1056, 16; ohne 9t. darf man aud) Menjdhenjakun- 

gen halten 448, 17. 

Arianer, alte u. neue, verworfen 826, 39; 842, 
28; 1100, 36; wider fie das Athanaf. Symb. 30; 
zu ihnen ‚gehören bie 9[gnoéten 1042, 75; neue 
Artaner 1094, 1; 1116; 1122; 1140. 
pe riomaniten, gegen fie Epiphanius 1114; 1124; 


Yeiftibpus 434, 46. 

Ariitoteles’ Gtbit wurde im Papfttum gepred. 
itatt Ev.-122, 14; U. preijt Chrbarfeit u. Gered)- 
tigfeit 126, 24; ermahnte Wlerander 194, 140. ' 

Wrius’ feberet von Chrifto 822, 22; 1120. 

Arme foll b. König fdiiken 194, 141; follen v. 
D. Kirchengiitern verforgt tv. 526, 80; befamen e. 
Teil b. Speife ufw. b. b. Wgapen b. erften Chri- 
ften 412, 86; twerden gedrüdt durch Wucher uf. 
648, 240. 247; durch faljche Zeugen und Richter 
652, 257 f.; wie e. rechten Armen zumute, erfuhren 
Die Mönche nie 424, 16; U. follen Hilfe b. Mens 
iden annehmen 586, 27. 

Armut, ihr Rufen bringt zu Gott 650, 247; 
120, 84; worin wahre, evangelifche Armut bejtehe 
434, 46; faljches Borgeben b. Mönche davon 80, 
48; 332, 63; 424, 16; diefe lobt D. Bapit 436, 47; 
ijt Dod) höchitens Teibl. Übg., worin weder Sünde 
noch Gerechtigkeit 426, 21; geg. Armut wurde St. 
Anna angerufen 350, 32. 

Art, eine bije, haben mir b. Adam 170, 49. 

Artifel b. Glaubens u. b. Lehre 42; 94; fol 
man nicht aus der Väter Werfen oder Worten 
machen 466, 15; macht allein Gottes Wort ibid.; 
D. Hichften Art. b. chriftl. Lehre find faft alle in 
Der RKonfejfion begr. 288, 27; darin weichen Die 
Evangelijchen b. b. fath. Kirche nicht ab 58, 2 f.; 
wollen weiter Bericht davon tun 450; will der 
Papft aufridten 234, 23; deffen Wrtifel von Kir: 
chenweihen, Glodentaufen ufw. find findijch 500, 4. 

Der Artikel von der Kirche ift febr tvoftíid) 
228, 7. 9; wider D. Art. b. D. Erbjünde irren 
D. Scholaftifer 476, 3 ff.; b. Art. b. dD. Bue u. 
Wedtfertigung gehören zus. 266, 59; ohne 
Diefe feine chriftl. Kirche 354, 41; babon nicht. zu 
weichen 460, 5; b. Artifelv. Bergebungd. 
Sünden iit ein Hauptartifel Db. Ev. 254, 10; 
266, 59; ijt b. höchite Art. in d. Kirche 336, 79; 
desgl. b. Art. b. b. Redhtfertigung 916, 6; 
darauf ijt b. ganze Hiftorie b. Chrijto 3. beziehen 
134, 51; ijt b. wahrfte, notwend. Art. 224, 277; 
ihn verdammen bie Widerfacher 232, 21; wider 
ihn find die Kloftergelübde 500, 1; b. abgdtt. Got- 
teSdienjte in den Klöftern 470, 2; in b. Urt. v. b. 
ARCHE gehören gute Werfe nicht 794, 11; 

922, 24 f. 36 f; 944, 22. 

S vtifel, drei, D. Apoft. Symb. nach b. drei 
Per}. in D. Gottheit 678, 6; 678 ff.; ber 1. fchredt 
u. Demiitigt uns 682, 22; im 2. ijt b. ganze Gb. 


1168 


entf. 686, 33; dev 3. handelt bon der Hetligung 
686, 35; thn bejtüt. b. Taufe 744, 51; das heilige 
Abendmahl 758, 32. 

Artikel, Schmalfaldifche 454; 976, 17; der göttl. 
Majeität 460; bom Werk und Amt Chrifti 460. 

OWN, das tit, Schuldopfer 390, 28. 

ichines, 386, 10. 

Athanafins, deffen Glaubensbef. 30; 850, 4; 

j. Arbeiten, Gefahren, Predigten find heil. Werte 
174, 69; b. b. communicatio naturarum in Chr. 
1022, 22; 1114; 1116; 1122; 1140; üb. b. Maje- 
jtät b. menichl. Natur 'Gbrifti 1118; 1144. 

Attrition (j. Reue). Unterichied b. Kontrition 
252, 5; 482, 16 ff.; Dadurch wird nicht Gnade ver- 
dient 256, 18; Crdichtung der Widerjacher davon 
306, 81. 

Andianer 242, 43. 

Auferstehung D. Toten (b. Fleifches) 30; 34, 38; 
50, 1. 5; 298,56; .834, 6651544, 5. 6) 5767 1686; 
694, 60; 872, 46; 968, 24; b. Auferit. b. Lebens 
220, 249; b. geiftl. Auferft. bebeutet bie Taufe 
748, 65; in Kraft derf. follen wir in einem neuen 
Leben wandeln 552, 14; deh. b. Glauben 190, 129. 

Wuferwedung, geijtl., gefdieht durch b. Glau- 
' ben 262, 46. 

Anflegen b. Hände fonnte aud) ein Saframent 
genannt werden 310, 11. 

Wuffabe (f. Menfchenfagungen). 

Augsburg, Reichstag zu (j. Reichstag). 

Augshurgife Konfeffion (f. Konfeffion). 

Aıguitinns, f. Belehrung 52; 138, 63; j. Ar: 
beiten, Kämpfe, Bredigten 174, 69; erfuhr in der 
Krankheit b. Kraft b. Glaubens 352, 36; flaat üb. 
p. Sünden im Schlaf 486, 28; feine OrdenSregel 
424, 17; j. Xehre ftimmt mit der b. Evangelifchen 
überein 50, 4; 54, 18. 26; 224, 268; mit b. Lehre 
Pauli b. b. Rechtfertigung 146, 87; wie et dat: 
über geg. D. Pelagianer fehreibt 128, 29 f.; 334, 
69. 76; b. Ebenbild Gottes 110, 22; von Gottes 
Gaben in uns 216, 235; b. b. Erbjünde 110, 24. 
27. 36; 868, 30. 55; f. Lehre b. b. Gerechtigkeit 
Dutch b. Glauben 54, 13; dv. b. Werfen nad) der 
Rechtfertigung 208, 201; dv. b. Buße u. Belehrung 
278,91; 296, 51; 788, 15; 910, 81; bom freien 
Willen 50, 4; 888, 28; v. Halten b. Gebote Got: 
tes 170, 51; b. Wefen b. Saft. 308, 5. 23; 490, 1; 
736, 18; 754, 10; b. b. Traditionen 72, 17; vom 
segfeuer 302, 70; 464, 18; b. b. Vereinigung b. 
Naturen in Gbrijto 984, 37; üb. itrenbe Bifchsfe 
68, 28; tiber b. Pelagianer 152, 106; 334, 69; 
Che vormaliger Mönche nicht aufzulöfen 80, 35; 
Auslegung b. Matth. 16, 18 510, 28; über die böfe 
Lujt 114, 38; 118, 50; Gnade tv. nicht gegeb. um 
unj. Verdienjtes ww. 128, 29; über b. Liebe uto. 
224, 268; wo b. Kirche fet 226, 279; iib. b. From 
migfeit im Herzen 336, 76; üb. b. Abendmahl 812, 
15; üb. b. Manikhäer 866, 30; 876, 54 f.; üb. b. 
perfönl. Bereinigg. 984, 36; befennt f. Srrtum in 
b. Xehre b. b. Gnade 890, 27; f, Zeugnis b. Chr. 
1126; 1182; 1136; 1144; verbietet, b. Chen derer, 
Die aus b. Klöjtern gegang., 3. zerreißen 80, 35; b. 
Bifchöfen 3. gehorhen, wenn fie wider b. Eb. Ich: 
ten 86, 28; jchreibt bon b. Bifhofswahl zu Rom 
506, 13; daß aud) e. Laie d. and. abfolvieren finne 
522, 67; 3. f. Seit ijt b. Art. b. b. Bergebg. b. 
Sünden ohne SSerbienjt nicht verdammt worden 
342, 91; waren d. Klofterftände frei 76, 2. 

Auguftns, Herzog zu Sachen 24. 

Auserwählte, wer fie find unb woran zu et- 
fennen 1072, 30 f.; wer nicht dazu gehört 1074, 


Cadj- unb Namenregifter. 


39; ihrer find wenige 1074, 34; fennt Gott alle 
1068, 23; rechnet ihnen ihre Schwachheit nicht zu 
798, 14; ihnen gibt Chriftus das ety. Leben 43, 1; 
reinigt fie bon der Erbfünde 780, 6; fie erneut 
Gott purch Kreuz und Leiden 1078, 48; fie allein 
werden jelig 1070, 25; Srrtimer 800, 19; 1156, 
Alf. (©. Gnadeniwahl.) 

Auslegen [oll man aufs beite b. Jtüdjften gun 
662, 289. 

Ausleger, ber beite, feiner Morte ijt Chriftus 
felbft 988, 50. 

Anslegungen, niüblide, Db. Heil. Schrift nicht 
vermwerflich 854, 10. 

Ausins, D. geiftl., ijt bie Erbfünde 860, 6. 33. 

Ansichließen darf man Chriftum nicht in ber 
Lehre b. Gejet u. Werfen 220, 251; das tun die 
Werfgerechten 202, 169; 222; auszujchlieg. find 
D. öffentl. ufw. Sünder 248, 61; 446, 13. 

Sinßerlich chrbar 3. leben vermag b. Vernunft 
einigermaßen 126, 23; 890, 26; fann b. Menich 
Gottes Wort hören und lefen 900, 535 auperl. Ge- 
ihäften fann er obliegen 888, 20; Außerl. Gottes- 
Dienft und Frommigteit macht nicht gerecht por 
Gott 74, 41; 126, 26. 28; äußerl. u. innerl. Rei- 
nigfeit, Unterfehied 200, 161 ff. 

Austilgen; ausget. wird bie Handichrift nicht 
ohne großen Kampf 216, 229. 

Ave, Mühe, bo die es: Die ‘falfden 
Gottesdienste 306, 


Baalsdienit in Israel 416, 97 ff. 
Bad; dure) feibl, Bäder meinten b. Vharifäer 
rein zu werden bor Gott 200, 161; e. Bad der 
neuen Geb. wird d. Taufe burd) D. Wort Gottes 

550, 1051788, 27: 

Bann 496; b. große B. ift weltl. Strafe u. geht 
Die Kirche nichts an 496; aber b. fleine ijt recht 
und driftfid) 496; fchliept aus bon D. chriftl. Kirche 
226, 3; bie Rafterhaften u. Saframentsverachter 
248, 61; 520, 60. 74; follen nicht bermengt m. 
496; b. Befugnis b. ff. B. hat jeb. Bijchof, b. t., 
Pfarrherr (aus Ehrifti Befehl) 446, 19 f.; 524, 
74. 76; bie Bifchöfe haben ihn ben Pfarrherren 
widerrecht!. entriffen 524, 74. 76; mit unbilligem 
Bann bejchwerten die Päpite bie Getvijjen 82, 2; 
D. Könige in Europa 512, 35; damit plagten die 
Offiztale die Leute aus Geiz ufw. 524, 72; Kla- 
gen über deffen Mißbrauch 94, 2; der Sehwvencfeld. 
Srrtum vom Bann 842, 26; 1100, 94. 

Baptismata carnis; fiche „leibliche Bäder“ 
200, 161. 

Barbara, St., Legende b. ihrem Tod 352, 35. 

Barfüßer 126, 20; 332, 0251 218117 {ehren 
irtig b. D. Taufe 490, 9; zogen den Toten ihre 
Minhsfappen an 218, 240; haben viele Mihbr. 
verbreitet 354. 

Barmherzigkeit Gottes gegen uns ijt Gnade 
222, 260; beides in menjdj. Gerichten ungewip 
214; 216, 224; in Gottes Gericht gewiß 216, 224; 
fie bietet bie Verheihungen (des Cb.) umfonft an 
214; 214, 218; fie allein jtellt b. Gewifjen gufrie- 
den 166, 40; fie allein erhält un8 ibid.; rettet 
uns 210, 209; ijt größer als aller Welt Sünde 
1152, 90; gegen Gottes Zorn zu halten 144, 82; 
darauf itebt unj. Gerechtigfeit 132, 43; 170, 59; 
208, 197; 282, 11; 498, 2; unj. Grwählung 1086, 
75; aus Barmherzigkeit gibt Gott alles Gute 
542, 9; fommt er uns zuvor 908, 71; will uns. 
Belehrung 888, 22; darum wird b. Hoffnung nicht 
ungewiß 216, 223; macht Gott jelig 214, 213. 217. 


\ 
4 


Sadh= und Namenregifter. 


223; 834, 15; gefallen wir Gott um Chrifti will. 
206 f.; haben toit einen verfühnten Gott 198, 158; 
vergibt Gott Sünde 194, 141; werden b. Glüu- 
bigen Gottes Kinder 146, 86; wird b. eto, Leben 
erlangt 208, 201; 430, 32. 

Der Barmherzigkeit Gottes bedürfen tir 166, 
40; auch bei guten Werfen 208, 202. 204; auch d. 
Heiligen haben darauf vertraut, nicht auf ihre 
Werke 212; darauf muß unj. Gebet fid) gründen 
210, 210; außer derf. alles and. eitel 210, 209; 
find wir verloren 208, 201; danach fchreit e. er- 
ihrod. Gemijen 162, 33; biefe u. unj. Sammer 
hält e. d)rijtf. Herz gegeneinander 410, 76; Barınd. 
fuchen, gehört 3. wahr. Reue 282, 10; daran foll 
man nicht verzweif. 214, 218; 3. derf. foll fliehen, 
wer D. Strafe fürchtet 152, 106; an b. Gefäßen b. 
edd ijt Gottes Gnade zu erfennen 1082, 60. 
(J. Oa. 

Barmberzigfceit muß mit b. Glauben gefapt ujtv. 
tperben 146, 86. 106; 156, 8. 32. 40. 53. 197. 203. 
217; Barmd. u. Glaube find correlativa, gehör. 
zuf. 162, 33. 203. 216. 225. 260; auf fie baut ber 
Glaube allein 132, 44. 45; fie fieht d. Glaube an 
208, 203; judj u. empfängt biej. 182, 107; fie 
erlang. 5. Barmberzigen 192, 133; bie fid) an Gott 
halten 590, 39; dadurd wird uns Gott obiectum 
amabile 156, 8; dadurch ehrt man Gott 208; wer 
fi nicht darauf verläßt, tut Gott Schmad an 
210, 211; Irrtümer dagegen 222, 256; 346, 15; 
836, 20; 1092, 88. 

Baiilins b. Große über b. Erbfünde 876, 54; 
bom freien Willen 912, 86; b. b. communieatio 
naturarum in Gbrijto 1022, 22. 

Baud, um deffen willen werden viele Mönche 
434, 43. 

Bauen auf Gottes Gnade 208, 197; nicht auf 
uni. Verdienft 212; auf gewiffen Grund bei der 
Werklehre unmöglich 210, 212. 

Bauer, Überjegung desjelben 458, 12. 

Baum, ein guter, bringt g. Fr. 190, 132; ein 
böjer fann nicht g. Fr. bringen 334, 72; 892, 32; 
wie e. Baum muß man d. göttl. Sujage ergreifen 
unter b. Wellen b. Todesanaft 212 
Peet über den Spruch: „Auf biefen Fels” ufiw. 

Bedeutung (f. Vorbild). 

me Gottes miiffen Saframente haben 308, 3; 
bat b. Predigtamt 310, 11; b. Kirche, Prediger 
uf. zu beftellen 310, 19; aus Befehl Chrifti m. 
Sünden vergeben 554, 28. 

Ohne Befehl Gottes fónnen Menfden nicht 
Gnade betfeiBer 308, 3; find Konfirmation und 
legte Olung 308, 6; b. Anrufen b. Heiligen 350, 
31; hat man im Papfttum Werke u, Opfer ere 
funden 176, 87; dabei fann b. Gewiffen nie des 
göttlichen Wohfgefallens ficher fein 318, 14. 

Befehlen jolf man fid) Gott täglich 600, 73. 

Begangnijje (Vigilien) 464, 12. 

Begierden, hoje, find verboten 540 f.; 662 f. 


Begnadigung um Chrifti willen ijt die Recht: 


fertigung 164, 37. 

Begräbnis Chrifti u. Höllenfahrt 3. unterfdei- 
den 1048, 1; im Bapittum ftritten Pfarrer und 
Mönche um d. Begräb. 94, 2, 

Beharrlichfeit im Glauben, dazu ftürft Gott 
884, 14; 1076, 42; in Sünden ift Urfache b. Ver: 
dammmnig 1074, 39 f. 

els 46; 246, 58 ff.; 254, 11 f 280; 492; 

; nicht b. b. Schrift, fondern p. b. Kirche ein: 
ae 70, 13; 250, 65; mie fie auffam 284, 15; 


Concordia Triglotta. 


1169 


wie u. warum fie bei den Vätern gehalten wurde 
284, 15; ift bei b. Evangelifchen nicht abgetan. 
68, 1; geichieht b. b. einzelnen jährlich öfter 248, 
60; Bat zwei Stüde, Befennt. u. Whfolut. 552, 16; 
wie e. rechte Beichte bejchaff. 282, 11; 488, 37; fol 
Gott gefchehen 70, 11; 282, 10 ff.; dazu gehört. 
reumüt. Grfenntnis b. Sünde 282, 10; bloß mit 
d. Munde beichten d. Heuchler 282, 10; e. Beichte 
mit halber Neue ijt Heuchelei 482, 18. 27; Ber: 
fühnung mit D. Nächten 282, 12. 

Ohne Abfolution ift b. Beichte nichts nitke 268, 
61; teg. berj. zu erhalten 70, 13; 246; 280, 2; 
499; auf bie Beichte empfüngt man Vergebung 
554, 25; bod) nicht um D. Beichte willen 280, 95. 

Sn b. Beichte gilt unj. Würdigfeit nichts 766, 
61; dazu nötig d. Selbitprüfung 552, 20; nicht 
nötig, alle Sünden 3. erzählen 46; 68, 7; 246, 58. 
63 ff.; 256, 23; 280, 5. 18; 482, 19; 494, 2; 
516, 45; aud) nicht möglich 46; 68, 7; 250, 65; 
284, 14; 482, 15. 19; ift e. Fallftri€ b. Gewiffen 
284, 13 f.; bod) jollen b. Unerfahrenen um befjeren 
Unterrichts tv. etliche namhaft machen 250, 63; b. 
Vat. betorbnen e8 meg. dD. Bue 284, 15; in der 
Beichte joll man D. Leute, bei. b. Jugend, verhören 
u. befragen 250, 66; 284, 13; bod) ohne e. Marter 
daraus 3. machen 250, 66; 554, 24. 

Bribatheidte 3. erhalten 46, 1; 246, 58. 

Srrtiümer: man miiffe in ber Beichte alle 
Sünden de iure div. befennen 246, 58; 254, 11; 
482, 15. 19 f. (j. oben) und grofenteils Sünden 
wid. SRenjdjengebote 254, 11; nichtige Gründe ba- 
für 280, 5 ff.; Grbidtungen 306, 81; 516, 45; 
e. gamn3e, reine Beichte fet 3. GCeligfeit notwendig 
284, 14; e8 fet babet e. gewiffe Zeit 3. beobachten 
246, 58. 60; durch b. Beichte verdiene man 33er- 
qebg. b. Sünden 480, 12; fie mache gerecht ex. op. 
op., ohne Chriftum, ohne Glauben 254, 12; 266, 
59 ff.; in b. Beichte gelte auch halbe Reue oder D. 
Wunfch berj. 482, 16 f.; Mipbrauch b. Beidhte im 
Papfttum 3. Starter b. Geiwiffen 68, 6; 284, 18. 

Setdtformel f. Herrichaften 552, 23; E Dienft- 
boten 5521 21 f. 

Veidthiren, Cingriffe b. Mönche 94, 2; 250, 65. 

iria thie er b. Angefochtenen trüjten 554, 

b. Beichtenden abjolvieren foll 554, 26 ff.; bor 
torn find D. wiffentl. u. drüdenden Sünden 3. bef. 
552, 18; b. ihm Vergebung al8 b. Gott felber zu 
empfangen 552, 16; in feitem Glauben 552, 18. 
- Beichtpfennig, um denj. zankten fid) Pfarrer u. 
Mönche 250, 65. 

Beichtvater (f. Beichtiger). 

Befehren fann fi niemand jelbit 788, 9; bef. 
Ip. wir in Chrifto 284, 19; die wahrhaft befehrt 
tv., fühlen große Schreden p. (SetoiffjenS$ 254, 9; die 
jid) bef., erlangen Bergebg. b. ©. 252, 1; 306, 19; 
Die fi) nicht bef., auf denen bleiben die Sünden 
292, 41. 79; 922, 22. 

Befehrte, welche abfalfen unb melde bejtändig 
bleiben, weiß Gott 1080, 54. 

Befehrung ijt nicht eins mit der Rechtfertigung 
922, 94 f.; hat 2 Stüde, contritio et fides 258, 
28; als 3. fünnte man die Früchte (gute Werke) 
feben 958, 28; ijt rechte Buße 290, 34; Sterben 
unb Qebenbigmadjen 262, 46; Erwedung b. geiftl. 
Tode 912, 87; nderg., "Erwedg., neue Regg. im 
Willen uf. 908, 70; nicht aber Vertilgung und 
Steujdjaffung der Seele 788, 14; 910, 81; Ertötg. 
b. Fleifches u. gute Früchte folgen 290, 34; bor 
Dery. find nur 2 wirfl, Urf. 790, 19; 906, 65; zu 
ders. fann d. Menfch nichts beitragen 882, 7. 24 f.; 

74 


1170 


904, 61. 71; jonbern fein Wille verhält fid) dabei 
pure passive 790, 18; 914, 89; nach derf. wirft 
D. Menfchen Wille mit 790, 17; 906, 65; aber 
nidt aus eig. natürl. Kräften, fond. butd) b. emp- 
fangenen 906, 65; wie fie gefdjiebt 136, 
61 1f; 790, 17. 19; 900, 48. 70. 73. 88; nicht gez 
waltfam od. unmittelbar 898, 46; 904, '69; wirft 
Gott 908, 71; 912, 87; 1068, 17. 29. 45; aus 
Barmherzigkeit 888) Da Heilige Geift 786, 4. 
19; 880, 5. 16. 48. 71; 1068, 17. 29. 44; durch b. 
Wort u. b. Saft. 786, 4. 19; 880, 5. 16. 48. 71; 
1068, 17. 29.44; Zeit, mann, hat Gott bez 
ftimmt 1080, 56; irrige Redensarten, bie bet diefer 
Lehre zu vermeiden 788, 15 f.; 904, 61. 82. 86; 
Strtümer wider Die]. 786, 8g; 908, 14 fH. ; de 
tribus causis concurrentibus (790, 19); 914, 90. 

Befennen follen wir bor b. Leuten uni. Slau- 
ben 176, 89; dazu ftürft b. h. Abendmahl ibid.; 
Dadurch w. man jelig 224, 263; doch nicht ex op. 
op., jond. um b. Glaub. t». 224, 263; b. Kirche be- 
fennt ein Ev. 228, 8; dak wir Durch Barme 
herzigfeit jelig tv. 216, 223; befennen [oll einer b. 
andern j. Sünde 282, 12. 

Bekenntnis der Sünde ijt dD. Beidhte 282, 10; 
592, 16; ift e. Frucht b. Glaubens 164, 85; ein 
Zeichen der Kirche 226, 3; e. gutes Werf 174, 72; 
Darin zeigt fid) D. Glaubens Feftigfeit 224, 263; 
e$ macht 3. rechten Glied b. Kirche 232, 22; nicht 
aber ex op. op. gerecht unb jefig 224, 263; durch 
unj. Befenntnis jollen andere ermunt. tv. 174, 68; 


D. Bel. D. Heiligen jebt Chrijtus b. Reiche b. Teus 


fels entgeg. 174, 68: Bef. un‘. Unmwürdigfeit iit 
Stimme b. Glaub. 214, 216; b. Bek. Petri 510, 
25; thr Bef. bezeugt b. Kirche 1102, 40; b. Bef. 
b. (Gbangelijden tit D. Auasb. Konf. 94; ijt göttl. 
und dif. 94, 6; wahr, fromm u. fathol. 314, 
26; erfordert gute MWerfe 174, 68; darauf fanit 
man bay fterben 338, 84. (Betenntnis d. Glaub. 
j. Symbole.) 

Bekdrung nannten b. alt. Sachen b. Verfuche. 
726, 101. 

Beladene ruft Chriftus zu fid) 768, 71. 

PUER b. Glaube belebt b. erichrod. Gemüt 
224, 265; bie Chriftus mit f. Geifte belebt, find 
f. Reich 230, 18. 

Beleidigung überfieht b. Liebe 186, 120. | 

Belohnung, in der, zeigt fic) bie Gnade 218, 
244; jind b. gut. Werfen D. Gläubigen verheißen 
174, 73 f.; 216, 234. 245; 304, 77; mit b. 4. Geb. 
verbunden 174,70; Bel. b. Seligen hat ber[djieb. 
Stufen 220, 945. 247 (216, 234); deren Maß ridj- 
tet fich nach b. Werfen 990, 946; zeitl. Bel. ver: 
zieht Gott oft 174, 77; mehr als auf fie, fol man 
auf Gottes Willen fehen 174, 77; b. PBredigt bab. 
vernehmen D. BVollfomm. anders als b. Schwachen 
218, 248; fie ijt notwendig 218, 244. 

Beliigen des Nächiten verboten 540. 

Bemühung, b. eigene, rettet uns nicht 210, 209. 

Benedicite u. Gratias bei Tijch 556 f.; 600, 18: 

Benedictus, St., deffen Ordensregel 494, 17 

Bereitung, burd) eigene, erwarten d. Enthufia: 
fien u. Wiedertaufer D. $. Geijt 310, 183; vb. b. 
leibl. Ber. 3. h. Whendm. 556, 10; 760, 36; dat 
auf fteht bie Würdigfeit der Gai ite nicht 816, 38; 
1014, 124 f. 

Bergifches Bud) (j. &ontorbienformel). 

Bern, Dietrich von 570, 11. 

Bernhardus, St., f. Lob 744, 50; er tat fid) b. 
b. Leuten, D. 9. Schrift 3: fefen 178, 90; rühmte 
fich nicht j. Werke, jond. befannte j. Sünden, bod) 


Sad: und Namenregifter. 


im Glaub. an Chriftum 222 (ob.); was er bon 
Glauben u. gut. Werten lehrt 212; f. attritio 
zitiert 482, 17; üb. b. Neue 482, 17; v. ie), 
p. Sind. durch d. Glauben 272, 73; 430, 32; 

D. Mtonchsgeliibden 426, 21; o. em. Leben 430, ‘a9: 
er verzagte am f. Mofterleben 442, 70. 

Beruf, zeitl., wurde im Bapfttum Fe. ungeiftl. 
Wefen gehalten 70, 10; 322, 26; 432, 37; ihm 
wurden bie Menschenfah. potgesogen 390), 25 ff-; 
518, 48; aud) b. Werle b. niedrigften Berufs find 
gute, feit. Werte 174, 71; Db. Berufe b. Menfjchen 
find ungleid) 436, 49 f.; : a Berufs foll jeder war- 
ten u. Gott darin gehorfam fein 82, 49f.; 320, 
25; 436, 49 f.; dazu b. b. Heiligen Erempel neh: 
men 56, 9; 344, 6; b. Fleiß darin tit hriftl. Voll- 
fomm. 498, a nad) f. Beruf fol jeder Chrijto 
nachfolgen 436, 48; ohne Beruf Stand, Familie 
ufo. verlaffen, ijt Sünde ibid.; b. ordentl. 
Beruf. d Pred. tit notwend. 48; 314, 24; 
welches b. Beruf b. Priefter im 9t. Sj. 310, 9; um 
D. Berufs b. Kirche to. ftellen aud) d. Hendler u. 
Unwürd. Chrifti Perjon dar 236, 28; Beruf 
Gottes, wie Chrijtus u. Paulus davon Tehren 
1066, 14; ijt Gottes Wille zur Seligfeit 1072, 29; 
Gott e. Ernft damit 1071, 29. 34; ergeht an alle 
Sünder, Menfchen 832, 8. 10. 12; 1070, 28. 34 f. 
68. 89; an b. (C rmüblten 834, 19; 1070, 27; 3. b. 
p. Gott beftimmten Seit 1080, 56; burd) b. Heil. 
Geift im Ev. 544, 6; durd) ». Wort 832, 8. 42} 
1072, 29. 39. 41. 43; Ehriften folfen ihren Beruf 
but) g. Werke feftmachen 340, 89; 834, 14; 946, 
33; 1086, Si darin bleibt man duch b. Gau 
ben 940, 90; $5. auch b. Gefall. 3. Buge 1086, 75; 
diefen Beruf führt Gott aud) aus 3. Seligteit b. 
Berufenen 1068, 22. 32; Teiner tut ihm genug 168, 
46; 836, 18f.; 1074, 34; in b. Qebre Davon foll 
man bei dD. 9L. K. u. pol, bleiben 1074, 38. 

Berufung, allgem. (vocatio cathol.) 264, 59. 

Beruhigen fünnen D. Werke das Gewiljen nicht 
216, 225. | 

Beichluß b. allgem. fath. Hriftl. Kirche ijt das 
Zeugnis b. Proph. b. Chrifto 270, 66; 336, 79; 
aber noch nicht, was Bifchöfe u. SMaffen beichließen 
360, 17. 

Beichneidung war Abr. ut. Dav. b. Gott gebo- 
ten 146, 87; 174, 80; doch nicht 3. Rechtfertigung 
146, 87; 174, 80; 319, 19, fond. als ein Zeichen, 
3. Übung uf. D. Glaubens ibid.; gilt nidjt$ in 
(Brito 152, 111; für ein Adiaphoron zu adten 
1056, 12; b. Qerem. Derf. nicht nötig’ 3. Seligfeit 
240, 39; 974, 42; b. getft I. Bejan. bedeutet d. 
3t6fegg. v Sünde 262, 46. 

Beilerung e. Folge u. Frucht b. Buße 48, 6; 
dazu ermahnt b. Ep. 258, 29; 194, 143; babutd) 
wird man fo8 b. Sünd. 194, 149; befteht nicht in 
Dd. fanon. Satisfatt., fond. in Buße, Reue, Glaube, 
gut. Werfen 302; um Befferung b. Xebens, nicht 
um Strafe ijt e8 Gott zu tun 302, 66; dazır foll 
dienen, twas man b. Nächft. redet 660, 285. 

Beftindigkett ijt notivendig 724, 100; verheikt 
Chriftus 832, 8; dazu hilft Gott 884, 14; 1076, 
42; Mangel‘ an Beitändigkt. in b. wahren Lehre 
D. Soangetifgen falfchl. vorgeworfen 8. 

Beitehen fann f. Menjch, wenn Gott Sünde 3u- 
Me 208, 205; aud) b. Heiligen nicht wider Leu- 
fel, Tod, Hölle ohne D. Glauben 212. 

Beites joll man bom Nächten reden 540; 660, 
285. 289. 

Beitiirzung (confusio) im Gericht Gottes mene 
bet b. 9tebe nicht ab, jond. b. Glaube 186, 118. 


Sad: unb Namenregifter. 


Beten (1. Gebet). 

Betrübt wird b. Heil. Geift durch böfe Werke 
304, 77; butd) Unbußfertigfeit 1076, 42. 59. 

Betrug b. Welt 592, 46; B. b. Schlange Url. 
b. Falls 958, 23. 

Bette, fid) zu Bette legen u. aufftehen [off man 
mit Gebet 556 f.; dazu die Kinder gewöhnen 
576, 16. 

Betteliihde Sagungen 294 (ob). 

Betteln ijt fein Gottesdienft 82, 51 f. 

Bettelorden entftanden durch b. Mi_brauche 5. 
der Meile 384, 7. 

Bewahrung b. Glaubens 886, 16; 3. Seligfeit 
1092, 90. 

Beza, Th. 996, 67. 

Bezahlung f. b. Sünde find unj. Werke nicht 
194, 141; ijt Gbrijtus 402, 55; b. BVerdienft D 
Berfühners 346, 19. 

Bibel (f. Heil. Schrift). 

Bibellefen den Predigern empfohlen 566, 3; 
allen Chriften 884, 15. 

Bild Gottes in Adam 108, 15—22; 804, 2; 
862, 10; nach b. Bild b. Klarheit b. Herrn follen 
wir verflärt t. 216, 230; e. Bild Chriftt waren 
b. lebit. Opfer 402, 53 (f. Vorbild); e. Bild des 
VeibeS Chrifti ijt das Brot nicht allein 246, 55; 
814, 28; 1010, 115; ein fteinernes Bild iff der 
Menjdh in b. Belehrung nicht 914, 89. 

Bilder b. Heiligen, ihre Verehrung, Betrug da- 
mit, haben f. beimf. Kraft 350, 34. 
die duch, follen Zivifte beigelegt werden 

Binden heikt Sünde behalten 292, 41; 306, 79. 

Bindeichlitiiel 446, 13 (T. Schliiffel). 

Siidbfe, Umt u. Gewalt, Surisdift. ders. 82; 
914; 442; 446, 12; 520; 524, 73; wird allein 
m. D. Wort ausgerichtet 84; geht nicht auf leibl., 
fond. geiftl. Güter 84, 8; hindert das meltliche 


^ Amt nicht 84, 10; fie haben f. fünigl. Gewalt 446, 


14; f. Herrichaft auger b. Gb. 448, 20; follen ebe- 
lich fein 20; 60; 520, 62; 560, 2; tie fte fid) fonft 
verhalten jollen nach d. Haustafel 560, 2; in geiftl. 
Dingen joll ihnen b. Gemeinde gehorchen 86; 90; 
ihr geiftl. Geridjt$3tvang 446, 13 f.; ihr Amt ijt, 
Lehre 5. urteilen 86, 21; andere zum firdjenamt 
3. ordnen 520, 62; follen einig fein in Lehre, 
Glauben, Safr., Gebet, Werfen b. Liebe 472, 9; 
fi gelind erzeigen 58, 5; m. b. Volfe Geduld haben 
184, 113; Ddesgleichen d. Volt m. ihnen 184, 112; 
Suthers Klage über ihre Nachläffigfeit 532, 4 f.; 
mweltl. Regiment haben fie aus menjchl. Recht 86, 
19; desgl. in Ehejachen, Zehnten ujtv. 86, 29; bon 
borbebalt. Fällen 82, 2; 88, 41; 258, 27; 306, 80; 
ihr Regiment wollen d. Evangelijchen bebingungs- 
tweije erhalten helfen 314, 24; 496, 1; fie ihrer 
Ehre nicht berauben 92, 71; haben nicht aus Hak 
gegen fie dD. Menjchenfagungen abgetan 72, 18. 
Shre Gewalt hat die Konfutation übertrie- 
ben 444, 6; haben f. Macht üb. b. Kirche 94, 76; 
oder etiwas fejtzujeken wider b. einträcht. Stimme 
b. Proph. 270, 66; wider b. Ev. 86, 34; 444, 6 ff. 
14. 20; Gottesdienfte aufzurichten 322, 31; Bere- 
mon. u. äußerl. Sak. 86, 30; 88, 42; 446, 14; 
außer 3. Ordnung in D. Kirche 446, 15; machen b. 
Kirche nicht aus 232, 22; 360, 17 (498); 1058, 19; 
b. Glaube b. röm. Kirche hängt nicht b. inen ab 
224, 269; werden füf[d)f. Säulen b. Wahrheit u. 
unfehfbar genannt 234, 28; mehr als ihnen ijt 
Gott 3. gehorch. 314, 25; wenn fie unrecht ehren, 


1171 


find fie fträflich 524, 72; dann jol man ihnen 
nicht gehorchen 86, 23. 70. 

Bij chi fe wurden anfangs b. jeder Kirche (Ge- 
meinde), b. Wolf erwählt 506, 13. 70 F.; bon ben 
Prieftern 520, 62; ihre ordinatio od. confirmatio 
nicht beim Bijchof 3. Rom gejucht 508, 15; Bifd., 
Paftoren, Presbyter find alle Pfarrherren 520, 
61 ff.; gleich nad) göttl. Recht 472, 9; 522, 65; bie 
Bifch. haben ben Pfarrherren ihre iurisdictio ent- 
zogen: 524, 74. 79; ihr Unterjchied ijt menjchl. 
Ordnung 522, 63. 73; im Papjttum durften fie 
nur teilw. Whlak erteilen 486, 24; b. Papit hat 
üb. fie f. Recht 504, 7 ff. 85; dies will Meland- 
thon iure hum. zulaffen 500, 7; b. Papft tjt jelbft 
nur :8ijd). 3. Rom 470, 2; will b. oberjte SBijd). in 
D. drift. Kirche fein 502, 1. 5ff.; f. Bilch. wagt 
jegt, ihn Bruder zu heißen 470, 9. 

Cin Bilhof fann unntogf. affe Kirchen b. Welt 
berjotgen 508, 16; Db. $Bijdjo[ 3. Wlerandria be- 
ftellte dD. Kirchen b. Orients, der 3. Rom bie des 
Dfzidents 506, 12 f.; Urteil b. Hieronymus und 
Gregor b. Primat b. Bijchofs 3. Rom 508, 18 f.; 
Der]. wurde b. b. Kirche gewählt u. b. Kaifer be- 
ftitiqt 508, 20; Streit desj. m. b. 3. fRonjtanti- 
nopel über b. Brimat 508, 21. 

Untreue 58. find b. Widerjacher 154 f.; 354, 
40; 456, 10; verteid. falfche Gottesd., verfolgen b. 
Ev. uf. 522, 66. 72. 79; haben neue Gottesd. an- 
gerichtet 82, 2; nehmen Eide ab wider b. Ev. 
92, 70; verbieten beide Geftalten b. Saft. ibid.; 
den Cheftand der Geiftlichen ibid.; lagen bod) 
felbit üb. b. gölibat 376, 52; haben D. Traditio- 
nen oft geänd. 240, 41; b. Fabeln b, b. Heiligen 
Beifall gegeb. 354, 38; viele find b. Glauben ab: 
gef. 232, 22; find Cpifureer 224, 269; über ihre 
Thrannei m. geflagt 314, 25 f. 28; 354, 39. 59. 
70; beichweren b. Gewiffen 84, 2; 94, 77; Db. Volk 
184, 112; geben damit Urjache 3. Spalt. 94, 78; 
184, 112; 314, 25; haben fid) unterwunden, Kaijer 
u. Könige 3. feken u. 3. entjek. 84, 2; wollen jelbit 
weltl, Fürften fein 496, 2; 1058, 19; Gott wird 
fie ftrafen für ihre GotteSlajt. 414, 91; fte miijjen 
Gott Rechenschaft geben f. b. Mikbraudh b. als 
Almojen geftifteten Kirchengüter 526, 80 f. 82. 

Bitterfeit und Hak verurfachen die Sekten in 
b. Kirche 182, 111; aus Bitt. verfechten D. Wider: 
facher ihre Menfchenfagungen 184, 116. 

Blanrerns, Ambr. 528, 32. 

Blindgeborne, der, 300, 62. 

Blindheit, get 786, 9; 882, 
Erbjiinde 476, 2; im Papfttum '582, 

Blok oder Stein, Iniotefern der Iren ich fo zu 
nennen u. intvief. nicht E 20 ff. 59. 62. 

Blut Abels 378, 58. 7 

Blut Ehriiti, duch fe haben wir Grföfung 


9; T rut D. 


150, 104; 198, 152; 268, 63; 460, 8; 544, 4; 


684, 9l; Vergeb. der Sünde 340 (Mitte); 556, 6; 
578, 23; 752, 3; Damit werden wir bejprengt, 
b.i, geheiligt 396, 36. 38; 1034, 59; bie rechte 
Genugtuung 488, 38; b. Bezahlg. f. D. ew. Tod 
164; 296, 50; gewaltiger al8 dD. Sünde 162, 29; 
hat b. Handichrift ausgelöfeht. 150, 103; dadurd 
haben wir e. gnädigen Gott 372, 36; bieje Ehre 


fommt nidj b. Werfen zu 296, 47; D. Blut Chr. 


läftern 252, 2; durch Mibbrauch d. Meile 414, 91. 

sm Ubendmahl: Wurde nad) Hieronymus’ 
Bericht b. Volfe ausgeteilt 60, 6; 358, 4; ijt wahr: 
haft u. wefentl. im Abendim. gegenwärtig ujto. 46; 
246, 54; 358, 3; 492, 1; 554, 2; 518; 192, 3. 
Sf. 12 ff. 16 f..21f. 28 f. 31; 808, 2. 6.7; 974, 


EFR2 


9 ff. 19 f. 38. 44. 52 if. 81; 1024, 29; 1150; nit 
burd) D. fonjefration, jondern durdh b. allmadt. 
Kraft Gbrijti 810, 8; 998, 74 f.; iit e. febenbig- 
mad. Grant 1042, 76; wird nicht allein geiftlich 
burd) b. Glauben, fond. aud) mündlich empfangen 
810, 15. 42; 992, 59. 63; doch nicht fapernaitijd) 
810, 15. 42; 1008, 105. 127; aud) b. b. Unwür- 
digen 812, 16; 976, 16. 24 ff. 60. 66; Bemeis- 
gründe 810, 11 ff.; 988, 48 ff. 93 ff.; Befenntnis 
Bucer3 976, 18; Qutfers 980, 29 ff. 77 f.; Str: 
timer b. Saframentierer gegen diefe Lehre 812, 
21 ff.; 970, 2 ff. 59. 67. 114 ff.; b. päpftl. Trans: 
{ubftantiation 812, 22; 1008, 108. 

Blut d. Oden u. Böde fann nidt Sünde tveg- 
nehmen 390, 22; Blut 3. effen haben b. Apoftel 
verbot. 86, 32. 65; unjchuld. Blut bergiepem bie 
Wider]. 270, 67; 378, 59. 70; bef. bie Mönche 
420, 8. 

nA fafjen b. Widerf. ausgehen 184, 115; 

Bonaventura von ber Grbjünbe 112, 28. 159. 

me? VIII. Seine Konftitution ijt faljd) 

a, 99. 

Boje, auch iib. fie geht Gottes Vorfehung 832, 4; 
1062, 3; aber nicht bejjen ew. Wahl 1064, 5; die 
B. find nicht die h. Kirche 228, 8. 19; gehören nur 
m. D. Namen ujt. dazu 226, 3. 6 f.; 228, 11. 12. 
28; tragen allein b. Namen Chriftt 1019, 123; 
bod) ift ihre Verwaltg. D. Safe. früftig 232, 20; 
756, 15; 976, 16. 19. 24. 32. 89; fo wie aud) böfe 
Chriften b. Safr. empfangen (812, 16); 978, 19. 
66. 123; auch bie Böjen unter ben Juden heißen 
Gottes Volt 230, 14. 

Böfes, linterjd)ieb zwifchen bss und qut hebt 
die Lehre bon ber Glaubensgerechtigfeit nicht auf 
212 (unt.); 3. Böjen geneigt ijt unf. Fleifd 714, 
63; tie u. b. wen b. Böfe 3. ftrafen 658, 274 ff. ; 
Böjes joll man niemand gönnen 632, 188; ba- 
wider beten wir 730, 115; d. Boje fiebt Gottes 
Borjehung zuvor 1064, 6; fekt ihm Maß u. Biel 
ibid.; Doc fchafft er es nicht 832, 4; 1064, 7. 

Boto, Graf zu Reinftein 24. 

Brandopfer wurden gebracht für Vergehungen 
388, 21; dazu ward e. Lamm genommen 396, 36. 

Braud (j. Gebraud)). 

Braut Chrijtt ijt b. Kirche 228, 10; joll feiner 
D. and. abjpenjt. machen 668, 306. 

Brenz, wiefern j. Schriften angenomm. to. 16; 
|. Unterjehrift b. Schmalf. Art. u. b. Wpol. 502, 
23; 528, 16; 528 (unt.). 

Bririns 502, 27; 528, 14. 

Brot, tägliches, was dazu gehört 546, 14; 716, 
72 ff.; läßt Gott wachjen 716, 72 ff.; aud) für die 
Böjen 546, 18; 720, 83; darum 3. bitten und zu 
banfen 546, 18; 558, 6 ff.; 576, 14; 716 ff.; fol 
b. Hungrigen gebrodjen mw. 192, 133. 

Brot im f. Abend, unter b. Geftaít bes]. iit 
D. Leth Chrifti im Whendm. wahrhaft. u. tvejentl. 
gegenwärtig uj. 46; 246; 490, 1 ff.; 554, 2; 
578, 23; 752, 3. 8; 808, 2. 6f.; 974,.9 ff. 19 ff. 
44. 48. 58. 63 ff. 81; b. b. Redetveife „unter, mit, 
in D. Brot“ 982, 35; nicht e. Bedeutg., e. Zeichen 
b. abiwef. LetbeS Chrifti 810, 7. 27 Ff.; nicht butd) 
D. fonjefrat., fond. burd) b. Allmaht Gottes und 
Chriftt 998, 76; Gründe f. biefe Lehre 810, 11 ff.; 
988, 48 ff. 93 f; Bekenntnis Bucers 976, 13; 
Luthers 980, 29 ff. 77 f. 

Srrtimer b. Saframentierer geg. dief. 808, 
Bf. 25 ff. 36; 970, 2-4f. TF. 59.61.1181) bet 


Sach und Namenregifter. 


päpftl. Tran8fubjtantiation 492, 5; 812, 22; 1008, 
108; bet papift. Meffe 1002, 87; t. Einfchliegen D. 
Brot3 in Saframenthäuslein u. Anbetung des}. 
976, 15. 87. 108. 

Brotbreen, am, erfannten die Sünger den 
HErrn 358, 7; fein Beweis f. b. Kelchentziehung 
ibid.; bezeichnet, Dak b. h. UWbendm. ausgeteilt tv. 
foll 1000, 84. 

Bruder, unfer, ijt Chrijtus 1042, 78; Gejprüd) 
u. Croft b. Brüder untereinander 490; Brüder 
find jehuldig, einander 3. jtrafen 658, 275; üb. b. 
falihen Br. ffagt Luther 454, 4. 

Briderfchaften im Papftium 436, 53; 466, 21. 

Bruno, Graf zu Mansfeld 24. 

Brunft, unordentl., ijt fündlich 366, 13. 

Brünftig in der Liebe follen Chrijten fein 


, 68. 

Bud) b. Lebens 1070, 25; ijt Chrijtus 852, 7. 
13; 1066, 13. 66. 70. 89. 

Biter, gute, werden nicht verworfen 854, 10; 
PViicher, bie man bor alters 3. Unteriweijung der 
Pred. hatte 566, 2. 

Buchitaben b. Gejetes erfüllen wir nicht 152, 
106; dadurc kommen mir nicht zu Gott ibid. 

Bucer3 Befenntnis b. Abendmahl 976, 13. 

Bugenhagen (j. Bomeranus). 

Bulle Qeo8 X. 224, 976; Bonifacius’ VIII. 
512, 33; Bullen ber 3Büpfte 472, 4; vom ?[bfaB 
486, 27. i 

Bund b. N. T., deffen Zeichen u. Siegel find b. 
Saframente 260, 42; 990, 53. 

Bürde des Gewifjens ijt D. Reue 262, 44; allzu= 
fchwere legen bie Bifchöfe b. Volk auf 184, 112. 

Bue 48; 68; 252; 478; Wichtigkeit diejes 
9(rtifef8 254, 10; 280, 1; 354, 41; 400, 46; Ber= 
twandtfchaft desf. mit dem Urt. von der Redhtfert. 
266, 59; inwiefern b. Buße e. &aframent 5. nen- 
nen 260, 41; 308, 4; 750, 74; in meldem Sinne 
b. Wort in b. Heil. Schrift gebraud)t w. 952, 7 ff. 

Bubes tun, gebietet Gott allen Menjchen 
488, 34; 1070, 28. 75. 81; unb zwar in biejem 
Leben 292, 37; wirft Gott mit b. Heil. Geilt durch 
b. Wort 1068, 17; predigen Chrijtus u. d. Wpojtel 
286, 25 f. 35; 262, 45; 952, 4 ff.; 290, 35; 480, 5. 
30. 39; Paulus 290, 35. 36; 488, 33; Ambrofius 
280, 96; Hieronymus 750, 81; Sprüde p. Vater 
278, 91. 93; 304, 72 f.; moburd) b. rechte Lehre 
bab. unterdrücdt ward 296, 49; jebt wird jdid- 
lider bab. gelehrt als im Papfttum 68, 6; 252, 4; 
484, 22 f. 44; bieje Lehre ftößt b. Vapit u. alle 
g. Werfe um 488, 39; b. b. rechten Buße willen 
weder Papft noch Theol. u. Juriften uf. 490, 41; 
finnen nur die recht lehren, welche b. Sünde fen 
nen 480, 10; 3. rechten Bube gehört b. Predigt D. 
Gefetes u. b. Co. 2587.; 956, 15; inwiefern b. 
Ev. Bue predigt 436, 54; 800, 1. 6 f. 11; 952, 
Af.; dazu ermahnt b. Schrift durch p. Urt. b. b. 
Gnadenwahl 1066, 12. 

edite Buße iit nicht activa, jond. pass. 
contritio 478, 2 f. 36; lefrt bie Sünde fennen 
488, 85; widerfteht berj. 488, 40; b. Predigt da= 
bon fdredt b. Gewiffen 198, 62; 202, 171. 244; 
258, 28; läßt fie ihren Jammer, Sünde, Gottes 
Zorn, Notwendigkeit b. Vergebung fühlen 158, 62; 
160, 21; jtraft b. itbeltüter 192, 134; 296, 51; 
bod) nicht immer äußerlich 266, 57. 

Dffentlihe Buße d. Gefallenen 284, 15 f. 
23; 304, 74; 484, 92; b. b. Beremon. der}. 286, 
23; wurden burd) ben 9[bfap quittiert 306, 78; 
b. Evangelifdhen haben fie abgetan, weil jie nicht 


Sad: unb Namenregifter. 


age jondern Menfchenwerk find 284, 16 ff.; 
306, 78. 

Die Supe hat zwei Stücde, contritionem 
et fidem 48; 252, 1; 258, 28. 35. 44 ff. 52: 63. 
91; 478, 2 f.; 952, 8; bem ijt gleich: Sterben b. 
alten Menjden u. (rneurung durch b. Glauben 
262, 46; 750, 74ff.; wo Buße, ba Glaube 48; 
132, 45; 160, 21; 198, 151; 177; 214; 266, 57. 
60 f.; 478, 2. 4; beide jollen miteinander wachen 
216, 232; darin entjtebt, mwächjt, bemweijt fid) der 
Glaube 132, 45; 160, 21; 216, 229. 265; 260, 
35 f. 44—52; Chriftum u. d. Glauben dav. fchei- 
den, ijt Lajterg. Ehrifti 192, 136. 

Die Ubjolution nicht b. p. Buße zu tren- 

nen 268, 61. 63; 952, 4 ff.; follte b. Saframent 
5. Bue heiten 260, 41; 308, 4; m. b. Buße b. 
SBerbeiba. b. Vergebg. verbund. 48; 192, 138. 151; 
252, 1; durch Buße werden wir b. Sitnde los 194, 
142; b. Strafen bab. gemildert 196, 147; öffentl. 
übel 302, 68. 
. Sn Der Buße gejdjiebt die Wiedergeburt 
222, 253; 290, 84; Grneurung der Taufe 750, 
(75.) (8 f.: Buße tun, heißt völlig anders werden 
304, 73: 480, 3; Db. Pred. derf. befiehlt, Gutes zu 
tun 192, 134; darum fonnten al3 3. Stüd der 
Bue b. guten Werke gefekt m. 48; 258, 28. 45; 
jedoch nicht Werte menfhl. Satungen 302, 68; fie 
muß b. Glauben u. D. Früchte umfaffen 194, 142. 
151 ff. 157; 258, 28. 58; 290, 84. 42. 73. 77; 
leibl. Ertötungen werden nicht ausgefdhloffen 296, 
$1; b. Buße foll b. ganze Leben währen 214; 488, 
40; 892, 34. 88; die in wahrer B. Chriftum an- 
nehmen, macht Gott geredjt 1068, 18; Irrtümer 
gegen biej. Art. 70, 7; 258, 25; 268, 25 f. 51. 81; 
480, 11 if. 21. 29; 1064, 10 f. (©. aud) satis- 
factiones.) 

Bußfertige Sünder, worauf fie vertrauen [offen 
958, 22: | 

Buhprediger ijt Johannes 480, 5. 30. 

2 Buppredigt, ob b. Ev. fet 800, 1. 6f. 11; 950, 


m 
Vitter, bie Gnade begehrten, mußten fid) der 
öffentl. Supe unterwerfen 268, 23. 


Calvinijten, deren Jrrtum b. b. Perfon Chrifti 
816, 1; 1154. 

Cainpegius, Kardinal 290, 29; will die Meffe 
nicht fahren laffen 464, 10. 

Ganones D. Meffe 246, 55; 412, 88. 93; 462, 7; 
v. Zölibat 364, 6. 23. 57. 60; 5. b. Satisfaftio- 
nen 302, 70. 74; b. Can. verbieten, e. feb. Papit 
zu gebordjen 514, 38; untüchtige Gelübde 420, 9. 
57; Berreifung b. Briefterehe 62; 380, 63; Taflen 
auch b. Ordination b. Keger gelten 496, 3; rechne 
ten 7 Sabre Buße auf e. Todfünde 484, 22; bet- 
ordnen bie Behandlg. b. Ehejachen durch b. meltl. 
Obrigft., wenn b. Bifch. faumig find 524, 77; ver- 
fünb. b. Cafterbaften u. Saframentsverächtern D. 
Bann 248, 61; gebieten nit eine Geftalt im 
Abendm. 60, 7; übertreiben b. Gewalt b. Papftes 
518, 49 f.; b. alten Can. t. nicht gehalten 92, 67. 

Capacitas activa et passiva in b. Belehrung 
888, 23. 

Cares u. Threffis (Holhipler) 624, 152. 

Garlitadt wollte das Regiment nad) Mofis Ges 
jet beitellen 330, 55. 

Güjar u. Pompejus wurden umein3 186, 120. 

Castor et Pollux 350, 32. 

Casus reservati (j. Fälle, vorbehaltene). 

Causa unf. Heils ijt Chriftus 150, 99; causa 


1173 


final. b. Hiftorie b. Chrifto ijt b. 9tergebg. b. Cin 
ben 134, 51; causa effic. b. Belehrung 908, 71; 
causa iustifie. 928, 39; causae verae qut. 9Gerfe 
950, 38; causa sine qua non find b. Werte nicht 
930, 43; mijfen propter veras causas gefchehen 
950, 38. 

Gelfus’ falfche Anft. b. Gbriiten 330, 58. 

Chalgedonifmhes Konzil (1. Konzil). 

Chorhenrden, in, befteht b. Heiligkeit nicht 498. 
nun der Mönche ijt unniBes Geplarr 


Chrijten fein, was das heiße 752, 85; werden 
durch das 2. Hauptft. p. Heid., Türf., Bud. ge- 
Ihied. 694, 66; ihre Mutter ijt b. Kirche 688, 42; 
find b. Fluch b. Gejeßes frei 962, 4. 23; find Tem- 
pel Gottes 932, 54; bei ihnen ijt b. Ehe rein 380, 
66; halten immer Feiertage 604, 89; empfang. 
oft D. b. Ubendm. 760, 39. 43; 3. ihrer Stärfung 
ift e$ eingej. 812, 19; 3. ihrer Vereinigg. m. Chr. 
986, 44; erlangen hier jd)on b. eto. Güter, dort 
vollf. felig 230, 15. 

Chriften erfennen ihre Schuldigkt. 682, 22; fin- 
nen b. Gej. nicht vollf. erf. 162, 25; 696, 68; was 
fie f. Sünde 3. halten 860, 5; find 3. g. Werfen 3. 
ermahnen 950, 40; nad) b. Geje 806, 8; vor 
Cigendiinfel 3. warnen 572, 19; jollen Sirgernis 
meiden 1056, 16; ihnen ijt b. Erfennt. b. rechtfert. 
Glaub. notw. 224, 266; wie fie b. Glauben reden 
206, 194; bei ihnen währt die Bube bis in den 
Tod 488, 40; 892, 34. 

. Chriften find fchuldig 3. leiden 74, 31; Bwee 
ihrer Tritbjal 310, 16; ihre Anfehtungen 726, 
105. 107; ihre Waffe dageg. d. Gebet 704, 30; 
Kraft desj. 706, 31. 69 j.; ihrer gegenfeit. Für- 
bitte 468, 27. 

„ Chriften fónnen ohne Sünde in obrigfeitlichen 
Umtern fein 50, 2; 328, 53; Kriege führen, fau- 
fen u. verlaufen, ehelich werden, iibeltüter m. b. 
Schwert jtrafen ibid.; Güter beiten, b. weltlichen 
Ordnung brauden 82, 53f.; 244, 50; 328, 53 f. 
64; Kontrafte halten 334, 67; auferlegte Eide 
Ihmören 328, 53; find jchuldig, b. Obrigkeit zu 
gehorchen 50, 6 f.; 330, 55; aud) e. heidnijchen 
ibid.; bod) nur, foweit e8 ohne Sünde gefchehen 
fann 50, 7 ff.; Vorwurf b. Julian u. Celfus 330, 
98; Srrtümer b. Wiedertäufer 838 f.; 1098, 17 ff.; 
Chriften find bom Berem.-Gej. fret 374, 41 f. 64; 
brauchen b. Tradit. nicht 3. halten 74; 938, 32; 
ihr Gottesdienst bem levit. nicht glei) 88, 39; got= ' 
tesdienftl. Berfammlungen b. erften Chriften 412, 
86 ff.; b. Celigfeit b. Chriften will b. Papft an f. 
Gewalt binden 472, 4. 10. 12; 514, 36; Chr. jolfen 
den Sjtrt. b. Papftes ftrafen 520, 56; f. gottlojen 
Lehre nicht beifallen 516, 41. 53; b. Papft plaat 
u. verdammt fie 474, 14; 518, 53 f. 

Gbriften find die nicht, melde b. Rated. 
nicht. lernen 534, 11; 574, 6; 752, 2; b. Saft. 
verachten, b. Gb. nicht glauben 248, 62; 536, 22; 
732, 1; faljde Chr. find in b. Kirche 46; 226, 3. 
17; wie Safobus fie jchilt 190, 127; aud) b. böfen 
empfang. Leib u. Blut Chrijti 492, 1; 812, 16 ff.; 
978, 19. 24 f. 66; 1150, 6. 

Chriftenglaube muß fein, wo e. drift. Kirche 
fein foll 154, 119; beruht ganz auf b. Lehre b. 
le AT bx Glauben 252, 3. 

Chriftenhaufe joll nicht burd) Rotten u. Sekten 
zerrifien m. 182, 111. 

Chrijtenhett ijt b. chrijtl Kirche 690, 48; ihr 
Haupt ift Chriftus 470; fie beruft, fammelt ujw. 
b. 9. Geijt 544, 6; 690, 53; 894, 40; bringt fie 


1174 


zuf. burd) b. Wort 694, 61 f.; 894, 87; ihre Cin- 
tracht beruht auf b. Art. b. b. Rechtfert. 916, 6; 
wir werden in fie aufgenommen durch b. Taufe 
732, 2.64; durch b. Buße 750, 81; in der]. ijt D. 


f. Abendm. kräftig 976, 16; haben wir Vergebg.. 


b. Sünden 692, 54 ff.; außer ihr f. Vergebung u. 
Heiligg. 692, 56; Sache b. ganzen Chriftenheit ijt 
b. Sache b. Ep. 278, 90; in ihr will b. Papit b. 
Oberfte fein 502, 1; ijt aber nicht ihr Haupt 470; 
412, t. (G. Kivdhe.) 

Chrijtenfinder find nicht b. Natur heilig 838, 4; 
1098, 13; 1156, 38. 

Chriftenftand, beffer als b. gemeine, jolfen Die 
Klofteritände fein 470, 2. 

Chrijtoph, Graf 3. Mansfeld 24. 

Chrijtovh, St., 9egenbe von ihm 352, 35. 

Ghrijtus 30; 32 f.; 44; 118; 542; 816; 1014; 
ift Gottes eingeb. Sohn 30; 382 f.; 544, 3; 576; 
682, 25; o. Vater gebor. vor b. Welt 30; 32, 21. 
29; 460; 542; 1016, 6; nicht gemacht nod) gez 
haften, fond. geb. 30; 30, 8; 82, 21; e. and. 
Perfon als d. Vater 32, 5; 1040, 73; aber thm 
gleich nach b. Gottheit 32, 6; 34, 31; in einerlei 
Wefen m. ihm 30; wahrhaft. Gott (aus b. Natur 
b. Bat.) 30; 32, 15; 34, 29 ff.; 44, 2; 544, 4; 
Gott b. Gott 30, 3; m. b. Vater u. b. Heil. Geift 
1016, 6; Licht b. Licht 30, 3; hat göttl. Cigenfdd). 


u. Herrlichtt. 30, 3. 6; 32, 6. 17. 27 .; 44; 60; 


118; 230, 18; 549 f.; 576; 682; 684, 27. 31; 
986, 44; b. $$. Geift geht b. ihm aus 30, 2; 460; 
1040, 73. 
Menfhmwerdung, perfünl. BVereint= 
gung ufw. Chriftus iit empfangen b. $. Geift 
30; 460; 542f.; 576; 682; leibhaftig (incarn.) 
ge. b. $9. Geift 30; geboren b. b. Sungfr. Maria 
80; 44; 184, 51; 460; -542f.; 576; 682; 820, 
12; 1016, 6. 24; al8 3Rtenjd) aus b. Mutter Natur 


34, 29; hat menjdjf. Natur angenom. 44, 1; 460; 


780, 5; ift Fleifch gew. durch b. Wort Gottes 984, 


39; ift wahrhaft. bolt. Menjch 32, 27; 30; 544, 45 


1016, 6; eines Wejens m. uns, Doch ohne Sünde 


872, 43 (170, 58. 185); nicht burd) Verwandlg. b. | 


Gottheit 34, 33, fond. burd) Annahme d. menjdf. 
Natur 34, 33; Gott u. Menich iit alfo ein Chri- 
[58 54/82; 35; 1185542, 17/7790, 15 810,135 
918, 15. 58; 1004, 94; in Chrifto find zwei Natu- 
ren 16; 118; 1016, 7; 1150f.; nicht vermengt, 
fond. zu einer Berjon (nift in ein Wefen) 
verein. 16 f.; 34, 34; 790, 1; 818, 5. 18; 1016, 
6t. 11175 °30 7. 48.160.890 1150 7.577000 
fie realiter miteinander Gemeinfchaft haben (com- 
mun. idiom.) 816, 2. 9. 18; 1024, 31. 37. 62 f. 
76. 85; aber jede thre mejent[. Eigenjchaften be- 
halte 1016, 8. 36. 48 f. 66 ff.; dadurch wird die 
göttl. Natur nicht gefhwächt 1040, 71; mod) Die 
menfchl. b. göttl. nad) ihrem Wefen eräquiert 18; 
824, 98; 1020, 19. 91; bod) 3. b. göttl. Majeftät 
erhoben 820, 15; 1022, 23 ff. 50 ff. 54 ff. 61. 64. 
67. 78. 80 ff.; 11507.; fie bat Chriftus nad) |. 


Erhihg. nicht abgelegt 1022, 26. 51; ohne Sünde: 


170, 58. 185; b. Lehre davon e. hohes Geheimnis 
822, 18; 1026, 33; Beugniffe p. Väter b. Cinight. 
der Perfon u. Unterfchied der Natur in Chrifto 
1106 f. 

Stufen b. Erniedrigung u. Erhöhung. 
Chrifti Leiden, Sterben u. Begräbnis 30; 34, 36; 
44; 118; 134, 51; 460; 460, 1; 542 f.; 576; 
682; Auferftehung 30; 34, 36; 44; 460; 460, 1; 


542 f.; 552, 14; 576; 682; 1022, 257.; Höllens 


fahrt 30; 34, 36; 44; 460; 542 f.; 576; 682; 


Sach= unb Namenregifter. 


826; 1048; Himmelfahrt 30; 34, 37; 44; 460; 
042 f.; 576; 682; 990; 1022, 25f.; Siten zur 
Rechten Gottes 16; 30; 34, 89; 168, 44 (230, 18); 
460; 542 f.; 576; 682; 810, 12; 1022, 23; 1050, 3; 
im Schoß b. Vaters 422, 13; 1084, 67; Wieder: 
funft 3. Gericht 16; 30; 384; 44; 3832f.; 460; 
474, 15; 542 f.; 576; 682. | | 
Wertu Amt Chrifti. Chr. ift unf. Schöpfer: 
u. Erlöfer 986, 44f.; causa unf. Heils 148, 98; 
e. Spiegel b. päterl. Herzens Gottes 694, 65; der 
verheiß. Same 194, 141; 264, 55; 958, 93; des 
Gejeßes Ende 128, 30; . 220, 251; 424, 15. 17;. 
960, 24; allein b. Mittler u. Verfühner 52; 56, 
2f.; 130, 40. 48. 69. 80. 82; 168, 41 f. 44. 58. 
83.90. 94. 100 f. 110. 130. 148. 178. 196. 255. 
261; 272, 76; 338, 82; 350, 31; $yür|predjer bei 
Gott 58, 4;. 168, 44. 211; 468, 26; Davids Sohn 
958, 23; Meffias 162, 33; 1040, 72; Gnabenjtubl 
52; 58, 4; 144, 82; 268, 63; 752, 86; Hoher: 
priefter 54, 9; 58 (ob.); 144, 82; 168, 44. 211. 
250; 948, 24; 404, 58; b. Opfer f. unj. Sünde 
44; 170, 58; 310, 8; 390, 23. 55 f.; ber Schaf, 
damit fie bezahlt worden ijt 136, 57; 188, 194; 
278, 90; 740, 37; b. eina. Schaf frommer Herzen 
274, 79; 338, 82; Gottes Camm 150, 103; 460, 25: 
b. Heiland b. berberbten Natur 128, 30; 460, 5; 
d. eto. Weisheit u. Wahrheit 988, 47; uns. (Weis: 
heit) Gerecht. ufw. 148, 97; 198, 152. 175. 185; 
386, 12; 460, 1; 790, 1. 4; 916, 2. 14 ff. 55; woz 
durch 918, 14; 958, 22; b. Qtr b. Lebens ujto.- 
684, 30; b. Buch b. Lebens 832, 7. 138; 1066, 13. 
66. 70. 89; bie Tür. 3. Leben 1084, 66; u. gwar b. 
alles nach beiden Naturen 790, 1; 916, 2 ff. 56; 
1020, 20 f. 46 f. 78. 93; unf. QGrr 30; 32, 17. ; 
27 f.; 456, 9; 542 f.; 576; 682; König im Reidhe 
Gottes 710, 51; d. Haupt u. Grund d. Kirche, die 
]. Leib ijt 226, 5. 12; 232, 22; 470, 1.95 690, 51; 
b. Ceftein 186, 118; Db. lebend. Weinjtod 246, 56; 
D. Körper b. zufünft. Güter 240, 35; 898, 39. — 
WeiSfagung u. Erfüllung. Chriftus 
ijt bor b. Gejeb, im Anfang b. Welt, verheißen 
204, 176; im Gejet Mofts vorgebildet 396, 36 f. 
53; ihn will b. Gej. nicht aufheben 196, 148; er 
war D. Gef. nicht unterworfen 918, 15; bon ihm 
weisjagten b. Proph. 144, 83; 198, 152; 268, 65; 
336, 79; an ihn glaubten b. Patriarchen 136, 57; 
272, 73; 402, 55; ihm ging Johannes voran 480, 
5. 90 ff.; er ijt nicht umfonft verheißen, geftorben 
ufto. 160, 27. 176; faf auf Gottes Willen 174, 77; 


war geborjam b. Gejet u. Willen Gottes 792, 3; — 


918, 15. 22. 30; fieb fid) taufen 736, 21; j. Wun- 
der zeugen b. f. gottl. Majejtät 1022, 25; b. ganze 
Gefhichte b. ibm ift auf b. Artikel o. b. Vergebg. 
b. Sitnd. 3. beziehen 134, 51; inwiefern d. Predigt 
b. j. Setben u. Sterben e. Predigt b. Bornes Got- 
tes jet 802, 9 f. | | 
Swed, Frugdt u.Nugen der Menjchwer: 
bung. Chriftus ift gefommen, weil wir b. Gefes 
nicht halt. fünnen 274, 80; b. Sünde u. Strafe. 
mwegzunehmen 118; Gnade u. Frieden 3. verfünd. 
122, 15; uns. ewige Wahl 3. Leben 1084, 67; jein 
Wert ijt unf. Erlöfg. 688, 38; hat Strafe, Sünde, 
Sluh auf fid) genommen 170, 58. 185; 956, 20; 
1070, 28; b. Handfehrift mit f. Blut ausgelöfcht 
150, 108; 264, 48; bom Fluch b. Gefegkes befreit 
170, 58; 804, 2; 906, 67; 968,23; b. äußerlichen 
Sagungen 446, 15; 828, 6; 1054, 11; f. unfere 
Sünden gejtorben 294, 43. 50; 460, 1; 554, 4. 8; 
u. zwar f. affe Menfchen 1152, 17; das ijt 7. Amt 
198, 156; 802, 10; dagegen Gotte8 Zorn verfün= 


Sad): und Namenregifter. 


digen, ijt e. fremd Werk Chrifti 802, 10; 954, 12; 
hat b. Sünde gejchenft 150, 103; uns mit Gott 
verjühnt, Gottes Zorn gefühnt 44; 118; 142, 80; 
160, 20. 83. 149. 

Applicatio. Chriftus. macht gerecht, heiligt, 
tröftet 44; 80, 43 ff.; 118; ihn fegt ber Glaube 
b. Borne Gottes entgegen 132, 46; 178, 93. 100. 
170. 179; 274, 84. 87; 424, 17; wm feinetwillen 
wird (gratis) p. Erbfünde vergeben 44; 52; 114, 
40; 144, 82 f. 117. 120; 170, 56. 74. 82. 136. 
170 f. 187; 248, 59; 252, 2. 44. 63.: 65. 72. 76. 
95; 336, 79; 422, 11. 13. 54; 498, 1f.; 516, 44; 
862, 14; tv. wir gerecht geachtet 154, 114; 162, 26. 
38. 40. 42. 58 f. 91. 109. 117. 187. 196; 498, 1; 
nimmt uns Gott 3. Gnaden an 78 f.; 164, 38. 40; 
224, 265; 244, 52; 282, 10; 308, 4. 5. 8f.; 348, 
20; 386, 12; 872,45; 922, 23; in ihm haben wir 
Vergebg., Gnade, Geredjtigft., em. Leben 44; 54; 
120; 124 f.; 132, 40 f. 43. 48. 51. 62. 80 f. 84. 
117;. 158, 11. 67..141. 173. . 185; 212; 214; 222 
(unt.); 224, 265; 258, 29. 35 f. 53. 72. 79 f. .84; 
316, 5. 9 f.; 340, 88; 372, 36; 430, 32; 444, 7. 
23;. 460, 2; 486, 32;.500, 2; 544, 6; 684, 29 f.; 
924, 30; Berjohng., Gerechtigft., et. Leben 44; 
B04 2476; : B12 fi; 218, (24336260, 373-274, 81; 
390, 23; 1068, 15. 28; Frieden m. Gott 148, 91; 
174, 74. 143; 268, 64; e. gnübigen Gott 44; 54 f.; 
70; 807.; 146, 87. 100; 166, 40. 42. 53. 59. 82. 
96. 101..109. 171. 178. 255. 258; 316, 6; 794, 9; 
Zugang 3. Gott 142, 81; 160, 21. 42. 74. 94. 101 f. 
125. 135. 148. 169 f. 173. 176. 193. 197. 212. 255; 
260, 37. 63; b. göttl. Sujage 166, 40; ijt Erhörg. 
zugefagt 58, 4; 158, 17; 216, 229; 346, 17. 20; 
gefällt Gott allein unj. Tun 160, 19. 42. 45. 63. 
135. 149. 160. 194. 254; 224, 261; ]. Name ijt 
ung 3. Seligfeit gegeben 148, 98; 460, 5; |. Blut 
tilgt un. Sünd. 134, 53; 164 f.; 934, 57; 5. Ge- 
horjam unf. Gerechtigkeit 918, 14 f. 22; mie ein 
Chriftus, jo aud) eine DBergebung f. alle 174, 74. 

Chrijti VBerdienft 70; 134, 53; 860, 6; 922, 
25; ift allein Urjache ber Wahl Gottes 836, 20; 
1064, 8. 13. 48. 65 f: 87 f.; wird Durd j. Wort u. 
b. Saframente vorgetragen u. Dargereicht 1068, 16; 
wird uns gejdjenft 186, 117 T. 

Sieger u. Befmiger. Chriftus hat Sünde, 
Tod u. d. Teufels Reich überwunden 118; 160, 18; 
160; 174, 68 ff. 71; 246, 57; 294, 43. 49. 60; 
684, 31; 1022, 25; 1050, 2; fdjii&t b. Seinen da- 
gegen 44; 684, 30; ihm u. fein Wort muß alles. 
Ag 450; durch ihn gibt Gott d. Sieg 142, 79; 

6, 49. 

Krophetijh@es Amt. Gbrijtus hat das 
Gejek ausgelegt 630, 182; 802, 8; twas ,Gefeg 
Chrifti” heit 966, 17; Buße u. Glauben gepred. 
286, 25 f. 35 f.; 262, 45; 1072, 33. 67; läßt Buße 
u. Vergebung b. Siind. (Ev.) pred. 138, 62; 162, 
31 ff. 138; 258, 30; 264, 53; 292, 41; 480, 6; 
952, 4 f.; 1070, 28. 67; hat b. Pred. b. Co. durd) 
b. Safr. verfiegelt 1074, 37; lüBt b. bürgerliche 
Orbng. beftehen 328, 54; 434, 41. 48; hat auch ge- 
fhmworen 598, 65; mie er b. rechten Gottesdienft 
lehrt 162, 33; 206, 189; vd. Befenntnis. 1058, 17; 
pom Halten b. Gebote Gottes 156, 1f.; 798, 12; 
vd. Liebe u. Glauben 162, 31 ff.; b. Meiden des 
Ürgerniffes 1056, 16; dv. Cheftand 368, 23. 39; b. 
Ehelofigfeit 366, 16. 19 ff. 40; f. Lehre ijt D. Ev. 
952, 4; er ijt jelbit D. befte Ausleger feiner Worte 
988, 50; f. Lehre u. b. Philojophie 122, 12; feine 
Worte u. bie des Sofrates, Zenon ujto. 122, 14. 

Salramente gejtiftet. Chriftus hat b. 


1175 


Taufe eingejebt 244, 52; 550; 576 f.; 732; 736, 
22 f. 31. 35; ibm gefällt b. Kindertaufe 742, 49; 
ihn bringt b. Taufe 742, 41; et hat b. Abjolution 
geftiftet (266, 57); 492; 554, 28; der fitdje b. 
Amt b. Schlüffel gegeb. 492; 522, 68; den Bann . 
924, 76; b. D. Whendmabhl eingeje&t 46; 176, 89; 
246; 406, 68. 72. 89; 554,3; 578, 20; 752; 810, 
15; 986, 44. 48; allein f. b. Lebenden 464, 19; 
nicht b. Meffe zu einem Sühnopfer 64 f.; 462, 4; 
b. Kelch aud) f. b. Laien beftimmt 58 f.; 356, 1. 3; 
ift im Whendm. gegenwärtig 246, 57; 808, 2. 6 E: 
820, 17; 974, 9 if. 54 f.; Bat dreierlei Weife ber 
Gegenwart j. Seibe8 1004, 98; wird uns Teiblich 
gereicht 246, 94; wohnt baburd) in uns 246, 56; 
360, 103, gibt j. Fleiich f. b. Leben b. Welt 360, 
10; an b. Saframente hat er Verheipungen ge- 
heftet 196, 143. (S. Abendmahl.) 
Baut,regiert ujm. j. Kirche.  Chriftus 
berheift, gibt (burd) ihn Gott) b. Heil. Geift 199 f. ; 
158, 12; 160; 210, 211; 228, 9; 328, 54; 550, 
10; 948, 33; 3. ibm bringt, bei ifm erhält b. Heil. 
Geift 544, 6; 688, 38; 894, 40; in welchen Shri- 
itus nicht mirtt, bie find nicht j. Glieder 226, 6; 
er regiert b. Kirche m. j. Geijt 226, 5. 7; gründet 
fie auf Petri Befenntnis 510, 25; (354, 41); warnt 
bor Spaltungen 244, 49; die einen Chriftus 
haben, machen b. fathol. chriftl. Kirche aus 228, 10; 
228; 236, 91; Chr. befiehlt ihr b. lette Gericht 
910, 24; bemeit in uns jeine Macht 174, 68; ijt 
unjer Bruder ge, 1042, 78; hat e. geijtf. Reich 
306, 79; 512, 31; darin find, bie er mit f. Geift 
belebt 230, 18. 
Apoftel Chrijti. Chr. hat b. Apoftel gefandt 
84; 504, 8 f.; fie jtehen an j. Statt 236, 28; 949, 
47; 448, 19; 1070, 27; weg. Nichthaltg, b. Tradit. 
entjchuld. 72, 22; 324, 36; einander. gleichgeftelft 
904, 8f. 10. 22 jf. 30; ihnen nur geiftl. Gewalt 
gegeben 512, 31; ihnen nicht befohlen, neue Zere- 
monien aufzurichten 92; 448, 18 f.; nicht neue Ge- 
pate Beer ai D. Bun. 3. verdienen: 122, 
; , ¢; fivaft deshalb b. Pharifäer 162, 33; 
436, 51. isi Lie 
Chriftus der Sünderfreund. Ruft 3. fid) 
b. Mühjeligen 262, 44; 346, 18. 21; 832, 8; 996, 
70; macht 3. Siindern u. tröftet wieder 262, 45; 
bietet j. Gnade an 902, 57; jtößt b. Sünder nicht 
b. fid) 752, 86; 1084, 68; will nicht, dak wir an 
Gottes Gnade verzweifeln 214, 218. 
Gnadenwirfungen Chrifti. In ihm t. 
wir neu geboren 156, 4; 168, 41. 169; 284, 19; 
924, 28; lebendig gemacht 786, 3; gefcaffen zu 
guten Werten 890, 26. 39; 938, 7; er fordert e. 
neues Leben 192, 138; hilft b. Gejeb zu falten 
196, 149. 178. 194; in ihm find wir vollfomm. 
170, 58; ijt nichts Verdammlides an ung 798, 14; 
er lehrt unà beten 696, 3; lobt b. treuen Knechte 
942, 4; will b. Lohn b. Predigtamts fein 538, 27; 
Hat b. Kirche Gefahren geiweisjagt 288, 29; ertwedt 
b. b. Toten u. gibt ew. Leben 50; 212f.; 216, . 
231. 243; 332 f.; erlöft, heiligt, erect u. ziert b. 
Beh Natur 780, 6; verdammt bie Gottlojen 
Chriftus wird erfaunt durch b. Predigt 688, 38; 
918, 11; 950, 2; angeboten durd) b. Ev. 272, 76; 
ihn follen wir im b. hören 1152, 18. 
Chrijtus allein (nicht aud) b. Heiligen) iit an- 
aurufen 56f.; 346, 18; denn an ihm haben 
wir alles viel beffer als an b. Heil. 468, 25; ihm 
follen wir vertrauen 276, 87; 350, 31;.430, 34; 
918, 11; ihn beiennen, ijt ein Lobopfer 394, 33; 


1176 


„durch Chriftum“ ufiv. ift b. Schluß aller Kirchen 
gebete 224, 264; „um Chriftus’ willen“, das heißt, 
im Namen Chrifti 268, 65. 

Chriftus ift Dod) über unjere Werte uf. 3. 
:feBen 170, 57; 194, 143. 159; 274, 78; 926, 35; 
pertwirft bie Werfe 164; 212 f.; 214, 218; dod) 
hat er Verheipungen an gute Werfe geheftet 194, 
143. 154; außer ihm gelten b. Werke nichts 206, 
:194; ihn darf man bei d. Gejeg u. D. Werfen nicht 
ausschließen 220, 251; nicht bei d. Rechtfertigung 
188, 124; ihn fann man dich Werke nicht faffen 
142, 80; 464, 12, fond. allein burd) p. Glauben 
142, 80; 188, 124. 176. 187; 2127.’ 222, 257; 
409, 55; 799, 5; 832, 10 f. 13; 900, 50; 924, 30. 
38; der in b. Liebe tätig iit 152, 111, und dur 
Buße 1068, 18. 28. 40; verwirft bie Menfchen- 
jagungen 294, 46; j. Berdienft ijt Objekt d. Glau- 
ben3 134, 53; (154, 118; 220, 246. 266); an ihn 
glauben, heißt |. Wohltat fennen 150, 101; fid) f. 
Leidens tröften 140, 69; j. Namen befenn. 148, 98; 
das bloße Wiffen v. ihm ijt nicht Glaube 190, 128; 
792, 6; wer an ihn glaubt, wird nicht zujchanden 
186, 118; 268, 65; 350, 31. (Das itbrige b. Glau- 
ben an Chrijftum j. bei Glaube.) 

Chrijto follen wir eigen fein und Dienen 
544, 4; aber nidt nad) Menjfcengeboten 426, 23. 
69; 462, 2; 500; 828, 3; 1054, 8. 

Ohne Chriftum zwar einigermaßen e. ehrb. 
Leben 156, 9; aber feine Gerechtigkeit und Ber- 
fühnung 186, 118. 121; f. Hilfe 684, 29; fonnen 
wir nichts tun 192, 135. 145. 148, 251; 786, 6; 
890, 26. 29; fann niemand Db. Gejeß halten 196, 
149; 260, 37; außer ihm find b. Menfchen Kin- 
ber b. Borns ufiw. 864, 19; werden täglich ärger 
748, 69; ohne f. Gnade Verzweiflung 72 (162, 28); 
954, 10; ob. BVermeffenheit 954, 10; außer ihm ijt 
Gott e. fd)redi. Richter 694, 65; 9Infíage b. Ge- 
feke8 210, 212; find Tod u. Sünde unj. Herren 
896, 43. 

Gegen b. Selbijtgerehtigfeit. Nad) 
Chrifto fehnt fi) feiner, der nicht |. Sammer er- 
fannt hat 112, 33; er Hilft ung nichts, wir bediir- 
fen jeiner nicht, wenn wir jelbjt gerecht tv. fonnten 
106, 10; 122, 12. 29. 52. 87; 182, 110. 136. 170; 
279,5; 316, 8; 478, 11; wenn Marta helfen 
fönnte 348, 27, dann dürften b. Widerj. p. Ver: 
heißg. v. Chrifto abtun 180, 102; ihn verlieren, 
Die durchs Gejeg gerecht w. wollen 128, 30; Die 
zweifeln, erfahren nicht, was Chriftus jet 278, 89; 
j. Erfenntnis D. größte Troft in b. Anfechte. u. im 
Tode 136, 60; 154, 119; j. Ehre fördert b. Artifel 
dv. b. Rechtfert. 120, 2; um dieje ftretten die Gban 
geliichen 182, 109. 

Geiftlime Finfternis besüglif Chrifti. 
An Chr. denkt b. Vernunft nicht 482, 18; b. Welt 
glaubt nicht an ihn 180, 91; bon ihm Tieft man 
nichts in b, Büchern b. Summijten 250, 66. 68; 
fefren b. Defretalen nichts 474, 14; mar im Papit- 
tum f. Rede 482, 14. 20; ex (f. Gnade, Verdienft) 
t. durch Menfchenfagungen verdunfelt 70; 78 T.; 
88, 36; 316, 5; er wird begrab., unterdrüdt, ber- 
unehrt, geläftert durch b. Werklehre 52; 72, 16; 
80 f.; 194, 18; 126, 24. 28; 162, 29. 36. 40. 44. 
61. 83. 92 ff. 196. 143. 148. 156. 196. 203. 211. 
940; 999; 959,9; 274, 774.; 294, 43; 314,/4. 
9. 18: 3838, 81; 3976, 46; 422, I]: 11.40; 54; 
500; 516, 44; 804, 11; durch b. Verehrg. b. Seili- 
gen 344, 14. 93. 31; durch Leugnung d, Vergebs. 
5. Sünden im Glauben an ihn 154, 121; 252, 2; 
wider Chriftum ift b. Möncherei 422, 11. 23. 56; 


Sad: und Namenregifter. 


ihn verleugnen, bie b. Katech. nicht lernen wollen 
534, 11. 

Sstrtümer: daß b. Glaubens an ihn über b. 
Meffe vergefien wurde 64 f.; bie Papfte u. Theo- 
logen ihn 3. e. Gefekgeber machten 224, 271; 424, 
16; ftatt feiner b. Heiligen od. Maria angerufen 


‘ty. 232 f.; 346, 15. 25. 28; et e. Mepfnecht gleich» 


geftellt p. 464, 10; d. Mönche thm am ähnlichiten 
jeien und bejonbere 9erbeipung bon ihm hätten 
424, 16. 28. 40; ihn die Widerfacher überall aus: 
{hliepen 200, 160. 169. 178; dak man feiner bei 
guten Werfen nicht beditrfe 188, 123. 169. 192. 
236; 276, 85; 316, 12; daß er uns bloß primam 
gratiam verdiene 124, 17; 168, 41. 212; dak 
Beichten und Neuen ohne ihn bor Gott fromm 
mache 254, 12. 20; daß Chrijftus unf. Geredhtight. 
bloß nad) b. göttl. (menfchl.) Natur jet 794, 18 f.; 
916, 2 f. 60 f.; 1048, 93; bab wir dur Chrifti 
Gerecht. nur 3. Teil gerecht t. 796, 21; 932, 46. 
51; 1092, 88; 1096, 10; bag b. Vereinigung b. 
Naturen in Gbrijto bloß d. Namen nad) beftehe 
(commun. verbal.) 816, 3. 24. 26; 1024, 31. 86. 
95; 1154, 28; daß bab. b. menfchl. Natur 3. göttl. 
ge. fet 824, 28; 1046, 89 ff.; daß diefe localiter 
in alle Orte ausgefpannt fet 824, 29; 1048, 92; 
daß Chriftus nicht überall od. nur nad) f. Gottheit 
gegenwärtig fet 824, 30. 32; 1046, 87. 94; dak f. 
Almaht u. Allwiffenheit eingefdrantt feien 824, 
39 f; 1154, 30; daß er nad) b. Menjchheit nicht 
anzurufen fet 1154, 32; dak er nicht für alle Men: 
{chen gejtorben jet 1156, 39; Regeret b. Neftorius 
822, 18. 20; 1018, 15; Paulus b. Samofata 1018, 
15 f.; Eutyches 822, 18. 21; 1046, 89; Arius u. 
b. Wrianer 822, 22; 842, 28; 1100, 36; Marcion 
822, 23; der Wnabaptiften 838, 3 ff.; 1098, 25; 
Schwendfeldianer 840, 20 ff.; 1100, 29; Bwinglis 
alloeosis 1020, 21. 38 ff. 
Chryfippns 218, 239. | | 
Chryfojtomus über Reue, Befenninis, Demut 
304, 73; Buße 276, 88; aeg. b. Ohrenbeichte 68 f.; 
üb. b. Befehrungsgnade 912, 86; Zeugnis bon b. 
Kommunion 66 f.; b. h. Abendm. 984, 36. 76; b. 
Chrifto 1118; 1126; 1146. | 
Glementina [prit b. Papft b. Erbe b. Kaijer- 
tums 3u 512, 35; ijt untergejchoben 524, 71. 
Codex Iustinianus v. (&fejadjen 526, 77. 
Gülejtit, 3Bifdjof zu Rom 52. 
Colins, Michael 502, 28; 528, 21. 
Colloquium mutuum der Brüder 490. 
Communicatio idiomatum 822, 18; 1024, 
31 ff. 85; 1106; primum genus 1026, 36; secun- 
dum 1030, 46; tertium 1030, 48; hat Neftorius 
geleugnet 822, 18; 1116;.commun. verbal. 822, 
26; 1032, 56. 95; 1154, 28; realis u. physica 
1036, 63. | | 
Communio et unio 1032, 22; 358, 8; san- 
ctorum 688, 47. 49. " 
Comntunio gefhieht öffentlich: 384, 6; foll bie 
Meile jein (64); 66, 34; 410, 79; .. Bulaffg. be 
Gefallenen 284, 16. (S. Abendmahl.) 
Concordia von 1536 976, 12. 38. 
. Concretum et abstractum 1110; ». Men: 
[en in concreto 874, 52; abstr. pro coner. 1108. 
. Condemnationes in ber Konfordia, wie zu 
veritehen 18. 
.Condigno, de, et de congruo 334, 72; Dief. 
Unterfchied gereicht b. Schrift 3. Hohn 209, 200; 
damit foll- Gnade verdient tw. 202, 167..197. 255; 


- Ungewißheit dief. Lehre 208,200; fie verdunfelt 


Te 


Wiedergeburt 884, 15; 
‘wenn mir durch b. Gfaub. neugeboren find 156, 4; 
b. Welt dankt Gott nicht 682, 21. 


Sad): unb Namenregifter. 


b. Amt Chrifti 208, 203; ihre Entjtehg. 212; 216, 
223; verjuchte Rechtfertigung 216, 235. 

Confusio naturarum in Chrifto vermworfen 
1020, 19. 61 f.; 1106 ff. 

Congregatio sanctorum ift die Kirche 46. 

Congruo, de (j. Condigno). 

Consilia evang. 76, 12; 82, 54; 6936, 197. 

Consolatio fratrum 490. 

Contritio od. Reue (f. b. Urt.) iit d. 1. Stüd 
b. Bupe 258, 98; u. zwar nicht contritio act., 
[onbern passiva 478, 2; ijt b. aft b. Gewwifjen 
262, 44; Ausziehung b. Leibes d. Sünde 262, 46; 
D. uns verdammende Handichrift 264, 48; Strafe 
b. Sünde, mehr als b. Satisfaftionen 298, 53. 

Bwifden contritio u. attritio unterfch. b. Papi- 
ften 252, 5; 482, 16f.; lehren, e8 werde babutd) 
Gnade verdient 254, 8. 

Cornelius, der Hauptmann 494, 8. 

Cornelius, Cyprian’ Freund 342, 2. 
es Medii find Verheißung u. Glaube 208, 

o. 

Corvinus, Antonius 502, 22; 528, 18. 

Credo p. Upoftel (j. Symbola) 118; 134, 51. 

Greutiger, fajpat 500, 4. 

Curia (xvoía), daher Kirche 690, 48. 

Cufanu3, Kard., b. Abenom. unter einerlei Ge- 
ftalt 60. 

Cynici, ihre Heiligfeit 434, 46. 

Cyprianns berichtet, daß b. Laien b. Kelch ge- 
reicht werde 58; 358, 4; b. b. Whendm. 984, 36; 
bom chriftliden Kommunizieren 410, 76; hat den 
Heiligendienft nicht empfohlen 342, 2; warnt vor 
Selbitgerecht. 208, 201; empfiehlt b. Heiraten der 
Weiber 64; wie e. Bifchof 3. wählen 506, 14; mie 
et D. Spruch „Auf diefen Fels” ujw. auslegt 510, 
28; ihm ward vergeben, daß er e. Magier gemwejen 
352, 36; f. Beit u. b. Primat b. Papftes 470, 1; 
üb. d. Whendm. 812, 15. 

' Eyriffus v. 5. Abendmahl 246, 56 f.; 974; bon 
Bedeutung b. Worte accidens i. substantia 876, 
54; f. Zeugnis b. Chrifto 1114; 1118; 1122; 1126; 
1128; 1132; 1136; 1140; 1146. 

Damascenn3 b. b. communicatio naturarum 
in Chrifto 1022, 22; f. Zeugnis b. Chrifto 1114 f.; 
1198 f.; 1132; 1196 f.; 1142. 

Daniel ermahnt 3. gut. Werfen 192, 133;- bod) 
nicht 3. Werfen ohne Glauben 194, 140. 146; jeine 
Worte voll Glaub. u. Geift 194, 140; ermahnt 
Nebufadnezar 3. Bue 192, 134. 140 ff; fannte d. 
Verheipg. b. zufünft. Samen 194, 141; bittet um 
Erhörung aus Barmberz., nid)t um eig. Geredt. 
willen 210, 210. 216; malt b. Antichrijten 234, 
24; 318, 19; weiSfagt Vermwüftg. b. Kirche 370, 25; 
398, 45; war im Fürftenftand u. Reichtum ohne 
Sünde 330, 61. 

Dank, Gott zu D. follen gute Werke gefchehen 
174, 68; 294, 42; wenig D. hat d. Predigtamt 


538, 26 f. 


Danfen foll man Gott f. alles 542, 2; 680, 19; 
ift im 2. Gebot geb. 538, 4; 598, 64; bef. für b. 
damit fangen wir an, 


Danfopfer, wievielerlei 388, 21; gefdhehen bon 
b. (don Verjöhnten 3. Dank f. b. Vergebung b. 
Ciünb. u. anb. Gaben 388, 19. 25. 67; find bie 


Seiben, Predigten, gut. Werfe b. Heil. 390, 25; 


verdienen nicht Vergebg. b. Siind. 388, 19. 25. 67; 


ft b. Meffe (AWbendm.) f. b. erlöfte Seele 408, 74; 
‘als Sanfopfer betradjt. fie b. Griechen 416, 93. 


tí 


Danffagung ijt Gabe b. H. Geiftes 158, 12; 
muß nad) b. 1. Gebot reguliert w. 426, 25; m. D. 
foll m. b. tägl. Brot empf. 546, 13; 3. Bette g. u. 
aufit. 556 f.; dad. wird D. Ehe, Speije ujw. ae- 
heiligt 370, 30; der Glaub. ijt im tägl. Opfer bor- 
gebild. 396, 36 f. 38. 

David, |. Gremp. f. den Kaif. 56, 1; war arm 
im Bergl. m. Saul u. wurde doch König 592, 46; 
Beruf 3. Königreich 436, 49; 7. Krieaführen und 
Regieren e. heil. Werf 174, 70; war im Fürften- 
ftandD und Reichtum ohne Sünde 332, 61; war 
(geiftl.) arm bei Gewalt uw. Königr. 434, 46. 

Sein Fall 49, 43; Nathan hält ihm feine 
Sünde bor 266, 56; j. Strafe 300, 58. 64; ver= 
dient bab. nicht Vergebg. b. Sünde 266, 56; be- 
reut u. befennt j. Sünde 136, 58; 266, 56; 426, 
25; Unterfchied zw. j. u. SaulS Reue 260, 36; 
Gewifjensangjt 258, 81; 298, 52 f.; dak f. Menjch 
por Gott beitehen fünne 166, 40. 205; 492; rühmt 
j. Verdienft nicht 136, 58; 208, 205; bittet Gott, 
nicht mit ihm ins Gericht 3. geh. 166, 40. 47. 205; 
222; 492; um Vergebung auch b. verborg. Fehl. 
250; 492; um Schuß f. 7. Sade 166, 40. 205; 
verläßt fid) auf Gnade u. Barmberzigfeit 136, 58; 
266, 56; dankt Gott für f. Gr[djaffg. 868, 36; in 
j. Gebet ftimmt St. Laurentius ein 222. 

Sede Moii3, b. i., b. Wahn b. Gup. Gefebes- 
erfüllg. u. Gerecht., wird abgetan durd) b. Glau- 
ben an Chrijtum 158, 12 ff.; 962, 1; hängt allen 
Menfchen bor b. Augen 802, 8; 954, 10. 

Decretum Gratiani bezeugt, daß in b. Kirche 
Gute und Boje find 228, 11; 230. 

Defalog, dem, ijt eine Verheifung beigefügt 
196, 149. 

Defret b. Wpojtel bom Bluteffen ujw. 92, 66. 

Defretalen lehren weltl. Händel u. Gerichte, 
dann Zerem. u. Narreniverf, aber nicht3 b. Chrifto 
474, 14; jelbjt davon haben b. Päpite dispenfiert 
234, 23. 

Dempjthenes 410, 81. 

Dentut, faljdje8 Vorgeben der Mönche 80, 48; 
felbfterwählte in menjchl. Sakungen 238, 35; dazu 
führt b. 5. Bitte 722, 90; Beifp. Marias 348, 27. 

Deutichland, Einführung b. Eheverbot3 in 62, 
12; hat Gerichte zu erwarten 456, 11; defjen Bij. 
fucht fid) dD. Papit untertänig 3. machen 512, 35; 
Seut[d)l. 3. verderben, hindert b. Teufel b. Gebet 
D. Frommen 706, 31. 

Diafonen in b. erjten Kirche waren ehel. 60; 
empf. b. Safr. nad) b. Prieftern 68, 38; wählten 
unter fid) b. Urchidiafon 520, 62; fie 3. beitellen, 
hat b. Kirche Gottes Befehl 310, 12. 

Dialeftifa b. Papijten 288, 26. 

Diana, Bejdhiigg. D. Schwangeren 584, 18. 

Didymus, Gabriel 500, 9. 

Dieb ift, wer fremd Gut innehat 304, 72; voll 
D. ift b. Welt 644, 228; ihr Haupt ijt ber Heil. 
Stuhl 644, 230. 

Dienen, wie Gott 3. dienen 542, 2; 680, 19; 
fann man nicht bei b. Werflehre 212; nit im 
Qweifel an Vergebg. d. Sünden 278, 89. 

Diener b. Worts verwalten ihr Amt an Chrijti 
Statt 242, 47; haben f. Gewalt über d. Kirche 
506, 11; ihre Würdigfeit od. Unmürdigfeit macht 
Dd. Saframent nicht 976, 16. 19. 24 f. 32. 74. 89; 


(B08, 3); ihr Beijpiel in b. Verfolgung 1054, 10. 


(C. Kirchendiener.) 
Gienjte b. Liebe find gute Werke 174, 72. 
Dietrid, Vitus 502, 15; 528, 6. 
Dietrich von Bern 570, 11. 


1178 


Dimoeritae 1114. 

Diogenes fo heil. wie D. Mönche 434, 46. 

Dionyfins’ Buch ij untergefehoben 522, 62; 
542, 71. 

Dispenfationen verfauft b. Papft um Geld 234, 
23; bon viel. not. Gefegen, aber nicht b. Solibat 
378, 55; erfordern b. Menfdenjak. ohne Ende 
SBR. BT: 

Divisio (Einteilung), Wichtigfeit ber 388, 16. 

Doctor angelicus, subtilis, irrefragabilis, 
seraphicus 152. 

Doetores, untreue, find b. Widerf.: 154 f. 

Dominiens tat fid) b. b. Leuten, b. Heil. Schrift 
zu fejen 178, 90. 

Dominikaner (f. Vredigermönde). 

Donatiften verworfen 46, 236, 29. 49. 

Donneraxrt Gottes ift das Gejet 478, 2. 

Dornenfrone Gfrijti, deren geijtf. Bedeutung 
512, 32. 

Drade, b. alte, ift b. Teufel 496, 9. 

Dradhenihmwanz voll Abgötteret ift D. papiitiiche 
Meile 464, 11. 

Draconites, Soh. 500, 12; 528, 8. 

Dreieinigfeit, Dreifaltigkeit 32, 3 fr. 17 ff. 
24 ff.; 42; 102; 460;. b. Art. bab. ijt b. größte 
Geheimnis 1026, 33; b. ganze Dreif. tweift auf 
Chriftum 1084, 66; Zeugnis geg. b. Veugner der]. 
842; 1102. 

Drohungen des Gejebe8 588, 29 jf. 57. 322 Ff.; 
End;wed 478, 1; Drohung gottlofer Lehrer hat 
D. Kirche 232, 22. 

Dalden foll einer D. andern Fehle 182, 111. 


Ehenbild Gottes 108, 17 ff.; 862, 10; dazu 
waren. b. erft. Eltern erfchaffen 804, 2; ift ber- 
Ioren 862, 10; Ebenbild Chrifti wird erneuert 
durch Kreuz u. Leid in b. Auserw. 1078, 48. 

Gherhard, Bifchof 3. Vitbec 24. 

Gitei ijt Chriftus 186, 118. 

(fe, Eheitand, ift b. Gott eingejebt 60; 364, 
7. 12. 19. 23. 99; u. zwar nicht erjt im 9t. T. 
310, 14; im Paradies 382, 67; ijt rein, gut, ehrift- 
lich 370, 29. 31. 33 f. 64. 66; geheil. durch Gottes 
Wort u. Gebet 370, 30; e. nöt. Stand 640, 211; 
hat Gottes Gebot u. Verheißg. 310, 14; ihn jeg- 
net u. ehrt Gott 638, 206 f.; befiehlt, ihn in Ehren 
3. halten 62; 638, 207; ebenjo b. welt! Gejebe, 
aud) b. Heid. 62; er beruht auf natürlichem Recht 
366, 9. 11; bod) ijt er f. Safr. 310, 14f.; die 
Sungfraufchaft ift e. 505. Gabe 372, 38. 69; dod) 
red)tfert. wed. diefe noch jener 382, 69. 

Wozu eingefekt 638, 207; Ungucht zu 
permeiden 60; 368, 17. 19. 23. 29; dadurch jolf 
unf. Schwach. geholfen tv. 366, 16; bie nicht ber- 
mög. ohne Ehe 3. bleiben, follen ehelich w. 76, 18; 
366, 14. 16. 19; b. Ev. jtóbt ihn nicht um 50, 5; 
(326, 43); ev foll frei fein 380, 61; 498, 3; viel- 
mehr gebot. al8 verbot. m. 378, 55; bem jungen 
Bolt fol man Luft dazu machen 640, 217; jo bei 
b. S8raeliten 636, 201; nicht b. Ehe, jond. Un: 
zucht ujto. verbietet Gottes Gef. 372, 35; Pflichten 
b. Ehe 636 ff.; b. b. Keufchheit darin 374, 43; ihn 
verachten b. Papiften 376, 47; 640, 213; viele 
eger 374, 45; haben manche verlaffen wm des 
RKiofterlebens willen 82, 56. ; ; 

Che verbieten, ift Teufelsiehre 64; 378, 
58. 63; e. Zeichen b. Antichriften 370, 25; ijt uns 
recht 368, 22; D. bolí30g. Che 3. aerreiBen, ijt tid. 
b. Schrift u. bie Canones 380, 63. 71; aud) der 
Priefter 62; 368, 23; derer, bie aus &lbjterm ge- 


Cad unb Namenregifter. 


gangen 78 f.; Che 3tv. Gevattern nicht verboten 
926, 78; desgl. nicht des unfchuldig gefchiedener 
Teils ibid.; heimliche Chen ungültig ibid. — 
Cheftand d. Price fter 60; 362; 498; 526, 
78; verbieten (zerreißen) b. Papft u. bie Biichöfe 
62; 64; 92, 70; 362; foll Kekerei fein 382, 67; 
wr a auf Gottes Ordng. u. b. natürl, Recht 
Ehebrud) verb. Gottes Gef. 372, 85; 540; 574; 
ihliekt b. Safr. aus 248, 61; dad. wird der Heil. 
Geift verloren 800, 19; wird jegt beinahe ohne 
Strafe geduld. 378, 54; ftraften b. bifhöfl. Offi- 
giale oft an Unfjhuld. 524, 75; wird burd) den 
gölibat vermehrt 60, 1 ff.; 369. Watts 
Ehegerichte jollen b. Einfommen b. Bifhöfe bez 
ftellt tv. 526, 80. 
Eheleute, ihr Beruf e. gutes, göttl, Werk 320, 
25; ihre Pflicht gegeneinander 540; 560 f.; 636 [.; 
geg. Kinder u. Gefinde 320, 25. , 
Ehelich werden, ijt beffer denn brennen 60, 4; 
366, 16; b. Chel. war im U. S. erlaubt, fid) zu 
icheiden 664, 295. 305; im N. T. verbot, 668, 306. 
Chelofe können b. Ep. leichter lehren u. lernen 
374, 40; reiner al8 viele der}. waren b. Erzpäter 
380, 64; b. unreinen ehelofen Priefter [ollen reine 
ehel. Br. werben 380, 66. Y 
Gelofigfeit ber Priefter (Bölibat) gab e8 bot 
alters nicht 60, 10 ff. 18; 382, 67; ijt e. Menjchen- 
geje& 370, 25. 56; hat Papft Pius II. gemifbilt. 
62; wurde m. Gemalt eingeführt 60 f.; m. Unz 
gerecht. aufrechterhalten 370, 25. 70; (878, 59); 
mit D. Schein b. Geijtfid)ft. verteid, 82; 362, 1. 
9. 8. 10. 15. 18. 24. 26 ff. 41. 67; 640, 214; über= 
mäß. gelobt 82; 376, 47; hat viel Arges betan- 
laßt 30 f.; 376, 47. 51. 70; 450 f.; 518, 48; 640, 
213 f.; fainijdje Mörderei hervorgebracht 378, 58; 
darüb. Hagen felbit Bifch., Canones ufw. 376, 52; 
D. Papft will nicht bab. dispenf. 378, 55; ijt wid. 
Gottes Wort u. Gebot 640, 213; wid. göttl, und 
natürl. Rechte, b. Canones u. Konzilien 62; 364, 
6f. 9. 14. 23. 60; ift nicht b. rechte 9teinigteit 
372, 35; berbient nicht Rechtfert. nod) Vergebg. 
Dd. Siind. 372, 36. 39f.; darum nicht darein zu 
willigen 376, 51; 498, 3. . . 
Ehemänner wie Abr., Safob ufiw. find reiner 
al3 Cheloje 372, 35; Pflichten berj. 560 f. 
Chejachen gehör. nad) päpftlihem Recht bor b. 
forum ecclesiae, eigentlich aber bor b. weltliche 
Obrigt. 86, 29; 526, 77; b. Gewalt b. Bifd. darin 
beruht auf menjdl. Recht 86, 29; darin haben 
Biichöfe u. Papfte viel Unbilliges geboten 526, 78; 
darum hat man ihnen nicht 3. gehorchen 526, 77 f.;. 
darin wird oft Gottes Name gemiBbr. 594, 53. 68. 
Ehejcheidungen waren im 9L, IT. erlaubt, find 
aber im 9t. T. verboten 664, 295. 305; nad) denj. 
fann b. unjchuld. Teil wieder heiraten 526, 78; 
Srrium Db. Wiedertäufer 840, 19; 1098, 24. 
Eheweiber nehmen b. Priefter nad) Gottes Orb- 
nung 60; foll jeder haben 366, 14. 63; 436, 51; 
thre Pflichten 560 f. | 
Ehrbarfeit, äußerliche, fteht einigermaßen in D. 
Menfhen Bermögen 50, 1f.; 126, 22 f.; 156, 9; 
334, 70; 890, 26; wie b. Philof. bab. reden 116 f.; 
ijt alles Qobe8 wert 126, 23; TVieblicer als ber 
Morg.: u. Abenditern 126, 23; wird gefhmwächt 
m. Lehre, bap gute Werke jdjüblid) feien 
! $ | 
Ehre Gottes betrifft das 1. Gebot 156, 10; 
426, 25. 27; welches die rechte E. ©. fet 584, 16; 
gibt b. Glaube 206, 188; b. rechte Erflärg. b. Art. 


Sad und Namenregifter. 


b. b. Gnadenwahl 834, 15; 1090, 87; b. b. Erb- 
fünde 858, 3; b. b. 9tedjtfert. 994, 30; 3. Ehre 
Gottes arbeiten b. Heiligen 218, 243; miüjjen gute 
Werke gejchehen 304, 77; 940, 12; follen Kön. u. 
Fürft. ihre Macht gebr. 518, 54; b. Kinder er- 
zogen werden 600, 75. 

Ehre Ehrifti fol man nicht b. Werfen geben 
170, 61. 83. 143. 148. 196; 338, 81; 794, 10; 
924, 30; nicht b. Almojen 198, 156; nicht D. 
Menfchenfak. 296, 47; nicht b. Heiligen 344, 14; 


468, 26; fie to. verherrlicht durch b. Lehre b. b. 


Glaubensgeredt. 202, 164; daß er b. Mittl. u. 
Berjöhn. fet 162, 33; 204, 178; durch b. Verteid. 
b. Wahrheit 338, 83; darauf fehen b. Evangelis 
iden 182, 109; darauf fommt es in dief. Streit 
an 164, 35; fie wird verdunfelt durch die Lehre 
p. merito congr. 208, 203; geraubt durch felbit- 
erw. GotteSdienfte 176, 83. 92. 94; 316, 9. 18; 
516, 44; bd). Kloftergelübde u. Möncherei 422, 11. 

Gott m. b. Heiligen 5. Ehren feben 220, 246; 
breierfet Ehre gebührt ihnen 342, 4 ff.; (344, 14; 
468, 26); davon reb. b. Widerfacher nichts 344, 7; 
Eltern w. Herren find in Ehren 3. halt. 540, 8; 
FEN b. Ehre b. Nadhften jehirmt b. 8. Gebot 
650 f. 

Ehren foll m. b. Heil., nicht aber anrufen 342, 
2. 4; foll m. Vater u. Mutter 538 f.; 574 f.; jed. 
fein Gemahl 540, 12. 

Gide, aufgelegte, ift nicht Sünde 48; 328, 53; 
in welchen Fällen 598, 65 ff.; Irrtum b. Wieder: 
täufer 840, 15; 1098, 20; D. €. jolf nicht e. Band 
3. Sitnde fein 80, 40; v. fafjdj. Gib. auf Gottes 
Namen, bei. in Ehefachen 594, 53; mit j. eig. Cid 
lot ung Gott 3. fid) 280, 94; beteuert er b. Er: 
wählung 834, 13. 

Eidespflichten, durch fdredl., bindet b. Papft 
an fid) 520, 55. 

Giferer, ein ftarfer, ift Gott 588, 30; 670 f. 

Gigenfhaften b. Naturen in Chrifto, b. gegen: 
feit. Mitteilg. derf. 816, 1 ff. 34; 1018, 12. 17 ff. 
37. 461f. 71; 1108f.; 1132; in beg. auf b. D. 
Whendm. 820, 17; 972, 4; 1024, 28; b. göttl. 
Natur 818, 7; 1016, 9. 55; b. menjchl. 818, 8; 
1002, 91; 1018, 10; jed. Natur beh. ihre mwejent!. 
Gig. 818, 6. 28; 1016, 4. 8. 11. 19. 32. 36. 62 f.; 
1106; 1108; Seberei b. Neftorius 822, 18; des 
Paulus b. Samofata 1018, 16. 

Gigenfinn ift wid. b. chriftl. Liebe 186 f. 

Gigentum beiten, ift nicht Sünde 48; mögen 
Chriften u. Priefter 244, 50; 328, 53; ijt göttl. 
u. tweltl, Ordnung 244, 50; ohne Gig. fein ift nicht 
riftl. Vollfommenheit 332, 61; 434, 45 f.; bie 
Mönche rühmten e8 als Heiligfeit 332, 63; deSgl. 
Wiflif 332, 63; b. Wiedertäufer 840; 1098 F.; 
Cig. Ch rift t follen wir alle fein 544, 4; 684, 30. 

GingieBung (infusio) b. Gnade 142, 79; ber 
Qiebe 794, 15; 936, 62. 

Ginhellig joll m. nicht m. denen fein, bie un: 
rechte Lehre führen 516, 42; einhell. Erflärg. b. 
Glaubens 776, 6. 

Ginigfeit, dazu ermahnt Paulus 180, 101; t. 
erhalten burd) b. Liebe 182, 111. 122; 690, 51; 
unt berj. m. muß m. einanb. viel vergeben 184, 
114; Ginigf. [off nicht mit Verleugng. b. Wahr: 
heit gejucht w. 1094, 95 [.; auf Einigf. b. Bild. 
in Lehre, Glauben, Saframent, Gebet, Werfen b. 
Qiebe beruht b. Wohlftand b. Kirche 472,9; darum 
zu beten 836, 23; Einigf. d. Kirche 46, 2; 690, 51. 
(S. Kirche.) 


1179 


Einfetung b. Gnadenzeichen u. Satramente ijt 
m. dent! Worten gefd. 988, 50; find freundl,, 
Tiebl, Worte 768, 65f. (Einfegungsworte, fiehe 
Abendmahl.) 

Einfiedler u. Mönche hab. b. Türk. auch 428, 
27; vollfommener als fie waren Abraham, David, 
Daniel ujw. 332, 61; b. Schufter 3. Alerandria 
432, 38. 

Einteilung (divisio) 388, 16. 

Einwohnung Gottes in b. Gläub. 1038, 68; der 
heiligen Dreieinigfeit 932, 54; Chrifti 794, 16; b. 
9. Geiftes 798, 15. 19; 1086, 73; b. wefentl. Ge- 
recht. Gottes 932, 54; Gott felbft, nicht bloß feine 
Gaben, wohnt in d. Gläubigen 794, 18; 936, 65; 
folgt auf bie Rechtfert. 932, 54. 

Eifen, glithendes, Gleihnis dav. 3. Grffürg. b. 
communicatio idiomatum 1020, 18. 64. 66; 
1130, 

Gijenad 418, 1. 

Ekel am Worte Gottes 608, 99. 

Eleemosynae, fürftl. 194, 143. (€. Almofen.) 

Element, b. fihtb. Zeichen, wird durch Gottes 
Wort zum Saframent 490, 1; 550, 2; 936, 18; 
754, 10; b. Clem. b. Brots u. Wein! dur b. 
Einjegungstworte geheil. 1000, 82; find nicht an- 
zubeten 816, 40; 1014, 126. 

Clendhus ijt nötig 854, 14. 

Glias 418, 99, Elifadus (Elifa) u. a. Proph. 
hab. b. Geift nur durch b. miünbl. Wort befom- 
men 496, 11. 

Elis Kinder 360, 10. 

Eltern, unjere erften, lebten auch bot dem Fall. 
nicht ohne Gejet; 804, 2; find als Gottes Stellver- 
treter angufehen 610, 108. 126; hat Gott geboten 
3. ehren 174, 76; 220, 246; 538; 574; 608; 610, 
109 f; 674; 700, 13; 736, 20. 38; b. Geborjant 
gegen fie fommt nádjjt bem gegen Gott 614, 116; 
man joll ihnen dankbar. jein 616, 127 f.; fte nicht 
verlaffen 434, 41; 612, 111; ohne ihr Vorwiffen 
follen Kinder nicht heiraten 526, 78; fie hatten 
bordem auch Macht über das Leben ihrer Kinder 
630, 181; was fie uns Gutes tun, fommt dv. Gott 
586, 26; man foll diefeS göttlichen Gebotes iid) 
freuen 616, 125; Ddeffen Belohnung 174, 76; 626; 
jedoch nicht als Verdienst bor Gott 174, 76; was 
gegen fie verboten 549, 8; b. Ungehorjam gegen fte 
ons Pt b. Erbfünde 476, 2; Strafe desfelben 
Der Eltern PFlidhten 628; Haustafel f. fie 
562, 8; jollen aus d. Katechismus ermahnt werden 
536, 19; jollen ihre Kinder 3. Schule halten 536, 
19; follen denen, bie b. Rated). nicht lernen wollen, 
Speife und Tran verjagen 534, 12; finnen oft 
felbft nichts 616, 124. 

Gitid), Graf 3. Leiningen 24. 

Empfüngnis b. Menjchen ijt fündig 866, 28; 
dadurch wird b. Erbfünde fortgepflanzt 860, 7; 
Chrifti 1018, 13. 26 f. (S. Chriftus.) 

Empfindung b. Glaub., Mangel berj. 900, 47. 
56; 1086, 74. 

Ende b. Glaub. 216, 233; b. Gefeges ift Chri- 
ftus 128, 30; 220, 251; b. Rirchengebete 224, 264; 
unt e. fel. Ende 3. bitten 548, 20; um Stärfe. b. 
Glaub. 546, 11; ant lebten Ende b. Vertrauen auf 
Werke bergebf. 162, 30; wird jeb. moin[d)., im Be- 
fennt. b. recht. Glaub. 3. fterb. 338, 84; bis am b. 
Ende b. Welt bleibt b. hriftl. Kirche 548, 20. 

Engel, ob fie f. uns bitten 344, 8; 468, 26; find 
nicht anzurufen u[m. 468, 26; fünnen nicht Art. 
b. Glaub. ftellen 466, 15; felbjt ihnen twill der 


74 


1180 


Papft gebieten 474, 13; e. feurigen Engel gleich 
war Sohannes 486, 30. 

Engelsgeiitlichkeit d. Mönche 80 f. 

Enfratiten 374, 45. 50. 
eee Gebraud) p. W. bei D. firdenbüteru 

Enthufiasmus ijt b. aas 494, 4. 9; ftedt 
in Adam u. j. Kind. 496, 9; iit aller ‘Regerei Ute 
{prung ibid. 

Cnthufiaften, wer folche find 492; 788, 13; alte 
u. neue 380, 4; warten auf Erleuchtg., müßig an 
dunfl. Orten fikend 310, 13; ertwart. D. 9. Geift 
Durd) eig. Bereitg. 310, 13; 494, 3; Belehr., Er: 
leucht. ohne Mittel 788, 18; 880, 4. 80; verdamm. 
D. duberl. Wort 494, 6; feheiden gw. Wort u. Geift 
494, 3; mipbraud. b. Lehre b. menjd)f. Under: 
mögen 898, 46; dazu machte b. Teufel Adam u. 
Eva 494, 5. 

Entichuldigen joll m. d. Nächiten 540, 16. 

Epaphroditus 412, 82. 

Epheins (j. Kongzilium). 

"Ezuisixsua d. Philoj. 186, 122; b. menfchl. Auf: 
fake ijt nöt. 92, 64. 

erg Brief b. Wthanafius an 1022, 22; 
111 

Gpitur 128, 85; Gpifureer 1012, 123; epifur. 
Leben 832, 9; 950, 39; fie befinden fid unt. 5. 
Römifchen 376, 50. 

Cpiphaning v. b. Feier b. Diterfeites 240, 42; 
Hagt üb. b. Enfratit. 374, 45; will D. Zahl der 
Meilen bejchränten 384, 8; dv. p. Aerius Kegerei 
‚416, 96; 3eugnijje b. Chrifto 1114; 1124; 1130; 
1136. 

(piitef an 5b. Römer, wie 3. verft. hinfichtl. b. 
Gnadenwahl 834, 11; 1072, 33; Luthers Vorrede 
dazu b. gut. Werfen 940, 10. 

Erasmus, Luthers Schrift gegen 896, 44. 

Erbe, das, fann nicht durchs Gef. erlangt tv. 
132, 42; iit e. Bat. j. Sohn nidt aus Berdienit 
fchuld. 220, 245; b. Nächiten E. begehren verbot. 
940, 18; um desf. willen viele in Klöfter geftoß. 
420, 9. 

Erbe b. Kaifertums will b. Papft fein 512, 35; 
nur Gottes Erben fünnen gute Werke tun 220, 
247; (E. b. ew. Lebens werden wir durch Gottes 
Gnade 550, 10. 

Erbfall aibt Anlab 3. Hader 666, 301. 

Erbgeredhtigfeit hat Adam verloren 866, 27; 
Mangel derj. durch D. Erbjünde 862, 10. 

(Grbjanumner ift bie Erbfünde 108. 

(Grblatit (ij. Erbfiinde). 

(rbptíid)t b. Crbjiinde 112, 35. 

Erbjünde 42; 104; 476; 778; 858; 1152, 16; 
twas fie jet oder nicht fei, ift zu wiffen febr nötig 
112, 33; wer fie nicht erkennt, fehnt fid) nicht nad) 
Chrifti Gnade ibid.; b. Vernunft fennt fie nit 
476, 3; 860, 8. 60; was Paulus bab. lehrt 114, 
39; Auguftinus u. p. aft. Lehrer 110, 27. 36; bie 
neueren, bei. b. Scholaftifer 110, 27; Luther 112, 
35; 782, 20; 860, 4 ff. 51. 

Die Erbfünde ijt fein Adiaphoron 114, 
41; nid t e. bloße Saft ujto. 114, 38; e. Leib. 
Verderb. 110, 25; reatus ob. fremde Schuld 780, 
11; 864, 17; äußerl. gering. Fleden oder Mafel 
782, 14; 864, 21; äußerl. Hindernis od. Mangel 
an Kräften 782, 15; 864, 22; ett. MWejentliches 
in b. Natur oder b. Subitanz b. Menjchen 782, 
17. 19; 858, 1 ff.; 864, 18. 26. 28. 55; b. Aftual- 
jünde fetbit 789. 91. 

Sie ijt e angeborne Seudhe 42; 106, 6; 


Sach= unb Namenregifter. 


878, 62; Mangel b. anerfchaff. Gerecht. 108, 15. 
93 f. 26 Fa; 862, 10; angeborne bife Luft 108, 
24.7. 27; 862, 11; aus Diej. beid. Stüden beftebt 
fie 110, 9T; e. tief. Verderben b. Natur 476, 3; 
780, 8; 858, 1f. 11. 30. 52. 60; dod etwas. v. b. 
Natur f3 sm. Verjchiedenes 778, 91; 868, 33. 47; 
Der höheren u. nied. Kräfte 110, 29. 995 878, 60; 
D. Gejet in b. Glied. 114, 36; Wurzel at. Brunn: 
quell 4 Siinde 860, 5; wahrhaftiglich Sünde 42; 
114, 38 ff.; 864, 19; bie Hauptfünde 476, 1; 
860, 5; e. geiftl. Wus8jak 860, 6. 33; eine große 
Todesschuld bor Gott 116 f.; macht uns 3. Kind. 
b. gQorn$ 862, 9. 19; wiefern fie Natur= od. Pers 
jonjünbe 3. nennen 858, 1; wie überhaupt babon 
3. reden 874, 51 ff.; bef. in Betradtg. b. Worte 
accidens u. substantia 876, 54 ff. 

Sie fommt nidt b. Gott, fond. b. Teufel 
02; 860, 7. 38 ff.; aus Adams. pall entjpr. 42; 
104 [.;. 110,.94; 476, 1;. 780.85 858, 1; It; 
880, 5; wird Durch b. Empfängnis fortgepflanzt 
860, 7; 1152, 16; macht b. Menjchen verdamml. 
42; 114, 38 ff.; zum Guten ganz untüchtig 864, 
23 ff.; ihre Strafe 116^ 46 f.; 862, 13. 19; ihre 
Brüchte 476, 2; 478, 4; 882, 7; Chriftus hat fie 
nicht angenommen 872, 43. 

Das Opfer f. 5b. Erbjünde ijt allein der 
Tod Chriftt 64 f.; fie wird um Chrifti mo. nicht 
gugerec). 116, 45; 862, 14; ihre Schuld burd) die 
Taufe weggenommen 112, 35; Dod) bleibt das 
Materiale derf., b. böje Luft, auch nad) d. Taufe 
112, 35; ihre Wirfungen bleiben, bis wir burd) b. 
$. Geift wiedergeb. tv. 112; fie wird ausgetrieb. 
durch D. Schreden b. Reue 262, 46; durch b. Trüb: 
fale 298, 55; burd) p. Wirkg. b. 9. Geiftes ge- 
tötet 116, 45; in b. Wuferjtehg. 93. ausgefchied. 
872, 46; bod) erjt in jen. geben vollfomm. 862, 14. 

errtümer 106, 5; 476, 4 ff.; 778, 1. 11; 
864, 17 ff. 26 ff. 48; 1156, 38; (838, 6. 8; 1098; 
1%. 13); find pelagian. u. manichäifche 858, 3 3. 16 ff. 
on » der neuen Manichäer fäfterfiche Reden 

Erde bat Gott gefchaffen 158, 14; 460; 542 f.; 
576; 678 ff.; auf Erden foll Gottes Wille gefcheh. 
546; 576; 712 f.; {chon auf ©. empfang. b. Chri- 
fen b. em. Güter 230, 15; fängt am u. mebrt b. 
$. Geijt b. Heiligung 692, 59; auf €. 3. löfen u. 
3. binden haben bie Schlüfjel Macht 306, 79; muß 
allezeit e. chriftl. Kirche fein 228, 9; über b. ganze 
Erde ijt b. Kirche 3erftreut 228, 10; fo od) ber 
Himmel über b. Erde, ijt Chriftus u. b. Glaube 
über b. Werfe zu fegen 200, 159. 

Ereignis, e. fünjt, ijt Objeft der Hoffnung 
206, 191. 

Gremit (j. Cinfiedler). 

Erfahrung b. göttl. Borns 166, 40; febtt, $ 
welch fd). Ding b. Glaube fei 916, 299: geitt.- 
Erf. Luthers 600, 72. 

Erfüllung b. Gejeves 156; fann allein Chrifto 
zugejchrieben m. 162, 25; nicht uns 208; iit uns 
unmögl. 670, 316; darum joll man beten 696, 2; 
rühmen Dd. Mönche b. fid) 428; lefren überh. bie 
Papiften 788, 12; 910, 79. 

Ergreifen muß man 5. göttl. Sujage wie einen 
Bweig im Strom 212; b. göttl. Barmberzig. 208, 
203; Gbrijtum durch b. Glauben 206, 187; 214. 

Erhalten werden b. Getwiffen in alf. Unfechtg. 
u: Todesängiten allein durch b. Lehre b. b. Gíau- 
benSgeredt. 212; im recht. Glauben erhält b. Heil. 
Geift 544, 6; 1068, 17; in Kreuz und Anfehte. 
1068, 20; in Gott bis ans Ende 546, 11; in ber 


adj: und Namenregifter. 


Verjuchg. 548, 18; erhalten wird b. Selig. nicht 
durch Werke 946, 30 f.; Leib u. Leben erhält Gott 
‚942, 2; 680, 13. 19; 870, 38; erhält fein Wort 
1082, 61. . 

Erhöhung Chrifti, Stand d. 820, 15; 840, 21; 
1022, 26. 64 f. 67 ff.; 1150, 10. 30. 

Erhörung (b. Gebets, j. auch Gebet) hat ber 
Vater im H. verheifen 548, 21; 702, 19. 32. 119; 
Ehriftus feiner Kirche 228, 9; widerfahrt uns 
dur Chriftum (nicht durch bie Heiligen) 160, 18. 
212; 346, 18; bab. überzeugt uns b. Heilige Geift 
durch D. Glauben 216, 229; 334, 72; 892, 31; des 
find gewiß, Die durch Chrijtum verjshnt find 160; 
nicht bei D. Werflehre 212; nicht wenn man 3tvei- 
felt an Gottes Gnade 278, 89; 702, 22. 121; et: 
fuhr Auguftinus in d. Kranfh. 352, 36. 

Erinnerung nöt. weg. b. Gnadenwah! 1078, 52. 

Grfenntni8 Gottes gehört 3. göttl. Chen- 
bild 108, 18; hatten auch b. Heiden 958, 22; m. 
in S8rael erhalten 174, 70; gibt Gott durch den 
9. Geift 886, 16; aus b. Ev. 958, 22; müdjt 
unter b. Schref. b. GewiffenS 216, 230; ijt ber 
befte Troft in Anfechtg. 136, 60; b. Gnadenmwahl 
hat Gott feiner Erkennt. vorbehalten 1078, 52. 64. 

Erkenntnis Chrifti, mas fie ijt 132, 46; 
150, 101; ift d. Grund d. Kirche 238, 20; haben 
b. recht. Glieder der. 228, 8; beruht auf b. Lehre 
p. rechtfert. Glauben 252, 3; gibt Gott durch die 
Predigt uf. 880, 4; dazu b. 5. Abendmahl ein- 
gefekt 408, 72; b. chriftl. Teite 240, 40; wird ge- 
hind. durch b. Tradit. 72, 16; durch b. Pred. b. 
menfchl. Verdienft unterdrüdt 116 f.; Durch et- 
dicht. Heilig. 376, 46; auSgetilat dur b. Anz 
rufg. b. Heiligen 350, 34; 468, 25; haben b. Verf. 
b. Konfutation nicht 224, 277; im Papfttum nicht 
vorhanden 688, 43; bod) bei etl. Frommen 224, 
271; duch Erf. Chriftt t». unf. Herzen getröitet 
386, 12; ohne fie fann niemand b. Gejet, halten 
156, 5; alle Erf. hatte Gfrijtus auch als Mteenich 
1040, 74. 

KSrrtümer b. Schwendfeldianer 1100, 30. 

Grfenntnis b. rechtfert. Glaubens notwen- 
Dig 224, 266. 

(rf. b. Sünde fommt a. b. Gejet 804, 1; 
956, 17; 962, 1; bod) b. rechte nur a. b. (b. 
802, 8; 952, 9. 10. 24; dazu fodt Chriftus 1092, 
89; dazu mweift Paulus, che er b. b. Gnadenwah! 
redet 834, 11. 

Erlaffung b. Strafe, wie 3. erlangen 196, 146; 
nicht durch Mefjehalten ex op. op. 386, 9. 11. 

Erleuchtung wirkt der $9. Geift 230, 14; 428, 
27; 544, 6; 688, 42; 894, 40; burd) b. Wort 
1072, 29. 34. 40; bor derjelb. b. Menfd geiftl. 
tot 890, 24. 49. 58; erwarten b. Wiedertiufer 
(Enthufiaften) ohne b. Predigt 310, 13; 788, 13; 
910, 80; b. Schwendfeldianer 1100, 30. 

Erlöjer ift Chrijtus allein 130, 40; 204, 185; 
682 ff.; 684, 31; nach beib. Naturen 1030, 47. 93; 
als jolden erfennen wir ihn im Wort b. Evan: 
geliums 918, 11. 

Grlöjung 678, 6f.; 682f.;. unj. Erlöfung ijt 
Chriftus 204, 185; Amt u. Werk Chrifti 460 f.; 
E 4; haben wir durch b. Blut Chrifti 198, 152; 

60, 3 


Erlifung vo. Sünden if reichlich bei Gott 
480, 8; vom übel 576; 728 f. 

Ernenrung notwendig 180, 98; Bad b. Ern. b. 
Taufe 550, 10; 920, 19; gejchieht durch) b. Heili- 
gen Geift 202, 172; 228, 8; 298, 55; 906, 65. 71; 
wirft Chriftus durch fj. Geijt 226, 5; ijt e. Wohl: 


1181 


tat Chrifti durch -f. Geijt 924, 28; wird burd) b. 
Glauben angefangen 794,19; nicht durch b. Liebe 


186, 121; durch Trübfale 298, 55; gehört 3. 


Befehrung 262, 46; doch nicht 3. unj. Geredt. 
bot Gott 796, 21; 928, 39; befteht in b. Liebe 
Gottes u. b. Nachft. 794, 19; ihr Anfang nicht 
bloß b. Rechtfertigung 166, 40; v. b. Rechtfert. 
3. unterjd). 792, 8; 920, 18. 28. 35. 41; darunter 
oft b. Wiedergeburt veritanden 920, 21; daraus 
folgen b. Früchte guter Werke 928, 41; in biejem 
Leben unvollfommen 922, 22f. 32; macht jelig 
198, 157; e. Auferitehung b. b. Toten 298, 56. 

Erniedrigung, Gbrifti Stand ber, war e. Ent= 
äußerg. b. göttl. Majeftat 820, 16; 1022, 26; diefe 
jedoch darin auch geoffenbart 1022, 25. 

(rnit Gottes zeigt b. Gejet 156, 7; zeiat Gott, 
wie an b. Sud. 1080, 58; fühlt b. Getmijjen 258, 
32; Grnft iff e$ Gott m. b. Gnadenruf 836, 18; 
Chrifto m. j. Einladg. 832, 8. . 

Ernit, Markgraf 24; Graf 3. Reinitein 24; 
Herzog b. Lüneburg 94, 11. 

Erfheinungen d. Verftorbenen 466, 16. 

Grid)redemn, d., vor Gottes Zorn ijt d. 1. Stüd 
b. Bube 262, 44. 46. 

Grftgeborner v. b. Toten ijt Chrijtus 1108. 

Gritidte8 zu effen, verboten D. Wpoftel 86, 32; 
92, 65. 

Gritlinge b. Kirche ijt Chriftus 1116; Grit. b. 
Kreaturen find b. Kinder Gottes 190, 126; (Gritl. 
b. Feldfrüchte waren Danfopfer 388, 21; Eritl. b. 
Geiftes 166, 40; 906, 68. 

Ertötung (j. Kafteiung), wahre, ijt b. Kreuz b. 
Chriften 74, 32; 326, 45; bezeichnet b. Schreden 
b. Reue 262, 46; folgt b. wahren Reue u, Buße 
290, 34; nannten b. Väter aud) b. Satisfattion 
304, 71; Ert. b. bof. Luft ijt Reinigf. b. Herz. 
372, 35; bab. b. Erneurung 296, 51; b. Fleijdhes 
find gute Werfe 174, 72; aud) leibliche Übungen 
326, 46; joll allezeit gejchehen 326, 47; durch D. 
Schladhten b. Opfer borgebifbet 394, 34; verbot 
Sobvinian 74, 30. 

Grwählung, Gnadenwah!, Prädeitination 850; 
1062; 1152; eine Urfache unferer Seligfeit 832, 5; 
1064, 8; Gottes Verordnung 3. Seligfeit 832, 5; 
1064, 5; darum praedestinatio iu, praescientia 
3. unterjch. 830, 2 f.; 1062, 3f.;_d. Grbigl. aejd. 
834, 13; 1076, 44 ff. 66; ¢8 ijt Gott Crnft damit 
836, 18; 1072, 29. 34. 78. 83; ». Chrifto verfünd. 
1084, 67; gründet fi) auf Chrifti Verdienft, nicht 
auf unfere Frömmigfeit 832, 7. 13. 20; 1086, 75. 
87; treibt 3. Buße 834, 14; 1084, 71 f.; Xrojt a. 
Dief. Lehre 834, 13; 1078, 45 ff.; Warnung 836, 
16; 1074, 39. 51; gibt wed. 3. Kleinmütigt, nod) 
Frechheit Anlab 1064, 10. 89; wie b. Lehre dav. 
am beiten zu faflen 832, 6. 10; 1066, 15 ff. 25 ff. 
87; bef. a. b. Epiftel an b. Rim. 834, 11; 1072, 
33. 64; b. Vernunft darf man dabei nicht folgen 
832, 9. 16; 1070, 26; fie foll nicht in b. heiml. 
Rat Gottes erforicht 832, 5; 1066, 13. 64; nicht 
außer, fondern in Chrifto betrachtet 19. 832, 10; 
1066, 13. 65; Irrtümer in b. Urt. 836, 16 ff; 
1064, 9 ff. 34 f. 88. 91; 1156, 39 ff. (S. Gnaden- 
wahl.) 

Erwerfung burd) b. Glauben ift das 2. Stüd 
der Bue 262, 46. 

Grzählung b. Sünden (fj. Beichte). 

Grabiidjof von Mainz 62. p 

Erziehung gelehrter Leute, dazu find die Kir- 
chengüter 3. verwenden 526, 80; Erz. b. Kinder 
(f. Kinderzudt). 


1182 


Eiien u. Trinten gibt Gott 546, 14; 718, 76; 
b. Leibes u. Blutes Chrifti nicht allein geiftl., jond. 


auch minbd!. 810, 15. 26; 994, 61 ff. 118; 1150, 5;. 


was e8 nile 556, ff. 
bei abn nennen die Väter bie Meffe 406, 
m a. 


Eunomianer 42. 

Gunomins 1118; 1124. 
nn sertüttet dureh b. Anmahg. b. Papites 

Cufebius’ Zeugnis b. Chrifto 1112. 

Cufebins Emifjen, desgl. 1124. 

Cujftadhins (Cuftathius), desgl. 1122. 

Cutydhes 1120; fiebe fe&etei 822, 18. 21; 
1046, 89. 

Eva 366, 13; 780, 4; 866, 27. 

Evangeliichen, die, lehren nichts Neues 112, 
32. 50; 208, 204; nidjt8 wid. b. 9. Schrift 94, 5; 
112 f.; nichts wid. b. fatbof. Rirdhe 58 .; 94, 5; 
112 f.; 3anfen nicht um Worte, fondern um das 
Höchite 218, 241. 257; geben nicht Anlaß 3. Un: 
gehori. und ‚Spalt. 378, 59; 450, 22 ff.; find f. 
Reger 56 f; haben f. Freude an Uneinigt. 100, 
16; 278, 90; 450; werd. darin verleumbdet 456, 8; 
trennen jid) ungerne 516, 42; begehren nicht den 
Nachteil d. Bij. 92, 71; wollen fid) deren Ordi- 
nation gefall. laff. 314, 24 .; 496, 1i; b. Kit: 
djenreg. erhalt. helfen 314, 24. 28; unterfcheiden 
geiitl. u. weltl. Reg. 84, 18; preijen b. Predigt- 
amt höher al3 b. Widerf. 140, 73; widersprechen 
nur D. Torannei D. Bifch. 314, 28; halten es nicht 
m. D. Donatiften u. Willifiten 236, 29; verbit. 
D. Einreißg. gottlofer Lehre 94, 5; ihr Belennt. ijt 
D. UWugsb. Konf. 94; diefe it göttl., chrijtl., fromm, 
fathol. 56 f.; ihre Gache bie b. ganzen Chriften- 
heit u. belangt Chriftum 278, 90; fie haben Zeug: 
nis b. gottesfürdt. Leuten 102, 18; auf bieje be- 
rufen fie fi 212; 254 f.; bef. aber auf d. Schrift 
u. D. Vater 170, 50. 268; begehr. Abichrift b. Kon- 
futation 98; erbieten fid) zu weiterem Bericht 94. 

Warum fie etlie Traditionenabge:- 
idafft 324, 37; behalten bie Univerfalzeremon. 
bei 238, 33; 324, 38. 49 f.; auch duBerf. Orna- 
mente 398, 45; haben d. Meffe nicht abgetan 64; 
66 f.; 238, 83; 382, 1. 41; gwar b. Meffe f. b. 
Toten, nicht aber d. Gebet für fie 416, 94; ihr 
9[benbmt. eher e. iuge sacrificium 3. nennen als 
das b. Bapiften 400, 49; ihre Lehre von Beichte 
u. Abendm. 244 f.; zwingen niem. 3. Saframent 
248, 62; niem. 3. Obrenbeichte 250, 65; doch geht 
bet ihnen D. Bolf gerne 3. Saft, nachdem e8 bet- 
hört ufiw. ift 326. 

Keine Lehre. Bet ihnen wird b. fRatedjis- 
Musunterricht fleiß. getrieb. 324, 41; von b. nit. 
Stic. chriftl. Lehre gepredigt 326, 43; fie lehren 
recht vom Gehorf. gegen bie]. 326, 48. 65; recht 
p. Cb. 100, 15; vd. £itd6/220, 279; 228,17; 
v. D. Erbfünde 112, 32; b. b. Buße 488, 39; von 
üáuBerf. Frömmigf. 126, 22; b. Glauben u. Wer- 
fen 48, 2—6. 10; 172, 64. 73. 80; b. b. Liebe u. 
Gejegeserfüllg. 152, 111; 156, 1 ff. 15. 19. 93. 98; 
v. g. Werfen 160, 19; 342, 92; welche fie Tob. u. 
fordern 160, 19. 80. 93. 282; berbammen Dd. falfche 
Lehre dav. 176, 83; b. D. rift! Vollfommenheit 
216, 2925; b. deiitL Oretheit 328, 51; 5. welt. 
Ordnungen u. Rechten 442, 2. 

Sie geben Chrifto feine Ehre 178, 9. 
109. 193; 222; wollen um [jeinetto. gerne leiden 
100; werden um feinetw. verdammt 234, 25; be- 
fehlen ihm ihre Sache 102, 19; lehren, daß Gnade 


Sadh- und Namenregifter. 


u. Bergebg. nicht aus b. Werfen fei, dak nicht bie 
Werke, jonb. nur b. Mittl. Chrift. b. Born Gottes 
entgegengufegen fei 178, 93; darum meijen fie b. 
Gefek auf d. Ep. 206, 192; 272, 76; fchreiben b. 
Rechtfert. b. Glauber zu 178, 93. 109. 173. 192; 
252, 3; jchlieken b. Ev. u. b. Saft. nicht aus 140, 
73; febren nicht auf b. Heiligen, fond. auf Chrifti 
Perdientt vertrauen 350, 29. 37 f.; thre Lehre 
frommen Herzen darum verftändt. u. tröftl, 204, 
182. (S. Kirche, evangelijche.) 

Evangelium 272, 76; 490; 686, 33; 800; 950; 
das erfte Evangelium 264, 53. 

Das Ev. ift b. andere € eif b. 8 $.e6dri[t 
120, 5; 264, 58; dadurch etfennen wit Chriftum 
792, 6; b. göttliche Sujage 212; D. Verheikung, 
Lehre, Predigt b. Vergebung d. Sünden u. Recht: 
fert. Durch Chriftum 44; 70; 120, 5. 48. 110. 121; 
164, 38. 65. 101. 144. 166. 267; 254, 8. 35. 39. 
55. 61. 73; 316, 6; 330, 58; 426, 23. 54; 480, 4; 
900, 50; 918, 16. 39; 954, 12 f. 27; lehrt (ribfg. 
b. Sünde, Hölle, Teufel 330, 60; bietet Chriftum, 
Verfühnung, Mechtfert., Seligkeit umfonit an 132, 
44. 62; 198, 153. 246 f.; 252, 2. 29. 76. 88; 390, 
24; 422, 11. 18; 478, 1. 44.5 792,195 1886, 118; 
affert Menfchen 1070, 28. 37; jedoch bie Buffert. 
empf. fie 952, 9; das iit D. Kern des Ep. 422, 13; 
f. eigentl. Amt 490; ijt e. Kraft Gottes 5. Gelig- 
feit 138, 67; 310, 11; 958, 22; verfünd. b. Gna= 
denwahl 832, 10. 18; 1070, 28. 37. 89; deflen 
Stimme ijt b. Whfolution 198, 150; 260, 39. 61; 
282, 8; 510, 24; e8 beruht auf b. Verheikg. ber 
Gnade 220, 245; gehört 3. Lehre b. b. Rechtfert. 
140, 73; ohne ba]. wiffen wir nichts bon Chrifto 
688, 38; miüjjen wir verzmweifeln 124; 480, 7; es 
it e. eigentl. Groftprebigt und fib tidy SBotidjaft 
802, 7.:105..952, 6 12; 21. 

Das Gb. wirtt b. 3. Seligtert notigen 
Glauben. (8 ermahnt, gebietet zu glauben 
214; 182, 107. 215, 224; 248, 59. 76. 88; 956, 
19; 1084, 67; 1152, 18; lehrt, wie und twas bet 
Menfch glauben fol 3. feiner Rechtfert. 202, 172; 
800, 5; 902, 54; ba$ vermag feiner a. eig. Kraft 
882, 9. 13; '808, 45; Geborjam geg. b. (b. iff b. 
Glaube 206, 187 : aber nicht b. Hiftor. 262, 45; 
das ift b. höchfte Gottesd. 206, 189; nur baburd) 
fann man beftehen 212; 272, 73; 516, 44; Abr., 
affe Batr. u. Heil. find nur Durd) das. jetta gem. 
136, 57; 264, 54. 73. 

Wert fhagung: Man muß e$ fefthatten 
222, 256; wie Paulus 1056, 12; 1060, 28f.; um 
Defjen to. alles, auch b. Leben, aufgeben: 484, 41; 
Leiden übernehmen 770, 79; um deffen Ausbreitg. 
bitten 712, 54. 

Tolgend Beradjtumg. And. Ungläub. 
wirft es nicht 1002, 89; tet es nicht glaubt nod) 
hort, ift f. Chrift 536, 22 f.; wer es ausfchliekt, ijt 
e. Läfterer 192, 136; weil Saul u. Judas e8 nicht 
glaubten, gingen fie verloren 254, 8; 802, 8. 

Der 9. Geijt mirftburd b. C5. GS eftt 
e. and. Gerecht. al8 b. Gejet 182, 109; 208; 322, 
30; nicht e. duB., jond. innerf. 48; dad. wird b. 
$3. Geift gegeben 44; 158, 14; 160; 404, 59; wirft 
ders. b. Glaub. 44; 190, 126. 190; e. neues Leben 
446, 10; neuen Gehorfam 964, 10 ff.; Heiligung, 
Hoffnung, Geduld, Lroft 1072, 30; werden mir 
m. Chrifti Blut bejprengt u. geheiligt 396, 36; m. 
Chrifto geiftlich vereinigt u, b. Kirche einberleibt 
992, 59; e$ predigt b. Anfang b. geiftl. Reis u. 
et. Sebens 330, 58. 

Gefesk u. (b. Das Gb. ift im Gefet als: Ver= 


Sad unb Namenregijter. 


heipung enthalten 136, 57; Gejet; u. Ev. fegt Chris 
ftus auf. 194, 143; (262, 45); iit alfo m. D. Pre- 
Digt D. Gef. 3. berbinb. 192, 136. 139. 160; 654, 
12 ff.; 3. Erflärg. b. Gefetes 192, 185; 956, 13. 
18; wird dad. nicht aufgehoben 196, 148; b. Ge: 
je 3. unterfcheiden 120, 5. 43. 49. 70. 102; 172, 
62 ff.; 274, 79; 800, 2; 960, 25; biej. Unterjd). 
wichtig 950, 1; Streitfrage bab. 800, 1 f.; 950, 2; 
e3 wäre umjonft, menn b. Predigt b. Gef. bin 
reichte 192, 136. 170; 272, 75; wenn wir durch Dd. 
Gefekes Erfüllg. Gott angenehm 180, 100. 102; 
eS weift bom Gef. 3. b. göttl. Verheikg. 164, 38; 
macht frei b. Berem.-Gef. 322, 30; 374, 41. 64; 
Gp. u. Glauben meint b. Schrift, fooft fie D. Werke 
gedenft 192, 135; nicht b. (p$., fond. b. Gejebes 
Gerechtigk. ijt b. Liebe 186, 117; a. b. Ev., nicht 
durchs Gej., werden mir gerechtf. 224, 267; man 
joll d. Ev. nicht 3. e. Gejeglehre machen 804, 11; 
960, 27. 

Ev. bat zweierlei Bedeutung 802, 6; 
952, 3; e$ wird darunter verjtand. b. ganze 
Lehre Chrifti u. b. Wpoftel 802, 6; 952, 4; info- 
fern ijt es e. Predigt b. Buge 138, 62; 436, 54; 
802, 6; 952, 5. 27; lehrt, was Buße fet 490, 41; 
e. Hauptart. bes. ijt b. Lehre b. b. Buße u. Ver: 
gebg. b. Sünden 254, 10; ftraft b. Sünde u. er: 
mahnt 3. Befferg. 138, 62; 258, 29; 478, 1. 4 ff.; 
erflürt alle Menjchen b. em. Borns u. Todes fchul: 
dig 138, 62; jchredt b. Gemwiffen 138, 62; bod) iit 
dies nicht {. eigentf. Pred. 802, 10; 954, 12; ford. 
Beflerg. u. g. Werfe 194, 143; pred. b. rechten g. 
Werfen 304, 77; 436, 54; auch nad) empf. Gnade 
desj. uni. Werke noch unrein 168, 42.45; geftattet 
nidt b. Mifbraud b. Freih. 532, 3; 566, 3; Toll 
b. erihrod. Gewiffen vorgehalten m. 260, 35; fitn- 
Digt D. Whendmn.-Verddht. b. Bann an 248, 61. 

Ev. jtößt weltl. Regiment nicht um 330, 57. 65; 


macht nicht weltliche Gefeke 84, 11; 330, 55. 58; 


pred. Gehorjam geg. b. Obrigf. 330, 55; verbietet 
die Privatrache 330, 59; lübt den Cheftand frei 
380, 61; doch fünnen es Ehelofe leichter lernen u. 
lehren 374, 40. 

Ep. lüBt Gott pred. 900, 50; b. $. Geift beruft 
uns dad. 544, 6; 688, 38; 894, 40; 910, 77; e8 
ijt 5. Grund b. Kirche 232, 20. 22; deffen reine 
Predigt Kennzeichen ber wahren Kirche 46; 226, 
279; 226, 5. 10. 20; 230; einerl. Ev. u. Safram. 
genug 3. Einigkeit b. Kirche 46; 236, 30; (244, 
52); e8 ik ganz im Whendm. enthalten 758, 32; 
an D. Gb. erinnern d. duBerfiden Seich. 194, 143; 
zwingt, D. Lehre b. d. GlaubenSgerecht. 3. treiben 
72, 20; 90, 52; bie e8 befennen u. glauben, find 
Glieder einer Kirche 228, 8. 16. 28. 31; es 
muß in b. Kirche erhalten tv. 154, 120; e$ pred., 
ijt Amt b. Bifchöfe 84, 5. 21; 446, 13 F.; 520, 60; 
gehört 3. Amt d. Schlüffel 84; 260, 39; 310, 9; 
gibt Troft, Rat, Hilfe wid. b. Sünde nicht auf 
einerlei Weije 480, 8; 490; wird in D. eb. Kirche 
rein gepred. 244, 52; (182, 109); durd das Be: 
fenntnis D. Heil. 174, 68; ba$j. ijt e. Lobopfer 
394, 33; burd) b. Pred. be8j. wird b. Name D. 
HErrn groß unter b. Heiden 394, 32. 

Ev. u. PHilofophie 3. unterfcheiden 122f.; 
eS lehrt e. and. Gerecht. als b. Scholaft. 202, 170; 
b. Soph. deut. e$ auf ihre Träume 288, 26; der 
natürl, Menjch achtet es nicht 116, 43; 566, 4; 
Deffen haben fid) nicht viele Päpfte angenommen 
234, 27; 236; 436, 54; ihre Lehre ijt wid. ba8f. 
514, 40; bie Bijch. verfolgen e$ 522, 66; 1058, 19; 


b. Wider. treten e$ m. Füßen 154, 121; 204, 177; 


1183 


wider das. b. Werflehre 52; 90, 50; 116 f.; 152, 
110; 274, 77. 89; b. SRen[djenjab. 78 f.; 314, 1. 4; 
320, 25; 430, 84; 446, ll; b. Übergehung und 
Zeuang. b. Lehre b. b. GlaubenSgeredt. 140, 70; 
154, 120; 224, 266; b. fanon. Sati8fattion 304, 
75f.; b. Lehre b. b. Gelübden 518, 48; dap das 
Wbendm. e. Opfer ijt 412, 89; deffen Räte u. Ges 
bote gehen nicht auf Kloftergel. 76; 82; 330, 60; 
426, 23. 29; nicht auf Unterjchied der Kleider, 
Speije uf. 428, 26; wider dasj. haben d. Bild. 
f. Macht 86, 34; 444, 6 ff. 20; b. Widerf. fchelten 
e$ [utherifd) 326; wenn b. Lert de3f. berlej. w., 
läuft D. papiftiiche Volf a. b. Kirche 326, 42;. die 
e. and. Ep. pred., berjfud)t Paulus 242, 48; wo 
b. Gb. nicht Raum gegeben w., entftehen Seften 
1096, 8. 16; bemj. 3. Cdjmad) richtet b. Teufel 
Ürgernis an 450. ; 

(ipigfeit b. Hillenitrafen 334, 66. 

Exaequatio natur. in Chrijto verworfen 824, 
28; 1020, 19. 61. 91; 1110. 

Exclusivae particulae, iib. benj. ijt 3. Bat: 
ten 794, 10; 926, 36. 43. 58; (140, 73). 

Grentpel foll man v. b. Heil. nehmen 3. Nach- 
ahmung 56, 1; 176, 87; 342, 4 ff.; b. Maria 348, 
27; bod) nicht in falfcher Meinung 176, 87. 90; 
Erpl. b. Heil. zeigen Gejeg und Cv. 264, 55; der 
jronumen Könige in YSrael find lehrreich 352, 36; 
miiffen alle nad) b. Regel b. Schrift ausgelegt tv. 
440, 60; böje Er. reizen 3. Sünde 726, 102; zum 
Grpí. legt Gott bei. Strafen auf 136, 59; fein 
Expl. in der Schrift hat d. Wnrufg. b. Heiligen 
344, 10. 31; 468, 25. 

Gaedjiel dv. Vergebg. b. Sünd. 194, 142. 


qyabelm, jüd., 88, 46; b. Menfchen natürl. Ber: 
nunft halt b. geiftlihen Sachen f. Fabeln 882, 9; 
viele Papfte, was im Evangelium der Bernunft 
nicht gemäß ijt 234, 27; 236; b. Vernunft über). 
882, 9; Fab. b. b. Heiligen öffentl. im Papfttum 
gepreb. 352, 35. 37; 436, 54; ihnen gaben b. Bijch. 
u. Theol. Beifall 354, 38. 

Faber, Nikolaus 502, 41. 

Faber, Wendalinus 502, 30; 528, 25. 

Fagiuz, Paulus 528, 24. 

Fahnentragen ijt f. Gottesdienft 320, 21. f 

Fall, Siinden-, u. f. Folgen 42, 1; 106, 5 ff. 
14. 24; 366, 13. 16; 476; 684, 28 f.; 778, 1 ff. 8; 
858, 1 f. 8 ff. 23. 26 f. 38; 880, 2. 5; Strafe be&- 
felb. 300, 58; 862, 13; aud) bor b. Fall lebten d. 
erft. Eltern nicht ohne Geje& 804, 2: b. men[dbt. 
Willen bor u. nad) b. Fall 784, 1; 900, 53; die 
menfdf. Natur nad) b. Fall u. 5. Erbjünde nicht 
ein Ding 872, 44; fond. bleibt Gottes Kreatur 
778, 2. 

Fülle vorbehalten (casus reservati) 82, 2. 41; 
258, 27; find äußerl., weltl. Dinge, bie fid) nur 
auf d. satisfactiones canonicae beziehen 306, 80. 

Fallitrief der Gewiffen ij die Obhrenbeidte 
250, 63. 

Fallfudt, dagegen tw. im Papfttum St. Valen- 
tin angerufen 350, 32. 

walidj ijt b. Glaube ohne gute Werke 498, 4; 
falich Zeugnis 540; 650f.; ftraft Gott 1074, 35. 

after ift e. leibf. Übung 3. Zähmg. b. alten 
Adams 320, 94. 47 f.; desgl. beim b. Abendmahl 
556, 10; 760, 37; wahre Faften haben Gottes 
Gebot 294, 42. 46; werden nicht verivorfen, fond. 
nur b. faljche Lehre bab. 74, 39; bod) ijt eS fein 
Gottesdienit 240, 39; 326, 47; verd. nicht Gnade 
70, 1j; 88, 37; verfühnt Gott nidjt 88 f.; 320, 


1184 


24; tut nicht f. Sünde genug 484, 21; erlöft nicht 
b. ety. Tode 294, 46; damit e D. Engel u. Hei: 
ligen nicht 3. ehren 468, 26; b. Mönche hielten fid) 
deshalb f. heilig 486, 28; b. Nichthalten Dery. ift 
t. Sitnde 240, 39; gebot. Faften find unnöt. Werte 
59; 74, 39; Unfoften und itppigfeit im Papft- 
tum 326, 48; doch wurden fie nie nad) b. Canones 
gehalten 328, 48. 
Ararat Untfoften u. Üppigfeit derfelben 
929, ( 

Anitenzeit, nur zur, wird an vielen Orten im 
Papfttum gepredigt 324, 42. 

wanle Chriften find ohne Glauben 190, 127. 

Faulheit, dazu reizt b. alte Adam 726, 102. 

eyebrio, Göttin 350, 32. 

segfener lehrt b. Schrift nicht 304, 77; weder 
Chriftus nod) b. Apoftel 288, 26; Auguftin lapt e$ 
in Smeifel 464, 19; wie D. Vater bab. lehren 302, 
70; jhwade Gründe b. Wider. 414, 90; welche 
Not dieje Lehre machte 484, 22 j.; ijt a. b. Meife 
entitanden 464, 12; darin follen b. berjdumten 
Satisfattionen abgebiipt 292, 37; b. übrig. Buken 
nachgeholt 484, 21; jede Sünde nad) ihrem Map 
unb Grad geftraft tv. 300, 59; fol D. Zorn Gottes 
u. D. eiw. Pein abwenden 256, 13; 286, 21. 35. 42; 
Durch opera supererog. abgelöjt 256, 13. 24; 292, 
41. 50. 65; durd das Mekopfer 256, 15; 386, 11. 
64; 462, 1. 12; durch Whlak b. Seelen daraus et- 
[pjt 256, 15; 258, 26; 306, 78; dod) wußte man 
nicht, welche darin feten 486, 27; gulekt gab fie b. 
Bapft um e. Grojden daraus frei 484, 26. 

Fehler des and. foll man tragen 182, 111; dies 
tut b. Liebe 186, 120F.; foll man vergeben 198, 
151; f. &. fennt fein Menich 250, 65; 492; der 
Eltern, wie Kinder fie anzujehen 610, 108. 

Feierabend machen 602, 79. 

etal hae (T. Zelte). 


Feind, b. bbje, erregt öweifel an b. Gnaden- 
wahl 834, 18; bot b. b. %. jol Maria behüten 
348, 26. 


Feind foll b. Herz niemand fein 632, 188; bleibt 
Gott b. Sünde ewiglich 872, 45. 

Feinde friegt man burd) b. Teufels Anreizung 
632, 184; foll man lieben 632, 188. 194; 670, 313; 
58. Gottes find, bie in Todfünden Tiegen 286, 21; 
bleiben b. Mtenfchen bis 3. ihrer Belehrung 786, 3; 
880, 5. 18; m. D. Feinden d. Ep. foll man fid) nicht 
vergleichen 828, 2. 11; 1050, 2. 16. 28. 

weinbidjaft, voll, ijt b. Welt 726, 103. 

weldfriidte 718, 76. 

els, darauf die Kirche gebaut, ijt das Befennt. 
Petri 510, 25; F. unf. Seligkeit ijt D. Pradejti- 
nation 830; 1062. 

Feite und Feiertage dienen 3. Ordnung in der 
Kirche 48; 90, 57; worauf b. Apoitel dabei fahen 
TAf.; b. jüb. Felte haben fie auf b. evangeliiche 
Hiftorie gerichtet 240, 40; dazu hatten fie auch bie 
Vater 320, 20F.; find desh. beibehalten 238, 33; 
324, 98 .; an denf. wird bei den Choangelijden 
Meile gehalten 382, 1; find nicht nöt. 3. Seligfeit 
88, 37; man fol fid) darüber f. Gewiffen machen 
238, 35; 322, 30; 1056, 13; nahmen überhand, 
um Gnade damit 3. verdienen 88, 37; D. Engeln 
u. Heiligen fol man f. Feite feiern 468, 26; ob D. 
Bifhöfe Macht haben, folche einzuf. 86, 390; Chris 
ften jollen immer Feiertag halt. 604, 89; Feiert. 
ijt dD. hebr. Sabbat 602, 79; bejfen. Verwandlung 
in b. Sonntag 86, 33. 58 f.; deff. Heilig. im Gejet 
geboten 538; 574; 600 f.; defjen äußerliche Feier 
602, 80; rechte 604, 87 ff. 94; Urjadhe 602, 83 f.; 


Sad: und Namenregifter. 


wiefern dies Gebot b. Chrijten betreffe 602, 82 ff.; 
b. Schrift hat ihn abgetan famt ben moj. Zeremon. 
90, 59; unridjt. Disputation dav. 92, 61. 63; was 
Dabon zu halten 90, 53. 57 f. 60; gufall. oder not. 
Arbeit nicht verboten 604, 86; DdDeffen Gntbeili- 
gung 606, 96; Strafe Gottes 606, 95 ff. 

SR, D. Glaubens zeigt fid) im Bekenntnis 

! . Bici 
ener, um Abmwendg. beSj. wird im Vaterunfer 
gebetet 720, 78; dageg. joll St. Gaurentius helfen 
982, 11; m. Feuer u. Schwert tilgen b. Wider}. 
D. Lehre b. Glauben 188, 124; das ewige F. iit f. 
Die, welche Böfes getan 34, 39; doch verwirft Gott 
D. Menschen nicht jogleid) 870, 39; e. verzehrendes 
v. iit Gott 210, 208. 

Fenerflamme, die Stimme aus der, ie; wir 
im Herzen 214. 

Fides formata 152, 109; 180, 100; proprie 
sie dieta 154, 113; specialis 132, 45; 266, 58. 
00. 145. 312; 91. 

Sigenbot, Konrad 502, 13; 528, 9. 

Figur, typus, Chrifti ijt b. ganze Gefek Mois 
396, 36 [.; f. Leibes u. Blutes ijt Brot u. Wein 
im Abendmahl nicht 814, 28; 974, 7. 49. 60. 115; 
1154, 24. (S. Schatten u. Vorbild.) 

Figurate find Chrijti Worte im Whendm. nicht 
3. berjteben 984, 38. 45. 113; 1154, 21. 

Finis oder terminus b. ganzen Buße ijt Ber: 
gebg. D. Sünden 268, 63. 

sinfternis im Papfttum 6; 512, 34; 1096, 7; 
geiftl. àv. b. Menfchen 882, 10; dabon madt ung 
Gott frei durch [. Sohn 88 n 15. 

wirmelung fein Satrament 308, 6; haben die 
Biichöfe fid) vorbehalten 524, 73. 

eedem joll b. Kirche nicht haben 228, 7; ein ge- 
ringer äußerer Fleden ijt b. Erbjünde nicht 782, 
14; 864, 21. 

Seite) Chrifti (f. Leib) ift heilig 1134; hetligt 
uns 1146; wirft göttl, Werfe 1138; erfüllt alles 
1144; ift angubeten 1136; f. b. Welt Leben ge- 
geben 360, 10; im 5. Abendmahl 984, 39; durch 
defien Geniehung wohnt Chriftus auch feiblid) in 
uns 246, 56; 994, 63; b. Effen b. Fleiiches Chriftt 
ift ztweierlei 992, 61 ff.; nicht fapetnaiti[d) 816, 42; 
994, 64; e$ ijt e. lebenbigntad). &peije 1034, 59; 
inwiefern 1034, 61. 79; aud) nad) d. Fleijdh hat 
Shriftus bie Fülle des Geiftes 1040, 73. 76; Stt 
lebre, ber Schwendfeld. 840, 20 f.; 1100, 29; der 
Wiedertäufer 1098, 25. 

&Oieijd" in b. Bedeutung Leib u. Menid 
überhaupt 694, 60; 1018, 10; bat Chrijtus ange- 
nommen 780, 5; 984, 39; 1018, 11. 37. 78 f.; 
Deffen Vergänglichkeit 210, 208; Fleijdh = fünd!. 
Art u. Natur Bm Fleifh tun wir d. Gejet 
nimmer genug 204, 175; haben aud) b. Kinder 
Gottes Sünde an fid) 166, 40. 58; 298, 55; 498, 1; 
find ihre Werke unrein 938, 8; b. tyleijd) u. 7. Gie- 
tedjtigfeit fann Gottes Gericht nicht ertragen 166; 
210, 208; wird auferftehen 30; 544, 5; 686, 34. 
m 60; 780, 6; 105: 78451; 912, 87; dasf. Sleii, 

Dod ohne Siinde 872, 46 f.; was b. Vleifch geb., 
iit GI. 1152, 16; Dd. Fleifeh fündigt auch bei äußerl. 
Gefekeserf. 128, 33; vertraut Gott nicht ujm. 
170, 49; 724, 89; fann Gott nicht lieben uw. 
128, 33; widerftrebt dem Willen Gottes 546, 11; 
D. Geifte 168, 48. 198; 886, 17. 64. 84; 944, 19; 
964, 8; Hält defjen Triebe auf 174, 68; iit faul, 
3. Böfen geneigt 548, 18; 714, 63; 722, 89. 101 f.; 
770, 76; 886, 17. 64; 964, 12; 1078, 46; ficht bei. 
p. Augend an 728, 107; muret wid. Gott 170, 49; 


k 
^ 
| 


Cadj- und 9tamenregijter. 


bejfedt b. g. Werfe 174, 68; ifm tut b. Kreuz 
wehe 716, 66; die böjen Lüfte im Fleifch find 
Sünde 168, 48; ftreiten wider b. Seele 912, 84; 
Die nad) dem Fl. leben, in denen f. Glaube 160, 
22 jf; 214; 216, 227; f. Belehrung 908, 70; find 
fiher u. miüjpia 326, 47; miiffen fterben 160, 22; 
946, 32; bie e8 überwinden, t. leben 160, 22. 

GS bleibt aud) nad 5. Taufe 750, 23; 
nad) ber Wiedergeburt 804, 1. 7; 906, 68. 85; 
922, 23; 964, 12. 22; barum ift aud) b. Heilig- 
feit D. Ehriften nicht ganz rein 924, 28; doch ftehen 
fie in beitänd. Kampf dag. 804, 4; bis in ben Tod 
488, 40; 892, 34; 966, 18; wider ba$f. jhügt uns 
Gott 1068, 20; Hilft b. tägliche Übung in Gottes 
Wort 568, 10; wird duch Faften ufw. bezähmt 
926, 47; obwobhl bieje dazu nicht erfunden tor 
ben find 294, 46; getötet durch b. Bube 290, 34 f.; 
944, 19; deffen Tötung e. g. Werk 174, 72. 

leiichlich gefinnt fein e. Feindichaft wid. Gott 
128, 32 ff.; 786, 3; 884, 18; ift geto., wer b. Liebe 
nachläßt (fat. abiecerit) 178, 98; in fleifchl. Zeus 
ten f. Glaube 160, 22 ff. 

Fliehen muB ein zagendes Gewiffen bor Gott 
130, 38; 214. 

Sind, ein, ijt Gbriftus für un8 gem. 170, 58; 
p. (ud) u. Zwang D. GejekeS Bat er uns befreit 
170, 58; 274, 80; 804, 2; 962, 4 f. 23. 

wluden bei Gottes Namen iit Sünde 538, 4; 
596, 62; deSgl. b. Näkhiten 632, 186; verunheiligt 
Gottes Namen 708, 42. 

Fomes b. Erbfünde nad) b. falfchen Lehre der 
Papiften 114, 42. 

ontanus, Soh. 528, 30. 

Form, bei einerlei, foll b. Lehrer bleiben 532, 
7 f; e. allgem. gewiffe Form b. Lehre nötig 20; 
854, 10; ber Form gefunder Lehre joll p. 9tebe- 
weite ähnlich fein 788, 16; 798, 9; 874, 50; 912 f.; 
948, 36; tamquam forma aut pars ete. iustifi- 
cationis jollen wed. Neuerung nod) Heiligung od. 
q. Werfe gelten 928, 39; b. Formen in, sub, cum 
pane brauchen auch die Galbinijten 984, 38. 

Formula Concordiae, Wittenberger, b. 1536 
976, 12; deuteten bie Calviniften 3. ihrem Bor: 
teil 976, 17 f. 38; ein Teil des Konkordienbuchs 
774 f.; Ubfaffung 12; Gmnbotoed 21 20; ift bet 
rechte Verftand der U. K. 12; alfo f. neue Konf. 
20; 22; nicht heiml., fond. ffentl. gefchehen 23: 

Forum ecclesiast. f. Ehefachen u. a. 526, 77. 

Fragen in b. Beichte 250, 66; 284, 13. 

eh a. M., Kurfiirftentag daf. im Jahre 
155 


Frankreich, in, zweifeln viele an d. Autorität 
b. römischen Stuhls 290, 30. 

Franzisfu3, St. 124 f; tat fid) b. b. Leuten, 
b. 9. Schrift 3. lefen 178, 90; f. Crempel half zu 
Menichenfat. 320, 24; bod) will er b. Zahl ber 
Meffer beichränten 384, 7; fein Urteil über bie 
Mönchegel. 426, 21. 

Franzisfaner (f. Barfüßer). 

Frei b. b. Gewalt b. Teufels macht D. Glaube 
158, 17; recht frei madjt Chriftus 204, 176; 884, 
15; 962, 4; frei (nicht geboten) an Gufere Zere= 
monien 828, 4. 12; nicht aber b. Lehre 20; ber 
Eheitand auch D. Priefter 380, 61; v. freien Willen 
50; 332 f.; 476, 5; 784; 880. (€. Wille.) 

Freiheit in äußeren Dingen hat b. 3Renjd) 50; 
b. Gegenlehre verworfen 908, 74; wie mweit 334, 
70; twie weit in geiftl. Sachen 888, 23; unbedingte 
Freiheit b. menjdjf. Sak. hat auch ihr Bedenten 
328, 49 f. 

Concordia Triglotta. 


1185 


oretheit b. Willens, wie b. Väter bab. Ich: 
ren 888, 23; dhriftlidhe Freiheit ift in b. Kirche 
3. erhalten 90, 51; 830, 12; 1060, 30 f.; e. Erem- 
pef berj. b. Abjichaffung b. Sabbats 90, 60; wo fie 
fehlt, entftehen Menfcheniagungen 92, 64; haben 
D. Wpoftel aufrechterhalten 242, 44; 1056, 12. 15; 
darin joll man beitehen 446, 15; 828, 6. 10; 1054, 
11. 15; fie recht gebrauchen 328, 51; Warnung b. 
Mikbraud 532, 3; 566, 3; follen die nicht brau- 
chen Dürfen, bie den Katechismus nicht lernen 
wollen 534, 11; Freiheiten (immunitates) der 
Geiftlihen 442, 1 f. 

Sreiwilligfeit b. Geijtes 798, 10; 904, 63 f.; 
938, 3. 12. 17 ff.; 962, 2 ff. 6. 17; ijt aud) ind. 
Kindern Gottes nicht vollfommen 798, 13; 966, 
18; b. guten Werfe 942, 14. 

Sremdes, dab etwas Fremde im Menfchen 
fündige, wird verworfen 782, 18; 866, 30; Ddesgl., 
om » Erbfiinde nur fremde Schuld fei 780, 11; 

N 

Freunde bringt b. Herzen allein b. Glaube 150, 
100; 266, 60; 940, 12; ift nicht immer: gleich 
906, 58; hatten viele Fromme Herzen an Luthers 
Lehre 248, 59; b. Weg dazu zeigt das vierte Ge- 
bot 626, 157; m. Freuden joff man 3. Arbeit gehen 
614, 120; Freude an d. Kindern 612, 114. 121; 
im Heil. Geift ijt Gottes Reich 240, 36; ew. 7. 
gibt Gbrijtus b. Gläubigen 50; 332 f.;. %. an der 
Herrlichkeit Chrijti haben die Engel 1024, 30. 

Freund, deffen Gebrechen joll man fennen, ihn 
aber nicht bajjer 186, 122; e. Freund bezahlt f. 
den andern 346, 19. 

Freundichnft, 5. e. bloßen Zeichen berj. b. hei- 
lige Abendmahl nicht geftiftet 406, 68. 

TM ox ME (amici) Hilft oft zum Unrecht 

0 


Friede b. Gewiffens befteht in b. Gered- 
tigfeit b. Herzens 166. 40; iit e. ruhiges Gewiffen 
148, 91; nicht aus den Werken 54; 176, 83. 198; 
262, 46. 64; durch d. Glauben 150, 100; 166, 40. 
74. 84. 96. 199; 212); 260, 36. 46. 60; 386, 12, 
89; burd) b. Gerechtigkeit vor Gott 178, 95; durd 
SCjum Chriftum 148, 91; 202, 164; 212; ver- 
fündet b. Whfolution 260, 39; Friede im Reich 
Gottes 240, 36. 

Friede unter Menjhen nicht ohne gegen- 
feitiges Nachgeben 182, 111; ebenfo in b. Kirche 
u. im mweltl. Regiment 186, 122; Zeremonien, bie 
3. Frieden dienen, mag man halten 314, 1; 324, 
38 f.; um D. Friedens tv. Darf man nichts bon b. 
Wahrheit nachgeben 1094, 95; Frieden follen 
Könige halten 194, 143; 3. deifen Erhaltung darf 
b. Obrigkeit auch Krieg führen 330, 59; Gebet um 
orieden 546 f.; 718, 73; ii Perheipung Dd. vierten 
Gebots 618, 134. 151; m. Entziehung def. ftraft 
Gott 630, 177 

Friedrich, Graf 3. Württemberg 24. 

Friedrih Wilhelm, Herzog 24. 

Fröhlich Herz geg. Gott gehört 3. göttl. Gben- 
bild 108, 19; machen b. Saframente 308, 1; bie 
Abiolution 724, 96; der Glaube 940, 12. 

Fromm (gerecht) werden wir durch) b. Glauben 
70; 78 fi; 132, 45. 48; 136, 61. 69. 86 f. 117; 
240, 36; nicht duch D. cig. Vermögen 108; nie= 
mand ohne Neue u. Glauben 266, 58; nicht dureh 
b. Saframente ex. op. op. 312, 23; nicht durch 
Beihten u. Neuen ohne C prijtum u. D. Glauben 
254, 12; nicht duch b. Liebe u. Werte 188, 123; 
nicht pure eig. GotteSdienfte 318, 15. 32; nicht 
durch bie Meffe ex. op. op. 404, 59. 77; nicht durch 


75 


1186 


bie Möncherei u. Menfchenfagungen 426, 23. 26; 
Gott zwingt f. Menfchen, fromm 3. m. 904, 60; 
fromm, gerecht, miiffen fein, bie gute Werfe tun 
follen 152, 106; Srrtum d. Sdholajt. 108. 

Fromme freuen fid) b. Verheifung Gottes 198, 
155; über fie wie üb. b. Böfen geht Gottes Vor: 
febung 832, 4; 1062; bod) b. Gnadenwahl allein 
über jie 839, 5; 1064; ihnen gibt Chriftus das 
em. Leben 50; 339 f.: wenn e$ ihnen übel geht, 
murren oft D. Menschen wider Gott 168, 46; fie 
jolfen fid) an b. Menge d. Gottlojen nicht ärgern 
232, 19; fónnen aud) fallen 46 f.; bet einigen 
Frommen im Papfttum ift bod) Crienntnis Chrifti 
geblieben 224, 271; mandje wollen bei affer Un- 
gerechtigfeit nod) fromm jein 664, 298. 

Frömmigkeit, duberlice, philofophifche, fordert 
Gott 126, 22; 336, 75; ijt 3. loben 126, 24; dod) 
wird man baburd) nicht fromm und gerecht bot 
Gott 126, 26; fte ift nicht chriftl. Vollfommenheit 
332, 61; ift zu unterjcheiden b. b. intend. From- 
migteit, welche b. 9. Seit wirft 336, 75; diefe hat 
id Mensch pon Natur 782, 16. 

Früchte, gute, folgen b. Buße 46 f.; 258, 28; 
290, 34. 42; 304, 77; der Vergebung d. Sünden 
u. d. Wiedergeburt 194, 142; 266, 58; der Recht: 
fertigung 198, 154. 171; der Erneurung u. Heili- 
gung 928, 41; bringt d. Glaube 46; 138, 64; 164, 
34. 63. 128; 690, 53; 752, 84; 894, 37; 926, 36; 
938, 1. 9. 15; bie Liebe 182, 105; bieje felbjt ijt 
Frucht d. Glaubens 922, 27; nur gute Baume gut. 
Früchte 190, 132; 334, 72; b. Frucht nennt auch 
Chriftus ftatt b, Glaubens 164, 34; 290, 35; bie 
Früchte u. bie Gerechtigkeit des Herzens fat Die 
Schrift oft zufammen 218, 244. 254; J. fann man 
b. dritte Stüd b. Buße nennen 46 f.; 258, 28. 45; 
198, 157; two fie nicht find, ba ift nicht b. 9. Geift 
178, 98; da wird ders. verloren 180, 99; 340, 90. 
92; ba Heuchelei u. erdichtete Bue 198, 154; 290, 
35; toter Glaube 930, 42; jollen das ganze 
Qeben hHindurcd gebraht m. 214; Gott zu 
Lob u. Dank 294, 42; gefallen Gott wegen des 
Glaubens u. b. Mittlers Chrijtt 190, 131. 254; 
find aber nicht b. Schaf, wod. b. Sünde 3. be= 
zahlen 164, 34; nicht f. fuf) D. eto. Lebens würdig 
222, 254; doch finbert Gott um ihretwillen zeitl. 
Strafe uf. 302, 67 f.; Früchte ves Geiftes 
unterjd)üeben b. b. Werfen b. Gefebes 806, 5 F.; 
966, 17; Frucht p. Glaubens b. Seelen Gelig- 
feit 216, 233; Trüdte b. Kreuzes 300, 611.; 


D. göttl. Wortes u. des Katechismus 568, 9 f. 12. . 


19; ijt auch b. Kreuz 714, 65; Fritchte, böje, der 
Erbjünde 104, 3. 

Fülle Chrifti 486, 32; Fülle der Gottheit in 
Chrifto 984, 36; 1024, 30. 34. 64. 70. 73; nicht 
in den Heiligen 1038, 69. 

Fürbitte 704, 28. 

Fürbitter, dazu foll man die Heiligen nicht 
machen 344, 14. 

Burcdt Gottes, tindfiche und fnedtifche 260, 38; 
D. zehn Gebote fordern Dd. 3. ©. 156, 3. 10 f.; die 
wahre fehlt uns bon Natur 42; 50f.; 104, 21.; 
108, 14; 110, 26; 126, 27; 168, 46. 221; 880, 3; 
gehört 3. göttl. Ebenbild 108 f.; ijt e. Wirkung b. 
$$. Geiftes 158, 14; 236, 31; chrijtl, Bolllommen: 
heit 48 f.; 428, 28; Folge b. Wiedergeburt 156, 4; 
216, 228; wädhjt unt. d. Schreden b. Gewiffens 
216, 230; dazu treiben d. Strafen Gottes an and. 
1082, 59; b. Gläubige nimmt darin zu 158, 15; 
darin fol man b. Kinder erziehen 600, 75; bie 


Sad- und Namenregifter. 


Gemeinjdaft im b. Furdht u. Liebe Gottes 
ijt d. Kirche 226, 5. 

Surdtd. Stra fe bewegt D. Gläubigen nicht 
798, 12; fie fol 3. Gottes Barmherzigkeit treiben 
152, 106; wer desh. p. Willen Gottes tut, ijt nod) 
unter D. Gefet 966, 16; ob daraus od. aus Liebe 
Gottes b. Reue ent[pringe, ijt mübige Frage 258, 
29; ohne Furdht in Sijten leben, dürfen Chriften 
nicht 946, 31. 

syurdjtiante Seele, wie zu tröften 906, 68. 

Fürfprecher bei Gott allein Chriftus, nit b. 
Heiligen 56 f.; 168, 44. 211. 

Füriten, ihr Beruf 70; 194f.; follen ihre Macht 

3. Ehre Gottes gebrauchen 518, 54; Die aus dem 
ae jagen, Die b. Katechismus nicht lernen mw. 
834, 11; find b. Kirche vornehmite Glieder 518, 
54; doch beruht diefe nicht auf ihnen 232, 22; die 
evangelifchen Fürften handeln m. gutem Getwijjen 
382, 71; bie papiftiichen halten den Zölibat mit 
großer Tyrannei aufred)t 380, 70; die Fürjten 
haben ihre Herrlichkeit nicht vom Bapit 234, 23; 
Uneinigfeit ber]. m. b. Ständen 458, 12; Fürften- 
und Herrenfiinden 644, 230; mweltl. Fürften wollen 
Dd. Bijchodfe fein 496, 2. 

Sürftenfland, ihren, verließen viele um d. f1o- 
jterlebens willen 322, 26; darin lebten Abraham, 
David, Daniel ohne Sünde 332, 61. 

qüritlide eleemosynae 194, 143. 

Füße foll man b. Bapit nicht füffen 474, m 
alles hat Ehriftus unter |. Fühen 810, 12. 


Gaben Gottes find mancherlei 690, 51; alle 
guten b. Gott 890, 26; eine höher af$ b. andere 
372, 38; find m. Sanfjagung 3. brauden 342, 4; 
376, 47; bie Welt mipbraucht fie 682, 21; Die 
Heucdler fennen fie nicht 376, 46; ihre VBeradhtung 
radht Gott 376, 53; dafür bringen D. Verjöhnten 
Danfopfer 388, 19. 

Gaben b. göttt. Gbenbilbes 110,. 23; 
an geiftl. Gaben foll jeb. Gbrijt in j. Stande gus 
nehmen 432, 37; darum beten 886, 16; fie hat 
Chriftus erworben 522, 67; Dd. Gabe D. $. (Seiites 
folgt auf Vergebung d. Sünden 488, 40; 892, 34; 
bringt die Taufe 742, 41. 

Gaben b. 9. Geiftes 158, 11; 290, 13; 
340, 90; 544, 6; 894, 40; damit reinigt er uns 
p. b. Sünde 892, 34 f.; durch fie finnen wir zu 
unferer Erneurung mitwirken 906, 65; daß fie 
Gott un8 geben wolle, nicht 3. zweifeln 900, 47; 
1068, 23; bod) foll man Dab. nicht ex sensu urtei- 
len 909, 56; Geift u. Gaben verliert, wer abfällt 
946, 33; duch fündl. eben 340, 90; Gaben Got- 
tes ind Wpoftel, Propheten, Hirten, Lehrer 510, 
26; 90; obwohl unglei an Gaben, find pod) die 
Bifchöfe gleich an Gewalt 472, 9. 

Gaben Gottes: Sungftauidaft 368, 18 f. 
98; Keufchheit e. Gabe b. Heiligen Geijtes 158, 12; 
236, 31; 340, 92; 368, 18; haben wenige 60; '366, 
13. 16 if ^ 436, 51; bie fic nicht haben, follen ehe: 
lid) m. 76 f.; 366, 16. 19; 436, 52; d. Glaube 
890, 26; 918, 11; D. Selig feit 148, 93; 216, 
235; 316, 6; 798, 7; welche Gaben d. guten Werke 
verdienen 220, 246; viele verzieht Gott bis in 
jenes eben 220, 247; Wuguftin b. Gottes Gaben 
216, 935; welche b. Korinther nad) ihrer Recht= 
fertigung empfingen 180, 103; ob b. menjchliche 
Natur in Chrifto nur erfchaffene Gaben bejtbe 
1032,52: 541.72: 

Nrrtümer: der Enthufiaften bon unmittel- 
barer Mitteilung d. Gaben Gottes 898, 46; der 


(MEL ae to = eae 


Sad: unb Namenregifter. 


Wiedertäufer, dak Chriftus nur mehr Gaben be8 
9. Geiftes habe als jonft e. heil. Menfch 838, 4; 
1040, 72; der Calviniften desgl. 1154, 30; der 
Papijten b. bef. Gaben b. Heiligen 350, 32; dak 
nur Gottes Gaben, nicht Gott felbft, in b. Glau- 
bigen wohnen 794, 18. 

Gabriel, der Erzengel 496, 12. 

Gabriel, ber Scholaftifer, b. Anrufung b. Hei: 
Tigen 348, 23; vb. Abendmahl unter einer Ges 
ftalt 358, 9; b. op. op. b. Meffe 176, 89; gehört 
3. D. Philofophen, bie bon Chrifto und Gottes 
Wort nichts wiffen 270, 68. 

Giafte find wir auf Erden 592, 47; zmeierlei 
beim 5. Whendmah! 816, 38; 996, 69. 123. 

Saitgeber fann e. Chrift fein 840, 18; 1098, 23. 

Ganfelfac (-jpiel) b. Bapftes 500, 4 f.; 524, 73. 
Eyed find Wallfahrten, Rojentränze uftv. 

Gebeine der Heiligen helfen nichts 606, 91. - 

Gebet 54 j.; 122; 310, 16; 538, 4; 544; 556 f.; 
574; 696; bat Gottes Gebot 208, 201; 294, 
42. 46; 588, 4; 548, 21; 698, 5f. 16; Ver- 
Heifung 120, 8; 160, 20; 228, 9; 294, 42. 46; 
310, 16; 348, 20; 702, 19 ff.; dazu treibt uns 
unj. Not 702, 24. 26 f.; bie Anfechtungen 726, 
105; bie Not anderer 704, 28; bie Pfarrer follen 
T. ihre Bfarrfinder beten 566, 3; e8 gründet 
fid) auf Gottes Barmherzigkeit, nicht unj. Gerech- 
tigfeit 210, 210; 700, 16. 21; auf Ehriftum, den 
Hohenprieiter und Verföhner 210, 211 Ff. 264; 348, 
20; bei b. Werflehre finnen toit deffen nicht ges 
Dip werden 212; e8 muß aus b. Glauben gehen 
(168, 46); 344, 10. 13; 730, 120 ff.; e3 gehört 
Dazu e. gutes Gewiffen 722, 92; fo b. Gebet der 
Heiligen und Auserwählten 884, 15; 1072, 30; 
jeine Kraft 704, 30 f. 69f.; ift e. reines, heil. 
Opfer 390, 25. 33; b. höchite Gottesdienit 392, 29; 
bab. wird alles geheiligt (Che, Speife uf.) 370, 
90; ijt aber f. Saframent 310, 16; eine eijerne 
Mauer 706, 31. 69; unf. Schuß u. Schirm 704, 
30; bei. geg. D. Teufel, der e8 3. hindern fucht 
704, 29 f. 113; bab. wird man im Guten erhalten 
1068, 21. 

Wie u um was wir beten joffen 696; 702, 
22; hauptjähl. um geiftl. Güter 716, 67 ff.; 884, 
14; 1084, 72; um Wachstum d. Glaubens 214; 
696, 2; 886, 16; auch in leibl, Anfechtungen 728, 
114; in Kranfheit wie Auguftin 352, 36; e$ mil: 
dert D. Sündenftrafe 196, 147. 

Wertihbägung Bum Gebet fol man fid) 
pon Jugend auf gewöhnen 704, 29; b. Kinder 
576, 16; damit 3. Bette gehen u. aufiteben 556 f.; 
Darin nicht fa tv. 704, 27; 898, 46; e3 nicht ge- 
ting achten 698, 6. 10. 12. 16. 124; noch dabei 
zweifeln 730, 121; doch oft aus Schwachheit 168, 
46; Unterftügung b. $9. Geiftes dabei 1072, 31. 

Beiondere Gebete: 3. Worbereitung auf b. Dei- 
fige Abendmahl 760, 37; 3. gemeinen Beichte um 
Briftung b. Xebens 482, 13; f. b. Toten 416, 94. 
96; an die Heiligen nicht jdriftgemáb 944, 10. 
12 f.; bes$gf. an Maria 348, 25 ff.; ex op. op. bet- 
toerff. 704, 25. 33; ift f. Gottesdienft u. f. Ge- 
nugtuung f. b. Sünde 294, 46; pharifäifche Gebete 
210, 211; 730, 122. 

Alte Gebete, Kirchengebete 344, 13; 224, 264; 
b. bisherigen Gebete (im Papfttum) feine Gebete 


8,1% 

Gebote Gottes, ihre Übertretung Sünde 860, 5; 
{ehren b. rechten guten Werte 126, 22; 294, 42. 
77; 668, 311; 942, 14; bod) nicht 3. Gerechtigkeit 


1187 


424, 17; 146, 87; flagen uns alle an 150, 103; 
muß halten, wer ewig leben will 156, 1; 196, 149; 
werden erfüllt durch b. Liebe u. Furcht Gottes 
158, 15; durch Liebe b. Nächften 182, 105. 117; 
wider fie ijt b. Sinn b. Menfchen 862, 11; feiner 
fann fie halten 476, 6; 678, 3; 862, 11; außer 
Gott 896, 43; ohne Chriftum 196, 145. 149; 260, 
37; ohne Geijt u. Gnade 126, 27; 334, 68; 1086, 
73; ohne ein neu Herz 890, 26; ohne Glauben 
678, 2; 290, 34; d. Gläubigen bedürfen fie nicht 
806, 6; find nicht Freigeftellt 292, 37; man [oll 
fie ohne Unterlaß bedenfen 570, 14; bie fid) davon 
abwenden, fallen aus b. Gnade 1076, 42; finnen 
Menjchen nicht abtun 60; 76 f.; 306, 78; 436, 51; 
find höher als alle Gewohnheiten 3. achten 58; wer- 
Den Durd) Tradition bom Mönchswejen verdunfelt 
70, 8; 80f.; 296, 48; 320, 25; 442, 3; davon 
lehren bie Defretalen nichts 474, 14; foll man b. 
Gewalt b. Papftes vorziehen 504, 6; nicht a. Geiz 
bergefjen 282, 9; wider Gottes Gebot b. Triebe b. 
Tleifches 168, 46; was nicht Gottes Gebot hat, iit 
I. Gottesdienjt 426, 23; ijt Sünde 434, 41; jo bie 
Satungen der Vharifäer 436, 52; die Menfchen= 
fatungen 242, 45; Menfchengebote überhaupt 828, 
3.9 f.; bie Unrufung b. Heiligen 344, 10; d. Ge: 
lübde, Mönchsorden ujm. 178, 91; b. Entziehung 
D. RKelchS im Abendmahl 60; e. gbttl. Gebot ijt 
Chriftt Wort b. b. Buße 292, 36 f.; das Evans 
gelium, b. Whfolution u. b. Glaube daran 216, 
224; 248, 59; 272, 72. 88; d. Glaube überhaupt 
216, 224; d. Gebet 310, 16; 698, 5. 11. 16; Die 
Almojen 294, 42. 46; 310, 16; b. Gbejtanb 310, 
14 f.; b. Taufe 732, 6; d. Bejchneidung im Alten 
Bunde 146, 87; nicht aber Konfirmation u. legte 
lung 308, 6; wiefern es auf Kirchengebräuche 
gehe 828 f.; thrann. Gebote laffen b. Widerjadher 
ausgehen 184, 116. 

Die zehn Gebote find hoch au preijen 676, 
333; im U. €. an allen Eden, b. Gbrijten ins 
Herz gefchr. 676, 331 f.; 696, 67; lehren die red)= 
ten guten Werfe 668, 311; 968, 21; den Willen 
Gottes 964, 19; wie fie nach b. Verhaltniffen D. 
Menfchen auszulegen 534, 17 f.; find e. and. Lehre 
alg b. Glaube 696, 67; machen nod) f. Chrijten u. 
noch nicht felig 696, 68; dazu macht Luft b. Glaube 
ibid.; dazu nötigt das Gebet 696, 2. 

Som erften Gebot 580; 674, 324; es ijt b. 
höchfte 156, 9 f.; b. höchite Theologie 426, 25; auf 
ba8j. fommt alles. an 736, 20; alle anb. find darin 
enthalten 592, 48; bab. erhellt 674, 326; Ddefjen 
Übung ijt b. ganze Pfalter 572, 18; j. Drohung 
u. SSerfeibg. 196, 149; 588, 29 ff.; niemand fann 
e3 halten ohne Gbrijtum 260, 37; b. zweiten 
Gebot 592 f.; 698, 5. 45; tiber beide b. Minds- 
wefer 438, 56; b. dritten Gebot 600 f.; wie- 
fern e8 Chriften betrifft 602, 82 jf.; b. vierten 
Gebot 174, 76; 440, 61; 608f.; 700, 19; 736, 
20. 38; dazu gehört b. Gehorjam geg. D. Vorge- 
fegten 620, 141; darin auch bie Pflichten b. Eltern 
628, 167; j. Berheipung 174, 76. 246; 618, 131 ff. 
164; v. fünften Gebot 630 f.; das]. hat Chri- 
ftus jelbjt ausgelegt 630, 182; e8 begreift Hand, 
Zunge u. Herz 632, 188; Unterlaffungsjünden da- 
gegen 634, 189 ff.; v. jed ten Gebot 636 f.; 
wider alle Unteujchheit 638, 203; b. jtebten 
Gebot 640 f.; f. b. Dienftboten 642, 225; v. Tag: 
löhnern, Handwerfern u. Urbeitern 644, 226. 237; 
Händlern 644, 227; b. Herren unb Fürften 644, 
299 f.; b. Plihten gegen b. Armen 650, 247; b. 
achten Gebot 650 f.; dasj. geht auf b. weltl. u. 


1188 


getitl. Gericht 652, 256. 282; verbietet b. Zungen: 
fünden 654, 263 f.; darin Pflichten d. Obrigfeiten, 
PBrediger, Eltern 658, 274 f.; b. neunten und 
zehnten Gebot 662 f.; bei b. Juden bef. not- 
wendig 662, 293 f. ; Verhältnis gegen d. 7. Gebot 
664, 296; b. 9. Geb. geht bei. auf d. „grummiten“ 
664, 500; Schluß b. Gebote 586 f.; 668; geht 
auf alle Gebote 672, 321. (Menfchliche Gebote fi 
Wtenjchengebote.) 

Gebrand) d. Saframents, welches b. rechte 312, 
18 f. 22; 810, 9; 976, 16. 24 ff. 60 ff. 73 ff: 109 f. 
126; dafür jorgten b. Widerf. nicht 442, 3; Irre 
tum Dd. Scholaft. 312, 18; b. Gebr. des. gibt Soft 
836, 21; beim Gebr. p. Abendm. d. GinjeBung8- 
worte nicht 3. unterlaffen 810, 9; darin follen b. 
Kirchen einig fein 830, 7; auger D. Gebrauch tft 
nichts Saframent (976, 15); 1002, 87. 108; warum 
gemijje G. zu halten 240, 40; eine bloße Gemein: 
ichaft äußerer Gebräuche ijt b. Kirche nicht 226, 5; 
bloß dDieje haben b. Heuchler 230, 12; Gleichfirmig- 
feit Der]. nicht nötig 3. Einigkeit dD. Kirche 46, 3; 
236, 30; D. ©. b. Wpoftel, nicht ihre Lehre, wollen 
b. Widerjacher halten 240, 38 f.; Gebr. b. göttl. 
Majeftat Chriftt in j. Erniedrigung u. Erhöhung 
1022, 25 ff. 50 ff. (€. Zeremonien, Menjchen- 
feum, Gefek [9. Brauch d. Gefetes] 804; 962.) 

(Sebred)em, viele, Hängen b. Wiedergebornen an 
792, 9; Toll man nicht auf b. Goldwage abrechnen 
186, 121; einer foll b. andern ©. tragen 182, 111; 
trägt. bie Liebe 186, 122; foll b. Bolf b. Predt- 
gern, D. Bilchöfe D. ‘Rott zugut halten 184, 112 f. 

Geburt, neue (j. Wiedergeburt). 

Gedächtnis Go im 5. Abendmahl 358, 3; 
396, 36. 38. 72; 554; 578; 752, 3. 45; 762, 45; 
986, 44; nicht mit äußeren Gebärden od. Merten, 
Tomb. burd) rechte Erkenntnis 408, 72. 

Gedanken zollfrei, wie 116 f.; alle menjchl. Ge: 
banfen itberfteigt Gottes Born 168, 42; nicht nur 
Worte u. Gedanfen, fond. d. ganze Menjeh ift ber- 
Detbt 874, 53;: arge Gedanfen fommen aus dem 
Herzen 782, 21; b. p. Grbjünbe 782, 21; welche 
(5. vergeben fo. 933, 20; wider böje Gedanten Hilft 
p. Bejchäftigung mt. Gottes Wort 568, 10 f.; ein 
miifiger Gedanfe ijt b. Glaube nicht 138, 64; 154, 
115; 190, 129; jchadlice ©. üb. b. Prädeftina- 
tion 832, 9; 909, 47; 1064, 10; fapernaitifce b. 
b. Abendmahl 1008, 105; etliche jagen, d. Heiligen 
fonnen un‘. Gedanten wiffen, 344, 11. 

Gedenfzeichen, bloße, find Brot u. Wein im 
Abendmahl nicht 1010, 116. 

Geduld Gottes 1088, 19 f.; ift e. Gabe b. Hei- 
ligen Geiftes 158, 12; 236, 31; 342, 92; wirft 
Chrijtus dur fj. Wort u. i. Gieift 398, 54; eine 
Srucht b. lebend. Glaubens 54 f.; 190, 128; 266, 
58; 942, 92; 1072, 30; im Leiden 541; 300, 63; 
716, 66; übet Gottes Wort 716, 67; Rermahnung 
bagi 836, 16; d. Geduld d. Heiligen nachaufolgen 
344, 6; ©. miteinander haben 186, 122; mit den 
Weinben 636, 195; durch b. g. Werk b. Geduld er- 
' langen wir nicht Vergebung b. Sünden 162, 31; 
nicht Crldjung b. eto. Tode 300, 63. 

Gefahren, in, wächft d. Glaube 216, 229; ob in 
&. p. Sünde u. b. Todes b. Almojen helfen 198, 
157; in großen ©. erdachten b. Menfchen immer 
and. Werfe u. Gottesdienste 202, 167; voll ©. ijt 
D. Lehre b. p. Werfgerechtigfeit 208, 200; b. Gee 
jeg b. Bolibats 376, 47. 51; viele G. drohen bet 
Kirche 228, 9; 288, 29; hat b. Predigtamt 598, 
in n G. foll mam bem Nächten beiftehen 634, 
191 


Sach: und Namenregifter. 


Gefallen fann man Gott nidt ohne Gbriftunt 
196, 148. 194. 198. 254. 264; nicht ohne Glauben 
192, 185. 148. 25134834, 12; 892, 32; b. guten 
Werte gefallen Gott a. Gnaden 992, 260; wenn’ 
aud) unbollfommen, durch Chrijtum 968, 23; um 
b. Glaubens tv. 190, 131. 148. 172. 187. 254. 264; 
weil b. Perjon Gott gefällt durch den Glauben 
940, 8; nur an denen, melden b. Sünden ber 
geben find 220, 246; mur ein reiner Gehorjam 
968, 22; b. Einigkeit 836, 235 b. Stand d. Obrigz 
feit 840, 12; gefallen hat eS Gott, durch törichte 
Predigt b. Welt felig 3. machen 900, 51; was Gott 
gefällt, lehrt das Gejet 800, 2; 962, 4. 12; bie 
Böjen unter D. Juden, objd)on Gottes Volk ges 
nannt, geftelen Gott nicht 230, 14; Gott gefällt 
nicht bie Sünde nod) b. Tod b. Siinders 1088, 81. 

Sefallene (lapsi) wurden nicht ohne Bue wie- 
der aufgenommen 284, 16; b. gefallene menjchl. 
Natur hat Gott d. Belehrung ufw. wieder fähig 
gemacht 888, 22. 

Gefangene b. Teufels find b. Gottlojen 230, 
16; alle, die nicht Durch dD. Glauben frei aem. iind 
158, 17. 

Gefängnis, daraus hat uns Chrijtus befreit 
160, 18; 884, 15. 

Gefife b. Ehren u. Unehren 1088, 79 ff. 82. 

Gegenlehre, falihe, muß geftraft t». 856, 15. 

Gegenwart, auf Gegenwart u. Zufunft geht d. 
Glaube 206, 191; Chriftus ift als Gott u. Menich 
allen Kreaturen gegenwärtig 820, 16; 1024, 27. 
81; Troft daraus 1046, 87; b. Teibl. Gegenwart 
(Sri im Abendmahl wird befannt 46; 2465 
4925 11,854; 5783. 752 7.; 808, 2.63. 974, 94; 
Gründe dafür 810, 10; 1004, 93. 106; 820, 17; 
1024, 29; ijt e. Geheimnis 816; geben. D. Cafta- 
mentierer nur 3. Schein zu 808, 43972, 3.18% 
113; oder leugnen e$ geradezu 808, SM 910, 21.5 
feugnen Die Gegenwart Chrifti auf Erden über: 
haupt 814, 32; behaupten fogar, daß fie Gott, 
Ehrifto unmöglich fet 1012, 120; (824, 30); 1048, 
92; 1154, 29; od. fchreiben fie im Abendmahl nur 
b. Glauben zu 814, 85; 972, 6. 59. 88. 121; bieje 
Gegenwart nicht betirft durch das Sprechen des 
Priefters 810, 8; 998, 74; nicht durch p. Glauben 
b. Kommunitanten 1002, 88; fond. durch b. all- 
macht. Wort Chriftt 810, 8. 35; 998, 74 f. 106; 
fie ift nicht irdifeh od. fapernaitifch 820, 17; fann 
auf breietfet Weije ftattfinden 1004, 98 jf; bod) 
bei b. menfhl. Natur nicht jo wie bei b. göttlichen 
1046, 90; b. b. Gegenwart D. 9. Geijtes joll mart 
nicht ex sensu urteilen 902, 56. 

Srrctum b. D. räuml. Ginjdrünfung D. Qei- 
bes Chrijtt 1012, 119; b. d. räuml. Ausfpannung 
des}. 824, 29; 1048, "92; Dak Ehriiti Gegenwart 
auf Erden jid nur auf f. göttl. Natur beziehe 
824, 32; 1014, 2. 94; bab Chriftus im Abend- 
maf nur m. f. Kraft, nicht aber m. j. Leibe gegen= 
mwärtig fet 1154, 23. 

Geheimmis des Glaubens ift die Gegenwart 
Chriftt im Saframent 816; 1014; 822, 18. 

Gehör, aus dem, fommt ’y. Glaube 138 f.; 260; 
308; 786; 900; 1084; 1086, 76; ohne dasf. zieht 
Gott D. Menfchen nicht zu fid) 788, 13. 

Gehorfam, neuer, 46; diefen find alle Menfchen 
Gott jehuldig 938, 4; ohne Bwang 806, 7; 962, 2; 
ift b. Wunjd b. Gläubigen 996, 69; unj. Gehor: 
fam nicht, wie er fein foll, u. macht, aljo nicht ge= 


recht 162, 30; 206; 300, rae weldjes b. rechte ©. 
fei 182, 107; 206 f.; 806, | 
Unfern Gehorfam Fe in Kreuz u, Trübjal, 


Sach: und Namenregifter. 


in Anfehtungen u. im Tode 120, 8; 168, 46; 300, 
63; 326, 45; das ijt e. Frucht d. Glaubens 190, 
128; chriitl. Vollfommenheit 436, 49; dazu nit. e. 
wiedergeb. Herz 156, 4; 178, 98. 172. 190; bie 
MWiedergebornen find ihn [d)ufbig 796, 3. 10; ihr 
©. durch b. Glauben Gott gefällig 206, 187; gez 
recht jein beibt Gehorjam”: faljche Folgerung 206 
(unt.); gehört nicht 3. Rechtfertigung 932, 51; tit 
jedoch e.. angefangene Gerechtigfeit 926, 32; 164, 
38. 60; was Gefek, was Cv. dazu tue 964, 10 ff.; 
Sertum verworfen 796, 21; 840, 22; 908, 75; 
1100, 30. 

Vom Gehorjam gegen b. Eltern 540, 8; 608 ff.; 
bat Gott nàdjt j. Majeität Gehorjam gejebt 614, 
116; Geborjam gegen Borgejegte u. Obrigfeit 50; 
540, 8; 620, 141 ff. 150; aud) b. heidn. Obrigfeit 
330, 55; Darin zeigen Chriften ihre Liebe 330, 55; 
Gott mehr gehorchen al3 Menjchen (Bifchöfen) 
50; 94, 75; 314, 25; 448, 21; 514, 38; e. Tebes 
rifden Papjt nicht 514, 38. 57. 

Gehorjam als Mönchsgelübde 424, 16. 21. 

Gehorjam Chrifti 390, 22; 792, 3 f. 16; 
812, 20; 916, 4. 12ff. 22. 30. 32. 54. 56. 58. 63; 
964, 7; gegen Chriftum 816, 42. 

Geijt, Heiliger 30; 32; 34; 42; 460; 544; 
576; 686; b. dritte Perfon b. dreieinigen Gott- 
feit 32; Gott 32; der HErr 32; 34; Geift Gottes 
. 160; 336, 73; 686, 36; Geift Chrijtt 220, 251; 
226, 5. 16. 18; was die Saframentierer unter 
„Seit Chrijti” verftehen 808, 5; 972, 5. 11. 103; 
Geijt b. HErrn 210, 208; 428, 27; nicht „erjchaf: 
fene Regung in Kreaturen“ 42; nicht gemacht nod) 
gefchaffen, fond. b. Vater u. Sohn ausgehend 32; 
34; 460; 1040, 73; ijt unermeplicd, ewig, allmäch- 
tig 32; wird angebetet m. d. Vater u. Sohn 32; 
auf j. Namen gefchieht b. Taufe 550; 576 f.; 732; 
in f. Namen werden Sünden vergeben 554, 28. 

Shn hat SEfjusS berbeibem durd b. Gb. 
160, 18; 228, 9; 258, 29; gibt Chriftus 158, 12. 
109; 328, 54; wird um Chrifti w. gejchenft 158, 
11; 550, 10; nit nur b. Alten, fond. aud) b. 
‚Kindern 244, 52 f. 

Er wird Durd 5. Wort u. b. Saframente 
erlangt 44; 50; 84; 494, 3; durch b. Taufe 112, 
35; 742, 41; Durch b. Ev. 158, 14; 270, 71 f.; in 
b. Gemeinschaft der Kirche 228, 8; 686, 37; durch 
b. Glauben 54 f.; 132, 45. 86. 116; 156, 4. 6. 12. 
54. 61. 172; 342, 92; au8 Gnaden, nid)t um der 
Werke m. 340, 90; ihn empfangen b. durch den 
Glauben Neugebornen 274, 82; | jon auf Erden 
230, 15. 

Gr wirft durch das Amt b. N. X. 404, 59; 
durch b. Kirche 686, 37; nicht ohne Mittel 786, 
4. 13; 910, 80; durch b. Wort 262, 44; 692, 58; 
494, 3; 786, 4. 19; 880, 5; 908, 71; Durch das 
Wort u. äußere Zeichen 408, 70; burd) Wort u. 
Saframent 784, 1. 18; 886, 16; 900, 48. 65; 918, 
16; aber nicht Durch b. Gejet 964, 11; bod) braucht 
et e$ 3. Strafe u. Ermahnung 966, 14; er macht 
(baut) b. Kirche 688, 45. 51; bie e. Gemeinfchaft 
b. $. Geiftes im Herzen ijt 226, 5. 10; 230, 16. 
28. 31; durch ihn haben b. Propheten .getpeisjaat 
496, 13; f. Amt 686, 35. 59; beruft uns durd) 
j. Ev. 544, 6; 894, 40; hebt b. Wirfung b. Erb: 
jünde auf 112 f.; 116, 45; 692, 55; 892, 34 ff.; 
tötet bie böfen Lüfte 112, 35; 160, 22. 25; ftraft 
b. Sünde 478, 1. 44; Hilft fie überwinden 488, 
40; fampft gegen b. Fleifch 117, 49; vergibt die 
Sünde 544, 6; (422, 13); bietet Gnade an 784, 1; 
886, 18; richtet Gottes Reich in den Herzen auf 


1189 


428, 27; 710, 52; macht lebendig 30 f.; 222 F.; 
262, 44; wirft b. Belehrung u. Wiedergeburt 
128, 31. 78; 156, 4 f. 39. 195. 228; :258, 29. 44; 
408, 71; 786, 4 ff. 19; 798, 8; 862, 14; 880, 5. 
65; 914, 89; den Glauben 138, 64; 154, 115; 
222 ff.; 546, 8; 696, 67; 790, 19; 886, 16. 25; 
Crileudtg., Reinigung b. Herzens 428, 27; 544, 6; 
882, 9. 21 ff.; Erneurung, Heiligung 112, 35; 132, 
46; 170, 49. 172; 226, 5. 8. 18; 298, 55; 336, 75; 
544, 6; 678, 6; 686 f.; 692, 59; 920, 19; 964, 11; 
erhält 3. Seligfeit 798, 15; Licht (eiviges) Leben, 
Gerechtigfeit 158, 11. 40; 240, 36; 328, 54; 336, 
75; 404, 69; 544, 6; Überzeugung b. Herzens 154, 
114; aud) anb. Gaben, Tugenden, Früchte 158, 12. 
128. 172; 236, 31. 36; 342, 92; 806, 5; Liebe 
Gottes u. b. 9tüd)jiten 922, 23; gute Werfe 170, 
9l. 61; überh. Früchte b. Geijte8 966, 17; bieje 
find Seugnijfe j. Gegenwart 798, 15; er treibt bie 
Gerechtfertigten 220, 251; 906, 63 f.; 966, 17; deh. 
ihn zieht Gott 790, 17; durch j. Hilfe überwinden 
wir alles Übel, Berjuhungen b. Teufels 160, 18; 
j. Snftrument u. Wertzeug ijt D. befehrte menjdt. 
Wille 790, 18; er jegnet b. tägl. Übung b. Kate: 
hismus 568, 9; bod) empfangen mir in biejem 
Leben allein j. Eritlinge 906, 68; durch ihn über: 
1düttet uns b. Vater m. ew. Gütern 682, 24; er 
wedt alle Toten auf 544, 6. 

Wo nidt gegenwärtig. Er ijt nicht da, 
mo nicht Liebe und andere Früchte find 178, 98; 
ohne fie wird er verloren 180, 99. 103; 340, 90; 
vor b. Schein b. Geiftes Gottes gewarnt 968, 20; 
wird betrübt, wo nicht g. Werke gefdehen 304, 77; 
1076, 42; regiert b. Gottlofen nicht 230, 16; wird 
Dd. vorjäßl. u. beharrl. Widerftrebenden nicht ge- 
geben 788, 15; 904, 60; bieje werden verdammt 
1076, 40; bod) ijt von f. Gegenwart ufiv. nicht 
ex sensu 3, urteilen 902, 57. 68; er ware nicht 
nöt., wenn toit jelbit gerecht wären 106, 10; ohne 
ihn fann b. Menjch wohl duperl. Werke tun 156, 9; 
aber nicht b. Gefek erfüllen 140, 70; 156, 5. 9. 12. 
14; 336, 73; ohne ihn nichts Gutes tun 50; 56; 
122, 9; 336, 73; 880, 3. 18. 24; ohne ihn feine 
Befehrg. 912, 83; f. Gottesfurdht, Vertrauen ufw. 
994, 72; RKloftergeliibde finnen feine Gebote nicht 
ändern 436, 51. 

Srrtümer b. Enthufiaften, die den H. Getit 
nicht burd) b. Wort, fond. durch eig. Bereitung er- 
warten 310, 13; 788, 13; 880, 4. 80; ihn hätten 
die Propheten ohne b. minbf. Wort empfangen 
496, 11; e8 fet zu fcheiden zw. Wort unb Getit 
494, 3; er werde nicht durch ba8 Wort gegeben 
310, 13; 494, 3; bie ihn einmal empfangen, finn- 
ten nicht fündigen 490, 42; ihn nicht durch Siin- 
den verlieren 800, 19; ohne ihn fónne man jid 
befehren, Gottes Geb. halten 334, 68. 76; 788, 9; 
908, 75; oder doch mitwirfen 910, 77; er fet zu 
guten Werfen nicht vonnöten 476, 10; er fomme 
nur b. Befehrten zu Hilfe 910, 76. 

Geiff — geiftl. Leben. Darin nehmen bie 
Gerechten zu 156, 3; in b. Heiligung 396, 38: iit 
etwas Freiwilliges 798, 10 .; 904, 63 .; 938, 3. 
12. 17 ff.; 962, 2 ff. 6. 17; doch nicht Volltomme- 
ne3 798, 13; 966, 18. 

Geift, mandherlei, in b. Heiligen Schrift 686, 36. 

Geift, b. menf lide, fann f. fid) felbft nicht 
recht an Gott glauben 204, 182; lebt auch im Tode 
durch Ehriftum 216, 231; b. menjd)f. Geijte Chrifti 
824, 36. 38. 

Geijter, böfe, hat Gott gänzlich verworfen 
8, 22. 


! 


1190 


Seiitererfcheinungen, Betrug damit 466, 16. 

Gieiitlid)e, deren Freiheiten u. Privilegien 442, 
1ff.; Eheftand 60. 

Geiitlid)e Kräfte hat b. Menfch nad) bem Fall 
nicht mehr 882, 7. 

Geiitlidje Sachen, darin ijt bie Vernunft blind 
786, 2; 882, 9f.; fann b. Menjd nichts anfangen 
od. wirfen 336, 73; 862, 10 f. 25; 884, 12. 20. 24. 
91 f.; pelag. Srrtum verworfen 864, 20 f. 23; 
geiftl. tot ijt D. Menjch 884, 11; geiftl. Wirkung 
durch den Heiligen Geift 914, 89. 

(Seiftfidje8 Effen b. Fleifches Chrifti 994, 61 f.; 
geiftl. Genuß desf. 808, 5. 26; 992, 59. 118; bon 
geiitl. Gemeinfchaft b. Leibes Chriftt im Abend: 
mahl redet Paulus nicht allein 990, 56 f. 104. 

(Setitltd)feit, jelbitermählte, erdichtete 76; 238, 
35; 838, 5; 1096, 10; gaben b. Mönche f. Ge: 
rechtigfeit aus 78 f.; e. Schein derf. hat b. Boli- 
bat 362, 1. 5. 

Getz, dazu reizt b. Fleifh 726, 102; hindert b. 
„Wohlgefallen” ($51. 145, 16) 558, 8; ijt wie eine 
Siindflut eingeriffen 458, 12; ber Bilchöfe Offi- 
stale 594, 74; aus Geiz Gottes Gebot nicht 3. bet- 
gefien 282, 9; deifen Torheit 590, 43. 

Gelafins, ber Papft, gegen Kelchentziehg. 58 f.; 
über Das Abendmahl 984, 36; 1122; 1124. 

Geld u. Gut ijt b. allgem. Abgott 580, 6 ff.; 
b. Madhften nicht nehmen 540, 14; um Geld die 
Meffen gehalten 64 f.; Dispenjationen 234, 23; 
Anrufung D. Heiligen 344, 11; Berfauf_d. Ber: 
dienftes Chriftt u. b. Heiligen 468, 24; Ublag u. 
Subeljahr 484, 25 ff.; 516, 46. 

Gelehrte, ihre Klugheit. nichts bor Gott 978, 22. 

Geltneru8, Petrus 502, 29; 528, 22. —.— 

Gelithde (f. Kloftergelübde), ihre Art u. Natur 
78 f.; rechte 3. halten 420, 9; im Gejek Moft3 (der 
Nazaräer, 9tedjabiten) 438, 58; Gel. b. Keufchheit 
erft im 12. Sahrh. m. Gewalt eingeführt 60; hat 
viel Sirgernis angerichtet 62; Geliibde, bie in der 
Sugend getan mw., behandeln die Canones gelinde 


64; follen nur in mögl. Dingen ftattfinden 78 f.; - 


willig u. ungeziwungen fein 78 [.; b. Qefre davon 
hat b. Ev. verdunfelt 518, 48; untüchtige Gel. ver: 
werfen D. SBüpite ujto. jelbit 420, 10; find falfche 
Gottesd. SO .; wider b. Ehre Chriftt 80 F.; find 
unbündig 80f.; ihre Erfindung 178, 91; Str: 
timer in bezug darauf 420, 9; 518, 48. 

Gemälde, ein, ilt b. äußer!. Zeichen im Satra- 
ment 308, 5. 

Gemeinde, dic, foll b. Bifchifen in geiftl. Sin- 
gen, bod) nicht wider b. Co. gehorchen 86, 21. 23; 
— ihre Vorfteher find b. Diener b. Wort3 1054, 10; 
wer Dab. auszuschließen 86, 21; 496; Haus8tafel 
für fie 562, 14. 

Gemeinde der Heiligen 30; 544; 576; 686; 
heißt die Kirche 228, 8; 688, 47; ihr Haupt ijt 
Chriftus 690, 51; ber fid) f. fie gegeben 228, 7; ijt 
einig im Glauben, m. mancherlei Gaben 690, 51. 
61 f.; hat Freiheit Hinfichtl. b. Zeremonien 828, 4. 
10. 12; 1054, 9. 80; man foll fie nicht verachten 
902, 87. 

Gemeindewode 464, 12. 

Gemeinschaft der Heiligen ijt übel verdeuticht 
688, 47; innere b. 9. Geiftes, b. Glaubens ujm. 
ift d. Kirche 226, 5; in b. duperl. find aud) Heuch: 
ler u. Gottíoje 226, 1. 3. 11 f.; 1012, 123; außer 
ders. foll niemand fid) felbft fommunizieren 464, 9. 

Gemeinfhaft b. Naturen in Chrifto (fiefe 
Chriftus); Gem. b. Leibes Chrifti ift b. Brot 


Sad: und Namentegifter. 


im Whendm. 810, 15; 974, 11. 35. 54 ff.; Gem. 
m. Chrifto bd). b. Whendm. 246, 56 f.; 992, 57. 59. 
oh b. erjd)todene, belebt der Glaube 224, 


Generalfonzilium, Berufung an das. 40 f. 

Genejen, b. ew., od. Verderben beruht auf b. 
Lehre b. b. Glaubensgeredht. 252, 3. 

Gennadins v. Maffilia üb. b. Genugtuung bei: 
D. Buße 304. . 

Genigtun dem Gejebe, deffen darf fid) niemand 
rühmen 164, 36. 45. 48. 149. 175. 187. 221; das. 
auf b. Werke getotejene Gewwiffen weiß nie, welches. 
Werf Gott genug tue 202, 164; durch unj. Genug: 
tun nicht Vergebung D. Sünde u. Gerechtigkeit 
44; 46f.; 280, 95; werden wir nicht b. em. Tod 
erlöjt 300, 60; ©. f. b. Sünde nicht burd) Men: 
jhenjagungen ob. Werke 72, 21; 86, 35; 484, 235. 
felbfterdachte Geiftlichfeit 80, 38; damit marterten 
b. Prediger bie Gewiffen 68 f.; Grbidtung bet 
Widerfacher 306, 81; 516, 45. 

Genugtuung, b. rechte, nicht unj. Werke, jonb. 
b. Letden u. Blut b. Lammes Gottes 488, 38; ift 
D. Gehorjam Chrifti 934, 57; satisfactiones cano- 
nicae 284, 16. 19. 65; 3. unterfcheiden von bet 
s. civilis 304, 72; bei b. Vatern 304, 71; Sujam- 
menhang m. D. Beichte 256, 22; 284, 15. 18; m. 
b. Buße 296, 51; 302 f.; m. b. Whendm. 414, 90; 
"t. D. Fegfeuer 416, 93; waren nur duper! Zucht 
bor D. Kirche 286, 23 f. 70. 74; nicht Gottes, jond. 
Menjchengebot 284, 19 f. 65. 78; 414, 90; Chi: 
itus will fte nicht 290, 35; durch fie gibt Gott nicht 
b. Sieg 296, 49; werden mir nicht b. b. Trübjaler 
los, bie Gott jdjidt 300, 57. 65; baburd) darf b. 
Lehre b. Glauben nicht unterdrüdt t. 284, 19; 
find bet wahrer Reue nicht notwendig 298, 53. 

Srrtümer.256, 18 ff. 603! 286,20) 25; 84: 
75; 484, 21; b. Mejfe fet Genugtuung f. Sünde, 
Pein u. Schuld 414, 92; fie fet neben b. Abjolus 
tion nod) nöt. 286, 25; mehr als b. Neue 298, 52% 
Wallfahrten, Rofentränze 256, 14; Kloftergelübde 
420, 9; b. Genugtuungen erlöften b. Fegfeuer u. 
b. b. Sünde 256, 24; 292, 41. 65; zwar nicht b. 
b. Schuld bor Gott, bod) b. b. Strafe 286, 20 f. 
35. 40; t. Gottes Born u. b. ew. Pein 294, 42; 
dad. werde Vergebung verdient u. f. b. Sünde be- 
zahlt 480, 12; b. verfäumten Gen. feien im Feg: 
fener abzubüßen 292, 37. 76; b. Whlak mache bab. 
frei 292, 38. 78; 484, 24; Sati8fattion f. unjere 
Sünde jeien b. SSerbienjte b. Heiligen 348, 22. 

Genugtuung Chrifti weit üb. unf. Reinigfeit 
u. b. Gejet jelbft 3. fegen 170, 57; (488, 38); ijt 
uns gefcentt 170, 57; weg. berj. haben toiv einen 
gnübigen Gott 170, 57. 

Georg Ernit, Graf 3. Hennenberg 24. 

Fio Sriedrich, Markgraf 3. Brandenburg 24; 


AM: 

Georg, Graf 3. Caftel 24. 

Georg, Herr b. Schinburg 24. 

Georg, St., Cdutpatton b. Reiter 350, 32. 

Georgins, St. 350, 32. 

Gepriinge, unchriftlices, foll bei b. Priefter: 
weihe nicht ftattfinden 498 f.; 1058, 19. 

Giered)t macht nicht b. Gefek od. b. Werke 146, 
87. 97. 104; 164, 36. 59 ff. 156. 194. 246; nicht 
b. Werte ber 2. Tafel bor denen der erjten 180; 
103. 110; aud) nicht d. höchfte Gejeb od. b. Höchite 
Tugend pe8j. 182, 106; nicht b. Liebe 164, 38. 60. 
100. 108. 105 f. 110. 114; aud) nicht neben dem: 
Glauben 178, 97. 123; nidt b. mündl. Befennt= 
ni3 ex op. op. 224, 263; nicht b. Meffe ex op. op.. 


Sad: und Namenregifter. 


176, 89. 167; 312, 23; weder Eheftand nod) Che- 
loftafeit an fid) 372, 36. 39 f.; ger. macht Gott 
" allein 152, 106; 170, 59. 75; 212; 218, 241; 
b. Erfenntnis Chrifti 150, 101; (allein) d. Glaube 


140, 69. 86; 148f.; 154, 117; 168, 42. 61. 75. 


91; 214; 224, 263; 460, 4; 794, 10; 918, 12; 
932; marum 182, 107; nicht b. Glaube, b. nicht 
in g. Werfen tätig ijt 190, 129; inwiefern man 
jagen fünne: der Glaube u. b. Werfe 190, 130; 
wenn Gfrijtus nicht völlig gerecht machte, wäre er 
ein Siindendiener 208, 196. 

Geredht fdhagen, erflären, achten, fpre- 
chen heißt rechtfertigen 190, 131. 184; bie es find, 
flagt b. Gefek nicht an 170, 58; nicht meg. un]. 
GejegkeSerfittung u. unj. Werfe 170, 55. 92 f. 200; 
422, 11; fond. meg. b. Verfühnung Chrifti 170, 
58. 100. 175. 196 f.; wenn wir glauben 182, 109. 
131; auf Chriftt Verdienst vertrauen 346, 19. 22; 
aus Barmherzigkeit 282, 11; 498, 1. 

Geredjt fein, werden, was das heipe 206, 
194; heißt Vergebung b. Sünden erlangen 142, 
76; aus Ungerechten fromm, heilig, neugeboren t. 
142, 78. 117; iit Gott allein 460, 4; f. Mtenjch vor 
Gott 208, 205; 478, 1. 33; niemand durdhs Ge- 
fes 148, 97. 103; 168, 44. 91; 274, 79; 316, 8; 
nicht durch b. Liebe ob. Werte 188, 124. 194; 276, 
87; 816, 6; das ijt Lehre b. Scholaft. 202, 168; 
Die 3. Verzweiflung führt 212; ohne Menfchen- 
fakungen 238, 34; 432, 38; nicht folange wir 
Gott zürnen 170, 55. 

Wie man vor Gott gereht wird 498; 
durch Erfenntnis feiner Sünde 170, 52; durch die 
Gnade Gottes 550, 10; 960, 25; aus Barmherzig= 
feit in Chrijto 498, 2; ohne Verdienft, aus Gna- 
den, durch b. Gríojung IEju Chrifti 460, 3; 208, 
196 f.; b. Schag u. Mittler ijt Chriftus 188, 124; 
f. Gehorjam 918, 15; ber ijt in b. Taufe gefchentt 
150, 103; durch den Glauben allein (f. Glaube) 
140, 72 ff. 97 f.; 186, 117. 142. 265; 276, 87; 
310, 8; 316, 6; 426, .28. 38;..790, 1; 918, 12. 
41 f.; 938, 2; jo Abraham 174, 80. 88; 312, 19; 
926, 33; alle Patriarden, alle Heiligen 264, 54; 
402, 55; b. Erempel dav. 264, 55; gerecht jein 
bringt Frieden 166, 40; 386, 12; g. muß fein, 
per e. gute’ Werf tun foll 152, 106; g. find, bie 
das Gejet tun, nicht blok hören 156, 1; 190, 131; 
bab man ohne Chriftum gerecht werde, ijt unbe- 
greiflide Einbildung 168, 44. 

Geredjte, Geredhtfertigte werden gerecht durch 
d. Glauben 150, 100; 194, 141; 264, 47; 920, 20; 
ehe fie gute Werfe tun 188, 125; ihnen f. Gejet 
gegeben 126, 22; 962, 5; find nicht in Todjiinden 
134, 48; nur fie finnen Gutes tun 220, 251; in 
ihnen wirft b. $. Geijt D. Grneurung 920, 19; 
Ermahnung u. Warnung f. fie 180, 99; 946, 32 f.; 
p. ihren Werfen redet Jakobus 188, 125; diefe gez 
fallen Gott um b. Glaubens m. 190, 131; fie jollen 
f. and. Geredjtigtt. fuchen 208, 196; haben Frie- 
den m. Gott 174, 74. 96. 184. 199; 260, 36. 47; 
419, 89; fie find Kinder Gottes und Miterben 
Chrifti 212; 216, 284. 245; ihnen wird b. ewige 
eben zuteil 174, 75; 212; 216, 225 f. 241 [.; 
faljd) ijt b. Vorgeben, daß fie bd). Menfchenfaguns 
gen Gnade verdienen 316, 12; wer b. Geredjten 
verdammt, b. HErrn ein Greuef 792, 7. 

Gerechtigkeit Gottes, v. Cinwohnung der. 
in ung 932, 54; b. untwandelbaren Gerechtigfeit 
Gottes hat Chriftus genuggetan 934, 57. 

Gerechtigkeit Chrifti wird uns gejchentt 386, 


1191 


12; zugerechnet u. mitgeteilt 204, 184 ff.; .346, 19; 
192, 4. 21; 920, 17. 25; darin befteht b. Gerech- 
tigkeit b. Glaubens 922, 23. 

Uriprünglich anerjchaffene Gerechtigkeit 108 f.; 
958, 23; Erbgerechtigfeit 862, 10. 27. 30. 

Außerlide G., G. b. Gefegkes, b. Werke 
126, 21; 170, 60. 117; 334, 70; tft Gehorfam geg. 
b. Geje&, 164, 38; 236, 31; ein Gottesdienft ber 
Werke 134, 49; ijt Gott lieben 208; b. Glauben 
zu unterjcheiden 134, 49; 336, 75; vetmag ber 
Menjch einigermaßen 106, 12; 202, 167; 334, 70. 
75; ijt löbl. 126, 24; jedoch jelten 334, 71; un- 
bolífommen 170, 60; Gott verlangt fie 336, 75; 
bod) farm man dadurch por Gott nicht gerecht wer: 
den 106, 12; 122, 9; 126, 26; 164, 88; nicht 
Gnade u. em. Leben verdienen 209, 169; gefällt 
Gott allein um b. Glaubens m. 170, 61; hat Be- 
lohnungen, welche? 174, 75 ff.; jo b. guten Werte 
b. Heiligen 190, 131; wer jie tut, tv. bab. leben 
152, 106; b. Vernunft jucht fie im Gejet 182, 108. 
273; fie lehren b. Widerjacher itberall 182, 108. 

Gigene, unjere, men[dlide G. Daz 
durch berbienen wir nicht Vergebung b. Sünden 
274, 79; nicht Gottes Gnade 204, 178; 316, 9; fie 
fann Gottes Urteil nicht ertragen 166, 40; darauf 
darf fid) unf. Gebet nicht gründen 210, 210; dar 
auf vertrauen b. Heiligen nicht 174, 77; dadurd 
wird b. Unterfchied zw. D. Philofophie und Lehre 
a aufgehoben 122, 12; tob. fie genährt wird 

; 28. 

Wahre, vor Gott gültige G., © b. 
Cb., b. Herzens, b. Glaubens 128, 30; 180, 103. 
185; 208; 790; 916; b. dij u. pharif. oder 
philof. 3. unter[d). 122, 16; b. Lehre bab. in ber 
Kirche nicht 3. verfäumen 80 f.; 222, 956; welches 
b. Inhalt Diefer Lehre jet 918, 9; babet ijt über 
b. particulis exclusivis zu halten 794, 10; 916, 
7. 86. 43. 53; haben d. Propheten gelehrt 224, 
274; aber nicht d. Scholaft. 224, 262. 

Was p. Ger. nicht tjt: nicht b. Liebe 170, 60. 
117. 192; nicht d. Werke 44; 70, 5; 108,16; 144, 
84. 89; 194, 142. 164; 212; 222; 798, 7; 1056, 
12; nicht Neurung, Heiligung, Tugend oder gute 
Werfe tamquam forma aut pars aut causa 
iustificationis 928, 39; nicht unj. Verdienft 170, 
52; nicht Menfchenjah. 78 f.; 202, 167; 236, 31. 
39; 426, 21; 444, 7; ijt e. anb. als b. Gefeges 
132, 43 f. 103; 182, 109. 171; al8 die bor Men: 
iden 178, 95; nicht e. duberliche, fond. innerliche 
48; wir finnen fie nicht felbft uns verjchaffen 
884, 11; ijt Chriftus 146, 86; 204, 185; 790, 1; 
958, 22; nach beiden Naturen 792, 3; 916, 4. 56; 
b. Geborjam Chrifti 918, 12. 56; beruht auf b. 
Berheikg. b. Gnade 170, 61. 171. 245; auf Ver- 
gebg. b. Sünden 792, 4; 916, 4. 30. 39; auf Got- 
tes Barmherzigkeit 208, 197; bd). Chriftum er- 
worben u. betbeipen 44; 120, 5; 130, 40. 62. 97; 
170, 61. 90. 117. 164. 176. 196. 199; 258, 29; 
460, 1; 800, 5; 916, 4; Chriftus wirkt fie bdj. b. 
Wort u. b. $. Geift 328, 54; bd). b. Ev. i. b. 
Saframente 84, 9; umjonft u. aus Gnaden 44; 
132, 43. 89; 178, 90; um Chrifti to. zugerechnet 
206, 194; 212; 222; bd. b. Glauben 44; 52f.; 
70, 5; 80, 37; 182, 43. 84. 89. 92. 100. 106. 114; 
202, 164. 171; 222; 312, 23; 916, 4; b. Glaube 
i Anfang, Mittel u. Ende derj. 948, 34; fchon 
in biej. Leben 230, 15; b. Wiedergebornen follen 
um ihrer Gebrechen m. nicht daran zweifeln 792, 9; 
bei ihnen folgt auf b. Geredjt. b. Glaubens aud) 
bie b. Qebens 926, 32. 


1192 


Unfere Gerechtigkeit ijt alfo b. Zurehnung e. 
[temben 204, 184 j.; 390, 23; 798, 7. 

Hoher Wert und Frucht der Geredtigteit 
Chrifti. Sie annehmen, tft b. hödhfte Gottesdientt 
206, 189; m. diefer allein fünnen wir im Gericht 
Gottes bejteben 274, 84; damit b. Sünde 3. Iojen 
192, 133. 140 ff; wahre Neue geht ihr voraus 
922, 23; fie belebt d. Herzen 236, 31. 36; gibt 
Srieven 178, 95; ihre Früchte find gute Werke 
218, 244. 250. 252. 254; fie fann ohne bieje nicht 
erhalten w. 942, 15; ihr folgt D. Hetligung 920, 
21; darin befteht b. Reich Gbrijti 230, 19; 240, 
36; darin lebt b. neue Menjch 550, 12; ihr fommt 
b. ey. geben zu 222, 252; b. um b. Gerechtigkeit 
mw. Verfolgten find jelig 174, 77. 

Srrtimer un. ihr Schaden: Die reine Lehre 
D. b. Ger. Chr. wird verdunfelt bd). b. Lehre b. b. 
fiv. Genugtuung 284, 19; dh. Menjchenjagun: 
gen 314, 4. 25; unterdrüdt Dd). b. Meile 404, 57. 
96; ausgetilgt bd). b. Werflehre 222, 255; ver 
leugnet bd). erdichtete Geiftlichfeit 78F.; verloren 
Dh. fleifchl. Wandel 216, 227; wo man nichts bab. 
weiß, entftehen Menfchenjagungen 92, 64; mif- 
bräuchlicher GotteSdienft 122, 10; 178, 91; große 
Arrtümer u. Gotteslafterungen 122, 12; nichtige 
Cinwendung dagegen 204, 183; Irrtümer aus b. 
Lehre v. Zölibat 364, 7 ff.; von Gelübden 518, 48; 
v. Minchtum (op. supererog.) 486, 29; von Men- 
fchenfagungen, Zeremonien und äußeren Werfen 
290.956. 958. 271; 238, 94; 812,18; s gailı- 
genverdienft 350, 31; von b. GefebeSgered)tigteit 
276, 85; 294, 45; 788, 19; v. b. eig. Gerechtig- 
feit 796, 20; Chriftus fet unj. Gerechtigkeit nur 
nad) b. göttl. ob. nur nad) b. menjd)l. Natur 790, 
2.13 f.; 936, 60 f.; unf. Ger. jet b. Liebe oder Gr- 
neurung 932, 47 ff. 62; fie werde nicht durch mut- 
will. Sünden verloren 946, 31; mitffe Dutd) b. 
Werke bewahrt m. 948, 35; 3. Ger. Chrijtt müffe 
D. eigene hinzufommen 796, 21; Irrtum der Wie- 
bertüufer 838, 5 F.; 1096, 10. 

Gericht Gottes fann fein Menjch ertragen 208, 
205. 908; b. menjhl. Natur flieht es 204, 183. 
191; ifm zürnen b. 9Renjden 204, 180; mer es 
flieht, faun nicht gerecht m. 170, 55; ter e$ nicht 


fühlt, wird infolgedeffen jelbitgerecht 122, 9; wie - 


desh. David bittet 166, 40. 47. 205; damit i]t es 
anders alg m. b. G. b. Menjchen 116 f.; 216, 224; 
da fünnen wir nicht m. Werfen auffommen 162, 
30. 93; nicht m. unj. Verdienit 282, 11; nicht m. 
D. Liebe 180, 100; nur m. b. Gerecht. d. Glaubens 
274, 84; bd. b. Mittler Chriftum 178, 93. 100. 

Das Geriht über b. Sünde ftebt bei Gott 
allein 492 f.; beginnt am Hauje Gottes 298, 54; 
dem jucht b. Welt recht große Werke entgegenzus 
een 178, 91; b. Papfte kümmern fid) nicht darum 
290, 39; ba beftehen b. Lügen b. Widerfacher nicht 
382, 70. 

Das Gericht Gottes laden bie auf ich, melde 
eine Geftalt im Abendmahl verbieten 360, 16; 
b. Unmwürdigen im D. Whendm. 248, 62; 812, 16; 
976, 16. 68. 123; dem göttl. G. werden Db. jpötti- 
iden Fragen b. Satramentierer befohlen 816, 41; 
Gottes Gericht üb. b. böjen Geijter 888, 22. 

Gericht, legtes (Schlüfjelgewalt) bat Chriftus b. 
Kirche befohlen 510, 24. 

Gericht, neues, ift b. Abjolution nicht 280, 6. 


Gericht, bürgerliches, bor bemj. gilt b. Ge . 


rechtigfeit eigener Werke 204, 185; in demf. Recht 
oder Schuldigfeit gewiß, Barmberzigteit ungemif 


Sad: und Namenregifter. 


214; 216, 224; vor dem. Gottes Name nicht zu 
mißbrauchen 594, 51; Eid vor Gericht 1098 f. 

Gericht, Züngftes, über Lebendige u. Tote 30; 
92; 44; 50; 382; 460; 542; 576; 684. | 

Gerichtzituhl 214. 

Gericht3ziwang, geijtlicher, D. Bifchdfe 446, 19 f. 

Gerjon flagt üb. b. 9Ren[djenjatungen 72, 13. 
16; fudjt &eíxeiav 322, 28. 33; fttaft b. Irrtum 
D. Minche 82; 482, 36; ihre Uneinigfeit 424, 16; 
b. b. Gabe b. Keufchheit 368, 20; zweifelt, ob 
man etwas Gutes öffentl. jd)reibem folle 456, 6; 
fein Yob 744, 50. 

Sefänge, deutjche, bei b. Mteffe 64; waren bon 
jeher in b. Kirche gebräuchl. 384, 4; dienen zur 
Lehre 578, 25; lateinische 384, 3. 

an, des Fleifches (actiones corporis) 


Sefchen? Gottes ijt b. Rechtfertigung 218, 241; 
en D. Kirche 522, 07; Db. ew. Leben 216, 
Gefdichte, Lehre derjelben 118, 49, | 

Gejdjidiid)feit in geiftl. Dingen hat b. 9ftenjd) 
verloren 884, 12. 22. | 

Geidiebenen, unjchuld., ijt b. Eingehen einer 
neuen Che nicht 3. verbieten 526, 78. 

Sefchlecht, menschliches 310, 14. 

Seichlechtstrieb ijt Gottes Ordnung in der 
menjchl. Natur 364, 7 ff.5 dd. b. böje Luft nad) 
D. Fall verftärft 366, 13. IBM 

Gefdhopfe Gottes fann b. Menfd nicht ändern 
oder beffern 60; 76 f.; find an fid) felbft nicht bbje 
116 f.; ma$ e$ heiße, Gottes Gejd). fein 680,. 13; 
(58. Gejch. ijt b. Menfch aud) nad) b. Fall 778, 2; 
868, 32. 41. 

Gejdjmijter find jdjulbig, einander zu fttafen 
98, 275 


j ; 
Gejellichaft, auberlide, b. Chriften, darin auch 
Seudjler 226, 3. 28; ijt b. Kirche nicht allein 226, 
5. 19; bbje Gejellfchaft reizt 3. Sünden 726, 109. 
Gejet, göttliches, verbietet nicht b. Ehe, jond. 
pie Unzudht 372, 35. 

Gejeb, natürliches, allen Menjchen ange- 
boren 120, 7; (156, 2; 178, 98); ftimmt mit b. 
zehn Geboten überein 120, 7. 

Gejeh Mofis, geoffenbartes, bor und außer 
bentj. ijt b. Verheikung b. Chrifto 204, 176; von 
Gott gegeben 422, 14; e. Seil b. $$. Schrift 120, 5; 
150, 102; 172, 65; 264, 53; hat e. dreifachen Sn- 
halt: Moral-, Seremt.- w. biürgerl. Gefe& 120, 6; 
predigt eigentl. nicht Gnade u. Vergebung 136, 57. 
70; vd. b. Zeremonien des]. 322, 32; 438, 58; bab. 
D. Chriften frei 88, 39. 59; 240, 39; 374, 411.; 
424, 15. 17; v. b. Gefübben im (eje 438, 58 ff.; 
b. Opfern 388, 20. 52; ihre Bedeutung 390, 22 Ff.; 
Borbild b. Opfers Chrijtt 390, 22 ff..34; Syvrtum 
b. op. oper. ber]. 416, 97; v. b. Meile 396, 35. 52; 
nad) d. Gejet Mof. wollte Garljtabt das Regiment 
beftellen 330, 55; b. Gejeb u. b. Traditionen be- 
greift Paulus zugleich 322, 30; ficht Dagegen 70; 
(146, 87; 240, 39; 258, 33. 79); untichtige Dis- 
putationen davon 92, 61; 156; 422, 12 ff.; bom 
Hohenpriefter im Gef. 402, 52; 514, 88; d. ganze 
Gejetj e. Schatten u. Figur Chrifti u. b. 9t. Left. 
396, 36 f.; Chriftus deffen Ende 220, 251; darum 
f. Gejet aus Abjolution u. Satframent zu machen 
280, 6. 8; 538, 25. 

Sittengejeß, zehn Gebote 478; 800; 804; 
950; 962; was es ijt 800, 3. 7; was dazu gehört 
800, 4; b. befjen beiden Tafeln 108, 14. 16; 156, 


W 


Sad: unb Namenregiiter. 


9f.; dejien Unterfchied b. Ev. 120, 5; 132, 43. 49. 
70. 102; 172, 62 jf. 136; 274, 79; 800, 2; 950, 1. 
22. 26; bod) fekt Chriftus beide zuf. 194, 143; 
952, 4; iit eine Offenbarung b. gerechten Willens 
Gottes 800, 3; 956, 17; 964, 11. 15; e. Spiegel 
dest. 962, 4; bejfen höchfte Stücfe 156, 9; e8 geht 
auf d. Herz 156, 3; u. b. äußeren Werfe 158, 15; 
fordert nicht bloß äußere Ehrbarfeit 130; jond. 
Vollfommenheit 132, 44; 294, 45; 968, 22; wahre 
Gottesfurcht, Liebe, Vertrauen 120, 8; 156, 4; 
182, 104 ff. 108. 117. 124; 208; 272, 75; 294, 
45; Nächitenliebe 202, 168; darin find gute Werke 
geboten 124, 17; 126, 22. 44; 162, 30. 134; 258, 
34; Werfe, die menjchl. Kräfte überfteigen 120, 8; 
130; ohne b. Kraft dazu 3. geben 964, 11; durch 
dasjelbe wird D. $$. Geift nicht gegeben 964, 11; 
Werke b. GejebeS u. Früchte D. Geijtes 3. unter- 
jcheiden 806, 5 f.; 966, 17; twa8 bei der Predigt 
de3f. 3. bemerfen 192, 135 f. 144. 160. 176; bom 
dritten Brauch b. Gef. 804; 936; danach ijt e$ f. 
Bußfertige u. Unbupfertige 804, 3. 7; biefem 3. e. 
äußeren Sudt 126, 22; 804, 1; 962, 1; jenen 3. 
e. Regel b. Lebens 804, 1; 962, 1. 12. 21; felbft 
3. Strafe 964, 9; 3. Warnung 968, 20; b. Wie- 
dergebornen haben Luft dazu 912, 85; 944, 19; 
962, 4. 18; wiefern e8 b. Gerechten nicht gegeben 
126, 22; 962, 5. 17; danach ijt es auch p. Wieder- 
gebornen zu predigen 804, 3 f. 7. 

Taliche Voritelungen d. Vernunft. Sie ber- 
mag b. Gejek einigerm. 3. faffen 120, 7; 156, 9; 
192; meint, daran genug 3. haben 3. Gerechtigkeit 
120, 7; 164, 38. 108. 144; e3 halten zu fünnen 
478, 3; fieht bloß auf Ddeffen äußere Werfe 124; 
i 164, 38; daS e. menjdjf. Wahn 158, 13. 16; 

, 45. 

Dom Halten vd. Gej. Nicht bie e$ hören, 
fond. die e$ tun, m. gerecht 156, 1; 190, 131; wir 
halten c8 nicht u. fünnen e$ nicht halten 124; 
126, 27. 40. 42. 106; 160, 19. 36. 38 f. 43. 149. 
175 f. 187. 194; 208; 276, 88; aud) nicht b. Ge- 
rechten 170, 58. 110; 212; Db. guten Werfe (der 
Chrijten) erfüllen e$ nicht 218, 242. 

3mwed D. Gefege!. Daraus erfennt jeder feine 
Schwachheit u. j. Verderben 152, 103. 106; wie 
wenig wir D. Gejet erfüllen 158, 14; es macht uns 


. alle 3. Sündern 150, 103; 954, 10; flagt an und 


idredt uns alle 130, 38; 150, 103; 156, 7. 46. 83. 
136. 139. 149. 164. 174..198; 212; 214; 258, 34. 
48. 88; 860, 6. 32; verdammt alle böfen Lüfte 
294, 45; wehrt b. groben Sünden 126, 22; offen 
bart u. ftraft D. Sünde 192, 134. 136; 262, 48. 
53; 478, 1. 4f.; 954, 11. 17f.; ben Unglauben 
956, 19; 962, 1. 14; zeigt Gottes Zorn wider die 
Sünde 142, 79; 156, 7. 174; 478, 5; 954, 12. 14; 
richtet Zorn an 176, 83. 136. 139. 149; 210; 276, 
88; jchredt, Demiitigt, verdammt b. Menjchen, er= 
twedt in ihm Db. Berlangen nad) Hilfe 152, 106; 
170, 58; 478, 4; 800, 5. 7; 902, 54; 958, 23; 
zeigt uns unj. Sammer 264, 53; ift e. Spiegel un). 


Unreinigfeit 968, 21; barum find bie Menjden 


demf. feind 478, 2; b. bloße Predigt beSj., ohne 
Chriftum, führt entweder zur Sermejjeufeit oder 
3. Verzweiflung 954, 10; Luthers Erflärung bab. 
954, 12. 

Das Gejeh madt aljo niemand geredt 
vor Gott 130, 38. 40. 97 f. 103; 164, 36 ff. 56. 59. 
61. 91. 106. 110. 156. 160. 171; 274, 79; 460, 4; 
dad. nicht Gnade, Verfühnung, Vergebung, Recht: 
fertigung, em. Leben 130, 38. 42. 70; 168, 42. 59. 
136. 173. 175 f. 243. 267; 422, 14; 460, 4; ihm 


1193 


nicht b. Ehre 5. geben, bie Chrifto gebührt 170, 61; 
200, 159; Gbrijtus b. HErr b. Gejeges u. hat jid) 
demj. freiwillig an unj. Statt unterworfen 918, 
15; b. Gejeßes Ende 128, 30; 220, 251; 424, 15. 
17; 960, 24; b. Gef. un. Zuchtmeifter auf Chri- 
ftum 960, 24. 

Gegen Werfgeredhtigfeit. Die bab. ge- 
recht m. wollen, haben Chriftum verloren 128, 30; 
fallen von ihm ab (274, 77); 316, 8; 422, 11; 
mijjen d. ganze Gejet halten 164, 36; 3. Gef. feh- 
ren jurid, bie b. Rechtfertigung b. Werfen zu: 
ihreiben 152, 110; 182, 108; 272, 75. 

Das Geje muß man halten 158, 15; 208; 
das fann man nur bd Chriftum 156, 5. 14. 63. 
148 f. 178. 194. 267; 276, 86; ohne den e$ nichts 
nit 198, 156; ber e$ geiftl. au$fegt 802, 8; und 
uns b. j. Fluch erlöft 117, 58; 274, 80; 804, 2; 
962, 4f.; bd) b. 9. Geift 140, 70; 156, 5. 9. 12. 
14. 110. 172; 274, 82; bd). b. Glauben 132, 46. 
114; 156, 3. 14. 38. 134. 149. 175; 274, 82; nad) 
b. Wiedergeburt 132, 46; 156, 5. 54. 98. 135. 193. 
194; u. Berjöhnung 220, 247; 272, 76. 80 ff. 86 f.; 
ohne Zwang 798, 10; Gott gibt es in8 Herz 156, 
2. 98; gibt, was er im Gejet gebietet 152, 106; es 
muß aljo 3. Gb. hinzufommen 192, 136. 144. 160. 
170. (172); 480, 7 802, 7; 956, 15. 18. 24; bd. 
b. Glauben wird e$ nicht aufgehoben, fond. aufge- 
richtet 156, 2; 170, 54. 148; 342, 99; aber aud) 
dann bab. Gott nicht angenehm 170, 60. 187; in- 
wiefern D. Gehorjam gegen ba8j. rechtfertigt 170, 
60; genügte b. Gejeb, bann wäre b. b. nicht nöt. 
272, 75; dann bejtünbiger Zmeifel 204, 180; 212; 
Gejeg u. Gb. in b. Apologie 960. 

Sstertümer 202, 168f.; 212; 788, 12; man 
finne mehr tun, als b. Gejeb fordert 222, 256; 
294, 45; erjt b. Rechtfertigung bd). b. Gef., dann 
Verjohnung durch Chriftum 276, 85; b. Gef. fei 
zufrieden mit äußerer Geredjtigft. 294, 45; man 
tonne ihm gehorden ohne b. H. Geijt 336, 76; es 
nad) b. Wiedergeburt vollfommen halten 788, 12; 
842, 25; 908, 75. 79; man folle e8 gat nicht trei- 
ben 796, 4; od. nur bei b. Ungläubigen 806, 8. 

Sejetesamt ohne das Evangelium wirft Wer: 
zweiflung 480, 7. 

Gejeteserfüllung 156; 162; 178, 98; was fie 
in fid) begreift 158, 15; b. guten Früchte b. Ge- 
rechtfertigten 190, 131; wie weit wir (auch b. Wie- 
dergebornen) dad. entfernt find 158, 14. 43. 54. 58. 
149. 169; Gej.- Erf. ijt b. Liebe 162, 26. 38. 60. 
168. 173; dazu ijt notwendig b. 9. Geift 156, 5. 
61; Glaube u. Wiedergeburt 156; 170, 53. 61. 93. 
245; 222 f.; fie folgt b. Rechtfertigung 170, 61. 
245; twas daran fehlt, wird um b. Glaubens m. 
nicht zugerechnet 170, 56; fie verdient Lohn 220, 
247; ift aber nod) f. Gerechtigkeit 202, 169; Tann 
an fid) jefbjt Gott nicht gefallen 166, 39. 42. 45. 
60. 247; b. Zorn Gottes nicht aufheben 206, 193; 
nicht Gnade, Gerechtigfeit, et. Leben verdienen 
166, 40 f. 55. 57; 214; 222; 276, 87; dann wäre 
b. Ev., Chrijtus u. d. Glaube nicht nötig 180, 100. 
110; 212. 

GefebeSgeredjtigfeit ijt ein Gottesdienft durch 
Werfe 134, 49; ijt Liebe u. Werfe 170, 60. 192; 
dieje lehren die Widerjacher 182, 108; nicht die 
Evangelijchen 206, 192. 

Gefeseslehre ijt jeheinbarer (speciosior) aí8 bie 
b. Ev. 182, 109; dazu joll man b. Ep. nicht machen 
804, 11; ijt allein b. Sünde ftrafen 258, 34; jede 
and. Lehre b. b. Rechtfertigung al3 D. evangelische 
itt Gej.-2. 206, 192. 256. 266; dad. wird b. Ev. 


1194 


unterbrüdt 198, 153; 278, 89; e. Lehre b. Ver= 
zmweiflung 204, 180; 278, 89. 

Gefesesititrmer (j. Antinomer). j 

Gejetesnrteil weicht weit ab bon ber Sferibo- 
nungslehre 182, 109; Giefe im Gemüt, in d. Glte- 
dern, Gejeß b. Sünde 114, 36. 39; 492; 806, 6; 
886, 17. 34. 84; 964, 8. 17. 

Gefetespolf, worin b. b. Kite 9t. T. verjchies 
den 230, 14. 4 

Gejeteswerk, bab. nicht Vergebung b. Sünde 
3. erlangen 424, 17; nicht dadurch, fondern burd) 
Chriftum find wir Gott angenehm 180, 101; font 
wäre Gottes Bufage vergeblich 274, 79; bie dad. 
Gott verfühnen tv., bedürfen b. Mittlers Chrifti 
nidt 316, 8. , 

(Befete, weltliche, bürgerliche, find v. Gott 50; 
bief. läßt ung Chriftus brauchen 328, 54. 64; hebt 
das Ep. nicht auf 84, 13; 330, 55; macht fie aud) 
nicht 330, 58; find gute Ordnung 50; banad) Recht 
3. iprechen 214; man muß denf. gehorden, aud) 
unter b. Heiden 330, 55;. bab. lehren b. Gbange: 
lifchen recht 332, 65; fie ändern Gottes Gebot nicht 
60: 64; 436, 51; dergl. enthalten bie Decretales 
474, 14; Dispenfation b. Papfte davon 378, 55; 
zu Blutgefegen mwollten D. Widerfacher D. faijet 
bewegen 184, 115. 

Wefesaeber, dazu wird Chrijtus tm Papfttum 
gemacht 224, 271. 

Gejeslehrer ift Mofes 802, 7. 

Gefinde, deffen Pflicht 562, 10; 620, 143 ff.; 
642, 995; deffen Ungehorfam hat itberhandgenom- 
men 458, 12; foll man b. Nächften nicht abwendig 
machen 549; 662 f.; 668, 306; b. Hauspäter jollen 
e8 in hriftl. Zucht halten 320, 25; im Rated). bet- 
hören 574, 4; 576, 16; e8 s. Gebet anhalten 544; 
556; 558; 600, 73; felbft f. dasf. beten 600, 73; 
704, 28; denn e8 tjt nicht bloß 3. Arbeiten da 628, 
170. 

Wejtalt (species) im 5. Abendmahl (f. daf.). 

Geitohlenes tft wiederzugeben 304, 72; g. Gut 
gedeiht nicht 648, 243. 

Gejundes, nichts, nad) bem Fall am Menfchen 


780, 8. 
Gefumdheit des Qeibe8 bei Adam im Paradies 


JN. 

Getaufte können Vergebung b. Sünden allezeit 
haben 48; ihnen (Kindern) gibt Gott den 9. Geift 
944, 53; 742, 49 $.; Unterfchied zw. Getauften u. 
Ungetauften ift d. arbitrium liberatum 906, 67; 
wenn fie bd). Sünde b. 9. Geift verloren, ijt ihnen 
b. Belehrung notwendig 906, 69. — | 

Wevattern, die Che zwifchen, nicht zu verbte- 
ten 526, 78; bat man im Papfttum zu Glodenz u. 
Ultarfteintaufen gebeten 498, 4. 

Gewalt Gottes ift unermeplid) 1006, 103; ijt 
Chrifto gegeben 820 f.; 824; 984 f.; 1082 f.; 
1038 f; 1046; falfche Lehre davon 824, 35. 39; 
1038, 69; Zeugnis Quthers 1044, 85; b. 9. Geift 
hat alle Ger. 1038, 68; m. Gem. befehrt Gott 
niemand 898, 46; in der Gew. b. Teufels find b. 
Menfchen b. Natur 862, 13; davon hat uns Chri- 
ftus erlöft 826, 4; boll Gew. u. Unrecht ift bie 
Welt 726, 103; Menfcengew. nicht über Gottes 
Wort 506, 11; 1058, 21; auch f. Wpoftel bat Gem. 
üb. b. anb. 506, 11; m. Get. wurden b. Priefter 
b. Eheftand abgebrungen 60; hat b. Papft |. An 
mabungen verteidigt 514, 40. 

Gewicht, falfches, verboten 644, 227. 

Gewinn fuchte man durch b. Heiligendienft 344, 
11. 37. 


Sach: und Namenregifter. 


Sewijien, bie, werden b. Gefeß verklagt u. ges 
jchredt 130, 88; 192, 136. 149. 212; 214; 258, 
94; bd) b. Siinde 142, 79; 722,89; bd). b. Prez 
Digt b. Buße 138, 62; 298, 58; deh. b. Reue 258, 
29. 82; fühlen oft nichts bon b. Liebe 204, 180; 
fonnen nicht deh. Werke 3. Ruhe fommen, fondern. 
nur de. D. Glauben 54, 15; 150, 100. 118; 168; 
170, 60 f. 66. 83. 91. 96. 158. 198. 212. 225. 243; 
254, 10; 262, 46 f. 60; 276, 88; dd. b. Eb. 260, 
35. 88; 338, 85; 400, 48; 754, 12; bd) b. Ge- 
rechtigfeit, Die bor Gott gilt 178, 95. 103; bd). b. 
Whfolution 282, 8; 192, 136; 260, 39; fie bleiben 
bei b. Werflehre immer in Ungewifheit 168, 43. 
164. 180. 200; 318, 14; Bertrauen auf Werfe 
führt fie 3. Verzweiflung 166 f.; 168, 45. 55. 164. 
212; 212; (214, 215); 248, 59; desgl. b. Grinne- 
rung an D. Sünde 216, 229; b. heillofe Lehre b. 
D. Obrenbeichte 250, 67; wider b. Getijjen fiin- 
digen u. glauben ift nicht beifammen 794, 11; too 
A u. Troft für fie in b. Todesftunde 212; 222; 


Sm Papjttum falfd belehrt. Die Ge- 
wiffen wurden vorzeiten auf Werfe getrieben 54; 
RKiofterleben 54; b. Gew. joflen nicht m. Menfhen= 
Tagungen befchwert w. 48; 54, 19 ff.; 60, 11; 70; 
72; 76, 8; 88, 41 f. 53; 238, 85; 250, 64. 67; 
322, 27 ff.; 828, 49; 376, 47. 51; 400, 46; 444, 8; 
Das taten D. Wpojftel nicht 240, 39. 44; 324, 34; 
ihnen raubt b. papiftifche Lehre ihren Troft 516, 
44; für fte tft D. Wnrufung d. Heiligen gefährlich 
(344, 10. 17); 344, 7. 33; man foll fie mit ber 
Beichte nicht gefangennehmen 284, 13. 

Bifes Gemiffen; dagegen ijt b. Abjolu- 
tion Hilfe u. Troft 492; m. böfem Gemiffen hat 
man im Papfttum Werke u. Opfer erfunden 176, . 
87; machten fid) viele aus b. BerufSwerfen 322, 
26; wider ihr Gem. reden bie Saframen- 
tierer b. fapernait. Cffen im Whendm. 816, 42. 

Chriftlidhe, fromme Gewiffen halten an b. 
Lehre b. b. GlaubenSgeredtigfeit 144, 84f.; 202, 
164. 178; 222; 272, 72; haben im PBapittum m. 
großer Arbeit den rechten Weg gefucht 280, 1; 
ihrien nad) Wahrheit 290. 

tjdrodene, angefodjtene Gewillen 
fuden und häufen Werte auf Werte 194 f.; 176, 
83. 87. 91. 167. 200; fommen babd). nicht 3. Fries 
den 162, 33. 55. 59; dergefjen alles Berdienft 124, 
20; erfahren b. Eitelkeit philofoph. Spetulationen 


130, 37; b. Unmwürdigfeit Db. Werke 268, 64; 280, 


95; 840, 87; unterfdeiden nicht, ob fie Gott aus. 
Liebe od. um b. Strafe ww. fürchten 254, 9; fühler 
Gottes Zorn 160, 21; fliehen b. Gericht ujtv. 196, 
149; fuden Gnade 160, 21. 33; bedürfen man- 
cherlei Tröftungen 198, 154; das nicht Menfchen- 
wert 194, 141; tröften fid) mit Gottes Wort unb. 
Verheibung 162, 33. 59; 264, 49. 64; m. b. Lehre 
b. b. Glaubensgerechtiqfeit 174, 74. 171. 182. 262; 
um derjelben t. b. Beichte u. Whfolution 248, 59; 
492; 554, 29; b. b. Abendmahl 312, 20 f.; find 
über b. End3zwed b. Sritbjale 3. belehren 300, 61; 
find recht gefchidt 3. Saframent 408, 73 f. 90; bie 
Schreden b. Gew. find aud) e. Strafe b. Sünde, 
doch nicht berdienftlich 298, 52; wie b. Schrift bab. 
redet 258, 31; darin achtet man b. Wollüfte ber 
Welt nicht 290, 34; tröftet b. Ev. 802, 7; bewährt 
fi, wadhft b. Glaube 160, 21 f.; muß man fih an 
D. Zufage Gottes halten 276, 87; dagegen wurden 
b. Minhsorden erdadht 202, 167. 

Gutes Gem. iff Friede m. Gott 148, 91; fin- 
nen Chriften in obrigfeitl. wmtern haben 328, 53; 


Sad: und Namenregifter. 


ohne basj. f. Gebet 722, 92; man fann b. Klofter- 
leben m. gutem Getwiffen berlajjen 438, 57. 

3mweifelnde Gem. fliehen bor Gott 176, 83; 
214; haben feine Ruhe uj. 278, 89; finnen Gott 
nicht anrufen 278, 89; nicht glauben, daß fie er: 
hört werden 176, 83. 

Gewifheit b. Gnade Gottes, b. Seligfeit 214; 
hat man bei d. Werflehre nicht 168, 48; 210, 212; 
212; daß Gott gnädig ujw., ift b. Glaube 160, 27; 
216, 225; Gemwißheit b. Glaubens u. D. Seligfeit 
792, 9; 924, 30; 940, 12; Luther war j. Lehre ge- 
wif} 980, 29. 

(Sesünf, m. unnötigen, ift b. Kirche 3. verfcho- 
nen 856, 15; unnöt. Ges. ijt b. Lehre b. b. Erbe 
fünbe nicht 858, 3; desgl. b. Streit üb. Glaubens: 
fachen 848, 9. 

Gift, wider das, b. alten Adams ftreitet b. Hei- 
lige Geift 170, 49; bbje8 Gift, Bitterfeit ufiw. ent- 
fteht deh. Rotten in d. Kirche 182, 111; zum Gift 
machen die das Saframent, bie e. Geje daraus 
machen 538, 25. f 

Slaube, b. mabre, rechte, Ffatholifche 30 ff.; 
52; 54; 134, 48. 69; 204, 182; b. rechtfertigende 
184,48; 186 f.; 202, 171 f. 182 f. 255. 265 f.; 
240, 36; 266, 60. 92; fides formata 152, 109; 
180, 100 f.; proprie sie dicta 154, 113. 116 f.; 
generalis 266, 60; 312, 21; nicht e. blokes Wiffen 
b. Hiftorie b. Gbrijto 54f.; 124, 17. 48. 50. 61. 
99. 115; 182, 106. 128. 183. 216. 262; 262, 45; 
792, 6; nicht im allgemeinen Glauben (in genere), 
daß e. Gott ufw. fei 266, 60; nicht e. mühiger Ge- 
banfe 138, 64; 154, 115; 190, 129; nicht e. Wir- 
fen, Bereiten, Geben b. Menjchen 134, 48; geht 
üb. b. Natur 204, 182. 229; bab. weiß b. Ner- 
nunft nidjt$ 320, 22; 482, 18; 544, 6; 696, 67. 

Glaube ijt e. Gabe, Wirfung Gottes 
134, 48; 190, 130; 262, 46; 792, 6; 886, 16. 25; 
918, 11; Werf, Licht, Kraft d. H. Geiftes 50; 138, 
64. 99. 115; 190, 128 f.; 236, 31; 404, 59; 544, 
6. 8. 11; 694, 62; 790, 19; Zeugnis D. H. Geiftes 
154, 113; batum Gott 3. bitten 214; e. (höchiter) 
Gottesdienft 134, 49. 57; 182, 107. 188; 318; 
516, 44; Gl. u. Gott gehören zuf. 580, 3; Glaube 
madjt Gott u. Abgott 580, 2f.; ift b. Grund der 
Kirche 234, 24; e. Zeichen der. 498; b. Lehre bom 
GI. joll in b. Kirche getrieben tw. 72, 20. 80 f.; als 
b. Hauptitiid im Chriftentum 52; hochnötig 154, 
118; b. geiftl. Efien (Yoh. 6) 994, 62; Buberjicht, 
Vertrauen 56; 134, 48. 69. 106; 162, 33. 53. 191. 
194. 216; 584, 4; wiefern er b. b. Hoffnung ver: 
idieben 206, 191; ijt Gemipbeit b. Gnade Gottes 
in Gbrijito 162, 27. 197. 229; erzeugt Hoffnung 
216, ; Erfenntnis u. Annahme Chrifti 132, 46. 
48; 158, 12. 33. 106; 792, 6; lebende Kraft 188, 
125. 262; Gerechtigkeit b. Herzens 148, 93; 194, 
142. 186 f.; nicht bloß b. Anfang b. Rechtferti- 
gung 140, 71; fond. auch guter Werke u. Gejebes- 
erfüllung 132, 46. 51. 71; drijtf. Vollfommenheit 
48; 332, 61; 428, 27. 97; höher u. ftarfer als die 
Werfe 214, 216; doch darf man nicht darauf bauen 
746, 56. 

Der Glaube it Gehorjam gegend. G b. 
206, 187; um b. Gf. m. gefällt Gott b. neue Ge- 
horjam, u. um b. GI. to. rechnet Gott das nicht zu, 
was an b. Erfüllung b. GejekeS mangelt 170, 56. 
60. 68. 131. 148. 172. 187. 234. 238. 264; um b. 
GI. w. find wir gerecht, Gott angenehm u. er- 
langen BVergebg. b. Sünden 220, 247. 263; 256, 20. 

Glaube fommt aus b. Gehör 138, 67; 260, 39; 
308, 5; burd) das Wort 140, 73. 98; 216, 225; 


1195 


308, 5; 328, 54; 408, 70; 694, 62; 992, 59. 62; 
Dd. b. Einjegungsmworte 1000, 81; dazu b. Prez 
bigtamt 44; Ev. u. Safram. 44; 46 f.; 176, 89; 
240, 36; 260, 42; 360, 10; 404, 59. 70. 89; 
494, 7; 758, 24 ff.; äußere Zeichen (Abr.) 174, 80. 
148; 308, 4 f. 19; aus d. Symbolen 3. lernen 134, 
51; diefe find Beugniffe u. Grffürungen b. Glau- 
ben8 778, 8; Ddeffen Summa 188, 194; wie bie 
Schrift b. Gl. redet 56; 204, 184; Chriftus 162, 
31 ff.; erfahrene Chriften 206, 194; ber Apoitel 
Paulus 54; 142 ff.; 156, 2; 188, 194; Safobus 
188, 123 ff.; Sefaias 192, 137; Lertullian 280, 94; 
Auguftin 54; 352, 36; Bernhard 214; Luther 
924, 29. 41; 940, 10 ff. 

Glaube geht auf Gegenwart u. Zufunft 206, 
191; gehört 3. Buße 46 f.; 182, 45; 160, 21. 136. 
157; 214; 262, 44. 61. 63; 952, 4. 8; als dag 
zweite Stüd berj. 224, 277; 252, 1. 28. 35. 44 f. 
97. 60; 278, 91; Gl. u. Reue gehören guj. 264, 47; 
entjteht u. wächjt in d. Bube 160, 21. 151. 229. 
232; in b. Anfechtung 214; 260, 37. 42; 298, 54; 
400, 46; bd. Übung, gute Werke, Verfuchungen 
174, 68. 157. 229; nicht ohne Kampf 204, 182. 
229; 516, 44; GI. gehört 3. Abjolution 248, 59; 
260, 39. 61; unterfcheidet b. Reue Petri b. ber des 
Sudas 254, 8. 36; aud) e. Schwacher GI. Gott an 
genehm 996, 70; (125); was b. GI. voraufgeht u. 
folgt, gehört nicht 3. Rechtfertigung 922, 24. 

Der Glaube hat drei Objekte 134, 53; fieht auf 
b. causa final. historiae 134, 51; fagt Gottes 
Wort u. Verheipung 132, 44. 50. 55. 67. 70. 113; 
162, 27. 32. 103. 126. 143. 171. 173. 191. 260. 
265; GI. u. Verheigung find correlativa 208, 203. 
225; lernt Gott u. j. Willen fennen 176, 84; 290, 
94; jucht, fapt Gottes Barmherzigkeit, Vergebg. 
D. Sünde 146, 86. 106; 156, 8. 20. 32. 40. 53. 
107. 171; 206 (unt); 208, 197. 203. 277; Chris 
ftum als Berjföhner u. Mittler 132, 44. 46. 55. 69. 
80. 82; 166, 40. 96. 100. 103. 110. 123. 187. 257; 
274, 84; 314, 24; 792, 5; 918, 11; ibm ift Chri- 
jtu$ als Gnadenftuhl u. Verjihner dargeftellt 144, 
82; 224, 261; 268, 63; bd. ihn wird Chriftus 
unfer 186, 118. 246; bd). ihn haben wir Zugang 
3. Gott 174, 74. 176. 193. 255; 268, 63; Frieden 
m. Gott 174, 74. 96. 103. 184. 199; 212; 260, 
36. 60; 886, 12; Gnade vor Gott 66; 90, 52; 
168, 42. 73. 106; 264, 48. 81; 316, 11; 402, 55; 
928, 38; ihn rechnet Gott 3. Gerechtigfeit 44; 148, 
89 ff.; 154, 115; 168, 42. 184. 186; 460, 4; 498; 
918, 12; bd) ihn wird b. Schuld aufgelöft 150, 
108; fommt Gottes Reid) 710, 53; werden wir 
gerecht vor Gott (sola) 70; 78 f.; 134, 48; 138 f.; 
140, 69. 73. 100. 106. 117; 156, 2. 29. 37. 61. 75. 
91.126. 142. 171; 260, 36; 310, 8; 812, 23; 
816, 6; 412, 89; 432, 38; 460, 4; 622, 147; 790, 
1. 10; 918, 12. 41f.; 938, 2; Gott angenehm 140, 
71. 116; 156, 6; 212; wird erlangt Vergebung, 
Seribbnung, Gerechtigkeit 44; 46; 52; 70; 130, 
36. 43. 45 ff. 62. 75. 79. 85. 106. 112. 116 f.; 162, 
26. 37 f. 40. 42. 60 f. 67. 73 f. 96. 136 ff. 151 ff. 
170. 226. 265; 252, 2. 37. 59. 63. 79. 84; 284, 19; 
316, 5. 10 f.; 338, 84. 88; 400, 46. 60; 422, 12 f. 
23. 32; 444, 7. 23; 516, 44; 792, 5; 916, 4; 
Troft in Gewiffensnot 46 f.; 54; 132, 45. 62. 100. 
115; 160, 21. 61. 128. 158. 166. 198. 277; 250, 
66; 254, 12. 36. 47; 298, 52; 408, 70; Grlöfung 
b. b. Schreden b. Todes ufw. 132, 45; 162, 27. 
93. 128. 157 f. 169 f. 193. 262. 277; 262, 46; 298, 
56; 338, 85; 386, 12; 404, 60. 89; Sieg über 
Teufel u. Hölle 158, 17. 129. 142. 158; warum 


1196 


u. wiefern 136, 56. 89. 110; 162, 32. 45; 918, 
13. 43; Cinwendung 204, 183; ohne ihn das alles 
nicht 120; 1388 f.; 176, 60. 184 f. 143. 148. 251; 
268, 64. 89. 92; 312, 20; 334, 72; 740, 35; 3Bei- 
fpiel b. Batriarhen, Whrahams, der Heiligen 56; 
136, 57. 59. 90. 115;. 174, 80. 87. 90. 199; 264, 
54. 78; 312, 19;,.820, 243 344).6; (390,'25. 333 
986, 46. 

Der Glaube bringt Gott (fet entgegen D. Zorn 
Gottes) f. Werf, f. Berdienjt, jonbern b. Mittler 
Ghrijtum 132, 44. 46; 178, 93. 126; verläßt fid) 
nicht auf b. eig. Tun 182, 107; läßt fid) Schenken, 
ehe wir etivas tun 154, 114; gilt allein 154, 111; 
ijt weit üb: alle Werke 3. jegen 70; 200, 159; GI. 
u. Werfe dürfen im %Artifel b. b. Rechtfertigung 
nicht zufammengeiegt w. 52; f. Kraft erfährt man 
bei b. Werflehre nicht 126, 21; b. Lehre b. Gl. iit 
D. Werklehre zuwider 72, 20; wird bd). fie wegge= 
nommen 142, 81; 218, 240; verdunfelt pd). Mens 
ihenjagungen 70 f.; Dd). D. Meinung b. op. oper. 
176, 86; 3(5íab unb Mebopfer 256, 16; 404, 60; 
Ohrenbeichte 250, 66; 482, 14. 20; Klofterwerfe 
178, 90; Brimat d. Papftes 514, 37; überjehen b. 
D. Vernunft üb. b. Werfen 196, 144; t. unver: 
fuchten Leuten verachtet 54; 178, 91; b. Wider: 
jacher wollen fie mit Feuer u. Schwert tilgen 188, 
194; aber b. erfdrodenen Gewiilen ijt fte heilfam 
54; 154, 118; 178, 96; denn burd) fie allein lernt 
man Chriftum fennen ufw. 154, 118; 252, 3; fie 
ift nicht 3. fchelten, fondern 3. loben, denn fie ver- 
bietet nicht gute Werfe, fond. lehrt fie tun 56. 

Der Glaube it Anfang, Mittel u Ende 
ber Rechtfertigung 948, 34f.; bringt ben 
H. Geift m. fi (durch ihn wird er gegeben) 56; 
132,455. 154,119 :1965. 4.125615, 223: 244; 
82; 342, 92; 940, 10; u. bab. e. neu Herz, Sinn, 
Mut ufw. 156, 4; 190, 129. 181; 498; reinigt b. 
Herzen 150, 99; 194, 140. 163; 238, 31; 444, 8; 
tötet b. böfe Qujt 132, 45; bd). ihn werden wir be- 
fehrt, neugeboren ufw. 132, 45 f. 64. 72. 115. 117; 
166, 39. 54..61..126.. 185. 171; 212; 214, 194. 
253. 265; 266, 58. 82; 920, 20; lebendig 150, 
100; -202,.172; 236, 815.:260, 36. 47; :408,. 18; 
446, 10; iit bd). b. Liebe tätig 794, 11; ibm folgt 
D. Liebe 140, 74. 76. 111; 156, 4. 20. 30. 34. 124. 
128. 149. 173; 260, 37. 82; 922, 27; Liebe unb 
Hoffnung 794, 11; Gefegeserfüllung 178, 93. 175. 
245; 222 f.; 696, 68; er macht, bap wir Gottes 
Gejek halten finnen 182, 45; 156, 2. 38. 195. 194; 
richtet alfo b. Gefe& auf 156, 2; 170, 54; 340, 92; 
Gott gehorfam u. dankbar 290, 34; 390, 25. 33; 
436, 49; ftind!. Furdht 260, 38; bringt g. Früchte 
u. Werte 46; 56; 188,64. 74. 111 ff.; 160, 20 ff. 
94. 82. 125. 130. 252; 302, 68; 342, 92; 498, 2; 
794, 11; 796, 6. 18; 926, 36; 940, 9; bieje gehen 
ihm nicht voraus, fond. folgen 928, 41; fie find 1. 
Seuaniffe 164, 34. 63. 68; 396, 38; b. ganze Leben 
purd) 214; 752, 84; bab. bleibt man in b. himme 
fijdjen Beruf 340, 90; was nicht aus b. Glauben 
geht, ijt Sünde 128, 35; 212; 278, 89; 318, 17; 
496, 23; 940, 8; bod) ijt b. Glaube an fid) Feines: 
twegs e. gutes Werf od. e. Tugend 918, 18. - 

Der Glaube wird bd). gute Werke geübt 174, 68. 
157; bd. b. Exempel b. Heiligen geftärtt 344, 5. 
27; muß bei guten Werfen fein 170, 53. 63. 131; 
nur um jeinetw. gefallen fie 168, 45. 131. 148. 187, 
234. 250. 254; 940, 8; de3gl. b. geiftl. Opfer b. 
Chrijten 390, 26; an fid) unrein, find fie um feinet- 
willen heilig tt. göttlich 166, 39. 68. 172. 

Glaube findet fid) nur in den Herzen, denen D. 


Sach: und Namenregifter. 


Sünde leid ijt 160, 22; nicht in denen, bie ohne b. 
$. Geijt find 334, 72; nicht in fleifchl., fiheren 
Leuten 160, 22f. 144; 216, 227; 340, 90; 948, 34; 
nicht in Gottlofen und Teufeln 204, 182; nicht 
neben e. böfen Vorjag 3. jünbigen 794, 11; 922, 
26; 942, 15; nicht neben e. Todfünde 134, 48. 64; 
152, 109. 115; 160; 490, 43; ihn berliert, met D. 
Liebe verliert 178, 98 f. 103; Glaube ohne Werke 
macht nicht gerecht 190, 129. 131; Meinung fau- 
ler Ehriiten 190, 127; 930, 42; beide verbindet 5. 
Schrift, Chriftus 164, 34. 135. 143. 244. 250; 
222; fein Glaube, wo nicht gute Werfe 194, 143; 
498, 4; Unterfchied 31b. totent u. lebend. Glauben 
190, 127 ff.; 930, 42; erfterer e. Frucht d. Grb- 
fünde 476, 2; was das heiße, D. erjten Glauben 
fahren lafjen 440, 67 f. 

Den Glauben fordert 5. Taufe 738, 33 ff. 41; 
aber fie beruht nicht darauf 744, 52. 58; b. heilige 
Abendmahl 194, 143. 155; 398, 40. 90; 312, 
19 ff.; 408, 70. 77; 556, 10; 760, 34; 986, 46 f. 
63; Steht jedoch nicht darauf 982, 32. 74. 88. 
121 ff.; b. Gebet 344, 10. 13. (17); 730,12050im 
Glauben einig ijf die Kirche 236, 31; 690, 51; 
follen d. Bifchöfe fein 472, 9; in 7. Glauben joll 
man niemand ärgern u. jchwächen 1056, 16. 

Glaube (objeft. Glaubensinhalt) ijt e. and. Lehre 
als b. zehn Gebote 696, 67; d. 2. Sauptitüd des 
Katehismus 542 f.; 576; 542 f7.; 810, 11; 1004, 
94; wurde fonft im zwölf Wrtifel geteilt 678, 5; 
furze Faffung be8[. 678, 7; fcetdet Chriften von 
Heiden, Türken, Juden uf. 694, 66; lehrt Gott 
erfennen 678; GI. an b. dreieinigen Gott 544 [.; 
ijt im 5. Abendmahl 758, 32. | | 

Srrtimer: 3. Redtfertigg. gehören Glaube 
u. Liebe (Werke) 152, 109; 178, 97.:123;796,:20. 
23; 948, 35; GI. u. Belenntnis 796, 22; 932, 51; 
(9f. u. Erneurung 794, 19; 932, 49; Db. bezeichne= 
ten Sprüche b. Schrift feien b. b. fides formata 
3. verjtehen 152, 109; ihm ziehe Paulus b. Liebe 
bor 180, 103; bei guten Werfen bedürfe man des 
Gl. an Chriftum nicht 216, 236. 257; d. Lehre v. 
merito condigni 208, 203; er werde nicht bd). b. 
gepredigte Wort gewirkt 840, 22; 1100, 30; obi 
Gl., burd) Beihten u. Neuen ex op. op., werde 
man fromm 254, 12. 20. 25; er gelte nichts ohne 
Menfchenfakungen 238, 32; 312, 18; nicht durch 
ihn werde Vergebung erlangt 276, 85; in D. Lehre 
p. b. Buße werde feiner nicht gedacht 306, 81; er 
fei nur ein hiftor. Willen 224, 262; finne im 
Menfchen ohne Bube jein 794, 17; 936, 64; neb. 
e. &objünbe beftehen 134, 48. 64. 109. 115; gehe 
nicht bd). mutwill. Sünden verloren 800, 19; nur 
m. Dd. GI. werde d. Leib Chrijtt im Abendmahl 
empfangen 808, 5. 26. 29. 36; 974, 8. 1147117 7.; 
1154, 25 f.; b. GI. fchaffe b. Gegenwartigteit des 
Reibes und Blutes Ehrifti im Abendmahl 814, 35. 

Glauber u. trauen heißt e. Gott haben 584, 18; 
(580, 2); auf Gottes Barmherzigkeit vertrauen 
206, 194; Gottes Verheipung annehmen 194, 142; 
EHrifti Wohltat fennen 150, 101; fid) feines Ber: 
dienftes tröjten 140, 69; 3. Chrifto fontmen 262, 
44; glauben muß man b. Whjolution als einer 
Stimme ». Himmel 248, 59; 260, 40. 62; 552, 16. 
27; der Kirche mehr als den Sophiiten 338, 80; 
glauben muß jeder f. fid) 132, 45; 266, 60. 74; 
460, 4; wie einer glaubt, jo gejchieht ihm 554, 28; 
dazu feiner 3. 3wingen 534, 13. 21; twas u. wie 5. 
glauben 206, 194; 214; 216, 224. 248; 260, 35. 
45; 346, 19; 800, 5; bie gfauben, werden burd) 
Chriftum b. Sünden Io$, gerecht u. felig 138, 67. 


Sach) und Namenregifter. 


83. 87. 100; 182, 109. 117. 131. 152. 176. 189; 
212 5.5; 216, 224. 235. 263; 268, 65; 310, 11; 
350, 31; 388, 18; 494, 7; 550, 8; 578, 21; 732, 5. 
24. 31. 33; niemand glaubt Gott fo, wie er follte 
214, 221; wer nicht glaubt, macht Gott 3. Lügner 
204, 176; 268, 62. 94; Teufel w.'Gottlofe glauben 
nicht Vergebung b. Sünden 56; 206, 194; das 
gilt nicht b. Glauben b. Chriften 204, 182; wer 
af et wird verdammt 550, 8; 578, 21; 
Slauben, das, ijt nicht rein an fid) 146, 86; 
dazu jtürft Gott Dd). b. Saframente 308, 1; bd. 
D. Wort u. das Äußere Zeichen 308, 4. 
Glaubenshefenntniffe (j. Konfeffion u. Sym- 


ole). .. 

Glaubensfaden, Trennung in 776, 4. 

Slanbige (f. Gerechte, Heilige) werden durch b. 
Taufe wiedergeboren 114, 36; ihnen wird b. Erb- 
fünde nicht zugerechnet 114, 40; 498, 1; haben 
Vergebung, Berfühnung, Gottes Gnade, Kind- 
idjaft, eto. Leben 544, 6; 918, 16; ihnen ijt Chri- 
fus verheißen 144, 84; 274, 81; ber für fie bie 
Anklage u. Verdammnis b. Gefetes aufgehoben 
170, 58; und ihre Verföhnung ijt 170, 58; ihr 
größter Cat u. Troit b. (Sb. b. Ehrifto 272, 73; 
Gläubige find Gottes Kinder nur aus Barmber- 
zigfeit 146, 86. 94; in ihnen wohnt Gott u. f. 
Gaben 794, 18; in ihren Herzen b. geiftl. Reich 
330, 58; ihr Anrufen uf. im tägl. Opfer vorge- 
bildet 396, 36; ihr Ehejtand rein um b. Glauben? 
willen 372, 34; fangen an, b. Gefeß 3. halten, u. 
nehmen zu in Liebe uj. Gottes 158, 15; bringen 
Früchte b. Geijtes 806, 6; in ihnen e. beftändiger 
Kampf wider b. Fleiich 804, 4; 966, 18; wozu 
ihnen D. Lehre b. Gejetes nötig 968, 20 ff.; doch 
thre Erneurung u. Gefeßeserfüllung nod) unbolfz 
fommen 196, 149; 962, 6f.; u. nicht Gerechtig- 
feit an fid) 796, 21; doch folgt auf b. Gerechtigkeit 
D. Glaubens bei ihnen b. Gerechtigfeit b. Lebens 
926, 32; gute Werfe 3. tun, ijt ihnen geboten 950, 
38; fie felbft nicht ohne Sünde 722, 86; 922, 22; 
marum bod) ihre g. Werfe angenehm find 940, 8; 
968, 22; werden m. Chrifti Blut befprengt u. gez 
heiligt 396, 36; ihnen gereicht p. b. Abendmahl 3. 
Troft 808, 2. 19. 39. 69; fie nicht allein, fond. auch 
d. Ungläubigen empfangen darin Leib und Blut 
Ehrifti 810, 16; 970, 2. 27. 60. 66; b. ihnen treibt 
Gbriftus b. Teufel ab 174, 69; offenbart bd). ihre 
guten Werke j. Reich 174, 68; Belohnung ihrer 
Werte 174, 73; Grmunterung dazu 174, 78; ihr 
Tod iff nit Strafe 298, 56; fie haben D. ewige 
Leben 50; 218, 248; 544, 6; Schwachgläubige, 
Troft für fie 900, 47; 996, 70. 125. 

Srrtimer. 794, 18. 21; daß b. Gläubigen 
nicht fiindigen fünnen 490, 42; daß ihnen gute 
Werfe 3. Seligfeit nöt. 944, 22; od. fchädlich feien 
948, 37. 

Gifeid)fürmiafeit b. Zeremonien nicht nöt. zur 
Einigkeit b. Kirche 46, 2; 74, 44; 228, 10; 230; 
236, 30 f. 33; bod) ift um guter Ordnung iwillen 
darauf 3. jehen 238, 33. 

Gleidniffe Chrijti u. Kohannis von der Kirche 
226, 1. 19. 49; Gleichnis des Leibes und Blutes 
Chriftt find Brot u. Wein im Abendmahl nicht 

bloß 814, 28; 1010, 115. 

^ . Gifieber, alle, hat Gott gegeben 542, 2; Gejet 

b. Glieder nennt Augustinus p. Erbfünde 114, 36; 

Dawider fampft Paulus 488, 40; bis ins 3. u. 

4. Glied droht Gott 3. ftrafen 542, 21. 
Glieder (Gliedmagken) Chrifti find b. Gott: 


1197 


[ofer nicht 226, 6. 19; der Kirche duperliche aud) 
b. Heuchler 226, 3; aber nicht lebendige, jond. tote 
226, 6; was uns 3. lebend. Gliedern macht 230, 
13 f.; b. 9. Geijt und b. Wort Gottes 690, 51; 
894, 36; 1008, 404; nicht wiffentl. Sünder 228, 
11; 230; werden bd). b. chriftl. Liebe 3ujammen- 
gehalten 182, 111; bie vornehmiten find Könige 
u. Zürften 518, 54; Glieder b. Reichs b. Teufels 
find die Gottlojen 230, 16. 19. 

Glodentaufe im Papjttum 498, 4; 1002, 87. 

Glorififation ber menfchlihen Natur Chrifti 
1018, 12. 

Gnade Gottes, worin fie beftehe 890, 27; gra- 
tia gratum faciens ijt b. Glaube 154, 116; iit 
allgemein 244, 52; ijt Barmberzigfeit Got: 
te$ gegen uns 222, 260; Db. Wort Gnade jchliekt 
alles Berdienft aus 140, 73; gratia prima 124, 
17; 168, 41. 219; ijt uns Gott nieht jehuldig 214, 
221; verleiht Gott 3. dem, was er im Gejet ae 
gebietet 152, 106; ohne fie das unmöalich 126, 27; 
wir bedürfen derfelben alle 166, 40. 42; bie quten 
Werfe. gefallen nur aus Gnaden 222, 260; find 
auch nach empfangener Gnade noch unrein 168, 42. 

Wus Gnaden find wir erwählt s. ew. 
Reben 834, 13; haben wir Vergebung D. Sünde, 
Gerechtigkeit 44; 130, 41. 48; 166, 40. 197. 245; 
260, 35. 95;.498, 2;. 550, 10; 792,.4.,6; 924, 30; 
960, 25; Wiedergeburt 208, 195; b. $$. Geift u. f. 
Gaben 340, 90; 922, 23; Seligfett (in Chrifto) 
134, 54. 103; 214; 218, 243; 222; 834, 13; aud) 
die Heiligen 212. 

Gnade bietet an b. Heilige Geijt 784, 1. 6; 
b. Evangelium 120, 5. 53; 204, 176; 214; 272, 
76; 308, 4; gibt Gott nur bd). d. äußere münd!l. 
Wort 494, 3; dh. b. Saframente, weldhe Zeichen 
b. Gnade find 260, 42; 308, 1 ff. 14. 19 f.; 400, 
49. 69; 742, 41; 976, 16. 50; ift dd. Chriftum 
erworben, zugejagt ujw. 46f.; 56; 178, 90. 141. 
164. 176. 194; 222, 258. 265; 264, 53; 282, 10; 
316, 9; 486, 32; 872, 45; fchon Adam 264, 55; iit 
in SEfu nod) mächtiger als b. Sünde 150, 103; 
162, 28; 342, 5; 1152, 20; Zeichen b. Gnade find 
auch bie Tritbjale 300, 61. 

Gnade wollte S$8rael dh. Opfer verdienen 
176, 87; b. Vernunft bd). gute Werke 202, 167; 
b. große Haufe bd). Klofterwerfe, Wallfahrten 178, 
90; 466, 18; Menfchen finnen fie ohne Befehl 
nicht verheifen 308, 3; fie wird aber nicht durch 
Werke, Liebe, Gefeteserfüllung erlangt 64 f.; 70; 
128, 29. 60; 170, 61. 73. 92. 197; 276, 88; 460, 4; 
aud) nicht b. Wiedergebornen 168, 43; nicht deb. 
Zeremonien, Falten, Orden ufiv. 48; 70; 72, 21; 
90, 52 f.; 320, 21; nicht durch b. Reue 254, 8; 
bleibt bei ber Werklehre ungewif 210, 212 f. 

Nach Gnade feHnt fid) niemand, der nicht fei- 
nen Kammer erfannt 112, 33; fie juchen, gehört 3. 
Bue 160, 21; 224, 265; fie annehmen, ijt der 
höchite GotteSdienft D. Ev. 206, 189; gefchieht bd. 
Glauben 64 f.; 90, 52; 134, 48. 55; 168, 42. 95. 
176. 182. 219. 260. 265; 274, 81; 402, 55; 588, 
32 ff.; Gott gibt fie bem Gehorjam 542, 22; fröhe 
fid) u. getroft darauf bauen 208, 197; aber jue 
fehen, daß fie nicht vergebl. empfangen, gemif- 
braucht werde 906, 66; 960, 25. 

An Gottes Gnade fol man niht verzmweis 
fein 214, 218; das ift Folge b. Crbjiinde 106, 8; 
b. Fleifches 170, 49; fie ift denen verborgen, welche 
die Strafe fürchten 152, 106; wer nichts davon 
hört, füllt in Verzweiflung 72; fie wird Dd. Menz 
fchenfagungen berbunfeft 70; 296, 49; von ihr 


1198 


fallen ab, die bd). b. Gefek gerecht tv. wollen 128, 
30; 422, 11. 17; bd) Kloftergelübde 82; Die bie 
Rechtfertigung bd). p. Glauben leugnen 224, 266. 

Un Gnade hat Chriftus zugenommen im Stande 
jeiner Erniedrigung 820, 16. 

Srertümer: Gnade fet durch b. op. op. der 
Meile 3. verdienen 202, 167; 312, 18; bd) gute 
Werfe und Gejegeserfüllung 168, 41. 167 ff. 197. 
212. 271; 334, 08; 342, 91; 478, 7. 10; burtd) 
Menjchenfakungen 314, 1. 4; nad) der Rechtferti- 
gung 916, 12; bd) b. Caframent b. Bue ex op. 
op. 254, 8. 18. 25. 84; man finne fid) a. eig. 
Kräften 3. Gin. fdjiden od. bereiten 788, 11; 880, 
9. 77; gute Werke außer b. Stand b. Gn. tun 
256, 17; 394, 72; b. Gn. des H. Geiftes dazu nicht 
nötig 476, 10. 

Gnadenbund b. 9t. Sj. 260, 42. 

Gnradenerefution, nicht das NRichteramt, tft den 
‚Kirchendienern befohlen 280, 7. 

Snadenlohn, damit b. ew. Leben 3. vergleichen 
220, 245. 

. Gnadenmittel 240, 36; 496, 10; 880, 4; 900, 
48. 54; 1086, 76; 1100, 30 f. 76; ohne fie wirft 
‘Gott nicht 898, 46. 

(Snabenreid) 710, 52. 

Ginabenzif (j. Beruf). 

Groadernjtuhl ijt Chriftus 52; 56F.; 144, 82; 
268, 63; 752, 86. 

Snadenwahl Gottes 830; 1062; 1152; b. b. 
Vorjehung zu unterscheiden 830, 2; 1062, 3; be- 
ruht nicht auf unj. Frömmigkeit 1086, 75; in 
Chrifto 3. juchen 834, 13; 1066, 13. 65; bd. Got- 
teS Cid u. b. Salramente verfiegelt 834, 13; in 
j1. Wort geoffenbart 1076, 48; geht nur auf bie 
Hrommen 832, 5; 1064, 5; e. Urfache ihrer Selig: 
feit 1064, 8; mie fie zu betrachten 832, 6. 9; 1064, 
9. 135 nidj nad) der Vernunft 1070, 26. 63 f.; 
nicht mit Vorwik 1078, 52; dab. 3. lehren 836, 
16; eüte Mahnung zur Buße 1066, 12. 51. 71; 
ihiwere Gedanken fol fid) f. Chrift darüber machen 
900, 47; 1064, 10. 89; wiefern fie tröjtl. 1078, 
48; wem 834, 11; 1070, 25; mem nicht 902, 57; 
nicht jculd an b. SSerberben b. Gottlofen 834, 12; 
1074, 34. 78; Mipbrauch b. Lehre 832, 9; 1064, 
10. 39 f.; Qutfer üb. verfehrte Uniwendg. b. Gn.- 
ae f.; Sertümer, bie 3. verwerfen 836, 17 ff.; 

HAT: 

Gnadenwille 1086, 75; 1152, 18. 

Gnadenwirfung 790, 17 f.; 832, 8; 858, 3; 
1000, 83; 1152, 18. 

Gradenzeidhen find Trübjale 300, 61; b. Sa: 
framente 260, 42; 308, 1. 14; 400, 49. 69; 
988, 50. 

Snadenzug 788, 16; 902, 54. 60. 86. 88; 

086, 76. 


 Gipfbtvage, darauf find b. Gebrechen b. Nadhften 
nicht abzurechnen 186, 122. 

Gomorra 456, 11. 

Gott 30; 32; 42; 102; 460; 542; 576; 580; 
678; ijt e. Geift 392, 27; 1088, 68; ungefdhaffen 
32, 8; unförperlich 42, 2; unermeblich, einig, un- 
zerteilt 30,1; 92, 32:9542,:25 102.6; 460; 
1038, 68; ewig u. unendlid) 32, 10; 42, 2; 102, 2; 
allgegenwärtig 810, 12. 14; 1004, 95; 1038, 68; 
almädtig 30; 32, 18; 42, 2; 5427.3 576; 678; 
ene b. unetmebl. Macht, Weisheit u. Güte 

Gott ift in drei Perfonen, Vater, Sohn u. Hei- 
Tiger Geift 32, 3. 25; 42, 3; 102, 1; 460; 5427.; 


Sad: und Namenregifter. 


576, 6; 678, 6; aber nicht drei Götter, fondern 
ein Gott 32, 16; trinitas in unitate et unitas 
in trinitate 32, 95 [.; Irrtum der Wrianer und 
Antitrinitarier 842; 1100 f. (S. Dreieinigfeit, 
Vater, Sohn, Heiliger Geift.) 

Der dDreieihige Gott: in feinem Namen 
gefdieht b. Taufe 550, 4; tw. Sünden vergeben 
554, 28; foll man 3. Bette gehen und aufftehen 
556 f.; er wohnt in den Gläubigen 932, 54. 65; 
Gott hat f. Sohne Zeugnis gegeben 204, 176; ihn 
vorgeftellt 3. e. Gnadenftuhl 268, 63; nimmt ben 
Tod de8j. 3. Xöjegeld an 300, 63; unf. allmädt. 
Gott u. Heiland ift Chrijtus 1002, 89; 1016, 6. 

Gott ift b. HErr 32, 17; 542, 21; Schöpfer u. 
Erhalter aller Dinge 30; 42, 2; 52; 158, 14; 
336; 460; 542, 1f.; 678, 6; 678 ff.; b. Menfchen 
Schöpfer aud) nad) b. Fall 870, 38; unj. Bater u. 
Helfer 156, 4; 544, 2; 680, 17. 23; Erhalter 158, 
14; b. einige, etm. Gut 582, 15; daher fein Name 
586, 25. :* 

Gott it 9 Renfd geworden 818, 10. 18; 
1150, 9; 1154, 27; wahrer Gott ijt b. Sohn Got- 
tes 1016, 6; nicht bloß b. Namen nad) 816, 3; da- 
her Maria Mutter Gottes 3. nennen 820, 12; hat 
gelitten, iit geftorben (820, 14); 1028, 44 F.; 1150, 
9f. (S. Ehriftus u. Sohn Gottes.) 

Einen Gott Haben, was das heiße 580, 1 ff. 
18. 28; wird nur im Wort erfannt, gejucht, 
gefaßt 138, 67; dd. b. Predigt b. Glauben 136, 


60; in Chrifto 54 f.; ihn ergreift b. Herz 582, 13; 


er twill bd). Glauben geehrt 1. 134, 49. 89; 206, 
188; 208; bd. Annahme b. Verheipung u. Gnade 
134, 49. 60; 206, 188; ihn follen mir als einen 
HErrn u. Gott achten 156, 9 ff.; ihn follen mir 
b. Herzen fürchten, loben, lieben, danten, ihm ber 
trauen, dienen 80 f.; 120, 8; 156, 3 f. 10. 20; 
236; 252 f.; 538, 2. 22; 580, 4. 14 f. 24; 680, 19; 
ibm 3. Lieb u. Lobe Gutes tun 940, 12; ibm ge- 
Dorden 938, 4. 17; 5. ihm bitten, was nötig ijt. 
80 f.; 120, 8; 198, 158. 210; 544, 2; 586, 24; 
696 FF; Hilfe, Erhörung, alles Gute erwarten 80T.; 
120, 8; 156, 4. 20; 586, 24; Leben im Tod 120, 8; 
auch b. Gute, was uns bon Menfchen widerfährt 
586, 26; 1. Willen uns ganz hingeben 120, 8; das 
alles vermag ft Menfm von Natur 50; 
104 f.; 106, 7f.; 108, 14; 120, 8. 27. 110; 156, 
7. 46. 221; 334, 71; 488, 33; fie find alle toider 
Gott u. f. Gebote gefinnt 862, 11; 886, 17 f. 24. 
44. 85; vor Gott geiftl. tot 878, 60; ihn erfennen 
u. preifen fann feiner 128, 32; ihm gefallen (ohne 
Glauben) aud) nicht 128, 82; 192; 196; 2207F.; 
334; 892; ihn verfühnen nicht durch b. Liebe 180, 
100; noch bd. Menfchenfagungen 48,3; 72, 21; 
88, 41; 122, 11; 238, 34; 314, 1. 15. 50; 444, 7; 
mit Gott fonnen wir nicht bd). uns. Werke u. Vers 
dient handeln 136, 60. 67; felbit b. guten Werke 
b. Unbefehrten find bor Gott Sünde 940, 8; bot 


ibm nicht gerecht to. bd). äußeren Gottesbienjt, Sez. 


feßesmwerfe, Berdienft 74, 41; 80, 36; 126, 26. 40; 
162, 26. 30. 36. 55. 59. 103. 110; 276, 87; 314, 
1. 18; 794, 15. 20; 798, 7; 918, 9. 37; nur dd. 
Gottes Liebe u. Gnade 156, 4. 20; bd). Glauben 
an Chriftum, nicht duch Werke uj. 54 f.; 80; 
194 f.; 140, 71. 81. 116; 160, 24. 42. 59. 61. 83 f. 
90. 100. 135. 145. 193 f. 198. 247. 255. 265; 260, 
364.875 622; 141; 198,:9; 882, 14; 018/193; 
938, 7; 994, 62; 1068, 15; bd). b. $. Geijt u. 
Wiedergeburt 50; 122, 9; 128; 132, 46; 156, 4. 
14. 172. 230; nach empfangener Vergebung 160, 
20; wie bieje bei Gott 3. erlangen 956, 20, 


ee ee ee 


Sad): und Namenregifter. 


Gott nidt Urfadhe b. Sünde und des 
Böjen 52; 336; 832, 4; 860, 7. 32 f. 40; 1064, 7; 
Hat d. Menfchen gerecht u. heilig erichaffen 958, 23; 
will nicht b. Böfe, lapt es aber zu 1064, 6; iit ein 
eifriger Gott 542, 21; 588, 30 ff.; wird erzürnt, 
wo nicht gute Werke getan w. 304, 77; zürnt üb. 
D. Sünde 128, 35; 158, 14; über ben Unglauben 
702, 21; droht, fd)redt, ftraft 116, 46 f.; 130, 36. 
84; 156, 7. 79; 298, 53; 542, 22; 588, 29. 34f. 
95. 322 ff.; 694, 65; 862, 13; 1082, 59. 84 ff.; 
richtet anders als menfchl. Gerichte 116 f.; 178, 95; 
2M 216, 224; ijt ein verzehrendes Feuer 210, 

Gott mill b. Verderben b. Menjiden 
nicht 832, 10. 12. 17 ff.; 870, 39; 900, 49; 1074, 
34. 82; 1152, 18; fann allein bemjelben abhelfen 
168, 42; 780, 10; lodt 3. fid) mt. e. h. Eide 280, 
94; vergibt Sünde aus Liebe, Barmherzigkeit um 
Chrijtt m. 132, 48. 86 f.; 160, 20. 40. 88. 141; 
280, 95; 480, 8; 498, 1; 792, 4; 960, 25; hat 
unj. Sünde auf Gfrijtum gelegt 204, 185; 338, 
82; 460, 2; rechnet j. Gehorjam uns 3. Geredhtig- 
feit zu 918, 9 ff. 34; 958, 22; hat ihn f. uns zur 
Weisheit, Gerechtigkeit ujto. gemacht 146, 86. 185; 
790; 958 FL; nimmt uns um jeinetw. an Kindes 
Statt an 960, 25; hat uns erwählt in Chrijto 
832, 7; 1076, 40. 43. 65; in welcher Weife 1068, 
15 ff. 83 ff.; hat Geduld 1088, 80; jedem die 
Stunde d. Belehrung beitimmt 1080, 56; fommt 
uns zuvor 908, 71; macht b. Anfang u. erhält bis 
ans Ende 886, 16; 1068, 21; zieht 3. Belehrung 
904, 60. 86. 88; 1086, 76; wirft b. Glauben 190, 
130; (240, 36); 264, 47; verwirft die Schwach) 
gläubigen nicht 996, 69 f.; ftdvit b. Herz bd. D. 
Saframente 308, 1; 386 f.; jehirmt wider b. Ver- 
juhungen b. Teufels 160; 1068, 20; 7. eigentlich 
Wert ijt lebendig machen, nicht jchrecen, töten 264, 
51; 300, 61; (264, 53); ihm ijt e$ nicht um die 
Strafe, jond. um BVefferung 3. tun 302, 66; hat 
zwar p. böjen Geifter gänzl. verivorfen, nicht aber 
b. gefallenen Menjchen 888, 22; hat alles unter 
D. Sünde bejdjfofjen 832, 10; errettet b. b. geiftl. 
Viniternis 884, 15; wirft Wollen u. Vollbringen 
884, 14. 16. 26; 1068, 21; ift und macht gerecht 
170, 59. 75; 460, 4; gibt neues Leben u. Lroit 
pd) j. Wort 260, 40; rechtfertigt, bejeligt u. hei- 
Yigt allein 152, 106; (140, 73. 93); 214, 213; 
920, 17; wirft b. Heiligung 872, 45; 896, 42; 
nicht ohne Mittel 880, 4. 80; 1070, 27; bieje Ge- 
jet u. Evangelium 900, 50; nicht mit Gewalt 898, 
46. 60; er gibt Sieg bd). Chriftum 296, 49; feine 
Gabe ift die Seligfeit 798, 7. 

Gott gebietet allen Menfden Bue 488, 
34; 1070, 27; ruft f. Kinder 3. Buße, wenn fie 
ftraucheln 1086, 75; gebietet Glauben 272, 
72; 182, 107. 189; fordert gute Werke 126, 
22; 436, 49 f.; 938, 7. 14. 38; welche ihm allein 
gefallen 612, 113 ff.; 940, 9. 38; 964, 12. 22; hat 
lieb e. fröhl. Geber 942, 18; will im Geift u. in 
b. Wahrheit angebetet tv. 392, 27; erforfjcht die 
Herzen 116 f.; 128, 35; bricht b. Willen, übt im 
Gehorjam 326, 45; übt b. Heiligen mannigfal- 
tiglich 174, 77; 298, 54; 1078, 48; dämpft die 
Sünde Dd). Trübjal 204, 180; 298, 55. 63; nimmt 
fid) unj. Not an 720, 82; ihm mehr al$ Menjchen 
3. Gehorden 50; 925.5; 448f.; 514, 38; was er 
jchiekt, 3. leiden 828, 6; wie er gute Werfe vergilt 
218, 241; 542, 22; 940, 8 f. 38; bod) oft erft in 
jenem Leben 174, 77; 218 f.; unb ihn jdauen b. 
Gläubigen bon 9lngefid)t ujw. 970, 25. 


1199 


Gott hat uns aus Gnaden a. b. pápitf. Finjter- 
nis errettet 850, 5; bot Gott ijt b. Welt Weisheit 
nur Torheit 882, 8; wo Gott nicht jefber Schuls- 
meijter ijt, fann man nichts lernen 886, 16. 

Gott u. Abgott macht der Glaube 580, 2 f.; 
and. Götter joll man nicht haben 538; 574; was 
das heige 580 ff.; 674, 324; wer b. Mammon 3. 
|. Gott macht 580, 6; Götter machen etf. aus d. 
Heiligen 344, 11; Götter nennt Gott d. Könige 
356, 44; f. e. ird. Gott will D. Papft gehalten jein 
234, 23; 472, 4. 

Gottesdienst, fein Volk ohne denf. 584, 17; der 
rechte u. faliche 82, 50; 408, 71. 88; 584, 16 ff.; 
D. Hdichiten GotteSdienft betrifft das 1. Gebot 156, 
10; b. hichjte ©. ijt, j. Sünde erkennen und bei 
Chrifto Vergebg. fuchen 162, 33; 206, 189; Chri- 
ftum juchen u. anrufen 56; b. Gott Gutes annebz 
men 182, 107. 189; Glaube m. f. Früchten 134, 
49. 57. 107; 164, 34; 252, 3; 318, 16; inwiefern 
D. Gejeßesgerechtigfeit 134, 49; in rechtem ©. foll 
D. Herz geübt t». 208; der vernünftige ©. b. Chris 
ften 390, 26. 71. 88; ijt nicht mie b. levitifche 88, 
39; 92; zum ©. find D. Feiertage geordnet 604, 
84 ff.; e. ©. musk Gottes Gebot haben 426, 23. 25. 
40; nicht in fremder Sprache 3. halten 384, 2; 
Lehre u. Einrichtung bei b. Evangelijchen 324, 40; 
aduperlidhen ©. vermag b. Menjch a. freiem 
Willen 334, 70; aber dad. nicht gerecht vor Gott 
74, 41; 80, 36; 324, 34; 318, 17; bab. nicht Ver- 
gebung 144, 83; nicht Gnade 86 [.; 90, 52; nicht 
Ruhe b. GewiffenS 166, 40; nicht Seligfeit 446, 
16; hatten b. Väter 3. leibl. Übung u. Kinderzucht 
320, 20 f.; darin joff b. Kirche frei fein 324, 33; 
828; 1052; Menfhengebote (Sabungen) 
find f. Gottesdienjte 72, 21; 90, 53; 428, 26. 47; 
444, 8 ff.; 830, 9; 1054, 8; 1056, 15. 26; ver: 
gebl. ©. 296, 50; 434, 41; nicht verdienftl. 238, 
32. 94; 250, 65; 294, 46; 314, 4; 518, 48; darin 
befteht Ehrifti Reich nicht 230, 13; Menjcen haben 
überhaupt nicht Macht, folche aufzurichten 318, 15; 
nicht b. Bilchöfe 322, 31; 446, 14; nicht b. Amt 
b. Schlüffel 256, 22; 504, 6; nicht b. Papft 82; 
234, 23; 504, 6; wie Paulus darüber ffagt 224, 
272; jolche verbietet Gott 318, 14; falj he Got- 
teSdtenfte: b. Kloftergelübde 80 f.; 426, 21 ff. 63. 
65. 69; 470, 2; Faften, Zeremonien, Orden 70; 
324, 40 f. 47; b. Obrenbeichte 250, 65; d. Meile 
64 f.; ift e. falicher ©. wie der des Baal in Israel 
416, 97 f.; 1. Stand, Weib u. Kind verlafien 434, 
42; 450; Heiligenverehrung 468, 26; jolche wur- 
den im Papfttum immer neu aufgerichtet 224, 271; 
398; 438, 55; 516, 44; aus Mipverjtand D. lebit. 
Gottesdienstes 402, 52; in Asrael 224, 274; treibt 
b. Welt 584, 17; haben vor b. Vernunft e. großen 
Schein 320, 22 ff.; find entjprungen a. D. 9Xei- 
nung b. eig. Gerechtigfeit 122, 10; 178, 91; 202, 
164; 324, 33; etbenfen b. Menfchen in Gefahr u. 
GetviffenSnot 202, 167; bab. b. rechte G. berbum- 
felt 80 f.; Amt, Ehre Chrifti 224, 271; 318, 18; 
D. Untichrijts Reich aufgerichtet 318, 18; b. Pros 
pheten nennen fie Aven 470, 2; fie einführen, tit 
große Sünde 412, 89. 92; fie verachtet, jtürzt Gott 
318, 17; 588, 35. 

GotteSfurcht, was inechtijche, was kindliche 260, 
38; ©. b. Herzens ijt hriftl. Vollfommenheit 332, 
61; nicht ohne b. H. Geift 334, 72; wirft Chrijtus 
Dd). b. Wort u. H. Geijt 328, 54; treibt b. Schrift 
674, 325; darin jollen alle Menjchen zunehmen 
432, 37; dazu jol man b. Kinder erziehen 630, 
174; ohne fie fein, ijt Frucht der Erbjünde 476, 2. 


1200 


Sottesläfterung, bie größte, tft, nicht Vergebg. 
D. Sünde glauben 280, 94; aus Mikbrauch des 
göttl. Namens 594, 55 F.; aus falichen Lehren im 
Papfttum 122, 12; 316, 11; 338, 81; 498; daran 
jollen Ghriften nicht teilnehmen 1060, 22. 

Gottfried, Graf 3. Ottingen 24. 

Gottheit, bie, jelbit betrifft (pertinet ad) das 
1. Gebot 156, 10; m. j. Gottheit ift Gott bet b. 
Heiligen, wohnt aber nicht leibhaftig in ihnen mote 
in Chrijto 1038, 70; darin drei Perfonen 678, 6; 
die zweite Perjon b. ©. ijt Chriftus 684, 26; nad) 
D. Gottheit it b. Sohn b. Vater gleich 34, 
91; 1044, 85; in Chrifto wohnt b. Fülle b. Gott: 
heit 824; 1024, 30. 34. 64; 1128 f.; 1142 f.; dt 
Gottheit u. Menjchheit eine Perjon (822, 18); 
1028, 41. 70. 85; b. Gottheit ift nicht in b. Men: 
heit verwandelt, fond. hat fie angenommen 34, 33; 
818, 6. 21; 1040, 71; (1150 f.); b. Menjchheit b. 
Gottheit nicht eräquiert 822, 27; 1036, 62. 91; 
Dieje unio befteht nicht bloß b. Namen nach 816, 
3. 25; 1154, 28; nicht bloß nad) b. Gottheit iit 
Chrijtus unj. Gerechtigkeit 790, 2 f. 13 f.; 916, 2. 
4. 56. 60; nicht bloß nad) b. Gottheit auf Erden 
gegenwärtig 824, 32; 1042, 77 f. 82. 94; nicht 
bloß nach b. Gottheit anzurufen 1154, 32; nad) 
D. Gottheit hatte Chriftus aud) im Stand b. Er: 
niebrigung 1. Gewalt 826, 39. (€. Chriftus.) 

Gottlofe haben aud) hiftor. Glauben 204, 182. 
216; gehören 3. dup. Kirchengemeinjchaft 226, 3. 
28. 47; dv. ihrem Lehramt u. a. 230, 17. 19. 28; 
Saframentsverwaltg. 226, 3. 19; 234 f.; 242, 47; 
empfangen auch Ehrifti Leib im Whendm. 982, 33; 
find aber b. heil. Kirche nicht 228, 8. 17. 19; find 
ihre Unterdrücder 228, 9; nicht Chrifti, fondern b. 
Teufels Leib 236, 29; (232,19); 334, 71; fe 
regiert b. Getft Chrifti nicht 230, 16; ihr verfehr- 
ter Wille Urjache b. Sünde 52; fie find Gott feind, 
fönnen Gott nicht anrufen, nicht Vergebg. b. &ün- 
ben glauben 54 f.; in ihnen ift D. Jungfraufchaft 
untein 372, 34; an ihrem Glüd, ihrer Menge 
ärgern fid) b. Menfchen 116, 43; 168, 46; 232, 19; 
fie joll man nicht gerechtfprechen 792; 918 f.; bod) 
fonnen fie bd). b. Glauben an Chriftum gerecht tv. 
926, 34; ihr Ende b. Verdammnis 50 f.; 332 f. 

Gottlofigfeit b. Herzens 192, 137. 169. 

Gottfeligfeit wirft Gott in b. Herzen 884, 14; 
was ihr jchädlich 806, 8; Dazu mahnt b. Lehre b. 
D. Gnadentwah! 1066, 12. 

Soße, dazu macht man Gott bd). b. 3Gerfgered)- 
tigfeit 584, 22. 

Gibenopfer 992, 57. 

Gratia gratum faciens 154, 116; 
prima 124, 17; 168, 41. 212. 

Gratias u. Benedicite 556 f.; 600, 73. 

Graufanrkeit b. Widerjacher 226, 278. 

Gregorius ber Große, bor j. Beit f. Privat: 
meffen 66, 35; 384, 6; üb. Ungleichheit b. Faftens 
74, 44; Strafe Davids 302, 64; Wiedergeben 
fremder Güter 304, 72; Brimat d. Bijchofs zu 
Rom 508, 19; Abendmahl 810, 15; geg. b. Agno= 
éten 1042, 75; für b. Lotenmeffe 416, 95. 

Gregorinus Nagziangzenws 330, 58; vor f{. Beit 
f. Heiligendienit 342, 3. 

Gregorins Nyffenns’' Zeugnis b. Chrifto 1022, 
22; 1194; 1128 f. 

Greuel find Gott alle eig. Gottesdienfte 318, 
17; b. größte im Papfttum D. Meile 462, 1; 1010, 
109; beidn. Gr. aus d. Heiligendienft 350, 34. 

Grieder, deren (heidniiche) Sühnopfer 390, 23; 
(Hriftliche) Halten b. Whendm. unter beiderlei (Sez 


gratia 


Sad: und Namenregiiter. 


ftalt 358, 4; aber f. Privatmefjen 384, 6; betrad)- 
ten b. Meffe als e. Sanfopfer, nicht al$ e. Satis- 
faftion 416, 93; nennen fie liturgia u. synaxis 
410, 79 f.; was ihr Kanon v. Opfer jagt 412, 885 
ee Worten b. Volk bei ihnen entlaffen iv. 
rohen, ein, war b. Preis e. Seele im Feg- 
feuer 484, 26. | 

Grube, bis in die, bleiben wir Sünder 792, 9; 
922, 22; 966, 18. 

Grund d. Welt, ehe er gelegt, hat ung Gott er- 
wählt 832, 7; 1076, 43; 5. ficheren Grund in D. 
Lehre b. b. Gnadenwahl jol man behaupten 1074, 
36. 39; Lofer, nichtiger (Sandgrund) find unfere 
Werke 126,21; 194,143; 488, 89. Dertlı 
lebte 210, 212. (108. 119); alles außer b. Glauben 
146, 85; b. Grund b. Glaubens ijt Gottes Wort 
216, 225; b. Gr. b. Kirche ift EHriftus 232 f; f. 
Wort b. Grund wider alle Srrtiimer 980, 26; Gr. 
p. Cb, 232, 20; 232 f.; ben ftoken b. Widerjacher 
um 232, 21; Gr. p. Lehre iit b. Schrift allein 848; 
auf deren Gr. m. b. Kebkereien verworfen 856, 17; 
Gründe f. b. lutherijche Abendmahlsiehre 810, 10; 
1004, 93; welchen Gr. b. Saframentierer f. ihren 
Srrtum angeben 992, 59. 

Grundfas, allgemeiner, 3. Erklärung b. Gefegkes 
192, 135. 

Grundipruch in D. Theologie 976, 55. 

Guilielmus Parisiensus 336, 76. 

Gildenjahr, annus aur. iubil. 484, 25 f. 

Simther, Graf 3. Schwarzburg 24. | 

Gut, bab. ijt das Wort „Gott“ abzuleiten 586, 
25; gut muß felbft fein, der gute Werfe tun joll 
152, 106; den Unterfchied zw. gut wu. bbje hebt D. — 
Qebre b. b. Glauben8gerechtigfett nicht auf 212. 

Bitte, Barmherzigkeit: Gebraud) ber Worte in 
b. $. Schrift 134, 54; Güte Gottes ohne unfer 
Verdienft 1082, 59; daran foll man bleiben 1068, 
21; alle Güte des Fleifches ift nichts 210, 208; 
382, 70. 

Guten, die, find mit Namen u. Werfen in der 
Kirche 228, 10; 228f.; üb. Gute u. Boje geht 
Gottes Vorjehung, nicht aber die Gnadentwahl 
1062, 3. 

Bitter, zeitliche, gibt Gott 542, 2; 546, 14; - 
680, 13; mag e. Chrift befigken 82; 434, 46; (840, 
17; 1098, 22); auch e. Priefter 244, 50; fie ber- 
laffen, ijt in D. Schrift nicht geboten 434, 46; ber 
natürl. 9Renjd) Tiebt fie mehr al8 Gott 114; das 
Tleifch verläßt fid) darauf 170, 49; b. Welt mip- 
braucht fie 682, 21; wie man fie anjehen und ge- 
brauchen [ol 592, 47; b. Güter b. Bijchöfe, was fie 
find u. wozu 3. verwenden 526, 80; zeitl, Güter 
hatten bie 9tedjabiter nicht 438, 59; Fremden 
Gutes foll man fid) enthalten 282, 9; 540, 14; 
426 ff.; 646, 233; das vermag b. Vernunft nicht 
126, 27; unreht Gut gedeiht nicht 648; mer eS 
innefat, ift ein Dieb 304, 72. 

Güter, geiftlihe u. Teibliche, waren dem Samen 
Abrahams berfeipen 230, 14; fie empfängt bie 
firde Ehrifti 230, 16; bd). b. (Kb. wu. b. $$. Geijt 
918, 10; fie rauben b. Widerjacher b. Kirche 204, 
179. ; 

Güter, fünftiger, wartet b. Hoffnung 208; 
deren Schatten u. Wejen 238, 35; 398, 39. 

Güter, ewige, empfängt b. Chrift jon hier 
230, 15; damit überfchüttet uns b. breieinige Gott 
682, 24. | 

‚&ntes, alles, b. Gott 3. empfangen 182, 107; 
das ift b. wahre Gottesdienft 182, 107. 189; defjen 


Sad: unb Namentegifter. 1201 


fonnen wir uns bei b. Werflehre zu Gott nicht ver 
fehen 212; ©. fann Gott e. Bolt aud) dh. Tyran- 
nen gejchehen laffen 470, 3; nichts Gutes hat der 
gefallene Menfch an fid) 782, 13. 16; 862, 11. 23 ff. 
60; unjer Gutes bietet b. GotteSdienft b. Ges 
feßes Gotte dar 206, 189. 

Gutes tun, heißt fo viel wie gerecht fein 222, 
252; ©. tut, denkt fein Menfch 488, 33; 770, 76; 
782, 16; 786, 3; 882, 7. 10. 17. 61. 77; finnen 
nur bie Gerechtfertigten tun 220, 251; 904, 64; 
bd). Gottes Gnade 888, 23. 39; ijt bei ihnen not- 
wendig 216, 227; gejchieht Gott zu Lieb u. Lobe 
940, 12; viel Gutes tut D. Liebe 182, 105; dazu 
werden b. Gläubigen angetrieben Dd). b. Lob guter 
Werfe 174, 78; Verheißungen 192, 134. 249; 542, 
22; ©. 3. tun, ijt b. Wiedergebornen nicht freige- 
ftellt 798, 11; gebietet b. Predigt b. Gefewes u. b. 
Buße 192, 1384; wie bab. nicht zu denfen 832, 9. 

Durch Gutestun meint b. Vernunft Gott 3. betz 
fühnen 202, 167; bab. haben wir nicht Zugang 3. 
Gott 208, 196; e8 gefällt Gott nur um Chrifti t». 
s e 212, 76; b. Teufel fucht eS zu hindern 

Gutes reden b. 9tüdjiten nad) bem 8. Gebot 
540, 16; 662, 289 f. 

,Duttnt Chrifti im Abendmahl 972, 5. 18. 44. 


Habitus dilectionis, Lehre der Scholaftifer 
davon 124, 17 ff. 66. 81; 202, 168. 191. 200. 260. 

Halbpelagianer (j. Semipelagianer). 

Hain, darin opferten D. Patriarchen 176, 87. 

Hales, Alex. 152. 

$al$geridjt 340, 89. 

Haltung b. Gebote Gottes, vollfommene, ijt uns 
mgl. 124; ohne Chrijtum 172, 63; 267; notwen- 
big 3. ew. Leben 156, 1. 15; Chrijtus hilft dazu 
204, 178; gejchieht nad) b. Wiedergeburt 178, 98. 
172; bd) b. Glauben 204, 175. 

Hammer Gottes ift b. Gejet; 478, 2. 

Hand, Zunge u. Herz begreift das fünfte Gebot 
632, 188. 

Hand Gottes, rechte, iit allenthalben 810, 
12; 1004, 95; in f. Hand hat Chrijtus alles 1032, 
55; aus derj. lat er fid) f. Schafe nicht reißen 
1064, 8. 

Handarbeit an Feiertagen 86 f. 

Handanflegung, ob e. Saframent 310, 12. 

Handel treiben f. Sünde 48, 2; 328, 53; 840, 
18; 1098, 23; falfcher Handel verboten 540, 14; 
646, 233; 720, 84; Handel und Wandel 718, 73. 

Händel, weltliche, damit hat d. geiftl. Geinatt 
nichts 3. tun 84. 

Handlung des f. Abendmahls 1000, 79. 83 f. 
108. 121; 9. d. Rechtfertigung 1034, 59. 

Sanb[djriff ijt b. berbammtenbe Gewiffen 264, 
48; wird nicht ohne Kampf ausgetilgt 216, 229; 
hat Chriftus ausgelöfcht 150, 103; 264, 48. 

Handwerfer, Sünden berj. gegen b. 7. Gebot 
458, 12; 644, 226. 237. | 

Haß Gottes ift b. Menfchen angeboren 106, 11. 
29; ijt Sünde 208; erwedt b. Werflehre 212. 

Hab d. böfen Luft gehört zum neuen Leben 
216, 228; Hak u. Zorn im 5. Gebot verboten 632, 
188; Haß erzeugt Bwiefpalt, Keberei 186, 120; 
entfteht, wo Rotten u. Sekten find 182, 111; Haß 
b. Römischen geg. d. Lutherifchen 354, 39. 

Haufe, b. große, fieht auf äußere Werke 178, 90. 

Haupt b. Kirche ift allein Chriftus 226, 5; 470, 
1. 9; 690, 51; 986, 44; 1030, 47. 78; nicht der 

Concordia Triglotta. 


Papft 234, 23; 470, 1 ff. 18; diefeS Haupts bedarf 
Die Kirche nicht 472, 7. 

Hauptartifel b. Glaubens 576; 678, 6; des 
Ev. ift der b. Vergebung b. Sünden 254, 10; 266, 
59; 336, 79; 916, 6; wider ben]. ftreiten Klofter: 
gelübde 500. 

Hauptfrage, status controversiae 250, 10. 

S$auptjad)e, bie, in b. ganzen Schrift iit bie 
Lehre bon der Glaubensgerechtigfeit 146, 87. 

Sauptitiid, das, im h. Abendmahl find b. Worte 
Ehrifti 566, 8; 752, 2. 

Hauptfiinde, die, ift b. Erbfünde 476, 1. 

Hand, b. Einigkeit darin zu erhalten 182, 111; 
b. Nächten nicht 3. begehren 540, 17; 574; 662 F.; 
$. u. Hof verlaffen, ijt nicht geboten 434, 46; am 
Haus Gottes fängt das Gericht an 298, 54. 

Haushaltung ftört das Evangelium nicht 330, 
97; itrige Wrtifel b. Wiedertäufer 840 f. 

Hausherr ift Gott 1088, 82. 

Hausmautter, ihr Beruf 70; 470, 1; 562, 11. 
ia orn f. allerlei heilige Orden u. Stände 


Hausvater, f. Beruf 70; 562, 11; ijt ein recht 
gut, göttl. Werf 320, 25; foll m. b. Seinen zu: 
frieden fein 282, 9; Weib, Kind, Gefinde in chrijt- 
ene halten, 320, 25; 544; 556 [.; 574, 4; 
142,8 

Heiden, was f. e. Unterfchied zw. ihnen u. b. 
Kirche Gottes 230, 14; 3m. ihnen u. b. Kuden aud) 
bd) äußere Ordnungen ufiw. 230, 14; D. Recha- 
bitern 440, 62; ahmten b. Opfer, aber nicht den 
Glauben b. Patriarchen nad) 176, 85; wollten bd). 
Opfer Gottes Gnade erlangen 167, 85; 390, 23; 
ihe Menfchenopfer 202, 167; Sühnmittel u. Weiz 
nigungen 284, 17; ihre Abgötterei 318, 15; 584, 
19; bab. b. Heiligendienft 350, 32. 94; b. Bers 
heifungen, bie ihnen gegeben 194, 141; 394, 31 f.; 
fie 3. taufen, 3. lehren b. Gbrijto geboten 244, 52; 
258, 30; 550, 4; unter ihnen breiteten b. Wpojtel 
b. Ep. aus in aller Welt 264, 53. 

Heil, causa desf., ift Chriftus 148, 98; ward 
Adam in Chrifto zugefagt 264, 55; bietet D. Cv. 
an 258, 29; im 2. Urtifel 686, 33; allen Men- 
fchen, auch b. Kindern, daher fie 3. taufen 244, 52; 
ohne Verdienft 134, 48. 84; fann b. Menfch nicht 
felbft wirfen 888, 20; dazu fodt Gott bd). Beloh- 
nung 280, 94; e8 befteht nicht in Kirchengebräu= 
chen 320, 21; nicht im op. oper. d. Saframente 
202, 167; 3. Heil b. b pr muß aud) das 
Baie gereichen 1064, 

Heiland ijt Gyeifius allein 56 f.; 1002, 89. 

Heilig ijt Gottes Name 546, 4; 706; hat Gott 
b. Menschen geichaffen 778, 2; 862, 10; "heißen ipit 
aus Gnaden um Chrifti m. 498, 1f.; werden mir 
bd). Gottes Wort, nicht Dd). Werfe 606, 92. 94; 
por Gott macht allein b. Glaube 622, 147; 154, 
117; 266, 58; nicht Menfchenjagungen 428, 26; 
D. werden wir b. b. Toten auferftehen 298, 56; 
heilig foll b. Kirche fein 228, 7. 

Heilige, Gemeinfchaft beti. 4 tft bie Kirche 30; 
46; 226, 1. 8. 16. 28; 498; 544; 576; 686; 688, 
47: ihr "Haupt ift Chriftus 690, 51; fie bitten 3 
b. Kirche 344, 9; 468, 26 [.; ihr Befenntnis es 
Chriftus b. Reid b. TeufelS entgegen 174, 68; 
find an fid) aud) Sünder 166, 40 f. 207; 426, 95; 
haben nur erjchaffene Gaben 1032, 52; dermögen 
nicht b. Gefek vollfommen 3. halten 162, 25. 110. 
169; nicht 3. glauben 336, 74; finnen b. fate 
hismus nicht auslernen 570, 16: rühmen fid) nicht 
219; bitten um Vergebung 166, 40. 47. 207; um 


16 


1202 


b. Heiligung 884, 15; werden nicht gerecht burd) 
gute Werke 174, 82; 212; Auguftinus von ihren 
Werfen 208, 201; worauf dabei 3. jehen u. worauf 
nicht 176, 87; 320, 94; nicht b. Werk, fond. das 
Wort macht uns dazu 606, 92; bod) find fie nicht 
in Todfünden 134, 48; ihnen ijt bd). Glauben gez 
holfen 56 f.; 136, 57; 176, 87. 90; 264, 54 f. 73; 
402, 55; dad. gefallen ihre Werfe 190, 181; [ie 
übt Gott mannigfaltig 174, 77; mitffen Kreuz u. 
Trübfal tragen 298, 54; ifr Troft dabei 218, 243; 
dad. tötet Gott in ihnen b. Erbfünde 298, 55; 
wenn fie in Sünden fallen, verlieren fie Geift u. 
Glauben 490, 43; ihre Leiden, Predigten, guten 
Werke find Sanfopfer 390, 25; gereichen 3. Ehre 
Gottes 218, 248; fie haben-auch gefchworen 598, 
65; burd) fie wirft Gott große Dinge 352, 36; 
febt fie nad) dief. Leben 3. Ehren 220, 246; ibt 
Tod e. Beweis, dak Trübfal nicht immer Strafe ijt 
300, 62; ihre Herrlichfeit hat Unterfchiede 216, 
234. 247. 

Die heil. Väter, warum fie fi b. b. Leuten 
taten 178, 90. 

wal{he Heilige find b. Werfheiligen 478, 3; 
fainijdje Heilige 966, 16. 

Heilige (D. rom. Kirche), Heiligendienft, 
Heiligenverehrung 52; 56 f.; 232 f.; 342; 486, 
53; 4687.; tie der Heiligen 3. gedenfen 56 f.; 
342, A f.; fie find nicht anzurufen als Mittler 56; 
232 f.; 342; 344, 10. 14 ff. 17 7.; 436, 53; das tjt 
Abgötterei 346, 16; 468, 26; 516, 47; 584, 21; 
bei ihnen nicht Hilfe 3. fuchen 56; 344, 10; 468, 
26; fie find nicht gottesdienftl. 3. ehren 468, 26; 
Aberglaube, daß jeder b. ihnen befond. Gaben ver= 
leihe 350, 32. 35; 468, 26; 582, 11; das fam b. b. 
Heiden 350, 32. 34; dak ihre Bilder befond. Kraft 
hätten 350, 34; dak ihr Verdienst ebenjo groß fet 
wie b. VB. Chrijtt 350, 31; daß e$ andern Dd). den 
9(61ab 3. applizieren fet 342, 3. 14. 22. 29; in b. 
Whfolutionsforme!l aufgenommen 348, 25; b. über 
flüffigen Werke b. Heiligen verfaufte b. Papft 468, 
24; m. ihren Reliquien Lug und Trug getrieben 
466, 15. 22; fie helfen nidjts 606, 91. 

Sm Papfttum ftritt man fi, ob fie am Morgen 
oder Abend anzurufen feien 344, 11; marum die 
Changelifchen dagegen find 354, 38 f.; 468, 25 ff.; 
weil dad. Ehre, Amt, Grfenntnis Chriftt unter: 
Dtiift t». 344, 14 f. 23. 31; 468, 25; wenn Db. ab: 
gött. Ehre wegfallt, wird bald aud) b. Verehrung 
aufhören 468, 25. 

Mipbraudhe aus b. Verehrung ihrer Bilder 
350, 94; Lügen u. Fabeln b. Legenden 352, 35 ff.; 
436, 54; gehen alle auf Geldgewinn 344, 11. 37; 
436, 53; bieje Mipbrauche loben b. Mönche 420, 9; 
Dab. predigt man im Papfttum 324, 42; find anti- 
hriftiich 468, 25; gefährlich, dazu nicht notwendig 
344, 7. 33; 468, 26; ohne Gebot, Verheipung u. 
Crembel p. € Dit: 942,73. I0; 12/17 521,31; 
468, 25; auch nicht, ob fie im Himmel F. uns bit- 
ten 344, 9; nichtige Gründe der Wipderfacher 342, 
1. 24; 468, 26 f.; ob Cyprian u. Hieronymus da- 
für 342, 2; b. alten Lehrer bor Gregorius nicht 
342, 3. 83; in D. alten Kolleften wird ihrer nur 
gedacht 344, 13. 

Heiligen heikt 3. Chrijto bringen 688, 38; wenn 
D. alte Adam getötet w. u. b. Geift zunimmt 396, 
38; Gott allein heiligt u. jeligt 152, 106; 1068, 
19; b. Auserwählten 1072, 30; Chriftus heiligt 
b. Kicche 226, 5. 8; Dd. Opfer Chrifti 390, 22; das 
Blut Chriftt 396, 36. 38; p. $9. Geift 544, 6; 894, 
AO ff.; das begehrt b. Glaube 198, 158; das wird 


Sad): unb Namentregifter. 


b. Ehe, Speise bd). Gottes Wort u. Gebet 370, 30; 
D nt b. Weihtwaffer b. IdBI. Sünden heilige 
200, 161. 


Heiligen b. Namen Gottes 546; 576; 596, 63 jf.; 
706 f.; 538; 574; 604, 87 ff. 94. 

Heiligfeit, was fie fet 108, 16; Unterfchied atv. 
chriftl. u. heidn. 434, 46; auf b. Heiligkeit b. Men: 
{den beruht b. Saframent nicht 756, 16 f. 61; alle 


. erdichtete Heiligkeit ijt falfcher Gottesbien]t. 442, 


69; e. Schein ders. haben leibl. Übungen 320, 24: 
670; rechte Heiligkeit ijt in dD. b. Gott gebotenen 
Werten 670 f.; nicht in Menfchenfagungen 238, 
32; 446, 11; nicht in Chorhemden, Platten, Sere- 
monien 498; ift nicht b. Verlaffen b. Weib u. Kind 
434, 42; nicht b. Möncherei 426, 22; nicht b. Ars 
mut d. "Mönche 332, 63; thre Syeifigfeit, Se 
Wachen, Beten ijt nichts 468, 28; 614, 118. 120. 
312 ff.; nur e. Schein 332, 62; 490, 5. 16; erdich- 
tete Heiligkeit der Enfratiten 374, 45; "dagegen 
Paulus 376, 46; 9. wird hier angefangen, dort 
vollendet 692, 51 f. 

Heiligtum 466, 15. 22. (S. Reliquien.) 

Heiligung nicht außer b. Chriftenheit 692, 56; 
Dab. handelt b. 3. Artikel 544, 5; 678, 6; 686, 35; 
e. Wobhltat Chrifti 924, 28; wirft D. 9. Getjt 678, 
6f. 53; 894, 37. 42; 924, 28; wie 686, 37; bd. 
welche Mittel 688, 41. 53; 3. 9. ift uns Chrijtus 
gemacht 146, 86; 204, 185; um 9. bitten b. Hei: 
igen 884, 15; fie nimmt bier täglich zu, Wird 
völlig in jenem Leben 692, 57. 59; Dod) iit fie 
nieht unf. Gerechtigkeit vor Gott 928, 39. 48; geht 
nidi voraus, jond. folgt b. Rechtfertigung 924, 
98. 41; ihr widerfteht b. bife Wille b. Teufels, 
D. Welt u. D. Fleifches 546, 11. (S. Erneurung.) 

Heilordnung 1068, 15—23. 

Heinrich, Graf 5. Cajtel 24. 

Heinrich, Herr 3. Limburg 24. 

Heiraten, heimliche, find verboten 526, 78. 

Helfen finnen die Werfe nicht 214, 218; dem 
Nächten Helfen, ijt Pflicht 540, 10; 634, 189 ff.; 
650, 251. 

Helfer, unjer, will Gott fein 156, 4. 

Heltus, Georg 502, 20; 528, 20. 

Heracla 522, 62. 

Herfules, Gott b. Macht 584, 18. 

Herodes fatte f. Bruders Weib 666, 305. — 

Herr, dafür follen wir Gott erfennen 156, 10; 
214; b. Lebens, b. Gerechtigkeit ujm. ijt Chriftus 
684, 30; berjefbe b. Sünden HErr 684, 31; der 
Herrlichkeit 820, 14; unjer HErr 30; 32, 17. 21 f.; 
456, 9; 542 f.; 682 f.; 684, 26 f. 315.986, 44. 47; 
niemand fann ihn ohne d. 9. Geift e. HErrn nen= 
nen 890, 26. 

Herr, ber höchfte auf Erden, will der Papit fein 
284,.98;:4105 474,183.02, T. 

Herren, weltliche, wollen b. Bijchöfe fein 496, 2. 

Die Herren find an d. Eltern Statt 620, 141; 
hießen bei b. Römern patres familias 690, 142; 
find in Ehren 3. halten 540, 8; 620, 143; ihnen 
treu 3. dienen 320, 25; Beichtformel f. fie 552, 23. 

Herrlich macht Gott, Die er gerecht gemacht hat | 
174, 75; 212; 218, 241; 1068, 22. 

Herrlichkeit b. HErrn follen wir fehauen 216, 
230; bd). b. Herrlichkeit b. Vaters ift Chriftus auf: 
erwedt 552, 14; b. HErr b. Herrlichkeit gefreuzigt 
820, 14; in etv. Herrlichkeit Dervid)t Ehriftus im 
Himmel 230, 18; 820, 16; 1026, 39. 51; b. Herr: 
lichkeit b. Gottheit beweift fid in 3i: meni Natur 
Chriftt 1030, 51. 61. 64; Herrlichkeit b. Heiligen 


: 
‘ 


vU ee ell 


Sad: und 9tamentegijter. 


hat Unterfdiede 216, 234; ihre Herrlichkeit follen 
RKaifer, Könige ujto. b. Papft empfangen 234, 23.° 
Herrichaft, weltliche, hat Chriftus b. Siingern 
verboten 330, 59; außer b. Ev. haben b. Bifdhife 
nicht 448, 90; darum foot e$ bem Papfttum zu 
tun 398, 41; '514, 36. 40. 
Herz, väterliches, Gottes 682, 23; 1086, 75; 


wird erfannt in Chrifto 694, 65; Chrifti Herz 


988, 50. 

Herz b. SRenjidemn b. Natur nicht gut 110, 
23; wider Gott 3. Böfen gewendet 886, 17; un: 
rein 166, 40. 206; Deh. b. Erbfünde unausspredl. 
berberbt 782, 21; 786, 3; 862, 11; 892, 29 ff.; 1. 
Dichten u. Trachten böje 782 f.; 786; 886; unge 
fchift 3. guten Werfen 56; 892, 29; blind 882, 
10; ohne Gottesfurdht, Glauben ujt. 334, 72; 
892, 31; in b. Teufels Gewalt 54 f.; 892, 29; dies 
fieht b. Vernunft nicht 202, 167; dies meinten b. 
Propheten, wenn fie gegen b. Werke eiferten 176, 
86. 137; b. Herzen lebt e. faliche Meinung vom 
Geje& an 196, 144; fichere, fleiichl. Herzen fühlen 
Gottes Zorn nicht u. begehren f. Troft 264, 51. 

Die Herzen erforscht, richtet Gott 116 f.; 128, 
35; 208, 205; 448 f.; [dredt Gott 264, 53; bd. 
b. Gejet& 152, 106; 214; in b. Herz ijt Gottes Ge: 
feß gejchrieben 120, 7; 156, 2. 98; auf b. Herz 
geht b. Gefet 158, 15; b. Herz foll man b. Teufel 
nidt auftun 1076, 42. 83; D. Werke bringen e$ 
nicht zum Frieden 166, 40. 

Cin augefohtenes, reuigeö, zerjchla= 
gene8 Herz vergift aller Werte 124, 20; achtet b. 
MWollüfte nicht 290, 34; e. reuiges Herz gehört zur 
Bue 252, 1; nur in biejem ijt Glaube 160, 22; 
bd). bieje Schreden will e8 Gott T. 1. Troit emp: 
fängl. machen 264, 51. 53; 3. Glauben bringen 
336, 74; das nicht ohne Kampf 204, 182; diefe 
Herzen erhält, belebt Gottes Wort 260, 40. 49; 
b. Erfenntnis Chrijti 386, 12; d. Zufage v. Gbrijto 
142, 80; ihnen predigt b. Ev. Vergebung 952, 9; 
fie vid)tet auf u. tröftet b. Glaube 132, 45. 106; 
260, 35. 48. 60. 84; ohne Glauben nicht 258, 32. 
64; worin biefer Troft befteht 924, 30; fann ohne 
D. $. Geift nicht Gott fürchten, vertrauen ufiv. 
264, 51; 3. Glauben werden fie Dd). b. Wort u. b. 
Saframente geitávft 308, 1. 5; b. Herzen heiligt 
Chriftus 174, 68; 328, 54; b. $. Geift 112, 35; 
132, 46; 156, 4. 11. 49. 172; 228, 8; 428, 27; 
890, 26; b. Glaube reinigt uf. fie 150, 99. 115; 
156, 4. 198. 139. 163; 236, 31; 444, 8; 498, 1; 
wirft darin e. neu Sicht u. Leben ufto. 150, 100; 
156, 4. 40. 125. 172. 262; b. Glaube iit Über: 
zeugung b. $. Geiftes im Herzen 154, 114; ver: 
zagte Herzen ridjten D. Saframente auf 198, 155; 
b. Werflehre dagegen macht fie verzweifeln 210, 
219; 212; d.. ganze Herz follen wir 3. Gott feb- 
ren 156, 9; 580 ff; 588, 32. 39. 48; Gott bant- 
bar fein 682, 23; wenn b. Herz nicht dabei iit, 
find alle Werfe Heuchelei 158, 16; b. Herz muß 
erft verföhnt fein ufw., dann fann e8 Gott lieben 
152, 110; 156, ‘7 f.5 ° 260,37; 830, 78; "bi "erg 
allein ergreift Gott 582, 13. 16. 28; Chrijtum 
206, 194; e. folches Herz beginnt, b. Nächten zu 


Yieben 156, 4; (124); wie e. Herz 3. guten Werfen 


gejdjidt tv. 54 f. 892, 29; was das heißt, e. neu 
Herz erjdjaffen 904, 60. 81; in einem Herzen 
beifammen fann vechter Glaube u. bbjer Vorfak 


nicht fein 942, 15. 


Fromme Herzen veritehen b. Lehre bon der 
Glaubensgerechtigfeit wohl 144, 84f. 118; 164, 
35; ihr einziger Shag, Mittler ujto. ijt Chriftus 


1203 


338, 82; viele fromme Herzen haben Luther ge- 
{obt 248, 59; b. Lehre b. D. Ohrenbeichte hat fie 3. 
Verzweiflung gebracht 250, 67; fleinmiüti- 
ger Herzen Gebanfen wed. D. "Snadenwahl 900, 
AT; fidheren, rohen Herzen predigt b. Gb. nicht 
Vergebung 952, 9. 

Gerehtigfeit des Herzens u. D. Früchte 
fabt b. Schrift oft zufammen 218, 244 250. 252; 
darin befteht b. Reich Chrifti 230, 13; das find 
nicht äußere Gebräuche 236, 31. 

Herzeleid macht b. Werflehre 210, 219; b. rechte 
H. wirft b. Gejek 478, 2. 

Herzendgrund, bon, joll man Gott fürchten u. 
lieben 156, 3. 

Hen u. ‘Stroh find men[df, Gedanfen 232, 22; 
ift alles Fleifch 166F.; 210, 208; 382. 

Sendjelet ift b. Traum b. eigener Gerechtigkeit 
122, 9; 376, 46; b. papijt. Neuen u. Beichten 482, 
18. 27; Klofterwefen u. Möncherei 420, 4. 16. 25. 
56; nicht Heuchelei fol b. Buße fein 304, 73; nicht 
bab. redet b. Schrift, wenn fie gute Werfe lobt 
220, 250. 253; Heuchelei ijt e$, wenn gute Früchte 
nicht folgen 198, 154; Sauls Heuchelei 212. 

Heuchler macht die bloße Predigt des Gefebes 
802, 8; find auch in d. Kirche 46; 234, 28. 47; 
doch nur in b. Außerl. Gemeinfchaft berj. 226, 3. 
12. 28; d. Verwaltung d. Saframente durch fie 
aud) früftig 226, 3. 28. 47; Heuchler fünnen aud) 
Werfe tun 194, 141; empfangen auch den Leib 
Chrifti 974, 8; meinen m. Werfen Gnade 3. bet- 
dienen 124, 20 f.; 208, 200; verfuchen vergeblich, 
m. eig. Kräften D. Gefet 3. halten 158, 16; 478, 3; 
beichten bloß m. d. Munde 282, 10; richten Gott 
282, 11; erfinden Opfer auf3 Geratewohl, bei. im 
SBapittum 176, 87. 

Heuchlerwerfe find alle, bei denen b. Herz nicht 
ift 158, 16. 

Hteronymms berichtet, dak aud) den Laien der 
Kelch gereicht wurde 58; 358, 4; über Cinigfeit b. 
Priefter 3. Wlerandrien 472, 9; 496, 3; bezeugt, 
daß alle Pfarrherren Bifchsfe find 520, 62. 73; 
gegen bie Pelagianer b. b. Gerechtigkeit bor Gott 
170, 52; überjebt Dan. 4, 24 falfeh 194, 143; be= 
hauptet, b. Vergebung D. Sünden fei ungetwiz 196, 
145; lefrt unricdtig b. b. Buße 750, 81; desl. 
b. b. Taufe 750, 81; fpricht denen, die in Sünden 
liegen, b. Kirchengemeinichaft ab 228, 11; 230; 
flagt üb. D. Sünden im Schlaf 486, 28; Iehrt das 
Anrufen der Heiligen nicht (gegen Vigilantius) 
342, 2; nichts bom Primat be8 Bifchof3 zu Rom 
508, 18. 

Hilarvins gegen bie Mitteilung fremder Ver- 
dienste (b. b. törichten Syungfrauen) 350, 30; Wus- 
legung b. Spruchs „Auf den Fels“ ufw. 512, 29; 
von Behandlung b. Sünden beim b. Abendmahl 
766, 59; Zeugnis bon Chrifto 1122 f.; 1128 f. 

Hilfe b. Gott allein 3. erwarten 120, 8; 730, 
117; lernt man in Anfechtungen fuchen 298, 54; 
an Gottes Hilfe zweifelt b. Fleifch 170, 49; ein 
zweifelndes Gewifjen wird derj. nicht inne 176, 84; 
erft wenn wir Durd b. Glauben neugeboren find 
156, 4; b. Fleifch fucht fie bei Menfchen 170, 49; 
Hilfe joll man nicht bei D. Heiligen fuchen 56 f.; 
344, 10. 32. 35; 468, 26; 582, 11. 21; das tjt Ab= 
götterei 584, 22. 

Hilfe wider D. Sünde gibt b. Ev. 490; pie 
Wbfolution 492; ohne Ehrifti Hilfe fünnen wir b. 
Gejek nicht tun 206, 194. 

Hilten, Sohannes, Barfühermönd 3. Eisleben, 


1204 


j. Prophezeiung b. Luther, Verfolgung, Schriften 
und Tod 418 f. 

Himmel und Erde hat Gott geihaffen 158, 14; 
460; 542; 576; 678 ff.; Gott, Vater im Himmel 
160, 20. 103; 544; 576; ». Simmel ijt Gottes 
Sohn gefommen 684, 29; im Himmel und auf 
Erden herrfcht Chriftus 230, 18; 810, 12; ijt über 
alle Kreaturen im Himmel und auf Erden erhöht 
1022, 26. 70; nicht nur gen Himmel, fond. über 
alle Himmel aufgefahren 1024, 27; bod) wird er 
nicht vd. Himmel eingejdjloijen 814, 32; 1012, 119; 
im Himmel nidjt allein ift f. Leib 3. fuchen 808, 
5. 23; 970, 25. 6f. 119; wie im Himmel, jo auf 
Erden gejchehe Gottes Wille 546; 576; 712f.; im 
Himmel bitten b. Engel, vielleiht auch b. Heiligen 
für ung 468, 26; leßteres ungewiß 344, 9; eine 
Stimme bom Himmel ijt b. Abjolution 248, 59; 
260, 40; im Himmel werden Sünden vergeben bd). 
p. Schlüffel auf Erden 260, 40; fo Dod; b. Himmel 
üb. b. Erde, ijt Glaube üb. Werke 200, 159; Men= 
fdenjagungen uftw. helfen nidjt in den Himmel 
320, 22; 498 f.; 3. fid) in b. Himmel nimmt uns 
Gott 548, 20; b. Lohn b. Geredjten im Himmel 
216, 235. 

Himmelfahrt Chrifti 30; 34, 37; 44; 460; 
544, 3; 576; 682; 820, 13; 990, 52; 1012, 119; 
1022, 25 f. 27; Himmelsfinig iit Chriftus 840, 20. 

Hindernis, ein blokes, b. Guten iit b. Erbfünde 
nidt 782, 15; 864, 22. 

Hivb, worauf et fah 174, 77; f. Bekenntnis 210, 
206; ij. Heimjuchung 300, 61. 

Hirte, unjer, it Chrijtus 1030, 47. 

Hirten find Gottes Gaben 510, 26; ihr Amt 
854, 14. 

Historia Tripartita 66 f.; 74, 45. 

Hijterie dv. Chrifto, causa finalis der. ift Ver- 
gebung d. Sünden 134, 51; 3. Erinnerung daran 
D. chriftl. Feite 240, 40; p. GBrifto wiffen Teufel 
it. Gottloje aud) 134, 48; 206, 194. 216; ijt aber 
nidt ie hiftorifcher) Glaube 54; 64 f.; 124, 17. 
48. 50 f. 115; 190, 128. 194; 262, 45. 60; 792, 6; 
D. $jiltorie betveijt, dag b. Papft f. Gewalt iib. b. 
Biichöfe hat 506, 12 ff. 

Höhen, auf, opferten b. Batriarchen 176, 87. 

Hölle, Gott führt in b. Hölle u. heraus 964, 12; 
hat Gfrijtus m. j. Tode überwunden 1024, 25; 
allen Gläubigen zerjtört 826, 4; uns a. b. Hölle 
Rachen gerifien 684, 30; wie man bab. erlöjt w., 
lebrt b. Ev. 330, 60; nicht bd) Werfe 190, 132. 
158; nicht dd. op. supererog. 294, 46; 404, 60; 
fond. durch b. Glauben 146, 85; 198, 158; 212; 
262, 46; 404, 60; bie Pforten der Hölle 832, 5; 
1064, 8; wider Dieje wird b. Kirche Gottes fein u. 
bleiben 1078, 50; im allgem. glauben, daß e8 eine 
Hölle gibt, macht noch nicht gerecht 266, 60; zur 
Hölle wird b. Gewiffen bei b. Werflehre 212; bie 
Hölle fann einer an j. Kindern verdienen 630, 176. 

Hollenfahrt Chrifti 30; 44; 460; 542 [.; 576; 
680 f.; 820, 13; 824 f.; 1048; v. deflen Begräb- 
ue b unterjcheiden 1048, 1; Luther$ Predigt dav. 
101d. 


Höllenjtrafen — ewige Pein 34, 59; 50, 3f.; 
34, 66. 


Hören joll man den Sohn Gottes 206, 189; 
900 f.; 984 f.; 1084. 

Hörer, Die, ey fondern b. Täter to. gerecht 
156, 1; 190 f.; 9. aus Gewohnheit 606, 96. 

Soi, D. tómifóe, fürdjtet fid) bor e. Konzilium 
454, 3. 


Cad): unb Namenregifter. 


Hoffart, bab. ijt b. Welt voll 726, 103; geiftl. 
Hoffart 722, 90. 

Hoffen, wie b. Glauben verfchieden 208; Tann 
e. zweifelndes Gewiffen nicht 214; e. Zuverfidht 
des, daS man hoffet, iit b. Glaube 206, 191; Abra= 
ham glaubte, da nichts zu Hoffen war 208, 199; 
b. Seligteit hoffen, fann fein Herz ohne Glauben 
(214); 222; finnen Teufel u. Gottlofe nicht 54, 25. 

Hoffnung, ihr Objekt ijt etwas Sutünftiges 206, 
191; ijt e. geiftl. Opfer 392, 29; fie wartet des 
BVerheifenen ibid.; fünftiger Güter 208; unter 
ihieden b. Glauben 206, 191; 208; bod) nicht v. 
ihm 3. trennen 206, 191; fie erzeugt der Glaube 
216, 225; Abraham glaubte auf Hoffnung 208, 
199; ob Paulus Glauben u. Hoffnung der Liebe 
borziehe 182, 104; f. Hoffnung aus eig. Verdienft 
208, 198; 212; 216, 225; fie wird darum nicht 
ungewiß 216, 223; gewiffe Hoffnung im Cv. 212; 
aus d. Schrift 836; 1066 f.; 1092 f.; muß b. Ritz 
chenlehre darbieten 154, 119; ift im Herzen oft 
ftart, oft fhwad 906, 68; b. Hoffnung des ewigen 
Lebens wird Dd) b. Glauben gewiß 214; wachjt 
unter b. Schreden b. Gewifjfens 216, 230. 

Hohepriefter im Gejet 402, 52; 514, 38; unf. 
Hoherprieiter ijt Chriftus 56 f.; 144, 82; 168, 44. 
ms 348, 24; 820, 14; nach beiden Naturen 1030, 
AT f. 

Hohn 5. Schrift ijt b. Unterfchied 3. meritum 
congrui und condigni 208, 200. 

Hier, Chrijtoph, Graf 3. Mansfeld 24. 

Haier, Hans, Graf 3. Mansfeld 24. 

Huren, ihre Unterlaffung joli Zodfünde fein 
88, 41; ihre Plage 328, 49; weil jekt b. Prediger 
bab. [03 find, follen fie Bibel u. Katehismus fleikig 
treiben 566, 3. 

Hugo über b. (rbjünbe 112, 29. 

Huld Gottes zeigt b. Ev. 802, 7; 950, 2. 4; 
958, 21; wie 3. erhalten 944, 20. 

Huldigung b. Sandesfürften 840, 15. 

Per Res [ol man fpetjen 192, 133. 249; 634, 


eae ererben Gottes Reich nicht 946, 32. 

Hurerei verboten 872, 35; 636; bor 3 Cinb- 
fut 378, 54; entjprang im Bapfttum aus b. Zöli- 
bat 640, 213 f.; deshalb joll jeder ehelich jein 366, 
14. 63; 436, 51; wird jet beinahe ftraflos ge- 
Duldet 378, 54; 636. 

Hus, Sohannes, gelobt 744, 50. 

Hypognojtifon 50 f. 


Snöulgenz, falihe Erflärg. b. Wortes 306, 78 f. 

Sndulgenzfrämer, ihre Unverjchämtheit Schuld 
an b. Kirchenfpaltung 450. - 

Snitrument b. 9. Geijtes ijt Gottes Wort und 
b. Saframente 240, 36; 790, 19; 900, 52; der be- 
febrte menjdjf. Wille 790, 18; Irrtum d. Enthu- 
fiaften 880, 4. 

Eh oris berurjadjte Spaltgn. 856, 19; 916, 5; 

Snwohnung (j. Cintwohnung). 

Srenäus über b. Unterfchied b. Zeremonien 74, 
44; b. Ebenbild Gottes 108, 19; b. Vereinigung 
b. E in Gbrijto 1022, 22; b. 5. 9lbenbmabt 
976, 14 

Irrefragabiles doctores 150, 105. 

3 ee gab eS fchon zu ber "Apoftel Zeiten 
48, 7 

Srrung u. Zant in b. Kirche 56 f.; tonad) ba- 
bei 3. entjcheiden 776; 848. 

Sinafs Verheigung u. Opferung 986, 46. 


Sad: unb Namenregifter. 


Ssrael (Ssracliten, Juden) [djüigt Gott u. er- 
hält es bei j. Wort 174, 70; Irrtum b. op. oper. 
b. Opfer 176, 86. 274; 416, 97 f.; Menfchenopfer 
202, 167; 9Wenjdenjagungen 316, 10. 23; 392, 
27; äußere Sabbatfeier 602, 80; frühzeitige Ehen 
636, 201; Abgötterei 418, 98; dennoch hatte Gott 
j. Kirche dajelbft 418, 98; b. reine Brunn S3rael3 
ijt b. 9. Schrift 850, 3; b. äußere Gemeinjchaft 
m. $3rael erhielten b. Sühnopfer 388, 21; Ab: 
fonderung b. geiftl. Volfes b. b. IeibI. Israel 230, 
14. 19; 694, 66; ihm nicht allein, fond. auch den 
Heiden war Chrijtus verheipen 194, 141; geiftl. 
u. leibf. Güter 230, 14; b. Juden träumten von 
e. tweltl. Reich b. Meffias 330, 59; in I8r. predigt 
Chriftus b. Ev. 264, 53; b. Juden jaben nur das 
verdedte Angeficht Mofis 126, 21; wiefern aud) bie 
Böjen in Israel Gottes Volk genannt wurden 230, 
14; b. Syuben vergriffen fid) an Chrifti Leib 992, 
60; Gottes Gericht über fie 1080, 58. 

Stalien, in, predigt man nur in b. Faften 324, 
42; zweifeln viele an d. Autorität b. rom. Ctubls 
290, 30; ganz Italien fucht ber Papft unter jid) 
zu bringen 450. 


Safob, b. Erzvater, war al3 molvyauos reiner 
als viele Eheloje 372, 35; 380, 64; Bafob u. (Sjau 
(Him. 9) 1092, 88. 

Sakob, Markgraf zu Baden 24. 

Safobus ftreitet nicht wider Paulus 190, 132; 
wie er vom Glauben u. Werfen redet 188, 123 ff. 
129 f. 131 f.; 930, 42 f.; ben toten u. lebendigen 
Glauben unterfcheidet 190, 127 ff.; b. Befenntnis 
D. Sünde 282, 12; v. b. Wiedergeburt 190, 126; 
b. rechten Gebet 730, 123; jchilt d. faulen Chrijten 
190, 127; läßt Chriftum b. Mittler bleiben 188, 
124; Wallfahrten 3. St. Safob 298, 52. 

Süger, Meffelejen für fie 404, 64. 

Sahrmarft ijt aus b. Meffe gemacht worden 
64 f.; 324, 40; 398, 42. 64. 81. 91; 466, 14. 

Sammer (b. Sünde) zeigt uns Gott im Herzen 
158, 14; b. Gefühl desf. vertreibt b. Wolluft 290, 
34; unf. Sammer u. Gottes Barmherzigkeit gegen= 
einander zu halten 410, 76. 

Samntertal ijt bie Erde 548, 20. 

Samort, ob der Menjch a. jf. Belehrung e$ jagen 
fonne 880, 2 ff. 18. 

Seremias 5». Opfer 176, 86 f.; 392, 28; von 
Gottes Strafe 298, 53; b. Kreuz 300, 62; warum 
er fid) m. andern b. Hohenpriefter abjondert 514, 
38; b. b. Donnerart b. Wortes 478, 2. 

Serobeam ein gottlofer König 318, 15. 

Seinias v. Schreden b. Gewiffens 258, 31; bom 
Nuten b. Anfechtungen 298, 54. 61; b. b. Bedeu: 
tung b. Opfer 390, 23; b. Buße u. Vergebung b. 
Sünden 192, 137; 302, 67; t. b. Notwendigfeit 
b. Werke 192, 137; ihn führt Petrus an 268, 65. 

Joachim Friedrid, Markgraf zu Branden- 
burg 24. 

och foll man b. Siingern nicht auflegen 444, 8; 
am fremden Koch foll man nicht ziehen 828, 6; 
1054, 6. 11. 

Johann, Bilchof zu Meiken 24. 

Sohann Ernit, Herzog 24. 

Sohann Georg, Markgraf 3. Brandenburg 24. 

Sohannes b. Apoftel nennt fid) fefbjt e. Vriefter 
520, 62; jagt, warum Gott 3. lieben 160, 20; beu 
tet auf b. menjchl. Natur Chriftt 1034, 59. 

Sohannes b. Täufer, feine Empfängnis uw. fein 
Hüpfen im Mutterleib 496, 11; ermahnt 3. Buße 
als Ehrifti Vorläufer 194, 142; 290, 35; 480, 5. 


1205 


90; Gleichnis def. b. b. Kirche 226, 1. 19; f. Tod 
300, 62. 


! 

Sohannes, Herzog 3. Sadfen 24. 

Sohannes, Herzog 3. Medlenburg 24. 

Sohanmes, Graf 3. Oldenburg 24. 

Sonas (b. Prophet) b. Vertrauen 210, 209. 

Sonas, Sujtus 98. 

Sovinianns, deffen Irrtümer verteidigen bie 
Evangelifchen nicht 74, 30; dv. Cheftand u. Sung- 
fraufchaft 372, 37. 67 (vgl. Luther, St. 2. Ausg. 
XVIII, 1340). 


lt um b. Geldes willen eingeführt 484, 


Sudas, warum er nicht Gnade erlangte 254, 8; 
verzweifelte 480, 7; b. Glaube machte b. Unter: 
[dieb gm. ibm u. Petrus 254, 8. 36; war auch 3. 
predigen gejanbt 236; hat aud) b. h. Abendmahl 
empfangen 982, 33. 60. 

Ssudas, D. leidige, ift b. Papft 468, 24. 

Sudenchriiten behielten viele b. jüd. Zeremo- 
nien bei 240, 40; Feier b. Ofterfeftes bei ihnen 
240, 40. 42. | 

Sudentaufe 744, 54. 

Südifcher Irrtum ift ber b. Scholaftifer b. op. 
oper. b. Saframente 312, 18; b. b. Verdienftlich- 
feit b. Menfchenfagungen 314, 4; b. taujendjähr. 
Reich 50, 5. 

Sugend, bie, foll b. Katechismus ffeipig lernen 
592, 6. llf; 574,83; 672f.; 772, 85; bef. an 
Sonntagen 600, 75; 604, 89; 3. Gebet gewöhnt 
704, 28; in b. Beichte befragt t». 250, 66; 3. ihrem 
Unterriht hat man Gefänge, Lektionen, Seremo- 
nien 438, 55; 578, 25; fie ficht befonders b. Fleifd) 
an 728, 107; wurde bei b. Juden bald verheiratet 
636, 201; jo jolíte e8 auch bei b. Chriften fein 642, 
218; in b. Sugenb getane Kloftergelübde 64; 76; 
420, 9; Haustafel für dief. 562, 12. (S. Kinder.) 

Sulianus’ Vorwürfe gegen b. Chriften 330, 58; 
gegen ihn Auguftinus 114, 36; 888, 23. 

Sulins, Herzog 3. Braunschweig 24. 

Singer, bie, erfannten ben HErrn am Brot: 
bredem 358, 7; haben nur geijtl. Gewalt emp- 
fangen 504; 512, 31; noch 3. ihren Lebzeiten gab 
e§ Irrtümer 848, 7. 

Chrifti Süngern fol man fein Koch auflegen 
448, 8; fie verlangen oft nach b. b. Abendmahl 
762, 45. 

Sungfranen, 3. ihrer Erziehung Klöfter und 
Stifte 470; Gleichnis b. b. zehn $$. 232, 19. 

Sungfrauenflöfter 76; 78; 366; 368; 370 F.; 
372 f.; 428. 

CT Eee galt bei b. Juden nichts 636, 


Sungfranfchaft ijt eine Gabe Gottes 368, 18 f.; 
e. höhere als b. Eheftand 372, 38. 69; macht aber 
nicht gerecht 372, 36. 69; ijt unrein in b. Gott: 
[ofer 372, 34; b. Mönche erheben fie über Gebühr 
376, 48; Gerjon u. Wmbrofius dav. 368, 20; Boz 
pinianus achtet fie dem Cheftand gleich 372, 37; 
Chriftus u. Paulus loben fie, aber nicht al8 Ge- 
rechtigfeit 374, 40; 428, 27; man fol ihr ihren 
Preis laffen 372, 38; wer fie nicht hat, foll ehelich 
1». 76 f.; 366, 16. 

Suno 350, 32. 

Süngjter Tag 50, 1. 

Jupiter, b. höchite Gott b. Heiden 584, 18. 

Iure divino od. humano, ob d. Papft b. Haupt 
b. Kirche 234, 23; 470, 1. 7. 138; 500, 7. 

Iurisdictio b. Bijchöfe, wie weit fie geht 446, 


1206 


14; 520, 60 ff.; in Ehejadhen 526, 77; b. Pfarr: 
herren 524, 74. 76. 
Suriften wiffen nichts b. b. rechten Buße 490, 
41; ihnen ijt im 8. Gebot e. Ziel geftedt 654, 261; 
lenfen u. dehnen b. Recht 664, 299. 
Iustificari, Bedeutung b. Worts 140, 72. 
. Suitinianns’ ober u. Novellen 526, 77. 
Suitinns Martyr 984, 36. 39; 1142. 
Iustitia civilis seu philosophica 106, T2. 


Kaddouata 390. 

Rain, fein Bittern 378. 

Kainiiche Heilige 966, 16. 

8aintid)er Mordgeift im Papfttum 378. 

Raiphas 514, 38. 

Raifer fol Generalfonzil b. Papft fordern 40; 
mag Grempel b. David nehmen 56 f.; erteilt Gna- 
Denlehen 220, 245; die f. begnabeten Kirchen u. 
Priefter m. Freiheiten 442, 2; haben b. Papfte 
nach Gefallen entfegt u. m.unbill. Bann befdhwert 
82; 234, 23; 450; 512, 35; b. Papft will über fie 
fein 470; 518, 50; b. RKatjer beftdtigte b. römifche 
Bifchofswabh! 508, 20. 

Kaifertum, deffen Erbe twill der Papft fein 

12, 35 


- Kalt im Glauben, wer? 178, 98. 

Kampf, nicht ohne, entiteht b. Glaube 130; 204, 
182. 229; wird b. Handfchrift ausgetilgt 216, 229; 
K. b. Glaubens 400, 46; m. b. Sünde 488, 40; 
währt b. ganze Leben 260, 37; f. des Geiwiffens 
260; darin erfährt man b. Citelfeit philofoph. 
Spekulationen 130, 37; Kampf m. b. Satan 130; 
miiffen b. Chriften leiden 300, 59; geiftlicher $. 
726, 106 ff. (1. Anfehtungen); K. b. Tleifches und 
b. Geiftes 168, 48; 804, 4; 886, 17; 906, 68. 85; 
966, 18. 23; ohne b. Gnade d. $. Geijtes müfjen 
wir im RK. erliegen 880, 3. 

KRümpfe C hriftt find Gefahren, Mühen, Pre- 
Digten b. Lehrer 174, 69; Gottes bie Mühen 
Davids 174, 70. 

Ranonifer Tagen über den Zölibat 376, 52. 

Kanoniiten haben b. Lehre verfälicht 102, 17; 
be8gf. b. Safr. u. b. Meffe 202, 167; juchten in D. 
Kirchenordnungen b. Väter b. Gerechtigkeit 202, 
167; unterbrüdten b. Qefre b. b. Buße 252, 3. 16; 
278, 93; was fie b. dD. Gewalt b. Papftes lehrten 
294, 24. 

&apernaittiidje8 Efien b. Leibes Chrifti; b. Be- 
fhuldigung desf. abgelehnt 810, 15. 41 f.; 820, 17; 
994, 61 ff. 105; 1150, 5. 

Kappen b. Mönche 428, 27. 34. 

Kardinäle 264, 269; KR. u. Bifhöfe fonnten 
nur teilw. Ablaß erteilen 484, 24. 

Karl V. b. Augsb. Konf. übergeb. 6; 8; 14; 20; 
98 f.; 776, 4; 846, 5; 850, 5; 984, 41 (252, 2); 
Lob f. angebornen Güte u. Zucht 362, 3; Sorge 
f b. Kirche 356, 43 f.; hat bie Annahme b. Kon: 
futation begehrt 98, 4; gnädiges Ausfchreiben De3= 
felben 474, 16. 

Karl, Graf zu Gleichen 24. 

KRarmeliter (f. Kartäufer). 

8artünjer 332 f.; 614, 118 ff.; 636, 197; 734, 

1 


11%; 

Rafjel 670, 314. 

Rafimir, Goh., Herzog 24. : 

Rajtetung u. Zucht verbieten b. Evangelifchen 
nicht 74; 326, 45; 376, 48; b. rechte &. ift Kreuz 
u. Anfechtung 74; 326, 45; dazu leibl. Übungen 
3. Zähmung b. Tleifches 74; 326, 46; dazu aber 


Sad: unb Namenregifter. 


nicht bejtimmte Faften 326, 48; damit wird nicht 
Gnade verdient 74; ijt nicht GotteSdienft 326, 47. 

Katechismen Luthers find Beitandteile b. Kon: 
fordienbuchs u. Symbol. Bücher 24; 776, 5; 842, 
30; 852, 8; (894, 36. 40; 974, 10. 20); warum 
Luther b. Kleinen f. verabfaßte 532, 1 ff.; tarum 
hee ice 566, 1ff.; biejer foll auf jenen folgen 

Der Kat. it e. Kinderlehre 574, 1; ihn follen 
b. Vfarrherren für fid) beten 566, 8; in die Leute, 
jonderl. b. junge Bolf, zu bringen fucen 532, 6; 
dabei auf einerlei Text u. Form bleiben 532, 7 ff.; 
junge Leute follen ihn fleikig lernen 574, 3. 16 f. 
24 ff.; nicht nur D. Texte, fond. b. Verftande nad) 
994, 14; daraus 3. lernen, was recht u. unrecht 
836, 22; bie ihn nicht lernen wollen, find f. Chriz 
Iter, follen nicht zum Saframent zugelaffen werden 
994, 11; (574, 6); denen foll man Speife u. Tranf 
verfagen, fie a. b. Lande jagen 534, 12; v. Nuten 
u. Segen b. tägl. Übung b. Kat. 568, 9 ff. 14. 19; 
was desh. Pflicht jedes Hausvaters ijt 574, 4. 16; 
viele verachten ihn 566, 5. 16; Ruther will gern e. 
Schüler b. Kat. bleiben 568, 7 .; aud) b. Heiligen 
fünnen ihn nicht auslernen 570, 16. 

Ratehismusunterridt wird in b. evangelifchen 
Kirche fleißig getrieben 324, 41. 

Katholifch ijt b. Bekenntnis b. Evangeliums 
314, 26; b. Zeugnis b. Propheten 270, 66; catho- 
lica fides 34, 40; warum b. chriftl, Kirche fo zu 
nennen 228, 7. 9 f. (©. Kirde.) 

Kanfen fann man Vergebung b. Sünden nicht 
192, 139; faufen und verfaufen feine Sünde 48; 
328, 58. 

Kanflente finnen Chriften ohne Sünde fein 
840, 18; 1098, 23; für fie hat man im Papittum 
Meilen gehalten 404, 64. 

Kaufmejien 64 f.; 324, 40; 404, 64; 462, 6. 
(S. Meffe.) 

Seld) im Abendmahl gehört aud) für b. Laien 
(nad) b. Brauch b. alten Kirche) 58; 356 ff.; 814, 
24; 1010, 110; bab. reden D. Einjegungsworte 
ausdrücdlich (260, 42); 358, 8; 810, 9; 990, 54. 82. 

etd Gott nicht, ijt Frucht ber Erbfünde 


Kennzeichen der wahren Kirche 46; 226, 279; 
226, 5. 20; b. Glaubens 930, 42; für b. Chriften 
find b. Saframente nicht bloß $8. 46f.; 814, 27; 
1010, 115. (GS. Beichen.) 

Kern b. Cvs. ijt Vergebung b. Sünden durch 
Glauben an Chriftum 422, 13. 

Kerzen 320, 21. 

Reber [don 3. b. Wpoftel Seit 776, 3; (848, 7); 
find b. Evangelifchen nicht 56 f.; fo fd)tft die Welt 
feomme Prediger 654, 262; wenn b. Bifchöfe Keker 
find, follen b. Kirchen felbft Pfarrer uf. prbi- 
nieren 524, 72; einem Papft, der ein Kleber ijt, 
verbieten b. Kanones 3. gehorchen 514, 38; viele 
feber reden fcehmählich b. Cheftand 374, 45; Gil: 
tigfeit ihrer Ordination 496, 3; wider fie b. Sym= 
bole der Kirche 850, 4. 

Keßereien entjpringen aus lIneinigfeit in der 
Kirche 182, 111; a. b. Hak b. Prediger 186, 120; 
a. b. Enthufiasmus 496, 9; wider fie bedarf man 
D. Papftes nicht 472, 7; SKeterei Yovinians 382, 
67; f. Keßereien gibt man b. evangel. Lehre b. b. 
Buße aus 490, 41; b. Kevereien, welche b. alte 
Kirche verworfen bat, verwirft aud) b. evangelifche 
776, 3; 842, 30; 850, 4 f. 17; 1020, 17; 1102, 39. 

Kenich fein können wir nicht ohne b. $. Geift 
202, 172; feu[d) 3. leben, haben wenige b. Gabe 


ee el 


Sad): und Namenregifter. 


60; 366, 13. 16 ff.; im 6. Gebot geboten 540, 12; 
f. jollen Herz, Mund u. Leib fein 638, 203. 212; 
f. im Eheftand miiffen fein, bie in Regiment oder 
Kirchenämtern ftehen 374, 43; b. Keufche vor Gott 
nicht mehr gerecht al3 b: Eheliche 372, 39. 
Kenfchheit ohne Glauben ijt f. NReinigfeit bor 
Gott 372, 35. 64; Keufchheit ijt e. Gabe b. Heili- 
gen Geiftes 158, 12; 236, 31; 342, 92; 368, 19; 
haben wenige, nicht alle 60; 366, 13. 16 ff.; 436, 
S1f.; if e. Frucht b. lebendigen Glaubens 190, 
128; 342, 92; dad. nicht Vergebung d. Sünden 
162, 30; fie 3. erhalten, hat Gott b. Cheftand ein- 


' gejegt 368, 19; falíjdes Vorgeben b. Mönche da= 


bon 80f.; 362 f.; 974, 44; 424, 16; 640, 214 ff.; 
Gelübde b. Keufchheit 60; 436, 51; 498, 1; 640, 
213; &. (Chelofigteit) höchftens feibT. Übung, darin 
weder Gerechtigkeit nod) Sünde 426, 21. 

Kilian, Joh. 502, 40. 

Kinder joll man taufen 46; 244, 51 f.; 492, A f. 
(f. Kindertaufe); werden bd). b. Taufe aus b. Teu- 
fel8 Gewalt befreit 550, 6; follen auch des Chan- 
geliums uf. teilhaftig t». 244, 52; 492, 4; ob fie 
glauben 742 f.; find nicht heilig ohne u. bot ber 
Taufe 838, 6. 8; 1098, 13; ob fie glauben 742 ff.; 
werden in b. evangel. Kirche wohl unterrichtet 324, 
41f.; follen b. Katehismus fleißig lernen 574, 
8f; 576, 16; find aus bem]. 3. ermahnen 536, 
18; 3. Schule anzuhalten 536, 19; 3. Beten 3. gez 
wihnen 556 f.; 3. Heiligung b. göttl. Namens 598, 
69 f.; bor Zügen 3. warnen ibid.; in chriftl. Zucht 
3. halten 320, 25; 630, 174; 3. Pfarrherren, Pre: 
digern, Schreibern uf. zu ziehen 536, 20; 628, 
172; follen b. Eltern dankbar fein 616, 127 f.; 
ohne ihr Vorwiffen nicht heiraten 526, 78; man 
zwingt fie nicht mit der Rute 600, 76; gehorjamer 
Kinder Verheipung 174, 76. 246; 618, 131 ff.; joll 
e. Bifchof haben 560, 2; ftörrige Kinder jtraft Gott 
614, 122. 187 f.; an ihnen aud) b. Sünden ber 
Väter 549, 22; 588, 30 ff.; Haustafel für fie 
562, 9; Weib u. Kind find nicht 3. berlajjen 48; 
82; 484, 41f. (GC. Jugend.) 

Kinder Adams find untühtig zum Guten 
104 f.; follen Erftlinge b. Kreaturen fein 190, 126; 
in ihnen ftect der Enthufiasmus 496, 9. 

Kinder Gottes find b. Gläubigen u. Gerecht- 
fertigten 148, 94; 174, 75; 212; 216, 233 f.; 904, 
63; bd. b. Taufe 706, 37; ohne Menfchenjagune 
gen 238, 34; aus Barmberzigfeit 146, 86; ihre 
Erwihlung 1062, 1 ff. 5; haben b. $$. Geijt 166, 
40; 1086, 73; leben im, nicht unter dem Gejeb 
806, 6; tun es freiwillig 962, 6; tun gute, ver- 
dienftliche Werte 220, 247; find aber nicht bol: 
fommen 798, 13; 964, 7f.; haben Sünde im 


' ffeijd) an fid) 166, 40; darum bedürfen fie b. Ges 


jeßes ujt. 964, 9; wenn fie ftraucheln, ruft Gott 
fie zur Buße 1086, 75. (S. Chriften, Gläubige.) 

Kinder des Teufels find D. Unkraut in der 
Kirche 232, 19. 

Kinder b. Unglaubens regiert der Teufel 
230, 16; der Sünde, b. Borns 780, 12; 860, 9. 

Kindergebären, das Weib iv. dad. jelig: wie 3. 
perftehen 370, 32. | 

Rinderglaube, =lehre, -prebigt ijt b. fatedjis- 
mu3 820, 17; 574, 1. 3. 

Rindertaufe 46 f.; 244, 51 ff.; 492, 4; 742, 
49 f.; 744, 55 (f. Taufe); Irrtümer b. Wieder= 
tüufer 838, 6 ff.; 1098, 11 ff. 

Kinderübung, löbliche, ift faften ur. Teibl. fid) bez 
reiten uj. 760, 37. | 

Kinderzucht, rechte, 320, 25; 536, 18; 574, 3; 


1207 


916, 16; 598, 69 f.; 600, 75 f.; 614, 121 ff. 172 ff.; 
642, 218; 772, 85; ihre heilfamen Folgen 630, 
175; waren b. Vätern b. Zeremonien u. Sabunz 
gen 320, 20 ff. 

Kindfchaft bei Gott 922, 25. 53; 960, 25; 1068, 
18. 87; Srrtum der Schwendfeldianer 840, 23; 
1100, 31. 

Kirche 46; 226; 498; Ursprung u. Bedeutung 
des Wortes 690, 48; Name u. Gigenjdjaften 8; 
30 f.; 46; 94, 5; 144, 83; 168, 45; 208, 197; 
226, 5. 7. 9; 270, 66; 498; 544; 576; 686 ff.; 
Kennzeichen: reine Pred. b. Wortes u. rechte Ver= 
waltg. b. Safram. 46; 226, 279; 226, 5. 10. 20. 
28; 236, 30; 314, 27; b. Wort Gottes u. b. rechte 
Glaube 498; üuferlid)e: b. Wort, Belenntnis u. 
Saframente 226, 3. 7; innere: die Gemeinschaft 
D. Glaubens it. b. H. Geiftes, b. Liebe 226, 5. 22; 
182, 110 f. 114. 122; 690, 51; dies (reine efe) 
genug 3. wahrer Ginigfeit b. Kirche 46; 236, 30; 
848, 1. 14; dazu Gleidfürmigfeit b. Zeremonien 
nicht nötig 46; 228, 10; 230, 30. 33; 318, 18; 
498; 830, 7; 1062, 31; bod) foll darauf gefehen 
werden 238, 33; b. ted)te f. ift b. Verfamm- 
hung aller Gläubigen u. Heiligen 46; 226, 1. 8; 
230, 16. 38; 688, 47; bie über b. ganzen Erdfreig 
zerjtreut find 228, 10; 230; 232, 20; zufammen: 
gebracht durch) b. H. Geift 686, 37. 45. 51; 894, 
36 f.; was uns 3. lebendigen Gliedern berj. macht 
230, 13; ijt b. lebend. Leib Chrifti 226, 5. 19. 29; 
992, 59; Chrifti Braut 228, 10; b. Mutter ber 
Chrijten 688, 42; e. Säule b. Wahrheit 232, 20 f.; 
b. geiftl. 33off 230, 14. 16; nicht e. platonifcher 
Staat 232, 20 ff.; e. äußer!. Polizei 228, 10. 13 f.; 
Unterjchied bet]. b. Volf b. Gefetes 230, 14. 16. 

Bu diefer Kirche befennen wir uns im Symbo- 
lum 228, 7; fie muß allezeit fein u. bleiben 46; 
228, 9; 1078, 50; Chriftus erfüllt ihr f. Ber: 
heißung 228, 9; ijt ihr Haupt 226, 5; 470, 1. 9; 
690, 51; 986, 44; 1030, 47. 48; ihr Grund ift b. 
rechte Chriftenglaube 154, 119; 222, 256. 279; 
270, 67; b. Ev. 232, 20 ff.; 252, 3; 340, 86; der 
Artikel b. b. Buße u. b. Chrifto 354, 41; ihre 
Stimme das eintrüdjtige Zeugnis der Propheten 
270, 66; 336, 79; ihre Gefahren u. Unterdriicer 
228, 9. 24; 288, 29; 314, 27; 398, 41; ihre Ber: 
heißungen 232, 22; 1078, 50. 

Die Kirche beruht nidt auf Fürften, Pra- 
laten uf. 232, 22; bod) find Könige, Fiirften ihre 
pornehmiten Glieder 518, 54; fie ijt verborgen 
unter b. Menge b. Gottlojfen 232, 19; bieje find 
aud) in der Kirche 46; 230; 242, 47; doch find fie 
nicht b. Kirche 228, 8. 17. 19; haben mit ders. nur 
e. äußer!. Gemeinfchaft 226, 1. 3 f. 11 f.; 230, 12. 
16 f. 19. 28; 1012, 123; d. Guten aber m. Namen 
u. Werfen 228, 11; 230; b. öffentl. Sünder find 
3. ftrafen u. auszujchliegen 284, 16; 496; Wie b. 
Gefallenen wieder aufzunehmen 284, 16. 23; woz 
her d. Spaltungen, Mipbrauche in d. Kirche 56 f.; 
12,:16;. 188,111; 115. 120. 2715: 228, 9.:31:7..36; 
230; 294, 44; 314, 24 f.; 354, 40; 398, 45; 450, 
22 ff.; 470, 35. 7 f.; 512, 34. 37. 51; 856, 15; 
davor warnt Chriftus 242, 49; find in b. Kirche 
nicht 3. dulden 848, 9; 854, 14 f. 

An ber Kirche joll niemand lefren u. Safra- 
mente reichen ohne ordentl. Beruf 48 f.; 314, 24; 
b. Kirche ijt b. Kindern b. Taufe fchuldig 492, 4; 
erteilt d. Whfolution 46 f.; 246, 58; 254, 7. 21; 
280, 2 f.; 492; 510, 24. 68; b. Abendmahl 58; 
176, 89; 226; 248, 62; 356, 1. 4; ihre. dmter, 
Gaben 310, 12; 326; 342, 4; 446, 13; 492; 520, 


1208 


60. 67; 690, 51; Amt der Bifchöfe in der Kirche 
496; 1058; Verteidigung d. Wahrheit 338, 83; 
in ihr b. fonigl. Prieftertum 522, 69; muß eine 
fihere Predigt u. Lehre fein 154, 119; 854, 10; 
Diefe b. Gb. 154, 120; 230, 15. 20; 232 f.; 522, 
67; in verftindl. Sprache 64; ihre Lehre, Zeug: 
nis u. Belenntnis 168, 45. 197. 201 f. 217. 223. 
268; 266, 60; 336, 79 f.; 422, 18; 510, 24; 776, 3; 
846, 4; ihr Gebet 224, 264; ihre Belenntnifje 
(Symbole) find Bücher, die im Namen d. Kirche 
angenommen find 850, 2; ihre Ordnungen u. Ge- 
bräuche 90, 60; 202, 167; 308, 6; 314, 1. 13. 22. 
38 f.; 360, 15; 384, 4. 6; 446, 14 ff.; 828; 1050; 
Vreiheit 442, 2; 832, 10. 12; 1054, 9. 15. 21. 30; 
ihre Gewalt 270, 66; 446, 13; 510, 24. 67. 69. 
72; nicht e. Gewalt b. Kirchendiener über d. Kirche 
506, 11; (360, 17); nicht des Papftes 224, 269; 
234, 28; 270, 66; 472, 4f.; 498; 512, 34. 37. 40. 
49. 51; iby Wohlitand 472, 9; 1054, 7; Wirk: 
famfeit Gottes in der Kirche 352, 36; 418, 98; 
Ehrifti nicht bloß nad) d. menfdl. Natur 1042, 77; 
Sürbitte b. Heiligen f. fie 344, 9; was 3. Lehre v. 
D. Kirche gehört 692, 54; in b. Kirche bon jeher 
zwei Predigten nebeneinander (Gef. u. Ev.) 958, 
23; außer b. Kirche weder Cv. nod) Saframente 
244, 52; Gleichniffe Chrifti u. Sohannis b. xus 
fer8 b. b. Kirche 226, 1. 19. 

Apoftolifche, erfte K. 440, 64 f. 67; ihre 
Symbola 776, 3; 848, 1. 5; ihre Lehre b. Chrifto 
1020, 17. 57. 59. 64; ihr jchließen fid) b. Evanges 
fijen an 776, 3; 842, 30; 850, 4f. 17; 1010, 
110; 1020, 17. 64; 1102, 39. 

Evangelifdhe &., ihre Sefenntnijje 776 f.; 
846, 3; 850, 5 ff.; 976, 12; follen eine einhellige 
Form d. Lehre fein 854, 10; wie fie b. b. Erbfünde 
fingt 864, 23; v. guten Werfen redet 950, 40; iit 
m. reinem Wort u. Satramenten wohl verjehen 
456, 10; ihr Fleik in Predigt u. Unterricht 324, 
41. 43; 400, 48; in Verwaltung 5. Saframente 
244, 52. 60 ff.; 324, 40; fie hat aud) b. äußeren 
Ornamente nicht alle abgetan 398, 45. 50 f.; ihr 
vornehmfter Lehrer ijt Luther 984, 41; überein- 
ftimmung b. Saframentierer mit ihr nur feheinbar 
970, 2; jucen babutd) falfche Lehre einzujchieben 
1050, 3; falfche Befchuldigungen b. Saframentie- 
rer gegen fie 1008, 105. 

Römische (lateinische) K. 56 f.; 224, 269; 
246, 55; 312, 18; 358, 4; 442, 3; 470; 508, 15. 
20; rim. Definition b. b. Kirche 234, 23. 

G riediide Kirche 358, 4. 6; 472, 4; 508, 
15; 974, 11. 

Drientalifche u. ofzidentalifhe 8. 506, 12 f. 

Kirche, falfde, an ihrem Anfehen foll man 
fi) nicht ärgern 1078, 50. 

Kirchen (Gebäude) wurden geftiftet um b. Men 
{chenfakungen tv. 320, 22; [oll man den Heiligen 
nicht ftiften 468, 26. 

Kirhenamt (Predigtamt), das, dazu ordnet der 
Bilchof 520, 62. 64; eigentl. jeder Pfarrherr 522, 
65; b. nötigen u. nüßl. Kirchenämter beftellen b. 
Widerfacher nicht 442, 3; bie darin ftehen, müffen 
im Cheftand teufd fein 374, 43. 

Kirchendiener haben ihren Beruf u. ihre Orbi 
nation b. b. Kirche 236; 510, 24; 522, 66 f. 69. 
72; follen b. Lehre gewiß fein 878, 58; find Bor- 
fteher b. Gemeinde 1054, 10; haben den Befehl, 
Sünden 3. vergeben (nid): b. verborgenen 3. ete 
forfdjen) 280, 7; 306, 79; mit b. großen Bann 
haben fie nichts 3. tun 496; find alle gleich, feiner 
hat über b. Kirche Gewalt 506, 11; bod) find fie 


Cadjz und Namenregifter 


Borjteher b. Gemeinden 1054, 10; 3. ihrer Gr- 
giehung fonft b. Klöfter 470; 3. ihrem Unterhalt 
D. Kirchengiiter 526, 80; ftellen in ihrem Amt die 
Perfon Chrifti dar, nicht b. eigene (aud) b. untwiir= 
digen) 236; 242, 47; desh. foll man fid) ihre lin 
iwiirdigteit nicht irren lafjen 236; bef. beim hei- 
liget Whendmabh! 978, 19. 24 f. 89; ihr Werk u. 
ee macht die Satramente nicht 810, 8; 998, 


Stertümer: Wiedertiufer 840, 11; 1098, 16; 
Schwendfeldianer 842, 27; 1100, 35. 

Sirdjenbienjt b. Priefter im Alten Bunde 370, 
27; Sert. D. Schwendfeldianer 840, 22; 1100, 30. 

Kirchengebete 224, 263. 

Rirdhengebraude 828; 1004; die ohne Sünde, 
mögen bleiben 314, 1; 328, 51; daran ohne Ur- 
fache nichts zu ändern 328, 51; wozu b. Väter fie 
hatten u. wozu nicht 320, 20 f. (S. Adiaphora u. 
Seremonien.) 

Kirchengehen 838, 10; 900, 53; 1098, 15. 

Kirdengewalt 82; 449; 520, 60. 

Sird)engut, wozu anjutmenben 526, 80; 9mib- 
brauch de8j. Dd). Papfte u. Bifchöfe 442, 3; 450; 
Nechenfchaft vor Gott dafür 526, 82. ' 

Kirchenlehrer, der alten, Erflärung ber com- 
municatio naturarum 818, 9; b. peccatum ori- 
ginis 876, 54; von Gfrijto 1022, 22; 733 ff. (©. 
Väter.) 

Kirhenordnung 48f.; Endzwe 48; 90, 53. 55; 
202, 167; ihr Anjehen nur e. menschliches 314, 24; 
Mikbräude 48 f.; 90, 53; 202, 167; 3. halten um 
b. Friedens to. 92, 55; (314, 24); fie ohne ?Irgetz 
ni8 brechen, ijt feine Sünde 90, 53. 

RKirdenpin 88 f.; 306, 80. (S. £.-3Bube.) 

Sirdjenregiment 48 f.; 312 7.; ift nicht gegen 
D. weltl. 84; b. Evangelifchen wollen e8 erhalten 
helfen 314, 24. 28; Mibbrauche desf. 314, 25. 

Sirdjenjadjen 520, 55. 

Kirhenihmud 320, 21; 400, 51. 

Sirdjenbifitation Zuthers 532, 2. 

S8irdjmeif im Papfttum 498, 4. 

Kirchner, Sigismund 502, 36. 

Kismetter, Wolfgang 502, 37. 

Klarheit b. HErrn 216, 230; 428. 

Kleider b. Heiligen 464 f.; 606, 91. 

Kleidung gehört nicht 3. Gottesdienft 320, 21; 
darin weder Sünde nod) Gerechtigkeit 3. juchen 
444, 7; damit viel Übermut getrieben 458, 12; 


darin richte man fid) nad) b. 9anbeSgebraud) 324; — 


barum Gott 3. bitten 546, 14; 718, 76. 
Klemens, j. Schriften 524, 71. 
Kleinmütigfeit, dazu gibt b. Gnadenwah! feine 

Urfache 834, 15; 1092, 89. 

Klerus, deffen Lafter 62; bedarf e. Reforma: 
tion 326. 

Klöster 76; 418; 470; dienten fonft 3. Schulen 
78; 420, 5; 470; viele trieb b. Gewiffen dahin 
54; 322, 26; e8 mögen auch reblidje Männer 
darin fein 420,-8. 22; viele wurden aus ird. Ab: 
fihten Dineingejtedt 76; 854, 9; 438, 57; darin 
lernt man wenig b. Chrifto 76 f.; nur Faulheit 
420, 5; darin viel gegen Gottes Wort u. fanon. 
Rechte 76; b. Wahrheit verfolgt 438, 56; b. Men- 
fhenjfagungen vermehrt 320, 22; viel Betrug ge- 
trieben 350, 34; 420, 4; 466, 21; ins Rlofter 
gehen, heißt aus b. Welt fliehen 82; twas darin f. 
Heiligkeit galt 486, 28; beffer fajje man fie wüjte 
liegen uf. 470, 2. 

Klojtergelübde 74f.; 418; 500; was Klofter: 
gelitbbe find und twa8 bab. 3. halten 424, 16. 20 ff.; 


i 
, 
n. 
T 
1 
3 
E 
E 


— u yy 
[ 


Sad): unb Namenregifter. 1209 


ein hauptfächliches ijf daS b. Keufchheit 436, 51; 
wann und wie fie auffamen 74f.; 122, 10; Die 
alte Kirche wußte nidjt$ bab. 440, 67; wenige tun 
fie willig u. wohlbedacht 78 f.; viele vor b. rechten 
Alter 76; 78F.; 420, 9; find gegen b. Ev. 48 f.; 
nichtig u. unbündig (irrita) 78 f.; 438, 57. 66; 
undriftlich 420, 9. 11. 51; finde. Gefängnis 74 f.; 
falfche Gottesdienste 80 f.; 440, 65; wurden ber 
Taufe gleichgeachtet 76; 420, 9. 20; 498 f.; ihnen 
fleben jonjt viele gottlofe Meinungen an 82 f.; 
wider D. Ehre Gbrijti 80 f.; 422, 11. 30; fie ber 
dienen nicht Vergebung D. Sünde 440, 65; (178, 
90); find nit b. Schaf uns. Erlöfung 430, 34; 
fonnen Gottes Gebote u. Ordnungen nicht auf 
Deben 76 f.; 436, 51; bie menjd)l. Natur nicht 
ändern 364, 8. 16; nicht göttl. noch menfchl. Recht 
436, 51; b. Gebot Gottes b. Eheftand macht davon 
frei 78 f.; 420, 9; 640, 216; vergebl. BVerteidi- 
gung berj. 438, 58 f. 64 ff.; Suthers Schrift da- 
gegen 420 f. 

Riofterl[eben, faljde Lehre u. Lob des. 76 f.; 
82; 426, 24; 498; was bab. abjd)reden foll 436, 
53. 56f.; barum m. gutem Geivifjen 3. berlajjen 
438, 57; fromme Leute verzagten daran 442, 70; 
(432, 38. 56); nicht nötig zur Heiligkeit 612, 112. 

Sipiteritünbe 76; 470. 

Klojterwerfe 178, 90. 

Kiojterwefen 420, 4. 

Klugheit, menjchliche, fann b. Glauben nicht be- 
greifen 696, 67; foll man nicht zum Gott machen 
582, 10. 

fütedjfe, deren Beruf u. Pflicht 320, 25; 620, 
143 f.; ihre Sünden 642, 225; Beichtformel für 
fie 552, 22; find im Katechismus 3. verhören 576, 
16; Lob treuer KRnedhte 342, 4; Knecht b. Nächiten 
nicht 3. begehren 542; 574; 662].; b. unniigen 
Scnehten 214, 213 ff. 221; Knechte Gottes find 
nidt rein bor j. Gericht 208, 204; Knecht der 
Sünde ift b. Untwiedergeborne 882, 7; 912, 85. 

&nedjtiid)er Getit 260, 38; 798, 12; 966, 16 ff. 

Knechtichaft b. Gefeges 88, 39. (S. Gefes.) 

- Knedjt3geftalt Chrifti 820; 824, 33; 1022, 26. 
1. 65 


Knoblauchfaft benimmt b. Magnet feine Kraft 
782, 15; 864, 22. 

Kowovia, Gebraud) b. Wortes bei b. Kirdhen- 
vätern 1022, 22. 

Rolleften, b. alten, gebenfen zwar b. Heiligen, 
rufen fie aber nicht an 344, 13. 

Kommen zu Chrifto 262, 44; 544, 6. 

Kommunizieren: wie Cyprian Davon redet 
410, 76; die nicht fommun., find 3. Buße 3. berz 
mahnen 248, 62; fid) jefbft fommun. ijt ein Mens 
fchendünfel 464, 8. 

Kommunismus der Güter [off große Heiligkeit 
fein 332, 62. : ; 

Konfeffion, Augsburg. 34; üÜbereinftimmung 
berj. m. b. 9. Schrift u. b. alten Symb. 8; mit 
Vuthers Schriften, nach denen fie-3. erflaren 982, 
34. 41; b. Evangelijden ijt fie e. Symbolum des 
Glaubens 8; 14; 776, 4; 846; 854, 12 f.; tollen 
nidjt b. ihr weichen 20; 24; 856, 20; erfennen b. 
Variata nicht an 10; 14; 850, 5; u. überh. f. 
Abmweichg. v. berj. 846, 6 jf.; 1096, 6; unter bem 
Namen b. W. K. werden unrichtige Lehren einge- 
fchoben 10; 806, 1; 970, 1f.; b. ihr haben fid) b. 
Gaframentierer abgejonbert 970, 1; bie ihr ent= 
gegenft. Lehren verworfen 1102, 39; fie ijt wahr, 
fromm ufw. 290, 33. 

übergabe 3. Augsburg 6; 846; öffentliche 


-— 


Verlejg. 98; berjud)te Widerlegg. ibid.; b. flarfte 
ihrer Urt. iff Der von b. Priefterehe 364, 6; von 
guten Werfen wird bejtüt. 892, 29; der Art. v. 
b. Whendm. 974, 9; b. b. Privatabfol. 1074, 38; 
darin find faft alle höchften Art. chriftl. Lehre bez 
griffen 288, 27; enthält b. Summa b. chriftlichen 
Lehre 288, 27; darin ijt nichts wider b. Kirche ob. 
b. Priefter red)tmüfpige Freiheiten geredet 442, 2; 
ihre Anhänger haben fid) nicht 3. fürchten uj. 
340, 86; Unterfchr. berj. 3. Schmalfalden 528; 
976, 17; 3. Naumburg 8. 

Konfeffion Zuthers vom Abendmahl 
896, 43; 980, 28 ff. 38 ff. 77. 

Konfeifion, eigene, haben b. Saframentierer 
3. Augsb. itbergeben 970, 1. 

Konfeffionsverwandte, Augsburger, find bie 
Calvinijten nicht 970, 1. 

Konfirmation (Firmelung) fein Saframent 
308, 6; b. Konfirmation b. Bifchöfe u. Kirchen: 
Diener wurde anfänglich und wird auch jebt im 
Orient nicht bei den Bifhöfen von Rom gejucht 
508, 15 f. 

Konfutation, päpftl.: b. Evangelifchen begehr- 
ten bergebl. Whfchrift berj. 98; ijt ohne Wufrich- 
tigft. 104, 1; gefübrf. Inhalts 100, 14; 354, 40; 
erwähnt b. Mikbräuche b. Heiligendienftes nicht 
354, 39; rechtfertigt b. Kelchentziehg. nicht 358, 6; 
antwortet nicht auf b. Gründe b. Evangelischen 
444, 6; redet viel b. Opfer 386, 14; ihre Ver: 
faffer find Sophiften 288, 27; mas f. e. Geift aus 
ihnen redet 336, 79; wiffen nichts von Chrifto 
224, 277; berbammen b. flare Wort Chrifti u. b. 
Cys. b. Vergebung b. Sünden durd b. Glauben 
252, 2; 270, 67; 336, 78 ff.; b. evangel. Lehre v. 
D. Bue 262, 44. 

Könige, ihr Amt, Regiment, Pflicht 56 f.; 194, 
140 ff.; 356, 44; 518, 54; find der Kirche bot- 
nehmjte Glieder 518, 54; Gott nennt fie Götter 
950, 44; haben Kirchen u. Priefter m. Freiheiten 
begabt 442, 2; Anmaßungen b. Papftes gegen fie 
82 f.; 234, 23; 512, 35; b. b. frommen Königen 
in Ssrael u. Buda diel 3. lernen 352, 36; ihr Croft 
war Chriftus 272, 73; Wbgötterei ber gottlofen 
Könige 318, 15; e. folder war Saul 212; König 
in Spanien (sub fafjdje Lehre b. Calvinijten von 
Chrifti Perfon) 1154, 31. 

König, unjer, it Chriftus (nach beiden Naturen) 
1030, 47. 78. 87. 

Königreidhe 512, 34. 

Konfordienbuch, defien Entwurf zu Torgau 12; 
Endzwed 20; 848; Prüfung und Annahme 12; 
MWiederholg. u. Erflärg. b. 9I. Konf. 14; überein: 
ftimmg. m. b. 9. Schrift, b. alten Symbolen u. b. 
U. Konf. 14; 22; 848; 1148; jowohl in rebus 
alg phrasibus 1106. 

Konkordienwerf, b. heiljame, ift nicht im Fin- 
ftern zu halten 22; wie darüber zu halten 24. 

Konjefration im h. Abendmahl 810, 8f.; 998, 
73 ff. 121; dabei find b. Einjegungsworte 3. [prez 
chen od. 3. fingen 1000, 79. 

Konjenfus b. Propheten führt Petrus an 270, 
BAR Te 73; gilt mehr al3 b. Defrete p. Papfte uf. 
101d. 

RKornjtantinopel, b. Bifdof daf. ftreitet m. b. 
rim. um b. Brimat 508, 21. 

Konitanz (j. Konzil). 

RKonftitution Bonifaz’ VIII. 512, 33. 

Kontrafte, eingegangene, foll e. Chrift halten 
332, 64. 


1210 


Konvente 5. Naumburg und Frankfurt 8; zu 
Torgau 12. 

Konzilium, ein allgem. (Generalfonzif), darauf 
dringen bie Evangelifhen 40; obwohl fie deffen 
. nicht bedürfen 456, 10; twas fie davon erwarten 
474, 15 f.; ta$ darauf 3. handeln 458, 13; tjt der 
Papft 3. halten fchuldig 454, 2; fürchtet fid) Davor 
ibid.; will mehr als b. Konzilien fein 514, 40. 
49. 55; b. Bäpfte verachten fie 370, 24; wider die 
Konzilien ijt D. Zölibatgejet 364, 6. 23; marum 
fie Gatisfaftionen verordnet haben 302, 70. 

Verfhiedene Konzilien: Konzil zu 
Konftanz fekt drei Papjte ab ujw. 472, 7; will die 
Kelchentziehg. vechtfert. 492, 3; 3. Chalzedon 508, 
19; 1020, 18; 1030; 1116; Gpbejus 1116; 1136; 
üb. Kraft b. Fleifches Chrijti 1034, 59; Nizäa u. 
fonft hatte der $Bapit nicht b. Vorfik 508, 17; 3Ber- 
ordnung beS[. über b. Dfterfeit 240, 42; b. Ord- 
nung bei b. Kommunion 68, 38; b. Beitellung D. 
Kicchen 506, 12; b. Bilchofswahlen 506, 13; zu 
Mantua 454; falfches Vorgeben davon 456, 11; 
Beratg. deshalb 976, 17; 3. Trient: deffen Lehre 
b. b. Gerechtigit. bettoorf. 948, 35; Konzil bon 
Toledo üb. Kommunifanten 248; Lateranfonzil 
üb. b. Beichte 248; Trident. Konzil üb. b. Not: 
mwendigft. b. Werke 3. Seligtt. 948. 

KRonzilinm b. Engel wird Gott üb. Deutjchland 
ergehen laflen 456, 11. 

Körper (d. Wefen) d. zufünftigen Güter 238, 
35; ber[udjte Vereinigung D. getrennten Religio- 
nen 3. einem corpus (Union) 1052, 5. 

RKorinther, ihr Almofen e. heil. Werf u. Opfer 
174, 71; ihre Gaben 180, 101; Ht iumd unb 
Seften 180, 101. 

Kraft Gottes ift Gottes Wort 570, 11: &. ©. 

3. Seligfeit d. Evangelium 84; 138, 67; 310, 11; 
570: 786; 958 f.; 1072; G. &. macht aus Gee 
fapen b. Unehre Gefähe b. Ehre 1088, 82; Chris 
itus fit 3. Rechten b. Kraft 820, 15; 1032, 52. 74. 
(pe 92%, 1190, 10. 

Rraftd. 1.0.1 EA. W oF es ol), M. 

Kraft b. Glaubens 188, 125. 157. 262; an 
Auguftin 352, 36. 


Kraft Chrifti 810, 8; 1032, 52. 58. 64. 66; 


Dod) nicht al8 Menjch abgejondert b. b. Gottheit 
822, 27; 840, 21; 1046, 90; Kraft des Fleiiches 
Chrijtt 1034, 59; Irrtum: Kraft b. abtvejenden 
Qeibe8 Chrifti fol allein im Abendmahl zugegen 
fein 808, 5. 31; 1154, 23. 

Kraft [5 Heil. Geijtes empfinden b. Glau- 
bigen 1086, 73; bod) nicht immer gleich 1086, 74; 
damit zieht u. ater 1085, 70% Ux Hören des 
Wortes berfeipen 832, 8; 902, 50; 1068 17. 143 
1152, im Herzen ijt der Glaube 190, 128 f.; 
dadurch b. Menfch ohne f. Butun befehrt 880, 5; 
1076, 44. 

Kraft b. €aframente bleibt aud) bei der 
Verwaltung durch Gottloje 226, 3. 

Kraft p. Schlüjffel ift die Whfolution 490; 
492 f. 

Kräfte, geiftliche, eigene, b. Menfchen 784; 
880; find burd) b. Erbfünde berderbt u. under: 
mögend in geiftl. Sachen 56; 106, 9 f. 14. 23. 25; 
786, 6; 858, 1 f. 10. 30. 60; 882, 7.2. 60; 1084, 
78 us aus eigenen Kräften fant b. Menich nicht die 
Werke b. Gefeges tun 120, 8. 40; 678, 8; b. Seu- 
fel, b. Sünde nicht wideritehen 158, 17: 488, 40; 
892, 34; nicht Gottes Wort faffen und glauben 
5H, 6; 790, 19; 882, 9. 40; fid) nicht 3. Chrifto 

x: Ghangelium wenden 809, 30. 42; fid) nicht 


Sad: unb 9tamentegijter. 


3. Gevechtigteit emite 896, 44; b. Hendler fuden, 
meinen, aus eig. Kräften b. Gejet 3. halten 158, 


.16; 480, 83; bod) fann b. Menfch aus eig. Kräften 


äußert, ehrbar leben 126, 23; 890, 26; u. jonjt in 
natürl., äußer!. Sachen 862, TE Qutferé Lehre 
davon 896, 43 f.; 914, 89; Auguftins Befenntnis 
890, 27; Mikbräude b. Gpifureer u. Enthufiaften 
898, 46; Srrtum d. Scholaftifer u. Papijten 116, 
46; 476, 4. 6 .; 480, 10; 910, 76; b. Pelagianer 
782, 13ff.; 788, 9 .; 864, 20 ff.; 908, 75; bet 
Synergiften 880, 3. 77; b. Stoifer 908, 74. 

Neue, geiftliche Kräfte gibt b. 9. Geijt 900, 48; 
1072, 29. 33; auch b. Kraft, fid) 3. Gnade 3. bez 
reiten 910, 78. 

Niedere, höhere Kräfte b. Menjchen 110, 23. 

Sirümeret der papiftifhen Meffe 516, 43. 

Krankheit, Erfahrung Auguftins darin 352, 36. 

Kreatur ijt e. leibl. Gefchöpf 818, 8; 1018, 10; 
Chriftus ifte. Kreatur nad) b. Fleifch 840, 20; 
bat nicht bloß größere Gewalt af8 Engel u. andere 
Kreaturen 824, 35; 1038, 69 ff.; ift aud) als 
Menich über alle Kreaturen erhögt 1022, 26; alle 
Kr. hat Gott gejchaffen 158, 14; 336; 542, 2; 
870, 38; erhält u. bewahrt er 680, 14; allen Kr. 
ift Gott, Chrijtus gegenwärtig 820, 16; 1038, 68; 
über alle geht Gottes Borfehung 1062, 3; durch 
fie tut er uns Gutes 586, 26; 680, 14; f. Kr. fann 
helfen im Todestampf 338 f.; bei Kr. Hilfe fuchen, 
ijt Wbgötterei 584, 21; ohne Mittel D. Kr. befehrt 
Gott nicht 880, 4. 

Kreatur Gottes: b. Obrigkeit 328, 53; der 
Cheftand 498, 2; b. Menfd nad) Leib u. Seele 
auch nad) b. Fall 778, 2. 4; 858, 2. 32. 34; eine 
vernünftige Kreatur 888, 19. 62; bie Erbjünde 
nidt Gs. Kr. 870, 40 f. 

Kreatur, neue 108; wird D. Menich Durch D. 
Glauben 132, 46. 64; Grftlinge D. Kreaturen find 
D. Kinder Gottes 190, 126. 

S tetid)meret, Migbrauch Der Meffe zur 414, 91. 

Kreuz, b. heilige, liebe, bab. Rim. 8 1072, 30; 
follen Chriften willig tragen 74; 168, 46; Gott 
legt e8 b. Heiligen auf 298, 54; 1078, 48; wozu 
326, 45; unter b. fr. iff Chriftt Reich auf Erden 
verborgen 230, 18; fr. u. Gottes Wort find beij. 
714, 65; im Kr. murrt b. Tleifh wider Gott 170, 
49; e8 tut b. alten Adam weh 716, 66;. bab. macht 
b. Getvalt b. Schlüffel nicht frei 300, 57; auf defjen 


Frucht fol man fehen 300, 61; deffen Verheifung — 


310, 16; &rtoft dabei 1068, 20. 48; bod) verdient 
e8 nicht Verfühnung uj. 406, 67. 

Kreuz Chrifti 230, 18; 310, 8; 402, 56; 
1034, 59; 1150, 4; m. 5. Kreuz fic Fegnen 556, 45 
Krenzigung b. alten Adams, des Fleifches 220, 
247; 944, ps 

Krieg, Teurung find gemeine Plagen 302, 65; 
fommen b. Teufel 720, 80; damider 3. beten 720, 
78; rechte Kriege führen, ij nidt Sünde 48 fs 
56f; 174, 70; 330, 59. 

Krone der Gerechtigkeit 218, 242. 

Krypto-Calviniften 970, 1; 1016, 4. 

Kuchen beim tägl. Opfer 396, 36. — 

Kunst madjt mander zum Abgott 582, 10. 


Laien, den, joll b. Kelch gereicht tv. 58 f.; erue i 
814, 94; 1010, 110; e. aie fann aud) in b. 
abfolvieren 522, 67; f. fie b. Katechismus a $ 

Laienbibel ift d. Kleine Katechismus 776, bi 

Raienfommunion der Priefter 358, 8. 

Lamm Gottes ijt Chriftus 150, 103; 460, 2; 


EEE WERE WET 


Sad: und Namenregifter. 


462, 1. 7; 488, 38; 1152, 17; Lamm im täglichen 
Opfer 396, 36. 

Land und Lente 194, 143. 

Zandesfürit 838; 1098. 

Landredht (f. Gejet, mweltliches). 

Langu8, Goh. 502, 34. 

Laflide Sünden 200, 161. 

Lafterer Chrifti 192, 136. 

Lafterung Chrifti 166, 40. 

Laft b. Menfcenfagungen 240, 39; b. Gewiffens 
ijt bie Reue 262, 44. 

Lajter, woher fie fommen 548, 18; 862, 13; da= 
bor beivahrt Gottes Regierung 160; ein böfes Q. 


iit Sicherheit 566, 5; öffentliche 2. in b. Kirche ge- 


ftraft 284, 16; folgten aus b. Zölibat 518, 48; 
Die mit denen, Die Darin leben, 3. verfahren 248, 
61; 284, 15 ff.; 446, 18; 520, 60. \ 

Lateiner, die, hatten Sühnopfer 390, 23. 

ateinifdje Sprache beim Gottesdienft 384, 2 f. 

Laurentius, St., wie er felbft f. Marter anfah 
222; wurde gegen FeuerSgefahr angerufen 582, 11. 

Lazarus, b. b. Toten ertwecft 1140. 

Leben, irdijdhes, gibt u. erhält Gott 158, 14; 
Dieje8 2, betreffen b. Verheipungen b. Cheftandes 
310, 14; b. 4. Gebotes 220, 246; 618, 133 ff.; der 
guten Werfe überhaupt 174, 75; 218F.; in Dief. 
Beben f. Vollfommenheit an unf. Werften 182, 110; 
vermag f. Menjch b. Gejek 3. halten 160; 166, 39. 
110; ijt Chrifti Reich nod) nicht offenbar 230, 171.; 
D. ganze Leben bd). foll b. Bue währen, Glaube 


u. gute Werke gefchehen 214; 292, 37; f. Leben 


hat Chriftus 3. Schuldopfer gegeben 390, 23; 402, 
55; auch b. Leben joff man fafjen f. b. Ep. 434, 41. 

Leben, Wandel, foll gott. u. hriftlich fein 
708, 39; was fälfchl. dafür gehalten wird 70, 8; 
mb. 3. unterfcheiden 122, 16; dazu dienen Men- 
fchenfagungen nicht 184, 116; durch dies od. jenes 
nicht gerecht vor Gott 432, 38; äußerlich ehrbares 
8. fordert Gott 126, 22; mwiefern eS b. Vernunft 
vermag 126, 23 f.; 156, 9; wenige führen es 334, 
71; wiefern e$ Lob verdient 126, 24; wiefern nicht 
112, 33; 186, 118. 201; an b. 2. b. Bifchöfe und 
Prediger foll b. Volk nicht alles jo gejchwind mei- 
ftern ufw. 184, 112; afS e. unrein 8. verjchrien 
p. Mönche den Cheftand 376, 47; jündl. Leben 
vertreibt den Heiligen Geift 340, 90. 

Leben, neues, geiftliches, mw. erfordert 
192, 138. 143. 153. 253; 290, 35; 552, 14; 750, 
75; ijt nicht aus uns 786, 3; 884, 11; gibt Gott 
260, 40; in Ehrifto 246, 56; 262 f; 552, 14; 
786, 3; wirft b. 9. Geift 158, 11. 40; 222; 404, 
59; 546, 8; b. Taufe 750, 75; d. f. Abendmahl 
506, 6; b. Glaube 138, 64; 156, 4; 264, 48; 266, 
60; ijt Frucht b. Buße 262, 45; der Wiedergeburt 
214; 216, 227; ift Gottes Reich 428, 27; nicht die 
Menfchenjagungen 444, 9; bab. wird Gottes Name 
geheiligt 546, 5; dazu gehören gute Werfe 192, 
137; es macht felig 198, 157. 

Reben, ewiges 30 pF; 84; 544; 576; 686; 
ift im Gb. bd). Chriftum verheipen 120, 5; 194, 
141. 176; 258, 29; gibt Gott 204, 176; ijt e$ 
aber nicht fchuldig, auch nicht den Heiligen 212; 


. gibt Chrijtus 50; 328, 54; 3327.5; 360, 10; hat 


e8 durch {. Gehorjam erworben 792, 3; wer ben 
Sohn hat, der hat es 204, 176. 189; 212; 214; 
216, 235; gibt der Heilige Geift 158, 11; 446, 10; 
544, 6; deffen Anfang ijt Bupe, Wiedergeburt 
216, 231; 1068, 18; jchon auf Erden 230, 15; 
330, 58; haben wir nicht bd). unj. Werke u. Ver: 
dienft, fond. aus Gnaden, bd). b. Glauben an Chri- 


1211 


tum, um Chrijti tv. 44; 150, 100. 116; 168, 41. 
75. 83. 176. 198 f. 201. 212. 226. 231. 233. 235. 
252. 263; 426, 23. 30. 32; 922, 25; aus Gnade 
u. Barmherzigfeit 208, 201. 243; 550, 10; nicht 
butd) Menfchenfagungen 449, 9; bd). b. Getwalt b. 
Schlüffel, Predigt b. Ev., Saframente 84, 8; 292, 
41; nicht dc. Möncherei 426, 23. 28. 30 ff.; die 
e$ berbienen wollen, läftern Chriftum 432, 40; 
bod) werden unj. Werke, Trübfale damit vergolten 
218, 244; (174, 73. 246); nämlich b. Werke ber 
Gerechtfertigten 220, 251; bie Gott berufen, will 
er im et, 9. auch felig machen 1068, 22; intvie- 
fern b. eto. 9. e. Zohn, Gejdjenf, Gabe ijt 216, 235. 
241; mer 3. ew. 9. auffteht 220, 249; Irrtum b. 
Scholaftifer 202, 168 f. 

Sebenbig muß b. Glaube fein 188, 125. 128; 
macht b. Glaube u. deffen Gerechtigkeit 236, 31; 
260, 36. 47; Gott in Chrijto 786, 3; b. Fleifch 
Chrifti 1034, 59. 61. 76; 1114; 1120f.; 1126 f.; 
1134; 1136 f.; der Heilige Geijt 262, 44. 

Lebendige u. Tote richtet Chriftus 16 f.; 30; 
32 f.; 44; 50f.; 460; 544, 3; 576; 682; nur f. 
b. Lebendigen hat Chrijtus b. Satrament geftiftet 
464, 12; im Papfttum wurden f. Lebendige und 
ae Meffen gehalten 436, 53; Wblak berfauft 


Lebendigmadung ijt Gottes eigentl. Werk 264, 
51; gehört 3. Buße 262, 46; dazu tragen b. Men= 
fchenfakungen nichts bei 236, 31; ift fo viel als 
Erneurung und Wiedergeburt 262, 46; 792, 8; 
920 f.; Croft davon 262, 46. 

LebenSftrafe (Todesitrafe) fann die Obrigkeit 
verhängen 48 f.; 840, 16; 1098, 21. 

Leftionen (in b. papijt. Gottesdienften), wozu 
fie dienen 438, 55; b. Ordnung ders. 240, 40. 

Legaten des Papftes 484, 25. 

Legenden der Heiligen 352, 35. 

Lehramt Chrifti 802, 6; in b. Kirche, ob aud) 
Gottloje e8 verwalten fónnen 230, 18. 

Lehre, göttliche, um b. rechte Verftindnis derf. 
zu beten 884, 15; b. Mteffe ijt aegen b. Lehre des 
U. und 9t. T. 404, 57; gegen b. 2. b. Propheten 
426, 25. 

Die ganze Lehre Chrifti ijt Gefeß u. Evans 
gelium 802, 6. 

Die Lehre b. Gefekes ijt e. göttliche Lehre 
800, 3; 956, 17; hebt b. Gb. nicht auf 196, 148; 
was fie ift 222, 256; 276, 85; welche Leute fie 
lehren 224, 266. 

Die Lehre b. b. Bue wird D. Gottíojen ge- 
predigt 174, 79; gebietet neue Werke, fordert 
Glauben 198, 151. 153; verheibt Vergebung der 
Sünden 198, 151; daran ift der Kirche diel gelegen 
280, 1; 400, 46. 

Die Lehre b. Evangeliums 800 f.; 956, 
20; muß man fefthalten 222, 256; fie gibt nicht 
Anlaß 3. Spaltung 450, 22 ff.; erhebt u. jchiigt d. 
Obrigfeit 332, 65; was b. Schwachen bon ihr ab- 
fhredt 328, 51. 

Die Lehre b. CHhrifto ijt nötig am lekten Ende 
154, 120; muß erhalten werden 222, 256; 284, 19. 

Die Lehre v. Glauben u.d. Glauben3- 
agereditigfeit iff in b. Kirche nicht 3. bernad- 
läffigen 222, 256. 261; nicht 3. fchelten, fond. 3. 
loben 54f.; warum 54f.; 154, 118; 204, 182; 
219; 248; 274, 84. 90; fie hebt b. Unterfchied zw. 
bbs u. gut nicht auf 212; weit fcheinbarer (spe- 
ciosior) al3 fie ijt b. Lehre b. GefekeS 182, 109; 
b. Widerjacher wollen fie vertilgen 154, 121; 188, 
124; 978, 88. - =: 


1212 


Sn der Lehre follen b. Bilhöfe einig fein 
472, 9; alle 2. fann richten, wer b. 10 Gebote fann 
572, 17; gewiffe &, e. Summa, Form, Vor: 
bild der Lehre, muß in b. Kirche fein 154, 119; 
(532, 7 f); 850, 1. 9 .; reine 8 e. Kennzeichen 
b. Kirche 226, 5; 706, 39; wonach fie 3. beurtei- 
len 776; 850; io Dieje unterdrüdt w., ba ent 
ftehen Rotten uj. 356, 43; dadurch wird Gottes 
Name geheiligt 546, 5; 598, 64; b. Hriftlidhe 
Q. joffen fennen, die 3. Saframent gehen 574, 5; 
bef. b. Q. b. b. Beichte 492 f.; D. nötigfte Stüd 
ders. b. Lehre b. Buße u. Vergebung b. Sünden 
254, 10; 400, 46; fajt alle Artikel ber]. in der 
Augsb. Konf. 288, 27; foll immer getrieben twer- 
den 578, 24; dazu Mtenjchenfakungen nichts nitke 
184, 116; ihr haben b. Theologen 3. viel aus p. 
Philofophie beigemifcht 224, 269; Ders. mwiderfteht 
dD. Teufel 714, 62; fie ift in Grmangelung tüdti- 
get Prediger untergegangen 442, 3; f. e. fchlechte, 
geringe 2. halten viele b. Katechismus 566, 5; mit 
denen, bie unredte 8. führen, fol man nicht 
einig fein 516, 42; bd). faílfd9e & wird Gottes 
Name berunfeiligt 546, 5; 708, 41; diefe entiteht, 
two Der Kirche b. Urteil in Religionsfachen genome 
men wird 518, 51. 

BVerfalfhung b. Vehre im Papfttum: 
Die 8. b. Glauben u. Chrifti Reich verfinftert 514, 
37. 40; tw. vertilgt dh. Menjchenjakungen 518, 
48; 296, 49; durch Whlak u. Mtehopfer 256, 16; 
desgl. b. Lehre b. b. Sünde 516, 45; b. Lehre b. 
Tegfeuer ijt Menjchentand 414, 90; b. Lehre ber 
Wpojtel wollen b. Widerfacher nicht halten 240, 38; 
Lehren b. Teufel 64; 90, 49; 240, 40; 516, 42. 

Lehrer find Gaben Gottes 510, 26. 67; dafür 
Gott 3. banfen 358, 4; ihnen fann man nicht ge- 
nug banfen 618, 130; ihr Amt 854, 14; wie tveit 
ihr Wnfehen geht 776, 2; wonach fie zu richten 
776, 1ff.; 850, 3; ihre Gefahren, Mühen, Pre- 
Digten find heil. Werfe uj. 174, 69; bie altert 
Lehrer gedenfen b. Heiligendienftes nicht 342, 3; 
wie fie b. Vergebung b. Sünden fchreiben 338, 80. 

Vehrer b. Gefekes find b. Widerfacher 182, 
108. 

palfhe, gottlofe & find b. Kirche ge- 
droht 232, 22; gab es [djon 3. b. Wpoftel Beit 
776, 3; wird e8 immer geben 224, 278; find 
Widerhrifti, barum nicht 3. hören 242, 48; an= 
dere 8. fucht b. Volk oft aus Erbitterung 184, 
118. 

Zwinglifdhe Q. find nidt 3. b. W. fonf.- 
Verwandten zu rechnen 806, 1. (€. Prediger, 
Pfarrer uj.) 


€efriüte (dogmata), deren bloßes Wiffen us 


genug 224, 262. 

Lehrigriften Quthers 852, 9. 

Leib, Ebenbild Gottes am Leibe 108, 17; Ber: 
betben des. Dh. b. Sünde 110, 23; 216, 231; 
780, 4; bod) immer noch Gottes Kreatur 780, 4; 
870, 38; u. b. Erbfünde nicht Leib u. Seele des 
Menfchen felbft 858, 2; Toll züchtig u. mäßig ge- 
halten 74, 38; 326, 46; (804, 4); 944, 19; 964, 9; 
Gott 3. Opfer begeben tv. 300, 63; 326, 45; 390, 
26; t. in jenem Leben neu, unsterblich, verflärt 
fein 692, 58; b. Leibe u. b. Seele Bereinigung 
818, 9; 1020, 18 f. 64. 

Qeib ver Güter ift in Chrifto 398, 39. 

Leib des Mad ften nicht 3. bejdjübigen 540, 
10; 632, 185. 

Qeib ver Sünde 262, 46. 

Leib Ehrifti ijt die Kirche 226, 5. 12. 29; 


Sad: unb Stamenregijter. 


Die er erbaut tv. 522, 67; find nicht b. Gottlojen 
236, 29; ein 9. in SHrifto find wir Chriften alle 
246, 59; b. Leib Chrifti ijt f. uns gegeben, a 
opfert 260, 42; 360, 10; 390, 22; 554, 4. 8; i 

b. Abendmahl wahrhaft gegenwärtig uf. ist: 
246, 57; 490, 1; 554 f.; 578 f.3 752, 3. 8; 808, 
2. 6 f.; 820, 17; 974, 9 ff. 20. 54 f.; 1150, 1f. 
nidt im Himmel eingefchloffen 814, 32; 1012, 119; 
hat dreierlei Weife, etwo (itgendtwo) 3. fein 1004, 
98 ff.; ijt alfgegenmürtig 824, 30; 1048, 92; in 
f. eig. Leibe ijt Chriftus verherrlicht 1036, 64; ob 
Chriftus m. Leib u. Seele 3. Hölle gefahren fei 
826; Srrtum der Schwendfeldianer 840, 21. 23; 
1100, 29.32. 

Leibes- und Seelengefahren, darin erlangen 
Dd. Almojen b. Schut Gottes 198, 158. 

er darin dem 9tüdjften zu helfen 

Leidenpredigten (Beipredigten) 94, 2 

Leidhtfertigfcit in Ünderung b. Zeremonien foll 
nicht ftattfinden 828, 2; 1054, 9. 

Leiden gerne zu fragen 190, 8; dazu Glaube 
nötig 54f.; Leiden Db. Heiligen find Danfopfer 
390, 25; Befenntni b. Glaubens 396, 38. 

Das Leiden EChrifti ijt nicht umfonjt 204, 
176; ift b. rechte Genugtuung 488, 38; twas e$ be- 
Deute 512, 32; wiefern b. Predigt bab. 3. Geje& 
u. wiefern 3. Gb. gehört 802, 9 f.; iit e. Anzeichen 
D. Bornes Gottes üb. D. Sünde 802, 9; 954, 12; 
nicht e. bloßen Menfchen Leiden, fond. b. Sohnes 
Gottes nad) b. menjdjl. Natur 820, 13f.; 1020, 
20. 39. 93; b. Gehorfam Chrifti im Leiden und 
Sterben t. uns 3. Gerechtigkeit. zugerechnet 918, 
15; uns. Werfe gelten auch nicht Traft b. Leidens 
Chrifti 224, 261. 

Zen der Große, deffen Zeugnis b. 5. Abend: 
mah! 810, 15; 984, 36; v. Chrifto 1108 f.; 1120; 
1126; 1198 f.; 1146. 

Lev X. verdammt Vuther$ Lehre b. b. Grbfünbe 
112, 35; b. Artifel b. b. Whfolution bd) Chrifti 
Wort 224, 276; b. Vergebung d. Sünden 268, 67. 

Leptines 410, 81. 

&ejen, das, b. göttl. Wortes ftürft b. Glauben 
260, 42; deffen Notwendigfeit 884, 15f.; bod) 
nicht bloß äußerlich 900, 53. 

&ebe, Chriftus gab f. Siingern b. Lebe 578, 20. 

Leumund, böjen, foll man dem Nachften nicht 
machen 540, 16; 652. 

Leute (fj. Menfchen). 

Levis Söhne 394, 34. 

Levitifher Gottesdien ft, bemfelben ijt b. 
chriftliche nicht gleich 88, 39; 92; 310, 7 ff.; 390, 
26; lebit. Opfer waren Vorbilder des Opfers 
Ehrifti 388, 21 ff. 34. 53 ff.; ebenfo das Tevitifche 
mBrieftectum 402, 53; dav. ijt f. Beitätigung 
D. Solibats abzuleiten 370, 27. 41; lebit. Un= 
reinigfeit, davon hat daS Evangelium frei- 
gemacht 374, 41. 

Libertas, Gebrauch b. Wortes 938, 4. 

Lit und Finsternis nicht beieinander 138, 65; 
uns. Licht ift Gottes Wort 776, 1; e. Licht in ber 
Kirche ift b. Unterfchied b. Gejebes u. d. Ev. 800 f.; 
angebornes Licht der Vernunft 156, 9; 862, 11; 
göttliche 8. im Herzen gehört 3. göttl. Chen- 
bild 108 f.; neues 8. im Herzen ift b. Glaube 
138, 64; 156, 4. 128; 248, 36; wirft b. 9. Geift 
158, 11; iit b. Reich Gottes 428, 27; bringen die 
P eh nicht 444, 9 f. (S. Erleud: 
tung. 

htkfiichtig ift der römische Hof 454, 3. 


Sad: unb Namenregifter. 


Liebe Gottes gegen uns tv. erfannt aus dem 
1. 9[rtifel 682, 23; aus allen dreien 694, 64; wird 
bd). b. Glauben erlangt 222, 260. 

Liebe gegen Gott u. Menjhen 156 ff.; 
fordert ba8 Gefe 156, 3. 10. 117. 168; 272, 75; 
294, 45; 838, 2; 680, 19; iit deffen höchftes Wert 
182, 108; bejjen Gerechtigfeit 186, 117; deffen Er: 
füllung 160, 26. 38. 60. 124. 168. 172; b. größte 
Tugend 182, 105. 108; ihre Notwendigfeit 186, 
122; ihre Erweifung 48 f.; 182, 105. 110 f. 117. 
120 ff.; 330, 55; 940, 12; Grempel der Heiligen 
344, 6; ohne Glauben an Chriftum unmöglich 
124 $.; 152, 110; ift deffen Folge u. Frucht 140, 
74. 76. 111; 160, 20. 30. 34. 128. 173; 274, 82; 
794, 11; 922, 27; der Rechtfertigung 202, 171; 
‚260, 37; b. neuen Geburt 156, 4f.; gehört zum 
neuen Leben der Wiedergebornen 216, 228; 342, 
92; bieje tun aus Liebe Db. Gerechtigfeit Gutes 
798, 12; ihr Wachstum 158, 15; 342, 92; 432, 
37; ijt bod) immer nod) gering u. unrein 222, 260; 
(152, 110; 168, 46. 221); b. Liebe wirft Chri- 
ftus 328, 54; b. 9. Geift 156, 4. 12. 26. 172; 236, 
31; wo fie nicht ijt, ba ijt nicht b. $. Geift 178, 
98; nicht b. Glaube 930, 43; der ohne fie tot ijt 
938, 1; wer fie verliert, verliert Geift u. Glauben 
178, 98. 103; wie Chriftus b. b. Liebe redet 
162, 31 ff.; wie Paulus 156, 2. 97 ff. 101. 104. 
110 f. 124; tie Petrus 186, 117. 119 ff. 

Durch b. Liebe tv. aber nicht Vergebung b. Siin- 
ben erlangt 130, 36 f. 79. 83. 112; 162, 26. 30. 
100. 173; 924, 31. 38; ba$ Tehren, heißt Gefet 
lehren 206, 192; 274, 78; nicht Verfühnung 154, 
112; 274, 78; nicht Rechtfertigung 162, 26. 38. 
40. 56. 60. 100. 103. 105. 108. 114. 117; 276, 87; 
nicht Bezahlung f. b. Sünde 164, 34; 164 f.; wir 
find nicht wegen derfelben Gott angenehm 140, 71; 
166, 40. 110; wir dürfen fie nicht b. Zorn Gottes 
entgegenfeken 186, 118. 193; 268, 64. 87; was ihr 
entgegenftebt 130, 36; 156, 7. 169. 173. 179; 212; 
258, 34. 

Srrtümer: b. Liebe gehe aus eig. Vermögen 
224, 270; verdiene Vergebung b. Sünden 232, 21; 
272, 75. 85; mache gerecht vor Gott 152, 109; 
188, 124. 258; 794, 15; 932, 45. 62; man dürfe 
darauf vertrauen 152, 110; u. müffe bod) zweifeln, 
ob fie ba fei 224, 261; b. Glaube fünne ohne Liebe 
fein 794, 17; 936, 64; 3. b. Scholaftifer ». habi- 
tus dilectionis 202, 168. (©. hab. dilect.) 

LiebeSdienfte 174, 72. 111. 

LiebeSwerfe 220, 245; 236, 31. 

en Bedeutung d. Wortes bei d. Griechen 


Lob gebührt Gott 160, 20; 542, 2; 680, 19; 
feinem Namen 538, 4; 598, 64; dazu gereichen b. 
guten Werfe 126, 24; 174, 79. 148; b. Glaube an 
f. Barmberzigfeit 190, 158; dazu follen Kinder u. 
Gefinde gezogen tv. 628, 168; bem miderfteht der 
Teufel 174, 71; b. höchften Lobes ijt Maria wert 
ie 27; Lob guter Werke 126, 24; 174, 78. 148. 
Lobopfer 388, 21; twelches b. rechten 2. find 

Lifer, in b. Wort t». b. Verheifung vorgehal- 
ten 194, 143; heißt Sünde vergeben 292, 41; 306, 
79; b. Sünde löfen m. Gerechtigkeit, was das heiße 
192, 133. 140 ff. 

Lowen, Srrlehre der Theologen zu 122 f. 

Logomadie (f. Wortgezänf). 

Lohn, jedem nach b. Arbeit 174, 73 f. 247; 350, 
29; nad) b. Gejeß f. b. Werke 220, 245; im Him- 


1213 


mel 216, 235; inwiefern b. et. Leben e. (Gita 
benz)Qofn genannt m. 216, 235. 941f.; bie ihn 
verdienen, find gerechtfertigt, ehe fie D. Gefek tun 
220, 245; faljdje Auslegung b. Wortes 218, 240; 
wenig & hat b. Predigtamt bei b. Welt, aber 
Chriftus fein Lohn 538, 27. (S. Belohnung.) 
Zongobardus über b. Chenbild Gottes 108 f.; 
138; Satisfaftionen 286, 22. 24. 
ame (abjolvieren) in sensu forensi 204, 


2oszählen bd). b. Gewalt b. Schlüffel 260, 40. 

Lots Weib 888, 20. 

Lucian, f. Erzählungen 352, 37. 

Lucina, Göttin d. Schwangeren 584, 18. 

Ludwig, Vfalzgraf bei Rhein, Kurfiirft 24. 

Ludwig, Herzog 3. Württemberg 24. 

Ludwig, Graf zu Gleichen 24. 

Ludwig, Graf 3. Lömwenftein 24. 

Lungen, mit 8. auswerfen 570, 13. 

Lügen ijt Frucht b. Erbfünde 476, 2; verboten 
538, 4; 598, 64; wie Die Kinder bab. abzufchreden 
598, 69; Qiügen redet, wer f. Sünde leugnet 490, 
45; 2. redet D. Teufel 336; die Widerfacher 380, 
70; 456, 7 ff.; b. Indulgenzfrämer 448 f.; e. &. 
ijt b. Lehre b. Ablak 516, 46; b. Vegenden Db. Hei: 
ligen 352, 36. 

Ritgner, dazu macht Gott, wer ihm nicht glaubt 
204, 176; 268, 62. 88. 94. 

Luft an Gottes Gejet hat der Wiedergeborne 
912, 85. 

Luft, angeborne, böse, ihr Urfprung u. 
Wejen 42; 104 f.; 110, 24; 862, 11; nicht bloße 
Saft od. Strafe 114, 38; nicht e. Woiaphoron 114, 
41; fond. wirfl. Sünde 114, 38 ff. 47; 168, 48; 
it in allen 9(bamófinbern 104 f.; 168, 47; bleibt 
auch nad) b. Taufe 112, 35; 162, 25; aud) in 
denen, bie b. Geiftes Eritlinge empfangen haben 
166, 40; folange dies Leben währt 726, 102; ihre 
Gewalt 54 f.; 334, 71; hinfichtl. b. Gefchlechtstrie= 
bes 366, 13. 16; ihre Verdammnis 114, 40. 47; 
294, 45; wird aber d. Gläubigen nicht zugerechnet 
114, 41; b. 9. Geijt widerfteht ihr 162, 25; mit 
f. Hilfe fann fie b. Menfch aus b. Herzen werfen 
50; Haß derf. in d. Wiedergebornen 216, 228; ihre 
Tötung ijt 9teinigfeit D. Herzens 372, 35; fie Tann 
f. SRenídengefet ob. Kloftergelübde aufheben 366, 
19; nach ders. leben fichere Leute 160, 21; wer ihr 
folgt, hat b. H. Geijt nicht 946, 31; Irrtum der 
Vapiften u. Pelagianer, daß b. böjen Lüfte nicht 
Sünde feien 116 f.; 480, 11; 780, 12. 18. 

Luther, Weisfagung Hiltens b. ibm 418; fa: 
gen b. Redlichen bor ihm üb. b. Mikbräuche 354, 
39 ff.; bor ihm war b. Lehre bunfel u. verworren 
252, 4; 532, 1 ff.; wurde gleich „im Anfang“ von 
vielen frommen Herzen gelobt 248, 59; gegen ihn 
b. Widerfacher 112, 35; war e. hochbegabter Glau- 
bensheld 980, 28; hat b. Wahrheit b. göttl. Wor- 
te3 wieder ans Licht gebracht 846, 1; 850, 5; be= 
fond. b. Qefre b. b. Buße 252, 1; Q. unf. Lehrer 
598; b. vornehmfte Lehrer b. Kirche 984, 41; Bes 
fenntn. 3. 7. Katehismen u. and. Schriften 852, 
8. 9; f. herrl. Auslegg. b. Gal.-Briefes 938, 67; 
f. Bwiefpalt, folange man bei j. Erklärung blieb 
850, 2 (vgl. 5. 6. 8); twiderftand D. Wrgerniffen b. 
Andulgenzträmer 448 f.; f. Erfahrung als Bifi- 
tator 532, 1; flagt üb. faljche Brüder 454, 4; iib. 
bie Ungefchiektheit und Trägheit der Kirchendiener 
(Prediger) 532, 2; 566, 3f.; üb. b. 9tadjlüjftateit 
b. Bifchöfe 532, 4; üb. b. Uniwijfenheit b. Alten 
574, 5; üb. Mifbrauch b. ebangel. Freiheit 532, 3; 


1214 


566, 3 F.; bittet die Pfarrherren, ihres Amtes 
wahrzunehmen 532, 6; 566, 3. 8F. 19; warnt fie 
und alle Ehriften vor Eigendünfel 572, 19; will 
felbft e. Rind u. Katehismusfchüler bleiben 568, 
(f; bet j. Wrtifeln bis in b. Tod Stehen 500, 3; 
f. Predigt 3. Torgau 826; 1048; Schrift b. Klo- 
ftergelübden 420, 10; b. b. Konzilien 822, 18; fein 
Buch b. Kirche u. Konzilien 920, 21; j. Lehre bon 
D. Erbfünde 112, 35. 45; j. Grflürung gegen die 
Saframentierer 816, 3. 17; gegen Grasmus’ De 
Servo Arbitr. 896, 44; Grflärung b. Wrtifel b. 
A. Konf. 982, 34; bv. treuen Hirten 854, 14; bon 
(Sejetj u. Ep. 954, 11; b. Glauben u. guten Werfen 
924, 28. 41; 944, 24 ff.; bon ber Rechtfertigung 
916, 6; ^. Verhalten b. Menfchen bei b. Befehrung 
888, 20 ff. 89; o. freien Willen 888, 20. 48; Ge- 
brauch b. Worte accidens u. qualitas 876, 56. 62; 
b. 5. Abendmahl 974, 10. 13 ff. 20. 28. 32 f. 58. 
77 f. 87. 91 ff. 93; b. b. Stajeftát Chrifti u. feiner 
menschlichen Natur 1044, 80—85; dap böfe Luft 
Sünde fei 114, 38; üb. Sünde al3 Natur p. Men- 
- iden 860, 6. 33. 51 ff.; dak e. Menich b. f. Beteh- 
rung fid) pure passive verhalte 790, 18; 914, 89; 
‚üb, capacitas passiva 888, 23; v. freien Willen 
888, 34. 36. 40; üb. Wiedergeburt im Sinne von 
Heiligung 920, 21; twas b. Glaube fet im Ber: 
haltn. 3. b. Werfen 940, 10—12; ob Werfe nötig 
feten 3. Geftgf. 944 T.; üb. b. Predigt D. Gejebes 
it. D. ($58. 954, 11. 12. 22; b. Gebrauch b. Gefetes 
bei Chrijten 964, 9; b. Lehre b. b. Perfon Chrifti 
wid. Luther$ Willen in D. Streit b. Whendm. ge- 
zogen 16; 1016, 3 f.; b. b. dreifachen Gegenwart 
D. QeibeS Chrifti 1004, 98—103; dv. b. jaframent!. 
Vereinigg. 984, 397—939; b. b. „geiftl. Gegenwart“ 
Chrijti imt Abendm. 1008, 103. 105; üb. Bwinglis 
9(f[bofts 1026, 39 Ff.; üb. verfehrte Anwendung b. 
Gnadenmwahl 896 j.; Rat, wie b. Lehre b. b. Gna= 
den. 3. ftudieren 1072, 83; SBergleid)g. m. Bucer 
976; t. Chrijto 1020, 17. 21. 28. 39. 44. 81; von 
Mitteldingen 1060, 24; fernere Bezüge auf Q. 1; 
8; 22; 454; 500, 1; 502, 27; 776, 5; 782, 90; 
810, 10; 854, 113. 860, 55" 868, 935 874, 51.52. 
59; 894, 36; 924, 29; 956, 17; 958, 22; 1009, 
87; 1008, 103. 105; 1014, 2; 1030, 44; 1046, 86; 
1102, 39; üble Folgen feines Todes 8. 
Zutherifch fchelten bie Widerfacher das Liebe 
Evangelium 326. 
Lydia (Wpojt. 16), 
786, 5; 890, 26. 
Lyras Zeugnis b. b. wahren Kirche 232, 22. 


Macht Gbrifti in unf. Schtvachheit 174, 68; des 
Heiligen Geijtes 914, 89. 

Mivins (Mänius) 184, 116. 

Magd, ihr Beruf e. recht gutes, göttliches Wert 
320, 25; 022; 145 f; bre Pflicht: 320772557620, 
143; Sünden 642, 225; foll im Ratechismus ver- 
hört m. 576, 16; b. Nächiten Mt. fol feiner be- 
gehren 542 f.; 574 F.; 662 f.; Beichtformel für fie 
552, 22. 

Magier 350, 34. 36. 

Mastitrat (qj. Obrigkeit). 

Magıret, dem benimmt d. fnoblaudjaft feine 
Kraft:782,15; 864, 22. 

Nahomet, Mahometiiten 228, 9; 318, 18; 
496, 9; 42; 182, 108; 428, 27. 

9Rtajeitüt, die, b. göttlichen Ehre belangt b. erfte 
Tafel 156, 10; d. hohen Artikel b. gott. Majeität 
460; tie Gottes Majeftat fid) gegen uns erbietet 
590, 40; Majeität b. menfchlichen Natur in Chrifto 


wie fie Gottes Wort Hört 


Sad: unb Namentegiiter. 


820, 15; 1018, 12 f. 23. 51. 61. 66 f. 78; 1150, 10; 
wann u. wie fie folche empfangen 1022, 24. 26. 64; 
wie nicht 1040, 71; berj. entäußerte fid) Chrijtus 
im Stand b. Erniedrigung 820, 16; 1022, 26; hat 
fie jedoch auch hierin geoffenbart 1022, 25; Srr- 
tum b. Schwendfeldianer 840, 21; 1100, 29; bet 
Antitrinitarier 842, 29; 1100, 37. 

Mainz, Erzbifchof zu 62. 

Maleadi b. geiftl. le 394, 31 f. 34. 

Mammon 580, 6. 36. 

Mandatum cum reel empfingen b. Whoftel 
nicht 448, 18. 

Mares 1018, 16. 

Manichäer, die, festen zwei Götter 42; nahmen 
D. freien Willen 3. viel 334, 67; 786, 8; hielten b. 
Erbjünde f. etwas MWefentliches im Menfchen 782, 
17. 19; 866, 26 f.; bebeden ihren Irrtum m. dem 
Wort Natur 784, 22; Auguftinus fchreibt b. ihnen 
866, 30; bie neuen M. iv. verworfen 872, 45. 

Mann u. Weib, wozu von Gott erichaffen 638, 
207. (©. Ehemann.) 

Mantua (f. Konzil). 

Manfim 318, 19. 

Marceions Keberei b. Chrifto 822, 23. 

Maria ijt e. reine, heilige Jungfrau 44; 460; 
1022, 24; b. höchften Xobes u. b. Nachfolge wert 
348, 27; (vgl. 1016, 6); auf ihre Stimme hüpfte 
Sohannes im Mutterleib 496, 12; b. ihr ift Chri- 
ftus, der Sohn Gottes, geboren 30 f.; 44; 460; 
542; 576; 684, 31; 820, 12; :1023, 245 b. Jung? 
feüut. Geburt 1022, 24; ie fie Sa Efum geboren 
(clauso utero) 1004, 100; semper virgo 460; 
weshalb ders. ihr Sohn 810, 125 820, 11; 1024, 
29. 86; fie aber Mutter Gottes genannt w. 348, 
27; 820, 12; 1022, 24; als folche bittet fie f. D. 
Kirche 348, 27; doch ift fie nicht Chrifto aleid)au- 
halten 348, 27; nicht ftatt Chrifti u. 3. :9Serjbb- 
nung mit ihm anzurufen 350, 28; nicht in der 
Todesftunde od. geg. D. Satan 348, 26 F.; ihr Ber 
dienst fáfjcbf. in bie Whjolutionsformel aufgenom- 
men, D. Xeiden Chrijtt gleichgeftellt 348, 25; mit 
ihren Bildern gefchah viel Betrug 350, 34; fernere 
a auf Maria 682, 25; 1016, 6; 1108; 1110; 


Marius Mercator 52. 

Marter b. Heiligen 212; bet Gewiffen 484, 20; 
554, 24. 

»Marter Gottes", Dieferr man jo jagen fam 
1033, 44. 

n i faliches, verboten 644; Mi d.: Belohnung 
Snüfisfeit empfohlen 326, 46 f. 

Materie ber Erbfünde 104, 4. 35 f. 

Mauer, eine, iff b. Gebet b. Chrijten 716, 69. 
Mecdjlerns, Stqidiug 502, 43. 

Mediator intercessionis et redemptionis — 
nichtiger Unterschied 344, 14. 

Meiftern joll das Bolt Bilchöfe und Prediger 
nicht 184, 112. 

Melandhthon über b. Primat b. Wapites 500, 7; 
Geltung {. Schriften 16; v. b. and. Edition der 
Augsb. Konf. 16. 

Melander, Dionyfius 502, 24; 528, 23. 

Menge d. Sünden bedt b. Liebe 186, 117. 

Menins, Suftus 502,:33; 528, 31. 

9Renid, deffen Erfdhaffung u. Beidafs: 
fenbeit bor p. Fall 108, 15 ff.; 524; 680, 
13 f. 28; 778, 2; 804, 2; 862, 10. 27. 

Nach b. Fall 42; 50; 104f.; 110, 24; 138, 
62; 168, 42. 46; 480, 3; 718, 2. 8; 858,72. 9 f. 


Sach- und Namenregifter. 


27 f.; gwar nod) Gottes Gefchöpf, aber alle Sünder 
128, 32. 40; 274, 81; 460, 27.; 476, 1; 492 f.; 
fie felb{t, nicht etwas Fremdes in ihnen 782, 18; 
haben feine wahre Gottesfurdt, Liebe, Vertrauen, 
Glauben 42; 50; 104f.; 106, 7f. 14. 23 f. 42; 
128, 32 ff.; 158, 14. 22. 46. 49; 336, 74; 476, 2; 
f. Gotteserfenntnis 50 f.; 112, 30; 128, 32; 336, 
73; 786, 2; 880, 5. 9; find Feinde Gottes u. [. 
Gejeßes 478, 2; 786, 3; 886, 17. 24; murren wid. 
Gott 114; 168, 46; jteden in Unglauben, Sicher- 
heit, Veradhtung Gottes 114, 42 f.; 128, 35 ff.; 
158, 14; 258, 32. 48; 334, 71; find geneigt zum 
Born, Ehrgeiz, Ungucdht 114; fiindigen auch bei 
äußerl. GefegeSerfiillung 128, 33; wollen doch ge- 
recht bot Gott fein 122, 10; 478, 3; Gott ber- 
jühnen m. Werfen u. GotteSdienften 224, 272; in 
ihre Herzen ift b. Gefek gefchrieben 120, 7; 696, 
67; 962, 5; haben in duerl. Dingen einiger: 
magen freien Willen 50; 108; 862, 11; 888, 20. 
31; bod) aud) äußere Gerechtigfeit felten bei ihnen 
334, 71; in geijtf. Dingen nichts 108; 782, 13; 
786, 2; 880, 5. 7. 12. 20; wifjen nidjt8 bon der 
rechten Buße 490, 41; haben e. faljdje Meinung 
b. Gejet 196, 144; vermögen e8 nicht zu halten 
130, 40; 168; 294, 45; 696, 2; nicht gerecht vor 
Gott 3. werden 130, 40; 146, 87; werden aufer 
Chrijto tägl. ärger 748, 69; find b. ewigen Borns 
und Todes jchuldig 106, 5; 130, 36. 40. 62; 170, 
58. 205; 476, 1; 478, 1; 780, 12; 862, 13. 62. 

Unterfchied zw. getauften u. ungetauften Men- 
ien 906, 67; 3t. b. Natur b. Menfchen u. der 
Erbjünde 778, 2. 17. 19; 868, 33. 44. 47. 55. 

Vor,inu nad der Wiedergeburt. 
Gott verwirft fie nicht 870, 39; Gott, Chriftus 
will, daß alle Menfchen 3. ihm fommen, alle felig 
werden 832, 8. 12; 1074, 34. 70; 1152, 18; lat 
ihnen dazu b. Gefek berfünben 962, 1; Chriftus 
ift f. affe geftorben 1152, 17. 39; b. Ev. bietet 
ihnen Vergebung d. Sünden, Erlöfung u. Gered)- 
tigfeit bd). Chriftum an 138, 62; 168, 44. 131; 
222; 224, 266; 244, 52; 274, 81; 316, 6; 460, 5; 
544, 4; 792, 4; 798, 7; 800, 5; 918, 10; 1068, 
15; bod) miiffen fie alle anders t. 480, 3; 908, 
70; affe Buße tun 488, 34. 40; 914, 88; gute 
Werke 798; 938, 7; b. alten Menfchen abfterben, 
b. neuen eriweden, zunehmen lagen 262, 46; 432, 
94; 990, 12; 748, 65 f. 71. 75. 83; dazu fünnen 
fie nicht b. Anfang machen noch mitwirfen 788, 
11; 880, 3. 11. 24. 45. 71; dazu zwingt fie Gott 
nicht, bod) zieht er D. Menfchen 904, 60; biefe ihre 
Befehrung ijt e. Werk b. 9. Geiftes 786, 5. 17; 
862, 14; 890, 27 ff. 34; 966, 17; nach der Be: 
fehrung tut b. Menfch freiwillig Gutes 904, 63 f.; 
der inwendige Menfh tut Gottes Willen 
962, 3; (904; 942); b. neue Menfch lebt bor 
Gott ewiglich 550, 12; wodurch er gerechtfertigt, 
dadurch wird er auch felig 932, 52.. 

Nach b. Wuferftehung wird b. Erbfünde 
b. ihnen gefchieden fein 780, 10; 872, 46; werden 
fie rein u. heilig fein 692, 58. 

Menfden finnen nicht Gottesdienste aufrichten 
318, 15. 17; an Menjchen ijt b. Predigtamt nicht 
gebunden 510, 26; midj b. Saframent 308, 3; 
756, 16 .; nicht Gottes Ordnung 306, 78; 746, 
61; bd. M., b. Menfchen gewählt, will Gott pre- 
digen u. twirfen 310, 12; Gerechtigfeit bor Men- 
iden e. andere alS bor Gott 178, 95; mehr als 
ihnen ijt Gott 3. gehorchen 50; 94; 448 f.; 514, 
38; 942; an ihrer Verdammnis find fie felbit 
fchuld 1152, 19; od. b. Teufel u. andere Men: 


1215 


iden 1088, 81; Menjchen werden in b. lebten Zeit 
immer gebredhlicher 62; 376, 53. 

„Mensch ijt Gott, u. Gott ijt Menfch” wird frajt 
b. perfünl. Vereinigung b. Chrifto mit Recht ge- 
fagt 818, 10. 25; 1020, 19; 1150, 9 f. (S. Chris 
tus, Sohn Gottes u. des Menjchen.) 

Srrtümer b. Pelagianer, Stoifer u. Mani- 
chäer 334, 68. 72; 476, Af. 7 f.; 480, 10; 756, 
16; 782, 18 ff.; 786, 8 ff.; 864, 17 ff.; 908, 74 ff. 

ae ie it b. Sichfelbftlommunizieren 


Menichenfündlein ijt b. Meffe 462, 2. 

Menfchengebote haben nur e. Schein b. Weis- 
heit 238, 35; Chriftus verwirft fie 294, 46; 316, 6; 
426, 23. 69; 462, 2; 500; 1054, 8; desgl. Paulus 
316, 10; dienen nicht 3. Vergebung d. Sünden u. 
Verfohnung 318, 18; fónnen b. menfhl. Natur 
nicht ändern 364, 8; find f. Gottesdienft 830, 9; 
1060, 26; unrecht iit der Zwang dazu 830, 10; 
1056, 15. 27. (S. Menjchenfagungen und Bere- 
monien.) 

Menfchengedanfe, e. bfoper, iit b. Glaube nicht 

0, 129 


Menichengedicht ift d. Papittum 472, 5. 

)Renid)engetd)led)t, was b. Schrift b. dem fagt, 
geht aud) auf b. Priefter 366, 15. 

Menfichengejeß machen b. Widerfacher 3. Mitt: 
ler 316, 5. 

Menichenherz, deffen Selbitgerechtigfeit 122, 9. 

Menfchenopfer 202, 167. _ 

Menfdhenfabungen 314; 500; (48 f.; 70; 826; 
1052); worauf e8 bei biejer Frage anfommt 238, 
94; tie fie entfprungen 92, 64; 122, 10; 240, 
40 ff.; bei ben Vätern 318, 13. 20; warum u. tie 
weit fie 3. halten 236, 30; 314, 1. 13. 88. 49; 
448, 17; bie Einigkeit b. Kirche beruht nicht auf 
ihnen 236, 30. 33. 46; b. Kirche ijt darin frei 322, 
31. 34; 830, 10; find b. Gott nicht geboten 296, 
50; 318, 14 ff.; ihre Werfe gelten nichts 938, 7; 
find leibl. Übungen 240, 37; 320, 20; Adiaphora 
72, 17; 428, 27; 826; 1052; fie haben im Papit- 
tum überhandgenommen 70; 200, 162; 294, 46 ft.; 
320, 23. 97; e8 war nicht möglich, alle zu halten 
70, 12; darüber viel Irrtum 238, 32; 320, 23; 
faliche Lehre 23; 70; 86 F.; 200, 162 f.; 238, 34; 
294, 43; 318, 18 f. 49 f.; 444, 9; 500; man hielt 
fie f. e. Gottespdienft 70, 12; 72, 21; 238, 32. 34; 
444, 7 f.; f. heil. Werke 70; dadurch b. Verdienit 
(riff, bie Lehre b. Glauben unterbrüdt 70, 8. 
16; 88, 37; 224, 272; 296, 49; 314, 4. 27; 518, 
48; bie Gebote Gottes 320, 25; 430, 30. 33; dad. 
Krrungen u. Bank in b. Kirche 72, 16; Belchrwe- 
rung b. Gewiffen8 70, 12; 88, 39. 42; 322, 27; 
328, 49; davor warnt b. H. Geijt 90, 49; fie ver- 
achtet Gott 318, 17; verbietet Chrijtus 88, 47; 
294, 46. 50; Paulus 70; 88 f.; 238, 35. 40; 
320, 22. 30; Luthers Klage 532, 4f.; darum find 


' fie nicht Gottesdienfte 3. Seligfeit 236, 31. 36. 60. 


65; 394, 34; 428, 26; 444, 8ff.; nicht Genug- 
tuung f. d. Sünde 48 f.; 72, 21; 80, 36; 86, 35; 
122, 11; 314, 1. 50; 424, 14; ihr Halten f. Ge: 
rechtigfeit 238, 34. 39 f.; 444, 7; ihre Übertretung 
f. Siinde 200, 162; 322, 32. 50; ohne Wherglau- 
ben 3. halten 324, 35; find nicht göttl. Rechts 240, 
41; nicht Gnadenmittel.240, 36; man foll ihnen 
nicht b. Frucht b. Todes Chriftt zufchreiben 294, 
43, 46ff.; 314, 5. 7; b. Schrift nennt fie Teu- 
fel8lehre 90, 49; 240, 40; 294, 44; 428, 26; fin- 
nen fallen ohne Verlegung b. Gewiffens 92, 68; 
b. Widerfacher verfechten fie aus Hab gegen bie 


1216 


Wahrheit 184, 116; vergebl. Verteidigung derf. 
316, 12; 448, 18. 20 

Menfchentand it b. Meffe 462, 5; b. Lehre bom 
Degfeuer u. d. Satisfattion 414, 90. 

Menjchenwerf ijt es nicht, e. erfchrodenes Ge- 
willen 3. tröften 194, 141; fann b. Seelen nidjt 
helfen 464, 12; b. Perderben nicht fteuern 168, 42. 

Menschheit, menfdlicde Natur, hat Chriftus, 
doch ohne Sünde, angenommen 780, 5; 872, 43; 
nicht mit b. Himmel gebracht, fondern bon Maria 
838, 3; 1098, 25; fie hat bie göttl. Eigenschaften 
mitgeteilt erhalten 1030, 51; wirft mit bei bem 
Mittleramt Chrifti 1030, 51; aber allein, ohne b. 
göttl. Natur, hätte fie nicht zw. Gott u. Menfchen 
mitteln fünnen 934, 56; hat nicht nur enblidje, 
fond. auch unendl. Gaben empfangen 1030, 51. 54; 
1150, 9; ift m. b. 9. Geift gefalbt 1040, 72 ff. 
realiter in b. allmadtige Kraft Gottes eingejebt 
1024, 28; jedoch bet göttl. nicht eräquiert 18; 34, 
el" 894, 28; 1020, 19. 61. 91; ift nicht b. (toig 
feit 1044, 85; gehört nicht 3. Wefen b. Dreifal- 
tigfeit 840, 21; 1100, 29. (S. Chriftus.) 

Menichwerdung, bd). bie, ift b. göttl. Natur in 
Chrijto nicht ab- oder zugegangen 1030, 49. 

Menferns, Andreas 502, 42. 

Mercnrius 584, 18. 

Meritum condigni et congrui 124, 19; Gnt- 
ftehung diefer Lehre 212; 216, 223; Widerlegung 
208, 195. 203. 

Merita supererogationis 218, 239; 420, 9. 
25. 34; m. superflua ber Mönche 486, 28; bet 
Heiligen 468, 24. - 

Meile 64; 382; 410 f.; 462; ijt e. communio 
68; Benennung bei b. Griechen 410, 78 ff.; ob b. 
Wort aus b. Hebräifchen 412, 84 ff.; ob e$ fo viel 
fei wie remissio 412; in welder Beziehung fie 3. 
D. tägl. Opfer im Gefeß fteht 396, 35; b. Bere- 
monien Det]. fünnte man aud) e. Sobopfer nennen 
394, 38. 85; jo: bie Väter 406, 65 f. 75. 95.4; 
464, 13; bod) nicht e. Sithnopfer 64 f.; 388, 19 ff.; 
462, 7; dazu nicht b. Chrifto eingejebt 64; jond. 
um D. Predigens ujto. willen 396, 35 f. 40; Miß- 
braud) im Papittum 3. e. op. oper. u. Jahrmartt 
645.; 202, 167; 256, 16; 324, 40; 386, 13. 42. 
47. 64. 89; ‘OL f.; 436, 53;:.450, 265. 400, 145 
516, 48; anderer Irrtum b. op. oper. b. Meile 
176, 89; 254 f.; 292, 40; 386, 9. 11. 27. 42; fie 
wurde f. andere, felbft f. Tote, gehalten 66, 22; 
256; 404, 59 f. 66; 464, 12; 524, 71; 814, 23; 
1010, 109; wie bieje Mipbrauche entftanden 68; 
312, 23; 384, 2. 52; 400 f.; b. Mönde loben fie 
420, 9; fie fam bird) b. Bettelorden auf 384, 7; 
falfce Bemeisführung 394, 81; das der größte 
Greuel im Papfttum 462, 1; 1010, 109; Darüber 
wurde Db. Glaubens an Chriftum ufw. vergefjen 
64 f.; u. eitel Abgötterei erzeugt 418; 464, 11; 
516, 43; nämlich D. Fegfeuer 464, 12; Gerijter- 
erfcheinungen 466, 16 f.; Wallfahrten 466, 18 ff.; 
Brüderjchaften 466, 21; Reliquienverehrungen 
468, 227.; Whlak f. Lebendige u. Tote 468, 24; 
&aufe, Brivat-, Winkelmeffen 64 f.; 462, 6; Gee- 
lenmeffen 464, 12; m. ihr fällt b. Papfttum 464, 
10; daher will fie Campegius nicht fahren lafjen 
464, 10. 

Vor Gregor gedachte man ihrer nicht 66 f.; 384, 
6. 94; Frangzistus will fie befchränfen 884, 7; tie 
e8 in b. griech. Kirche damit gehalten t. 384, 6; 
in Afien 384, 8; b. Evangelijchen haben fie nicht 
abgetan 64; 66 f.; 238,83; 382, 1.41; (nut Die 
unnötigen u. D. Privatmeffen 66 f.; 384, 6); Bal 


Sad unb Stamenregijter. 


ten fie affe Sonn= u. Teiertage 66 f.; 382, 1; mit 
chriftl. Beremonien 64; 382, 1; haben deutfche Ge- 
fänge dabei 64; 384, 3f.; bod) halten fie aud) 
latein. Meffen 384, 3; jedoch nicht f. D. gemeine 
Volk, da fie bem, der nicht Latein verfteht, nichts 
nüßt 984, 2f. 5; Brrtum D. Wiedertaufer hin- 
fichtl. d. Tempel, in denen päpftl. Meffen gehalten 
worden find 840, 11; 1098, 15. 

Mtebfanon, griehifcher 246, 55; 412, 88. 93. 

Mefiehören foll berbienftiid) fein, auch ohne 
Verftändnis der Sprache 384, 2. 5. 

9te&fned)t, sacrificulus 324, 40; 462, 7. 10. 

9tegopfer 386, 9. 56 ff. 89 ff.; 524, 71; 814, 
23; 1010, 109. (S. oben.) 

Meifinz ijt Chriftus 162, 33; 494, 8; tarum 
er jo genannt wird 1040, 72; Träume der Yuden 
b. e. toeftf. Reich desf. 330, 59. 

y dec 0b e. Chrift fein fünne 840, 18; 


Metten und Vefpern 324, 41. 

Minoriten (j. Barfüher). 

Mikbrände (abusus) 58 ff.; 354, 41; ifr Ur- 
fprung 58; 354, 40; Wirkungen in b. Kirche 94; 
450, 22; gereichen b. Chriften bei Türken, Auden 
u. aller Ungliubigen 3. Spott 356, 43; gewalt- 
fame Aufrechterhaltung derf. 184, 115; D. Wipe 
braud) hebt b. Wefen b. Sache nicht auf 746, 59; 
wie er zu berhitten 1062, 2; fo bei b. Taufe 744, 
53 f. 58 f.; beim B. Abendmahl 754, 5. 

Mikbrauch b. göttl. Namens bringt b. Seelen 
in Gefahr 56 f.; 544, 3; 594 i.; Mt. b. Güter u. 
Gaben Gottes 682, 21; Mt. D. Freiheit leidet das 
Evangelium nidjt 328, 51; 532, 3. 

Mißglanbe 548, 18; 726, 104. 

Mivgunft 664, 297. 307. 

Mifetat d. Väter an den Kindern Heimgefucht 
588, 30 f.; wenn Gott darauf achten will, fonnen 
auc) b. Heiligen nicht beftehen 166, 40. 

Miptrauen gegen Gott ift b. Menfchenherzen 
natürlich 104, 1. 26; 334; 712, 57 f. 

)ORifberitanb b. fchulmagigen Ausdrüde 5. ber- 
meiden 784, 24; tie ber]. abgutoenben 1062, 2. 

Miterben Gbrijti find wir bd). b. Glauben 174, 
755 bd. v. Rechtfertigung! 174) WER 230 
234 f. 245. 

Mitleid Chrifti mit uns 1046, 87. 

Mitteldinge (f. Adiaphora). 

Mittel, Chriftum 3. ergreifen, ift ber Glaube 
792, 5; be8gl. b. Verheikung b. Evs. 918, 10; 
Gottes Gnade, $Serbienjt Chrifti 928, 38; b. Heiz 
ligen Geift 3. erlangen, find Wort u. Satrament 
44; 886, 16. 48. 50; durch welche d. Heilige Geiit 
wirft 688, 41; 786, 4. 18f.; 908, 72; (840, 22; 
1100, 30); ohne Mittel wirft er nicht 786, 4. 13; 
880, 4; [olde Mittel find b. Menfdenjakungen 
nicht 240, 36; Mittel, tobutd) Chrijtus j. Leib 
u. Blut austeilt, find Brot u. Wein 842, 24; 1100, 
32. (€. Gnadenmittel und Werkzeug.) 

Mittler, dazu gehören zwei Stüde 346, 17. 19; 
ijt allein Chriftus 52; 56 f. 168, 41 f. 44. 83. 93. 
101.124; .272,. 765... 388, 82; 846) 222431; 
918, 12. 23; ihn feben wir b. 2orn Gottes ent: 
gegen 178, 93; 274, 84; um feinetiv. ijt uns der 
Vater gnädig 186, 117; hält er uns für gerecht 
178, 92 f.; 316, 9; 498, 1; dazu hat er ibn und 
dargeftellt 316, 9. 

Mittler ijt Chriftus bot u. nad) p. Rechtferti- 
gung u. Wiedergeburt 168, 41. 196; nach d. göttl, 
Natur allein nicht 932 f.; fond. nach beiden 1030, 
47; das leugnen, welche b. Rechtfertigung leugnen 


1 
1 


Sach: und Namenregifter. 


224, 266; Dieje Lehre verherrlicht Chrifti Ehre 
204, 178; b. gegenteilige raubt ihm diefelbe 178, 
92:15.:316,:0. 

Sn bere Mittler fuchen, ift gefährlich 350, 34; 
dazu wurden im Papfttum b. Menjchenfagungen 
gemacht 316, 5. 7; b. Mefopfer 404, 57; bie Hei= 
ligen 56 f.; 232 f.; 342; 344, 14 f.; 436, 53. 

Mittleramt Chrifti 460 f.; 1030, 46. 

Mitwirken (Synergismus) fann b. Menfdh 5. f. 
Vefehrung gar nicht 788, 11. 16; 882, 7. 18. 24. 
42. 59. 77; wohl aber nad) b. Befehrung bd). b. 
9. Geijt 790, 17; 906, 65; wie das gefchehe 906, 
66; tie Luther bab. redet 888, 20 ff. 43 ff.; Wugit- 
a Belenntnis j. Srrtums 890, 27. (S. Wille, 
teiet. 

Mixtio, Gebrauch b. Wortes bei b. alten Kir: 
chenlehrern 1020, 18. 

Modum agendi fat b. Menfch nicht bor jeiner 
Befehrung 904, 61 f.; wohl aber Gott 904, 62. 

Monarchie, b. hichfte, joll b. Kirche unter dem 
Papft fein 234, 23. 

Mönche haben b. Türken aud) 428, 97; viele 
wurden e$ in D. Jugend 64; 76; ihre Geliibde 
find Adiaphora 426, 21; wollen Chrifto und den 
Wpofteln am nächiten leben 424, 16; (422, 12); 
dem Evangelium 432, 39; bejfen Räte u. Gebote 
halten 76; 82; 420, 9. 24. 39; widerftreben dem 
Gebote Gottes 640, 213; ziehen b. Schrift falich 
an 432, 40. 44 f. 59; behaupten, dak ihnen Chrijti 
Verheikung gegeben jet 428, 28. 40; meinen die 
Sünde zu überwinden 482, 14; halten fid) für hei- 
lig u. guter Werfe voll 486, 28 .; fchreiben fid) 
überflüffige Verdienste, andern mitzuteilen, zu 
80 f.; 218, 239; 428, 25. 29. 39; 486, 28 f.; ehren 
ihre Kappen, Werfe uf. mehr al3 Chriftum 430, 
94; rühmen ihre Armut, Heiligkeit, Keufchheit 
332, 62 f.; 424, 16. 25; v. ihnen b. Mikbraud b. 
Mefjfe, falfche Gottesdienfte, Heiligendienft 78 f.; 
102, 17; 218, 239. 271; 324, 41f.; geben ihre 
Orden f. e. Stand b. Vollfommenheit aus 426, 
24. 39; feken dagegen chriftl Stände u. Simter 
herab 330, 56. 65; 376, 47; 426, 24; find Ans 
ftifter b. Erwürgung redliher Männer 420, 7; 
ihre Faulheit 332, 62; 420, 5. 42; ihre Heilig- 
feit ijt nichts 614, 118 f.; ihre Keufchheit desal. 
362, 1. 44; 420, 5. 59; 640, 214; ihre Gebete 
ex op. oper. veriverfl. 704, 25; ihre Eingriffe in 
b. Rechte b. Pfarrer 94, 2; 250, 65; find meijt 
Epifureer 224, 269; Heilige wie D. Vharijäer 486, 
29: ungelehrte, halSftarrige Efel 418. 

Möncherei joll ein Gottesdienft fein 440, 63; 
Vergebung b. Sünden, Erlaffung b. Strafe ver- 
dienen 292, 40; 420, 9. 14. 30 ff. 63; wofür fie 
zu halten 420, 6. 11. 16. 22 f. 34. 37. 69; davon 
nidjts in ber $. Schrift 428, 29; Prophezeiung 
Hiltens 418. 

Möncherei, jelbitermwählte, Geiftlichfeit b. Wie: 
dertäufer 838, 5; 1096, 10. 

Minhsfappen haben b. Barfiiher b. Toten an- 
gezogen 218, 240; wurden mehr als Chrijtus ge: 
ehrt 430, 34. 

Mönch3ffeider find Menjchenfakungen 200, 162. 

Mönchsklditer 74 f. (S. Klöfter.) 

Mönchsleben joll e. Gebot b. (58. fein 330, 60; 
p. Cintwiirfe dagegen tw. al8 feberi[d) berjd)rien 
499, 12. 18; verdient nicht b. emige Leben uf. 
498, 98; ift voll 9[bgbtteret u. Heuchelei 438, 56. 

Mönchsorden, warum fie auffamen 178, 91. 
167; wetteiferten miteinander am Strenge ber 
Sagungen 202, 167. 

Concordia Triglotta. 


1217 


Mönchswerfe erlöjen nicht 424, 20. 

Mord ijt Frucht der Erbjünde 476,2. — - 

Mörder, wer vor Gott 634, 191. 

Meordgeiit b. Papfttums 314, 25; 450. 

Mivrgenfegen 556, 2. 

Morgen und Abenditern, Tieblicher als er ijt 
Gerechtigkeit 126, 24. 

Mevjes, defjen verdedtes Angeficht 126, 21; 182, 
108; 274, 78; Dede Mofis hängt allen Menfchen 
bot Augen 802, 8; 954, 10; wodurch fie weggetan 
t. ijt 802, 9; 962, 1; Mojes hat e. Schlange er- 
höht 148, 95; jofange M. im Herzen drängt, hat 
D. Getoijjen f. Ruhe 214; f. Predigt fchredt 802, 
10; 954, 12; u. fann bod) nicht 3. Erfenntnis b. 
Sünde bringen 802, 8; 954, 10; 3. Mofis, nicht 
3. Chrifti Neben macht uns b. Werflehre 276, 86; 
nad) Mojes hat nicht Chriftus e. neues Gefetj ge- 
bracht 424, 15. 17; Vergleich zw. Mofes u. Chri- 
itus 802, 7; ». ihm weg auf Chriftum muß man 
d. Augen richten 204, 175; fernere Bezüge auf 
Mofes 72, 29; 156, 3; 158, 12; 316, 10; 322, 30. 
32; 370, 27; 374, 41. 45; 378, 55; 380, 64; 390, 
21. 23; 392, 28; 448, 21. 

Mutwille b. Unbupfertigen [off nicht geftärkt 
werden 836, 16. 

Motu (T. Triebe). 

Mirhe des Predigtamtes 538, 26. 

Mund, mit dem allein, beichten b. Heuchler 282, 
10; b. Mund foll gegen Gott nicht anders reden 
als b. Herz 594, 51; auch ben M. begreift das 
6. Gebot 638, 203; v». Bekenntnis m. b. Mt. 224, 
263; 796, 22; 932, 51; Chrifti Mund trügt nicht 
978, 23; Gott hat fein Wort in b. M. 5. Menfchen 
gelegt 998, 76. 

Miündlich wird Leib u. Blut Chriftt im Abend: 
mah! empfangen 808, 2f.; 972, 3. 6. 8. 32. 63. 
86. 105; b. frommen u. gottlofen Chriften 990, 
56; ohne b. getitliche Genieben iit Db. mündliche 
jhädlich 994, 61. 

Münzen, faljche, verboten 642 f.; Klage dar: 
über 720. 

Münzer, Thomas 436, 49; 494, 3. 

Murren wider Gott 114; 168F.; 212. 

Muiterung, willfürliche, unter b. Menfchen hält 
Gott nicht 1064, 9. 

Mut, neuen, macht uns d. H. Geift 156, 4; 170, 
49; b. Glaube 240, 36; 940, 10; das heikt neu= 
geboren tverden 336, 75. 

Mutter zu ehren, Gebot u. Serbeibungen 174, 
76. 246; 538; 574; 6087.; 674; ihr Stand über 
alle Stände 610, 105; dv. Vater u. Mutter pflanzt 
Die Erbjünde fid) fort 860, 7. 

Mutter Gottes ijt Maria zu nennen 820, 11; 
1022, 24. 

Mutter d. Chriften ijt b. Kirche 688, 42. 

Mutwille d. Unbupfertigen foll nicht geftärkt 
werden 836, 16. 

Myconing, Fr. 502, 33; 528, 31. 


9tad)geben darf man nicht wider das Gewiffen 
500; 828; 1054, 9. 

Nachgiebigfeit legt Ziwiite bei 186, 120. 

Nachkommen, ihnen joll b. reine Lehre erhalten 
t. 56 7.; 856, 16; an ihnen ftraft Gott oft die 
Siinden der Vater 1080, 58. 

Nachbarn, neidiiche 632, 184; b. ihnen hat man 
3. leiden 770, 79; fiir fie 3. beten 704, 28. 

Nachrede, böje, verboten 656, 269. 

Nacdriehen mus man einander viel 182, 111. 

ab 


1218 


Nüächjiter, ihn 3. lieben, gebietet b. Gefek 202, 
168; darin joff man zunehmen 432, 37; babon 
. Paulus 180, 103. 110; Petrus 186, 117. 120; ijt 
D. höchite Tugend 182, 105; fann aber feiner aus 
natürl. Kräften 476, 7; feiner liebt b. M., wie er 
joll 168, 46; doch werden wir baburd) nicht gerecht 
108, 16; 180, 103 f.; 926, 34; andere Pilichten 
gegen ihn: Merföhnlichkeit 282, 12; BWergeben 
186, 121 f.; 724, 93 ff.; ihm 3. f. Rechte helfen 
654, 260; f. Nuten fuchen 668, 309; f. Tun gut 
auslegen 662, 289; ihn nicht in Schaden bringen 
540, 18; 662 ff.; nicht in Lebensgefahr 630 f.; 
634, 189 ff.; wie fid) bet j. Sünden 3. verhalten: 
bei f. geheimen 654, 265. 270. 276; bei f. offent- 
lichen 660, 284 (j. b. zehn Gebote); 540; 574; 
630 ff.; 674; D. Liebe b. Nächiten ijt e. Wirtung 
D. Q. Giciftes, dazu Glauben, Wiedergeburt nötig 
156, 4. 172; 236, 31;. 794, 11; 922, 23; 940, 12. 

Nahen fonnen wir 3. Gott nur in Chrifto 204, 
173. 

Nahrung, tägliche, beichert Gott 720, 82. 

Name Gottes, was das heiße 592, vim 62; 

man foll ihn nicht mißbrauchen 62, 56; ; 
574; 5921.; 698, 5 .; wie das gefchieht s 89; 
434, 44; 546, 5; '594, 53 ff. 63 ff.; 706 ff.; bag ift 
Frucht b. Grbfünde 476, 2; Strafe 596, 57; wie 
. D. N. Gottes recht gebraucht w. 538, 4; 596, 63; 
698, 8; dadurch erhält uns Gott 600, 72; im 
Namen D. dreteinigen Gottes gejchieht die Taufe 
800, 4; 578, 21; 732, 4; das Deibt, b. Gott felbit 
734, 10; werden Sünden vergeben 554, 28; foll 
man 3. Bette gehen u. aufitehen 556 f.; Gottes 
Name uns gegeben in D. Taufe 706, 37; 738, 26; 
two biejet, ba Leben u. Gelfigfeit 738, 27. 

"Shame de8 Herrn“ bedeutet llrjadje b. Heil 
148, 98; an b. Namen Chrifti glauben 148, 98; 
Rerheipungen 510; 522, 68; 568, 9; Seligfeit 
148, 98; 460, 5; darin Vergebung b. Sünden 
198, 152; 268, 65; 952, 4; Grhörung b. Gebets 
210, 212; derfelbe foll groß to. unter b. Heiden 
394, 31 f.; nicht nur b. Namen nad) ift Chriftus 
b. Gottmenjd) 816, 3. 25; 1036, 63. 67; 1154, 28; 
unter b. Namen D. Augsb. Konf. drängten fid) bie 
Saframentierer ein 1010, 111. 

Namenchriiten 228, 11; 230, 12. 28; 1012, 123. 

Nathan ftraft David 266, 56. 

Nationen, b. allen unter b. Sonne, wird bie 
er gejammelt, daher der Name ,fatbolijd)" 

pigs 

Natur, göttliche u. menfchliche, in Chrifto (fiehe 
Chriftus, dann Gottheit und Mtenfchheit). 

Natur (menfadlide, f. aud) Menjmh), Bes 
Deutung b. Worts 784, 22; 874, 51; ihr Berder- 
ben 54f.; 68f.; 116, 46; 128, 30; 158, 14. 42; 
216, 229; 334, 71; 416, 3} 582, OT; "180; 8; 
860, 6. 11. 30. 52; twas fie vermag u. nicht ber- 
mag 50 f.; 54$; 128, 29; 168, 42; 204; 110. 
182; 334, 70; 862, 10. 25; 882, 7; Unterjchied 
31v. D. Natur bot u. nad) b. Fall 778, 2; 868, 38 f. 
48. 55; 31. b. Menfchennatur u. b. Erbfünde 778, 
9. 7; 870, 41. 44; anerfchaffene Eigenfchaften der 
Natur find D. bbjen Lüfte nicht 780, 12; Beweis 
dafür, bap Chrijtus un‘. menjhl. Natur ange- 
nommen hat 872, 49; D. 9t. ift auch nad) b. Fall 
Gottes Kreatur 778, 2; 858, 2. 34. 88; mit der 
Natur aber pflanzt jid) b. Erbfünde fort 860, 7; 
darum flagt b. Gejet b. Natur an 868, 32; von 
Natur ijt D. Menfch e. Kind b. Borns u, f. Natur 
b. Teufel unterworfen 860, 6. 13; 892, 29; ihre 
(rneurung 128, 30; 780, 6; 862, 14; Srertümer: 


Sach: und Namenregifter. 


Sophilten 116, 46; Pelagianer 476, 4; 782, 18 f. 
16; 864, 17 ff.; Manichäer 782, 17 ff; 866, 26. 48. 
Natur (b 5 piiid), ihr Sauf ijt "Gottes Ord- 
nung 330, 58; f. Menfch, f. Menfchengefek, f. f oz 
ftergefübbe fann fie ändern 364, 8 f. 16; 498, 2. 

Naturfiinde, was Luther jo nennt 782, 20; 
874, 53. 

Statürfidjer Gott ijt Chriftus 810, 11. 

Matirlider Wille, Kräfte des]. 1076, 44, 

Naumburg 3. 

Nazarener, ihr Orden u. Gelübde 438, 58. 

Nazianzenns 330, 58. (S. Gregor. Naz.) 

Nebufadnezard Bube 192, 134. 140 ff.; Bee 
fenntnis bor Gott 194, 140; empfing Offenbarung 
bon Gott 832, 3. 

Necessitas, (Sebraud) b. Wort3 in b. ‘Lehre p. 
guten Werfen 796, 3. 97.3 988, 2224. 032; 

Neid, Hab ufw. 'entftebt, wo Sekten in b. Kirche 
find 182, 111; aus Neid verfechten d. Widerjacher 
ihre Menfchenjagungen 184, 116; Neid b. 9tadj- 
barn 630 f.; dabon die Welt voll 726, 103. 

ee böfe (f. Erbfünde u. böfe Lüfte) 162, 

2: 
ens vitii 2 trtum 822, 18. 20; 1018, 15; 1128; 

Rets, Gleidnis b. Kirche en lu 309b. göttl. 
Wortes 1086, 76. 

Nen-Arianer 1100. 

Neugeboren Deipt gerecht to. 142, 18.1173: ein 
ander Herz ufiw. friegen 336, 75; 890, 26; werben 
wir bd). b. 9. Geift 128, 31; 166, 39; 258, 29. 44; 
336, 74 j.; 408, 71; 890, 26; in Chrifto 168, 41; 
284, 19; bd). b. Ev. 190, 126; bd). b. Taufe 550, 
10; bd) b. Glauben 132, 45. 115; 156, 4. 39. 126; 
nicht bd. Werke 190, 126; niemand ohne Reue a. 
Glauben 266, 58; darauf folgen b. Früchte 156, 4; 
166, 39. 45. 98; 214; 258, 29. 58; 336, 73 fj.; 
904, 63; jedoch nod) unbolífommen u. unrein 166, 
39; 922, 22. 

Den Neugebornen ift b. Sede Mois toeggenom- 
men 962, 1; Paulus ermahnt fie zu guten Werfen 
968, 21; fie fónnen aud) d. 9. Geift wieder ber- 
tieren 1156, 41; tun Gutes nicht aus fid) felbtt, 
fond. bd). D. $$. Geift 894, 35. 39. 44; jedoch jtei- 
willig 966, 17. 23. 

Nene Geburt wirkt b. $. Geift bd). bie Gna- 
Denmittel 790, 18; ihr folgt bie Liebe 208, 195. 

Newer Geforjant 46; in b. Gläubigen ange- 
fangen 926, 32. 51; ijt unvollfommen u. nicht Ur: 
fache b. Rechtfertigung 926, 33. 51; was b. Gefeg 
u. was d. Evangelium dazu tue 964, 10. 

Neue Gerechtigkeit lehrt b. Evangelium 208. 

Neues Herz, was die Schrift fo heibt 904, 60; 
wie e8 Gott jchafft 910, 81; friegem wir Dd). D. 
(Sfauben 498. 

9teue Kräfte wirkt b. H. Geift bd). b. Gnaben- 
mittel 900, 48. 66. 

Neues Leben fordert b. Schrift 222, 253; Chris 
ftuS 290, 34 f.; wirkt d. $$. Geijt 222; empfängt 
D. Gerechtigkeit b. (E55. umfonit 220, 245; ijt 
orudht D. Buße 262, 45; 290, 34 F.; Darin follen 
wir wandeln 552, 14. 

Neuer 9 tenjd) 910, 81; will Gutes 904, 63. 

Nene Negung in b. Belehrung 908, 70. 

Neue Seele wird nicht gejchaffen in d. Belehrg. 
788, 14; 910, 81. 

Nee Werke gebietet die Lehre von ber Buße 
198, 151. 

Neues Wefen D. Seele in b. Befehrg. 910, 81. 

Neumonde, deren Feier 238, 35; 322, 30. 


4 


Sach» und Namenregifter. 


Nicephorus’ Zeugnis von Chrifto 1120; 1128. 

Nikolaus, St., ihm haben die Kinder im Papft- 
tum gefaitet 600 f. 

Nifolans de Lyra 232, 22. 

Ninives Buße 302, 67. 

9tisda (1. Konzilium). 

Noah erkennt feine Sünde 426, 25. 

Not, nötig, Gebrauch b. Worts in b. Lehre v. 
guten Werfen 796, 3. 9f.; 938, 4. 14. 17. 22. 

Not, in der, foll man nicht bei den Heiligen 
Hilfe juchen 56 F.; fond. Gott, Chriftum anrufen 
56 f.; 120, 8; 196, 147; 538, 4; 580, 4; 598, 64; 
698, 8; unjerer Not nimmt fid) Gott an 720, 82; 
das glaubt f. Menfch ohne b. $. Geift 334, 72; 
unjere u. anderer Not foll uns 3. Gebet treiben 
102, 24. 26 ff.; 468, 27; 3. 5. Abendmahl 768, 71; 
was bie tun follen, bie folche nicht fühlen 770, 75; 
Not b. Frommen 590, 42; in b. Not foll man 5. 
Nächiten helfen 634. 

Notdurft des Lebens 718, 73. 76. 

A Mr find bie Heiligen nicht 468, 26; 

N fr 

Nottaufe veriverfen b. Gafbinijten mit Unrecht 
1156, 37. 

Notwendigkeit aller Dinge ift Srrtum der 
Stoifer u. Manichäer 786, 8; 908, 74; der guten 
Werfe j. bei „Not”, „nötig“. 

Novatianer verworfen 46 f. 

Novellen Sujtinians von Chefachen 526, 77. 

Nüchternheit 326, 46 f. 

Nüslich find unj. Werke uns felbit 214, 221. 

Muse b. Trübjale 300, 63; der tägl. Katechi- 
musübung 568, 9; des Nächiten fol man fuchen 
668, 309. 

Nyflenus 1022. (S. Gregorius Nyffenus.) 


Oberhaupt b. Kirche will b. Papft fein 234, 23. 
pte Lehre der Scholaftifer 312, 18; 404, 

. 96. 

Objeft d. Hoffnung 206, 191; drei Objekte hat 
b. Glaube 134, 53; obiectum amabile ijt Gott, 
wann 156, 8. 

Obrigfeit 48 f.; 328 f.; 620 i; ihr Beruf 70; 
328, 53; ijt gut, von Gott uf. 50; 310, 15; 320, 
25. 53; 450; 748, 62; 840, 12; 1098, 17; darum 
find Chriften ohne Sünde in obrigfeit!. 9imtern 
485.; 328, 53; 840, 13; 1098, 18; finnen ihr 
Amt brauchen 1098, 19; Gott tut un8 durch fie 
Gutes 586, 26; b. ©. ftraft Übeltäter ohne Sünde 
48 j.; 330, 59; aud) am Leben 630, 181; 840, 16; 
1098, 21; übt Mache 82f.; wehrt den groben 
Sünden 126, 22; foll Ehre u. Zucht erhalten 378, 
Ed Ehejachen richten 526, 77; Haustafel für fie 

4 


Die Obrigkeit hebt das Ev. nicht auf 330, 57; 
ihr 3. gehorchen, ijt Gottes Gebot 50; 620, 141 f. 
150 ff.; 674; 840, 15; 1098, 20; auch einer heid- 
nijden 330, 55; doch m. Befchranfung 50; ihr foll 
man nicht bd. Selbftrache ins Amt greifen 330, 
59; für fie beten 704, 28; 718, 74; b. Cvangeli- 
fchen lehren recht b. ihr 326, 43. 65; 442, 2; bie 
Mönche ichädlich 330, 56; falfche Artikel d. Wie- 
dertäufer 840, 12 ff.; 1098, 17 ff. 

Obrigfeit üb. b. Kirche hat f. Kirchendiener 506, 
11; f. Wpoftel üb. den andern 504, 8 f.; auch nicht 
Petrus 504, 10 f. 

Obrigteit des Papftes 502 Ff. 

Ofsident, im, beftellte b. Bifchof 3. Rom b. Kir- 
chen 506, 12. 


x 


1219 


Odem erhält uns Gott 158, 14. 

HSeumenins’ Zeugnis bon Chrifto 1120; 1144. 

Sfters foll b. b. Abendmahl empfangen werden 
248, 60; 760, 39. 

Slung, lebte, fein Saframent 308, 6. 

Offenbarung, bei der. foll man bleiben 1078, 
52 f. 55. 64; Offbe. b. Schrift lehrt b. Verderben 
b. Natur 476, 3; 860, 8; b. Sünden bd). Chrijtum 
802, 8; bd). b. Gejet 478, 4; 956, 14; des Reichs 
Chrifti 230, 17 j.; 710, 53; b. Majejtät Chrifti 
820, 16; 1044, 85; b. ew. Wahl Gottes in Gottes 
Wort 834, 13; bet Geligfeit 224, 265. 

Offiatafe, Unfug berj. u. Mipbraud) b. Ban- 
nes 524, 74. 

Ohrenbeichte, ihr Urfprung 284, 15; beruht 
nicht auf göttlihem Rechte 250, 63. 65; 254, 11; 
280, 5; nicht e. GotteSdienft 250, 65; 284, 14; 
e. Hallftri€ b. Gewiffen 250, 64; 284, 13; 482, 19; 
dagegen Panormitanus u. and. 250, 65; nichtige 
Gründe ber Widerjacher 280 ff. 

Opfer, was fie jeien u. twas nicht 388, 16. 18; 
wie b. Bedeutung D. Worts 3. erfennen 390, 23; 
bei b. Griechen 412, 88; Unterfchied zw. sacri- 
fiium u. sacramentum 388, 16 ff.; Sühnopfer 
u. Sanfopfer 388, 19. 21; iuge sacrificium 396, 
35 f. 39; Tevitifche Opfer überhaupt 310, 7; 388, 
21 ff. 34. 56; waren b. Gott geboten 176, 86; 
Mipbr. in S8tael 224, 274; geg. b. op. oper. berj. 
eiferten d. Propheten 176, 86. 274; 392, 28 ff.; 
bie Pjalmen 176, 86; 392, 29. 

Opfer der Patriarchen 176, 86F.; Wbrahams 
176, 88; 986, 46. 

Opfer der Heiden 176, 85 ff. 

Opfer im Gefet waren Vorbilder b. Opfers 
Chrijtt 390, 22; dies das einige Opfer f. D. Sünde 
44; 64f.; 310, 8; 388, 21 ff. 53. 56 f. 59; bab. 
find wir gerecht, geheiligt 310, 8; 390, 22; intwie- 
fern b. Beremonie b. Meffe e. Opfer genannt tv. 
mag 394, 33f.; jo eher b. Meffe D. Evangelifchen 
als b. Papiften 3. nennen 400. 49; Db. Meffe ijt 
nicht 3. einem Opfer eingeje&t 64 f.; 396, 35. 91; 
460, 1; 524, 71; 814, 23; 1010, 109; darum 
wird nicht DVergebg. b. Sünden verdient 404, 57. 
97; woher biejer Srrtum 402, 52; wie D. Väter 
bab. fehreiben 406, 66; nichtige Gründe dafür 386, 
9. 14. 34 ff. 44. 52 f.; im 9t. S. gilt fein Opfer 
ex op. oper. 392, 27. 59; bieje verjühnen nicht m. 
Gott (186, 77); 394, 30. (S. Mepopfer.) 

Opfer, geiftl, bes 9t. €. 390, 25 f. 30. 33; 
Opfer b. Glaubens find qute Werfe 174, 68; find 
b. Gefahren, Mühen, Predigten b. Lehrer 174, 69; 
Davids Kriegführen, Regieren 174, 70; b. Almo- 
fen b. Korinther 174, 71; nicht im Sinne ber 
Widerfacher 276, 86; Heil. Opfer follen b. Leiber 
b. Chriften fein 300, 63; 326, 45; Opfer foll man 
nicht d. Engeln u. Heiligen bringen 468, 26; alle 
Opfer müffen nad) b. 1. Gebot reguliert werden 
426, 25. 

Opus operatum ijt b. bloße Werf ohne GlIau- 
ben 176, 86; 254, 19; 386, 12; b. Saframente u. 
bef. b. Meffe 64 f.; 176, 89. 167; 232 f.; 258, 25; 
312, 18. 23; 384, 5. 9. 30. 35..39 f. 59 f. 66. 78. 
87 ff. 96; 462, 7; der Opfer 158, 14; 176, 86. 
143. 155; 399, 28f. 31; bet Almofen 198, 155; 
der Beichte 254, 12; 266, 59 f.; ber Buße 480, 12; 
des Gebets b. Pfaffen u. Mönche 704, 25; des 
äußeren Gottesdienjtes 158, 14; 394, 33; unjers — 
Bergebens 194, 143; op. oper. gilt im 9t. T. nicht 
392, 27. 59; 194, 143. 157; 312, 18; dad. wird 
b. Glaube unterdrüdt 176, 86; Mikbräuche erzeugt 


1220 


312, 23; das op. oper. e. andern fann mich nicht 
‘fromm machen 404, 59. 

Opera non debita wurden b. satisfactiones 
canonicae genannt 284, 18. 36; ihnen gab man 
D. Ehre, bie bem Tod Chrifti allein gebührt 294, 
43. 47; wurden Db. Geboten Gottes vorgezogen 
296, 48. 

Opera supererogationis 82; 218, 237; 486, 
28 f.; jollen Genugtuungen fein 256, 14; 294, 
45. 47. 

Oracula Sibyllina 362, 3. 

Orden der Mince 70; 209, 167; 350, 29; 
428, 28 f.; Orden, chriftlicher, heiliger 560 f. 

Ordensperionen 420, 9. 

Ordination 496; fönnte man ein Saframent 
nennen 310, 11 f.; der firdenbiener fteht bei b. 
RKirde 510, 24; 522, 66 f. 69f.; ijt b. Bifchsfen 
übertragen 520, 62; fann auch jed. Pfarrherr ver- 
richten 522, 65; madte dann b. Unterfchied zw. 
Biichof u. Pfarrer 524, 73; war im Anfange nichts 
als Beitätigung 524, 70; dann famen Zeremonien 
dazu 524, 71; Ordination D. Keger tft aud) gültig 
496, 2. (€. Prieftertweihe.) 

Ordination der Bifchöfe, ordinatio canonica, 
wollten fid) b. Epvangelifchen gefallen laffen 314, 
24 f.; 496, 1ff.; 1058, 19. 

Ordination p. Bifchöfe t». anfangs nicht bet b. 
Biichof 3. Rom gefucht 508, 15; fo auch jebt noch 
im Orient 508, 16. 

Ordnung Gottes ijt b. Obrigft. 330, 57; Ord. 
3. Erlangung |. Gnade 122, 11; 834, 11; jeine 
Gnadenordnung ijt D. b. Abendmahl 752, 4; 982, 
32; Dap Chriften, Priefter ufw. Güter haben 244, 
50; ber Lauf b. Natur 330, 58; in Ehren 3. hal- 
ten 740, 38; hängt nicht 5. Menfchen ab 746, 60; 
fonnen f[ojtergefübbe nicht aufheben 76 f.; Ord- 
nung D. Rechtfertiqung 928, 40; Ordng. b. Gehor- 
jam$ gea. Gott 938, 4. 14. 16; 962, 6; Ordng. b. 
GefekeS u. Cvs. 956, 15; Ordng. b. Borfehung 
auch in den Händeln der Bodjen 1064, 6. 

Ordnung Chrijti, wid. die, ijt b. Kelchentziehung 
60; 356, 1. 5; darf b. Kirche nicht ändern 360, 
15; (242, 46; 356, 2); Orodng. Chrifti find gute 
Werte 174, 68. 

Ordnungen in D. Kirche haben b. Wpojtel um p. 
Zucht m. gemacht 446, 16; die Väter 202, 167; 
918, 13; in jo weit mögen fie gehalten werden 
314, 1; 324, 38 f.; 1054, 9; auch d. Unibverjal- 
zeremonien 238, 33; ifr Mugen in D. Kirche 320, 
22; 446, 15 f.; wiefern nicht 1054, 7; doch befteht 
D. Reich Chrijtt nicht darin 230, 13; find f. Got: 
tesdienit 828, 3; duperl., zufällige Ordnungen find 
D. Traditionen 238, 32. 40 (j. Kirchenordnung). 

Ordnung, menfchliche, iit b. Unterfchied zwifchen 
Bifchof u. Pfarrherr 522, 63 [.; b. Burisdittion 
D. Biichöfe in Ehejachen 526, 78. 

Ordnungen, weltliche, u. Rechte fol man halten 
442, 2. 

Ordo ecclesiastica (j. Kirchenregiment). 

Orient, im, Feier D. Ofterfejtes 74, 44; Bes 
fteffung der Kirchen 506, 12. 

Origenes johrieb wider Celfus u. Sulianus 330, 
58; t. Fels, auf bem D. Kirche gebaut ift 510, 27; 
Zeugnis b. Chrifto 1144. 

Ornamente, äußerliche, jollen nicht alle abge: 
tan werden 398, 45. 

Ort, an einem zu jein, hat Gott mancherlei 
Weije 810, 14; 1004, 97; an allen Orten fann 
Chrifti Leib gegenwärtig jein 814, 32; 824, 30; 


Sach: und Namenregifter. 


998, 75. 119; 1044, 83; dies feugnen nur bie 
arianijchen Reker 1014, 126. | 

Dfiander, Andreas 502, 14; 528735: 

Ofterfeft, Entitehung dest. 240, 40; ehe 
Beit b. Beier 74, 44; 238, 32. 42; die Apoftel 
feierten e8 m. b. ‘Sudenchriften 240, 42; desh. b. 
Wudianer mit den Juden 242, 43. 

DOfterlamm der Juden 762, 47. 

Stinger, Konrad 502, 17; 528, 26. 

Sotto, Herzog 3. Braunfdhweig 24. 


Panormitannus gegen d. Ohrenbeichte 250, 65. 

PBapiiten, vernünftige, wie mit ihnen zu reden 
462, 1; find b. Kirche nicht 498; 1058, 19; Lehren 
falih v. d. Buße 480, 10; b. Fegfeuer 464, 12 f. 

Bapit nur Bifchof u. Pfarrherr 5. Rom 470; 
hat f. Macht wid. b. einträchtige Stimme b. Pro- 
pheten 277, 66; f. meltf. Gewalt 512, 31 ff.; feine 
Obrigt. üb. Bifchöfe 504, 7 ff.; tweder 3. Nizäa 
nod) fonjt b. alters d. Vorfik 508, 17; b. fonai- 
lium 3. Konftanz jegte drei ab u. wählte b. vierten 
472, 7; ohne ihn war b. Kirche 500 Sabre lang, 
u. noch jet bie griechische u. andere Kirchen 472, 4; 
jekt wagt f. Bifchof, ihn Bruder 3. nennen 470, 2; 
ihn hat der Teufel 3. Haupt aufgeiworfen 472, 5; 
je&t will er Haupt u. Herr b. Kirche iure divino 
u. Richter über geiftl. u. weltl. Sachen jein 294, 
23; 470, 1. 13; 502, 1f. 36; oecumenicus epi- 
scopus 502, 5 ff.; Statthalter Chrijti 234, 23; 
502, 3; damit Dedt er j. Trevel 514, 36. 40; une 
fehlbar 234, 27; ein irdifcher Gott u. höchiter Herr 
auf Erden 234, 23; 470, 2. 4. 19; mit d. geiftl. 
u. welt! Schwert 294, 23; 502, 2; Kater und 
Könige jollen b. ihm ihre Krone empfangen 234, 
23; 82; 450; 512, 35; will b. rechte Erbe des 
Kaifertums fein 512, 35; jucht bie Städte in 
MWelichland an jid) 3. bringen 512, 35; 450; will 
feine Gewalt üb. biefeS u. jenes Leben ausdehnen 
514, 40; felbjt D. Engeln im Himmel gebieten 
474, 13; daraus erfolgte Finfternis in d. Kirche 
u. Serritttung in Europa 512, 34. 

Papjt will mehr fein al3 das Konziltum 370, 
24; üb. b. Bilchöfe 512, 35; fie will er ordinieren 
502, 5; feiner Gewalt jolf niemand twider{preden 
234, 23; an bieje bindet er b. Gewillen u. Selig: 
feit b. Chriften 230; 472, 4. 10. 12; 502, 3.6; 
514, 36; zum Berderben b. Kirche 470, 3; nicht 
viele nahmen fid) b. (Sb$. an, viele waren Cpifu- 
reer tt. ReligionS{potter 224, 269; 234, 27; 184 f.; 
feine Statuten u. Sakungen joll man ». Heiligen 
Schrift ufw. vorziehen 234, 23; 494, 4; 504, 6; 
richtet Art. dD. Glaubens, neue Gottespienjfte ufw. 
auf 82; 234, 23; Abgdtterei u. faliche Lehre 514, 
38. 44. 57; führt b. Subeljahr, Whlak uio. ein 
484, 24. 25 f.; Weihwafjer 200, 161; Wallfahrten 
466, 19; Meffe 466, 17; 400, 47; 516, 43; 814, 
29.. 40; 1010, 109. 126; Dispenjattonen 16: [5 
378, 55; 420, 9; casus reservationis 825.887; 
958, 27 34306, 80; Werfgerechtigfeit 312, 18; 910, 
79; Aölibat 370, 25; 900, 1.25 viel Unbitliges 
in Ehefachen 526, 78: daraus Gefahr des Ge: 
wiffens u. Ärgernis 376, 51; feine Lehre, wo fie 
am beiten ijt, aus faiferl. heidnifchen Recht gez 


. nommen 474, 14; geht auf Zeremonien u. 9tarz 


rentwerf 474, 14; 500, 4; er bannt, verdammt, 
tötet b. Chrijten 82 f.; 474, 14; 512, 35. 40. 49. 
51; hat b. Kirchengut gemißbraucdht 450; b. übers 
flüffigen Verdienfte b. Heiligen, ja wie Dudas 
Chrijtum verfauft 468, 24; deSh. ijt er ber Anti: 
rift 474, 10. 18; 514, 39. Alf. 57; 1058, 20 f.; 


Sad: und Namenregifter. 


D. leidige Judas 468, 24; f. e. AUnathema 3. halten 
514, 38. 

Papjt will nicht reformieren 454, 3; ihm foll 
man b. Füße nicht füjen 474, 16; mit ihm fid) 
nicht vergleichen 852, 7; 1052, 5; von ihm weichen 
516, 41; 1060, 22; feinen Jrrtum ftrafen 520, 
56; nad) b. Ganone$ 514, 38; auch wenn er iure 
humano p. Haupt, jo bod) b. Kirche nichts gehol- 
fen 472, 7; bd. b. Predigt b. b. Bupe u. Gered)- 
tigfeit D. Glaubens wird er 3. Boden geitopen 488, 
39; 460, 5; Melanchthons Meinung b. feinem 
Primat 500, 7. 

Bapittum 6 f.; 556; Weisfagung Daniels dav. 
398, 45; Sod) desj. 8; 400, 46; Blindheit in dem- 
felben 480, 12. 14; 582, 11; 688, 43; üppiofeit 
326, 48; S3Renjdenjagungen 176, 87. 271; 280, 1; 
924, 49; 400; 442, 3; ohne Nuken in b. Kirche 
472, 5; e. Stüd b. Reich b. Antichrifts 318, 18; 
ein Menjchengedicht 472, 5; beffen Srriehre b. b. 
Transjubjtantiation verworfen 812, 22; 1008, 


108; Cnthujiasmus 494, 4.9; e8 fällt m. b. Meffe 


462, 1. 10; wid. deffen Irrtum b. Augsburgifche 
Konfejfion ujiv. 776, 4; 852, 6 ff.; wodurch thm 
d. Tür wieder aufgetan wird 804, 11; 960, 27; 
Dod) batte Gott auch im Papfttum jeine Heiligen 
418, 98; wider ba$jelbe jchreibt Luther 852, 9; 
944, 26. 

Paradies 108, 15; 382, 67; 862, 10. 

Paris 1227. 

Parisiensis (Peraldus), Guilielmus 336, 76. 

Particulae exclusivae (f. Exclusiv. part.). 

Passive verhält fid) b. menfehl. Wille in b. Be- 
fehrung 790, 18; 914, 89. | 

Paternojterbeten als Bue 484, 21. 

Patres familias, patriae 620 f. 

Batriarden, b. einem auf b. andern erbten b. 
Verheibungen b. b. zufünftigen Chriftus 196, 57; 
ihr Glaube u. Troft war b. zufünftige Chrijtus 
136, 57. 59; 264, 54. 73; 402, 55; ihre Opfer 
176, 85; ihrer gebenft der griehiiche 9Repfanon 
416, 93. 

Paulus, St., b. Upoftel, f. Belehrung 138; 1. 
Arbeiten, Kämpfe, Predigten find gute Werfe 174, 
69; bod) vertraut er allein auf Gottes Gnade in 
Chrifto 170, 54. 110; 212; 218, 243; f. Anfech- 
tungen 298, 54; Klagen üb. f. natürliches Verder- 
ben 168, 47. 321; 426, 25; 770, 76; 798, 13; 886, 
17 f.; 964, 8; verwirft b. Wahn b. b. Zeremonien 
Mofis 70; 158, 12 ff.; 316, 10. 30. 50;. b. b. Ge: 
fekeSgerechtigft. 202, 171. 272; Tehrt b. Glaubens- 
gerechtigfeit 54; 134, 50; 148; 202, 164. 173; 
222 f.; 240, 36; 274, 84; 312, 23; 340, 87; vom 
Gejet u. Glauben 156, 2 ff.; 170, 54; 274, 19 ff.; 
342, 92; v. Gejet, Chrifti 806, 6; geg. erdichtete 
Heiligkeit 376, 46; fchließt alle Werte aus 146, 
87; 200, 159; 794, 10; 916, 7; redet b. Glauben 
anders als b. Sophijten 442, 68; verbindet Glau- 
ben it. Liebe 188, 124; vermahnt 3. guten Werfen 
968, 21; B. Lehre b. b. Erbfünde 114, 39; bon 
Bue u. Belehrung 262, 46; 290, 35; 488, 33. 
40; 894, 39; b. b. Liebe 156, 2 ff. 97 ff. 102 ff. 
410. 114; v. 5. Abendmahl 246, 54. 62; 358, 3; 
810, 15; b. b. Gnadenwahl 834, 11; 1072, 33; 
bom Grempef Bharaos 1090, 85; belehrt, tröftet 
zweifelnde Getwiffen 208, 199; erklärt alle Kirchen= 
Diener für gleich 506, 11; 520, 62; malt b. 9Inti- 
chrift 514, 39; f. väterlicher Sinn 626, 159; ibm 
ijt Safobus nicht entgegen 190, 132; von Petrus 
nicht orbiniert od. beftitigt iv. 504, 10; hat auch 


1221 


gejchiworen 598, 65; der Patron b. Gbangelijdjen 
328, 50 


Paulus b. Samojata, jeine feberet 1018, 15 f.; 
feine Anhänger verworfen 42, 4 (j. auch 1144). 

Paulus III, Papft, jchreibt 1537 b. Konzilium 
zu Mantua aus 454. 

Pedanei senatores 270. 

Pein, ewige, b. Teufels u. b. Gottlojen 332 f.; 
[ol bd). b. Abjolution im zeitliche verwandelt m. 
252, 6. 22; 292, 411.; in Pein b. Fegfeuers 256, 
13; 286, 21; 294, 42. 50; dafür Whlak 256, 15; 
Mebopfer 176, 89; 256, 15; 386, 9. 11; 414, 92; 
b. fanonijdje Satisfattion 256, 24; 986, 21. 49. 
90; b. griechifche Kirche hat bieje Lehre nicht 416, 
95; bab. finnen nicht b. Werke, fond. nur der Tod 
Chrifti erlöjen- 300, 63. 77; unj. Bein erlöft ung 
nicht vom ewigen Tod 294, 43. 

Pelagianer, ihre Irrtümer 42; 50 f.; 782, 13; 
788, 9; 864, 17 ff.; 908, 75; machen b. Menfchen 
fromm deh. natürl. Kräfte 122 f.; heben b. freien 
Willen 3. hod) 334, 67, 91; 788, 9; wurden zu 
Auguftins Zeiten verdammt 342, 91; gegen fie 
jhrieh Auguftin 128, 29; 152, 106; Hieronymus 
170, 52; Halbpelagianer 788, 10. 
ager ogtauridieei p. Widerjacher 124, 19; 334, 

f. 


IlIeouynuara 390, 23. | 

Personalis unio 16f.; 818, 5. 13. 24; 1018, 
IHN 72 1150) 87 

Perjonen, drei, in der einigen Gottheit 32, 3; 
32, 25; 42; 102; 460; 678, 6; 842, 29; 1102; 
Bedeutung des Wortes 42. 

Von b. Perf. Chriftt 816; 1014; 1150; perso- 
nae nec confundendae nec dividendae 32, 4; 
1028, 43. (S. Gott, Dreieinigfeit, Chriftus, Sohn 
Gottes.) 

Gbrijti Perjon jtellen aud) b. untwiirdigen fir- 
chendiener dar 236; auf Gbrijti ganze Perjon iit 
unjere Gerechtigfeit geje&t 934, 55. 58. 

Die Perjon macht allein b. Glaube würdig 738, 
99; nicht der Perfon, jond. j. GebotS halber fiebt 
Gott b. Gebet an 700, 16F.; erft muß b. Perfon 
gerechtfertigt fein, ehe b. guten Werfe Gott ge- 
fallen 172 7.; 922, 27; 940, 8. 

Berfonfiinde nennt Luther die Erbjünde 782, 
20; 874, 53 

SBertitaz 410, 81. 

Beit jollen St. Sebaftian u. Rochus vertreiben 
300, 32; 582, 11. 

Peter Grnjt, Graf zu Mansfeld 24. 

Betilianus 86, 28. 

Petrus, St., b. Apoitel, beruft fid) auf b. con- 
sensus d. Propheten 270, 66. 70. 73; (496, 13); 
linterjd)ieb 3m. feiner u. Judas’ Reue 254, 8. 36; 
(344, 5; 352, 36); rühmt nicht feine Starter nod) 
Werfe, jond. allein b. Barmherzigkeit in Chrijto 
212; erfennt feine Sünde 426, 25; hat v. Gbriito 
f. Oberfeit empfangen 504, 10 f. 22 ff.; nennt fich 
felbft einen Priefter 520, 62; predigt d. Cornelius 
494, 8; jeine Lehre b. Bergebg. b. Sünden 144, 
83; b. Glauben an Chrijtum 268, 65. 69 f.; von 
b. Liebe 186, 117. 119; bv. Fleiß guter Werke 340, 
89; 834, 14; b. fünigliden Prieftertum 522, 69; 
Warnung vor fafjden Bropheten 364, 5; v. Miß: 
brauch b. Kirchengüter 526, 82. 

PBfaffer, ihr Meffehalten, Pjalmenjingen ujiv. 
324, 40; Gebete ex op. oper. 704, 25; jorglojes, 
wollitftiges Leben 377, 44; Selbjtvertr. 482, 14. 

Pfand, mehr als ein, iit Brot u. Wein im Hei- 
ligen Abendmahl 814, 29; 1010, 116. 


1222 


Pfarre, bie eigene, wurde im Papfttum um b. 
Wallfahrten willen verlaffen 466, 18. 

Pfarrer, Pfarrherren find Kirchendiener 62; 
Gaben Gottes 510, 26. 27; alle Bijchöfe u. Prie- 
fter 520, 61 f.; wiefern e. Unterjchted unter ihnen 
522, 60 ff. 73; für ihre Ausbildung follen Obrig- 
feiten u. Eltern forgen 470; 628, 172; ihre Gr 
wählung, Beruf, Ordination 310, 12. 24f.; 496, 
lf; 524, 70f.; b. Ordination bd) fie ift aud) 
gültig 599, 86 f.; ihnen gehört b. Bann 524, 76; 
ihnen ift zu gehorden 90; Eingriffe in ihre Rechte 
dch. b. Biichöfe 524, 74; Eingriffe b. Mönche 94, 2; 
250, 65; ihr Eheitand 62; LutherS Klage, Wars 
nung u. Ermahnung an fie 532, 2. 6. 19; 566, 1 f. 
19; ihre Pflichten Hinfichtlich b. Unterrichts, der 
Predigt 324, 41. 43. 51; 442, 3; 532, 7; 566, 9; 
572, 19; der Beichte 250, 63; der Verwaltung der 
Satramente 248, 60 ff.; b. wechjelfeitiger Fürbitte 
b. Pfarrer u. b. Gemeinde 566, 3; 704, 28; follen 
b. Eheftand empfehlen 378, 54; in b. geiftl. nicht 
welt!. Strafe mifchen 496; Geduld haben mit b. 
Sdhwadhheit b. Wolfs 184, 113; b. Segen ihres 
Amtes b. Gott erwarten 902, 55; bd) b. Hak b. 
Prediger entftehen Spaltungen 186, 120; deh. ihre 
Unterdrüdung Rottengeifter u. Schwärmer 356, 
43; das Volk will fie gern meiftern 184, 112; 
fromme Prediger lüjtert D. Welt 654, 262. 289; 
läßt fie Hunger leiden 568, 6; 626, 162; meint, 
man bedürfe ihrer nicht 568, 6. 

Untreue Prediger find die Widerfacher 152 f.; 
haben in b. Beichte b. Gewilfen gemartert 68 [.; 


Sudas war auch ein Prediger 236; faljche Predi= . 


ger mißbrauchen b. Namen Gottes 594, 54; foll 
man meiden 516, 41; bon bijen Predigern 236; 
Srrtum b. Schwendfeldianer 842, 27; 1100, 35; 
Haustafel für Prediger 560, 2. 

Bfarrfinder, für fie follen bie Pfarrer beten 
566, 3; fie wiederum für ihre Pfarrer 704, 28; 
follen derf. um eines fleinen Gebrechens tv. nicht 
müde werden 184, 112; Haußtafel für fie 560, 3. 

Bfarrmefje 66 f. (S. Meile.) 

Pfeile, feurige, des Satans 834, 13. 

Bfingiten, Entjtehung b. Feftes 240, 40; defer 
Teier 90, 57. 

Pflichten, unendliche, gegen b. Menfden hat b. 
Siebe 182, 105. 

Phadrus, Platos 388, 16. 

PWhalarvis 226, 278. 

Charavs Verftodung 1090, 84 f 

Rharifier, mie Chriftus fie ftraft 162, 33; 200, 
161; 230, 16; 324, 36; 436, 52; waren Heilige 
wie b. Mönche 486, 29; vermeffene Heuchler 802, 8; 
jahen nur Mofis verdedtes Angeficht 182, 108; 
ihre Gerechtigfeit 122, 16; d. Pharifüers Gebet 
ZU TP 

Philipp Ludwig, Pfalzqraf 24. 

Philipp, 9anbaraf zu Heffen 94, 12. 

Philipp, Graf zu Hanan 24. 

Bhilofsphen, den, folgten b. Scholaftifer 122, 9; 
299, 955; fehen wie bieje nur Mofis verdedtes 
Angeficht 182, 108; empfehlen Ginigfeit u. Liebe 
184, 114. 122; lagen üb. D. menjd)f. Schwachheit 
334, 71; ihre Meinung b. Iofaler Gegenwart Got- 
te8 810 f.; 1004, 97; wiffen nichts b. p. Erbjünde 
878, 60; Serlehre b. ftoifchen Philofophen 786, 8; 
p. b. natürlichen Befdhaffenheit D. Menfchen 476, 4. 

Philsfophie, deren Mikbrauch 104, 4; 108; 
882, 8; von feiten d. Theologen 224, 269; 270, 
68; lnterjd)ieb Derj. b. D. Lehre Chrifti 122, 12; 
122 f.; ihre Lehre b. b. Geredjtigfeit 204, 185. 


- 
* 


Sach- und Namenregifter. 


PBhilofophifhe Frömmigkeit 336, 75; philofoph. 
Spetulationen find eitel 130, 37; philojoph. Dis- 
putation im Papfttum 436, 54. | 

Phofas, Kaijer, entjcheidet b. Streit d. rim. 
u. fonftantin. Bifchofs üb. d. Primat 508, 21. 

Physica communicatio naturarum 1036, 63. 

Bindarus, Zitat bon 450, 25. 

Pius II. (inea3 Sylvias) gegen b. Zölibat 62. 

lagen b. Leibes, ihr Endzmwed 204, 180; ge: 
meine Plagen 302, 65. 

Plappern u. bitten, Unterfdied zwijchen beiden 
706, 33. 

Platina 60, 2. 

Blato 388, 16; 
388, 16. 

Platonifher Staat ijt b. Kirche nicht 232, 20; 
platon. Ginbifbung iff b. Qebenbigmad)ung deh. b. 
Glauben nidjt 262, 46. 

Blatten der Mönde 498. 

PHbel, Abgötterei des. m. b. Heiligen 346, 16; 
Geringidütung des Evangeliums 566, 4. 

Cin (f. Strafe). 

Politia canonica 314, 24; 446, 12 (f. Rircen= 
regiment). 

Bolizei u. weltl. Regiment Debt b. Co. nicht auf 
48 f.; 330, 57; fo b. ungered)te Vorwurf Sultans 
u. Celfus 330, 58; eine äußerl. Polizei ijt b. Kirche 
nicht 228, 10. 13 f.; Doch aud) darin von Heiden 
unterjchieden 230, 14. 

Pollux 350, 32. 

Bolyphemus 352, 35. 

Ponreranus’ Schriften 16; 500, 3; 528, 1; 528. 

Pompejw3’ Streit mit Cäfar 186, 120. 

Potestas ecclesiastica 82; 442; potestas 
ordinis seu iurisdictionis 446, 13 ({. Rirdenregi- 
ment). 

Brabenden 64 f. 

: an und Wolluft b. Mönche 374, 44; 420, 

Praedestinatio 830; 1062; ». d. praescien- 
tia 3. unterfcheiden 830, 2 ff.; 1062, 3 ff. (7. Gna- 
denwahl und Vorjehung). 

Praedicatio verbalis 1030, 45. | 

Praerogativa, himmlifche, b. menjhl. Natur 
in Chrifto 1030, 51. 

Praescientia Dei 830, 2 ff.; 1062, 3 ff.; all: 
gem. praese. 832, 3f.; 1062, 3; praese. circa 
mala 832, 4; 1064, 6 f. (f. Borjehung). | 

Praevisio Dei 1064, 6. 

Brälaten 232, 22; 444, 4. 

Prediger (f. Pfarrer, Priefter). 

Vredigermönche lehren irrig b. D. Taufe 490, 2; 
b. ihnen b. Brüderfchaft D. Rofenfranzes 436, 53. 

Predigt, zwei Pr. bon Anfang b. Welt in b. 
Kirche, Gejeb u. Ev. 958, 23; getvijfe Br. muß in 
b. Kirche jein 154, 119; rechte Pr. ijt D. rechte 
Kirhenichmud, dabei bleiben D. Leute gerne 400, 
51; ein Kennzeichen b. wahren Kirche 46; 226, 
279; 226, 5. 20; ohne b. Br. b. Chrifto f. Kirche 
510, 25; 688, 45; (nb3med u. Wirkung b. Br. 
328, 54; 468, 24; 758, 31; 786, 4; 834, 13; 900, 
50. 54. 71; 1084, 68; (148, 98. 101; 394, 32); 
ihr. Hauptinhalt 326, 43f.; 400, 48; um D. Br. 
tv. iit D. Zeremonie b. Abendmahls eingefegt 396, 
35. 88; fte follen alle hören, bie felig werden tw. 
900, 52; (540, 6); dazu bei. D. Jugend anzuhalten 
578, 26; babet ijt Gott m. feiner Gnade 902, 55; 
das bloße Hören nicht genug 578, 24; wer fie berz 
achtet, fann nicht Barmherzigkeit erlangen 902, 57; 
Pr. b. b. Belohnung u. Strafen: ihre Notwendige 


cubus Platonicus 420, 5; 


——_— 


Sad: unb Namenregifter. 


feit u. verjchiedene Aufnahme 218, 243 ff.; elen- 
der Zujtand im Papfttum 398, 43 ff.; gute Pr. 
hält Leute bei der Kirche 400, 51. 

Predigtamt 44; 48f.; 84, 5ff.; 312f.; 446, 
13. 18; 496; 504, 8—11. 24—31; 520; ». Gott 
eingejebt 44; 310, 11 f.; das Höchite Amt in der 
Kirche 326; ordentl. Beruf dazu nötig 48 f.; 314, 
24; b. Ordination 3. bemj. möchte wohl e. Safra- 
ment genannt werden 310, 11; feine Mühen, In 
fechtungen, lInbanf 536, 26 f.; herrliche Ber: 
heipungen 310, 11 f.; es ift an feinen Ort oder 
Perfon gebunden, wie b. Leviten uj. 510, 26; hat 
f. meltf. Gewalt 84, 13; 512, 31; hindert diefe 
nicht 84, 10; b. Evangelifchen preifen es höher als 
b. Widerjacher 140, 73; ohne b. evangelifche Glau- 
benslehre fann e8 nicht beitehen 252, 3; b. Wider: 
facher trennen davon das sacerdotium 310, 7; 
man foll es loben gegen b. Wiedertäufer 310, 12; 
der Schwendfeldianer Arrtum dagegen 840, 22; 
1102, 39. 

Predigtamt Chrifti 952, 4. 

Eredigthiren ftirft b. Glauben 260, 42; ijt 
aber noch nicht genug 578, 24. 

Predigtitiihle 122 r. 

Preis Gottes 156, 4. 20; ber Wohltaten Chrifti 
176, 89; der guten Werfe 126, 24; 174, 78. 

Presbyteri u. Bijchöfe find iure divino gleich 
520, 61 f. 

Priefter, ber oberite, alleiniger (f. Hobhepr.), ift 
Chriftus 56 f.; 404, 58; Pr. nennen fid) Petrus 
u. Johannes 520, 62; Pr. im 9t. T. find nicht 
mehr 3. Opfern berufen 310, 7 ff.; find nicht Mitt: 
ler u. Berföhner 386, 9. 57. 89; Pr. u. Bifchöfe 
find alle Pfarrherren 520, 61f.; erwählten den 
Bifchof 3. ihrem Borjteher 520, 62; waren in der 
erften Kirche ebefid) 60; dürfen Eigentum befiben 
244, 50; famen meiften3 in b. Jugend a. Uns 
wiffenheit in b. Stand 64; fie geht auch an, twas 
b. ganze Menjchengefchlecht angeht 366, 15; Cinig- 
feit b. Priefter 3. Wlerandrien 472, 9; Befreiung 
ders. b. Kaifer u. Königen 442, 2; fie legten Die 
fanoni[den Gatisfaftionen auf 284, 15. 25; nicht 
allein für fie ber fefd) im Abendmahl 356, 1. 4; 
durch b. Kelchentziehung follten fie von b. Laien 
unterfdieden 1p. 358, 9f.; Laienfommunion ber 
Pr. 358, 7. 8; b. Pr. to. im Papfttum um b. Che 
t. gemartert 64; umgebracht, wenn fie bie Mif- 
bräuche nicht billigen 184, 115; b. Wort b. Pr. 
macht b. Saframent nicht 998, 76; auch böfe Pr. 
fönnen b. Saframent fräftig reichen 756, 15 ff.; 
978, 24; wegen ihres Lebens jolf man nicht Schi8= 
mata anrichten (Donatiften) 244, 49; b. Beichte 
por b. Pr. befiehlt Jakobus nicht 282, 12. 

fBriejterefe 60; 362; (436, 51); 498; ijt in 
Gottes Wort gegründet 62; D. Kirche nicht nach- 
teilig 62; dient 3. Vermeidung b. Ürgerniffes 60; 
362, 1f.; 380, 66 f.; darum joll fie frei fein 380, 
61; wie in b. alten Kirche u. nad) Pius’ II. Da- 
fürhalten 60; 62, 18; d. Bifchöfe verbieten fie 92, 
70; b. Papftes Gefet 362, 1; aus faljchem Schein 
b. Geiftlichfeit 362, 1. 5; ohne Fug und Recht 
498, 1; 526, 78; darüber viele unjchuldige Pr. er= 
würgt 378, 59. 70. 

Briefterichaft (sacerdotium), -weihe 496; ob 
e. Saframent 310, 7. 11 f.; was b. Widerjacher 
darunter verftehen 310, 7; foll ohne Gepränge u. 
unchriftl, Wejen gejchehen 496. 

Erieftertum, b. levitifche, ift e. Deutung des 
Prieftertums Chrifti 402, 53 ff.; b. Pr. b. 9t. x. 


1223 


e. Amt b. Geiftes, barum hat es f. Opfer ex op. 
oper. 404, 59. 

Prieftertum, b. fönigliche, hat nur b. rechte 
Kirche 522, 69. 

Prieiterteil 360, 10. 

Primat b. Papjtes 502 ff.; gereicht 3. Schaden 
b. Kirche u. 3. Zerrüttung Europas 512, 34. 37. 

Privatahfolution, -beidte (f. Whfolution und 
Beichte). 

Privatmeile (f. Meffe). 

Privaticriften, melde Geltung ihnen zufomme 
16; (778, 7); 850, 2. 10. 19. 

Privilegien der Geiftlichfeit 442, 1 ff. 

Probieritein, lapis Lydius, aller Lehre ift b. 
Heilige Schrift 778, 7. 

Propheten find Gottes Gaben 510, 26; aud ein 
einziger ijt e. Weltichat 270, 66; 336, 79; eifern 
gegen b. op. oper. b. Opfer, felbfterwahlte Gottes- 
bienjte, Werfgerechtigfeit 176, 86. 274; 318, 14; 
392, 27; 470, 2; jonberten fid) ab b. feberifden 
Hohenpriejtern 514, 38; meisjagen a. b. $9. Geift 
496, 18; preifen b. Glauben 136, 57f.; den fie 
nicht ohne b. mündl., Wort befommen 496, 11; 
zeugen b. SEfu 198, 152; 268, 65; 336, 79; pres 
digen Buße 254, 9; ihr Opfer 176, 87; ihre Lehre 
426, 25; gegen ihre Stimme hat f. Papft, Bifchof, 
f. Kirche ettivas fejtaujeben 270, 66; auf ihren Kon= 
fenjus berufen fid) b. Wpoftel 270, 66. 71. 73; der: 
felbe ijt e. Zeugnis b. h. fathol. Kirche 270, 66; 
336, 79; b. gried). SÓtebfanon gedentt b. Pr. 416, 
93; ihr Troft mar Chriftus 272, 73; ihre Trübfal 
u. Tod 300, 62; Warnung vor falfchen Propheten 
242, 48; 364, 5. 

Propria naturarum 1024, 32. 

Proprietates essentiales 1036, 69. 

PBroiper Wquitanws 54. 

Providentia (j. Vorjehung). 

Prozeffion m. b. Saframent ift 3. unterlaffen 
60; 1008, 108. 

Progeffe, ungerechte 666, 301. 

Pialmen, die, preifen den Glauben 136, 57 f.; 
was fie b. Opfer lehren 176, 86; 392, 29: b. b. 
Bue 254, 9; b. Sroftpjalmen 174, 77. 

Pjalmenfingen der Mönche 324, 40; bei den 
Evangelifchen 324, 40; 578,.25. 

falter, b. ganze, ijt e. Übung be8 1. Gebot? 


Burpurtleid Chrifti, deffen geiftliche Deutung 


Dual, ewige, b. Teufel unb b. Gottlofen 50; 
Dual d. Gewiffens, was darin tröftet 272, 72; inz 
folge ber Menfchenfagungen 322, 27. 

Qualitates finitae, mie b. Heiligen, hat bie 
menjdl. Natur Chrijti nicht allein 1030, 51. 

Qualitatum aut accidentium corruptio ift d. 
Erbfünde nicht allein 864, 21; wie Quther b. Wort . 
gebraucht 878, 62. 

en (Schwelgerei) mit Faftenfpeifen 


Surell alles Guten ijt Gott 712, 56; Quelle aller 
Sünde ijt die Erbjünde 860, 5. 


9tadje, Selbitrache, verbietet b. (b. 330, 59; 
632; 636, 195; nicht aber b. Rache der Obrigkeit 
82; 330, 59. 

Mat Gottes od. Zufall, ob regiert 168, 46. 

Rite, evangel., consil. evang. 76, 12; 82, 54; 
330, 59; 420, 9. 24. 39; 636, 197; Rat wider b. 
Sünde gibt b. Gb. 490; Rat f. b. Gewiffen in b. 
Todesftunde 212. 


1224 


NRatichluß Gottes v. Seligfeit ob. Berdam- 
mung der Menfchen 832, 9. 13; 1066, 13 ff. 23; 
Trojt daraus 1076, 44 f. 48 f.; wie nicht zu be- 
trachten 832, 6; 1064, 9. 

Rauber ijt, der fremd Gut innehat 304, 72. 

Realiter, realis communicatio, Bedeutung b. 
Wortes in b. Lehre b. D. Perfon Chrifti 816, 2. 
11. 15; 1036, 68; wa3 aus b. Worte folgt 1022, 
23 ff.; leugnen die Saframentierer, 9tejtorius. u. 
Paulus b. Samofata 816, 3; 1018, 14; realiter 
haben Leib u. Seele Gemeinidjt miteinander 
1020, 19. 

Reatus, fremder, ijf b. Grbjünbe nicht allein 
780, 11; 864, 17. 

Neben Chrifti, nicht Mofis, jollen wir fein 246, 
56; 276, 86. 

Redabiter 438, 59 ff. 

Rechenschaft, fünftige 34, 38; ber Bijchodfe für 
Dd. Mikbraudh b. Kirchengüter 526, 82. 

Met 214; 216, 224; fol jedem widerfahren 
652; foll man halten 442, 2; follen Juriften nicht 
beugen 654; 664 f.; Schein des Rechts 540, 18; 
662 f.; auf dem ftrengiten Recht befteht b. Liebe 
nicht 186, 120; Recht b. Natur ijt unberünberlid) 
366, 9; b. natürl. Recht iit göttl. Mecht 366, 12; 
darauf beruht b. Cheftand 366, 9; dagegen das 
Bolibat 364, 6 ff. 23. 60. 

Recht geben muß man Gott 282, 10f.; wer 
Gnade alS Recht fordert, betet pbarijdijd) 210, 
211; nach göttl. Recht ijt D. Papft nicht Haupt b. 
Kirche 234, 23; 470, 1. 135 502, 1f. 6 f. 36. 38. 
57; ob nad menjchl. Recht 472; 500, 7; mad) 
göttl,. Recht ijt zw. Bilchöfen, Paftoren ujto. fein 
Unterfchied 522, 65; nad) demjelben ijt die Ordi- 
nation b. Pfarrherren auch gültig 522, 65; aus 
bemj. b. Amt b. Hohenpriefter im Gejeß 514, 39; 
auf bemjefben beruhen Traditionen, flojterge- 
fübde ujto. nicht 240, 41; 436, 51; nicht b. Ofren- 
beichte 250, 63. 65; 254, 11; 280, 5; nad) päpftl. 
Recht gehören Ehefachen bor b. forum ecclesiasti- 
cum 526, 77; Recht be8 Gejetes 170, 58. 

9ted)te, geijtliche 88 F.; 446, 14; 520, 60 ff. 74. 
76 f 


rechtfertigen, doppelte Bedeutung b. Wortes 
140, 72; heißt nicht gerecht machen, jond. f. gerecht 
erflären, abfolvieren (in sensu forensi) 192, 136. 
1847 492, % 153 O18, 9. 11. 02. 

Rehtfertiger iit Chrijtus 224, 268. 

Rechtfertigung 44; 118; 1407.; 498; 790; 
914; dies b. wichtigfte 9(rtifef b. Glaubens 120, 2; 
916, 6; verwandt m. D. b. b. Bube 266, 60; 202, 
171; ijt e. verheißenes Gejdent Gottes 218, 241; 
178, 96; ijt Begnadigung um Gbrijti t». 164, 37; 
202, 171; in b. Rechtfertigung haben wir eS mit 
Gott 3. tun 180, 103; fie gejchieht allein Dd). den 
Glauben, ohne alle Werke, Berdienit ufw. 64 f.; 
140, 692.73 f.; :170,:597. 60. 73% 96 10%: 126; 
136. 147: 171 ff: 176: 226: 2332 245). 267; «266, 
60; 799, 4 f.; 918, 9; um Gbriftt willen 164, 37. 
61. 73 f. 96. 101. 126. 171. 175. 192. 246 f.; 266, 
60; 918, 9. 17. 25; der bor u. nad) b. Rechtferti: 
gung b. Mittler bleibt 208, 196; nach beiden 9ta- 
turen 790, 2; 934, 55 ff.; aus lauter Gn. 792, 6; 
916, 1. 4. 9. 25. 39; nicht dh. Menjchenjagungen, 
Ehelofigteit, Almojengeben 240, 39 ff.; 198, 155; 
324, 34; nicht bd). b. Abendmahl ex op. oper. 
198, 155; ohne bieje Lehre T. Troft 120, 2; 170, 
55f.; 994, 30; bd). fie werden wir Kinder Got- 
tes ujto. 174, 75. 

Zur Rechtfertigung zuerft nötig Bergebung 


Sad) und Namenregifter. 


b. Sünden 142, 75. 97; 202, 169; Bejänftigung 
b. göttl. Borns 180, 103; Erlangung b. Geredjtig- 
feit 220, 245; banad) verlangt ber Glaube 198, 
158; babet alles Vertrauen auf Verdienft u. Werke 
auszujchliegen 140, 74; 798, 7; 994, 29; 926, 
30 ff.; aud) b. neuen Werfe der Buße 198, 153; 
794, 11; auch b. borgefenbe (antecedens) Reue 
794, 11; 922, 23; darum mu man in b. Attifel 
b. particulae exclusivae wohl autvenben 140, 73; 
794, 10; 916, 7. 36. 43. 53; wodurch Nechtferti- 
gung, dadurch aud) Seligfeit 932, 52. 

Rechtfertigung, Wiedergeburt, Heiligung u. Er: 
neurung, wie ihr Berhältnis 799, 8; 920, 
18—22. 40 f.; tworauf aber babet 3. fehen 922, 24; 
b. Rechtfertigung nicht bloß b. Anfang b. Erneuz 
rung 166, 40; geht b. ©ejeßeserfüllung voraus 
170, 61. 245; ihr folgen b. Werke, Früchte b. 
tätigen Glaubens 198, 154. 171; 794, 11; 922, 
27. 41; fie find b. Endzwed b. Rechtfertigung 216, 
227; v. ihnen redet Jafobus 190, 130; 930, 42 1.; 
fie gefallen Gott 198, 157; find aber auch nach der 
Rechtfertigung nod) unvollfommen u. unrein 922, 
22. 28. 32; Beugniffe b. Schrift u. b. Väter 128, 
29 ff.; Luthers Auslegung b. Briefes an b. Gala- 
ter 936, : 67. 

Srrtiümer: daß es e. Doppelte Art b. Recht: 
fertigung gebe 202, 166 ff.; daß b. eig. Verdienit, 


Menjchenjagungen, Grneurung, Liebe, gute Werke 


(notwendig) dazu gehören 196, 144. 245. 255; 
238, 32; 796, 21. 23;. 932, 40.47; Das mau 
nad) der Rechtfertigung Chrifti nicht mehr be- 
dürfe 316, 12; (796, 21; 932, 51); daß b. Glaube 
nur Anfang u. Borbereitung dazu jet 140, 71; 
196, 20; 932, 49; daß fie b. Liebe zuzuschreiben 
fet 182, 108. 168 f. 

Qtedjtglünbige (wahrhaft Gläubige), nicht fie 
allein empfangen im Abendmahl Leth und Blut 
Chrifti 812, 16; ihnen fangen immerhin viel 
Schwachheit u. Gebrechen an 792, 9; bod) find fie 
darum nicht verwerflich (bei. beim Whendm.) 812, 
19. 39; 1014, 125; darum ihnen aud) b. Gejet 3. 
predigen 804, 3. 8; 964, 9. (S. Gläubige.) 

Nehtichaffen jollen d. Früchte b. Supe fein 
46 f.; 194, 142; 286 f.; 290. 

Jiedeweife, vorficht., in Glaubensfachen 948, 36. 

Kedliche Seelen flagen über b. Mipbrauche in 
der Kirche 354, 39 f. 

Qteblid)feit 3. loben, doch mit Ginjdrünfungen 
126, 24; ift oft erheuchelte 664, 300. 

Neformation bedarf der Klerus 324, 42; will 
ber Bapft nicht 454, 3; Reformation Luthers 
846 f.; fünnen b. Litgen d. Widerjacher nicht auf- 
halten 456, 7. 

Reformierte (jf. Calviniften u. Saframentierer). 

Neformierte Kitche 850, 5. 

Negel Beneditts, Auguftinz uf. 424, 17; tvo- 
nad) Xehre, Glaube, Strungen, Grempel 3. urteiz 


len, ijt d. 9. Schrift allein 440, 60; 776; 850. 


Regeneratio, Bedeutung u. Gebrauch b. Wor- 
tes 792, 8; 920, 19. 
BUY Urban, feine Schriften 16; 500, 10; 
Dp 


Regiment, weltliches (f. Obrigkeit) 48 T.; 
328 f.; ijt Gottes Ordnung 487.; 84; 328, 53; 
494, 46; 546, 14; 680, 14; aud) e. tyranntjches 
470, 8; b. Gb. hindert e$ nicht 48 f.; 84; 330, 55. 
97 ff; wozu da 84, 11; 126, 22; 194, 143; dazu 
nötig Liebe, Fürbitte 186, 122; 548; 718, 73f.; 
tüchtige Leute dazu 470, 1; Irrtum d. Mönche, 
Carlftadts 82; 330, 55. 


Gad und Namenregifter. 


Regiment, geiftliches, b. weltl. unterjchie- 
den 84; 328, 54 f.; b. beiden nicht 3. vermengen 
84, 3. 12; Gottes Gabe 84; 546, 14; 680, 14; in 
beiden wirkt Gott 352, 36; zu beiden find ge- 
ichiefte Leute zu erziehen 470, 1; Regiment in der 
Kirche joll aud) b. Antichrift haben 226, 4; der 
la joll f. Reg. in d. Kirche haben außer ». (55. 


Regiment Chrifti geht über alles 684, 31. 

des Gottes, Chrifti iit geiftlich, nicht 

. b. Welt, innerl. im Herzen 84; 230, 13; 306, 
19: 328, 54 f. 58; 428, 27; 512, 31; 710, 51; iit 
D. Kirche 230, 16. 59; wie e$ komme 546, 6 ff.; 
. 710, 50; seitf. u. ewig 710, 53; danach foll man 
trachten 712, 58; dazu nötig Wiedergeburt, Ge- 
techtigfeit, Gaben b. $$. Geiftes 128, 31; 220, 245; 
230, 13. 18; 748, 67; in diefem Leben noch nicht 
völlig offenbart 230, 17; fond. unter dem Kreuz 
230, 18; deh. gute Werfe b. Glaubens 174, 68; 
find nicht üuBerl. Zeremonien 230, 13; nicht bie 
wiffent!. Sünder 228, 11. 18; 230; nicht b. böfen 
Mebrer 292,22; 244,52; 

Reich, weltlihes, des Meifias 330, 59; 
taujendjähriges 50f.; weltl. Reiche will 
D. Bapit ordnen 502, 2. 

Reich, Deutfmes, rim. 362 f.; 850, 5. 

Reich b. Pap ftes beichreibt Daniel 234, 24; 
des Antichrifts 318, 18; 370, 25. 

Neichstag zu Augsburg 6; 8; 14; 38; 226, 
278; 328, 52; 474, 16; 776 7.; 846; 850f.; zu 
Speier 38 f. 

Kein bünften fid) b. Pharifier 200, 160. 161; 
find unj. Herzen, Werke nicht 166, 40. 206; 782, 
13; 864, 20. 62; jollen wir werden 200, 161; dem 
Keinen ijt alles rein 372, 34. 64. 

Neinigkeit ijt e. Doppelte 200, 161; was fie tft, 
worin fie befteht 200, 161; 372, 33. 35; 668, 310; 
gilt nichts bor Gott 146, 86; 380, 64; iit bie Ehe 
ber Ehriiten 380, 66; ewige 550, 12. 

Reinigung D. Kirche 228, 7; der Herzen 428, 
27; 872, 45; des Feafeuers. 302, 70; bei d. Hei: 
den 284, 17. 

Reiter, ihr Schubpatron iit St. Georg 350, 32. 

Reizung zur Sünde 326, 47; 726, 102. 

Religion, Einigkeit darin 38, 4; tie fie nicht 
zu juchen 1052, 5; aller Religion haben viele 
SBüpfte gejpottet 234, 27; 236. 

Religionsjachen, Übergriffe b. Rapits 518, 49. 

KReligionzftreite, wie 3. behandeln u. 3. ent- 
fcheiden 24; 846, 4. 7 ff.; 856, 15 f. 

Reliquien b. Heiligen 466, 15. 22; 606, 91. 

Reservatio (j. casus reservationis), 

Rettung aus Trübfal 208; des 9tád)ften 634. 

Rene, was fie ijt 258, 29. 44. 46. 48; 282, 10; 
488, 36; gehört 3. Buße 46 f.; 252, 1. 28. 46. 57; 
geht vorher 922, 23. 26; ijt b. 1. Stüd der Buße 
278, 91; ihre Stimme u. Befenntnis 264, 48; 
ihre Entftehung 258, 29; 956, 15; Wirkung 262, 
46. 80; 290, 34. 53. 67; Troft darin 262, 46. 49; 
dadurch nicht Vergebung, Gerechtigfeit, Gnade 144, 
83; 224, 276; 254, 8. 12. 18. 20.-34. 59. 68; 264, 
54. 59 f. 95; 480, 12; 924, 31; auch nicht, wenn 
b. Vorjak, Gott 3. lieben, dabei tft 272, 75. 78; 
bod) Linderung Djfentlider Strafen 302, 67; fie 
gehört alfo nicht 3. Rechtfertigung 794, 113 922, 
27. 30; wie b. Schrift davon redet 262, 44—52; 
302, 66; Neue u. Glaube gehören 5uj. 264, 47; 
Neue u. gute Werke, wie 3. lehren 278, 92; Unter: 
fchied zw. b. Neue Judas’ u. Petri, Sauls u. Daz 
vids 260, 36; Neue Adams 264, 55; Davids 266, 


1225 


56; der Sünderin 266, 57; qemadte Reue 
(contritio activa) ift nichts 478, Be 18: 2T; ets 
tümer b. Papiften, bab, wo nicht ganze Reue (con- 
tritio) jei, halbe (attritio) hinreiche 482, 16. 

Rhodins, Paulus 502, 25; 598, 19. 

Richten joll man nicht D. Nächten 654, 265 ff.; 
foll man alles nad) Gottes Wort 450; 573, 17; 
TIEREN: 

Nichter, Die fie fein u. nicht fein jolfem 652, 
259. 263; Gott ijt jd gerechter Richter 218, 242; 
üb. Herzen u. Gewijfen 280, 7; 448 f.; e. ichved- 
ficher auper Gbrijto .694, 65; (208, 201. 205); 
Chrijtus ift unjer aller Richter 456, 9; (30; 32). 

NRichteramt hat Gott b. Kirchendienern (Predi- 
gern) nicht befohlen 280, 7. 
bey Richtichnur aller Lehre ijt Gottes Wort 7 

0 f. 


Nochus, St., jolf wider b. Peft helfen 582, 11. 

Römer, in der & Epiftel an bie, iit b. Hauptjache 
D. Lehre b. b. n E 146, 86; ibt 
Gebrauch in D. Lehre b. b. Gnadenmwahl 1072, 99; 
Luther$s Vorrede 940. 

Kömiiher Stuhl, Zweifel an 
30; $abjudt 484, 24 ff. 

Nom, Biichof zu 470; 506, 19. 15. 18 f. 20F.; 
Weiler b. Ofterfeftes 3. 74, 44; an Rom will der 
Papft b. Kirche binden 230; Gittenlofigfeit Roms 
362, 2. 50. 52. 54. 

Qojenfrünae find findifde, unnüge Werfe 52; 
256, 14; 294, 46; 338 f.; 422, 14; angebl. Wun- 
der berj. 352, 37; Abgötterei b. Predigerminde 
m. benj. 436, 53. 

Notten 8; 180, 101; 708, 47; 838; 1094; tie 
fie entiteber 184, 112; 356, 43; tva$ daraus folgt 
182, 111; dagegen jchüßt b. Wrtifel b. b. Nedt: 
fertigung 916, 6;. wider fie bedarf man d. Papites 
nicht 472, 7. 

Rottengeiiter 396, 48; 490, 42; 754, 7; 916, 6. 

9uidfall in Sünde 490, 43; 724, 100. 105; 
1076, 42. 54. 

9utfe b. Gewiffens allein dd. Glauben u. Ver: 
trauen 54; 154, 118; 166, 40. 158; 222 f.; 224, 
277; nicht deh. Gejet, Werke, Almofen 166, 40. 45. 
158; 214; 218, 243; Rube u. Friede in d. 4. Bitte 
546 f.; 718, 73; Ruhe u. Ordnung in b. Kirche 
202, 167; Ruhe am Sonntag 602, 83. 

Nuhın d. Werke 150, 103; 164, 38; 212; 498, 3; 
928, 37; bet Gerechtigkeit 208, 205. 


|. Autorität 290, 


Sachfen, „Belörung“ 726, 101. | 

Sacrificium, Mipbraud) b. Wortes 386, 14 f. 
34; s. u. sacramentum, intwiefern verjchieden 
388, 16; iuge s. 396, 35. 91. (S. Opfer.) 

Siien, unjer, vergebl. wenn Gott nidt b. Ge- 
Deihen gibt 786, 6. 

Saframente 46 f.; 308; find Zeichen u. Siegel 
D. neuteft. Gnadenbundes 260, 42; 310, 14. 20; 
400, 49; 834, 18; 1074, 37; nicht nur notae pro- 
fessionis, fond. Zeichen u. Zeugniffe b. göttlichen 
Gnadenwillens 46 f.; 308, 1; 408, 69; Zeichen b. 
Kirche 226, 3. 5; 244, 52; 314, 27; Mittel 3. Er: 
langung b. $5. Geiftes 44; Zeichen d. Verfühnung 
260, 42. 43; werden auch Zeremonien genannt 
308, 9f; 386 f; Unterjchied ziv. sacramentum 
und sacrificium 388, 

Sum Wefen b. Satraments gehört d. Wort 
u. D. Einfegung Gottes 308, 3. 17; 490, 1; 578, 
20; 736, 18 f.; 754, 10 f. 17: 988, 50; twas barum 
Wuguftin dav. jagt 308, 5. 23; 490, 1; 736, 18; 
754, 10; zwei Dinge gehören 3. Saframent, das 


1226 


Wort u. D. Zeichen 408, 69; 196; Menfchen fin- 
nen nicht Saframente einjegen 308, 3. 
Shre vete Verwaltung ijt c Kennzeichen 
b. wahren Kirche 46 f.; 226, 279; 226, 5. 20; fie 
find frdftig, aud) menn fie b. Böfen verwaltet iu. 
empfangen mw. 46 f.; 226, 3. 19. 28 f. 47; 156, 
15 ff.; 842, 27; erweden uf. b. Glauben 46; 
66, 30; 240, 86; 308, 1; 404, 59; geben Gottes 
Gnade zu erfennen 308, 4f.; tröften b. Gewiffen 
66 f.; 480, 8; 836, 91; bieten Chrijti BVerdientt, 
Gnade, Vergebung an 260, 42; 312, 19; 692, 54; 
902, 57; 1068, 16; durch fie wirkt b. Heilige Geijt 
784, 1. 18; 900, 48; d. Evangelium 490; nur deb. 
Wort u. Saframente will Gott m. uns handeln 
496, 10; 900, 50; beides gehört aud) 3. Lehre b. 
D. Rechtfertigung 140, 73; dadurch) gejchieht b. Be: 
rufung 1074, 38; babet fommt e8 auf b. ted) 
ten Gebraud berj..an. 64f.; 312, 18. 22; 
406, 68 ff. 73; 900, 50; 1008, 108; dazu gehört 
Glaube 48 f.; 66 f. 
Bahl b. Saframente. Die b. Gott eingejebte 
Zahl muB man erhalten 308, 2. 17; fieben Gatra- 
mente hat b. Schrift nicht, u. b. Väter zählten un: 
gleich 308, 2; rechte Saframente find Taufe, Nacht: 
mahl, Whfolution (als Saframent b. Buße) 308, 4; 
578, 20 f.; dv. leßterem 260, 41; 750, 74; nicht jo 
wie bieje b. Eheitand 310, 14 if.; nicht Konfirma- 
tion u. fete Olung 308, 6; nicht b. Saframent b. 
Orben$ (Ordination) 310, 7. 11. 
Bermwaltung b. OCaframente. Dazu find 
b. Pricfter b. 9t. IT. berufen 48 f.; 310, 9; gehört 
3. Amt b. Bifchöfe 84, 5; 446, 13; 520, 60; darin 
jollen fie einig fein 236, 30; 472, 9. 
Anderungen. Dazu will b. Papit Macht 
haben 504, 6; e. neues Saft. wollen b. Mönche 
einjegen 218, 239; b. Ganones machten fie 3. op. 
oper. 202, 101; 254, 12. 25; 912, 18,29; 
Srrtimer: ber Saframentierer b. D. Gegen- 
wart Chrifti in b. Saframenten 824, 32; 1048, 
94; der Enthuftaften 788, 18; 910, 80 (jf. Abend: 
mahl und Taufe). 
Saframenthänslein 976, 15. 108. 
Saframentierer, Saframentfhwärmer, deren 
Srrlehre b. 5. Abendmahl 808, 2. 21 ff.; 970, 2 ff. 
9. 29. 56; 1154, 21; d. b. Perjon Ehrifti 816, 3; 
1002, 91; 1016, 4. 88 f; 1154; bon ber Taufe 


1154f.; b. b. Gnadenwahl 1154 f.; Unterfdted 


310. groben u. feinen Saframentierern 808, 3 f.; 
ihre füjfterl. Reden b. b. manducatio capernai- 
tica u. andere 816, 41; 996, 67. 105. 111 ff.; ihre 
Trennung b. b. Augsb. Konf.-Berwmandten 970, 1; 
Suthers Erklärungen gegen fie 980, 29 if. 91 ff.; 
1014, 2 f. 39 ff. 

Caframentíidje Einigfeit 810, 7; 1012, 117. 
one führen bie Widerjacher Fäljhlih an 
= ! 9. 

Salz, damit befprengtes Waffer ijt Weihwaffer 
200, 161. 

Salziünle, derjelben glei ijt b. Menfd bor b. 
Belehrung 888, 20. 

Sante, d. zufünftige, gebenedeite 194, 142; 264, 
55. 73. 88; 440, 61; 986, 46; Samen Whrahams 
230, 14; b. fündl. ©. 782, 21; 866, 28; 1152, 16. 

Samosatenus (Paulus) 1018, 15 f.; Ddeffen 
Anhänger 42, 5. 

Sandgrund ijt b. Vertrauen auf eigene Werte 
126, 21. 85.119. 

Sanfimut, nad) b. 5. Gebot 636, 195. 

Sara, BVerhaltnis 3. Abraham 562, 7. 

Sardanapalus 376, 50. 


Sad: und Namentegifter. 


Satanae excrementum nannten b. Gaframen- 
tierer b. Lehre b. b. Majeftät Chrifti 996, 67. 

Satisfactio operis 256, 13. 

Satisfactiones canonicae 284, 15 ff. 57. 65. 
70; 306. (S. Genugtuung.) 

Satiren der Heidnifden Poeten 376, 52. 

Sakungen bon Cpeije, Tagen, Kleidern unit. 
nicht b. Gott 242, 45; 294, 46; verwirft Chrijtus 
294, 46; 436, 52; find wider ihn 436, 54; find 
nicht b. d. Apofteln 240, 38 f.; 294, 45; find Mten- 
jchengebote u. nur feheinbar mweife 238, 35; 320, 
22; bergebl. Gottesdientte 430, 34; 830, 9; haben 
p. Bifchöfe nicht Macht aufzurichten 86, 34; 444, 
6 ff. 14 ff.; im Papfttum 202, 167; 444, 8; 504, 6; 
516, 45. 48. 78; äußerl. Sagungen jollen frei fein 
446, 16; damit joll niemand b. Kirche bejchweren 
806, 11; 514f.; 1060, 22; Ungleichheit darin 
fcheidet nicht b. b. Kirche 242, 45. (€. Zeremonien, 
Menjchenjakgungen, Traditionen;) 

Saul, f. heuchlerifdes Gebet 212; f. Reue 260, 
36; f. Verzweiflung 480, 7; Urjache jf. Verderbens 
254, 8; 592, 45. 

Sünle b. Wahrheit ijt b. Kirche 232, 20; nicht 
der Papft ujto. 234, 27. 

Schaden b. Nachften nicht zu fuchen 540, 10; 
632, 185. 296. 301 ff. 309; Schaden b. Erbjünde 
478, 11; 780, 9; 860, 8f. 14. 19; jcheinbarer 
Schaden b. Gejebes 150, 108. 7 

Schädlichfeit b. guten Werke (faliche Lehre abz 
getoiejen) 796, 2. 17; 938, 3. 37 f. 

Schabab, Prediger miiffen jedermanns Schabab 
u. Fubtucd fein 626, 160. 

Schaf 498; 512, 30; 1064, 8. 

Cdjantbar (jdamío8) in Worten und Werfen 
552, 92. i 

Cdjans, jegliher fefe auf feine Shang (Spiel) 
666, 303. 

Schatten Chriftt (b. Opfer im A. T. ujtv.) 396, 
36 f.; ber fünftigen Güter 230, 15. 95. 

Cdjüte, bie Chriftus erworben 134, 48; 244, 
52; 410, 76; 688, 38; 740, 37; 768, 66; 824, 37; 
Schaf u. Mittler ift Chriftus felbft, j. Blut u. Tod 
164 f.; 188, 194; 272, 73. 79. 90; 296, 48. 63; 
nicht aber Kloftergelübde, Werke ujm. 164, 34. 83. 
91; 214; 296, 48; 430, 385. 

Cdjaufpiel, als e., foll b. Brot im f. Whendm. 
nicht umbergetragen werden 1008, 108. 

Scheiden joll uns nichts von Gott 1078, 49; 
Scheiden der Che (fiehe dafelbjt). | 

Schein des Rechts 540, 18; 664, 296 f. 901; 
Schein b. Weisheit, Andacht, Geiftlichfeit 238, 95; 
320, 22 ff.; 339, 62; 362, 1. 5; 420, 5; 464, 8; 
Schein geiftl. Gewalt 514, 40; Schein. b. Ginig- 
feit in b. Religion 1052, 5; nach äußerl. Schein 
nicht zu urteilen 1070, 26. 

Scheinwerfe will Gott nicht haben 942, 17. 

Cdjele, Schale im Kranz 674, 326. 

Scherz ift Gottes Gejfet nicht 210, 212; ijt es 
Zuthern nicht m. b. Lehre b. Abendmahl 982, 31. 

Cdjinbeleid), aus dem Marit ein Schindeleicy 
(Schindanger) machen (7. Gebot) 648, 240, 

Sıhisma (j. Spaltung). 

Sclaffünden 486, 28. 

Sclainhauffen, Soh. 502, 19; 528, 19. 

Schlange im Paradies 106, 7; 494, 5; 958, 23; 
Mofis in ber Witfte 148, 95. 

Schluß der 10 Gebote 542, 21; 558, 30; 668 ff. 

Cdliüifef, Gewalt ber 68 f.; 82 f.; 248, 59; 
499 f.; worin b. Gem. b. Schl. befteht 82 f.; 252, 
6f. 39 f.; 280, 2; 806, 79; 490; 492 f.; 510, 24; 


et TOUT * 
"En Mem RT 


Sach= und Namentregifter. 


it b. Chrifto 492 f.; Gottes Gefchent 522, 67 f.; 
d. ganzen Kirche 510, 24. 68; ihr Grund 260, 40; 
wie 3. üben 82 f.; bab. fommt absolutio privata 
492 f.; twelche bieje verachten, willen nicht, was 
jene ijt 280, 4; ihre Wirkungen 68 f.; 248, 59; 
252, Of.; worauf fie fid) nicht erftredt 82 f.; 292, 
41. 59. 65. 79; 306, 79; der Bapit zieht fie auf 
welt!. Gewalt 514, 36. 40; Irrtum b. Papiften 
252, 5. 7. 13. 21f. 26; 286, 21. 57; 306, 78 f. 

à Shmach, wer fie Chrifto antut 162, 28. 44. 211; 

74, 77. 

Schmalkalden, Konvent im $$. 1537 976, 17; 
Unterjchreibung b. Augsb. fonfejfion u. Apologie 
598; Schmalfald. Artikel 452; 776f.; 842, 30; 

852 f.; 892; 956; 1058. 

Schnepfins, Erhardus 502, 16; 528, 11. 

Schnevveis, Simon 502, 18; 528, 15. 

Scholaftifer, Shulzinter, ihre Irrtümer: bon 
b. urfprüngl. Gerechtigfeit 110, 23; 5. der Grb: 
fünde 106, 7. 15. 23. 27; 116 [.; 476, 3 ff.; vom 
freien Willen 106, 12; 910, 76; dv. b. Werfen b. 
Siebe ufw. 106, 12. 46; 122, 9; 156, 8. 108. 168. 
258. 261; b. b. Gerechtigkeit bor Gott 108; 116 j.; 
122, 9. 13; b. b. Gnade 222, 260; b. b. Cati$- 
faftion 286, 20. 23. 35f.; b. merito condigni 
216, 223; bom op. op. b. Saframente 312, 18. 23; 
fchweigen b. Glauben 198, 150; 212; 222, 258. 
262; b. b. Bue 252, 3; handeln jpürlid) v. Got- 
te8 Wort, das fie m. Philojophie bermengt haben 
108; 116 f.; berfteben die Väter nicht 112, 32; 
222, 259; ihnen folgen b. Widerfader 154, 121. 

Cdjüpfer ijt Gott 30; 42, 2; 52; 336; 542; 
576; 678, 6; 678 ff.; aud) des Menfchen nad) b. 
Tall 778, 2; 858, 2. 34 ff. 38. 41; aber nicht der 
Siinde 860, 7. 38. 41. 

Schöpfung 678, 6; 680, 12; 868, 34. 

Scho der Kirche 686, 37. 

Shreden b. Getviffens 204, 183. 180; 254, 9. 
31 f. 46; 290, 34. 51 ff. 59; b. Gefeges 802, 7; 
960, 24; ift nicht Gottes eigenes Werf (proprium 
opus) 264, 51. 53; (802, 10; 954, 11); in b. Schr. 
b. Sünde u. b. Todes entfteht, wählt b. Glaube 
160, 21. 230; fie überwindet derj. 132, 45. 85; 
160, 21. 27. 74. 93. 118. 126. 141. 169. 193. 230. 
262. 277; 260, 42; 338, 85; 386, 12. 60; nicht 
aber unjere Werke od. Liebe 180, 100. 123. 132. 
193; nicht äußerer Gottesdienft unb Mönch3orden 
202, 167. 

d MEET mühfam zufammenfcharren 648, 


Schrift, Heilige, ijt von Gott eingegeben 856; 
964 f.; 1066 f.; befteht aus Gefeß u. Gb. 120, 5; 
150, 102; 172, 65. 67; 264, 53. 55; 958, 23; bie 
$auptjadje darin ijt D. Lehre b. b. Rechtfertigung 
146, 87; ohne bieje wird fie nicht verjtanden 120; 
aus ihr muß b. Serberben b. Natur erfannt tv. 
476, 3; auf ihr Zeugnis berufen fid) b. Evan: 
gelifchen überall 128, 29; 168, 45. 50. 202. 205. 
268; 338, 82. 87; b. 9. Schrift ijt b. Negel u. 
Qtidótidnur aller Vehre 776; 850; ihre 
Glaubwürdigkeit 770, 76; Klarheit u. Behutfam: 
feit 152; ihr Verjtändnis Öffnet der Heilige Geift 
890, 26 

Unterfhied 53m. 2.Schriftud. Sym: 
bolen 778, 7; dagegen ijt fie wider b. Srrlehren 
b. Widerfacher 62; 224, 271; 250, 64; 286, 25. 
34. 711,- 849, 8. 0 . 15. 17 f. 21; 3064, 6. 28. 63; 
404, 61. 92; 428, 29; 468, 25; biejfe hat fie vor- 
hergejagt 224, 272; b. 9Giberjadjer verdrehen ujtv. 


1227 


fie 192, 139. 200; 234, 23; feken ihre Sagungen 

derjelben gleich 504, 6; lejen fie felten 234. 
Shriften alter u. neuer Lehrer, ihr Anjehen 

16; 776, 2; 854, 10; Unterjchied b. b. $$. Schrift 

778, 75 854,'10. 

ae waren Heilige wie die Mönche 


Schulargumente 206. 

Schuld b. Erbjünde 860, 9; wird bd). b. Taufe 
mweggenommen 112, 35; fremde Sc. ijt b. Erb: 
fiinde nicht 864, 17. 

Schuld bor Gott haben aud) die Heiligen 
166, 40; ift dd. Chrifti Tod gejühnt 294, 43; 
346, 19; bd). b. Glauben 150, 103; bd). b. Buße 
194, 142 f.; barum 3. beten 546 f.; 576; 166, 40; 
722 ff.; dazu b. Abendmahl 414, 90; das Sühn- 
opfer 388, 19; dadurch Befreiung b. Born Gottes 
u. ey. Tod 296, 50; nicht bd). Menfchenfagungen, 
bd. b. Meffe ex op. op. 176, 89; 256, 24; 296, 
90; 386, 9. 11. 92; zuvor b. Schuld erlaffen, dann 
b. Strafe 196, 146; b. Schuld, die äuferlich gleich 
jheint, behandelt Gott oft ungleich 1080, 57; falfch 
er Gott d. Schuld nicht ohne Strafe vergebe 

Shuldig ij uns Gott nichts 212; 214, 221. 
244; Dagegen alle Welt Gott 150, 103; 212; 
478, 1; d. Natur des Bornes Gottes 1082, 60; 
Ihuldig an ihrem Verderben find b. Böfen felbft 
832, 4; jehuldig am Leib u. Blut b. HErrn fein 
64 f.; 414; b. Schuldigen Iosiprechen, heißt rechte 
fertigen 204, 184; b. Schuldigern ift 3. vergeben 
546 f.; 576; 722 ff. 

Schuldigfeit im menjd)f. Gericht 216, 224; ber 
guten Werke 796, 3. 10; 938, 4. 16 ff. 

Schuldner d. Willens Gottes find wir 942, 17. 

Schuldopfer (f. Sühnopfer). 

Schulen in Klöftern 76 f.; 420, 4; in b. €du- 
len ijt Luthers Großer u. Kleiner Katehismus zu 
gebrauchen 852, 8. 
écris des Katechismus will Luther bleiben 

Schulzänfer (j. Sdholaftifer). 

Schuß, davor foll St. Georg behüten 350, 32. 

Schufter von Wlerandrien 432, 38; e. Gleich: 
ni$, wie zeitl. Güter zu gebrauchen 592, 47. 

Schub Gottes wider Sünde u. Tod 198, 157; 
wider Teufel, Welt, Fleifch 1068, 20; all unjer 
Schuß im Gebet 704, 30. 

Cdjwadje foll man tragen 184, 119; nicht 
ärgern 328, 51; tie fie b. Predigt b. Belohnung 
u. Strafe vernehmen 218, 243. 

Schwächen will uns b. Feind b. Croft aus b. 
Gnadenmwahl 834, 13. 

CShwachglänbige find b. h. Abendmahls nicht 
unmwürdig 812, 19; find vielmehr eben b. würdigen 
Mis vi 69; ihrer joff man [donen 828, 5; 


Schwachheit des Glaubens 168, 47; 768, 70; 
906, 68; der Kinder Gottes 798, 13; b. menfch- 
lihen Natur überhaupt 366, 16; wie derf. ge- 
holfen wird 152, 106; 168, 44. 68; 300, 63; 
1068, 20. 

Cdjwürmer 356, 48; 982, 33; Sdwarmer- 
geifter achten Taufe u. Obrigfeit nicht 746, 61. 
(S. Saframentierer.) 

Schwarzfünitler 582, 12. 

Schwendfeldianer, irrige Artikel der 840 F.; 
1094, 1; 1098 f. 

Schwert, Unterjchied b. geiftl. u. weltlichen 82; 
beide Schwerter maßt fid) b. Papft an 234, 23; 


1228 


502, 2; m. b. Schw. fucdht man b. Ev. auszurotten 
188, 124. 

Schwören, unniikes, ijt Frucht ber Erbfünde 
476, 2; verboten 538, 4; 594, 51. 62; 708, 42; 
Strafe 598, 67; two 3. fchwiren u. wo nidjt 598, 
65 ff.; gefcbtworen haben Chriftus, Paulus u. a. 
Heilige 598, 65. 

Scotus’ Srrtiimer 152; 270, 68; 294, 47; 
492, 3. 

Sebajtian, St., jof( bor b. Pejt behüten 350, 
323002, 4. 

Seele, Schrefen u. Troft derjelben 264, 49; ihr 
fann nur Chriftus helfen 464, 12; wir jünbigeu 
tägl. m. b. Seele 682, 22; unjere ©. ijt nicht ge- 
fund, wie bie Scholajtifer Tehren 478, 11; wird in 
D. Belehrung nicht vertilgt 788, 14; 910, 81; ob 
Chriftus bloß m. b. ©. 3. Hölle gefahren jet 826; 
Srrlehren b. Papiften b. D. Seelen im Fegfeuer 
256, 15. 26; 306, 78; 466, 16; 484, 26f.; Aller 
Seelen (rim. Feittag) 464, 12. 

Seelbad, Ceelmejje 464, 12. 

Seelenfräfte, hohe und niedere, find betberbt 
(110, 23); 858, 1. 

Ceelenjpetie iit b. 5. Abendmahl 756, 23. 

Seelforger 504, 7 ff. 

Segnen der Elemente im Abendmahl 810, 9; 
1000, 79; fi fegnen m. b. heiligen Kreuz 556, 1; 
600, 74. 

Seften 838; 1094; unter b. Korinthern 180, 
101; ihre berberbl. Wirfungen in b. Kirche 182, 
111; gegen fie zeugt die Wugsb. Konf. 776, 4; 
850, 5. 18. 

Selbjterhebung, Celbitgered)tiafeit 208, 201. 

Selbiterwählte Geiftlichfeit 838, 5; 1096, 10; 
jelbfterw. Gottesdienfte 80, 36; 316 f.; 968, 20. 

Selbftmord im Papfttum, weil ohne Kenntnis 
D. Gnade in Sündenangit 72. 

Selbitprüfung 586, 28. 

Selig, wer e8 ijt 150, 103; 168, 42. 77. 133; 
222; will Gott alle machen 834, 12. 19; 1070, 28. 
78; macht Gott um Chrifti m. aus Barmherzigkeit 
212; 216, 223 f. 244; 316, 6; 834, 13. 15; burd) 
b. Namen Chrijtt 148, 98; 460, 5; bd). b. Kraft d. 
($58. 138, 67; 310, 11; 788, 14; machen Taufe 
u. Glaube 230, 15; 388, 18; 494, 7; 550, 8; 578, 
21; 732, 5. 24. 31 f.; marum ber Glaube: 214, 
217; 738, 28 ff.; warum nidt 794, 19; anders 
wird f. Heiliger fefig 272, 73; felig macht b. Bez 
fenntnis e. glaub. Herzens 224, 263; vollfommen 
felig wird b. Gläubige erft dort 230, 15; Beloh- 
nung b. Seligen 220, 247; (216, 234); Unterjchied 
3%. denen, Die jelig, u. denen, Die verdammt tv. 
214; jelig macht nicht b. op. op. e. andern 404, 
59. 77; nicht Rloftergeliibbe als mer. supererog. 
420, 9. 

Seligen (jelig machen), Gott allein heiligt unb 
feligt 152, 106; ijt Gottes Gabe 54; 140f.; 148, 
9B. ALG, 6. 

Seligfeit, Urjache berjelben ijt b. Wahl Gottes 
832, 5; 1064, 5. 8. 23 ff. 40; Ehrifti SSerbeipung, 
Verdienft und Gerechtigkeit 32 f.; 140, 70; 222; 
258, 99; 350, 29; 798, 7; nicht außer Chrijto 
1074, 39; faliche Gebanfen bab. 1064, 10 f. 70; 
dazu b. Taufe 44 f.; 244, 51 f.; 550, 6; 738, 26 f.; 
b. B. Abendmahl 556, 6; to fie ijt 556, 6; 738, 
27; 798, 7; 944, 94; tie fie erhalten u. verloren 
wird 1078, 45 f. 90; dazu auch nötig D. Unter: 
fcheidung falicher Lehre 852, 8; wir fónnen dazu 
nichts mitwirfen 886, 18; Seligfeit u. Rechtferti- 
gung haben einerlei Urjache 932,.52 F.; wird ohne 


Cadjz und Namenregifter. 


Verdienft gegeben 834, 15; ohne alle Werfe 222; 
798, 7. 15; 944, 24; doch nicht b. unfructbaren 
Bäumen 942, 15; dazu helfen nicht Menjchen- 
jagungen, Zeremonien, Chelofigfeit ujw. 48 F.; 
284, 14; 9308, 06. 17; 318, 15. 84. 49; 376, 47; 
446, 16; 498 f.; allein bd). b. Glauben 216, 233. 
265; 740, 34; 948; 94 f.; famnm wieder verloren 


m. 946, 31; ob gute Werfe 3. Seligfeit nötig od. 


ihädlich find 796 f.; 938, 1 ff. 37; fie in eigenen 
Werfen juchen, ijt Abgötterei 584, 22; der Bapit 
will jie an fein Anjehen binden 572, 4. 10. 12; 
502. 3,20. ; 

Semipelagianer 788, 10. RER 
een 138; .68.7.:105;..1592; ‚252, Age 

«Dos 

Sicherheit, fleifchliche 106, 11; 116, 43; 566, 5; 
888, 21; ftedt in allen Menfcen 158, 14; in den 
Ungläubigen, Heuchlern 126, 21; 160, 21. 127. 
200; dazu fol die Schrift nicht dienen 1066, 12. 

Sibyllina oracula 362, 3. 

Siebenzeiten, horae canonicae 566, 3. 

Sieg Chrijti 160; 826. 

Siegel d. Gnadenbundes 260, 42; 310, 14. 20; 
(814, 29). 

Sigismund Auguftus, Herzog 3. Mtecklenba. 24. 

Singen beim Gottesdienjt 324, 40; bei b. Kon: 
jefration 1000, 79. : 

Sinn, der, 5. Worte Gottes 3. wenden 196, 145; 
ift verderbt 862, 11; neuer Sinn 156, 4; 170, 49; 
240, 36; 336, 75; 542, 2; 890, 26. 

Siten Chrifti 3. Rechten Gottes 810, 12; 820, 
15; :1022,.28, 9T. 74.78. 96. 

Sixtus, Presbyter 52. 

Sodom 378, 54; 456, 11. 

Sohn Gottes ijt wahrer Gott m. b. Vater u. 
9. Geift 1016, 6; ihm hat Gott j. Wejen mitge- 
teilt 1034, 61; ijt geboren aus b. Samen Davids 
1026, 37. | ie 

Sohn d. Allerhödften wird Marias Sohn mit 
Wahrheit genannt 820, 11; 1022, 24. 28; b. ihm 
geht aud) b. H. Geijt aus 1040, 73; er ijt allmach- 
tig aud) in ber Knechtsgeitalt 824, 33; an ihm hat 
D. Vater Wohlgefallen 206, 189; ihn hat er ge- 
fandt 148, 96; 206, 189; 214; 216, 224; ihm 
hat er Zeugnis gegeben 204, 176; Dd) ihn über- 
jehüttet er uns mit j. Gütern 682, 24; j. Tod 
nimmt er 3. Bezahlung un. Sünde an 300, 63; 
in ihm haben wir Freiheit, ew. Leben ufiv. 204, 
176. 189. 235; er trägt unj. Sünde 462, 7; bet 
Glaube an ihn ijt SBefenntnis ber Kirche 510, 25. 

Der Sohn Gottes hat wahrhaftig gelitten, ijt 
geitorben 824, 31; 1028, 42. 

Der Sohn b. Menfchen muß erhöht to. 148, 95. 

Gottes -u. b. 9Renjden Sohn find nicht zwei, 
fondern ein Chrijtus 818, 5. 20. 

Sofrate8, j. Sprüche 122, 15. 16. 

Sola fides (j. Alfein u. Exclus. part.). 

Sonntag (j. Fefte). 

Sophiften haben b. Lehre verfälicht 102, 17; 
deuten D. Ev. auf ihre Träume 288, 26; verftehen 
d. Vater nicht 112, 32; lehren nichts (kalt) vom 
Glauben 248, 59; 206, 194; 442, 68; wider die 
GlaubenSgerecdhtigfeit 204, 183; 214 f.; ihre anb. 
Srrlebrem 116 f.; 204, 183; 256, 16; 404, 64; 
492, 3; mehr als ihnen ijt D. Kirche zu glauben 
338, 80; feiner fann jagen, was Db. Erbjünde jet 
878, 60; fie wolle Gott fhänden u. jtrafen 214, 
218; 288, 26; 280, 2; ihre Konfutation 290, 30. 

Sorgen, ihr Schade 558, 8. 

Spalatinus, Georg 500, 6; 528, 4. 


Sad): und Namenregifter. 


SENE verurjachten b. $Bijd)bfe 94, 78; 314, 
24; p. Sndulgenzframer 450, 22 ff.; foll man nicht 
in b. itd anrichten 244, 49; wollen b. ($banz 
gelifchen nicht 378, 59; woher b. Spaltung in der 
ebangel. ftitdje 848, 7; 854, 12; wegen b. In: 
terims 856, 19; wonach darin 3. entfcheiden 836, 
22. (€. Trennung.) 

Spanien 290, 30; 324, 42; 1154, 31. 

Species im b. Abendmahl foll nicht angebetet 
toerbeit 1014. 

Speier (j. Reichstag). 

Spefulation, philojoph., iit eitel 130, 37. 

Spefulieren joll man nicht über b. Lehre b. D. 
Gnadenmwahl 1066, 13. 

Speije, Unterfchied ber 48 f.; 70; ijt Menjchen: 
fagung 200, 162; nicht Gottes Reich 240, 36; 
macht nicht heilig 48; 70; 314, 2; 428, 26; iit 
weder Sünde nod) Gerechtigkeit 444, 7; Sünde 
darein feken, ijt wider Gottes Gebot 88, 39; dar- 
über fein Gewiffen 3. machen 238, 35; 322, 30; 
1056, 13; wem b. Speife 3. verjagen 534, 12; mie 
fie 3. heiligen 370, 30; d. Hungrigen darzureichen 
220, 249. 

Speije b. Seele ijt b. f. Abendmahl 756, 23. 

Spei8opfer 388, 21. 

Spiegel b. Willens Gottes ijt b. Gefek 962, 4; 
D. büter[. Herzens Gottes ijt Chriftus 694, 65. 

Acad leas it b. Gnadenruf Gottes nicht 


Spradie, verjtändliche, beim Gottesdienst 64; 
deutjche 384, 4; fremde 384, 2. 5. 

Spredjen od. Singen b. Worte Chrifti bei der 
Konjefration 810, 9; 1000, 79 f. 

Spreu wird verbrannt werden 232, 19. 

Spriide b. Alten verderben b. Scholaftifer 222, 
259. 

Stand madj nicht 3. rechten Glied der Kirche 
232, 22; b. Lebens, guter u. gefährlicher 82 f.; 
denjelben foll man prüfen 552, 20. 

Stand b. Vollfommenheit iit D. Möncherei nicht 
76 f.; 426, 24. 36 f. 

Stand D. Pricfter 498, 1; geiftliher Stand 
606, 93; toeltf. Stände 450; 456, 10. 12; Hriftl. 
Stände 48F.; 52; 76; 328, 54. 65; HauStafel f. 
fie 560 f.; über alle b. Vater- u. Mutterjtand 610, 
105. 126; lediger Stand 82; alle Stände fann 
richten, mer b. zehn Gebote weik 572, 17. 

Stände, evangelifche 8 f.; Uneiniafeit b. Stände 
(Landftinde) mit ben Fiirjten 458, 12. 

Stände, vier ungleiche, b. menschlichen Willens 
784, 1; 880, 2. 

Stünde Chriiti (f. Chriftus). 

Stürfe Chrijti 160. 

Stärfung Gottes in b. Schmwachheit 884, 14; 
des Glaubens 812, 19; 886, 16. 

Starfglänbige 906, 68. 

Statthalter Chriiti auf Erden will der Papft 
fein 234, 23; 502, 3. 

Status controversiae, Hauptfrage 250, 10. 

Statuten des Papftes 504, 6. 

Stehlen 476, 2; 540; 574; 642. 

Stephanus über b. verftodten Juden 904, 60. 

Steuer, zufammengetragene, heißt missa im 
Hebräijchen 412, 85; 412. 

Stein, inwiefern D. Menfch damit 3. vergleichen 
888, 19 f. 24. 59. 

Sterben b. alten Menichen 262, 46; im Leben 
u. Sterben um Gottes Leitung zu bitten 198, 158; 
fröhlih im Glauben an Chriftum 338, 84; Ster- 
ben CHhriftt predigt Gottes Zorn 802, 9 f. 


1229 


Stifte 470; (324, 40 f.; 486, 28); darin viel 
Sittenlofigfeit 362, 1. 6. 22. 52; 420, 5; wird d. 
Wahrheit verfolgt 438, 56. 

Stifter b. Sünde ijt nicht Gott 860, 7. 41. 

Stimme Gottes b. Vergebung b. Sünden 192, 
136; b. Hirten 498; b. Himmel iit bie Abjolution 
248, 59; 260, 40; b. Cvs. 194, 140. 150. 153; 
252, 2; 260, 39; der Propheten 270, 66; b. fatho- 
fifden. Kirche 270, 66; 336, 79; Db. Glaubens 214, 
216; der Neue 264, 48. 

Stoifer verworfen wegen d. Lehre vom fatum 
786, 8; 908, 74. 

Stolz 682, 21. 

Strafamt b. 9. Geiftes 478, 1; 954, 11. 19; 
964, 12. 14; be8 GefekeS 956, 17; 966, 14. 

Strafe b. Gejetes 938, 3; b. Schrift überhaupt 
966, 14; 1066, 12; b. Erbfünde 116, 46 f.; 862, 
13. 27; der Sünde 50f.; 156, 7; 956, 17. 20; 
D. rechten Strafen find b. Schreden b. Gemiflens 
296, 51. 56; b. Trübfale 298, 54. 60. 62 f.; be- 
fondere Sündenftrafen 300, 59; ihre Linderung 
196, 147; 302, 67; folgen nicht immer 266, 57; 
worum eS Gott dabei zu tun ijt 302, 66; darin 
ihm recht zu geben 202, 11; 1082, 61; dies jolf 
D. Chriften oft wiederholt t». 946, 32; doch jollen 
fie D. Gute nidt aus Furdht b. Strafe tun 798, 
12; 966, 16; 152, 106; zeitliche, duperliche 
Sündenftrafen 284, 15. 57. 59; geiftlide u. 
weltliche Strafe ift nicht zu vermengen 496; 
330, 59; weltliche Strafe iit der große Bann 
496; fanonifjde Strafen 284, 15 f.; 306, 80; 
Strafe b. Bifen Dd). Menjchen 658, 274 f.; Cr- 
ledigung b. Strafen verfündet b. Ev. 958, 21; deb. 
Chriftum 118; 170, 58; in b. Auferjtehung be- 
darf e$ b. Strafen nicht mehr 968, 24; falfce 
Lehren 286, 21. 35. 58 p. 65 f. 77. 80. 

Strafgeredtigft. Gottes 542, 21F.; 588, 30 Ff; 
1064, 6. 81. 

Ctrafgerid)te Gottes 1080, 57. 85. 

Strafpredigt ijt eigentíid) b. Gejek 192, 194; 
800, 4; 956, 17. 27; nicht b. Ep. 802, 7. 11; 960, 
27; inwiefern diefes 138, 62; 258, 29; Irrtum 
der Antinomer 956, 15. 

Streit in Religionsjachen, welcher nötig u. un: 
nötig 856, 15. 

Strenge der Mönchsorden 202, 167. 

Strice ber Gewijfen 250, 64; 328, 49. 

Studieren hilft nichts ohne Gott 886, 16. 

Stufen der Belohnung haben bie guten Werte 
220, 245. 

Stuhl zu Rom 288, 28ff.; 518, 50; 

Haupt der Diebe 644, 230. 

Stiindlein, leßtes 548, 20. 

Subiectum patiens ijt ber Menfd in der Be: 
fehrung 914, 89. 

Cubitana, falider Gebrauch b. Wortes in der 
Qebre b. b. Erbfünde, 782, 17. 19; 858, 1. 30. 48. 
55; rechter Gebrauch 782, 21 f.; 816, 54; in der 
Lehre b. f. Abendmahl 812, 22; 1008, 108; in b. 
Lehre b. b. Perjon Gbrijtt 894, 28; 1040, (1491: 
f. neue Subitanz befommt D. Mensch in p. fefebz 
rung 788, 14; 910, 81; b. Subftanz unj. Fleifches 
m. auferftehen 872, 46 f.; e Subitanz fann der 
Teufel nicht fchajfen 784, 25. 

Subtiles doctores 150, 105. 

Sithnopfer, wievielerlei 388, 21; Endzwed 388, 
19. 21; b. einzige ijt Chrijtus 390, 22. 25. 55; 
Sühnopfer bei b. Lateinern u. Griechen 390, 93. 


(€. Opfer.) 
Suidas 1018, 15. 


ijt das 


1230 


Summa b. Lehre 56f.; 852, 9; des Gejebes 
188, 124; b. Evs. 258, 29; b. chriftl. Glaubens 
188, 124; b. zweiten WrtifelS 684, 26; b. Vater: 
unjers 548 f.; ; 728 f. 

Summiiten 72; 238, 32; 250, 64. 

Ciinbe 476. 

Wejen. Sünde ijt b. böfe Luft 114, 40; 168, 
148; D. BVerderben b. Natur 860, 5; 1082, 60; iit 
Gott hafien 208; großer Ungehorfam geg. Gott 
258, 32; alles, tas wider Gottes Geje& ijt 966, 
13; t»a$ nicht aus dem Glauben geht 212; 278, 
89; 318, 17; 426, 23; b. größte ©. ift b. Une 
alaube 950, Ds ihre Früchte find bije Werke 476, 2; 
Unter} schied stb. peccatum originale und actuale 
782, 204; 858, 2. 

Urjade p. Sünde 52; 336; 476, 1; 1088, 
81; ijt Gott nicht 52; 336; 832, 4; 860, 7. 39 f. 
40; 1064, 7; der b. Menschen ohne Sünde ge= 
ichaffen 778, 2; fie ift e. Werf b. Teufels 870, 
41. 61; nun find alle Menfchen unter b. Sünde 
130, 40. 62; 274, 81; 874, 58; alle in ©. emp: 
fangen u. geboren 1152, 16; tot in C. 786, 3; 
878, 60; 884, 11. 61; fnedje b. ©. 882, 7. 43. 
85; darin jtedt b. Menfden Natur 68 f; bod) ijt 
fie nicht deren Subitanz 874, 48; niemand fann 
fie meiden (evitare) 152, 103; niemand ijt rein 
davon 210, 206 f.; 492 f.; das nicht zu leugnen 
166, 40; 490, 45. 

Erfenntnis u.Strafe b. Sünde fommt 
bd). b. Gejes 150, 103; 192, 136; 258, 34. 38. 
53; 478; 800, 4. 8; 804, 1; 868, 32; 952, 9 f. 
12. 14. 17; bd) b. Predigt b. Buße 138, 62; 488, 
30; 952, 8; b. Ebv8. 258, 29; 956, 15; Gottes 
Wort überhaupt 258, 29; 1072, 335 Reue 46 f.; 
160, 22; 258, 29. 58; 302, 66; 996, 68; Befernnt- 
nis 488, 37; 552, 16. 18; 250, 63; 989, 12; (fiehe 
Beichte); fic itzaft Gott 998, 53; D. Heilige Geijt 
478, 1; 954, ll; fidere Herzen fühlen fie nicht 
264, 515 aber e. erjchrodenes Getvijfen 268, 64; 
996, 69; Wirkungen biejes Gefühls 142, 79; 158, 
14. 229; 258, 32; 290, 34. 53. 56. 

Wirkungen u. Folgen b. Sünde find 
Gottes Born 128, 35; Gericht 492; 1080, 58; 
Verjtodung (Sünde m. Sünde) 1090, 83; zeitliche 
u. ewige Strafe 156, 7; 298, 53; b. Tod ihr Sold 
1082, 61. 81; fie f. Stachel 142, 79; 298, 56. 

oret b. Sünden wird man nidjt bd). b. Ge- 
feb, gute Werke oder Liebe 128, 31. 40; 164 f.; 
176, 83. 98. 100. 117. 182.71427 19857 280,595; 
424, 17; nidjt deh. Almofen 198, 157; nicht bd. 
b. Beichte 280, 95; ohne Verdienst 248, 59; 272, 
72; man fann für fie nicht genugtun 86, 35. 53; 
134, 52; mit nichts dafür bezahlen 488, 36; nicht 
einmaf fie völlig erfennen 250, 65; ganz frei 
vd. ©. werden ir erft in jenem eben 692, 58; 
872, 46. 

Gri jung b. Sünden lehrt b. Ev. 330, 60; 
ift bei Gott 480, 8; 160, 20. 141; 280, 95; er will 
fie nicht anjehen, rächen 498, 1; 548, 16; vergibt 
fie aus lauter Gnade 792, 4; f. Barmherzigkeit, 
Gnade größer, mächtiger al8 aller. Welt Sünde 
150 f.; 160 f.; 942; 478; 1152, 20; er hat fie 
auf Gbriftum gelegt 338, 82; 460, 2; der trägt fie 
460, 2; 462, 1. 7; 1070, 28; nimmt fie weg 118; 
ijt das Opfer f. fie 44; 134, 583; 164 f.; 390, 22; 
310, 8; 402, 53; hat dafür bezahlt, fie gebüßt uto. 
136, 57. 103; 170, 58. 201; '300, 7605 544, ^4: 
684, 27; 790, 2.3; 800,5; 822,26; 934,56. 58; 
958, 22; das ijt jf. Amt 198, 156; um feinetwillen 
tv. fie vergeben 144, 82; 158, 11. 136; 262, 44. 


Sad: und Namenregifter. 


63. 88; dies verfündet b. Ev. 800, 1; b. h. Whend- 
mah! 994, 63; Chrijtus fdhiikt b. Gläubigen wid. 
D. Sünde 44; 264, 55; Gott heiligt, reinigt fie 
davon 872, 44; doch find auch fie nicht frei Dabon 
166, 40. 47; 298, 55; 692, 54f.; 722, 86. 

Die Gläubigen füämpfen gegen bie Sünde 
Dh. b. Bube 194, 142; 302, 67; 488, 40; 892, 34; 
952, 7; 1072, 33. 71; b. 9. Geift wehrt ihr 490, 
44 f.; 488, 40; tiber fie gibt das Ev. Rat u. Hilfe 
490; b. Taufe dämpft fie 750, 83; doch nicht völlig 
112, 35 f.; 906, 69; Gott deh. Trübfale 298, 55. 

Die Siinden bleiben auf denen, Die fich nicht 
befehren 292, 41; 922, 26; 942, 15; d.groben 
Sünden foll bá. äußert. Zucht gewehrt t. 126, 22; 
wenn D. Heiligen in Sünden fallen, verlieren fie 
D. 9. Geift u. Glauben 490, 43; wenn ins Reich 
Gottes Berufene ohne Buße in Sünden berharren, 
find fie nicht Auserwählte 1074,:39. .:: 

Sünden b. NRadhften, wie € fi) hinfichtl. 
Detj. verhalten joll 654, 265 ff.; 284. 

Chriftus hat zwar p. ues pies nidt 
aber b. Sünde angenommen 684, 31; 812, 43; 
93 4, 56; 958, 22. 

SET tümer: Dd). Werke, GotteSbienjte, Ges 
lübde fei b. Sünde 3. tilgen 188, 123. 169; 294, 
45; 338, 82; 412, 89; 420, 9. 11; 482, 14; 516, 
44; (Gott vergebe fie nad) p. Schuld, aber nicht 
ohne (fanon.) Strafe 286, 21; Sünde tun, jdjabe 
denen nicht, Die einmal p. 9. Geijt empfangen 
haben 490, 42; 800, 19; b. Erbfünde fet nicht 
Sünde 864, 19; auch b. böfen Lüfte nicht 780, 12; 
864, 18; Werke, bie außer b. Gnade getan w., auch 
nicht 334, 70; b. Meffe f. b. Sünden b. Sebenbi- 
gen u. Toten 814, 23; Irrtum Db. Gejegesjtürmer 
956, 15; b. Wiedertäufer 1098, 11. (S. Bergebg. 
der Sünden.) 

Simdendiener, wer Chriftum dazu macht 208, 
196; 316, 12. 

Siindenfall 684, 28. (S. Fall.) 

Ciinbentob 884, 11. (S. Lod.) 

Siümder find alle Menfden 128, 32; 460, 2; 
476, 1; 548, 16; 682, 22; 722, 86. 89; 866, 27; 
auch alle Heiligen 426, 25; dafür befennen wir 
uns in b. Beichte 282, 10 f.; dazu macht fie das 
Gefek 150, 103; b. Ev. 258, 29; Chriftus 262, 
45; Gott (Chriftus) ftößt fie nicht bon fid) 698, 
11; 752, 86; 832, 8; 870, 39; 1092,89; will 
nicht b. Tod berj. 1088, 81. 84. 

Befehrung b. Sünder 138, 65; 142, 78; 
170, 52; 1094, 96; Sünder (bie ihre Sündennot 
fühlen) jollen 3. 5. Abendmahl fommen 768, 71 ff.; 
wie fie dabei 3. behandeln 766, 58 ff.; warum Gott 
etl. Sündern befond. Strafen auflegt 300, 59. 

Offentlidhe Sünder find unter b. From: 
men 44 f.; find jedoch nicht wahre Glieder b. Kirche 
228, 11; 230; wurden D. firdjenbupe unterwor- 
fen 286; find b. Saframent u, fitdjengemeinidaft 
auszufchliegen 496. 

Sitnderin fommt zu Chrifto 266, 57. 

Siindf{ut 378, 54; 458, 12. 

Sybari3 378, 54. 

Syfophanten 226, 2. 

Symbola, die alten, bewährten 4 öfumenifchen 
30 ff.; 118; 460; 562; 576; 06185, 0110,78; 1842, 
30; 850, 4; ihre Bedeutung u. Endawed 134, 51; 
998, T 776, 3f.; b. Antitrinitarier bertwerfen fie 


1100, 37; e. na hriftl. Symbolum ift b. Augsb. 


Konfeffion 846 
A Bücher, deren Geltung u. 
Verhältnis 3. H. Schrift 776, 2. 8; 848, 1. 9 ff. 


a 
| 
1 


Sad: unb Namenregifter. 


Synazi8, griech. Benennung f. Meffe 410, 79. 

Cynefbodje 162, 31. 

Cynergiónur8 und Synergiften tv. verworfen 
788, 11. 16 f.; 910, 77. 

Synode zu Toledo 358, 4. 


Tnfel be8 Gefebes, die erite 128, 34; 156, 9; 
336, 73; bie zweite 130; 156, 10; 180, 103. 110; 
750, 81. (S. Gefeg.) 

Gag, Siingiter 50; 332 f.; 544, 6; 690, 52. 

Gage, beftimmte (j. Fefte u. Feiertage). 

SagelDfrer nad) b. 7. Gebot 644, 226. 237. 

Tall, Soh. 502, 39. 

&ütig muß der Glaube fein 188, 125. _ 

Sanfe 30f.; 46; 244; 492; 550; 576 f.; 732; 
1150; was fie ift u. bedeutet 492, 1; 550, 
1 f. 11 f. 64 ff.; 734,-14 ff.; 7467.5 ijte. Safra= 
ment 308, 4; 388, 18; 578, 20f.; 734, 10 f. 18; 
Bad der Wiedergeburt 550, 10; 738, 27; 1152, 
11 ff.; Schab, ben Gott uns gibt 740, 37; als 
Gottes Ordnung hodgubalten 732, 6. 7 ff. 21. 26. 
38; ijt nötig 46; 244, 51; auch d. Kindern 492, 4; 
742 (j. Kindertaufe); Chriftus hat jie geboten 244, 
52; 732, 4; gefällt Gott 244, 53; ift m. Wundern 
b. Himmel beftätigt 736, 21; bd). b. Taufe Gbriiti 
736, 21; was fie gibt ob. ni &t 550, 5; 796, 
23. 26. 41 f. 76. 83; dadurch fommen wir in Die 
Chriftenheit 732, 2. 64; ziehen Chriftum an 906, 
67; 1152, 13; empfangen b. 9. Geijt 112, 35; 
742, 41; werden Gottes Kinder 706, 37; erlangen 
Gnade, Vergebung b. Sünden 46; 150, 103; 244, 
52; 308, 4; 388, 18; 490; 550, 6; 742, 41; 
1084, 72; fie nimmt weg b. Schuld b. Crbjitnde, 
bod) nicht b. böfe Luft 112, 35; dämpft b. Sünde 
750, 83; tötet d. alten Adam 550, 12; 748, 65. 
71. 83; wirft Erfenntnis, Glauben 494, 7; 886, 
16; neues Leben 112, 35; 750, 75; 1152, 14; 
dient verzagten Herzen 3. &rojt 198, 155; 742, 44; 
erlöft b. Tod u. Teufel 550, 6; 742, 41. 83; gibt 
b. ew. Seligfeit 388, 18; 494, 7; 550, 6. 8; 578, 
21: 7991 0. 24: 99 [s (ab 201b201198, (02; 
worin ihre Kraft liegt 550, 10; 738, 26. 31; 
darum ijt fie nicht zu verachten 738, 31; b. Sitn- 
digen nad) dD. Taufe 46 f.; 252, 1; 906, 69; wie 
fie geihieht 550, 4; was „im Namen Gottes" 
getauft werden heiße 734, 10; Wort ur Wafjer 
find in b. Taufe beifammen 736, 22. 45 f. 53; wer 
fie empfangen [off 738, 32; Taufe u. Glaube gez 
hören auf. 550 f.; 738, 33. 41; b. Taufe wird 
darum nicht unrecht, menn d. Täufling auch nicht 
glaubt 744, 52 f. 58; begreift b. Bube in fid) 750, 
74. 78; wird nicht wiederholt 750, 78; 906, 69; 
1152, 11; „eine Zaufe" gehört 3. Einheit der 
Kirche 46; 230; 1152, 11; Unterjchied 3m. Ge: 
tauften u. Ungetauften 906, 67. 

Srrtümer D. Prediger: u. Barfiiperminde 
492, 2 f.; d. Papijten überhaupt 76; 420, 9. 20; 
500; (Mibbrauch berj. m. Glodenz u. Witarftein- 
taufen 500, 4; 1002, 87); b. Wiedertäufer 838; 
1096 f.; b. Tauffchwärmer 734, 15; 980, 29; der 
Schwendfeldianer 840, 23; 1100, 31; Db. Calvi- 
niften 1154 f. 

Taufpaten, mer dazu 3. nehmen und wer nicht 
534, 11. 

Taufihwärmer 734, 15; 980, 29. 

Tanfwafler 840, 23; 1002, 87; 1100, 31. 

Tempel Gottes find d. Wiedergebornen 962, 2; 
Peu. im Tempel Gottes fi&t der Antichrift 

ra, 


1231 


Geibing (Gefchwak), Scherz oder foje Teiding 
daraus machen 982, 30. 

Tenne, darauf Korn u. Spreu, ftellt b. Kirche 
bot 226, 1. 19. 

Terminus ad quem b. Buße 268, 63; Termin 
(Zeit u. Stunde) d. Belehrung Gott allein bewußt 
1080, 56. 

Vertullianw8 redet tröftl. D. Glauben 280, 94. 

Geitantent Gottes 316, 12; darf man nicht 
brechen, nichts dazutun 316, 12; 356, 2. 

Altes &. ift b. Schatten 398, 39; Vorbild, 
Verheißung 120, 5; 396, 36 f.; 402, 55; Opfer 
be8j. 402, 56; 988, 50. 

Neues &. ift b. Ev. 120, 5; Offenbarung 
Chrifti 402, 55; Berheipung D. Gnade 120, 5; 
308, 4. 14; befjen Güter 398, 39; Prieftertum, 
Opfer, Gottesdienft 310, 7 f.; 390, 26 f. 35 f. 56. 
59. 71; beffen Zeichen u. Siegel 260, 42; 310, 14; 
wie e8 aud) b. Amt b. GefebeS treibt 478, 1. 4; 
perivirft b. Amt b. Obrigfeit nicht 840, 12. 

Teftament Chriftt 810, 7. 25. 35; 826, 39; 
984, 38. 50. 92. 

Teufel ijt e. Lügner u. Mörder v. Anfang 64; 
336; 378, 58; 730, 115; Feind Gottes 56; feines 
Wortes 570, 11; der Frommen 714, 62. 80. 116; 
834, 13; ift Urfache b. Sünde 52; 336; 684, 28; 
832, 4; 858, 2. 27. 41. 61; 1064, 7. 81; Db. alte 
Schlange, Drache 106, 7; 494, 5. 9; 958, 23; der 
Teufel weiß b. Hiftorien b. Chrifto aud) 134, 48; 
206, 194. 216; 262, 45; glaubt aber nicht 56; 
204, 182. 

Werte b. Teufels: et twiderfteht der rechten 
Lehre 714, 62; reizt 3. Verachtung b. göttl. Wor- 
tes 726, 104; verführt zu Irrtum und Kegeret 
116, 47; richtet Ärgernis an 450; hindert Gottes 
Qpb, b. Gute, Gehorfam gegen Gott 126, 23; 174, 
71; 456, 6; 546, 11; 696, 2; 728, 113; b. Gebet 
704, 98; b. geiftl. u. welt! Regiment 720, 80; 
lauert auf uns 600, 71; 758, 26. 80; v. ibm fom- 
men b. Verfuchungen 124, 20; 726, 101. 104; hin: 
fichtl. b. Seligteit 1084, 70; er fit bej. bie ftar- 
fen Chriften an 728, 107; (212); verführt zur 
Sünde 116, 47; 334, 71; 548, 18; 726, 104; zeit: 
fide Plagen b. ihm 720, 80; 730, 115; ‚richtet 
Hader, Mord ufw. an 632, 184; 720, 80; wie groß 
j. Gewalt ijt 118, 49; ihre Beichräntung 784, 25; 
Gottes praescientia dabei 1064, 6; ihm find alle 
Menjchen unterworfen 116, 46 f.; 158, 17; 476, 
1.4; 704, 30. 114; 894, 37; aud) b. Weijen diejer 
Welt 118, 49; b. Gottlofen regiert er 158, 17; 
230, 16. 19. 29; 304, 77; 728, 111; Bund m. ihn 
582, 12. 21; ifm foll man b. Herz nicht fchmüden 
1090, 83; wer ihm zu überlaffen 534, 11. 

Sein Reid muß d. Reich Gottes weichen 712, 
54; Gottes Wort verjagt ihn 608, 101; 1086, 76; 
Chriftus hat ihn überwunden u. uns erlöft 44; 
50; 118, 48; 118; 160, 18. 68 f. 71; 332 f.; 
544, 4; 684, 27. 31; 826, 4; 1050, 2; Gott fist 
wider ihn f. Ordnung 244, 50; Croft, Hilfe, Gebet 
gegen ihn 146, 85; 190, 129. 158; 338, 85; 704, 
30. 80; 724 ff.; 728, 113; bd) b. Taufe 550, 6; 
742, 41. 

Widerftand gegen f. Neizungen 326, 47; 
ihn joffen die Pfarrherven tot febren 572, 19; aeg. 
ihn helfen b. Kräfte u. Werke b. Menjchen nicht 
118, 48; 188, 123. 158; 424, 20. 

Tenfelsdienit 992, 57. 

G'enfel8lefre 64; 294, 44; 314, 4; 378, 58. 63; 
428, 26; 496, 10. 

Gert, erft b. Lert 3. lehren, dann b. rechte Ver: 


1232 


ftändnis des. 532, 7. 14 ff.; 
Tert zu bleiben 532, 7. 

Teilung des Saframents 60; 356 ff. 

Tenrung 302, 65; 720, 78; foll man nicht 
machen 648. 

Theologen, faule, find b. Widerjacher 156, 10; 
meift Epifureer 224, 269; ihr UWnfehen nicht zu 
überjd)ügen 224, 269 f.; vermijden m. b. driftl. 
Lehre viel Philofophie 224, 269; bei ihnen finden 
fid) offend. Srrtiimer 224, 270; 354, 38; 490, 41. 

Thevdoretus 1022, 22; Zeugnis von Chrifto 
11143 1116; 1118 9.57 1122; 11245 71128511130; 
1132; 1142. 

Theodorus Mihatenfi3 1018, 15. 

Theodofins 1134; 1140. 

Theologie, bie Höchfte, in b. eriten Tafel (erites 
Gebot) b. Gefetes 156, 10; 426, 25. 

Thevphylaftus 246, 55; Zeugnis von Chrifto 
1118 f.; 1126 .; 118635 11403, 1146 f. 

Thetelwort (verbum pronunciatum), nicht 
uni. Sprechens oder Thetelworts halben 1000, 78. 

Thomas Aquinas b. b. Erbfünde 110, 27. 112. 
152; b. b. Taufe 490, 2; v. Faften 320, 24; vom 
Mepopfer 404, 61; vd. 9erbienjtlidjfeit b. Kloiter- 
lebens 426, 20; 500. 

Thressis 624, 152. 

Tijd, bei, jollen b. Kinder b. Katechismus auf- 
beten 576, 16. 

Tiichgebet 556 f. 

Titel, prächtige, gab man b. Werfen b. Mens 
ichenfagungen 296, 47. 

Ton b. Töpfers, dem wird b. Menjch bot bet 
Wiedergeburt verglichen 890, 24. 

Tobias 296 f. 

Tod, der, ijt d. Sünden Sold 114, 40; 302, 64; 
862, 13; 1088, 81; inwiefern f. Strafe 298, 56, 
025. Stachel D. Sünde 142, 79; befjen Anfech- 
tungen 124, 19; 296, 49; ibm alle Menfchen un: 
terworfen 116, 465 130, 40. 62; 298, 54; 476, 1; 
ibn gibt b. Gejeß 3. fühlen 478, 2; in b. ew. Tod 
jcheint Gott 3. verftopen 130, 36; doch übergibt er 
Dem). nicht 264, 49; dav. erldfen nicht eig. Werke, 
Leiden afi. 198, 1575: 294, 46. 52., 60; 63... 77; 
424, 20; da ijt Troft u. Leben allein b. Gott 3. et- 
warten 120, 8; er wird weggenommen bd). D. SSer- 
gebung b. Sünden 292, 41. 50; wie einer im Tode 
zu tröften 214, 214. 

&ríbjung b. Tod Chriftus hat den Tod 
überwunden 118; 162, 28. 156; 264, 55; 294, 43. 
60; 544, 4; 684, 27. 31; b. ihm erlöjt d. Taufe 
590, 6; 742, 41; errettet b. Glaube 154, 115; 
198, 157; 262, 46; 298, 56; 412, 89; bis in den 
Tod währt b. Buße b. Ehriften 488, 40; deh. D. 
Tod wird b. fiindl. Fleijch gar abgetan 298, 56; 
fret b. Tode find wir in jenem Leben 692, 58. 

Tod, geiftlider, dav. hat uns Gott durch 
Chrijtum freigentacht 884, 15. 

Tod Ehrifti (f. Chriftus). 

Todesangit 212; 222 f. 

Todesgefahren, Sdhub darin 198, 157. 

TIodesfampf, Troft darin 274, 84; 338, 85. 

TodeSnot, -{dreden betreffen BVerjtand und 
Willen 204, 183; fie fann man nicht dh. Werke, 
Liebe ufiw. überwinden 180, 100. 117. 123. 132. 
193; woher Kraft u. Sieg darin 132, 45; 162, 27. 
118. 126. 128 f. 142. 169. 262; 2060, 42. 72; 386, 
12. 60. 

Todesihuld vor Gott ijt bie Erbfünde 116 f. 

Todesitrafe (f. Lebensitrafe). 

Todesitunde 208 f.; 338, 85; (348, 26). 


bei einerlei Gorm at. 


Sad): und Namenregifter. 


Todjünden, in, leben D. Heiligen nicht 134, 48; 
dabei fann b. Liebe Gottes nicht befteben 130, 37; 
nid) ber Glaube 134, 48. 64. 109. 115; 160F.; 
490, 43; nicht gute Werte 302, 68; Todjünde ijt 
D. Ekel am Worte Gottes 608, 99; auf e. Tod- 
fünde fegten b. Canones 7 Kahre Buße 484, 22; 
verpflichten bei e. Todfünde 3. Halten d. Menchen: 
jagungen 444, 8; jonjtige Brrlehren d. Bapiiten 
280, 2h. 30. 43. 46. 66; 498 f. 

Toledo, Synode zu 358, 4. 

Torgau, Luthers Predigt b DA 828; 
1048; Konvent 3. Torgau i. 

Tot ijt b. Leib, aber b. dar Pa wenn 
Chriftus in ung ift 216, 231. 

Lote, geiftlic) 884, 11. 61; b. Gebet f. b. Toten 
416 f., 94. 96; Wblap, Seelmeffen für fie 254 f.; 
386, 11. 64. 89 ff.; 436, 583; 464, 12; b. Barfüher 
zogen ihnen Mönchskappen” an 218, 240. 

Toter Glaube 188, 125. 128; 930, 42. 

Töten ([dreden, T D. Gjejet) it nicht Gottes 
eig. Werf 264, 51. 

Totidlag, toiebieferfei nad b. 5. Gebot 632, 
186; 540, 10. 

Tötung des alten Adams 220, 247. (S. Gre 
tötung.) 

Traditionen 48 j.; 442; find nidjt8 als duBerl., 
zufällige Ordnungen 238, 32; werden über Gottes 
Gebot gefegt 70, 8; 442, 3; m. großer Tyrannei 
erhalten 444, 4; b. Schrift lehrt fie nicht 304, 77; 
Paulus verwitft fie 70, 5; Db. Upoftel hielten fie 
nicht 72, 22; 324, 36; fie find nicht Wirkungen 
Dd. 9. Geiftes 236, 31; dienen nicht 3. Gerechtigkeit 
72, 21; 236, 31; jonb. verurfachen Arrungen in 
D. Kirche 56 f.; 72, 16; Befchwerung b. Gewifjen 
70, 12; Traditionen 3. Ordnung in b. Kirche hal- 
ten Db. Shangelijdhen 74. 40. 

Traditiones particulares 
236, 30. 

Trigheit, geiftl. 608, 99; b. Fleifches 716, 67. 

Tranf und Speife nicht Gottes Reich 240, 36; 
nicht Gewiffensfache 322, 30; darin weder Sünde 
noch Gerechtigkeit 444, T. 

Tranfopfer 388, 21. 

Transfubftantiation in b. griech. Kirche 246, 
55; in b. römifchen 492, 5; 812, 22; 982, 85. 
108. 

Traucn u. Glauben b. Herzens macht Gott u. 
Abgott 580, 2. 18. 

Treiben b. 9. Geiites 932, 54; 1086, 73; des 
Gejekes 798, 10; 806, 5. 

Treibers, eines, bedürfen die Kinder Gottes 
nicht 962, 6. 17. 

Trennung, ficchliche, Fällt imer 516, 42; in 
welchem Fall fie ftattfinden [of 516, 42; 828, 6. 
11; 1052, 5. 98; wann nicht 830, 7; 1054, 9. 31; 
Erflarung b. Evangelischen darüber 776, 4. (Siehe 
Spaltung.) 

Tree Gottes 1072, 32. 

Triebe, neue geiftliche 156, 4. 129. 228; b. Heiz 
ligen Geiftes halt b. Fleifceh auf 174, 68; find fein 
Stmang 904, 64; 962, 2. 17; dazu gebraucht et D. 


et universales 


d. 3. Lehre 962, 3; Trieb b. Gefekes bebürfen 


b. Gläubigen nicht "966, 18. (S. Treiben.) 

Triumph Chrifti über ben Satan 826. 

Trojt Gottes 260, 40. 53; 1068, 20. 48; lebten 
b. Anfechtungen fudjen 298, 54; ift aud) im Tode 
von Gott zu erwarten 120, 8; fein anderer 3. be- 
gehren 120, 8; 884, 16; ihm. achten Tiere. Herzen 
nicht 264, 51; 3. Vernunft fucht ihn in ihren Wer: 
fen 482, 18; das Fleisch bei Menjchen 170, 49. 


Er Mee ay ee Me Zen Dir nn sa IRAN rae NES 


Sach: unb Namenregifter. 


Troft hat Chriftus f. Kirche verheifen 228, 10; 
liegt daran, daß Gbrijtus b. Gottmenjd) ijt 822, 
18; ohne gewiffen Troft Verzweiflung 210, 212; 
thn raubt b. papiftiiche (Gejetes=) Lehre 516, 44; 
804, 11; 960, 27; &rojt b. Lehre b. b. Verjöhe 
nung, Vergebung, Rechtfertigung bird) Chriftum 
72; 120; 136, 60. 85; 202, 164. 178, 182; 214; 
222; 338, 84; 480, 8; 924, 30; 950, 1. 21; von 
b. Gnadentwah! 834, 13; 1078, 48; vom mafren 
Gottesdienft 206, 189. 

Troft b. Glaubens 152, 106. 118; 208, 203. 266; 
262, 46. 72. 90; der Whfolution 248, 59; 260, 39; 
492 f.; der Saframente 198, 155; 410, 75 f.; 742, 
44; 808, 2; aus b. Artikel b. b. Kirche 228, 9; 
1078, 50. 

Troitamt b. H. Geiftes 954, 11. 

&rpitprebigt ijt b. Ev. 802, 7; 952, 9. 

Trübjale find nicht immer Bornes: =, fond. aud) 
Gnadenzeidhen 300, 61 f.; müffen auch b. Heiligen 
tragen 298, 54; ibt ($nb3toed 220, 246; 298, 54 f. 
59. 60. 63; wie Chriften fid) darin verhalten jollen 
120, 8. 27; 156, 4. 46; 300, 63; tie darin Hilfe 
fuchen 208; wie nicht 170, 49; 300, 57; thre Ber: 
beiBungen 310, 16; Vergeltung im em. Leben 218, 
244; Djfentlide Trübjale 302, 67. 

Trug 476, 2; 538, 4. 

Srunfenbolde (als grobe Übertreter b. 3. Ge- 
bots) 606, 96. 

Tühtigkeit 3. Guten ift b. Gott 786, 3. 5; 884, 
12. 22; hat b. Menfch nicht 864, 23; 884, 12. 

Tugend, welches Lob ihr gebührt 126, 23; 
Tugend b. Gejetes 162, 30; 182, 104 ff.; b. Glau- 
bens 182, 106. 262; aus b. Glauben 162, 30; der 
Siebe 186, 122; 662, 289; unjere Tugenden 
find unrein 182, 106; find nicht Urjache unj. Er: 
wählung 1086, 75; machen nicht gerecht 162, 30. 
104 f; 794, 15. 22; 924, 30. 35. 39; nicht miür- 
dig 3. h. Abendmahl 812, 20; b. rechte Tugend 
wirft b. 9. Geijt 908, 72; darin follen fid) Die 
Gläubigen üben 1086, 73. 

Tun Gottes iff im erften Urtifel abgemalt 678, 
10; b. eig. Tun macht niemand gerecht 150, 103; 
182, 107; nimmt Gottes Zorn nicht weg 276, 87. 

Tun fönnen wir nists ohne Chriftum 192, 135. 
145. 194. 251; 276, 85; ehe wir ettvas tun, emp- 
fängt b. Glaube 154, 114; tun fünnen wir nichts 
3. unf. Befehrung 882, 7. (€. Mitwirkung.) 

Türfen 56 f.; 720, 77; haben aud) Mönche u. 
(infiebfer 498, 27; find Feinde D. Chriftentums 
228, 9; bod) Taffen fie an Chriftum glauben 
474, 10. 

Typus (j. Figur). 

Tyrann 194, 143; 470, 3; dafür hielt man im 
Papittum Chriftum 346, 15. 

Tyrannei b. Sewilfen: 250, 64. 66; der Bifchöfe 

314, 25f.; b. Papftes 370, 95; 444, 4; 454, 3; 
518, 49; ijt ber des Antiochus oleich 414, 91; ‘des 
Pharao 1090, 84. 85; ihre Strafe ibid. 


iütbel, leibliches 116, 46; toiebielerfet überhaupt 
548, 20; 728 f.; ibt Endzived 204, 180; um Er: 
fójung bab. 3. bitten 548, 19 f. 576; 728: was 
dazu gehört 730, 118; vie Gott babor behütet 
542, 2; 680, 15; alles Übel überwinden wit bd). 
Hilfe P. 9. Geiftes 160. 

übeltäter ftraft b. Predigt b. Gejebes 192, 134; 
b. Obrigfeit m. Recht 48 f.; 328, 53. 59; 840, 16; 
1098, 21. 

itberblethfel der Sünde in den PVerfühnten 
170, 58. 

Concordia Triglotta. 


1233 


libermafwerfe 82. 

übermut in Kleidung 458, 12. 

übernatürlid) ijt b. Seife, wie Leib u. Blut 
Chrijtt im Abendmahl empfangen wird 810, 15; 
994, 64. 

überfchütten mit Gutem will Gott 582, 
er d. Handiwerfer u. Bauern 158. 12: 


(iet gb M droht b. Gefek Gottes Zorn 956, 
b. Ep. bietet ihnen Gnade an 958, 21. 
pnd ae d. Gebote Gottes, was dafür j. etz 
fennen 860, 5; ob m. Almofen 3. föjen 192, 133; 
Danach wurden b. satisfactiones canonicae bez 
mefjen 284, 15. 

itberzengung ijt Glaube 216, 229. 

libungen, leibliche, ber Näter 240, 36; 320, 
20 f.; im Gejeg Mtofis 176, 86; 438, 58; find itets 
3. treiben 74, 34; 326, 46 f.; 376, 48 f.; der Heiz 
ligen 178, 90; 390, 94; find nicht verdienftlich 
320, 24; 496, 21; übungen d. Glaubens 198, 157; 
516, 44; Übung >. 1. Gebots ijt b. ganze De jalter 
572, 18; tägl. Übungen b. Katechismus. 568, 9 ff.; 
Übungen b. Jugend in Gejüngen ujto. 438, 55. 

Alrich, Herzog 3. Mecklenburg 24. 

Umfonft (gratis) vergibt Gott Sünden 280, 95; 
wird Chrijtus, Gnade, Gerechtigkeit ufw. angebo- 
ten 174, 74. 90. 147. 218. 245 f.; 272, 72. 79; 
316, 5. 10; 336, 79. 88; 372, 36; 430, 31; 450, 
23; 516, 44; wird man felig durch b. Glauben 
316, 6; das will b. große Haufe nicht glauben 178, 
90 f.; lefrt der Papft nicht 516, 44; umfonft 
(frustra) ijt Chriftus nicht verheißen, gegeben, gez 
ftorben, aufertwedt 204, 176. 

Unbefehrte, ihre Werte find Sünde, wenn auch 
löbl. vor b. Welt u. b. Gott m. zeitl. Gütern bez 
lohnt 940, 8. 

Unbußfertige, wozu ihnen b. Gefek verfündigt 
iw. 806, 7; 954, 12. 24; b. Lehre b. b. Gnaden- 
wah! 836, 16; empfangen aud) Leib und Blut 
Chriftt 814, 37; Gericht Gottes über fie 1090, ‘86. 

Unbufpfertigfcit b. Welt 8; wird m. Verftodg. 
beitraft 1090, 83; dazu gibt b. Lehre b. d. Gnaz 
bentvabt nicht Anlap 1064, 10. 12. 

Unehre, zur, gereicht Gott b. Verachtung jeiner 
Güter 712, 57; Gefäße b. Unehren 1088, 77. 82. 

Uneinigfeit in b. Kirche ftiftet b. Teufel 450 
(Mitte); bie Mtigbrauche 450, 22 ff.; U. b. Für: 
ften mit den Ständen 458, 12. 

Ungeduld gegen Gottes Führung 168, 46; geg. 
die Eltern 616, 128. 

Ungefärbter Glaube 188, 124. 

Ungehorfam Adams 168, 42; 476, 1; 792, 3; 
860, 9; b. Sünde ijt e. großer Ungehorfam gegen 
Gott 258, 32; denf. erkennen, ijt b. rechte Geor 
fam 206; unfern U. bebedt Ehrifti Geforjam 936, 
58; Ungehorfam geg. b. Eltern Frudt b. Erb: 
fünde 476, 2; Strafe 618, 137; U. b. Untertanen 
u. d. Gefindes 458, 12; 3. Ungehorjam gibt die 
Lehre b. Evangelifchen nicht Wnlap 448 f. 

Ungehorfamen, wider bie, ift b. Gejet 804, 1. 

Ungeredten, den, ijt b. Geje& gegeben 962, 5. 

Ungerechtigfett 798, 7; od. Gereshtigfeit, dar- 
auf fommt es an, nicht auf D. duberf. Werf 222, 
252; wie wir dab. abfolviert werden 916, 4. 

Ungetanfte Kinder find nicht heilig 838, 6; 
Unterfchied 3. Getauften u. Ungetauften 906, 67. 

Ungemwiß ijt nad) Hieronymus b. Vergebung b. 
Sünden 194, 143; ungewiß ware fie, wenn aus b. 
Werten uj. 194, 143; 212; 216, 225; ijt Gnade 
bei b. Menjchen 214; 216, 224. 

18 


1234 


Unglaube 712, 58; ijt Frucht der Erbfünde 
476, 2; b. größte Sünde 950, 2; ob er butdjs Ge- 
feg od. nur burdj$ Ev. geftraft tv. 800, 1; 956, 
19; unter D. U. hat Gott alles befchloffen 832, 10; 
er ftedt tief in uns 158, 14; wie in Wnfechtungen 
3. bemerfen 298, 54; wie er vergeben tv. 950, 2; 
b. UnglauvenS Kinder 230, 16; Unglaube der 
Tharijäer 162, 33; Unglaube SS8rael8 948, 34. 

Ungläubige, bei ihnen ijt b. Gejeb 3. treiben 
804, 3; Doch nicht allein bei ihnen 806, 8; 970, 
26; fie empfangen im Whendm. auch Chrifti Leib 
u. Blut 814, 37; 980, 27; toie ihre Werke angus 
fehen fino 940, 8. 

Ungleihförmigfeit b. Zeremonien ijt nicht tren= 
nenb 74, 44; 238, 33; 318, 18; 830, 7; 1062, 31; 
nicht wider b. Glauben 240, 42. 45. 

Unglite, davor behütet Gott 680, 17; ganz [08 
davon in jenem Leben 692, 58. 

Ungnade Gottes wider uns 860, 9. 

Unio personalis seu hypostatica 818, 5. 9. 
1473 1018, 11 1t. 28.1. 81. 745° 1150, 811.5 8a 
cramentalis, wahre 810, 15; 984, 37; faljde 984, 
38; unio bet Saframentierer 816, 9. 245: 1012, 
117; 1154, 28 ff. 

Union, firchliche, wie nicht 3. betreiben 1052, 5; 
(516, 42). 

Univerfalis tjt b. Verheikung b. Evs. 1070, 28. 

Univerfalzeremonien 236, 30. 33. 38. 46. 

Unfenfchheit iff Frucht b. Erbfünde 476, 2; alle 
linfeujd)eit verboten 638, 203; das Gebot bet 
Keufchheit gab Anlaß 3. Unfeufchheit 498, 1. 

Unfraut in der Kirche 232, 19. 

Unniibe Knedhte, wer folche find 214, 221; find 
unj. Werke Gott, aber nit uns 214, 214. 221, 

Unorduung in der Kirche 320, 22. 
ate entiteht, wo Rotten u. Selten find 182, 


Unredt, voll, it b. Welt 726, 103; b. Armen 
wid. Unrecht ichügen, ijt Amt b. Königs 194, 141; 
mit Denen, Die unrechte Lehre führen, ‘oll man 
nicht einhellig fein 516, 42. 

Unreinigfeit b. Herzens, b. Natur 170, 56. 149. 
167. 229; lebitijde Unr. 974, Al; Une. ijt der 
Bblibat b. Gottlojen 372, 34. 

, Unfchuldig ift bor Gott auch ber Unfduldige 
nicht 210, 208. 
jglittetlationgstiinben gegen d. 5. Gebot 634, 


Unterricht d. Gewifjen, b. befte 252, 3. 

Unterjchied der Speife 48f.; 70; 200, 162; 
314, 2; 428, 26; ber Tage, Reiten. uim. 48 f.; 
820, 20 .; ber Kleidung, D. Kirhenihmuds ujm. 
320, 21; 428, 26; 444, 7. 

Unterfchied b. Gefegkes u. (8. 952, 5. 23; 
ijt zu erhalten 960, 27; U. 3t. Werfen b. Ges 
fegeS u. b. Geiftes 966, 15; 3m. gut u. böfe hebt 
D. Lehre b. D. Glaubensgerechtigtett nidjt auf 212; 
216, 223 f.; macht 5». Glaube zw. Würdigen u. 
Uniwiirdigen, Seligen u. Verdammten 214; 3tv. 
D. Natur b. u. nach D. Fall 778, 3; gw. Gottes u. 
D. Teufels Werk 784, 25; 3. dem, was in Gottes 
Wort offenbart ijt u. was nicht 1078, 52. 

Unterjfdhied zw. Chrijto u. and. heil. Menfchen 
1038, 69. 

Unterfchiede in b. Herrlichkeit b. Seligen 216, 
234; twonad) 220, 247. 

Untertanen, Pflichten ber 560, 5; thr Unges 
horjam 458, 12; Bflichten b. Megenten gegen fie 
56 f.; 628, 170. 


Sad: unb Namentegifter. 


Bi Untrese im Handel u. U. b. Gefindes 646, 


3 ff. 

Untüchtigfeit, geijtlicje, b. Menjchen 862, 10. 

Untugend der Bweiziingigteit nist in Gott 
1074, 34. 

Unvermögen, geiftliches, b. Menfchen 862, 10; 
882, 7. 12; Sprüche dav., ihr Endzmwed 884, 15. 

Unwiedergeborne Menjfchen, Beichaffenheit der 
786, 3; 882, 7; 886, 17; ihr Herz gleicht einem 
Stein ftp. 888, 19; hören Gottes Wort nur 
äußerlich 900, 53; boit tribus eausis concurren- 
tibus zu ihrer Belehrung 914, 90; gehorchen dem 
Gefek nur aus Zwang 806, 7. 

Untwiedergeborne Brediger 44f.; 236, 29; 
242, 47; 842, 27; 978, 24. 32; 1100, 85. - 

Unmille, dem, weicht D. Liebe 186, 120. 

Unwilligen, aus, macht Gott Willige 788, 15. 
17; 914, 88; b. Ungläubigen find unwillig, Got- 
tes Gejet 3. tun 806, 7. ; 

Unwijjenhett, geiftliche 882, 9. 15. 

Unwirrdig find wir affe 168, 42; unf. Werke 
214, 217; univ. 3. 5. Abendmahl macht nur ber 
Mangel b. Glaubens 214; 556, 10; aud) d. Un: 
würdigen empfangen Leib u. Blut Chrijti 976, 16. 
27. 72. 123; warum d. Saframente auch och. Une 
witrdige fräftig verwaltet werden 236. 

Unmiürdigfeit, b. eigene, befennt p. Glaube 214, 
216; b. glaub. Herz fieht nicht an b. eig. Unt. 
194, 141; b. Gefühl der]. fol nicht b. 5. Whend- 
mahl abjdreden 764, 55 f. 74; Unto. b. Kitchen 
Diener foll uns nicht irremachen 236; 756, 15 f.; 
976, 16. 24; 244, 49. 

Ungucht, dazır reizt b. Wleij 726, 102; hat 
überhandgenommen 458, 12; bd. b. abtibat 58 f.; 
376, 50; Verbot 372, 35; Strafe 376, 83 ff. 

Urfadhe b. Sünde 52; 336; 860, 7; 1088, 81 f. 
(f.GCiünbe); Urf. b. Bodjen ijt nicht Gottes Bor- 
fehung 832, 4; 1064, 7; U. b. Verdammmis nicht 
Gottes Wille 1088, 78; U. b. Wahl Gottes nicht 
in uns 1092, 88; nur zwei Urjachen b. Betehrg. 
790, 19; nicht drei 914, 90; U. d. Rechtfertigung 
nicht unfer Werf 928, 37. 45; nicht die Liebe 
938, 1; U. guter Werte 174, 80. 

Urteil Gottes 866, 27; anders al3 das d. Men- 
[en 216, 224; verachtet p. natürliche Menich 128, 
35; flieht e. erichroden Getvijjen 130, 38; 176, 83; 
bot ihm menjchl. Gerechtigkeit nichts 166, 40. 118. 
212; 222 f.; 282, 11; Dagegen b. Glaube 3. halten 
430, 325 tie man davon abjolbiert t. 918, 9; 
Urteil b. Gejeges 480, 3; U. über verborgene Sün- 
Den ijt bie Whjolution nicht 282, 8; in Religions- 
fachen nicht bei b. Papit 518, 49. 51; im Gewiffens- 
fachen 290, 32; menfebl., weltl. 11. 214; 216, 224. 


Valens, Kaifer 1042, 75. 

Valentin, St., foll bor b. za bebiilen 
390, 32. 

Balentinianer verworfen 42, 5. 

Bater, Gott der, b. ihm d. Sohn geboren 
u. D. 9. Geijt ausgehend 32, 217.; 460; 544, 4; 
1040, 72 f.; 1084, 66; ibm ijt d. Sohn gleich nad) 
D. Gottheit, geringer nad) b. Menjchheit 34, 31; 
nicht b. Vater, jond. b. Sohn ijt Menfch gem. 
460; ihm war b. Sohn gehorjam bis zum Tode 
792, 3; et hat d. Sohn gejandt 206, 189; dd. b. 
Herrlichkeit b. Vaters iit Chriftus auferwedt 552, 
14; f. Wefen, Wille, Tun im 1. 9Irtifel abgemalt 
678, 10. 

Un fer Bater will Gott fein 156, 45 e. freund- 
fidet Vater 680, 17; b. rechte Pater 544, 2 le 


Sad: und Namenregifter. f 1235 


fer in aller Not 156, 4; 544, 2; 680, 17; vergibt 
Sünde 160, 20. 151; gibt feinem Sohn u. allen, 
bie in f. Namen Buße ufto. predigen, Zeugnis 900, 
51; überfchüttet uns deh. b. Sohn u. b. $. Geift 
m. ew. Gütern 682, 24; hat un$ in ihm ermwählt 
1082, 65. 75; zieht uns m. b. Kraft b. 9. Geiftes 
1086, 76; gibt ung, was wir im Namen Chrifti 
bitten 210, 212; 548, 21; gibt fid) uns felbit 682, 
24; Irrtümer der Schwendfeldianer, Arianer, 
Antitrinitarier 840 f.; 1100 f. 

S ater (fiehe Eltern), deffern Stand über alle 
Stände 610, 105; ihn 3. ehren, Gebot u. Ver= 
heikung 174, 76; 220, 246; 588; 574; 608 f.; 
674; e. Vater ijt b. Sohn b. Erbteil nicht jchuldig 
al§ Verdienft 220, 245; b. Väter Miffetat fucht 
Gott an b. Kindern heim 542, 22; 588, 30 ff.; e8 
gibt dreierlet Väter 626, 158; geiftl. Väter 626. 

Viiter (Witvater), ihre Opfer 176, 85; ihr Soft 
die Verheifung von Chrifto 958, 23. 

Väter (Kirchendiater), ihre LebenSiweife 178, 90; 
ihr Wnfehen 466, 15; 232, 21; 416, 95; ihr Zeug: 
nis b. Chrijto 1030, 51; v. freien Willen 888, 23; 
b. b. Mangelhaftigfeit b. quten Werfe 208, 202. 
204. 271; b. Vergebung b. Sünden 154, 117; 272, 
73; b. b. Gnade Gottes in Chrijto 134, 54; 320, 
20; b. b. Rechtfertigung 128, 29 ff.; 170, 50; vom 
(jeje u. Gb. 150, 103 f.; b. b. Beichte 284, 15; 
b. D. Buße 278, 91. 93; 284, 16; b. b. Kirche 228, 
11; 230; b. b. Caframenten 308, 2. 6; 406, 66. 
15; b. Kirchenordnungen u. Satisfaftionen 202, 
169; 248, 62; 284, 16f. 235.; 302, 70f. 74; 
318, 13. 20; 384, 8; b. Tegfeuer -302, 70; 464, 
13f.; b. Mepopfer (nicht b. ihnen) 406, 65. 75. 
98 f.; 466, 14; v. Anrufung b. Heiligen 342, 3; 
990, 33; fie hielten auf einerlei Tert u. Form b. 
Katehismus 532, 8; d. Lehre d. Evangelifchen 
ftimmt m. ihrer Lehre überein 224, 268; Biter 
(Luther ufiv.) b. 5. Abendmahl 992, 58. 

e ia Gottes gegen bußfertige Sünder 

‚78. 

Baterunser, Auslegung b. 5. Bitte b. Cyprian 
208, 201; Auslegg. Luthers 544 ff.; 576; 696 ff.; 
bat Chriftus gelehrt 576; f. edleres Gebet auf 
Erden 702, 23; b. Pfarrer follen e8 für ihre 
Pfarrfinder beten 566, 3; darin bitten auc) bie 
ach um Bergebung D. Sünden 166, 40. 47. 


Benus, wofür b. b. Heiden angerufen 584, 18. 

Berädhter D. göttl. Wortes 606, 95. 152; 1090, 
86; b. 5. Abendmahls 248, 61 f. 

Verachtung Gottes 106, 11; 198, 35; 158, 14; 
b. göttl. Wortes 726, 104; 902, 57; 1076, 41. 

Serünberumng in der Lehre den Gbangelijdjen 
fälfchlich beigemefjen 10; 20. 

Berbannen, excommunicare 226, 3. 61. 
i Ul doe D. Vols gegen b. Prediger 184, 


Berblendung b. Menfchen 158, 14; 896, 43; ift 
Strafe ber Sünden 1090, 83. 

Berbliimt hat Chriftus bet Cinfekung b. heili- 
gen Whendmahls nicht gejprochen 974, 7. 45. 

Berdammmis ijt Folge b. Falls u. b. Erbfünde 
114, 40; 684, 28; 860, 6. 13; 958, 23; 1082, 60; 
über wen fie Gott befchloffen hat 1076, 40. 79; 
bab. iff aber b. Schuld b. Teufel u. b. Menfchen 
felbjt beizumefjen 1088, 80 f.; 1152, 19; nicht D. 
Natihlug Gottes 836, 19; 1088, 81. 86; 1152, 
18. 40; Erlöfung bab. ohne Verdienft, bd). Gfri- 
ftum 826, 4; 918, 9; 964, 7. 23; 1022, 25; zu 
ihrer Verdammnis empfangen b. Unmwürdigen b. 


h. Abendmahl 812, 16/ 992, 57. 63; itrige Ge- 
danfen darüber 832, 9. 

Berdammte find an ihrer Verdammnis jelbit 
fhuld 1088, 82. | 

Berdammumgen, condemnationes, de3 ftonz 
fordienbuches, wie 3. veritehen 18. 

VBerdanmmungsurteil 264, 48. ' 

Berderben, Berderbung d. Menfchen 168, 44; 
770, 76; 780, 8; 858, 1 f. 11; 878, 60; Utfache 
des. 832, 4; b. Vernunft erfennt das nicht 780, 9; 
Dab. 3. helfen, ijt nicht Menfchen:, fond. Gottes 
Werf 168, 42; 780, 10; ewiges Berderben od. 
Genejen 252, 3; B. D. mweltl. Standes 458, 12; 
$5. b. Kirche Dd). D. Vapit 470, 3. 

Verdienen fonnen wir burd) Werke uf. nicht 
Gnade, Vergebung b. Sünden, b. ew. Leben 208, 
197. 246; 214; 216, 235; 274, 79; 336, 78; 422, 
14. 30; 788, 9. 19; Kreuz u. Trübfal verdienen 
nicht bei Gott (264, 55 f.); 406, 67; nicht Whmo- 
fen, Gbefofigfeit, Opfer ujt. 374, 40; 388, 21. 
25. 67; nicht unfer Vergeben 194, 143; bod) bet: 
dienen b. Almojen viele Gaben Gottes 198, 157. 
246; aber nur die der Gerechtfertigten 220, 245; 
de congruo u. de condigno verdienen 208, 200; 
wir verdienen b. ew. Zorn 282, 11; 548, 16. 

Berdienft, b. eigene, der Werke ijt nichtig 44; 
124 f.; 128, 29. 31. 48. 60. 83. 87; 166, 40 f. 52. 
141. 194. 197. 201. 209; 212f.; 248, 59; 268, 
65. 72. 88; 282, 10 f. 60; 316, 5 f. 10; 336, 79. 
8450872, 80; 7492, 7171713277444, 774605377 
500, 3; 542, 2; 792, 4; 800, 5; 918, 9. 23. 55; 
1082, 61; in der Lehre b. b. Rechtfertigung tit alles 
Verdienit auszufchliegen 140, 74. 84; 220, 246; 
928, 37. 53; 944, 22; desgl. in b. Lehre bon bet 
Gnadentwah! 834, 13; 1090, 87; warum 134, 52. 
84; 208 f.; alles Verdienft vergift man im Ges 
fühl b. Bornes Gottes 194, 20; b. Glaube will f. 
eig. Verdienft vor Gott bringen 132, 44. 46; 214, 
215; b. Menfchen vertrauen aber gerne darauf 
122, 10; b. Streit darüber betrifft Chriftt Ehre 
u. b. Troft b. Gewiffen 164, 35; 218; (430, 34. 
40); Ginmenbungen dageg. find nichtig 212; Hila- 
rius iiber fremdes Verdienft 350, 30. 

Berdienft, gebührlihes und redtes, 
ganzes 194, 17; 202, 167. 195. 200. (€. De con- 
digno eto.) 

Chriftt Berdienft ift b. einzige Urfache unj. 
Gerechtigkeit, Begnadigung u. Seligfeit 346, 19. 
29. 99. 31; 424, 17. 82; 794, 10; 860, 6; unjes 
rer Erwählung 836, 20; 1086, 75; unjerer Wiir- 
bigfeit 3. h. Abendmahl 812, 20; 996, 71; e8 wird 
uns vorgehalten bd). b. Predigt b. Cvs. 468, 24; 
802, 7; 952, 9; 1068, 16; erfannt aus b. 9lvtifel 
b. b. Erbfünde 858, 3; ergriffen bd). b. Glauben 
930, 43; uns gefchentt im Glauben 182, 106. 117. 
146. 175; 468, 94; 346, 19; 386, 12; baburd 
teilt Chriftus b. 9. Geift aus 122; darauf muß 
unfer Gebet fid) gründen 348, 20; wie e8 geehrt 
wird 994, 30; wodurch unterdriidt, verfinftert 
404, 57; 516, 45; 804, 11; 960, 27; worüber 
hier geftritten m. 164, 85; 218; an Chrijtt Ver: 
Dienft bürfen wir b. unfrige nicht fidem 300, 60; 
b. DVerdienft b. Verfühners bezahlt für andere 
346, 19. 

Srrtitmer b. Scholaftifer 220, 246; 270, 
68; 3006, 81; papift. Srrtümer b. b. Verdienfte b. 
Werke, Menfchenfagungen, SKloftergelüibde  ujto. 
219, 919,239. 957; 932, 21:21; 256, 175: 914, 4 
19. 99. 34; 334, 68, 76; 884, 2. 5. 10; 420, 9. 
20. 25. 30 ff. 65; 444, 9; 498 f.; 516, 45. 48; bet 


1236 Sach: unb Namenregifter. 


Neue, Beichte 254, 8. 18. 34; 480, 125; b. b. Ber: 
Dienjt Marias u. b. Heiligen 342, 3. 14. 22. 25. 
29. 81; 468, 24; Sittt. b. Wiedertäufer 838, 5; 
944, 27; 1096, 10; ber Saframentierer b. Ver: 
bienft D. abmwejenden QeibeS Chrijti im Abendmahl 
808,:5.:.915 1010; 115. 

BUS CERERI PHEU b. guten Werfe 174. 73. 234 f. 

6 


; 
Berdruß gegen Gott aus b. Werflehre 212. 
Vereinigung b. Gläubigen m. Chrijto im het- 

liget Abendmahl 246, 56; 986, 44; D. Veibes u. 

Blutes Chriftt m. D. Brot u. Wein (i. unio sacra- 

mentalis), ber Naturen in Chrifto (f. unio natu- 

rarum). 

Serfülfd)ung b. Lehre, berj. widerfteht Luther 
850, 5; b. WrtifelS b. b. Rechtfertigung Dd). das 
Snterim 946, 29. 

Verfolger b. Chriften müffen Gott Rechenschaft 
geben 18 f. 

Verfolgung b. Chriften, dazu fol niemand Anz 
laß geben 18f.; Berfolgung b. göttl. Wortes u. 
D. Frommen 654, 262; 3. Beit D. Verfolgung [oll 
man D. Feinden D. &v3. nicht weichen 828, 6. 11; 
1052, 5. 28f.; Verfolgung 3. Seit b. Interim3 
946, 29. 

Berführung, eigene 210, 207; Schuß gegen 
fremde 980, 26. 

Vergebung b. Sünden 30f.; 44; 120; 544; 
684 f.; tft causa finalis b. Hiftorie b. Chriito 134, 
51; 3. Nechtfertigung bor allem nötig 142, 757; 
202, 169; (838, 80); 792, 4; 922, 25. 39. 54; bet 
beite &rojt in Wnfechtungen 142, 79. 85. 118 f.; 
222; 722, 92; bab. werden wir jefig 134, 54. 103; 
168, 42; 222; 292, 41; 556, 6; alles ijt auf Diejen 
Artikel 3. beziehen 134, 51; 254, 10; wie daran 
zu glauben 134, 51; 206, 194. 

Wie nihterlangt Vergebung D. Sünden 
predigt nicht b. Gejet, fond. b. Ev. 120, 5; 136, 
57.709 1408), 258) 295 - 330, 6835 758, 81; 800,45; 
952 f.; wird nicht erlangt Dd). b. Gefek 120, 7. 38; 
nicht bd. uns. Verdienft, Tugenden, Liebe, Werke 
(welche folgen) 44; 120; 122, 9; 124 7.; 126, 25. 
31. 96. 41. Shi TPs hes BOs Sb. Go E303; 
162; 26. 38. [.:82. 100-4. 129; 192. 139/4142... 148. 
153; 276,“88. 98; 7336, 778; £880, 14:1 424... T 05 
nicht bd). b. Vernunft 128, 31; nicht bd). unjere 
Neue, Beichte, Genugtuung 144, 83; 266, 59. 78. 
95; 284, 16 ff. 52; aber auch nicht ohne Neue 
266, 58; nicht Dd). eig. Gottesdienft, Menfchen- 
fagungen 144, 83; 314, 1. 3f. 18. 29; 374, 40; 
422, 14. 17. 34. 55; 444, 9; 466, 18; nicht deb. b. 
eig. Vergebung 192, 133. 138. 143. 151; 724, 95; 
wir bedürfen fie aud) bei guten Werfen 168, 
42; auch die Heiligen bitten darum 166, 40. 47; 
544; 510; 722, 88. 

SerbeiBen iit Vergebung d. Sünden durch 
Chriftum, aus Gnaden, umfonft 70, 5; 120, 5. 40. 
62. 82. 110; 178, 90. 118.-136..147;; 260, 35. 45; 
954, 12; ohne BVerdienft, dh. Ehriftum 154, 120; 
300, 60; 372, 36; 422, 11; aus Gnaden um 
Chrifti willen, Dd). b. Glauben 44; 46; 54 j.; 120; 
194 f.5:184,:51. +62. 19.4. 84. 1105. 198,:11,,90. 
186:45141:.1705,,222 5.252; 24459144. SA Bol 29 | 
444,17, 29; 506, 8; 752, 3; 902,54; 918.11, 

Erlangt-w. b. Vergebg. b. Sünden Dd). b. 
Glauben allein 68 f.; 120; 130, 36. 77. 79. 85. 
112.:1105:.100,.292 34.3%. Ads 51.03 ABS 41945 
157, 871, 277,250,066}: 260,. 36::032: 49 fto 386; 
19. 84. 88; 386, 14. 46; 424, 19; 516, 44; 918, 
16; 956, 20; bd fidem specialem, da jeder f. fid) 


felbft glaubt, daß ujw. 266, 59 f.; jo aud) b. Paz 
triarchen 136, 57; in b. Taufe u. im Abendmahl 
angeboten u. dargereicht 178; 198, 155; 260, A0ff.; 
312, 20; 388, 18. 69 f. 90; 480, 8; 550, 6. 16; 
e 4 ff.; 578 f.; 692, 54 f.; 752; 1000, 81; bd. 

b. Whfolution 802, 16; 758, 31; allen 174," 74; 
denen, Die fid) betehren 306, 79. 

Buße u. Vergebung d. Sünden gehören zujamz- 
men 952, 4.9; 1070, 27. 

Der $. Geift teift Vergebg. b. ©. aus 544, 6; 
692, 58; 910, 77; darauf folgt b. Gabe ‘bes 
9. Geiftes 488, 40; 902, 54; b. guten Werke 266, 
58; 498, 2; b. Gefeteserfüllung 274, 82; b. Sant- 
opfer D. Verföhnten 388, 19. 25. | 

Ohne Vergebung b. €. mare b. Buße nichts 
niike 268, 63; ohne fie f. Liebe Gottes ufw. 152, 
110; 160, 20. 190; f. guten Werfe 196, 148. 946. 

Vergebung b. Sünden annehmen, ijt ber 
höchite Gottesdienft 206, 189; b. Gegenteil: 
nicht daran glauben, ijt b. größte Gottesläfterung 
280, 94; fie leugnen, heißt b. Ep. aufheben 194, 
148; 122, 12; daran zweifeln, ift gegen Dd. Per: 
trauen 3. ‘Gott u. Chrifto 162, 28; 278, 89; durd 
Liebe u. Werfe fie erlangen tollen, heikt Shrifto 
f. Ehre rauben 154, 121; 162, 29. 92; 422, 11; 
verderbl. Folge: dann hülfe uns Gbrijtus nichts 
122, 12; dann ware fie immer ungewiß 152, 110; 
194, 143; und wir fónnten im Tode nicht befteben 
154, 119; 162, 29. 

Teufel u. Gottloje glauben b. Bergebg. b. ©. 
nicht 54 f.; 206, 194; unnüße Fragen b. attritio 
u. contritio 252, 5; ob dabei nod) Abjolution 
nötig 252, 5; twas fie ijt, verjtehen b. Umglänbigen 
nicht 268, 64; nicht b. Verächter b. Privatabfolu- 
tion 280, 4. 

Srrtümer b. Päpite, Theologen u. Mönde 
224, 271; 268, 65. 67; 342, 91; fie werde erlangt 
deh. gute Werfe de congruo 334, 72; ex op. op. 
386, 12; 516, 44; bd) Liebe gegen Gott bor ber 
Gnade 232, 21; 272, 75. 85; bd. Neue, Beichte, 
Genugtuung 256, 20. 24; 284, 15; 480, 12; deb. 
Menfchenfagungen 238, 32. 34; 250, 65; 294, 46; 
314, 4. 7; 500; bd. Fajften, Beten, Almofen 294, 
46; bd. Geliibde 518, 48; bod) müffe man an der}. 
immer zweifeln 516, 44. 

Bergehungen, dafür waren Die Brandopfer 
Bergelten u. verdienen zweierlei 220, 248. 

Pie pt un. Werke, Trübjale [us 244. 

Vergejfen b. göttl. Wohliaten und d. Eltern 
616, 128. 

SRergiegen f. Blutes, bd. has, hat Eheim d. 
Handjchrift ausgelöjcht 150, 

Bergleichen, fid, in eine m. Feinden 

3. Beit b. Verfolgung ijt unrecht 830, 11; 1056, 
16. 28; desgl. Vergleichung wideriwartiger Reli- 
gionen 3. einem Corpus 1052, 5. 

Bergleihung b. jähf. u. oberländ. Theologen 
(Wittenberger Konfordie, 1536) 976, 12; Berglei= 
chung b. Naturen in Chrifto (exaequatio) ijt Srr- 
lehre 1034, 61 f. 

Verharren in Sünden 942, 15; 1074, 39. 83. 
m Pethett euo, das, erwartet b. "Hoffnung 206, 


Berheitung b. Chrifto, Gnade, Vergebung der 
Sünden dh. Chriftum ijt das (Gb. 120, 5; 154, 
120; 172, 65. 145. 166..171; 264, 53; Unterfchied 
deri. b. Gefek 164, 38. 62 ff. 140. 145. 171; 274, 
795.; 480, 4; 956, 14; um Db. Verheißung iw. 
Gnade, Vergebung D. Sünden, eww. Leben, Die 


R 
7 
: 
] 


Sad und Namenregijter. 


Krone der Gerechtigfeit 140, 70; 194, 142. 213. 
241 i; 280, 95; 792, 9; darauf fteht uni. Ver: 
fühnung 212; fie ijt ftirfer al8 unj. Sünde 162, 
28; fie gejchah zuerjt Adam, dann Abraham ujw. 
136, 57; 204, 176; 264, 53 ff.; 402, 55; 986, 46; 
ward pd) b. Propheten, Ehrijtum, b. Wpoftel in 
aller Welt gepredigt 194, 141; 264, 53; 952, 5. 

Die Verheipung wird nidt bd). Werte er- 
langt 202, 164; dann wäre fie ungewik 132, 42. 
85; 340, 87; geht b. Werfen voraus 196, 145; 
274, 80; Dod) hat Ehriftus fie an b. guten Werke 
geheftet 194, 143. 154 f.; fie verachten, die nichts 
Gutes tun 198, 155; fie wird bd). b. Werklehre 
umgejtopen 152, 110; fie wäre nichts, wenn Die 
Liebe, Gefegeserfiillung uns gerecht machte 180, 
100; wenn Chriftus nicht nötig ijt 180, 102; fie 
wirft weg, wer durch Menfchenfagungen Bergebg. 
b. Sünden jucht 424, 17. 28. 34. 

Die Verheigung des Cvs. ijt universalis 1070, 
28; wer aber dab. au$gejd)loijen ijt 838, 8; bie 
orommen umfafjen fie m. Freude 198, 155; ba- 
Durd) m. Gott geehrt 134, 49; 702, 21; fie an- 
nehmen u. fefthalten, ijt Glaube, Geborjam 134, 
50. 114; 182, 106. 188; man muß fie fefthalten 
222, 256; 948,534; dadurch t. man aufrechterhal- 
ten, getröftet uj. 138, 62. 80; 168, 44. 59. 67. 
126. 136. 

Verheifung u. Glaube find correla- 
tiva 208, 203; b. Verheigung ift Objeft b. Glau- 
bens 134, 53; fie wird allein bd). d. Glauben gez 
faßt 132, 43. 53. 70. 82. 84. 112; 156, 6. 27. 141. 
174. 176. 182 f. 216 ff. 225. 243. 260 ff.; 274, 
80 f.; 316, 10; 408, 70; 924, 30; bd). b. Glauben 
in D. Buße u. Belehrung 224, 265; 274, 80; 908, 
70; nicht deh. b. Glauben u. and. Tugenden 796, 
22; 932, 51. 

Herrliche Verheigungen hat b. Gebet 310, 16; 
348, 20; 702, 19 f.; b. Predigtamt 310, 11; 902, 
56; b. Caframente 194, 143; 308, 3. 19 f.; 388, 
18. 69; 550, 8; 768, 64; 838, 8; 1074, 37; bie 
Abjolution 510, 24; d. Cheftand 310, 14; b. erite 
Gebot 196, 149; 588, 29 ff.; b. 4. Gebot 174, 76. 
246; 618, 131 ff. 164; b. Schluß b. Gebote 672, 
322; (Gnb3tedf b. Verheipung im Gefek 478, 1; 
230, 14; f. SSerfeipung hat d. Anrufen b. Heiligen 
346, 17 f. 

Verheipung b. Ehrifto 120, 5; 196, 145. 176; 
264, 53 ff. 79 ff.; 402, 55; 986, 46. 

Verheigung d. H. Geistes hat d. Kirche 228, 
9. 22. 52. 

Verhiren foll man, bie b. Saframent begehren 
66 f.; 382, 1. 49. 

Berfanfen foll man nicht zu teuer 648, 240; 
b. Verkaufen b. jog. überflüffigen Berdienfte 350, 
29. (S. Kaufen.) 

Verfehrung (conversio) b. Naturen in Chrifto 


Verklärung Chrifti 1018, 12; unferer Leiber 
216, 930; 692, 57 f. 
ie: der Erbfünde, 


‚61. 

Verkündigung b. Huld Gottes ijt b. Cvange- 
lium 952, 4. 

Berlafien b. Seinigen, b. Berufs, Eigentums 
432, 40 f. 46 f. 

Berlengnen fann fid) Gott nicht 1086, 75. 

Berlengnung Gottes 726, 104; Chrifti 500; 
durch Petrum 344, 5. 36. 

Berleumdung der Widerjacher 14; 35. ijt ein 
fhändl. Lafter 654. 


Luther gegen 


1237 


Verlieren b. Glaubens u. $. Geiftes 180, 99; 
Möglichkeit v. b. Calviniften gefeugnet 1156, 41. 

Vermahnung 3. f. Abendmahl 760, 39; Ver- 
mahnungen b. Gejeges find b. Chriften nötig 946, 
32; 962, 6. 

Vermengung, Bermijchung (mixtio), b. Natır- 
ten in Chrifto 822, 21; 1020, 19. 31. 60 ff. 89; 
im guten Sinne 1020, 18. 

Vermeffenheit ijt Frucht b. Erbfünde 476, 2; 
Verjuchung b. Teufels 726, 104; wodurch fie ge- 
ftärft wird 944, 23. . 

Vermögen, eigenes, natürliches, wie weit e8 
gehe 50; 108; 334, 70f.; 784; 880; nur auf 
duperliche Werke 334, 70. 73; 862, 11; nicht hin- 
teichend 128, 29; 166, 40; in geiftlichen Dingen 
nicht3 336, 73; 862, 10; 892, 32; b. im Gefeß er- 
forderten Werke gehen darüber hinaus 120, 8; b. 
lebendige Glaube aud) 190, 129; e8 fann Gottes 
Born nicht wegnehmen 276, 87; wie neues PVer- 
mögen 3. geiftl. Dingen erlangt w. 900, 48; 1072, 
29. 33; nicht bd). b. Gefeß 964, 11. 

Srrtam D. Papiften b. b. Liebe Gottes aus 
eig. Vermögen 224, 270; der Pelagianer u. Halb- 
pelagianer 334, 68; 788, 9 ff.; 864, 23. 

VBernenrung (j. Erneurung). 

Vernunft, Verjtand 50; 120, 8. 9; hat Gott 
gegeben 542, 2; 680, 13; 870, 38; vermag etli- 
chermaßen b. Gejeß 3. faffen 120, 7; 126, 27; 202, 
167; äußerlich qute Werte, Ehrbarfeit 120, 8; 
124 f.;. 126, 23. 27; 156, 9; 334, 70 ff. 75; 864, 
24; 890, 26. 31; aber nicht bie im Gefek gebote- 
nen 120, 8. 27; bod) meint fie am Gejek genug zu 
haben 120, 7; 130; 164, 38; iit hoffärtig 882, 8; 
febt b. Werke 3. hoch u. ane. unredten Ort 178, 
91. 144; 320, 22 ff.; 482, 18; hält Adams Fall, 
Grbjünbe ujt. f. e. fchleht Ding 168, 42. 167; 
476, 3; 780, 9; 860, 8. 60; daher rührt ihr Ver: 
Derben 862, 11; weiß nicht, was Glaube ijt 320, 
22; nicht was Geredtigfeit 202, 170. 176; nicht 
was Gottes Wille 336, 73; fapt b. Urt. b. Chrifti 
Perfon, Höllenfahrt nicht 826; 1028, 41; nicht b. 
Art. b. 5. Abendmahl 816; 1054, 12. 16; nicht 
den b. b. Gnadenwahl 832, 9. 16; 1070, 26. 91; 
b. ıhrem Urteil weicht b. Lehre b. Chrifto weit ab 
182, 109; darum müfjen wir b. ihr ab auf Gbri- 
ftum fehen 204, 175; Dürfen nicht auf ihr Gin- 
reden merfen 986, 45; müfjen fie im Gehorjam 
Gbrifti gefangennehmen 816; 1048, 96; denn in 
geiftlichen Dingen ijt fie blind, unvermigend, ohne 
Liebe, Vertrauen zu Gott uj. 122, 9. 17; 124 f.; 
128, 31; 272, 75; 336, 73; 544, 6; 786, 2; 882, 
7. 9. 40. 43. 59; ijt in Feindfehaft wider Gott 
128, 33; wie aus b. berfinfterten Veritand e. er- 
leuchteter wird 122, 9. 17; 904, 60. 70. 83. 89 f. 

Srrtümer b. Scholajtifer 124, 17; 272, 75; 
476, 4; 480, 10; daraus d. ganze Lehre b. Wider: 
facher gejchöpft 202, 166 f.; viele Papfte nahmen 
nur das an, was im Ev. b. Vernunft gemäß ijt 
234, 27; 236. 

Verordnung Gottes 3. Seligheit 1064, 5. 9. 13. 
27. 44; Daher ijt b. Glaube unjere Gerechtigkeit 
206, 186. 

Berraten b. Nächiten verboten 540, 16; 654 f. 

Berfammlung aller Gläubigen (congregatio 
sanctorum) ijt die Kirche 46. 

Verfiherung des Glaubens im B. Abendmahl 
814, 30; 1010, 116. 

Verfiegelung b. Neuen Teftaments ift b. heilige 
Abendmahl 986, 44. 

Verfühner, 3. einem, gehören zwei Stüde 346, 


1238 


17 ff.; tft allein Chriftus 56 f.; 142, 80. 82; 168, 
417. 90. 94. 100; 272, 76; 338, 82; bot u. nad) 
D. Rechtfertigung u. Wiedergeburt 168, 41. 196; 
das befennt b. Kirche 224, 268; 3. feiner Verherr: 
lihung 204, e das {eugnen Die, welche b. Itecht= 
fertigung bd. b . Glauben leugnen 224, 266; zu 
Verjshnern foll man 5. Heiligen nicht machen 344, 
14. 16; auch nicht b. Meßprieiter 404, 57. 

Berjöhnten, den, ijt b. ew. Leben zugefagt 214; 
fie find Tempel b. breiein. Gottes 932, 54; Die e8 
nicht find, finnen Gott nicht gefallen 040, 8. 

Verführung ift, Zugang 3. Gott haben 142, 81; 
ift Rechtfertigung 164, 37. 40; 916, 4. 30; äußerl. 
Verfshnung waren p. Sühnopfer 388, 19 ff. 25. 
67; eigentliche, wahre Verjshnung iit nicht aus D. 
Werten b. Gefekes ujto. 44; 130, 41 (f. 80). 112; 
174, 82. 100. 117. 1211f. 184. 148. 154. 169; 
206; 274, 78; 390, 93; 424, 17; nidjt bd). Men: 
ichenfagungen 48 - 12, als '80, 36; 86, 35. 52 [.; 
199, 115: 288, 84; 276, 853-282; 10 235,314) 1; 
318, 18: 340, 87; 444, V3 nicht Dd). Mefien um 
Geld 386, 13% nicht Dd. Opfer ex op. op. 394, 830; 
fond. allein bd. Chriftum 118; 132, 44. 
102; 160,/22. 38; 58: 01,2245. 176) 961; 272, 76. 
80; 314, 5; 350, 31}: 890,' 233 820,145 +934,'57; 
1070, 28; wird im (Tauben empfangen 140, 69. 
81. 1063164, 38. 61. 170. 260. 265; 948, 59; 
922, 95; bd. b. Glauben an b. Abjolution 248, 
59; das b. SSerbeiBung b. Gb8. 170, 59. 117. 171. 
183; 390, 24; dazu läht Gott ermahnen 1070, 27; 
Reichen Dery. find b. Saframente 260, 42; Ber: 
johnung geht b. Liebe zu Gott, ben guten Werken 
poraus 198, 157. 187. 247; 260, 3122745080; 
942, 14; fie nicht annehmen, Heit Chrifto {. ‚Ehre 
nehmen 164, 36. 83. 92; 316, 8; 424, 17; ohne 
fie Zweifel im Gelwiffen 204, 180; Det Verführung 
Chriftt achteten D. Menschen nicht 116, 43. 

Verfühnung mit dem Stádjften 989, 12. 

eh mein b. Vernunft 202, 167; der $ei- 
den 176, 85. 167; 284, 17; bet xsraeliten 176, 
86; der Enfratiten 374, 45; der Papiften 202, 
167; 276, 85; 286, 20 f.; 204, 46; 350, 28; 396, 
35; 462, 7. 

Beritand (Sinn) b. Augsb. Konfeifton erflärt 
ar Apologie 852, 6; b. Symbol. Bücher enthalten 
D. einhelligen Verftand b. Kirche 854, 11; 
b. Worte Gbrifti b. h. Abendmahl find in ihrem 
eigentlihen Werftand zu nehmen 814, 25; 
986, 45. 118. 

Reritindsnis, das, öffnet b. H. Geift 890, 26. 

Beritofung Db. Herzens, eigentwillige 834, 12; 
Gericht der Berftodung 1080, 54. 83; Pharaos 
SBeritodung 1090, 85. 

Berfuhung fann niemand umgehen 726, 106; 
darin wählt b. Glaube 216, 229; Berfuchung gum 
Böen nicht b. Gott 548, 18; 726, 101; dagegen 
3. dixo 548, 18; 516; 124 f. was diefe Bitte bez 
deutet 726, 106. 

Vertrauen, rechtes, gehört 3. göttl. Ehenbild 
108 f.; ifte. Werk b. 9. Geiftes 334, 72; Bes 
fenntnig b. Namens Chrijti 148, 98; 3. Glauben 
204, 183; ift Glaube 134, 48. 69. 106. 145. 216; 
D. Höchfte Gottesdienft 136, 573) b. vedhte Gehorz 
fam 206 f.; verbunden m. wahrer Bue 794, 17; 
fordert Chriftus 214, 217; 276, 87; 350, 31; dies 
treibt b. 9. Schrift 674, 395; ift auf Chriftum 
allein zu fegen 958, 22; CHriftus bertirft D. Ver: 
trauen auf Werke uf. 214, 217 f.; e$ iit eitel, 
fiindlich, gefährlich 148, 98. 110; 162, 30. 36. 40. 
209; 272, 75. 87; 294, 45; gehört nicht in den 


Sach: und Namenregifter. 


.b. Ohrenbeichte 250, 67; 516, 45; wa8 auch die 


Art. v. b. Mechtfertigung 928, 37; e8 entipringt 
aus b. Menfchenfagungen 320, 25; 430, 34; ijt 
eitel Abgötterei 166, 40; ebenjo b. Vertrauen auf 
ird. Güter 434, 46; 582, 9; Ddieje Frage betrifft 
Chriftt Ehre u. b. "Teoft D. Gewiffen 164, 85f.; — — 
im Papjttum fete man b. Vertrauen auf Marin - 
und die Heiligen 346, 15. 22. 31. 
Berwandlung b. ‘Brotes ujm. im Abendmahl 
246, 55; 812, 22; 1008, 108. 
‚Ferwanhiichnft geiftliche, it t "peer 


Verwerflich, wer? 964, 9. 

Vermwerfung, ewige 1076, 40. 

Berwirfung fremder Schuld it b. Sebfünde 
nicht allein 864, 17. 
aa b. menfchl. Natur bd). b. Satan 
xi „ermiftung der Kirche mweisjfagt Daniel 398, 


Berzagen, Berzagung (f. Verzweiflung). | E 
Verzeihen Gottes um Chrifti w. 202, 171,175. : 
205. 229; 808, 4; ber Beleidigungen 186, 120. 
Berziehen bis in jene Leben erden. viele 
Gaben 220, 246. d 
Verzweiflung it Frucht b. ‚Eybfände 476, 2: E 
entiteht aus Dd. Imecht, Furcht 260, 88; aus Nicht: ] 
fennen b. Gnade 72;, aus b. Rorhalten b. Sünde 
216, 229; aus beitändigem Zweifeln 278, 89; 
(162, 28); aus Werfen ohne Glauben 208, 200: 
aus D. Werks u. Gejekeslehre 170, 55. 180. 919; 
212; 248, 59; 218,89; 480, 7; 954,105 au3». 
Vertrauen auf Werfe 166, 40; aus b. Gefühl b. 
göttl. Urteils 210, 212; aus b. heillojen Lehre . 


Heiligen allein darin aufrechterhalten Tann 212; 
218, 243; woher allein Trojt 272, 72; Berziweif- 
lung wäre gewiß, wenn b. Gnade Gottes durch 
Werke verdient werden müßte 168, 45. 164; 214; 
ohne b. Glauben8gerechtigfeit 166, 40; ohne das. 
Ev. 214, 215; fol nicht aus b. Lehre von der 
Gnadenwahl entipringen 833,19.018621 1064, 10; 
Verzw. ijt e. Werk des Teufels 548, 18. 

Vefperit u. Metten b. Mönde 324, 4L; 

Vigilantius 342, 2 f. 

Bigilien 464, 12; 484, 26. 

Vigilins’ Beugnis von Chrifto 1190. |. 

Vilariat im rom. Reich maßt jid) der Bapft c an 


E e b 3 ^ P 
eec e o Pere a | RT 
es er uu - M ON duch ee S ee | re DE u N a ee dr an m, wu ei 


Vifitationen der Kirchen 24. 

Bilitationsartifel 1150. 

Gifitator war Luther aud) 532, 2 i: 

Vitae patrum, von Antonius u. anb. $viti- 
gen 432, 38. 

Vitium accidens in natura, nicht bit duit 
felbit ift Die Erbfünde 876, 55. 

Vivificatio 792, 8; 990, 20. 

Bofation 3. Vredigtamt 496 (f. Beruf u. pbi 
nation); vocatio catholica 264, 58. 

Bolt im Geje& 176, 86; 930, 14. 16; 810, 7; 
Unterfchied Des}. b. b. Kirche 230, 14; * geift: 
liche Rolf Gottes 176, 86; 230, ibe 16. 19; des — 
Neuen Teit. bringt willige Opfer 904, 64; 942, 17. 

Das ebangel. Volk ijt wohl unterrichtet 244, 52. 
60; 324, 40. 42. 
n2. = Gemeinde 184, 112 f. 161; 240, 40. 

Das gemeine Volf 320, 20 f. 49; junges Volk 
(j. Jugend). 

Segen b. Völker ijt Chriftus 958, 23; Gericht 
Gottes über Bolter 1080, 58. 60. 


Sad: unb Namenregifter. 1239 


Vollbringen mirft Gott 884, 14. 

Vollender b. Glaubens ift Gott 1072, 32. 

Bollfommen erfüllt b. Gejeg aud) f. Heiliger 
182, 110; ijt b. Erneurung b. Gläubigen in bie- 
fem Leben nicht 962, 6 f.; b. Vollfommenen berz 
nehmen bie Predigt des Gefekes anders a[8 die 
Schwachen 218, 243. 

Bollfommenheit, chriftliche, was fie ift u. nicht 
ift 48 f.; 82, 49; 216, 232; 332, 61; 428, 27. 48; 
erfordert b. Geje 132, 44; ijt Nachfolge Chrifti 
436, 48; Glauben u. Gottesfurdt 352, 61; ba: 
nach follen alle Menjden ftreben 432, 37; doch find 
wir affe weit davon ER wou 196, 149. 172; 
294, 45. 

Stand b. Volltommenheit nicht im flofterfeben 
u. Menfdenfakungen 78; 807.5; 420, 9. 24 Ff; 
518, 48; nicht mehr als b. Leben b. Bauern u. 
Handwerker 432, 37; bejtebt nicht in d. Entäuße: 
tung b. Eigentums 332, 61. 63; 434, 45 f.; nicht 
in äußer!. Frömmigfeit u. Whfonderung 332, 61. 

Band b. Vollfommenheit ijt b. Liebe 182, 110 jf. 

Bollfommenheit b. chriftl. Kirche, wie fie erhal- 
ten wird 184, 113. 

Vorbereitung 3. Gnade 880, 2. 76F.; 3. Beiliz 
gen Abendmahl 760, 36 ff. 

Vorbild b. Lehre in b. Schriften Vuthers 852, 9. 

Vorbilder b. Opfers Chrifti 390, 22. 24. 34. 36. 
53; Vorb. b. Prieftertums 402, 53 ff. 

Vorfahren, ben, foll man in b. reinen Lehre 
nadjfolgen 854, 13. 

VBorgefebte, was die Ititeidebertón ihnen jchul- 
big find 620, 141; was jene biejen 628, 170. 

Borfak, Gutes zu tun, fei nicht nötig, wenn 
man 3. B. Whendm. gehen wolle, fond. nur Der, 
nichts Böfes zu tun: papift. Srrtum 476, 9; mit 


e. bifen Vorjak ijt b. Glaube nicht vereinbar 794, 


11; 922, 26. 41; 942, 15; e. chrijtl. Vorfaß 3. Be: 
fehrung notwendig 908, 70; 1066, 11. 

Vorfak Gottes a. unjerer Seligfeit 894, 15; 
1068, 23. 46. 88; aus bíopem Vorfak hat Gott 
niemand 3. Verdammnis verordnet 836, 19. 

Vorfehung Gottes, was fie fet und worin bon 
b. Ginabenmabl 3. unterid)eiben 832, 3; 1062, 3; 
ijt f. Urfache b. Sünden 832, 4; 1064, 6 .; jchäd- 
fije Gedanfen davon 1066, 11. 26; Borjehung 
Gottes 3. Celigfeit 1068, 24; b. Mat derf. ijt ber- 
borgen 1070, 26. 33; u. bod) geoffenbart 1076, 43. 

Boriteher b. Gemeinde, ihre Pflicht 3. Beit ber 
Verfolgung 1054, 10. 

Borteil, ben, b. Nachften follen Ehriiten wie D. 
eigenen befördern 642, 224. 233. 303. 

Sprit, menichl., in Pal n 1080, 53. 

Bulgarins 246, 95. 


Wachs, Gleichnis b. b. Beeren des Menjchen 

4, 89. 

Wachstum, geiftliches 158, 15; 214; 758, 24; 
» 166 


wate b. Chriften iit b. Gebet 704, 30. 

Wage (Wagefchüffeh) menn „Gottes Tod“ und 
eet geftorben” in b. Wage liegt uft.-1028, 44. 

[ der Bifchife 506, 13; der Rirchendiener 
520, PA 67. 69 ff.; Gottes eivige Wahl (j. Gna- 
dentwahl). 

Wahrheit, b. ewige, iit jus Chriftus 986, 43. 
47. 106; ewige W. iff D. Wort Gottes 854, 13; 
900, 51; dadurch offenbart er j. Willen 890, 27; 
diefe Hat Qutfer wieder ans Licht gebracht 850, 5; 
lehren b. Evangelifchen 252, 3; darf man nicht 
verleugnen 278, 90; danach fchreien D. Getviffen 


290; bie Verteidigung berf. ift b. Kirche notwendig 
338, 83; bie fid) ihr mwiderjegen, merben nicht be- 
tert 20% 60. 

ahrheit, anerjchaffene, gehört öttl. Eben: 
bild 862, 10. ne 

Wahrheit foll man reden 910, 81; wie? 656; 
tie dabei Gottes Name geheiligt Ur entheiligt f». 
594, 55. 64; Leugnung b. Sünde ijt wider b. WM. 
210, 207; 490, 45; b. Welt verdammt b. Wahr: 
feit 654. 

Verfolger b. pineal find b. Widerfacher 184, 
116; 338, 83 ff.; 438, 

Wallfahrten 296, in ihre Entftehung 466, 16. 
18; Gnb3med 256, 14; 352, 37; 466, 18; ‘Find 
nicht b. Gott geboten, unniige Werke 59; 296, 4T; 
998 f.; 466, 18; GewiffenSmarter 68 f.; 94, 2; 
Abadtterei des Pas hels Damit 346, 16. 

Wandel, äußerlich ehrbarer 196, 23; 200, 163; 
it unvolffommen bei b. Gläubigen 816, 39; der 
Bijhife u. Prediger 184, 112; ae 3m. ift Er: 
munterung f. andere 174, 68; 9$. nad b. Fleifeh 
214; 216, 227. 

s Wanten u. Bweifeln entftebt aus b. Werklehre 

Bere faljche, jol man nicht führen 540, 14; 


ns b. Gefebe8 bedürfen b. Kinder Gottes 
täglich 964, 9; Warnung Gottes fol man nicht 
verachten 1090, 85. 

Wafer d. Lebens, d. Wiedergeburt ift d. Taufe 
9050, 10; 738, 27; 1152, 15; bd. b. Wort, das 
nicht bab. zu trennen 492, 1; 550, 2. 10; 734, 
14 ff. 22. 31. 45f. 53; Krrtum p. Calviniften 
1154, 33 ff.5 bet. Schwendfeldianer 840, 23; 
1100, 3l. 

Wafer, m. Salz befprengt, ijt Wethwaffer 200, 


Wafferbad im Wort ijt Reinigung 228, 7; 
492, 1; der Taufe nicht bloß äußerlich 1154, 58, 

Wafferfchaden 720, 78. 

Weib u. Kind nicht 3. verlaffen 48f.; 82 f.; 
434, 41f.; folf e. Hausvater in Zucht halten 320, 
25; b. Machften W. joll man nicht begehren 540 f.; 
574; 669 T 

WeibeSfame 958, 23. 
Weihe (T. Sirieitertoeibe, Ordination). 
DEIN p. Kirchen, Gloden, Lichter, Fladen ufw. 


Weihrauch 568, 10 f. 

Weihwaffer 200, 161 f.; 326. 

Wein, deffen enthielten fid) bie Nechabiter 438, 
59; die Entratiten aud im Abendmahl 374, 45; 
Wein ward auf d. Ofterlamm gegoffen 396, 36. 

Wein int h. Abendmahl, unter deffer Gieftatt iit 
b. Blut Chrifti wahrhaftig u. mejfentf. gegenwär: 
tig 46 f.,:246;. 492,,13:554,,25u578 f.;- 152, 3:8; 
808, 2. 6 f.; 974, 9 ff. 20 jf. 38 f. 44. 53 ff. 1150, 2; 
Diefe Bereinigung e. jatramentíid)e u. b. Genuß e. 
Fh Ret nicht fapernaitijcher 810, 15; 994, 
68 AE 1150, 5. 

3 vati mer ber Papijter 490 f.; 812, 22; 
1008 ar b. Calviniften 814, 26 ff.; 1010, 113 ff. 
Weinftoc ift Chriftus 246, 56; 276, 85. 

S8etje diefer Welt 118, 49; 862, 13. 

Weisheit Gottes verborgen 1082, 64; an Weis- 
heit nahm Ehriftus zu im Stande j. Grniebrigung: 
820, 16; er ijt b. wahre u. mwejentl. Weisheit 826, 
FR 986, 43. 47; uns 3. Weisheit gemacht 204, 
185. 


1240 


Weisheit ijt e. Teil d. göttl. Ebenbildes 108 f.; 
ijt verloren 128, 32; unzulänglich, bloß jcheinbar 
182, 108 f.; 238, 35; 320, 22; Weisheit b. Welt 
882, 10. 51. 

WeiSfagungen d. Propheten 496, 13; 3$. Hil- 
ten3 von Luther 418. 

Weitmann, Melchior 502, 38. 

Welichland 234; 512, 35. 

Welt, ihr Verderben 118, 49; 160 f.; 546, 11; 
644,°228, 308 7.5. 682,:21; 408,47. 101 T 40 ere 
tum u. Unwiffenheit 176, 85. 91; 694, 63; 862, 
13; 882, 10. 51; Unglaube 590, 42; Abgötterei 
584, 17; Hak b. Wahrheit 654, 262; Berfudhun: 
gen bd). fie 548, 18; 1090, 83; Hilfe u. Schuß ba- 
gegen 568, 10; 1068, 20; (Grlbjung bd. Chrijtum 
134, 53. 96. 103; 214; 216, 224; 310, 8; ‘360, 
10; 460, 2; 900, 49; 934, 56; deifen Reich aber 
nicht b. Diefer Welt 84; 512, 31; ber aber alle Ge- 
walt in biefer u. b. fünft. Welt hat 1018, 12; der 
H. Geijt ftraft fie 478, 1; 954, 11 f.; die ganze 
Welt ijt Gott fehuldig 150, 108; 478, 1; ijt ein 
Wer, darauf Weizen u. Unfraut 232, 19; auf fte 
verläßt fid) b. Fleiich 170, 49; ihre Wollüfte achtet 
e. erichrodenes Gewiffen nicht 290, 34; aus der 
Welt fliehen, heißt nicht ins Klofter gehen 82 f.; 
der Welt Sakungen 238, 35; d. Gefchichte D. Welt 
beweift, wie gewaltig b. Teufel ijt 118, 49; größer 
als aller Welt Sünde ift Gottes Barmherzigkeit 
1152, 20. 

Welthandel 214. 

Weltfchant ift auch e. einziger Prophet 270, 66; 

6, 79 | 


Weltweije 184, 114. 

Weltwefen, Abjonderung davon, inwiefern? 
392,01. 

Werke Gottes im erften Artifel abgemalt 678, 
10; fann man nidjt ohne Glauben faffen 740, 35; 
aller jeiner Werfe erbarmt fid) Gott 1152, 20; 
welches b. zwei bornehmiten find 264, 53; melches 
Gottes eigentl. Werk ijt 264, 51; 300, 61; Gottes 
Werk ift b. Menfchen Natur 780, 4; aber nicht b. 
Sünde in derf. 870, 40. 61; W. G3. find b. Sriüb- 
fale 300, 63; ber Glaube 890f.; 940, 9; bie 
Wiedergeburt 894, 39. 87; 1072, 32; b. GCatta- 
mente 388, 18; 734, 10. 35 [.; bie Reformation 
456, 7. 

Chrifti Wert 460; 688, 38; 758, 31; frem= 
des Werk Chrifti 802, 10. 

Werk b. H Geiftes 694, 59. 61; 834, 12; 
ift b. Predigt b. Wortes 902, 56; b. Glaube 150, 
99. 115; b. Belehrung u. Heiligung 914, 88 [.; 
924, 28; Troft daraus 954, 11. 

Werfe sine bono motu utentis 386, 12; et- 
zwungene Werte will Gott nicht 942, 17. 

Werte b. Gefeges 124, 17; 966, 16; 1056, 
19; Unterfchied b. b. Früchten b. Geiftes 806, 5; 
966, 15; das Höchfte W. b. Gef. ijf b. Liebe 182, 
104 ff.; rechtfertigt aber nicht, wie b. Scholaititer 
meinen 182, 108; 924, 29; b. Werke b. Gej. hel- 
fen nicht vor Gott 322, 30; ihnen tft das ewige 
Reben nicht verheißen 430, 30. 

Werfe b. Vernunft u. b. Willens 124, 17; 482, 
18; b. Natur 936, 58; duperlidhe Werke (op. 
oper.) b. Heiligen ahmte b. große Haufe nad) 178, 
90; fie 3. tun, ftebt einigermaßen in unf. Ber: 
mögen 120, 8; 124; 156, 9; 192, 185; 336, 73; 
bod) wird Dadurch b. Gejet nicht erfüllt 158, 13; 
954, 10; nicht Vergebung d. Sünde verdient 192, 
138. 143; 386, 12; aud) Heuchler finnen fie tun 
194, 140; was folche Werke jündlich macht 112,,33; 


Sach- unb Namenregifter. 


128, 35; 158, 15; b. Vernunft febt fie 3. hoc u. 
an e. unrechten Ort 178, 91; 122, 10; 176, 85. 

Gute Werfe 52; 336 f.; 498; 7965: 938; 
welche jo 3. nennen 52; 120, 8 f.; 220, 250; 304, 
74; 920, 25; 390, 78; 430, 545) 668, 311 ff; 
welche nicht 320, 25; 606, 93; 938, 7; 966, 15; 
welche D. edeliten g. 98. find 336, 73; bejonderes 
Merimal ift Borjchrift b. göttl, Wortes bab. 294, 
42.77; 938, 7; 956, 18; wie b. Gejet fie b. Gläus 
bigen vorjchreibt 968, 21; fie lehren u. erfordern 
b. Evangelifchen 52; 54f.; 158, 15. 80. 232; 400, 
48; 924, 29; werden im Papfttum berbunfelt 70, 
8 f; bd. Hewuchlerijche, jelbjterwählte Werte unter 
Driidt 320, 25 f. 

Bu guten Werfen muß man ermahnen 800, 18; 
950, 40; fie find [bbíid) 126, 24; 174, 79. 131. 
250; 940, 8; doch mit welcher Cinjdhrantung 126, 
24; 170, 61. 83. 143. 148. 196; 274, 78; 294, 43. 
46 f.; 338, 81; inwiefern verdtenftl. 218 f. (deutich 
u. latein.); heilig, göttlich 174, 68. 70 f.; wodurcdh 
fie Gott gefallen 170, 51. 61. 63..131. 145. 160. 
172. 234. 264; 940, 8. 38; haben Berheigungen 
u. Belohnungen 174, 73. 134. 149. 157. 241 ff. 
246 f.; 304, 77; 336, 78; 650, 252; 940, 8; bod 
it ung Gott b. ew. Leben für fie nicht jduldig 
212; wonad) b. alles zu beurteilen 220, 251. 

Gute Werke find nötig nicht aus Bwang des Ge- 
jeßes, fond. aus Schuldigfeit b. (neuen) Gebhor- 
fams 44f.; 52; 54f.; 80f.; 174, 68. 98. 142. 
227; 304, 77; 340, 89; 798, 8 ff.; 938, 7. 14. 
16 ff.; find ohne Sünde nicht 3. unterlaffen 294, 
46; gejdjeben bod) freiwillig 942, 18; erhalten 
nicht b. Glauben u. b. Geligfeit 798, 15; 946, 30; 
gehen nicht vor d. Glauben her 196, 145; 928, 41; 
welcher Hoch über fie 3. jegen 70, 4; 200, 159; 


‘fond. folgen aus Glauben unfehlbar 140, 74. 115; 


174, 82. 143; 302, 68; 342, 92; 498, 2; 796, 6; 
mo fie nicht, ba f. rechter Glaube 498, 4; 930, 42 f.; 


942, 15; find (nötige) Früchte, Zeugniffe b. Glauz. 


bens 46; 140, 71; 172, 63. 68. 125. 128; 396, 38; 
798, 15; 926, 36; 940, 9; Glaube u. gute Werke 
jegen Chrijtus, die Schrift ujw. zufammen 194, 
143. 244; 222; 928f.; find Früchte ber Bupe 
46 f.; 198, 151 ff.; 258, 28. 58; 290, 84. 42. 77; 
gehören 3. neuen Leben 192, 137; Früchte, Wire 
tungen d. 9. Geijtes 54 f.; 216, 998; 336, 73; 
892, 29. 38; 914, 90; 966, 17; ohne ihn find auc 
b. beiten jitndlid) 128, 35; fónnen nicht aus natür- 
iden Kräften, fond. nur b. Verfühnten, Wieder: 
gebornen gejchehen 54 f.; 190, 131; 214; 798, 8; 
892, 29. 39; 938, 7; b. ganze Leben hindurch 214; 
machen nicht gerecht, nicht felig 54; 70; 108, 16. 
31. 69; 166, 40 f. 56. 60 f. 75. 91 ff. 156. 198; 
212 f., 285. 241; 316, 6; 740, 34. 

Gute Werfe verdienen nicht Vergebung 
D. Sünde, Gerechtigkeit, Gottes Gnade 44 f.; 52; 
56; 64 f.; 1206, 25. 91. 38. 78 1.77.83. 80.112; 
162, 30 ff. 40. 59. 73f. 93. 123. 192. 158; 272, 
72; 316, 10; 460, 4; 792, 4; bd. fie fann man 
Siinde, Teufel, Tod nicht überwinden 178, 93. 
123. 132; 304, 77; Gottes Zorn nicht ftillen 132, 
46. 80; 174, 74. 93. 182; 274, 84; b. Getwiffen 
finden darin f. Frieden 162, 33. 40 f. 59. 83. 87. 
91. 132. 200. 225. 243; folches Vertrauen darauf 
ijt Ichädlich 140, 74; 214, 218; 276, 87; 294, 45; 
dies Vertrauen e. Sandgrund 126, 21; 194, 143; 
488, 39; fie werden allet. b. Mehtfertiqung 
u. Seligfeit ausSgefmlojjen 146, 87; 
188, 123. 151 ff.; 460, 4; 794, 10; 798, 7; 916, 
1. 9. 23. 29. 32. 36 f. 39. 43. 53; 944, 22; Dürfen 


REUS ENSE rue o ee ee mee 


Cade und Namenregifter. 


in b. Lehre davon auf feine Weije einge: 
mengt tv. 794, 11. 18; 944, 22; geben nicht ber 
Rechtfertigung voraus, fondern folgen 152, 106. 
114; 198, 154. 252; 922, 27. 

Die guten Werte b. Gläubigen find unrein, 
unboíífommen 168, 42. 68. 83. 110. 132; 
940, 8; vollfommen gute fann f. Menjch tun 108, 
20; auch b. Glaube ijt f. jolch reines Werk 70; 
146, 86; 918, 13; man bedarf immer dabei der 
Gnade u. Vergebung 168, 42; ihre Mängel wer: 
den in Ehrijto vergeben 498, 2; 968, 23; mas b. 
D. Propofition: „Gute Werfe find zur Seligfeit 
nötig, fehädlich“, 3. halten 796, 2 f. 10. 16f.; 938, 
1 ff. 16. 37 f. 

Wenn b. Gerechtigkeit aus b. Werfen fame, dann 
wäre Chrifti Tod überflüjfig 122, 12; dann bie 
Vergebung b. Sünden ijt. ungeroi 172, 65. 143; 
280, 95; 340, 87; b. Wiedergeburt überflüffig 122, 
12; f. Bedürfnis b. Gnade 148, 89; b. Gebet un= 
mgl. 730, 122; wer ba$ behauptet, nimmt Chrijto 
j. Ehre 164, 36. 83. 92. 143. 148; 316, 9; {chliebt 
fi 5. b. Ehriftenheit aus 692, 56; macht jid) der 
Gelbftbergbtterung fehuldig 584, 22 f. 

Srrtitmer Db. Widerjadher 124; 176, 83. 92. 
148; 248, 59; b. Berdientt b. Werfe de congruo 
u. de condigno 202, 167. 197. 200. 203. 223. 235; 
270, 68; 334, 79; ». habitus dilectionis 142, 81; 
gute Werke jeiem e. Sühne b. Sünden 202, 169; 
272, 75; 294, 45; | 394, 72; 338, 82; 688, 44; 
Gott mitffe um ihretwillen Sünden vergeben 256, 
17; dadurch werde Gnade verdient 124, 20; 208, 
200; 342, 91; damit d. Sünde überwunden 480, 
12. 14; b. eto. Leben ohne b. Glauben verdient 
168, 41. 212. 255 ff.; fie gälten fraft des Leidens 
Ehrifti 224, 261; b. bloße Wunjch p. Neue fet ein 
gutes Wert 482, 17; man bedürfe dazu b. Gnade, 
D. H. Geiftes nicht 334, 68. 72; 476, 10; b. äußere 
Werf, b. Zeremonie, jet d. Hauptjache 398, 40; 
312, 18; 316, 10; man fönne fie and. mitteilen 
u. verfaufen 807.; 350, 30; 432, 39; 466, 21; 
486, 28 j.; fie gehörten 3. Rechtfertigung u. mad): 
ten b. Verdienjtes Chrijti würdig 932, 45 f.; fie 
feien 3. Seligfeit nötig 944, 28; Irrtum b. Wie: 
dertäufer 944, 27. 

Böfe Werke find Frucht b. Erbfünde 476, 2; 
782, 21; auch in bbjen Werfen hält Gottes prae- 
scientia Ordnung 1064, 6; dab böje Werfe aus 
Smwang gejchehen, ijt Irrtum b. Stoifer 786, 8; 
908, 74; daß dadurch b. Gerechtigkeit u. Seligfeit 
nicht verloren tv., ijt epifureijd)er Wahn 946, 31. 

finbijde W. find Rofenfrainze, Wallfahr- 
ten ufiv. 338 f. 

Werfheilige 128, 35. 

Werkheiligfeit 296, 49. 

Werflehre wird verdammt 176, 83; ijt wider 

b. Ey. 52; 198, 153; e. Wrgernis in b. Kirche 
80 f.; dadurch wird Chriftus u. b. Glaube verdun- 
felt 218, 240. 272; hindert alle Erfahrung b. b. 
Kraft b. Glaubens 126, 21; führt 3. Verzweiflung 
124 j.; 212. 
Werkzeug b. $9. Geijte8 (Inftrument) ift Gottes 
Wort u. b. Saframente 790, 19; 900, 52. 90; 
1086, 76; foll man nicht verachten 902, 58; 1076, 
41; ift b. befehrte menjchl. Wille 790, 18; Werk: 
zeug, Chriftum 3. ergreifen, ijt D. Glaube 792, 5; 
924, 31. 38. 

Wefen b. Menfchen ijt b. Erbjünde nicht 782, 
17. 19f.; 858, 2. 28. 33. 48; warum nicht 870, 
41. 47; bod) ijt es deh. Adams Fall berberbt 858, 
1. 23; b. alten Adams Wefen wird in b. Befehrg. 


1241 


nicht vertilgt 788, 14; 910, 81; ihr natürliches 
Wejen verlieren b. Elemente im Abendmahl nicht 
812, 22; 1008, 108. 

Cin geijtlihes, unzertrenntes Wefen tft 
Gott (in drei Verfonen) 30f.; 42; 102; 460; 
1038, 69; in j. Wefen untwandelbar 1086, 75; 
eines Wefens m. uns ift Chriftus nach b. menjch!. 
Natur 872, 43; doch ijt fein Wefen weit über alle 
Kreaturen 3. jegen 1006, 101; mad) b. Gottheit 
iter eines Wejens m. b. Vater u. H. Geift 30; 
1040, 72; in ein Wefen ijt b. göttl. u. menjch!. 
Natur in Chrifto nicht vermengt 818, 6. 18. 21; 
aud) b. menjchl. Natur nicht nad) b. Wejen b. 
göttlichen gleich gem. 822, 27 f.; 840, 21; 1040, 
71; 1100, 29; daß ein einiges göttl. Wejen 
fet, leugnen b. Antitrinitarier 842, 29; 1102, 37; 
daß Chriftus eines Wejens m. b. Vater fei, 
leugnen D. Arianer 842, 28; 1100, 36. 

Widerdrifti find faljde Lehrer 242, 48. 

Widerfaher Chrijti (Antichrift) ijt der Papit 
474, 15; 514, 39. 42. 

Reine erh macht Gott 3. Willigen 790, 17; 


SOiberipenitigfeit gegen Gott 888, 22. 60; in 
ben Wiedergebornen 912, 84. 

Pa A ah A Der Wahrheit find zu ftrafen 

014 


Widerjtreben dem Gnadentwillen Gottes 904, 
59; 788, 15; 834, 12; ijt e. jhiwere Sünde 908, 
72; dabei f. Belehrung 904, 60. 83; f. Gnade ujw. 
946, 31; Die miberjtreben, find D. Wuserwahlten 
nicht 1074, 39; werden berjtodt und verdammt 
1076, 40 f. 78; mie e3 fid) damit bet b. Wieder: 
gebornen verhält 912, 84. 

Wiedererftattung gejtohlenen Gutes 304, 72. 

Wiedergeborne allein fünnen Gottes Gefeß hal- 
ten, Gott lieben, anrufen uj. 132, 46; 206, 190; 
Gott etwas darbieten 206, 189; haben troß ihrer 
Schwachheit e. gnädigen Gott 792, 9; find jdul- 
Dig, Gott 3. gehorchen 796, 3. 8F.; auch bei ihnen 
ijt D. Gejek 3. treiben 804, 3; 964, 9. 12; fie leben 
im Gejet 170, 54. 135; 806, 6; 912, 85. 88; 
962, 1; empfangen b. 9. Geift 170, 54; tun gute 
Werfe aus freiwill. Geift 798, 11; rechtichaffene 
Hrüchte b. Buße 194, 142; erlangen aber baburd) 
nicht Gnade 168, 48; ihre Wille wirft in b. Buße 
m. 790, 17; aber auch in ihnen gelüftet b. Fleiich 
wider b. Geift 906, 68. 84; 922, 23; finnen ben 
$3. Geift auch wieder verlieren 1156, 41. 

Wiedergeburt, neue Geburt, was fie iit 138, 65; 
156, 3f. 230 [.; 920, 18; warum nötig 122, 12; 
wie D. Menjchen Wille vor u. nach b. Wiedergeburt 
befchaffen 784, 1 ff.; 880, 2 f. 17 f. 24; vor derf. 
fonnen wir b. Gejek nicht halten 192, 135. 187. 
194. 247. 

Die Schrift fordert d. Wiedergeburt 222, 253; 
fie ijt nicht b. Menfchen, fond. b. H. Geiites Werk 
190, 130; 230, 14; 890, 25f.; 922, 22; in bet 
Taufe 114, 36; 550, 10; 738, 27; 884, 15; bd. 
Wort u. Caframent 880, 5; 906, 65; 206, 190; 
Dd). b. Glauben in b. Buße 170, 61. 135. 171. 194. 
253. 265; 274, 82; 290, 34; Sant dafür 884, 15; 
ihre Folge ein neues Leben 216, 228; gute 
Werke, Liebe 190, 131. 195; 940, 10 ff.; doch nicht 
pollfommen, jonb. nur angefangen 804, 4; 862, 
14. 18; 906, 68; 922, 22; bor u. nach derf. be- 
dürfen wir Gbrijti 168, 41 f. 169. 

Srrtiimer der Synergiften 788, 11f. 14; 
Calviniften 1154, 34. 36. 41; Schwendfeldianer 
840, 23; 1100, 31; Papijten 910, 79; daß in b. 


1242 


en Gott e. neues Wejen b. Seele jchaffe 
910, 81. 

Wiederholung b. Cinfegungsworte ijt b. Kon: 
fefration 1000, 82. 

Wiedertinfer, ihre Irrtümer und deren Ver: 
mwerfung 44; 48, 89. 7 [.; 50; 188, 66; 244, 52; 
310, 18; 742; 838; 944, 273; 1094; 1096 f. 

Wiedervergeltung Gottes 648 f. 

Riflif 332, 68. 

Wiflifiten 236, 29. 

Wilhelm von Baris 336, 76. 

Wilhelm ber Jüngere, Herzog zu Braun: 
fchweig 24. 

Wilhelm, Graf 3. Schwarzburg 24. 

Wille Gottes ift in b. 3 Artikeln abgemalt 678, 
10. 63; ihn erfährt man durcdhs Wort 318, 17; 
1072, 29. 36; insbes. bd). b. Gejet 800, 8; 806, 7; 
956, 17; 964, 11; Zeichen desf. find b. Saframente 
46 f.; 308, 1; 408, 69; ihn lernt allein b. Glaube 
fennen (in Chrifto) 176, 84; 694, 65; f. Menich 
aus natürl. Vernunft 336, 73; 194, 14; wider 
Denf. b. Fleifch 170, 49; 886, 18; nad) bem]. follen 
wir leben 834, 14; ihm gehordjen in Wnfechtungen 
u. im Tode 120, 8; 132, 46; 156, 4. 49. 77. 243; 
300, 63; darum 3. bitten ijt 546; 576; 712 fF. 

Was tit b. Wille Gottes? Dak man |. Wort 
höre 786, 5; 902, 55; daß b. Gläubigen in Chrijto 
felig mw. 206, 189; 212; 834, 12. 15; 900, 49; 
1070, 26 ff.; 1152, 18; daß fie gute Werfe tun 
950, 38; 962, 8; 966, 17; b. Wille Gottes ijt 
nicht Urjade des Böfen 1064, 6. 

Wille be8 Menfchen (im allgemeinen), |. 8er- 
hältnis 3. Glauben u. 3. Geredjtigfeit 204, 183; 
darin ftect b. alte Adam 804, 4; ijt böfe u. fitn- 
big 786, 3; 832, 4; 862, 11; 1064, 6; benj. bricht 
Gott bd). Kreuz u. Trübjal 326, 45; er flieht das 
(Sevid)t Gottes 204, 183. 

Der böfe Wille in Menfhen u. Teufeln tjt 
Urfahe b. Sünde 52; 336; 546, 11; 716, 67. 70; 
1064, 6; Werke, wider b. Willen (aus Bwang) gez 
tan, gefallen Gott nicht 942, 17; 968, 19. 

Freier Wille D. Menjchen 50; 128, 29; 332; 
478; 784; 880; biet ungleiche Stände Desjelben 
784, 1; 880, 2; inwiefern b. Menfch e. freien 
Willen hat 334, 70; berj. vermag zwar äußerlich) 
ehrbar zu leben ujm. 50; 334, 70. 75; 890, 26. 
31f.; aber in geiftl. Sachen nichts 336, 73; 882, 
7. 128. 17; verhält fid) in d. Belehrung pure 
passive 790, 18; 908, 73. 89; vermag nichts ohne 
b. 9. Geiftes Gnade 786, 6; 908, 70 T.; nach der 
Belehrung iff er nicht miübig 790, 17; 914, 88; 
wenn er hinreichte, jo mare Chriftus umfonit ge- 
ftorben 128, 29; wie b. Vater bab. reden 888, 23. 

Srrtümer bp. Scholaftifer, Papijten, Bela: 
gianer u, Halbpelagianer 106, 12; 124, 17; 334, 
67-5; 1476, Ares ABO 103. $5188; 91E 8081015; 
Synergiiten 910, 77; Manichäer u. Gtoifer 334, 
67; 786, 8; 908, 74; andere verwerfliche Reden 
davon 788, 11 f. 15 f.; 912, 82. 86; Mikbrauch d. 
Epifureer u. Enthufiaften 898, 46. 

Willige macht Gott aus Uniwilligen 788, 15. 17; 

88. 
Willkiir, in unferer, fteht b. Gehorfam gegen 
Gott nicht 796, 3. 11; 944, 20. 

Winkelmefjen 64 f. 

Wirken, Mitwirken, b. Menfchen in D. 3Befebrg. 
154, 114; 788, 143448? 904011978: 

Wirkung b. '$. Geiftes 790, 18; 1068, 23. 82 f. 
(f. Gnabentoirfung); Wirkung Shrifti im heiligen 
Abendmahl 1154, 93; der Saframente 226, 3. 


Sad): und Namenregifter, 


Willen, ein bloßes, ijt b. Glaube nist 54f.; . 


124, 17; 134, 48. 50. 61. 99. 115; 182, 106. 128. 
183. 194. 216. 262; 262; 45; 792, 6; dies haben 
5 epis u. b. Gottlofen auch 134, 48; 206, 194. 
Arr diee Konfordie über vete Einigkeit 


Witwen und Waijen, deren Tränen haben bie 
Widerfacher auf fi) 382, 70; D. 3Beijpiel b. Wit- 
went, Die D. Kirche dienten, beweift nichts für das 
non 440, 64 f.; Haustafel f. b. Witwen 

Wohlgefalfen hindern Sorge u. Geiz 558, 8; 
YB. Gottes 884, 14; 1064, 8. 

Wohlftand in der Kirche 828, 3; 1054, 7. 


Wohltat Chrifti ecfennen, iit Crfenntnis Chrifti 


150, 101; ijt Glaube 150, 101; gefchieht bd). Gna- 
Denwiriung b. $9. Getftes 858, 3; im D. Abendmahl 
176, 89; 408, 72; 976, 16; Deh. Unterfchied des 
Giejeteg" u. G8. 178, 65; "verbuntelt Dd. Men: 
{chenjakungen 314, 3; 516, 45; bd. Gefegeslehre 
424, 15; Wopttat Chrifti ift D. Erneurung uf. 
924, 28; b. Abfolution 280, 6; wird bd. Wort u. 
Saframent Dargereicht 1068, 16. 

Wohltat Gottes 198, 151; 868, 35. 

Wolfart, Bonifazius 528, 97. 

Wolfe in der Kirche 232, 22. 

Wolff, Herzog 3. Braunfchweig 24. 

Wolff Grnit, Graf zu Stolberg 24. 

Wolff, Herr von Schönburg 24. 

Wolfgang, Fürft zu Anhalt 94, 15. 

d u. Vollbringen 884, 14. 26. 39; 900, 
5 

Wollarit b. Mönche 420, 5. 59; YW. d. Welt bete 


-treibt D. Gemwifjensangit 290, 34. 


Wort (Ayo) 984, 36; 1018, 16; ift nicht fib: 
fid) Wort ob. Stimme 42. 

Wort Gottes, das, ift Gottes Kraft 570, 11; 
wahrhaftig u. getoiß 152, 108; 812, 20; 810, 13; 
fräftig u. wirffam 232, 19; 262, Ads 310, 11; 
aud) wider b. Teufel 568, 10 .; 608, 101; der e$ 
zu verdrehen fircht 982, 31; ewig 986, 435 Ddefjen 


Nuben u. Frucht 570, 12; deffen ganzer Inhalt 


994, 62; darin allein wird Gott u. f. Wille er: 
fannt 138, 67; 318, 17; dadurch Erleuchtung, Be: 
tehrung, Geligfeit gewirkt 776; 786, 4 ff. 18 f.; 
888, 19; 900, 50; b. 9. Geilt u. deffen Gnaden= 
wirfung erlangt 44; 84, 9; 158, 14; 270, 717.; 
408, 70; 692, 58; 790, 19; 1088, 77; b. Glaube 


140, 73; 240, 36; 308, 5; 408, 69 f.; 786, 5. 7; 


972, 3; 1084, 69; darin ij bie Gnadenwahl gez 
offenbart 832, 6. 13; 1076, 48. 52; dadurch) bez 
ruft, ftärkt, erhält, tröftet, belebt Gott 162, 33; 
258, 32. 40. 49. 72; 480, 8) 54060,0115 7754,12; 
1074, 34. 44; dadurch fommt Gottes Reich 3. uns 
690, 52; 710, 58; 894, 36; u. wir 3. Gott 138 f.; 
Wort u. Kreuz find beifammen 714, 65. 67; man 
fol Gottes Wort täglich üben 886, 16; nicht mi: 
brauchen 56 f.; aus Geiz nicht vergeffen 282, 9; 
e8 nicht achten, ift Frucht b. Erbfünde 128, 35; 
476, 2; 608, 99; Berfuchung b. Teufels 726, 104. 


Wort Gottes iff b. Zeichen b. Kirche 226, 3; 


498; too e8 nicht ijt, ba ift nicht Chrifti Reich 244, 
52; 832, 7; e8 gehört 3. Wejen D. Satramente 


. 808, 5; 412, 89; 492, 1; 550, 2; 556, 5 ff. 10; 


736, 18. 22. 26. 45 f. 58; 752, 4. 10. 14; 978, 21; 
Deh. dass. iit D. Eheftand heilig 370, 31. 84; '638, 
209; e8 allein foll Artikel D. Glaubens ftellen 466, 
15; ohne ba$j. f. Gottesdienst 412, 89. 92; 464, 8; 


joll mehr als alles gelten 382, 71; joll rein und 


or 


ee ae FR Tl en a Zn 


Sach: und Namenregifter. 


lauter gepredigt 902, 55; recht geteilt 950, 1; und 
nach dem]. alles (alle Lehre) gerichtet m. 450; 776; 
848; denn es ift b. höchfte Heiligtum 606, 91. 

Wort b. Cys. lehrt Gottes Gnade u. Chriftum 
fennen 792, 6. 10. 

Das mündliche, gepredigte Wort, bd). ba$- 
felbe allein gibt Gott b. $9. Geift 494, 3; 1068, 17; 
will er m. uns handeln 496, 10; 1074, 86; e8 tit 
b. eigentl. Amt b. Evs. 490; 758, 31; Amt und 
Wert b. H. Geiftes 902, 56; 1072, 29; ohne das}. 
fein Prophet 496, 11. 

Srrtimer b. Enthufiaften, Wiedertäufer u. 
Schwendfeldianer, al3 ob b. H. Geift nicht dadurd 
gegeben würde 310, 13; 494, 3. 6; 788, 138; 840, 
22; 880, 4; 910, 80; 1100, 30; b. Saframen- 
tierer 814, 35; 1048, 94. 

Wortgezänfe, unnüges, baut die Kirche nicht 
856, 15; (874, 51); fónnen in Lehrftreite über: 
gehen 796, 4; b. Religionsitreitigfeiten find jedoch 
nicht Wortgezänfe 848, 9; 858, 3. ‘ 

Wucher und Geiz haben überhandgenommen 
458, 12. 

Wunden Chrifti 460, 5; 958, 23. 

Wunderwerfe, =zeichen helfen nichts ohne 
Glauben 312, 20; Bedeutung b. Werke Chrifti 
1022, 25. 

Wiirdigkett b. Werfe 208, 198. 200. 211. 254; 
3. Taufe 738, 99; YW. ob. Unmirrdigfeit 3. Abend: 
mahl (ändert nichts an b. Saframent) 556, 10; 
756, 16f. 34. 55. 61; 812, 16. 20; 980, 26. 71. 
123 ff.; 1150, 6. 26; ohne unf. Würdigfeit ver: 
gibt Gott Sünde 792, 4; b. Vertrauen auf eig. YW. 
hindert das Gebet 730, 122. 


garmarl, dagegen foll St. Apollonia helfen 
11 


pane in ob. Kirche wegen b. Tradition 56 f.; 
72, 16, 

Batberet verboten 708, 42. 

Bauberer 350, 34; 582, 11; 538, 4; 596, 62. 

Zehnten 86, 29; 388, 21. 

Zeichen am Leibe war b. Befdhneidung 174, 80; 
. 912, 19; b. Gnadenbundes find b. Saframente 
260, 42; 308, 1. 14. 20; 400, 49. 69; desgleichen 
3. b. Troftes 198, 155; 724, 98; das aud) b. Buz 
fag d. 5. Bitte 724, 97. 

OLN Keri Seiden. b 4 itd4e-9206, 9.5. 75 
408; beziehen fid) auf b. Heuchler 230, 12. 19. 28; 
innere 3. ber Kirche 226, 5. 

Wuberlidhe Zeichen muß b. Glaube haben 
738, 29; b. Rechtfertigung 198, 154; äußerliche 
Zeichen, bie Gottes Befehl u. Bufage haben, find 
D. Saframente 308, 3; fie find Gemälde, die vor: 
ftellen, was durchs Wort gepredigt wird 308, 5; 
ihnen ift b. Verheipung b. Gnade angeheftet 194, 
143; 408, 69; dienen 3. Erwedung u. Stärkung 
b. Glaubens 176, 89; 308, 4f.; 408, 70; bd) fie 
holt man Vergebung b. Sünden 692, 55; mirft 
b. Heilige Geift 408, 70; Bedeutung b. duperlichen 
Zeichens bei b. Taufe 748, 64 ff.; bloße Zeichen 
find d. Saframente nicht 46f.; 308, 1; 406, 
68; 814, 27. 30; 972, 4. 7. 116; 1154, 22. 

Zeiten, lebte 62; 376, 58; Weisfagung Chrifti 
davon 288, 29; an beftimmte Zeiten ift D. Whend- 
mahl nicht gebunden 762, 47. 

Zeitliche Geburt Chrijti 1044, 85. 

Beno, feine Sprüche 122, 15. 

Seremontalgejet; it aufgehoben 374, 41 f. 

Zeremonien 48; 70; 314; 500; 506; 828; 1052; 
b. Zeremonien im Gejet waren e. Zucht u. Übung 


1243 


438, 58; etliche waren als nötig geboten 322, 32; 
an fie war b. Gerechtigtt. b. Gej. gebunden 236, 
91; b. Suden hielten fie f. berbienjtlid) 312, 18; : 
316, 10; 392, 27; biejen Wahn nennt Paulus b. 
Dede Mofis 158, 12 ff.; b. ihnen ijt nicht b. Rede 
bei Grfüllg. b. Gef. 156, 3; b. Berem. b. Beichnei- 
bung ijt nicht nötig 3. Seligfeit 240, 39; Mofis 
gerem, find nicht auf b. Eheftand b. Prieiter zu 
beziehen 380, 64; 3t. ihnen u. b. Menjchenfa. f. 
lnterjdj. 316, 10. 30; 5. ihnen find b. Chriften 
fret 90, 59; 374, 41 f. 64; barum verwirft fie 
Paulus 316, 10. 

Wejen, Gwed ujt. Zeremonien find aug. 
Werte 398, 40; b. b. Gott eingejebten jollen er- 
halten t». 308, 2; in äuß. Sevem. ift Freiheit 74; 
fie jolfen 3. Unterricht D. Volkes dienen 64; zur 
Ordnung in ber Kirche 74; 92, 53; 324, 38 [.; 
828, 1; 1052, 1; 3. Übung d. gem. Mannes und 
b. Sugend 438, 55; folche fünnen ohne Sünde gez 
halten t. 314, 1; 326, 44; ob Bijchöfe fie einzuf. 
Macht haben 86, 20; ob man fid) zur Zeit b. Ber: 


: folgung m. Feinden darüber vergleichen dürfe 828, 


2. 6; 1052, 2 f. 10. 

Gleihförmigfeit derf. ift nicht nötig s. 
Cinheit b. Kirche 46; 74, 44; 228, 10; 230; 236, 
90. 45; 318, 18; 830, 7; 1062, 31; am twenig- 
ften folder Zerem., bie wid. b. Schrift find 498; 
fte find b. Gott nicht als nötig 3. Seligft. geboten 
284, 19; darin befteht b. Reich Chrifti nicht 230, 
13; helfen nicht zur Gerechtigfeit 238, 31; nicht 
nötige Gottesdienfte 90, 53; 828, 3; dadurch. wird 
Chrijtus unterdrücdt 436, 54; dagegen haben bie 
Upojtel geftritten 374, 42; 146, 87; 1054, 11 f.; 
denn neue Berem. 3. erdenfen, hat Chriftus nicht 
geboten 92; b. Kirche mag e$ damit nad) Gut: 
befinden halten 828, 2; 1054, 9; feine foll b. anb. 
desh. verdammen 830, 7; bod) foll man zufjehen, 
ob fie wirkl. Adiaphora find 1052, 5 ff. 

Gerem. u. Cafungen hatten bie h. Vater aud) 
320, 20; find langft abgetan al3 nicht nötig zur 
Dergebg. b. Sünden 284, 16; im Papfttum gibt es 
unzähl. unnitke 438, 55; famen aus Mibverft. b. 
alttejt. Berem. auf 402, 52; Zerem. u. Narren: 
wert lehren bie päpftl. Defretalten 474, 14. 

geremonien werden die 7 Saframente genannt 
308, 2; melde Zerem. Saft. zu nennen ibid.; 
Berem., dadurch uns Gott gibt, find die Cafr. 
388, 18; dadurch wir Gott geben, find bie Opfer 
388, 18; b. Berem. b. Whendm. mag man auch ein 
Vobopfer nennen 394, 33; darin b. barmberzige 
Wille Gottes 3. erfennen 408, 72; um b. Predi- 
gens tv. eingefekt 396, 35f.; nicht b. Zeremonie 
allein ijt D. tägl. Opfer 396, 38; auf b. Serent. 
D. Mteffe geht b. Wort Opfer nicht 394, 84; bie 
Berem. b. Safe, ijt unniik ohne Glauben 408, 70; 
fann nicht ex op. op. f. anb. geschehen 410, 77. 

Die Gbangelijd)en halten viele Seremon. 74; be- 
fond. bei b. Meffe 64; 382, 1; Luthers Bedenfen 
1060, 24; Berem. b. Meffe nur wenig verändert 

NU? 

Srrtiimer 92,061; 284, 16; 312, 18; 830, 
8 ff.; 1060, 26 ff. (€. Bräuche, Menjchenfagun: 
gen, Traditionen.) 

Zerrüttung über ganz Europa brachte b. Papft 

2, 94. 

Zertrennung in der ird verurfachen bie 
Biichöfe 524, 72; 184, 115; Rotten u. Selten 
182, 111; $9. b. göttlichen Wefens ijt fchriftwidrig 
30f.; 88f.; 44, 2; 102; 1038, 68; ebenfo bet 
Naturen in Chrifto 1044, 82 f. 


1244 


Zeuge 660, 279; muß e. frommer Mann fein 
652, 259; Zeugen b. Cintwwohnung b. 9. Geiftes 
find b. guten Werte 798, 15. 

Zeugnis Gottes f. feinen Sohn 204, 176; 268, 
62; der Propheten b. Chrifto 144, 83; 198, 152; 
268, 65; Dies einttüdjt. Zeugnis ijt Stimme der 
fathol. Kirche 270, 66; Zeugnis Abrahams 174, 
80; der Batriarchen 176, 87; der alten Väter 128, 
29 i; 208, 202; 272, 73; Zeugnis aus Gottes 
Wort allein fann trojten 194, 141. 

Zeugnis b. Q. Geiftes im Herzen 154, 114; 
1072, 31. 74; 3. b. göttl, Gnade, Vergebung der 
Sünden find b. Saframente 46 f.; 308, 1; 400, 
40; 8. D. Gerechtigkeit, b. Glaubens, find b. guten 
Merfe 172, 63. 252; 798, 15. 

Beugnifje de8 Glaubens find b. Symbole 
718, 85'854, 18. 10. 

Talich Zeugnis 652, 257. 271 f. 

Ziehen Gottes 3. fid) fefbjt 582, 15; ten 788, 
16; 912, 86; 3. b. Vaters 3. Chrijto 1086, 76; 


wodurd) 902, 54; ijt f. Zwang 904, 60; 8. D. Het- 3 


ligen Geijtes 790, 17; 914, 88. 

Biel jteft Gott bem 3Bbjen 832, 4; 1064, 6. 

Bolibat (T. Gbeloftafeit). 

Zorn Gottes, ewiger, nicht etioa8 Geringes 142, 

79; 168, 42; b. 8. G8. find alle Menfchen fehuldig 
130, 36. 40. 62; 282, 11; 878, 62; 956, 20; 1082, 
60; Kinder b. Borns 782, 12; 860, 6. 9. 19; 920, 
«20; 1152, 16; Gefäße b. Borns 1088, 79 [.; GS. 
3. ijt b. Unbußfertigen gedroht 174, 79; denen, 
Die b. Gott weichen 584, 22 ff.; wird Durch bie 
after b. Klerus erregt 62; bd) b. Gejek geoffen= 
bart 142, 79; 204, 174. 244; 478, 1; 902, 54; 
956, 14; predigt d. Gb. 802, 9 f.; 954, 12; mer 
ihn nicht fühlt, nicht achtet 114, 42; 128, 35. 37; 
258, 29. 51; was daraus folgt 122, 9; was daz 
gegen aus b. Gefühl de8f. 124, 20. 36; 156, 7. 14. 
40. 88. 91. 167; 258, 34; dies Gefühl gehört zur 
Neue, Beichte, Buße 160, 21: 258, 29. 32. 44; 
282,10. 53; 908, 70; iit Strafe b. Sünde 298, 56; 
Zeichen def. find b. Trübjale nicht immer 300, 
61; b. menfdl. Natur fann ihn nicht ertragen 206, 
191; b. Drohung be$j. fann f. guten Werfe er: 
zwingen 806, 5. | 

Gottes Born fann verjühnt t. 194, 143; 
das ijt notwendig 180, 103; gejdjiebt aber nicht 
Dd) unf. Werke, Liebe uf. 132, 46. 80; 174, 74. 
82 f. 100, 182; 268, 64; 274, 84f. 87; 282, 11; 
340, 87; nicht bd. Menfchenjakungen, Meffelejen 
286, 20; 316, 5; 386, 13; nicht bd). b. tyegfeuet 
294, 42; nur bd). Chrijtum 132, 46. 81; 178, 93. 
170. 179; 276, 87; 296, 49 f.; 424, 17; b. Auf: 
hören de3f. fann f. Menjch ohne e. gewifjes Gottes: 
wort behaupten 194, 141. 

Born richtet b. Gefek an 176, 83. 136. 149. 212; 
276, 88; 478, 5. 

Born gegen Gott entfteht aus tnechtijher Gurdt 
260, 38. 

Botten (irr durcheinander), fo jebt allenthal- 
ben in b. Welt 3. Sotten geht 642, 217. 

Zucht u. Kafteiung verbieten die Evangelifchen 
nicht 74; deh. duberl. 8. (b. GejebeS) joll b. groben 
Sünden gewehrt m. 126, 22; 378, 55; 804, 1. 8; 
962, 1; derf. bedarf b. gemeine Bolf 328, 49; dazu 
gehören b. guten Werte 172 f.; b. leibl. Bereitung 
3. Abendmahl 556, 10; dazu dienen d. Trübjale 
298, 54. 59; b. Zeremonien im Gejeh 438, 58; 
weltlihe Bucht ijt 3. unterjcheiden b. innerer 
Frömmigkeit 336, 75; in Hhriftlidher Bucht 
find Weib, Kind u. Gefinde 3. halten 320, 25; 


Sad: und Namenregifter. 


642, 218; dazu find b. Leute 3. ermahnen 800, 18; 
was ihr ihädlih, zu meiden 950, 39. 

Qudt (disciplina) in b. Kirche 286, 93 f.; 446, 
16 f. (S. Bann.) LING 

Biidhtigung, zur, dient alle Schrift 1066, 19. 

Zuchtmeiiter ijt das Gefe& 126 f.; 960, 24. 

Zufall 158, 14. 46. à 

Zufülliges (accidens), Gebraud) b. Wortes 784, 
23 ff.; 876, 54 ff. 

Zugang, Zutritt 3. Gott ift Verfühnung 142, 
81; bat man nicht bd). b. Werte, fond. allein deb. 
Gbrijtum 142, 81; 160, 21. 42. 74. 94. 101 f. 125. 
135. 148. 169 f. 193. 197. 212. 255. 

Züge, fete 154, 119. 

Zuhörer, Haustafel für diejelben 560, 3. 

Bufunft, darauf geht b. Hoffnung, b. Glaube 
aber auf Gegenwart u. Zufunft 206, 191; Zus 
funft Chrifti 474, 15. ' 

Zulafjung Gottes 784, 25; 832, 4; 1064, 6. 

Zunge, die, begreift auch d. 5. Gebot 632, 188; 
fann großen Schaden anrichten 662, 291; wie zu 
regteren 658, 276. 

Zungenjünden 654, 263 f. 

Zurechnen will Gott nicht b. Sünde u. mangel- 
hafte Gefegeserfüllung 170, 56; 498, 2. 

Suredhuung b. Sünde 114, 36; des Glaubens 
202, 171. 186; 918, 12; b. Gerechtigkeit 168, 42; 
212; 222; b. Gerechtigkeit b. Gehorjams Chrifti 
346, 19; 918, 9. 14. 23. 32; dazu gehört feines 
Iveg8 D. eigene Gehorfam 796, 21; 932, 50. 

Birnen, jolange wir Gott 3., finnen wir nicht 
gerecht t». 170, 55; ben zürnenden Gott fünnen 
wir nicht Tieben, fliehen f. Gericht 204, 173. 179. 
191; b. Gerichte Gottes zürnen b. Menfchen 204, 
180; 3. ibm in Anfechtungen 168, 46; Chriftus 
verbietet b. Sürnen 630, 182. 

Zulage b. Gnade ijt b. Ev. 212; haben wir in 
Chrijto 142, 80; 212; 260, 36. 79; 350, 31; ges 
hört 3. e. Saframent 176, 89; 808, 3; 310 f; 
3. Abjolution 260, 39; Dieje Zufage empfängt der 
Glaube 134, 48. 81; 180, 103; 268, 62; 312, 19; 
das Kreuz 312, 17; ijt b. einzige Troft b. Gewiffen 
142, 80; 166, 40; 214; 268, 64; 276, 87; 338, — 
85; darauf gründet fid) d. Gebet 348, 20; fie fann 
nicht fehlen 312, 20; b. Patriardhen und David 
hatten bieje 8. 136, 58f.; um derjelben willen 
wurden b. Yuden, auch b. böfen, Gottes Bolt ge- 
nannt 230, 14; Bujage D. ewigen Lebens 214. 

Bujak zu einem Teftament 316, 12. 

Butun der Werke, ohne 798, 7; 944, 24; wurde 
Abraham gerecht 926, 33. 

Zuverjicht, welche gegen Gott 162, 33; 3B. b. 
Glaubens 206, 191; 3. Gebet 544, 2; 580, 4. 16; 
122, 92; tworaus 3. jchöpfen 722, 92; Buberficht 
D. Werke im Papfttum 480, 12. 
abi ghia es Gnade Gottes 688, 38; 908, 


7 

Zwang iit nicht beim neuen Geforjam b. Glau- 
bigen 796, 3. 10; 938, 4..12. 17; nicht bei b. Bes 
februng 904, 60. 73; dv. Zwang b. Gejegkes find jie 
befreit 804, 2; 962, 5; twas aus Zwang gejchieht, 
ijt f. gutes Werk 942, 17; mit Zwang find äußer!l. 
Beremonien nicht aufzurichten 830, 10; 1060, 27; 
nicht Glaube u. Saframent 534, 13. 21; 762, 42. 

Srrtum b. Stoifer, dap alles aus Zwang ge- 
fchehe 786, 8; 908, 74. 

warten (tho-war, tho-waro), wahrlich 548, 16. 

Zweifel, zweifeln an Gottes Regierung 168, 
46; an Gottes Gnade 176, 84; an d. Vergebung 


Sad: und Namenregiiter. 


b. Sünden 154, 119; 162, 28; 276, 88f.; an ber 
Abjolution 552, 16; 3. an d. Seligfeit u. b. Gna- 
denmwahl ijt gegen Gottes Willen 792, 9; 1084, 70. 
73; darin lafjen b. Widerfacher b. Getviffen jteden 
154, 119; ja lehren, daß man daran zweifeln mitffe 
516, 44; 124, 19; 208, 200. 260; ift Folge der 
Werflehre 204, 180; 212; 944, 23; wer zweifelt, 
flieht bor Gott 214; fann nicht beten 176, 84; 
278, 89; 702, 22; 730, 121 ff.; ijt ungejchict zum 
h. Abendmahl 552, 16; Zweifeln an b. Wahrheit 
iit bitterer alS b. Tod 290; an b. Werfen dagegen 
heilfam 208, 200; aus b. Zweifel wird 3ufett Ber- 
zweiflung 278, 89; 3. an b. Autorität b. rim. 


1245 


Stuhls überall 290, 30; Paulus gegen b. Siweifel 
D. Getviffens 208, 199; '8. erregt Uneinigfeit in D. 
Kirche 878, 58. 

Zwiefpalt erwdd{t aus Hab 186, 120; wie bei- 
zulegen 186, 120; 3. in Kirchen u. Schulen ijt 
Wirfung b. böjen Feindes 8; jolf durch b. Kon= 
fordienformel beigelegt t. 10; 850, 2; durch bie 
Augsb. Konfefjion 38, 10; dabei ift nichts 3. ver- 
heimlichen 956, 16. 

; on lehrt bie alloeosis 1020, 21. 38 (vgl. 
43) 


Zwinglianer, deren Vorwürfe gegen Luther 
806, 1; 1014, 2. 


INDEX OF SUBJECTS.’ 


[The first figures refer to the page; those following the comma, the section or sections; e.g.,in the 
subject “Abel” 175 and 383 indicate the pages, 81 and 70 the sections.] 


Abel, 175, 81; 383,70. 

Ability, Human, extent of, 107 £.; 
783 f.; 863, 12; 881; limitations of, 337, 73; 
863, 11; 893, 32; insufficiency of, 129, 29; 
167; 121, 8; 191, 129; PLT od how new pow- 
ers are obtained, 901, 48; 1073, 29. 33; not 
through the Law, 965, 11. 

Errors: of Papacy, 995, 270; of Pelagians 
and Semi-Pelagians, 335, 68; 789, 9ff.; 865, 23. 

Ablutions, External, do not justify, 201, 
161 f. 169. 

Abomination, the papal mass an, 451, 26; 
1011, 109. 

Abraham, 147, 87; 175, 80; 207, 188; 209, 
199; 313, 19; 333, 61; 381, 64; 427, 25 f.; 
437, 49; 927,33; 959, 23. 

Absolution. Not for investigation, but for 
remission of sins, 283, 8; the power of keys, 
281, 4; 491; 493; the promise of div. grace, 
or the Gospel, 199, 150; 261, 39; 249, 59; of 
the remiss’n of sins, 269, 61; 553, 16; whereby 
even unknown sins are forgiven, 283, 8; is 
not man’s word, but God’s voice, 69f.; 261, 
40; 281, 2; 553, 16; its aid and comfort, 69 f.; 
199, 150; 261, 40; 493; 1075, 38; cancels sin 
on earth and in heaven 261, 40. 

How to be Given. — Committed by Christ to 
the Church 493; may be given by any bishop, 
447, 13; in case of necessity, by a layman, 
523; 67. 

How to be Received.— Through faith, 71, 4; 
199, 150; 249, 59; 263, 44; 269, 61; by the 
penitent, 49, XII; 521, 60; in communion of 
the Church, 693, 54; should be often used, 
249, 60. 

Its Relation to Confession, 269, 61. 69 f. 

Private Absolution, 47, XI; 281, 4; 495, 2; 
form ‘for; (509; 217: 

False Forms and Doctrine, 349, 25. 26; 255, 
1511285 281,25 9483 105 

Abstract, use of term, 19. 

Abuse of divine name, 59, 1 ff.; 539, 3; 
593 ff.; of possessions and gifts of God, 683, 
Cie of liberty, 329, 51; 533, 3. 

Abuses, 59 ff. ; 355, 41; their origin, 59, 2; 
355, 40; results, 357, 43; 451,: 22 11.5." vio- 
lently enforced, 185, 115; do not demand dis- 
use, /47, 59; how to be avoided, 1063, 2; 745, 
53; 755, 5 

Access to God, 143, 81; 175, 74; 179, 94; 
181, 1015: 189, 125; 493, 1355.1975. 148; 2083, 
169-£,; 207, 1993; .223, 255. 

Accident. Use of term in doctrine of origi- 
nal sin, 785, 23; 877, 54 ff.; 879, 61. 

Account, Future, 35, 38; 131, 36. 


933; 


Acts, eliciting of, 109, 12; 35, 38; 273, 75. 
Adam. His original condition, 109, 17 f.; 
867, 27; his fall and its consequences 43, 2; 
105, 95 107, 5; 109, 14; 111,:245/ 302019. 16; 
477, 1. 4; 497, 9; 867, 27; 871, 38; 1093, 90; 

his sin in us 171, 49. 

Adam and Eve. — Enthusiasts, 495, 5; 
497, 9; their punishment, 301, 58; no merit 
in their suffering, 265, 55; receive the first 
Gospel, 265, 53; their contrition, 265, 55. 

Children of Adam. — Their incapacity for 
good, 105, 2£.; 111, 26 ff.; 131, 35; their en- 
thusiasm, 497, 9; their punishment for origi- 
nal sin, 117, 46. 

The Old Adam. — What he is, 749, 66; in- 
heres even in believers, 805, 4; 965, 7; 967, 
18; 969, 24; entices to sin, 727, 102; dis- 
tressed by the cross, LIT, 66; mortified and 
destroyed by the Holy Ghost 169, 49; 963, 7; 


through Baptism, 551, 12; 749, 65. 715 751, 


77.84; through faith, 941, 10; in repentance, 
263, 46; 751, 75; through the Law and its 
punishments, 805, 4; 969, 19. 24; through 
afflictions, 301, 60; restrained by fasting, 321, 
24; substance of, not entirely destroyed in 
conversion, 789, 14. 

Adiaphora,. 829; 1053; human traditions, 
429, 27; monastic vows, 427, 21; when not 
to be surrendered, 829, 6; 831, 11 f.; 1053, 
5 f.; 1055, 10 ff.; 1061, 28 ff.; Luther’s judg- 
ment concerning them, 1061, 24; to be ob- 
served sometimes for love’s sake, 329, 52; 
agreement in adiaphora with enemies of the 
Gospel, 831, 11; 1057, 15; 1061, 28. 

Admonition, fraternal, 659, 276. 

Adoption, 923, 25; 933, 53; 961, 25; 1069, 
18; 1091, 87; errors of the Schwenckfeldians, 
841, 23;.1100, 81. 

Adoration of God, 393, 27; of the elements 
in Holy Supper rejected, 817, 40; 1015, 126. 

Adultery, 63, 18; 525, 75; 637, 199 ff.; 
801, 19. 

Advantages, of afflictions, 301, 63; of 
daily catechetical instruction, 569, 9; of one’s 


neighbor, 669, 309. 


Aerius, 417, 96. 

Afflictions, benefits of, 301, 63; 311, 16. 
See Cross, Temptations, and Troubles. 

Agnoetae (Themistians), 1048, 75. 

Alexander of Macedon, 195, 140; 325, 34. 

Alexandria, divine service at, 69, 41; shoe- 
maker of, 433, 38; 
at, 473, 9; 497, 33 521, 62. 

Allegories afford no proof, 397, 35. 

Alloeosis of Zwingli, 1021, 21; 1027, 39 f. 


* It is generally advisable to consult also the German index. 


ecclesiastical government .  - 


ga TR C THEE RR en PREIS RE ee ET MEN e a a zu 


TE EEE en a eos EBENEN PERO 


Index of Subjects. 


Alms. Include all works of love, 201, 163; 
are exercises of faith, 199, 157; commanded 
by God, 295, 42. 46; 311, 16; no price of re- 
demption, 195; a holy work of believers, 175, 
71; faith and alms belong together, 201, 160f. 
163; have certain merit, 201, 157 f.; ‘ princely 
alms, 195, 142; have God’s blessing, 651, 252; 
alms of Church misused, 421, 5; 467, 16; 
527, 80. 

“Alone,” the exclusive particle in justifi- 
cation, 141, 73 f.; 795, 10; 927, 36; 931, 43; 
933, 53. 

Altar, relation of Hebrew term to “mass,” 
413, 84f.; establishment of altars, 321, 23; 
469, 26. 

Ambiguities vs. plain truths, 173, 63. 

Ambrose, 45, VI; 67, 33; 111, 19; 151, 
108; 185, 114; 215, 219; 281, 96; 369, 20; 
41h TGS 1117 f;:1195 f. 

Amen, significance of, 549, 21; 

America (“new islands"), 1155. 


7290111: 


Anabaptists, errors of, 45, V; 47, IX; 49, 


XIL 7; 51, XVI. X VIT ::139; 66 ; 245, 52; 311, 
13; 743 f.; 893 f.; 945, 27; 1095; 1097 f. 

Analogy of faith, 777; 849 f.; 861, 4; 
939, 6; 1017, 5. 

Angels, whether they pray for us, 345, 8; 
469, 26; not to be invoked, 469, 26; cannot 
frame articles of faith, 467, 15; the Pope’s 
assumption over, 475, 13; St. John an angel 
of fire, 487, 30. 

Anna, St., 351, 32. 

Anthony, St., 179, 90; 433, 38. 

Antichrist, as described by Daniel, 234, 
24; 319, 19; 371, 25; 403, 51; as described 
by Paul, 227, 4; 515, 39; the Papacy a part 
of his kingdom, 319, 18; the Pope is Anti- 
ehrist: 47551107. 132 :516,1305%517 yr £:;^ 521; 
56; 1059, 20; proved: from prohibition of 
marriage, 499, XI; fr. invocation of saints, 
469, 25; fr. abuse of mass, 417, 98; founda- 
tion of kingdom of Antichrist, 319, 18; duty 
of Christians to shun, 517, 41; will remain 
until the coming of Christ, 417, 98. 

Antinomians, 807, 8; 957, 15 ff.; 971, 26. 

Antiochus, 415, 91. 

Anti-Trinitarians, 843; 

Apollonia, 583, 11. 

Apology of Augsburg Confession, 99 ff.; as 
a symbol, 21; 529; 777, 4; 853, 6; 855, 11. 

Apostles, gifts of God, 511, 26; commis- 


1100 f. 


sioned by Christ, 85, 6; their office, to preach. 


the Gospel, 331, 59; 449, 18; 513, 31; their 
teaching, faith, and love, 75, 45; Christ spoke 
through them, 449, 19; disseminated the Gos- 
pel throughout the whole world, 265, 54; ap- 
peal to the consensus of the prophets, 271, 73. 

Had no command to devise new ceremonies, 
93, 61ff.; 449, 18 f.; forbidden to strive for 
worldly honor, 331, 59; excused for non- 
observance of traditions, 73, 22; 325, 36. 

Establ. ordinances which may be changed, 
447, 16 f.; and are not universal, 241, 39; re- 
sisted those who required ceremonies of the 
Law, 375, 42; prohibited imposing yoke on 
' others, 445, 8; 323, 31f.; their doctrine con- 
cerning human traditions, 241, 39; 243, 44; 
323, 32. 34; adapted the Jewish festivals to 
the Gospel history, 241, 39; commanded absti- 
nence from blood, etc., 87, 32; 93, 65. 


1247 


+ 


Ruled the Church in unity, 473, 9; 
above the others, 505, 8; 
spokesman, 511, 22 ff.; not obedient to Caia- 
phas, 515, 38; their rites preferred by the 
Papists to their doctrine, 241, 38. 

Apostles’ Creed. See Creeds. 

Appetite, sexual, a divine ordinance, 365, 
7f.; 499, 2; 641, 217. 

Aptitude for spiritual things, 885, 12; 
889, 22. 

Arians, 31; 43; 827, 39; 843, 28; 1043, 75; 
1100, 36. 

Aristotle, 123, 14; 127, 24; 195, 140. 

Arius, 823, 22. 

Article, chief, of the Gospel, 
59; 461; 501, XV. 

Ascension of Christ, 31; 35, 37; 45, III, 4; 
461, IV. 

DUN, 391, 32. 

Assent, power of, in conversion, 881, 2; 
887, 18. 

Assurance, 815, 30; 1011, 116. 

Athanasius, 26; 175, 69; 1023, 22. 

Attrition, distinguished from contrition, 
255, 5; 483, 16 ff.; does not merit grace, 257, 
18; false doctrines of Papists, 307, 81; not 
understood by Papists, 483, 16. 

Audians, 243, 43. 

Augsburg Confession, 39—95; derived 
from the Word of God, 7; 9f.; 231.; agrees 
with Luther’s writings, 983, 34; 985, 41. 

Its authority, 291, 33; 777, 4; 847, 3f. 

No departure from it to be allowed, 19 f.; 
23 f.; 857, 20. 

False doctrine introduced under pretext of 
Augsb. Conf., 11 f.; 807, 1; 971, 1 ff. 

The Variata not approved, 15 f.; 
851; 5. 

Delivery at Augsburg, 7; 39; 99; 847; at- 
tempted confutation, 99, 1; subscribed at 
Smalcald, 529; at Naumburg, 9.1.3 x comprises 
sum of Christian doctrine, 289, 

Augsburg, Diet of, 7; 9 f.; 15 £.; 
2785 889. 525.415,16: Thi; 4: 847,3; 851,5. 

Augustine, 5l, 4; 55, 13; 57, 26; 73, 17; 
72..,.24.8325352.87,228% 111,122,..242 LIB, aos 
199) 20 £.537139,°63; 147, 815; 171,:515, 175,.69; 
2005 20]: 2T, 2805. 2255 26852209491 = 297, 
51; 305, 70; 309, 5; 313, 23; 335, 69; 337, 
76; 343, 91; 353, 36; 425, 17; 465, 13; 487, 
28; 491, V5; 507, 14; 523, 67; 755, 10; 789, 
15; 877, 55; 891, 27; 911, 81. 

Auricular Confession. Its origin, 285, 
15; has no divine authorization, 251, 63. 65; 
281, 5; is a snare to conscience, 249, 64; 
285, 13; 483, 19; testimony against it, 251, 
65; insufficient arguments of adversaries, 
281 ff. 

Automaton, 354, 34. 

Avarice, 459, 12; 525, 74; 559, 8; 727, 102 


no one 
Peter often the 


255, 10; 267, 


21 des 


39; 227, 


Baal, worship of, in Israel, 417, 97 ff. 

Baptism, 31, 9; 49; 245; 491; 549; 579; 
733; 1151£.; 1155 f.; what it is and signifies, 
491, 1; 549, 115 551, 11f.; 735, 14 ff.; a sac- 
rament, 309, 4; 389, 18; 579, 20 ff.; 135, 10155 
137, 18; a washing of regeneration, 551, 10; 
139, 27; a treasure presented by God, 741, 37; 
to be highly esteemed, 733, 6 ff.; 737, 21; 739, 
26; 741, 38. ; 


1248 


Necessity of, 47, IX; 245, 51ff.; commanded 
by Christ, 245, 52; 733, 4; approved by God, 
245, 53; 1794, 21; . its fruits, 551, 5.1. 73%, 
223:1.5,499,.20:5./743,.41 1.5101, 10.288. 

What Baptism Gives or Profits. — By it we 
enter the Church, 733, 2; 749, 64; put on 
Christ, 907, 67; receive the Holy Ghost, 113, 
35; 743, 41; become children of God, 707, 37; 
receive grace and forgiveness of sins, 47, IX ; 
151, 103; 245, 52; 309, 4; 389, 18; 491; 
551, 6; 743, 41; 1085, 72; it removes the 
guilt of original sin, but not the wicked de- 
sire, 113, 35; suppresses sin, 751, 83; mor- 
tifies the old Adam, 551, 12; 749, 65. 71; 751, 
83; imparts new life, 115, 35; 751, 74; con- 
soles desponding hearts, 199, 155; 743, 44; 
delivers from death and the devil, 551, 6; 
143, 41; 751, 83; gives everlasting salvation, 
551,:6;:551, 8;:579,.215; 4937,.220; 7741,08 2: 
wherein its efficacy consists, 551, 10; 739, 
26. nl. 

What it means to “be baptized in the name 
of God," 735, 10; union of the Word and the 
water, 737, 22; 743, 45; 745, 53; proper sub- 
jeets of Baptism, 739, 32; relation of Bap- 
tism to faith, 551, 6 ff.; 739, 33; 743, 41; 745, 
52 f.; 747, 58; to repentance, 751, 74. 78; 
baptism must not be repeated, 751, 78; 907, 
69; distinction between baptized and non- 
baptized, 907, 67; sinners after baptism, 
253, Ls 907,769. 

Errors: of Anabaptists, 839; 981, 29; 
1097 f.; Dominicans, 491, V; fanatics, 735, 
153981, 29; Papista, 77, 13; 421)-94°425;:20; 
501, XIV; Schwenckfeld’ns, 841, 23; 1099, 21. 

Baptism, Infant, 47, IX, 2f.; 245, 51f.; 
491, V; 743, 47 ff.; error of Anabaptists, 839, 
6 ff.; 1099, 11 ff. 

Baptism of bells, etc., 501, XV; 525, 73; 
1003, 87. 


Baptized, the, can find remission of sins, 


49, XII; the Holy Ghost given them, 245, 53; 
743, 49 f.; freedom of will in, 907, 67. 

Barefooted Monks, 125, 20; 219, 240; 
491, V. 

Basil, 877, 54; 913,86; .1023,.22; 11174; 
1125 1.5.1131. 

Bede, Venerable, 511, 27. 

Believers. Regenerated through Baptism, 
115, 36; original sin not imputed to them, 
115, 40; 499, 1; have forgiveness, adoption, 
etc., 545, 6; Christ promised them, 145, 84; 
275, 81; free from the curse of the Law, 171, 
58; the Gospel their chief treasure, 271, 73; 
God’s children only through mercy, 147, 86; 
God and God’s gifts dwell in them, 795, 18; 
the spiritual kingdom within them, 331, 58; 
type of their sanctification, 397, 36; their 
marriage pure, 373, 34; begin to keep the 
Law, 159, 15; bring forth fruits of the Spirit, 
807, 6; constantly struggle against the flesh, 
805, 4; 967, 18; why doctrine of Law neces- 
sary to them, 969, 20ff.; their renewal im- 
perfect, 197, 149; not without sin, 723, 86; 
923, 22; not righteous partly through their 
own merits, 796, 21; righteousness of life in 
them follows that of faith, 927, 32; good 
works commanded them, 951, 38; why their 
‘works are acceptable, 941, 8; 969, 22. 


Index of Subjects. 


The Holy Supper administered for their 
consolation, 809, 2; 813, 19; 817, 39; 997, 69; 
Christ’s body and blood received also by 


others, 813,16; 971, 25081, 275 S08 00^ 


995, 66; Satan driven from them, 175, 69; 
Christ’s kingdom displayed in them, 175, 68; 
reward of their works, 175, 73; their incen- 
tive to works, 175, 78; their death not a pun- 
ishment, 299, 56; they have eternal life, 219, 
241 f.; 545, 6. 

Errors. — That the believers cannot sin, 
491, 42; that good works are necessary for 
their salvation, 945, 22; that good works are 
injurious to their salvation, 949, 37. : 

Bells, baptism of, 501, 4; 525, 73; 1003, 87. 

Benedict, 425, 17. 

Benefits of Christ, 151, 101; 179, 89; 409, 
72; 859, 3; 925, 28; 979, 19; hindrances to, 
425, 15; 517, 45. 

Bernard, St., 179, 90;.219 5:928; 2 2: 
427, 21; 4831, 32; 443; 70, 

Betrothal, Secret, 527, 78; 595, 53. 

Bible. See Scriptures, Holy. 

Billeting soldiers, 649, 244. 

Bishops. Their office and jurisdiction, 
83 f.; 3131.; 443 1.; 447, 12; 810 £253 525; 
73; evangelical bishops, distinction regard- 
ing their power, 447, 13. 

In the beginning elected by every congre- 
gation, 507, 13; 525, 70; called also pastors 
or elders, 521, 61; no distinction between 
bishops and pastors, according to divine right, 
509; the Pope has no authority over them, 
503, 1 ff: 36153738 tff. 

Papal bishops not evangelical, 447, 12; 
their infidelity, 155, 119; 355, 385 445, 4 fi; 


457, 10 ff.; 525, 72 ff.; 533, 4; assumption of. 


worldly power, 83 f.; 497 f.; of the rights of 


pastors, 524, 74; civil government, not divine 


right, the source of their civil power, 87, 19. 
29; 527, 77; willingness of the Reformers to 
acknowledge their authority under certain con- 
ditions, 315, 24f.; 497, X; they do not con- 
stitute the Church, 233; 22; 361, 17; 334, XII. 

Bishops have no tyrannical or regal power, 
95, 76; 447, 14; no dominion apart from the 
Gospel, 87, 21; 449, 20; no power to make 
laws or institute justifying ceremonies, 87, 
30 ff.; 91, 50; 323, 31; 445, 8 ff.; what ordi- 
nances they may make, 91, 53 ff.; 447, 15 ff; 
heretical bishops to be repudiated, 525,:72. 

Power of bishops limited to the preaching 
of the Gospel, remission or retention of sins, 
and administration of Sacraments, 85, 5; 447, 
13; 521, 60; power of bishops and pastors 
the same, 521, 61; it is their office to judge 
doctrine, 87, 21; obedience due them when 
they preach according to God’s Word, 87 f.; 
91; mutual patience necessary between bish- 
ops and people, 185, 112 ff. 

Blasphemy. Disbelief of forgiveness the 
greatest blasphemy, 281, 94; by abuse of 
God's name, 595, 55 f.; by false doctrine in 
the Papacy, 339, 81; 501, 3; warning against, 
106 1,422. 

Blessing at table, 557 f.; 601, 73. 

Blessings. See Goods. 

Blindness, Spiritual, 787, 2; 883, 9; a 
fruit of original sin, 477, 2; under the Pa- 
pacy, 583, 11. 


«T P 
if 

. 4 
1 

L 

4 
2 

| 


a a ee nt SE AUNT 


Index of Subjects. 


Block, human ability compared with, 889, 
20. 24; 905, 59. 62. 

Blood of Christ. By it we have redemp- 
tion, 151, 104; 199, 152; 269, 63; 461, 3; 
545, 4; 687, 31; the forgiveness of sins 339 fi: 
555; 579 f.; 753, 3; we are sprinkled, 4. e., 
sanctified, 397, 36. 38; 1035, 59; it is the true 
satisfaction, 297, 50; 489, 38; has blotted out 
: the handwriting against us, 151, 103; dis- 
honored by papal mass, 415, 91. 

Christ’s Blood in the Sacrament. — Distrib- 
uted to the people, 61, 5; 359, 4; truly and 
essentially present in the Holy Supper, 47, X; 
247, 54.357, 95:403, 15; 552, 2; 583 1.; 753, 3; 
758,48 fo919 63:16 £3 757,:21 E 5 :759,!28 £,c3 1s 
809, 2. 6. 75; 975, 9 ff.; 979, 19-.; 985,.38; 
987, 44; 991, 52 ff.; 1001, 81; 1025, 29; not 
by the word or work of man (consecration), 
but by Christ's almighty power, 811, 8; 999, 
74 ff.; is quickening, 1043, 76; received not 
only spiritually, but also orally, 811, 15; 817, 
42; 993, 59; 995, 63; yet not Capernaitically, 
811, 15; 817, 42; 1009, 105; 1015, 126; even 
by the unworthy, 811, 16; 977, 16; 979, 24 ff.; 
993, 60;' 995, 66. 

Errors: of Sacramentarians, 813, 21 ff.; 
971, 21f.; 993, 59; 997, 67; 1011, 114 ff.; of 
the Papists (transubstantiation), 813, 22; 
1009, 108. 

Blood, Letters of, 185, 115; 445, 4. 

Body of Christ. The Church, 227, 5; 231, 
12; 247, 56; the wicked are not, 237, 29; the 
body of Christ given for us, 261, 42; 359, 10; 
391, 22; 554, 4. 8; truly present in the Holy 
Supper, 47, X; 247, 54; 247, 57; 493, 1; 557; 
579 1:; "7537341755, 183800, 2.6 £7; 821, 175 
975, 9 ff.; 979, 20; 991, 54 f.; not inclosed in 
heaven, 815, 32; 1013, 119; has three modes 
of presence, 1005, 98 ff.; is omnipresent, 825, 
30; 1049, 92; did it descend to hell? 827. 

Error of Schwenckfeld’ns, 841, 21. 23; 1100, 
29332, 

Bonaventura, 113, 28. 

Boniface VIII, 513, 33. 

Book of Life, 1071, 25; is Christ, 833, 7; 
835,135 1067, 13; 1085, 66; 70; 1093, 89. 

Bread, Daily. What it includes, 547 f.; 
717, 72 ff.; God gives it even to the wicked, 
547 f.; 721, 83; prayer and thanksgiving for, 
547 £.i"D5T f.; 577 fos 721 f. 

Brenz, Dr. John, 17; 529. 

Brethren, Conversation of, 491, IV; duty 
of to reprove one another, 659, 215; false, 
455, 4. 

Bride, stealing a, 669, 306. 

Brother, Christ our, 1043, 78. 

Bucer, Dr. Martin, 529; 977, 13. 

Bull of Leo X, 227, 276; of Boniface VIII, 
513, 33; bulls of the Pope, 473, 4; concern- 
ing indulgences, 487, 27. 

Burial of Christ, 1051. 

Burials, contentions concerning, 95, 2. 

Burnt Offerings, 389, 21; 397, 36. 


Caesar, Julius, 187, 120. 

Caiaphas, 515, 38. 

Call to the ministry, 49, XIV; 237, 28 f.; 
311, 9; 315, 24; to salvation, how taught by 
Christ 'and Paul, 1069, 14; is God's will, 1073, 
29; is serious, 1073, 29. 31; extended to all 


Concordia Triglotta. 


1249 


sinners, 833, 8. 10. 12; 1071, 28; 1073, 34f.; 
1085, 68; 1093, 89; to the elect, 835, 12; 1071, 
27; at God's time, 1081, 56; through the 
Holy Ghost in the Gospel, 545, 6; through the 
Word, 833, 8. 12; 1073, 29; 1075, 39. 41. 43; 
should be made sure by good works, 341, 89; 
835, 14; 947, 33; 1087, 73; even those who 
have fallen again called, 1087, 75; God’s 
faithfulness to the called, 1069, 22; 1073, 32; 
doctrine of the Augsburg Confession and Apol- 
ogy to be maintained, 1075, 38. 

False doctrines concerning call, 837, 18 ff.; 
1055, «11. 

Callings, Temporal, disparaged under the 
Papacy, 71, 10; 321, 25 f.; 519, 48; works of, 
holy, 175, 71; callings unlike, 437, 49 f.; obe- 
dience to God in, 83, 49. 50; 437, 50; ex- 
amples of saints in, 57, 1; 175, 69 f.; 345, 6; 
sin of following callings without God’s-com- 
mand, 437, 50. 

Calvinists, 817, 1. 

Campegius, Cardinal, 289, 28; 465, 10. 

Canonical Hours, 567, 3. 

Canonists, 103, 17; 203, 
257, 16. 

Canons. Concerning the mass, 247, 55; 
463, 7; celibacy, 369, 23; 379, 57;  satisfac- 
tion, 303, 70; 305, 74; obedience to a heret- 
ical Pope, 515, 38; condemn certain vows, 
421, 9; 439, 57; divorces prohibited. by, 63, 
13; penance prescribed by, 485, 22; concern- 
ing matrimonial jurisdiction, 527, 77; con- 
cerning excommunication, 249, 61; require 
both forms in the Holy Supper, 61, 9; con- 
cerning power of the Pope, 519, 49f.; often 
ignored, 93, 67. 

Capability in conversion, 889, 23. 

Capernaitic partaking of Christ’s body re- 
jected, 809, 15; 817, 41 f.; 823, 17; 995, 61 ff.; 
1009, 105. 

Carlstadt, 331, 55. 

Carnal Mind, the, 129, 32; 
179, 98; 787, 3; 885, 13. 

Carthusians, 615, 118 ff.; 735, IDE. 

Cases, Reservation of, 83, 2; 89, 41; 259, 
BTS" 307, 9tf. 

Catalog of Testimonies, 1105 ff. 

Catechism. Instruct’n for children, 575, 1; 
diligently used by Lutheran Church, 325, 41; 
should be studied by pastors, 567, 3. 7. 9; be 
introduced among the people, 533, 6; be 
taught in one form, 533, 7 f.; to be taught the 
young, 575, 3; 577, 16 f.; 579, 24; not only 
the text, but its meaning, 535, 14; right and 
wrong to be learned therefrom, 837, 22; what 
punishment is due its neglect, 535, 11 f.; ad- 
vantage derived from its daily use, 569, 9 ff. ; 
571, 14. 19; Luther a pupil of the Catechism, 
569, 7 f.; the saints cannot exhaust it, 
571,16. 

Luther's Catechisms part of the Book of 
Coneord, 23 f.; 461; 777, 5; 843, 30; 853, 8; 
(895, 36; 895, 40; 975, 10; 979, 20); why 
Luther composed the Small Catechism, 533, 
1 ff; the Large Catechism, 567, 1 ff.; the 
Large Catechism should be used after the 
Small, 535, 17. 

Catholic, why applied to the Christian 
Church, 229, 7. 9. 

Catholicity of the Lutheran Confessions, 


19 


167; 253, 3; 


161, 22. 25; 


1250 
315, 26; of the testimony of the prophets, 
271, 66; how applied to the Church, 229, 
9.189. 


Cause of sin, 53; 335 f.; 861, 7; 1089, 81 f.; 
of evil not God's foreknowledge, 833, 4; 1065, 
6 f.; of condemnation not God's will, 1089, 
18; of election not in us, 1093, 88; of con- 
version, twofold, 791, 19; not threefold, 915, 
90; of justification not our love, 939, 1; nor 
our works, 929, 37; 933, 45; of good works, 
175, 80. 

Cautio de rato, 449, 18. 

Celibacy of the Clergy, requirement con- 
cerning, not of old, 61, 10 ff.; 383, 67; is a 
human ordinance, 371, 25. 56; confession of 
priests regarding same, 61, 6; criticism of, by 
inteligent men, 63, 13; introduced with vio- 
lence, 61, 12f.; supported by injustice, 371, 
25; 379, 59; 383, 70; cruelly enforced by 
Popes, 363, 3. 23. 57. 70; defended by the pre- 
text of superior holiness, 83, 51 ff.; 363, 1; 
365, 5. 8; has occasioned great offense, 61 f.; 
371, 47. 51. 70; 451 £.; 519, 48; 641, 21831.; 
caused many murders, 379, 57 f.; is contrary 
to God’s command, 641, 213; contrary to div. 
and natural Law, 79, 19 ff.; 365, 6 f. 7. 9; 
367, 14; 369, 23; 379, 60; celibacy not true 
purity, 373, 35; has no merit, 373, 36. 39 f.; 
not to be approved, 497, XI, 3. 

Celsus, 331, 58. 

Ceremonial Law, abolition of, 375, 41 f. 

Ceremonial and moral acts, 147, 87. 89. 

Ceremonies, 49, XV; 71, XXVI, 315 ff.; 
501, XV; 827; 1053; in the Law necessary 
for a time, 323, 32; righteousness of the Law 
bound to them, 237, 31; the Jews regarded 
them as justifying, 313, 18; 317, 10; 393, 28; 
Paul calls this imagination the veil of Moses, 
159, 12 ff.; synonymous with human tradi- 
tions, 317, 10; 323, 30; Christians free from 
them, 91, 59; 375, 41f.; 381, 64; therefore 
rejected by Paul, 317, 10. 

Ceremonies, external works, 399, 40; those 
instituted by God to be maintained, 309, 2; 
freedom in regard to others, 75, 42 ff.; cere- 
monies for instruction, 65, 2 ff.; 439, 55; for 
good order, 75, 40; 91, 53; 325, 38 ff.; must 
teach Christ, 65, 3; whether bishops have the 
power to institute them, 87, 30 ff.; conformity 
with enemies of Gospel in time of persecution, 
829,:2..65 -1053 23 31055310; 

Uniformity of ceremonies not essential to 
ecclesiastical unity, 47, VII, 3; 75, 44; 229, 
10. ff.; 237, 30; 243, 45; 319, 18; 499, XII; 
831, 7; not commanded as necessary, 287, 19; 
the kingdom of God does not consist therein, 
231, 13; they do not aid righteousness, 237, 
31; not necessary services, 91, 53; 829, 3; 
sometimes obscure Christ, 437, 54; protest 
against, by the apostles, 375, 42; 1055, 11f.; 
no command to devise new ceremonies, 93, 61; 
freedom of every congregation concerning its 
own ceremonies, 829, 2; 1055, 9; want of uni- 
formity no reason for condemnation, 831, 7; 
true to be carefully distinguished from false 
adiaphora, 1053, 5. 

Ceremonies of the Fathers, 321, 20; not con- 
tinued as necessary, 285, 16; useless ceremo- 
nies of the Papacy, 439, 554 connection of 


Index of Subjects. 


those of Old Testament, 403, 52; prescribed 
by the decretals, 475, 14. 

The “seven sacraments” called ceremonies, 
309, 2 f.; species of ceremonies contrasted, 
389, 18; 395, 32. 33; ceremony of Holy Sup- 
per instituted to preach the Word, 395, 34 ff.; 
useless without faith, 409, 70. 77. 

Lutherans retain many ceremonies, 75, 


40 ff.; 65, 1ff.; 383, 11f.; Luther’s judgment . 


concerning, 1061, 24. 

Errors concerning 93, 61; 285, 17; 313, 18; 
839; 1061. 

Certainty of God's grace, 217, 2241.; in- 
consistent with doctrine of works, 169, 43; is 
faith, 163, 27; 217, 225; of faith and salva- 
tion, 941, 12. 

Chalcedon, Council of, 1107. 

Chapters, Monastic, 471, III; 487, 28. See 
Monasteries. 

Charles V, Emperor, 7; 9f.; 15f.; 21f.; 
23 f.; 39;° 99 fis: 355,42 DH 909) 95: 7706; 
847 £.;: 8051.£.;- 985 £. 

Chastity, 541, 12; 637 ff.; 313, 35ff.; a gift 
of the Holy Ghost, 191, 128; 237, 311.; 343, 
915:369, 19; false professions of monks con- 
cerning it, 81 f.; 363 f.; 375, 44; 425, 16; 641, 
214. 

Children, baptism of, 45, IX; 245, 51 f.; 
493, V, 4; are not holy before baptism, 839, 
6.8; 1099, 13; are well instructed in the Lu- 
theran Church, 325, 411f.; should diligently 
learn the Catechism, 575, 3f.; 577, 16; to be 
instructed in the fear of God, 599 f.; 629, 
174 f.; 321, 25; to be educated for the min- 
istry, 537, 20; 629, 172; their duty of grati- 
tude to parents, 617, 127; promises to obedi- 
ent children, 175, 76; 221, 246; 619, 131 ff.; 
punishment of the disobedient, 615, 122 f.; 
619, 137 £.; bear the sins of fathers, 543, 22; 
589, 30 ff. 

Children of Adam, See Adam. 

Children of God are the believing and justi- 
fied, 149, 94; 175, 75; 217, 233; 905, 63; they 
become such through Baptism, 707, 37; with- 
out human ordinances, 239, 34; by God's 
mercy, 147, 86; their election, 1003, 1; 1065, 
5; they have the Holy Ghost, 1087, 73; they 
live in, not under, the Law, 807, és if their 
renewal were perfect, their obedience would 
be entirely voluntary, 963, 6; they do good 
works that are meritorious, 221, 247; their 
imperfection, 799, 13; 965, 7 f.; their need of 
the Law, 965, 9; when they stumble, called 
again to repentance, 1087, 75. 

Christ, 31 £.5:45; 117 £:;55455:8122 11D. 

His Divinity. — God’s only-begotten Son, 
31, 2—6; 545, 3; 577, 12; 683, 25; begotten 
of the Father before all worlds, 31; 35, 29; 
461; 545, 4; 1017, 6; 
but begotten, 31; 31, 8; 33, 21; a distinct 
Person from the Father, 31, 5; 1041, 73; but 
equal to Him in Godhead, 31, 6; 35, 31; of 
one nature with the Father, 31, 3; true God, 
31; 33; 15;.35, 29 1.5 45, 1I]: 25: 045000 58 
of God, 31, 3; Light of light, 31,3; has divine 
attributes and glory, 31, 3. 6 ff.; 33, 17. 28; 
45; LIT fs 045; 577 55:085 £56685, +27... 81; 
821, 12; 1017, 6; 1023, 24; the Holy Ghost 
proceeds from Him, 31, 7; 461; 1041, 73. 

Incarnation. — Christ was conceived by the 


not made nor created, | 


Index of Subj ects. 


Holy Ghost, 31; 461; 545; 577 f.; 681f.; was 
incarnate by the Holy Ghost, 31; born of the 
Virgin Mary, 31; 45; 461;-545; 577 £.; 681f.; 
821, 12; 1017, 6; 1023, 24; was man, of the 
substance of His mother, 35, 29; assumed 
human nature, 45, III; 461; 781, 5; became 
flesh through the Word of God, 985, 39. 

True Man, But Sinless. — Is perfect man, 
35, 30; 545, 4; 1017, 6; of one nature with us, 
yet without sin, 873, 43; not by conversion 
of the Godhead into flesh, 35, 33; but by as- 
sumption of human nature, 35, 33. 

One Person, Two Natures. — God and man 
one Christ, 35, 32. 35; 119, 52; 545; 791, 1; 
811, 11. 15; 937, 58; 1005, 94; in Christ there 
are two natures, 19; 119, 52; 1017, 7; 1107 to 
1149; 1151f.; not confused, but in one per- 
son, 19; 35, 34; 791, 1; 819, 5; 823, 18; 1017, 
02 1848, bbs 1024, 1751,:.10295, .30f:;, 1031, 
48 ff.; 1035, 60; 1047, 89; so that they actu- 
ally have communion with one another 817, 2; 
819, 9; 823, 18; 1025, 31; 1027, 37; 1037, 62£.; 
1043, 76; 1045, 85; yet each retains its es- 
sential attributes, 1017, 8; 1027, 36; 1031, 
48 f.; 1039, 66 ff.; whereby the divine nature 
is not weakened, 1041, 71; nor the human 
nature made equal to the divine, 19; 825, 28; 
1021, 19; 1049, 91; the human nature ex- 
alted to God's right hand, 821, 15; 1023, 23 ff.; 
1031, 50 ff.; 1033, 54 ff.; 1035, 61; 1037, 64; 
1039, 67; 1043, 78; 1045, 80; not laid aside 
since His exaltation, 1023, 26; 1031, 51; mys- 
tery of the doctrine, 823, 18; 1027, 33. 

States of Humiliation and Exaltation. — 
Christ's suffering, death, and burial, 31, 35; 
45:1 119... 52:1 1295,01 1.461 7.; „461,..1: : 545; 
577 f.; 681f.; resurrection, 31, 35; 45; 461; 
461, 1; 545; 553, 14; 681f.; 1023, 25; de- 
scent to hell, 31; 35; 45; 461; 545; 577 £;; 
681 f.; 827 f.; 1049 f.; ascension, 31; 35; 45; 
401; 545; 577/f.;,681 f.; 991, 52; 1023, 25f.; 
session at right hand of God, 19; 31; 35; 169, 
44: 401; 545; 577 f.; 681 £.; .811,.12; 1023, 
23; 1051, 3; in the Father’s bosom, 423, 13; 
1085, 67; return to Judgment, 21 f.; 31 f.; 
Au A dest: 401: 415,515: DdO: DEG D; 
681 f. 

Savior, Mediator, Priest, King. — Christ 
our Creator and Redeemer, 987, 44 f.; the 


mirror of the Father's heart, 695, 65; the. 


promised Seed, 265, 65; 959, 23; the end of 
the Law, 129, 30; 221, 251; the only Mediator 
and Propitiator, 53, 9; 57, 3; 131, 40; 135, 
48; 141, 69; 143, 80. 82; 169, 41. 44; 179, 90. 
94. 100 f.; 183, 110; 191, 130; 205, 178; 209, 
196 ;! 22302553: 825; 201: / 2732576; 1339, '82; 
351, 31; Intercessor with God, 57, 2 f.; 169, 
44; 211, 211; 469, 26; the Son of David, 959, 
23; the Messiah, 163, 33; 1041, 72; the High 
Priest, 57, 2; 145, 82; 169, 44; 211, 212; 349, 
24 f.; 403, 53; the Sacrifice for our sins, 45, 3; 
171, 58; 311, 8; 391, 23; 403, 55 f.; the Price 
for our sins, 137, 57; our only Treasure, 275, 
19; 339, 82; 741, 37; the Lamb of God, 151, 
103; 461, 2; eternal Wisdom and Truth, 989, 
47; the Lord of Life, 685, 30; the Book of 
Life, 833, 7; 835, 13; 1067, 13; 1085, 66. 70; 
1089, 82; the Door of Life, 1089, 66; accord- 
ing to both natures, 791, 1; 917, 2 ff.; 935, 56; 
1021, 20 f.; 1031, 46 f.; 1043, 78; 1049, 93; 


1251 


our Lord, 31; 33 f.; 545; 571 £.; 681f.; King 
in God's kingdom, 711, 51; Head of the 
Chureh, 227, 5; 471, 1; 473, 9; 691, 51; foun- 
dation of the Church, 233, 20 f. ; 

Christ in both Testaments, 121, 5; was 
promised before the Law, 205, 176; prefigured 
in the Law, 397, 36 f.; 403, 53; how not sub- 
ject to the Law, 919, 15; foretold by proph-. 
ets, 145, 83; 199, 152; 271, 65; 337, 79; the 
patriarchs believed in Him, 137, 57; 271, 73; 
403, 55; has not died nor been promised in 
vain, 163, 27; 205, 176; was obedient to the 
Law, 793, 3; 919, 15; 923, 22; 925, 30; was 
baptized, 737, 21; His miracles testify to His 
divine majesty, 1023, 25; how far the preach- 
ing of His suffering is a proclamation of God’s 
wrath, 803, 9. 

Purpose of Incarnation. — Christ came be- 
cause we could not fulfil the Law, 275, 80; to 
remove sin and its punishment, 119, 50; 171, 
58; 199, 156; to announce to us our eternal 
election, 1085, 67; our redemption His work, 
689, 38; has made satisfaction not only for 
original sin, 67, 24. 27; blotted out the hand- 
writing against us, 151, 103; 265, 48; has 
freed us from the curse of the Law, 171, 58; 
805, 2; 907, 67; 969, 23; from external ordi- 
nances, 447, 15; 829, 6; 1055, 11; the preach- 
ing of God’s wrath His strange work, 803, 10; 
955, 12; has reconciled God to us, 45, 3; 119, 
52; 143, 80; 161, 20; 197, 149. 

Blessed Results of Christ’s Redemption. — 
Christ justifies, sanctifies, comforts, 45; 81 f.; 
119f.; faith sets Him against God’s wrath, 
133, 46; 179, 93. 100; 203, 170; 205, 179; 275, 
84; 277, 87; 425, 17; for His sake sin is 
gratuitously forgiven, 45; 53 f.; 115, 40; 145, 
82 f.; 155, 117, 120; 171, 56; 175, 74. 82; 193, 
1365. 203, 170 fi; 207, 18737 247, 59; 253, 2; 
263, 44: 2715 diff. ¢ 871, 12:3 213; 76s 281, 95; 
337, 79; 423, 11. 183; 437, 54; 499, XIII, 1 f.; 
517, 44; 863, 14; we are accounted righteous, 
155, 114; 163, 26; 165, 38; 167, 40; 169, 42; 
171, 58 f.;5 179, 91; 183, 109; 187, 117; 207, 
187; 209, 196; 499, XIII, 1; and received into 
favor, 81, 37; by Him we have access to God 
(see Access); His obedience our righteous- 
ness, 919, 14 f.; 923, 22. 

Christ's merit, 69 f.; 135, 53; 861, 6; 923, 
25; is the cause of election, 837, 20; 1065, 8; 
1067, 13; 1077, 43; 1083, 65 f.; 1091, 87 f.; 
offered and distributed through Word and 
Sacraments, 1069, 16. 

Christ's vietory over sin, death, and Satan, 
161, 18; 175, 68 ff.; 247, 57; 295, 43; 297, 49; 
301, 60; 605, 31; 1023, 25; 1051, 2; His de- 
fense of His people, 45; 685, 30; through Him 
they are victorious, 143, 79; 297, 49. 

Prophetic Office. — Christ explained the 
Law, 631, 182; 803, 8; preached repentance 
and faith, 287, 25; 291, 35 f.; 263, 45; com- 
manded repentance and forgiveness to be 
preached, 139, 62; 163, 31 ff.; 193, 138; 259, 
30; 293, 41; 481, 6; 953, 4 f.; 1071, 28; 1085, 
67; seals the Gospel in the Sacraments, 1075, 
37; permits civil ordinances, 329, 54; took 
oaths, 599, 65; taught concerning the true 
serviee of God, 163, 33; 207, 189; concerning 
confession, 1059, 17; concerning the observ- 
ance of God's commands, 157, 1 ff.; 799, 12; 


1252 


concerning love and faith, 163, 31 ff.; con- 
cerning avoiding offense, 1057, 16; concerning 
marriage, 369, 23; 371, 29; concerning celi- 
bacy, 369, 16. 19; His doctrine the Gospel, 
953, 4; He best interprets His own words, 
989, 50; His doctrine contrasted with philos- 
ophy, 123, 12 ff. 

Baptism, Office of Keys, Holy Supper. — 
Christ instituted Baptism, 245, 52; 549 f.; 
519 1.517333: 137, 221% 739,31: TAEI SH, Tans 
fant baptism pleases Him, 743, 49; the entire 
Christ imparted in Baptism, 743, 41; Christ 
instituted absolution, 493; 555, 28; has given 
the Church the Power of the Keys, 493; 523, 
68; committed to pastors the power to excom- 
municate, 525, 76; instituted the Holy Sup- 
per, 463, 4; 555, 4; 579, 20; 7535."811,'1535 
987, 44; 989, 48; only for the living, 465, 12; 
appointed both forms for the laity, 61; 357, 
1 ff.; is present in the Holy Supper, 247, 57; 
809/26 fr; 8211778, OTs 091554 £5; His 
threefold presence, 1005, 98 ff.; He dwells in 
us, 247, 56; 359, 10. 

Christ and His Church. — Promises and 
gives the Holy Ghost, 159, 12; 161, 18; 229,9; 
551, 10; 947, 33; is imparted by the Holy 
Ghost, 545, 65 689, 38; 895, 40; works in His 
members, 227, 6; rules the Church by His 
Spirit, 227, 5. 1; founds it on Peter's con- 
fession, 511, 25; warns of schisms, 245, 49; 
the having of the same Christ an essential to 
the Church Catholic, 229, 10 ff.; 237, 81; eom- 
mits to the Church final jurisdiction, 511, 24; 
displays in us His kingdom, 175, 68; has be- 
come our Brother, 1043, 78; has a spiritual 
kingdom, 307, 79; 513, 31; its members those 
whom He quickens, 233, 18. 

Christ’s Apostles. — Christ commissioned 
the apostles, 85, 5 ff.; 508, 8ff.; they act in 
Christs stead, 237, 28; 243, 47; 449, 19; He 
exeused their non-observance of traditions, 73, 
22; 325, 36; gave all the same rank, 505, 8 ff.; 
511, 22 ff.; 513, 30; gave them only spiritual 
power, 513, 31; ‘and no command to institute 
new ceremonies, 93, 61 ff.; 445, 7 ff.; 449, 18 f. 

Christ calls the heavy- ‘laden, 263, 44; 347, 
18; 349, 21; 833, 8; 997, 70; consoles sinners, 
263, 45; offers them His grace, 903, 57; does 
not repel them, 757, 18 f.; 1081, 56; does not 
wish us to despair, 215, 218; in Him we are 
regenerated, 157, 4; 287, 19; 925, 28; quick- 
ened, 787, 3; created to good works, 891, 26; 
895, 39; He requires a new life, 193, 138; as- 
sists us in keeping the Law, 197, 149; 205, 
178; 207,194; makes us perfect in Him, 171, 
58; teaches to pray, 697, 3; praises faithful 
servants, 343, 4; has a reward for the min- 
istry, 539, 27; prophesied the Church's peril, 
289, 29; awakes the dead and gives eternal 
life, 51, XVII; 335, 66; redeems and saneti- 
fies human nature, 781, 6; condemns the god- 
less, 335, 66; is imparted through preaching, 
689, 38; 919, 11; 951, 2; and offered in the 
Gospel, 273, 76. 

Christ alone to be adored, 57, 2; 347, 18; 
alone to have our confidence, 277, 87; 351, 31; 
His name to conclude our prayers, 225, 264; 
“through His name" means “for His sake,” 
2745265. 

Christ to be esteemed above our works, 171, 


‘the Church, 689, 42; 


Index of Subjects. 


57; 275, 78; 927, 35; repudiates the meri- 
toriousness of works, 215; yet attaches prom- 
ises to them, 199, 154; ‘if wrought in Him, 
207, 194; 221, 251; He ‘cannot be apprehended 
by works, 143, 80; 465, 12; but alone by faith, 
143, 80; 189, 124; 205, 176; 207, 187; 223, 
257; 403, 55; 793, 5; 795, 10 f. 13; 901, 50; 
927, 36; 929, 38; which is active by love, 153, 
111; and repentance, 1069, 18; 1071, 28; 1077, 
40; mere knowledge of Christ not faith, 191, 
198; 193, 6. 


Errors concerning Christ. — The glory of 
His passion diminished by the papal mass, 67, 
24; regarded as a Legislator instead of Pro- 
pitiator, 225, 271; viewed as tyrant, 347, 15; 
the saints invoked instead of Him, 347, 16; 
349, 25 ff.; celebrants of the mass made equal 
to Him, 465, 10; Christ excluded in the doc- 
trine of the adversaries, 201, 160; 203, 169; 
205, 179; rendered unnecessary by the merit 
of works, 193; 12; 189; 12397 205 7097 207 
1995! 919;:2305.-211; 85% »317,.12> verror econ 
cerning prima gratia, 125, 17; 169, 41; that 
we are forgiven on account of contrition, 257, 
20; that Christ is our righteousness only ac- 
cording to His divine nature, 795, 13 f.; 917, 
215,:957,:00 t$ only according to His human 
nature, 1049, 93; that we are but partially 
justified in Him, 7197, 91; 933, 46:751; 1093, 
88; 1097, 10; that in reality there is no union 
of ‘natures nor communication of attributes 
(not realiter, merely verbalis), 817, 3; 823, 
24. 26; 1025, 31; 1047, 86; 1049, 95; that the 
human nature has been deified, 825, 28; 1047, 
89 ff.; that it is locally extended, 825, 29; 
1049, 92; that Christ cannot be present in 
His humanity at more than one place, 825, 
30. 32; 1047, 87; 1049, 94; that His omnipo- ~ 
tence and omniscience are limited, 825, 35 ff. 

Heresies: of Nestorius, 823, 18. 20; 1019, 
15; of Paul of Samosata, 1019, 15 f.; of Euty- 
ches, 823, 18. 21; 1047, 89; of Arius and the 
Arians, 823, 225.843, 285 1100, 36; of Mar- 
cion, 823, 93; of the Anabaptists, 839, 9 ff; 
1099,25; of the Schwenckfeldians, 841, 20 ff. ; 
1100, 29; Zwingli's alloeosis, 1021, 21; 1027, 
39 f. 

Christians. Separated from heathen, Jews, 
and Turks by the Creed, 695, 66; their mother 
become Christians in 
Baptism, 133, 2 

Christians are free from the curse of the 
Law, 963, 4; 969, 23; temples of the. Holy 
Ghost, 933, 54; their marriage pure, 381, 66; 
they keep a perpetual Sabbath, 605, 89; re- 
ceive the Lord's Supper often, 761, 39; 763; 
43; even here partake of eternal blessings, 
231, 15. 

Christians acknowledge their indebtedness; 
683, 22; but cannot fulfil the Law, 163, 25; 
697, 68; what they consider to be sin, 861, B; 
are to be admonished to good works, 951, 40; 
to be warned against conceit, 573, 19; should 
avoid offense, 1057, 16; knowledge of justify- 
ing faith necessary to them, 225, 266; their 
repentance continues until death, 489, 40; 
893, 34. 

Christians to bear afflictions, 75, 81; God’s 
design when He sends them troubles, 311, 16; 


Index of Subjects. 


their temptations, 727, 105 ff.; their weapons, 
705, 30; 717, 69; their intercession, 469, 27. 

Christians may bear civil office without sin, 
51, XVI; 329, 53; may wage war, buy and 
sell, marry, appeal to courts, ete., 83, 52 ff.; 
329, 53; 333, 04; must obey magistrates, 51, 
XVII; 329, 55; 331, 58; free from legal cere- 
monies, 375, 411.; 381, 64; need not observe 
traditions, 75; 239, 32; their service not like 
the Levitieal, 89, 39; assemblies of early 
Christians, 413, 86; should reprove papal 
errors, 521, 56; should beware of papistic doc- 
trine, 51/,.41; 519, 53. 

Those who will not learn the Catechism are 
not Christians, 535, 11; 575, 6; 753, 2; nor 
those who despise the Sacrament and will not 
believe the Gospel, 537, 22; 733, 1; false 
Christians in the Church, 47, VII; 227, 3; 
231, 17. 

Christopher, legend of, 353, 35. 

Chrysostom, 69, 11; 277, 88; 305, 73; 913, 
86; 985, 36; 999, 76; 1147. 

Church, the, 45 f.; 239; 499; origin and 
signification of the word, 691, 48; Roman defi- 
nition of Church, 235, 23 ff.; its name and at- 
tributes, .7.£.5: 31 £.;- 47,;,.59-f.; 95, 55. 145, 83; 
169, 45; 227, 5. 7 ff.; 271, 66; 499; 545; 577 Í.; 
687 ff.; the Christian Church cannot exist 
without righteousness of faith, 223, 256; 233, 
21; 253,3; 355,41; its notes: pure preaching 
of the Word and right administration of the 
Sacraments, 47; 227, 279. 5; 229, 10; 233, 20; 
237, 28. 30; 315, 27; the Word of God and 
true faith, 499; externally, the Word, confes- 
sion, and the Sacraments, 227, 3; 229, 7; in- 
ternally, communion of faith and the Holy 
GhosL. 221, .D::.243,. 225 190, 4114 1145, 181, 
122; 691, 51; true doctrine sufficient for its 
true unity, 47; 237, 30; 849, 1; 855, 14; uni- 
formity of ceremonies not necessary, 47; 229, 
10:42515,231, 20; 239, 33; 943,45 i 519,18; 
323, 32; 499; 831, 7; 1063, 31. 

The True Church. — The congregation of all 
believers and saints, 31; 47; 227, 1; 229, 8; 
231; 237, 28; 499; 545; 577 f.; 689, 47; scat- 
tered over the whole world, 229, 10; 231; 233, 
20; collected by the Holy Ghost, 687, 37; 689, 
45; 691, 51; 895, 36f.; what makes us living 
members, 231, 13; it is the body of Christ, 
227, 5; 231, 12; 237, 29; 993, 59; the bride of 
Christ, 229, 10; the mother of Christians, 689, 
42; a pillar of the truth, 233, 20 ff.; a spir- 
itual people, 231, 14. 16; not a Platonic state, 
233, 20 f.; nor an external polity, 229, 10; 
231, 13£.; how distinguished from the people 
of the Law, 231, 14. 16. 

This Church. must always remain, 47; 229, 
9; 1079, 50; though at times it seems to have 
perished, 229, 9; Christ its Head, 227, 5; 
471, 1; 473, 9; 691, 51; 985, 41; 1031, 47; 
1043, 78; its foundation the true Christian 
Íaith,.155,.110,; 223, 256; 227,-279; 271, 67; 
the Gospel, 233, 20 f.; 253, 3; 341, 86; the 
article of repentance and of Christ, 355, 41; 
its voice the consensus of the prophets, 271, 
66; 337, 79; its perils and oppressors, 229, 9; 
233, 22; 289, 29; 315, 27; 399, 41; promises 
given it, 233, 22; 1079, 50. : 

The Church not dependent on princes or 
rulers, 233, 22; yet they are its leading mem- 


Tall 


1253 


bers, 519, 54; it is hidden under the multi- 
tude of the godless, 233, 19; these are also in 
the Church, 47; 231; 243, 47; yet they are 
not the Church, 229, 8; 231, 17. 19; but have 
only outward fellowship with it, 227, 1. 3 £.: 
229, 11 f.; 231; 233, 19; 237, 28; notorious 
offenders to be excommunicated, 285, 16; 497; 


‚the penitent to be again received, 285, 16 : 


287, 23; the cause of schisms and ecclesias- 
tical abuses, 59 f.; 73, 16; 185, 111. 115; 187 
120; 225,271; 229, 9; 937,.31 frin ards, 36; 
295, 44; 315, 25; 355, 40; 399, 45; 451, 22 ff.; 
411, 3; 473, 1; 513, 34. 37; 519, 515:857,.15; 
Christ's warning concerning them, 245, 49; 
they are not to be tolerated, 849, 9; 855, 14 f. 

In the Church no one should teach without 
a call, 49; 315, 24; its duty concerning infant 
baptism, 493, 4; it administers absolution, 
49, XII, 2ff.; 247, 58; 255, 7; 257, 21; 281, 
2f.; 493; 511, 24; 523, 67; the Holy Supper, 
61; 179, 89; 227f.; 249, 62; 357, 1; 359, 4; 
its officers and gifts, 311, 12; 325 fi7 343,4; 
447, 13; 521, 60; 523, 67; 691, 51; the keys 
belong to the whole Church, 523, 69; its 
prayers, 225, 264; its confessions, 851, 2; its 
ordinances and usages, 93, 60; 203, 167; 309, 
6; 315, 1; 319, 13; 361, 15; 385, 4. 6; 447, 
14 ff.; its power, 423, 13; 511, 24; 523, 67; 
525, 72; not that of the ministry over the 
Church, 505 f.; efficacy of God in the Church, 
353, 36; 417, 98; intercession of saints for, 
345, 9; what is comprised in its doctrine, 
693, 54 f. 

Out of the Church neither Word nor Sac- 
raments, 245, 52; parables concerning the 
Church, 227, 1; 233, 19. 

Apostolic Church, 441, 64. 67; its symbols, 
777, 3; 849, 1. 5; its doctrine concerning 
Christ, 1021, 17; 1035, 57. 59; 1037, 64; 
unity of Lutherans therewith, 777, 3; 843, 
30; 851, 4f.; 1037, 64; 1103, 39. 

Lutheran Church. — Its Confessions, 777 f.; 
847, 3; 851, 5f.; 977, 12; has a unanimously 
received, definite doctrine, 855, 10; well pro- 
vided with Word and Sacraments, 457, 10; 
diligent in preaching and instructing, 325, 41. 
43; 401, 48; and in administration of Sacra- 
ments, 245, 52; 249, 60 ff.; 325, 40; has not 
entirely abolished external ornaments, 399, 45; 
401, 50f.; Luther its chief teacher, 985, 41; 
agreement of Sacramentarians with the Lu- 
theran Church only seeming, 971, 2. 

Roman Church, 59, 1; 225, 269; 247, 55; 
359, 4; 471, 1; 509, 15. 

Greek Church, 359, 4; 473, 4; 509, 15; 
975, 11. 

Oriental Church, 507, 12. 

False Church, 1079, 50. 

Circumeision, 147, 87 f.; 153, 111; 175, 
80; 313, 19; 375, 42; 439, 58; spiritual, 
263, 46. 

Clement of Rome, supposititious writings 
of, 518, 35: 625; 71. 

Clergy. See Ministers. 

Cloisters, originally schools, 77, 16; 421, 5; 
conscience urges mamy thereto, 55, 
20; 323, 26; some godly men enter them, 
491, 8; 427, 22; many enter them from im- 
proper motives, 75; 421, 9; 439, 57; their de- 


1254 Index of Subjects. 


generation, 421, 5; 439, 56; 471, 2. See Mo- 
nastic Life, Monastic Vows. 

Clothing, div. service not dependent upon, 
321, 21; neither sin nor righteousness depend- 
ent upon, 445, 7; pride in dress, 459, 12; 
usage of country to be respected, 325, 35; 
God to be prayed for, 547, 14; 719, 76. 

Coercion in conversion, 797, 3; 799, 10; 
939, 4; 041; 12; 943, 17; 905; 60; 909, 73; 
of the Law, 805, 2; 963, 5. 

Command, God's, necessary to a sacra- 
ment, 307, 3; the ministry has, 311, 11; the 
Church has, to appoint ministers, 311, 12; 
confirmation and extreme unction without 
God’s command, 309, 6; also the invocation 
of saints, 351, 31; and works devised by the 
Papacy, 177, 87; 319, 14. 

Commandments, the Divine, teach truly 
good works, 127, 22; 295, 42; 305, 77; 669, 
311; yet do not avail for righteousness, 151, 
103; must be observed by one who will have 
eternal life, 157, 1; 197, 149; are fulfilled 
by love to God, 159, 15; and one’s neighbor, 
183, 105; 187, 117; our inborn disposition in- 
clined contrary to them, 863, 12; no one can 
observe them, 477, 6; 679, 3; without Christ, 
197, 145. 149; 261, 37; without the Spirit and 
grace, 127, 27; 335, 68; 1087, 73; without a 
new heart, 889, 23; without faith, 679, 2; 
291, 34; man cannot annul them, 61, 8; 77, 
18; 307, 78; 437, 51; they are obscured by 
traditions, 71, 8; 81, 48; 297, 48; 321, 25; 
443, 3: 

The Ten Commandments in O. T. written 
everywhere, 677, 331 ff.; written upon the 
heart, 697, 67; contain a doctrine different 
from that of the Creed, 697, 67. 

The First Commandment, 539; 571f.; 675, 
324; the chief commandment, 157, 9 f.; 427, 
25; 598, 48; the entire Psalter consists of ex- 
ercises therein, 573, 18. The Second, 539; 
593 f.; 699, 5; 709, 45; monasticism violates 
both, 439, 56. The Third, 539; 601; how far 
it pertains to Christians, 603, 82. The Fourth, 
175, 76; 441, 61; 539; 609; 701, 13; 737, 20; 
741, 38; includes obedience to all in authority, 
621, 141; as well as duties of parents, 629, 
167. The Fifth, 541; 629. The Sixth, 541; 
635. The Seventh, 541; 641. The Highth, 
541; 651. The Ninth and Tenth, 541; 663; 
why especially needed by the Jews, 663, 293 f. 
Close of the Commandments, 543; 589 f.; 
669 f.; belongs to all the Commandments, 
673, 321. 

Common Week, 465, 12. 

Communicatio Idiomatum, 823, 18; 1025, 
31 ff.; 1045, 85; 1107-1149; first genus, 1027, 
36; second genus, 1031,.46; third genus, 1031, 
48; denied by the Nestorians, 823, 18. 

Communication, Verbal, 823, 26; 1033, 
56. 95; real, 1087, 63. 

Communion. Absentees from, to be admon- 
ished, 249, 62; not to be administered to 
one’s self (by oneself), 465, 8; to be publicly 
administered, 385, 6; lay communion, 359, 8. 

Communion of saints, 689, 47; 691, 49. 

Communion and union (person of Chr.), 
1023, 22. 

Communism, unscriptural, 331, 56; 333, 
62 f.; 435, 46. 


Compulsion (see Coercion) ; in adiaphora, 
831, 10; 1061, 27. 

Concord, Book of, 13 ff.; 847 f.; docu- 
ments pertaining to it, 1107—1149. 

Concrete and Abstract, 875, 52. 

Condemnations in Book of Concord, how 
to be understood, 19. 

Condigno, De, and De Congruo, 203, 167; 
209, 197. 200: 209; 917, 2923. 230,923. 9957 
335, 72. 

Confession of Sin, 47 f.; 69; 247 f.; 255 £.; 
279 f.; 493; 551; before God, 69, 11; 283, 
10 f.; 553, 17; to an injured neighbor, 283, 
12; to a pastor (private confession), not in- 
stituted by Seripture, but by the Church, 71, 
12; 251, 65; retained by the Luth. churches, 
67 f.; its two parts, 553, 16; absolution gives 
it its chief value, 71, 13; 269, 61; 281, 2; 
493, 1; not the ground of forgiveness, 281, 95. 

How to confess, 767, 61; what sins to con- 
fess, 553; enumeration of all sins unnecessary, 
47, X; 69, 7 11.; 247, 508; 2517 Ohare gare 225 
281, 5; 285, 13; 483, 19; 495, 2; 517,45; and 
impossible, 47, X; 69, 7 ff.; 251, 65; 285, 14; 
483, 15. 19; formulas for, 5531.; directions 
to the father confessor, 555; Roman Scrip- 
ture-proof for, 283, 9. | 

Confessor's fees, 251, 65. 

Confession, Augsburg. 
Confession. 

Confirmation no sacrament, 309, 6; re- 
tained by the bishops, 525, 73; of bishops and 
other church officers (installation), 509, 15 f. 

Conflict attends the birth of faith, 205, 182; 
217, 229; of faith with despair, 401, 46; with 
sin, 489, 40; continues through life, 261, 37; 
for this, philosophical speculation has no re- 
lief, 131, 37; conflicts of Christ through be- 
lievers, 175, 69 ff. 


See Augsburg 


Confusion of Natures in Christ rejected, 


1029, 19; 1035, 61 f. 

Confutation, the Romish, of the Augs- 
burg Confession, 99 f.; 101, 14; 227, 277; 263, 
44; 271, 67; 337, 79 ff.; 355, 39 f.; 359, 6; 387, 
14; 445, 6. . 

Congruo, De. See Condigno, De. 


Conscience accused and terrified by the 


Law, 131, 38; 193, 136; 197, 149; on account 
of sin, 143, 79; 723, 89; through the preach- 
ing of repentance, 139, 62; in contrition, 259, 
29; 259, 32; how to obtain a good conscience, 
171, 61; 219, 241; 223, 256; 255, 9; 339, 84 f.; 
cannot attain peace through works, but only 
through faith, 55, 15; 151, 100; 155, 118; 171, 
60 f.; 173, 66; 177, 83; 179, 91. 96; 209, 198; 
217, 225; 255, 12; 263, 47; 269, 60; 277, 88; 
through the Gospel, 261, 35; 277, 88; 339, 85; 
401, 48; thr. the righteousness God grants, 
179, 95; 181, 103; through absolution, 193, 
136; 261, 39; is not to be burdened with 
human ordinances, 51, 2; 55, 19 ff.; 61, 11; 
TlÍf.; 73 £.; 77,'85.89, 411.5 91, 53; 2397; 35: 
251, 64. 65; 323, 27 ff.; 329, 49. 51; 401, 46; 
445, 8; the Romish doctrine deprives it of 
consolation, 517, 44; (281, 1); bad conscience, 
177, 87; 493, 1. 


Consecration: of churches, 501, 4; of ta- 


pers, palm-branches, etc. 501, 3; of elements 
in the Holy Supper, 811, 8 f.; 999, 73 ff.; 1001, 
79; 1013, 121. 


Index of Subjects. 


Consensus of the prophets, 271, 66. 70. 73. 

Consolation sought by reason in works, 
483, 18; despised by secure hearts, 265, 51 f.; 
afforded by the doctrine of reconciliation and 
justifieation through Christ, 121, 2; 137, 60; 
147, 85; 201, 164; 205, 178. 182; 225, 261; 
339, 85; 481, 8; 925, 30; 951, 1; 959, 211.; by 
the doctrine of election, 835, 13; 1079, 48; of 
the true worship of God, 207, 188; of the 
Church, 229, 9; 1079, 50; received by faith, 
153, 106; 155, 118; 159, 14; 209, 203; 225, 
266; 263, 46 f.; 271, 72; 279, 90; in absolu- 
tion 249, 59; 261, 39; 493, VIII; in the Sacra- 
ments, 199, 154 f.; 411, 75; 743, 44; 809, 2. 

Constance. See Council. 

Constraint. See Coercion. 

Contempt of God, 109, 11; 131, 35; 159, 
14; of His Word, 607, 95; 727, 104; 903, 57; 
1077, 41; 1091, 86; of the Lord's Supper, 
249, 61. 

Contentions, needless, to be avoided, 857, 
15; that concerning original sin not needless, 
859, 3; nor those concerning matters of faith, 
849, 9. 

Contrition, the first part of repentance, 
259, 28; babbling about contrition, 259, 29; 
contrition passive, not active, 479, 2; the bur- 
den upon conscience, 263, 44; the putting off 
the body of sins, 263, 46; the handwriting 
condemning us, 265, 48; a punishment for sin, 
299, 53; distinction between contrition and 
attrition, 255, 5; contrition and attrition not 
understood by Papists, 483, 16; contrition and 
faith, side by side, 263, 46. 

Controversies, Religious, how to be de- 
cided, 23 f.; 847, 4. 7 ff.; 857, 15. See Conten- 
tions. 

Controverted point, importance of stick- 
ing to, 387, 10. 

Convents. See Cloisters. 

-Conversation of Christians, 491 f. 

Conversion not synonymous with justifica- 
tion, 923, 24; has two parts, 259, 28; good 
works might be named as third, 259, 28; syn- 
onymous with repentance, 291, 34; mortifica- 
tion and quickening, 263, 46; resurrection fr. 
spiritual death, 913, 87; a change in under- 
standing, will, and heart, 909, 70; not the an- 
nihilation of an old and the creation of a new 
substance, 789, 14; 911, 81; mortification of 
flesh and good fruits follow, 291, 34; before, 
only two efficient causes, 791, 19; 907, 65; 
man cannot cooperate, 883, 7; 891, 24; 905, 
61; 909, 71; but is purely passive, 791, 18; 
915, 89; after, man cooperates, 791, 17; 907, 
65; yet not from natural, but from new 
powers, 907, 65; wrought by the Holy Ghost 
through the Word and Sacraments, 787, 4; 
791, 19; 881, 5; 887, 16; 901, 48; 909, 71; 
1063, 3; 1073, 20; at His own time, 1081, 56. 

Errors, 787, 8 ff.; 909, 74 ff.; objectionable 
expressions, 789, 15 f.; 905, 61; 913, 82. 86. 

Cooperation (synergism), impossibility of, 
to eonversion, 789, 11. 16; 883, 7; 887, 18; 
891, 24; 897, 42; 905, 59; 911, 77; occurs 
after conversion, 791, 17; 907, 65 f.; Luther's 
declaration concerning, 889, 20 ff.; 897, 43. 

Corruption of human nature, 771, 76; 
181, 8; 859, 1. 11; 879, 60; its cause, 829, 4; 
reason does not recognize it, 781, 9. 


1255 


Council, General, appeal to, 43; 457, 10; 
apprehensions concerning, 475, 16; subjects 
for its consideration, 459, 13; preparation for 
it, 455, 2; the Pope's claim of superiority to 
eouncils, 517, 40; 519, 49; 521, 55; 371, 24; 
En decrees violated, 303, 70; 365, 6; 369, 

Council of angels, 457, 11. 

Councils: of Constance, 473, 7; 493, 2; of 
Chalcedon, 509, 19; 1021, 18; 1029, 43; of 
Nice, 43, 1; 67, 38; 241, 42; 507, 12f.; 509, 
era 2 = Trent, 949, 35; proposed, of Mantua, 

Counsels of the Gospel, 77, 12; 83, 54; 
an 59; 421, 9; 427, 24; 433, 39; 493, 4; 637, 

Counterfeiting, 645, 227; 721, 84. 

Courts, dishonesty at, 653, 28; 667, 301 f. 

Creator, God, the, 31; 43, 2; 53, XIX; 
337, 77; 543, 2; 577, 11; 679, 6ff.; of man 
since the Fall, 779, 2; 859, 2; 869, 34 ff.; 871, 
38. 41; but not of sin, 861, 7; 871, 38. 41. 

Creatures, all, created by God, 337, 77; 
543, 2; supported by Him, 681, 13 f.; divine 
providence extends to all, 1063, 3; God uses 
them for our good, 587, 26; 681, 14; to seek 
consolation from them, idolatry, 585, 21; man 
a creature of God, even since the Fall, 779, 
2. 4; 859, 2; 869, 32. 34; original sin not, 
871, 38 f. 

Creeds (Symbols). The ancient received, 7; 
Ecumenical, 31 ff.; 119; 461; 533 f.; 575; 753; 
777, 3; 843, 30; 851, 4; their meaning, 135, 
51; 229, 7; 777, 2ff.; rejected by the Anti- 
Trinitarians, 1100, 37; Apostles’ Oreed, 543; 
679. See also Symbols. 

Cross, the, of Christ, 233, 18; 311, 8; 403, 
56; 1035, 59; of Christians, 15, 31 ff.; 169, 
46; 299, 54; 327, 45; 715, 65ff.; Christ's 
kingdom concealed beneath the cross, 233, 18; 
the flesh flees from the cross, 169, 49; benefits 
of, 301, 63; 327, 45; promises given to, 311, 
16; consolation under, 1069, 20; 1079, 48; 
does not merit reconciliation, 407, 66. 

Cross, sign of the, 557, 1; 601, 74. 

Crypto-Calvinists, 971, 1; 1017, 4. 

Cursing, 539, 4; 597, 62; 633, 186; 709, 42. 

Cyprian, 61, 5; 65, 25; 209, 201; 343, 2; 
353, 36; 411, 76; 507, 14; 511, 27; 985, 30. 

Cyril of Alexandria, 247, 56 f.; 877, 54; 
975, : LE: .d1180$. ; 11D. 501127 4. ah Re; 
11332. 1139 1. 


Damascenus, 1023, 22; 1127 f.; 1141 f. 

Daniel, 193 f.; 211 f.; 235, 24; 319, 19; 
333, 61; 399, 45; on redeeming sin, 195, 142. 

David, 57, 1; 137; 169, 47; 175, 70; 211, 
205; 261, 36; 207, 56; 301, 58; 333, 61; 427, 
25; 435, 46; 437, 49; 593, 46; 869, 36. 

Day, the Last, 51, XVII, 1; 545, 6; 691, 53. 

Deacons in the early Church received the 
Sacrament after the priest, 67, 38; elected the 
archdeacons, 521, 62. 

Dead, the, spiritually, 885, 11; 905, 61; 
prayers for, 417, 94. 96; masses for, 257, 15; 
387, 11; 405, 64; 413, 89 ff.; 437, 53; 465, 12; 
the Barefooted Monks place hoods upon, 219, 
240. . 

Death, the wages of sin, 115, 40; 303, 64; 
863, 13; 1089, 81; in what respect no punish- 


1256 


ment, 299, 56; 301, 62f.; sin its sting, 143, 
79; all men subject to it, 117, 46; 131, 40; 
139, 62; 299, 54; 477, 1; the Law makes men 
feel it, 479, 2; not delivered therefrom by our 
own works or sufferings, 199, 156 f.; 295, 46; 
299, 52; 305, 77; aid only from God, 121, 8; 
vanquished by Christ, 163, 28 f.; 199, 156; 
265, 55; 295, 43; 301, 60; 545, 4; 685, 27. 31; 
who delivers us from it through Baptism, 549, 
18;.743, 41; . and faith, 155, X15; :19985 1975 
263, 46; 299, 56; 413, 89; repentance of Chris- 
tians continues until death, 489, 40; frees the 
Christian from sinful flesh, 299, 56; no death 
in the world to come, 693, 58. 

Spiritual death, deliverance from, 885, 15. 

Decalog agrees with natural law, 121, 7; 
First Table, 157, 10; Second Table, 109, 16. 

Deception of the devil and the world, 593, 
46; 959, 23. 

Decree of God concerning salvation, 833, 9. 
13; 1067, 13 ff.; 1069, 23; consolation there- 
from, 1077, 44 f.; 1079, 47; warning concern- 
ing, 833, 6; 1065, 9. 

Decretals, 235, 23; 475, 14; a true decre- 
tal, 145; 83% 839, 19 

Degrees of reward, 219, 245; 
217, 234. 

Denial of God, 727, 104; of Christ, 501, 3; 
by Peter, 345, 5; 353, 36. 

Descent of Christ into hell, 31; 33 f.; 45; 
449 f.; 545; 577, 12; 683, 25; 821, 13; 827 f.; 
1049. 

Despair, the result of constant doubt, 279, 
89; of works without faith, 201, 164; 209, 
200; of work-righteousness, 205, 180; 279, 89; 
481, 7; 955, 10; of auricular confession, 251, 
64; 517, 45; what protects saints from de- 
spair, 219, 243; 271, 72; how to overcome de- 
spair at death, 211, 212; 213; a work of the 
devil, 549, 18; should not result from the doc- 
trine of election, 833, 9; 837, 16; 1065, 10. 

Devil, the, a liar and murderer from the be- 
ginning, 337, 77; 379, 58; 729, 115; the enemy 
of God, 57, 25; of God's Word, 571, 115 of the 
godly, 715, 62; 721, 80; 731, 116; 835, 13; 
the cause of sin, 53f.; 337, 77; 685, 28; 833, 4; 
859, 2; 867, 27; 871, 41; 879, 61; 1065, 7; 
1089, 81; the Old Serpent, or Dragon, 477, 5; 
959, 23; knows Christ’s history, 55, 23; 215, 
216; 263, 45; but believes not, 55, 23; 205, 
182; tempts to disregard God's Word, 727, 
104; to error and heresy, 119, 47; to crime, 
197, 23; seeks to prevent God's praise, 175, 
71; 457, 6; 547, 11; 697, 2; 729, 113; prayer, 
705, 29; government, ecclesiastical and civil, 
721, 80; lies in wait for us, 601, 71; 759, 28; 
711, 80; the source of temptations, 727, 101. 
104; especially to strong Christians, 729, 107; 
of temporal misfortunes, 729, 115; of hatred, 
murder, etc., 633, 184; 721, 80; extent of his 
power, 119, 49; its limitations, 785, 25; all 
men subject to his attacks, 117, 46 f.; 161, 17; 
477,1.4; even the wise of this world, 119, 49; 
the godless he controls, 161, 17; 231, 16; 233, 
19; 237, 205; 305, 775129, 11. 

His kingdom must yield to that of God, 713, 
54; Christ has vanquished him and delivered 
us, 45; 51 f.; 119, 48 ff.; 161, 18; 175, 68 f.; 
175, 11; 335, 66; 545, 4; 685, 27. 31; 827, 3; 


of glory, 


Index of Subjects. 


1053, 2; God defends against him, 245, 50; 
consolation and help against him, 147, 85; 
191, 129; 339, 85; 105, 30; 721, 80; 727 £5 
729, 113; through Baptism, 551, 6; 743, 41. 

Devils, Doctrine of, 63, 22; 295, 44; 
315, 4; 379, 58; 381, 63; 429, 26; 497, 10. 

Diana, 585, 18. 

Diogenes, 435, 46. 

Dionysius, 525, 71. 

Disciples recognized the Lord in the break- 
ing of bread, 359, 7; had only spiritual power, 
513, 31; errors during their lives, 847, 7. 

Discipline required by Lutheran churches, 
19, 30 ff.; of ‘the Làw;!127,: 22 11:0 01910555 
805, 1; 807, 8; 963, 1; especially needed for 
the common people, 329, 49; preparatory to 
the Holy Supper, 557, 10; afflictions a dis- 
cipline, 299, 54. 59; ceremonies a discipline, 
439, 58; domestie discipline, 321, 25; 643, 
218; church discipline, 287, 23 f.; 447, 16. 

Disobedience, Adam's, 477, 1; 793, 3; 
861, 9; to parents, 477, 2; 619, 137; of sub- 
jects, 459, 12; covered by Christ's obedience, 
991, 58. 

Dispensations, bought and sold, 235, 23; 
required by human traditions, 325, 37. 

Dissension, origin of, 187, 120; serious- 
ness of, 517, 42; when justifiable, 517, 42; 
829, 6; 831, 11; 1053, 5; 1061, 28; to be recon- 
ciled by Augsburg Confession, 41, 10; by For- 
mula of Concord, 11 f.; 851, 2. 

Dissimilarity in ceremonies not a ground 
for Church divisions, 75, 44; 239, 33; 319, 18; 
831, 7; 1063, 31; not contrary to faith, 241, 
42; 243, 45. 

Distinctions of food, 51 f.; 69 f.; 201, 162; 
315, 2; 429, 26; of days, times, ete., 321, 20f.; 
of clothing and church decoration, 321, 21; 
429, 20; 445, T. aS 

Divinity, Divine Nature. See Christ. 

Division, correct, importance of, 389, 15 f. 

Divorces allowed in O. T., forbidden in 
N. T., 665, 295; 669, 306; marriage of inno- 
cent party after divorce permissible, 527, 78; 
errors of Anabaptists, 841, 19; 1099, 24. 

Doctrine of Christ, Law and Gospel, 803, 6. 

Of the Law, divine, 801, 3; does not annul 
the Gospel, 197, 148; what it is, 223, 256; 
277, 85. | 

Of Repentance proclaimed against the god- 
less, 175, 79; commands new works, 199, 151. 
153; promises forgiveness, 199, 151; import- 
ance of, 281, 1; 401, 46. 

Of the Gospel must be firmly maintained, 
223, 256; gives no occasion to scandals, 451, © 
22 ff.; establishes the authority of magis- 
trates, 333, 65. 

Of Faith and Justification not to be neg- 
lected, 223, 256. 260; or misrepresented, 57, 
35 ff.; why important, 155, 118; 205, 182; 
253, 3; 275, 84; 279, 90; less specious than 
that of the Law, 183, 109. 

Unity in, 473, 9; capacity for judging, 573, 
17; summaries of, 357, 43; 849, 1; purity of, 
227,5; 709, 39; standard of, 777; 849; God's 
name hallowed by, 547, 5; 599, 64; under- 
standing of, à prerequisite to Lord's Supper, 
575,5; the Augsburg Confession a summary 
of the entire doctrine, 289, 27; must be con- 
stantly urged, 579, 24; philosophy not to be 


Index of Subjects. 


mingled therewith, 225, 269; godless unity of 
doctrine to be avoided, 517, 41. 

Of Devils, 91, 49; 241, 40. 

Dogmas, 223, 260. 

Domestics, duties of, 563, 10; 621, 143 ff.; 
643, 225; insubordination of, 459, 12; should 
not be alienated from our neighbor, 541 f.; 
663 f.; 669, 306; must be kept in discipline, 
321, 25; be taught the Catechism, 575, 4; 
577, 16; should be daily prayed for, 601, 73; 
705, 28. 

Dominicans, 437, 53; 491, 2. 

Dominicus, 179, 90. 

Donatists, 47; 237, 69; 245, 49. 

Doubt of Providence, 169, 46; of God’s 
grace, 177, 83; of forgiveness, 155, 119; 163, 
28; 277, 88 f.; of the absolution, 553, 16; of 
eternal salvation, 795, 9; 1085, 70; 1087, 73; 
the Papists teach that men must doubt, 517, 
44; 125, 19; 209, 200; 223, 260; doubt a con- 
sequence of work-righteousness, 205, 180; 945, 
23; inconsistent with prayer, 277, 89; 731, 
121 ff.; with proper partaking of the Lord’s 
Supper, 557, 10; doubt of truth more bitter 
than death, 291, 31; the parent of despair, 
209, 200; 277, 89; Paul’s remedy for, 209, 
199; doubt a source of dissension, 879, 58. 

Dragon, the Old. See Devil. 

Dragon’s Tail, 465, 11. 

Drawing, God’s, of men, 583, 15; subjects 
of, 789, 16; 913, 86; of the Father to Christ, 
1087, 76; means of, 903, 54; no compulsion 
employed, 905, 60; of the Holy Ghost, 915, 88. 

Drunkards, 607, 96. 


Easter, 75, 43; 239; 241 f. 

Efficacy of the Holy Ghost, 1069, 23; 1089, 
82; of the Sacraments, 227, 3; of the Word, 
Jib dd: 

Elders according to divine right equal to 
bishops, 521, 61. 

Elect, who they are, 1073, 30f.; who do 
not belong thereto, 1075, 39; their paucity, 
1075, 34; known to God, 1069, 23; their 
weakness not imputed, 799, 14; Christ gives 
them eternal life, 51, XVII; they will all be 
saved, 1071, 25. 

Errors concerning, 801, 19. 

Election, 831; 1063; to be distinguished 
from foreknowledge, 831, 2; 1063, 3; not de- 
pendent on our godliness, 1087, 75; to be read 
in Christ, 835, 13; 1067, 13; 1083, 65f.; sealed 
by God's oath and the Sacraments, 1067, 13; 
revealed in His Word, 1077, 43; pertains only 
to the godly, 833, 5; 1065, 5; a cause of sal- 
vation, 1065, 8; how to be considered, 833, 
6. 9; 1065, 9; 1067, 13; not according to 
reason, 1071, 26; 1083, 63f.; or from curi- 
osity, 1079, 52; but to be learned for comfort 
and patience, 837, 16; it exhorts to repent- 
ance, 1067, 12; 1079, 51; 1085, 71; should not 
oceasion hard thoughts, 901, 47; 1065, 10; 
1093, 89; its consolation, 1079, 48 f.; to whom 
consolatory, 835, 11; 1071, 25; to whom not 
consolatory, 903, 57; not chargeable with the 
destruction of the godless, 835, 12; 1075, 34; 
1089, 78. 

Abuse of the doctrine, 833, 8; 1065, 10; 
1075, 39 f.; errors to be rejected, 1079, 52 ff. 

Elective, should the Pope be? 473, 7. 


1257 


Elements, external signs in the Sacra- 
ments, 737, 18; consecrated by the words of 
institution, 1000, 82; not to be adored, 817, 
40; 1015, 126. 

Eli, sons of, 359, 10. 

Elicit acts, 123, 12. 

Elijah, 419, 99; 497, 11. 

Elisha, 497, 11. 

Emperor may follow David's example, 57, 
1; power of, usurped by Popes, 83, 2; 235, 23; 
471, 2; 513, 35; 519, 50; election of Popes 
formerly confirmed by, 508, 20. 

Encratites, 375, 45; 377, 50. 

"Eywoıs, 1023, 22. 

Enthusiasm in the Papacy, 495, 4; 497, 9. 

Enthusiasts, who they are, 311, 13; 495, 
3 ff.; 789, 13; old and new, 881, 4; condemn 
the outward Word, 495, 6; abuse the doctrine 
of human inability, 899, 46. 

Ephesus, Council of, 1107; 1127 f. 

Epicureans, 1013, 123; 833, 9. 

Epicurus, 131, 35. 

Erısixeua, 93, 64; 187, 122. 

Epiphanius, 375, 45; 385, 8; 417, 96; 
1125 1. 5: 113L 1.5; 21135 f£. 

Eternal life begins here, 151, 100; 167, 39; 
447, 10. 

Eternity of punishments, 335, 66. 

Ethics (of Aristotle), childish to preach 
these to Christians, 123, 14. ^. 

Eucharist, a name of the mass, 407, 66; 
411, 76. 

Eunomians, 43, 5. 

Eusebius of Caesarea, 1113 f.; 1135 f. 

Eusebius of Emasa, 1123 f. 

Eustachius, 1123. 

Eutyches,.823, 18. 21; 1047, 89. 

Evil. God not its cause, 53, XIX; 833, 4; 
1065, 6; He fixes its limit, 833, 4; 1065, 6: 
inclination of our flesh to, 715, 63; how and 
by whom punished, 659, 274; should not be 
wished, 633, 188; prayer for deliverance from, 
129, 113 ff. 

Evils, bodily, 117, 46; forms of, 549, 20; 
729; why permitted, 205, 180; prayer against, 
549, 19 f.; 577 f.; 729 f.; divine protection 
from, 543, 2. 

" Evil-Doers, convicted by preaching of Law, 
193, 184; to be punished by the magistrate, 
51, XVI; 329, 53; 331, 59; 841, 16; 1099, 21. 

Exaltation of Christ, state of, 821, 15; 
841, 21; 1023, 26; 1037, 64 f.; 1039, 67 ff. 

Examinations before partaking of the 
Lord's Supper, 383, 1; 401, 49; examination 
of communicants by pastor, 325, 40. 

Example of saints, 57, 1; 177, 87; 179, 90; 
343, 4 ff.; 353, 36; of Mary, 349, 27; distine- 
tion between Law and Gospel illustrated, 265, 
55; must be examined according to Scripture, 
441, 60; wicked examples invite to sin, 727, 
102; no example in Scripture of the invoca- 
tion of saints, 345, 10; 351, 31; 469, 25. 

Exclusive Particles, 141, 73; 795, 10; 
927, 36; 931, 43; 933, 53. 

Excommunication, 497, IX; excludes fr. 
outward fellowship, 227, 3; the openly wicked 
and despisers of the Sacraments, 249, 61; 521, 
60; 525, 74; power of, belongs to every bishop 
or pastor, 447, 13 f.; 525, 76; abuse of, by the 


1258 


Papacy, 83, 2; 513, 35; 525, 74; error of 
Schwenckfeldians, 842, 26; 1100, 34. 

Exercises, bodily, of the Fathers, 271, 36; 
321, 20f.; under the Law, 177, 86; 439, 58; 
always to be used, 75, 34; 327, 46 f.; 377, 
48 f.; of the saints, 179, 90; 321, 24; not 
meritorious, 321, 24; 427, 21; of faith, 199, 
157; 569, 9f.; the Book of Psalms an exer- 
cise upon First Commandment, 573, 18; exer- 
cises of singing, ete., 439, 55. 

Ex sensu work of Holy Ghost not to be 
judged, 903, 56. 

External Life. Man’s ability to live an ex- 
ternally moral life, 53, 1. 9; 127, 23; 891, 26; 
to hear and read God’s Word, 901, 53; to be 
industrious in external works, 889, 20; does 
not justify before God, 75, 41; 127, 26. 28; 
distinction between external and internal god- 
liness, 201, 161 f. 

Extreme Unction, 309, 6. 


Faith, the true catholic, 31, 1. 3; 33, 19; 
35, 40; justifying, 135, 48; 137, 61; 203, 
171 f.; 205, 182-4.) 299, 955,225; 265s" 267, 
60; 279, 92; fides formata, 153, 109; 181, 
100; properly so called, 155, 113. 116; gen- 
eral, 267, 60; 313, 21; not a mere knowledge 
of the history concerning Christ, 55, 23 ff.; 
125, 17;,:195, 48. 50; 137, 61; 151,:99;- L55, 
1153: 191, 128;:205,.183;.215; 216; 225; 202; 
263, 45; not an idle thought, 139, 64; 155, 
115; 191, 129; not a work of preparation of 
man, 135, 48; is supernatural, 205, 182; 
above reason, 321, 22; 483, 18; 545, 6; 697, 67. 

Faith a gift and work of God, 135, 48; 263, 
46; a work, light, and power of the Holy 
Ghost, 45, V; 53, 3; 139, 64; 151, 99; 155, 
115; 191, 128f.; 237, 31; 405, 59; 545, 6; 
547, 8. 11; 695, 61; a witness of the Holy 
Ghost, 155, 118; a divine service, 135, 49. 57; 
183, 107; 207, 188; 319; 517, 44; faith and 
God belong together, 581, 3; the doctrine con- 
cerning faith to be urged in the Church, 73, 
20; as the chief doctrine, 53, 8; its knowledge 
necessary, 155, 118; faith the spiritual eating 
of John 6, 995, 61f.; confidence, trust, 57, 
26; 135, 48; 141, 69; 163, 33; 207, 191. 194; 
215, 216; 581, 4; how distinguished fr. hope, 
207, 191; 209, 194; is certainty of God's grace 
in Christ, 163, 27; 217, 229; acknowledgment 
and reception of Christ, 133, 46. 48; 159, 12; 
163, 33; 183, 106; 793, 6; a living power, 
189, 125; 225, 262; righteousness of heart, 
149, 92; 195, 142; 207, 186 f.; not merely the 
beginning of justification, 141, 71; but also of 
good works and the fulfilling of the Law, 133, 
46; 135, 51; 141, 71; Christian perfection, 
51, XVI; 333, 61; 429, 27; 433, 37; higher 
and stronger than works, 215, 216; yet we 
dare not build thereon, 747, 56. 

Faith comes by hearing, 139, 67; 261, 39; 
309, 5; through the Word, 141, 73; 149, 98; 
217, 225; 309, 5; 329, 54; 409, 70; 695, 62; 
993, 59; 995, 62; connection of faith and 
promise, 135, 50; faith and mercy, 213; 
through the words of institution, 1001, 81; 
through the ministry, 45, V; through Gospel 
and Sacraments, 45; 40 f.; 179, 89; 241, 36; 
261, 42; 359, 10; 405, 59; 409, 70; 413, 89; 
495, 7; 759, 24 ff.; through external signs, 
175, 80; 195, 143; 309, 4 f.; 313, 19. 


Index of Subjects. 


Faith, how it begins in the heart, 137, 61 f.; 
f. not an easy matter, 191, 129; why faith is 
strong, 215, 218; comprehends the present and 
the future, 207, 191; belongs to repentance, 
49, 5; 133, 45; 161, 21; 193, 136; 199, 157; 
227, 9115. 253,.1,:257, 215:201/ 8535909; 44433 
267, 57. 60f.; 279, 91; 953, 4. 8; rises and 
grows in repentance, 161, 21; 199, 151; 217, 
229. 232; in temptation, 261, 37. 49; 299, 54; 
401, 46; through exercise in good works, etc., 
175, 68; 199, 157; 217, 229; not without 
struggles, 205, 182; 217, 229; 517, 44; dis- 
tinguishes the repentance of Peter from that 
of Judas, 255, 8; 261, 36; even a weak faith 
acceptable to God, 997, 70; what precedes and 
follows pertains not to justification, 923, 24. 


Faith has three objects, 135, 53; apprehends : 


God's Word and promise, 133, 44; 135, 50. 55; 
139, 67.70; 165; 1135 1683, 27571927 I8 b 
103; 191, 1265195, 143 + 203; ¥71) 17833: 207; 
191; 223, 260; 225, 265; faith and the promise 
correlatives, 209, 203; 217, 225; faith appre- 
hends God's mercy and the forgiveness of sins, 
147, 85; 153, 106; 157, 8; 161, 20; 163, 32; 
167, 40; 171, 53; 183, 107; 203, 171; 209, 197. 
203; 227, 277; apprehends Christ as Redeemer 
and Mediator, 133, 44. 46; 137, 55; 141, 69; 
143, 80. 82; 167, 40; 179, 96. 100; 181, 103; 
183, 110; 189, 123;: 207, 1875 228, 926737 225; 
261; 269, 63; 275, 84; 793, 5; 919, 1l. 

Faith the beginning, center, and end of jus- 
tification, 949, 34 f.; brings the Holy Ghost, 
57, 29; 183, 45; 155; 116; 157, 4: 159; 7273 
171, 61; 275,82; 343, 91; 941, 10; and thereby 
a new heart and mind, 157, 4; 191, 129. 131; 
499 f.; cleanses the heart, 151, 99; 195, 140; 
201, 163; 237, 31; 445, 8; mortifies coneu- 
piscence, 133, 45; by it we are regenerated, 


converted, ete., 133, 45f.; 139, 64; 141, 72; 155, 


115. 117; 171, 54. 61; 191,126: 198, 7857203, 
171, ete.; love follows it, 143, 74. 76; 157, 4; 
161, 20; 163, 30; 165, 34; 189, 194; 191; 128; 
197, 149; 203, 173; 261, 375; 275, 825 923, 27? 
it imparts ability to observe the Law, 133, 45; 
157, 2; 165, 38; 193, 135; 207, 194; 343, 91; 
brings forth good fruits, 45, VI; 57, 29; 139, 
64; 143, 74; 155, 111f.; 159, 14 ff.; 165; 945 
175, 82; 189, 1255 101, 130: 2210002 a 
409; 95 795, 11; 797,05 SOL 18a ae 
941, 9; these follow faith, and do not precede 
it, 931, 49; they are testimonies to faith, 
165, 34; 173, 63; 175, 68; faith in itself no 
good work, 919, 13. 

Faith exists in those only who grieve for 
sin, 161, 22; not in those without the Holy 
Ghost, 335, 72; not in carnal men, 161, 22f.; 
217, 221; 341, 90; not in the godless and 
devils, 205, 182; cannot coexist with a pur- 
pose to sin, 795, 11; 923, 26; nor with mortal 
sin, 139, 64; 153, 109; 155, 115; 491, 43; nor 
without love, 181, 98 f. 103; nor without 
works, 191, 129. 131; 499, XIII; distinetion 
between dead and living faith, 191, 127 ff.; 
the former a fruit of original sin, 477, 2. 

Faith required for profitable reception of 
Baptism, 739, 33 ff.; 743, 41; yet the validity 
of Baptism not dependent thereon, 745, 52; 
747, 58; faith required for profitable recep- 
tion of the Lord's Supper, 199, 155; 415, 90; 
313, 19 ff.; 409, 70; 411, 77; 557, 10; 761, 34; 


Index of Subjects. 


987, 46 f.; 995, 63; yet its validity not de- 
pendent thereon, 983, 32; 999, 74; 1003, 88; 
prayer without faith no prayer, 345, 10. 13; 
731, 120; church unity requires unity in faith, 
237, 31; 691, 54; (473, 9). 

Articles of Faith. — God’s Word the only 
source, 467, 15; claim of the Pope to frame, 
283.423, 

Fall, the, and its consequences, 43, II; 107, 
51.; 109, 14; 111, 24; 307, 13. 16; 477, 1; 
685, 28 f.; 779, 1 ff.; 781, 8; 859, 1 ff.; 861, 
8145865, 2317867, 26 15,7871; 38," 8823 
883, 8; fall of Adam no trifling matter, 169, 
42; its penalties, 301, 58; 863, 13; before the 
Fall man not without Law, 805, 2; the will, 
before and since, 785, 1; 901, 53; since the 
Fall human nature and original sin not iden- 
tical, 873, 44; but the former remains God’s 
creature, 779, 2. 

Family, the, not destroyed by the Gospel, 
331, 57; promotion of harmony in, 185, 111; 
duties of, holy, 321, 25; instruction in, 539ff. ; 
575, 4; worship in, 601, 73. 

Error of Papists, 71, 10. 11; 
tists, 841, 17 ff. 

Famine, 303, 65; 649, 240; 721, 78. 

Fanatics, 357, 43; 983, 33. 

Fasting, a bodily exercise and discipline, 
321, 24; 327, 47f.; before partaking of the 
Holy Supper, 557, 10; true fasting has God’s 
command, 295, 46; is not rejected, 75, 39; not 
a meritorious service, 71, 1; 89, 37; 241, 39; 
295, 46; 323, 29; 327, 47; not necessary for 
justification, 241, 41. 

Father, God the. Of Him the Son begot- 
ten, and from Him the Holy Ghost proceeds, 
33, 21f.; 461; 545, 4; the Son equal to Him 
according to His. Godhead, 33, 3; not the 
Father, but the Son, became man, 461; His 
essence, will, and work, 679, 10. 

Father, Our, God, 199, 151; 211, 212; 545, 
2; 549, 21; 681, 17; 683, 24; 1083, 65; 1087, 
65,76; 

Fathers (parents), their rank above all 
others, 611, 105; command and promise con- 
cerning them, 175, 76; 221, 246; 529; 575f.; 
609 f.; 673 f.; their iniquities visited upon 
their children, 543, 21; 589, 30 ff.; three spe- 
eies of fathers, 627, 158. 

Church Fathers, their lives, 179, 90; built 
hay and stubble on the foundation, 233, 20 f.; 
their fallibility, 417, 95; could not frame 
articles of faith, 467, 15; their testimony con- 
cerning Christ, 1031, 51; concerning free will, 
889, 23; concerning the imperfection of good 
works, 209, 202. 204; 225, 271; concerning the 
forgiveness of sins, 187, 117; 271, 73; con- 
 eerning the grace of God in Christ, 137, 54; 
321, 20; concerning justification, 129, 29 ff.; 
171, 50; concerning the Law and the Gospel, 
151, 103 ff.; concerning confession, 285, 15; 
concerning repentance, 279, 91. 93; 285, 16; 
concerning the Church, 229, 11 ff.; concerning 
the Sacraments, 309, 2. 6; 407, 66; 409, 75; 
concerning church ordinances, 201, 165; 249, 
62; 285, 16 f.; 287, 23 f.; 303, 70 f.; 305, 74; 
319, 13; 321, 20; 385, 8; concerning purga- 
tory, 303, 70; 465, 13; silent concerning sacri- 
fice of the mass, 407, 65; 411, 75; 417, 95f.; 
467, 14; concern’g invocation of saints, 343, 3; 


of Anabap- 


1259 


351, 33; held to one form of the Catechism, 
533, 8;. the doctrine of the Lutheran churches 
harmonizes with them, 239, 33. 

Faults, many, cling to the regenerate, 795, 
9; forbearance with, 185, 111; 189, 123. 

Fear of God, filial and servile, 261, 38; in- 
nate absence of true fear of God, 45; 53, 9; 
105, 2f.; 109, 14 ff.; 111, 26; 127, 27; 169, 
46; 215, 221; belongs to the divine image, 
109 f.; is a work of the Holy Ghost, 159, 14; 
237, 31; Christian perfection, 49, 4; a conse- 
quence of regenerat’n, 157, 4; 217, 228; grows 
under terrors of conscience, 217, 230 f.; chil- 
dren to be trained therein, 601, 75. 

Of Punishment, 259, 29; 799, 12; 947, 31; 
967, 16. 

Festivals, profitable for good order, 49; 91, 
51; 321, 20 f.; 239, 33; 325, 38 f.; the Jewish 
festivals adapted to the Gospel, ?41, 40; the 
Lord's Supper celebrated on festival days, 
383, 1; they are not necessary for salvation, 
89, 37; not to be held in honor of angels and 
saints, 469, 26; whether bishops have the 
right to institute them, 87, 30; Christians 
should observe a perpetual Sabbath, 605, 89; 
relation of the Lord's Day to the Sabbath, 91, 
59 ff.; 605, 85. 

Finances, queer, 645, 227 f. 

“First grace," 125, 17. 

Flesh of Christ (His body), given for the 
life of the world, 359, 10; in the Holy Sup- 
per, 985, 39; 995, 63 (see Lord's Supper); 
even according to the flesh Christ had the ful- 
ness of the Spirit, 1041, 73; erroneous doc- 
trine of the Schwenckfeldians, 841, 20 f.; 
1100, 29; of the Anabaptists, 1099, 25. 

Our flesh assumed by Christ, 781, 5; 985, 
9395 1019; “LTS 1027, 377 1023; 18, 

Sinful flesh, even God's children have it, 
171, 58; 299, 55; 499, XIII; and their works 
consequently impure, 941, 8; it cannot endure 
God's judgments, 211, 208; will be laid aside 
in 25 resurrection, 693, 57; 781, 10; 873, 
46 ff. 

The flesh sins in external works of the Law, 
129, 33; distrusts God, 169, 49; 723, 89; 
cannot love God, 129, 33; resists God's will, 
547, 11; resists the Spirit, 169, 48; 209, 198; 
887, 17; 905, 64; 913, 84; 945, 19; 965, 8; 
opposes the Holy Ghost, 175, 68; tempts to 
evil, 549, 18; 715, 63; 723, 89; 797, 101 f.; 
771, 76; 887, 17; 905, 64; 965, 12; 1079, 46; 
attacks especially the young, 729, 107; defiles 
good works, 175, 68; offended at the cross, 
117, 66; its wicked desires are sins, 169, 48; 
they who live according to it are without 
faith, 161, 22; 215; 217, 227; without true 
conversion, 909, 70; are secure and indiffer- 
ent, 327, 47; must die, 161, 22; 947, 32. 

It remains even after Baptism, 757, 22; 
after regeneration, 805, 1; 807, 7; 907, 68; 
913, 85; 923, 23; 965, 12; 969, 22; renders 
sanctification imperfect, 555, 28: constant 
struggle of believers against it, 805, 4; until 
death, 489, 40; 893, 34; 967, 18; God’s de- 
fense against, 1069, 20; aid afforded by study 
of God’s Word, 569, 10; by fasting, 327, 47; 
mortified in repentance, 291, 34f.; 945, 18. 

Fomes of original sin, 115, 42. 

Food, distinctions in, 49, 4; 71f.; 315, 2; 


1260 


429, 26; a human ordinance, 201, 162; neither 
sin nor righteousness, 445, 7; adiaphora, 
1057, 13; to find sin therein contrary to God’s 
command, 89, 39.. 

To whom food should be denied, 535, 12; 
how food is sanctified, 371, 30; the Holy Sup- 
per food of the soul, 757, 23. 

Foreigners choose distinguishing marks, 
441, 62. 

Foreknowledge,.God's, what it is, and 
how distinguished from election, 831, 2. 3; 
1063, 3; not the cause of sin, 833, 4; 1065, 
6f.; harmful thoughts concerning, 1067, 11; 
1071, 26. 

Forgiveness of sins, 31 f.; 119; 543 f.; 
687; the final purpose of the history of Christ, 
135, 51; necessary above all to justification, 
143, 75 1.5 203, 1695. 793, 4;.923, 25; 929, 39; 
933, 54; the best consolation, 141, 79; 147, 
85; 193,136; 223 1,;..(23,,02; Importanee of 
this article, 1385, 51; 255, 10. 

Proclaimed not by the Law, but by the 
Gospel, 137, 57; 141, 70; 158, 110; 259, 29; 
331, 58; not obtained through the Law, 121, 
7; 131, 38; or through our merit, virtues, 
love, works, 45, IV. VI; 119; 123, 9; 123 f.; 
127, 25: 31; 181, 36-41; 135, 515. 1435 74v 7. 
79 1:145, 83; 141, 85.87: 153, 11041-5163, 
26. 38 f.;: 175, 82; 181; 400. f.; 139, 1237-7151, 
132; 195, 139. 142; 197, 148; 199, 153; 911, 
88; 281,;95; 337, 78; 387, 14; 425, 17; or 
through reason, 129, 31; or through repent- 
ance and satisfaction, 145, 83; 249, 59; 275, 
78; 281, 95; 285, 16 ff.; 299, 52; but not with- 
out repentance, 267, 58; not through facti- 
tious services or human traditions, 145, 83; 
315, 1. 3 ff.; 319, 18;. 323, 29; 375, 40; 423, 
14; 425, 17; 431, 34; 439, 55; 445, 9; 467, 18; 
not by forgiving others, 193, 133. 138; 195, 
143; 199, 151; even the saints pray for it, 
169, 47;.5455. 577 4; (23,.88. 

Promised gratuitously through Christ, 71,5; 
121, 5; 131, 40; 139, 62;.145, 82; 153, 110; 
179, 90; 187, 118; 193, 136; 197, 147; 261, 35; 
263, 43; without merit, through Christ, 155, 
120; 301, 60; 373, 36; 423, 11; out of grace 
for Christs sake, through faith, 45; 47 f.; 
boise 119,125 des: 135, Obs 089, 625 143, 79 JI: 
145,:84; 155, 117; ..180, 115 178, 905 193, 195; 
199,151 ff.;..205, 176;. 223;.253, 23,215,.84; 
351, 29; 445, 7; 451, 23; 557, 8; 753, 3; 903, 
54; 919, 11; obtained through faith alone, 
67 £.; 119; 131, 36; 143, 77. 79; 147, 85; 155, 
112. 1165 161,23; 105, 34, 315. 169.42; cht. 
61; 175, 131.;,193, 1385 199,:.151.. 1545 205 
1115:297,.2413)201, 60::261, 965.269, B3 ; 275, 
19 f.; 337, 19; 339, 84 f. 88; 387, 14; 401, 51; 
495, 19; 517, 44; 921, 16; 957, 20; through 
special faith, 267, 59 f.; promised also to the 
patriarchs, 137, 57; given in Baptism and the 
Holy Supper, 199, 155; 261, 40 ff.; 313, 20; 
389, 18; 409, 69 f.; 415, 90; 481, 8; 551, 6; 
553, 16; 555, 4 ff.; 693, 54 f.; 1001, 81; thr. 
absolution, 553, 16; 751, 31; to all (175, 74) 
who are converted, 307, 79; repentance and 
forgiveness of sins belong together, 953, 4. 9; 
1071, 27; forgiveness is imparted by the Holy 
Ghost, 545, 6; 693, 58; 911, 77; the gift of 
the Holy Ghost follows, 489, 40; 903, 54; good 
works follow, 267, 58; 499, 2; and the works 


Index of Subjects. 


of the Law, 275, 82; thank-offerings, 389, 19; 
391, 25; repentance of no avail without for- 
giveness, 269, 63; without it, no love of God, 
153, 110; 161, 20; 207, 190; or good works, 
195, 143; 221, 246. 

To wish it the highest worship of God, 207, 
188 f.; to deny it is to annul the Gospel, 195, 
143; to seek it through love and works is to 
rob Christ of His glory, 163, 29; 179, 92; 423, 
11; would never bring certainty, 153, 110; 
195, 143; would fail to sustain in death, 155, 
119; 163, 29; sin of disbelieving it, 281, 94. 

Errors of Papists, 225, 271;.251, 65. 67; 
351, 35; that forgiveness is obtained through 
good works de congruo, 335, 12; ex opere ope- 
rato, 387, 12; 517, 44; through love to God 
prior to grace, 233, 215.2/3,,/795.2 50, 893 thr. 


repentance, confession, satisfaction, 257, 20. 


24; 285, 15; 481, 12; through human ordi- 
nances, 239, 32. 34; 251, 65; 295,.46; 9317, 
6. 7; 501; through fasts, prayers, alms, 295, 
46; through vows, 519, 48. 

Forgiving, our and God’s, 197, 143. 

Form, identity of, in doctrinal statements, 
its importance, 21 f.; 533, 7 ff.; 855, 10; dec- 
larations to be conformed thereto, 789, 16; 
799, 9; 875, 50; 913f.; 949,36. 

Formula of Concord, 775 ff. 

Francis, St. 125, -20;:-179, 907. 321, 224; 
385, 15:427, 21: Be 

Franciscans. See Barefooted Monks: 

Frankfort on the Main, 9f. "HI 

Fraternities in the Papacy, 467, 21. 

Freedom, human, in external things, 51f.; 
909, 74; its extent, 335, 70; how far in spir- 
itual things, 889, 23. SUPE 

0f Will, 889, 23. 

Christian freedom to be maintained, 91, 51; 
831, 12; 1061, 30; change of Sabbath an ex- 
ample, 91, 60; supported by the apostles, 243, 
44; 1057, 12. 15; how to be controlled, 329, 
51; not to be abused, 533, 35 567, 3.'. 

Fruits. Of repentance, 47 f.; 259, 98; 291, 
34; 295, 42; 305, 77; of forgiveness of sin 
and regeneration, 195, 142; 267, 58; of justi- 
fication, 199, 154; 203, 171; of sanctification, 
929, 41; of faith, 45, VI; 139, 64; 165, 34; 
173, 63; 191, 128; 217..2335 O01, 98, 10 B 
895,. 373 927, 96; 939, :1; 941, 9; 943, 15; of 
love, 183, 105; love a fruit of faith, 923, 27; 
only good trees yield good fruit, 191, 132; 
335, 72; fruits and their source often men- 
tioned together, 219, 244 f.; 223, 254; fruits 
may be called the third part of repentance, 
51, 6; 259, 28; 263, 45; 199, 157; where they 
are not, the Holy Ghost absent, 179, 98f.; 
and there is hypocrisy, 199, 154; 291, 35; and. 
dead faith, 931, 43. 

They please God because of faith and Chr.’s 
intercession, 191, 131; 223, 254; but they are 
not the treasure whereby we make satisfac- 
tion, 165, 34; neither are they worthy of eter- 
nal life, 223, 254; yet they obtain mitigation 
of earthly punishments, 303, 67 f. 

Of ihe Spirit, distinguished from works of 
the Law, 807, 5 f.; 967, 17. 

Of the Cross, 301, 61£.; of the divine Word 
and the Catechism, 569, 9 f.; 571, 12; 573, 19. 

Of Original Sin, 105, 3. 


Index of Subjects. 


Gabriel, the archangel, 497, 11. 

Gabriel, the schoolman (Biel), 179, 89; 
271, 68; 349, 23; 359, 9. 

Gelasius, Pope, 61, 6. 

George, St., 351, 32. 

Germany, 457, 11; 513, 35; 707, 31. 

Gerson, 73, 13. 16; 83, 60; 323, 28; 369, 
20; 425, 16; 433, 36; 457, 6; 745, 50. 

Gifts of God manifold, 691, 51;: differ in 
degree, 373, 38; to be received with thanks- 
giving, 343, 4; 389, 19; the world abuses 
them, 683, 21; to be used in a godly way, 
377, 47; God avenges their contempt, 377, 53; 
their preservation to be prayed for, 887, 16; 
inequality of, 473, 4. 

Of Divine Image, 111, 23. 

Of Church, 523, 67. 

Of the Holy Ghost, 159, 11; 231, 13; 341, 
90; 489, 40; 545, 6; 893, 34; 895, 40; 901, 47; 
903, 56; 907, 65; 1069, 23. 

Apostles, teachers, ete., gifts, 511, 26; con- 
tinence and virginity are gifts, 237, 31; 343, 
91; 369, 18; 373, 38; 437, 51; faith a gift, 
149, 93; 891, 26; 919, 11; salvation and eter- 
nal life are gifts, 217, 235; 317, 6; 799, 7. 

Errors: of Enthusiasts, 899, 46; of Ana- 
baptists, 839, 4; 1041, 72; concerning limita- 
tion of Christ’s indwelling, 795, 18. 

Glorification of the justified, 175, 75; 219, 
241; 1069, 22. 

Glory, the Lord's, beatifie sight of, 217, 
230; 823, 25; Christ’s eternal, 233, 18; 821, 
16; 1027, 39; 1031, 51; 1035, 61; 1037, 64 f.; 
grades of, 217, 234. 

God, 31 f:; 45; 103; 461; 543; 575; 679; 
is a spirit, 393, 27; 1039, 68; uncreate, 33, 8; 
without body, 43, 2; one and indivisible, 31,1; 
33, 3; 43, 2; 103, 1; 461; 679, 7; 1039, 68; 
eternal and infinite, 31, 10; 43, 2; 103, 1; 
omnipresent, 811, 12. 14; 1005, 95; 1039, 68; 
omnipotent, 31; 33, 13; 43, 2; 543; 575; 679; 
815, 34; of infinite power, wisdom, and good- 
ness, 43, 2. : 

Exists in three persons, Father, Son, and 
Holy Ghost, 33, 3.25; 45, 3; 103, 1; 461; 
543 f.; 575; 679, 6; 1017, 6; there are not 
three Gods, but one God, 33, 16; Trinity in 
Unity, and Unity in Trinity, 33, 25 f.; error 
of the Arians and Anti-Trinitarians, 841 f. 
See Trinity, Father, Son, and Holy Ghost. 

The Triune. Baptism in His name, 551, 4; 
forgiveness in His name, 555, 28; rising and 
going to bed in His name, 557, 1; 559, 4; 
dwells in the believer, 935, 54; 937, 65; has 
testified to His Son, 205, 176; presents Him 
as a propitiation, 269, 63; Jesus Christ our 
almighty God and Savior, 1003, 89; 1017, 6. 

God is the Lord, 33, 17; 543, 21; Creator 
and Sustainer of all things, 31; 43, 2; 53, 
XIX; 159, 14; 337, 77; 543, 1£.; 679 £:5 |. Cre- 
ator of men even since the Fall, 871, 38; our 
Father and Helper, 157, 4; 545, 2; 681, 17; 
683, 23; the only eternal Good, 583, 15; hence 
His name, 587, 25. 

God became man, 819, 10: 823, 18; the Son 
of God, true God, 1017, 6; not merely in 
name, 817,3; Mary may be called the mother 
of God, 821, 12; God suffered and died, 821, 
14; 1029, 44 f. 

Meaning of “to have one God," 581, 1 ff.; 


1261 


585, 18; 587, 28; treated with and appre- 
hended only thr. the Word, 139, 67; 753, 1; 
in Christ, 55, 25; by the heart, 583, 13; He 
wishes himself honored by faith, 135, 49; 149, 
89; 207, 188; our duty to fear, praise, love, 
thank, and serve Him, 81 f.; 121, 8; 157, 3 f. 
10; 161, 20; 255, 9; 305, 77; 539, 25543,9232; 
581, 4; 583, 14 f.; 587, 24; 681, 19; 941, 12; 
to obey, 939, 4; 943, 17; of Him we ask what 
is needful, 81f.; 121,8; 199, 158; 211, 210; 
545, 2; 587, 24; 697 ff. 

God not the cause of sin, 53; 335 f.; 833, 4; 
861, 7; 871, 40. 42; 1065, 7; created man 
righteous and holy, 959, 23; does not will evil, 
1065, 6; is a jealous God, 543, 21; 589, 30 ff.; 
angry with unbelief, 703, 21; threatens and 
punishes, 117, 46 f.; 131, 36; 157, 75; 175, 79; 
299, 53; 543, 22;.589, 29;'591, 34 f.; 607, 95; 
673, 322 ff.; 695, 65; 863, 13; 1081, 59; 1091, 
84 ff.; judges otherwise than man, 117, 43; 
179, 95; 215; 217, 224; a consuming fire, 211, 
208. 

He wills not man’s destruction, 833, 10. 12; 
837, 17 ff.; 871, 39; 901, 49; 1075, 34; 1089, 
81; forgives-sin for Christ's sake, 161, 20; 
177, 84; 281, 95; 481, 8; 499, 1; 793, 4; 961, 
25; has laid our sins upon Christ, 339, 82; 
461, 2; whose obedience He reckons to us for 
right'sness, 919, 9 ff.; 927, 34; 959, 22; adopts 
us as children, 961, 25; has elected us in 
Christ, 833, 7; 1067 f.; 1077, 40. 43; 1083, 65; 
is long-suffering, 1089, 80; has determined 
the hour of every Christian's conversion, 1081, 
56; anticipates us, 909, 71; begins and con- 
tinues the work within us unto the end, 887, 
16; 1069, 21; draws man to conversion, 905, 
60; 918, 86; 915, 88; 1087, 76; works faith, 
191, 130; defends against spiritual enemies, 
1069, 20; consoling and quickening His pe- 
culiar work, 265, 51; 301, 61; has eternally 
cast away the fallen angels, but not fallen 
men, 889, 22; delivers from spiritual dark- 
ness, 885, 15; works to will and to do, 885, 
14. 16; 891, 26; 1069, 21; sanctifies, 872, 45; 
896, 42; but not without means, 881, 4; 911, 
80; 1071, 27; or by compulsion, 899, 46. 

Enjoins upon all men repentanee, 489, 34; 
1071, 27; calls His children to repent when 
they fall, 1087, 75; requires faith, 271, 72; 
183, 107; 207, 189; demands good works, 127, 
22; 437,49 f.; 939, 7; 943, 14; 951, 38; breaks 
the will, 327, 45; exercises His saints vari- 
ously, 175, 77; 299, 54; 1079, 48; suppresses 
sins by afflietions, 205, 180; 299, 55; our 
Schoolmaster, 886, 16. 

Differenee between God and an idol, 581, 
2f.; prohibition of other gods, 529, 575; 
meaning of prohibition, 581 ff.; 675, 324; dei- 
fication of saints, 345, 11; assumption of div. 
prerogatives by the Pope, 235, 23; 309, 4. 

Godhead. See Christ. 

Godless, the, have historical faith, 205, 
182; 215, 216; belong to the outward fellow- 
ship of the Church, 227, 3; 237, 28; 243, 47; 
are among the teachers and officers of the 
Church, 231, 17 ff.; 237, 28; administer the 
Sacraments, 227, 3; 233, 19; receive Christ's : 
body in the Lord's Supper, 983, 33; but are 
not the Church, 229, 8; 231, 17. 19; not 
Christ's, but the devil’s, 237, 29; (233, 19); 


1262 


335, 71; their perverted will the cause of sin, 
53; cannot call upon God or believe the for- 
giveness of sins, 57, 25; their end, eternal con- 
demnation, 51 f.; 335, 66. 

Golden Year, 485, 25 ff. 

Good, the word the source of the name 
“God,” 587, 25. 

The good, God’s foreknowledge concerning, 
1063, 3f.; in the Church, 229, 10 ff. 

Human nature contains in it by nature 
nothing good, 783, 13. 16; 863, 11; 865, 23 ff.; 
879, 60; no man by nature does or thinks 
what is good, 479; 771, 76; 783, 16; 787, 3; 
883, 7; 883, 10; 887, 17; 905, 61; 911, 77; 
can only be done by the justified, 222, 251; 
905, 64; through God’s grace, 889, 23; 895, 
39; necessary to them, 217, 227; is done for 
love and praise to God, 941, 12; is wrought 
by love, 183, 105; not at the option of the re- 
generate, 799, 11. 

Goods (Blessings). 

Eternal, 231, 15; 683, 24. 

Spiritual, 205, 179; 231, 14. 16; 919, 10. 

Temporal, the gift of God, 543, 2; 547, 14; 
681, 13; a Christian may possess, 83, 53; 435, 
46; 841, 17; 1099, 22; even priests, 245, 50; 
the flesh trusts in, 169, 49; the world abuses, 
683, 21; how to be used, 593, 47. 

Goods of others dare not be appropriated, 
283, 9; 541, 14; 641 ff.; reason in its own 
strength cannot abstain from coveting them, 
127, 27; do not profit when taken, 649, 242 ff. 

Goodness, God's, 1069, 21; 1081, 59. 

Gospel, 273, 76; 4911.; 687, 33; 801; 951; 
the first Gospel (protevangelium), 265, 53. 

The second part of Holy Seripture, 121, 5; 
265, 53; whereby we learn of Christ, 793, 6; 
the promise and doctrine of the forgiveness of 
sins and justification through Christ, 47; 
711.57121;:55 199, 495 :133,7210 955, 180; 
1/3,:053.203;:1606;-225, 86751255, 8:5201,335. 
395, 2065, 505; 271,183; 317,6; 331; 58.60; 421; 
23; 437, 54; 903, 54; 921, 16; 929, 39; 955, 
12f.; 961, 27; offers Christ, reconciliation, 
ete., gratuitously, 133, 44; 139, 62; 199, 153; 
221,246 £:57258,195:850, 999 913,: 76; 241; 58; 
391, 24; 423, 11. 13; 479, 1; 481, 4 ff.; 795, 9; 
887, 18; to all men, 1071, 28; 1075, 37; which 
is received by the penitent, 953, 9; its peculiar 
office, 491 f.; teaches the true doctrine of elec- 
tion, 833, 10. 13; 1071, 28; 1075, 37; 1093, 89; 
absolution, its voice, 199, 150; 261, 39; 283,8; 
511, 24; rests upon the promise of grace, 219, 
245; without it we despair, 125 f.; 481, 7; 
a preaching of consolation, 803, 7. 10; 953, 6; 
955, 125/958,*21. 

It exhorts to faith, 217, 224; 249, 59; 277, 
88; 957, 19; teaches how and what man is to 
believe for justifieation, 801, 5; 903, 54; can- 
not be believed by our own powers, 883, 9; 
885, 13; 899, 45; obedience to it is faith, 207, 
187; but not historieal, 263, 45; the highest 
divine service, 207, 188; no salvation with- 
out it, 271, 73; the patriarchs saved thereby, 
137, 57; 265, 53 f.; 271, 73; for its sake every- 
thing to be surrendered, 435, 41f.; 771, 79; 
its diffusion to be prayed for, 713, 54; does 
not work salvation in unbelievers, 1003, 89; he 
is no Christian who refuses belief or obedienee, 
537, 22 f.; those who reject it are blasphemers, 


Index of Subjects. 


193, 136; Saul and Judas lost because they 
did not accept it, 255, 8; 803, 8. 

It teaches a different righteousness from 
that of the Law, 183, 109; 323, 30; not ex- 
ternal, but internal, 49; whereby the Holy 
Ghost is given, 45; 159, 14; 405, 59; who 
works faith, 45; 191, 126; 207, 190; and a 
new life, 331, 58; 447, 10; mew obedience, 
965, 10 ff.; sanctification, 1073, 30; sprinkles 
the blood of Christ, 397, 36; incorporates with 
Christ, 993, 59. 61. : 

Preaching of the Law and Gospel belong 
together, 193, 136. 139; 195, 143; 201, 160; 
955, 12 ff.; the Gospel the explanation of the 
Law, 193, 135; 957, 18; is not annulled 
thereby, 197, 148; to be distinguished there- 
from, 121, 5; 135, 49; 137, 62 ff.; 961, 24 ff.; 
importance of the distinction, 951, 1; contro- 
versies concerning it, 801, 11f.; 951, 2; the 
Gospel not to be converted into Law, 805, 11; 
961, 27. 

Its twofold significance, 803, 6; 953, 3; the 
entire doctrine of Christ and the apostles 
sometimes meant, 803, 6; 953, 3; so far a 
preaching of repentance, 139, 62; 259, 29 f.; 
803, 6; 953, 5; 961, 27; yet this is not prop- 
erly the preaching of the Gospel, 803, 10; 
955, 12. 

Does not overthrow civil government, 331, 
57; 333, 65; forbids private redress, 331, 59; 
allows marriage, 381, 61. 

God causes it to be preached, 901, 50; the 
Holy Ghost calls thereby, 545, 6; 689, 38; 
895, 40; 911, 77; is the foundation of the 


. Church, 233, 20. 22; its pure preaching a note 


of the true Church, 47; 227, 279; 221, 5; 229, 
10; 233, 20; unity in it and the Saeraments 
the essentials to church unity, 47; 237, 30; 
all of the Gospel embodied in the Holy Sup- 
per, 759, 32; its preaching pertains to the 
Office of the Keys, 83; 261, 39. 

The Gospel and philosophy to be distin- 
guished, 123 f.; teaches a righteousness dif- 
ferent from that of the Scholastics, 203, 170; 
indifference of the Papists to it, 235, 27; 
237 f.; 437, 54; their doctrine antagonizes it, 
515, 40; the bishops persecute it, 523, 66; 
1059, 19. 

Government, Civil, 49; 329; is God’s ordi- 
nance, 49; 83; 329, 53; 435, 46; 547, 14; 681, 
14; even though it be tyrannical, 471, 3; not 
interfered with by the Gospel or ecclesiastical 
government, 51; 85, 11; 331, 55; 331, 57 ff. 

Government of Church by the Word, 331, 54. 

Ecclesiastical, Spiritual Government, to be 
distinguished from civil, 85; 329, 54 f.; is 
God's gift, 85; 547, 14; 681, 14; God works 
in both, 353, 36; of Antichrist, 227, 4; no 
government of bishops except through the Gos- 
pel, 449, 21. 

Grace of God, in what it consists, 891, 27; 
gratia gratum faciens is faith, 155, 116; is 
universal, 245, 52; is God's mercy toward us, 
223, 260; “first grace,” 125, 17; 169, 41; does 
not make God a debtor, 215, 221; because of 
it good works please, 223, 260; grace of God 
needed even with our good works, 169, 42; 
171, 61. 

Out of grace (freely) we are elected, 835, 
13; have the forgiveness of sins, righteous- 


Index of Subjects. 


ness, 45; 131, 41. 43; 261, 35; 281, 95; 499, 2; 
551, 10; 793, 4. 6; 923, 23; 925, 30; 961, 25. 
Imparted only through the outward Word, 
495, 3; through the Sacraments, 261, 42; 307, 
1 ff.; 311, 14; 401, 49; 409, 69; 743, 41; 977, 
16; 989, 50; acquired and promised through 
Christ, 49; 55 f.; 179, 90; 195, 141; 201, 164; 
205, 176; 223, 258; 225, 265; 265, 53; 487, 32; 
873, 45; stronger than sin, 151, 103; 163, 28; 
345, 5; afflictions signs of grace, 301, 61. 

Israel sought to merit grace by sacrifices, 
177, 87; reason seeks it through good works, 
203, 167; many through monasticism, pil- 
grimages, etc., 179, 90; 467, 18; cannot be 
offered without God's command, 309, 3; ob- 
tained, not by works, love, fulfilling of the 
Law, 67; 711.; 129, 29; 137, 60; 171, 60; 175, 
73; 179, 92; 209, 197; 271, 88; 461, 4; not by 
ceremonies, fasts, etc., 49; 71f.; 73, 21; 91, 
52 f.; 321, 21; not by repentance, 255, 8; man 
cannot prepare himself for it from his own 
powers, 789, 11; 881, 3; 911, 77. 

The magnitude of grace not understood un- 
til magnitude of sin is known, 113, 33; appre- 
hended in repentance, 225, 265; by faith, 67; 
91, 52; 135, 48; 137, 55; 205, 176. 182; 209, 
197; 223, 260; 225, 265; 589, 32 ff.; shown to 
the obedient, 543, 22; must not be abused, 
907, 65 ff.; 961, 25. 

We must not despair of grace, 215, 218; 
such despair a consequence of original sin, 
107, 8; grace hidden from those fearing pun- 
ishment, 153, 106; neglect of grace ends in 
despair, 73 f.; obscured by human ordinances, 
71f.; 297, 49; those who seek righteousness 
by the Law fall from grace, 129, 30; 423, 11; 
425, 17; as well as those who seek it by mo- 
nastie vows, 79 f.; good works cannot be done 
outside of grace, 257, 17; 335, 72; 477, 10. 

. Grace, Means of, 45; 85, 10; 241, 36; 409, 
69; 497, 10; 881, 5; 901, 48; 903, 54; 1087, 
76; 1100, 30 f. See Grace, Word, Sacrament, 
Holy Ghost. 

Grades in the Church, 315, 24. 

Greek Church uses both forms in the Holy 
Supper, 359, 4; has no private mass, 385, 6; 
considers the mass a thank-offering, not a 
satisfaction, 417, 93; calls it liturgy and 
synacis, 411, 79 f.; its words of absolution, 


413, 88. 

Gregory the Great, 67, 35; 75, 44; 303, 
64; .305, 12; ..385, 6; .509,° 195.813, 15; 
1043, 75. 


Gregory Nazianzen, 331, 58; 343, 3. 

Gregory of Nyssa, 1023, 22; 1123 f.; 
1129 f. 

Groves, worship in, 177, 87. 

Growth, Spiritual, 159, 
887, 16. 

Guests at the Holy Supper, two kinds, 817, 
38; 997, 68 f.; 1013, 123. 

Guilt of original sin removed in Baptism, 
113, 35; not the guilt of another, 863, 11; 
satisfaction for it rendered by Christ's death, 
277, 87; 347, 19; and applied through faith, 
151, 103; 195, 143; in use of Lord's Supper, 
415, 90; by propitiatory sacrifice, 389, 19; 
with its remission we are freed from divine 
anger and eternal death, 297, 50; guilt not 
remitted by human ordinances or the mass, 


15; 759, 24; 


1263 


ex opere operato, 179, 89; 257, 24; 297, 50; 
387, 9; remission of guilt precedes remission 
of punishment, 197, 146; which invariably fol- 
lows, 287, 21. 


Habit of Love, scholastie doctrine concern- 
ing 125, 17 ff.; 139, 66; 143, 81; 201, 163; 
207, 191; 209, 200; 223, 260. 

Hammer of the Law, 479, 2. 

Hand, God's Right, everywhere, 811, 12; 
1005, 95. 

Hands, Laying on of, 311, 12. 

Handwriting of Ordinances, 151, 103; 
217, 229; 265, 48. 


Hardening of the Heart (obduracy), 
835, 12; 1081, 54; 1091, 83; Pharaoh’s, 
1091, 85. 


Hatred of God innate, 107, 8; 113, 29; of 
concupiscence, 217, 228; hatred and wrath 
forbidden, 633, 188; the source of dissensions, 
187, 120; caused by schisms, 185, 111. 

Haughty Roman theologians, 361, 11. 

Head of the Church, Christ the only, 
227,5; 411, 1; 473, 9; 691, 51; 987, 44; 1031, 
47; 1043, 78; the Pope not, 235, 23; 471,1; 
415, 13. 

Hearing, how related to faith, 139, 67; 
261 f.; 309, 5; 787, 4 ff.; 789, 13; 901 f.; 1085; 
1087, 76. 

Heart, God's paternal, 683, 23; 1087, 75; 
is known through Christ, 695, 65. 

Of Christ, 989, 50. 

Of Man. Its natural condition, 57, 31 ff.; 
1115:282:885,; 72; 789 f.;: 868; EE5: 885,12; 
893, 31; God searches and judges it, 211, 205; 
the Law written therein, 157, 2; 179, 98; 697, 
67; a penitent heart a part of repentance, 
253, 1; through the sorrows of penitence God 
prepares it for His consolation, 265, 51. 53; 
337, 74; its struggles in attaining consolation, 
205, 182; how consoled and sustained, 133, 
45; 143, 80; 153, 106; 191, 128; 265, 48. 50; 
269, 60. 64; 387, 12; 925, 30; 953, 9; heart's 
ease, how to obtain it, and how not, 167, 40; 
how brought to faith, 309, 1. 5; how regen- 
erated, 133, 46; how sanctified, 57, 29 f.; 151, 
99; 157, 4. 9. 11; 169, 49; 175, 68; 189, 125; 
191, 128; 201, 163; 203, 172; 225, 262; 229, 8; 
237, 31; 329, 54; 429, 27; 445, 8; 499, 1; 
891, 27 ff.; its duty of gratitude, 683, 23; 
love of God impossible until the heart i$ as- 
sured of forgiveness, 153, 110; 157, 7; 201, 
194; the heart alone embraces God, 583, 13 f.; 
585, 16; 587, 28; new heart, creation of, 905, 
60; true faith and wicked intention cannot 
coexist in the same heart, 943, 15; righteous- 
ness of heart and its fruits, 219, 244; 221, 250. 
252; in it the kingdom of God consists, 231, 
13 237,31. 

Heathen, how distinguished fr. the Church, 
231, 14; how the Rechabites were distin- 
guished from them, 441, 62; the heathen imi- 
tated the offerings, but not the faith of the 
patriarehs, 177, 85; their human offerings, 
203, 167; their expiations, 285, 17; 319, 15; 
585, 19; their invocation of saints, 351, 32. 
39; the command to preach to and baptize. 
them, 259, 31; 395, 311.; 551, 4; the preach- 
ing of the apostles to them, 265, 53. 

Heaven and Earth, God the Creator of, 


1264 


543; 575; 679 ff.; God the Father in heaven, 
455 f.; 575; the Son of God came from heaven, 
685, 29; Christ rules in heaven, 811, 12; Chr. 
exalted above all creatures in heaven and on 
earth, 1023, 26; 1039, 70; He has ascended 
not only to heaven, but above all heavens, 
1025, 27; is not enclosed in heaven, 815, 32; 
1013, 119; His body to be sought, not only in 
heaven, 809, 5; 973, 2f. 6£.; God's will on 
earth as in heaven, 547 f.; 577 £.; 715 f.; 
prayers of the angels in heaven, 469, 26; of 
the saints in heaven, 345, 9; the absolution 
a voice from heaven, 249, 59; 261, 40. 

Hell, conquered by Christ, 827, 3; 1023, 25; 
1051, 2; who delivered us from its jaws, 685, 
30; God leads to. hell and brings up again, 
965, 12; it can be merited by neglect of chil- 
dren, 631, 176; its gates cannot prevail 
against the elect, 833, 5; 1065, 8; or the 
Church, 1079, 50; its eternal pains, 50; 35, 
39; 51 f.; 335, 66; descent of Christ to, see 
Descent. 

Help to be expected only of God, 121, 8; 
191, 117; we seek it in affliction, 299, 54; the 
flesh seeks human help, 169, 49; God’s help 
not sought until we have faith, 157, 4; help 
of the saints not to be sought, 57,.1; 345, 10; 
351, 32. 35; 469, 26; 583, 11; 585, 21 f.; help 
against sin imparted by the Gospel, 491 f.; by 
absolution, 493 f.; without Christ's help no 
observance of the Law, 207, 194. 

Hercules, 585, 18. 

Heresies, their source: schisms, 185, 111; 
personal antagonisms, 187, 121; enthusiasm, 
497, 9; a Pope no protection against, 473, 7; 
heresies of Jovinian, 75, 30; 373, 37; 383, 67; 
doctrine. of repentance proclaimed a heresy, 
491, 41; the heresies rejected by the ancient 
Church rejected also by the Lutheran Church, 
111, 3; 843, 305 (851, 4 fep 857,173) 1021, 17; 
1103, 39. 

Heretics in apostolic times, 777, 3; 849, 7; 
Lutherans are not, 59, 1; true Christians often 
falsely so called, 655, 262; when bishops are 
heretics, churches are to ordain preachers, 
525, 72; canons forbid obedience to a hereti- 
cal Pope, 515, 38; many treat marriage with 
contempt, 375, 45; ordination by. heretics 
valid, according to the Papists, 497, 3; the 
Symbols directed against them, 851, 5. 

Hermits, 333, 61. 

Herod, 667, 305. 

High Places, offerings on, 177, 87. 

High Priests of the Law, 403, 52; 515, 38; 
Christ our High Priest, 5T; 21 145, 82; 169, 
44; 211, 211; 349, 24; 821, 14; according to 
both natures, 1031, 47; 1043, 78. 

Hilary, 351; 30; 513, 295/767, 59; 1123 f.; 
1129 f. 

Hilten, John, 433 f. 

Hindrance to grace, scholastic doctrine 
eoncerning, 313, 18; 405, 63; 417, 96. 

Historical Faith, 135, 48; 207, 194. 

History, Tripartite, 69, 41; 75, 45. 

Holidays. See Festivals. 

Holiness, difference between Christian and 
heathen, 435, 46; validity of Saerament not 
dependent on holiness of man, 757, 16 f.; 767; 
61; does not consist in observance of cere- 
monies, vestures, etc., 669 f.; or in forsaking 


Index of Subjects. 


wife and child, 435, 41; or monastieism, 427, 


.225 or poverty, 332, 61. 63; or fasting, pray- 


ing, etc., 487, 28; 615, 118. 120; 671, 312 ff. ; 
imaginary holiness of the Encratites, 375 f. 

Holy, God's name, 547, 4; God ereated man 
holy, 779, 2; He accounts us so for Christ’s 
sake, 499 f.; faith alone can render holy, 623, 
147; absolute holiness in resurrection, apu 
56; the Church holy, 229, 7. .. ^ 

Holy Ghost, 31; 33; 45; 461; 545; 577 fis 
685 f.; the Third Person of the Trinity, 91; 
God, 31; the Lord, 31; 33; the Spirit of God, 
337, 73; 495, 3; 687, 36; the Spirit of Christ, 
223, 257; 927, b. 231, 16; 233, 18; what the 
Sacramentarians understood thereby, 809, 5; 
973, 5; 975, 11; Spirit of the Lord, 211, 208; 
429,27; not a motion created in things, 43, 6; 
not made, or created, or begotten, but proceed- 
ing from Father and Son, 31£.; 461; 1041, 
73; is incomprehensible, eternal, almighty, 31; 
and to be worshiped with Father and Son 31; 
Baptism administered in His name, 551, 4; 
579, 21; 733, 4; and sins forgiven, 555, 28. 

-Promised through the Gospel, 157, 6; 259, 
29; imparted by Christ, 159, 12;. 183, 109; 
given for Christ's sake, 159, 11; 551, 10; not 
only to adults, but also to children, 245, 52 f. : 

Received through Word and Sacrament, 45; 
51, 3; 87 f.; through Baptism, 113, 355) 748, 
41; through the Gospel, 159, 14; 271, 71f.; 
in the fellowship of the Church, 229,.8; 687, 
37; through faith, 55 f.; 133, 45; 147; 86; 
155,116 ;»157,, 4.:6;-159,:12; 111,194. 615208; 
1725: 275,:825:343, 91; out of grace, and not 
because of works, 341, 90. p 

He works through the ministry of the New 
Testament, 405, 59; through the Church, 687, 
3i not without means, 787, 43/7895 085 909, 
72; thr. the Word, 263, 445 693,:58; 495, 35. - 
787, 4; 791, 19; 881, 5; through the Word 
and Sacraments, 409, 70; 785, 1; 791, 185. 887, 
16; 901, 48; 907, 65; 921, 16; through the 
converted will, 791, 18; but not through the 
Law, 965, 11; although He uses it for reproof 
and admonition, 965, 12; He creates and 
gathers the Church, 689, 45; 691, 51; which 
is a fellowship of the Holy Ghost in hearts, 
2275 827229, 10;:157; 237, 282 3lssikhroush 
Him the prophets prophesied, 497, 12. 

His Office, 687, 35; 693, 59; He calls thr'gh 
the Gospel, 545, 6; 895, 40; checks and mor- 
tifies original sin, 113 f.; 117, 45; 693, 55; 
893, 34 ff.; and concupiscence, 113, 35; 161, 
22. 25; reproves sin, 479, 1; 491, 44; “helps 
to overcome it, 159, 15; 489, 40; contends 
against the flesh, 169, 49; forgives sin, 545, 6; 
offers grace, 785, 1; 887, 18; establishes God's 
kingdom in the heart, 429, 27; 711, 52; quick- 
ens, 31; 263, 44; works conversion and re- 
generation, 133, 45; 337, 74; 787, 4ff.; 791, 
19; 799, 8; 863, 14; 881, 5; 907, 65; 915, 89; 
faith, 139, 64; 155, 115; 547, 8; 887, 16; 891, 
25; enlightening, purifying of heart, 429, 27; 
545, 6; 883, 9; 889, 21 ff.; renewal, sanctifica- 
tion, : 113,85; 1183; 455 169, 49722038, 1725 
227;:D5. 2295. 83.200, 55; : $337,604. :10495, 105 
679, 6; 687; 693, 59; 921, 19; 965, 11; main- 
tains in: grace, 799, 15; works light, life, 
righteousness, 159, 11; 167, 40; 241, 36; 329, 
54; 337, 75; 405, 59; 545, 6; other gifts and 


Index of Subjects. 


virtues, 159, 12; 191, 128; 203, 172; 237, 31; 
241, 36; 343, 92; 807, 6; 923, 23; what fruits 
of the Spirit are, 967, 17; testimonies to His 
presence, 799, 15; He leads the justified, 221, 
251; 905, 63f.; 967, 17; through Him God 
draws, 791, 17; He will raise the dead, 545, 6. 

The absence of love, etc., shows that He is 
absent, 179, 98; its loss causes His departure, 
181, 99. 103; 341, 90; He is grieved at the ab- 
sence of good works, 305, 77; 107 T, 49; does 
not govern the godless, 231, 16; is not given 
those who resist, 789, 15; 905, 60; His pres- 
ence not to be determined by sense, 903, 56; 
907, 68; He would not be necessary could we 
justity “ourselves, 107, 10; without Him ex- 
ternal duties can be performed, 157,.9;" but 
not the chief matters of the Law, 127, 27; 141, 
(3 157.929, 12. 14; 337; 8. 

Hoods of monks, 429, 27; 431, 34. 

Hope, distinguished from faith, 207, 191; 
209, 191, 

Hotel-keeper, 841, 18; 1099, 23. 

Hours, Canonical, 567, 3. . 

Humanity, Human Nature of Christ. See 
Christ. 

Humiliation, Christ’s state of, 821, 16; 
1023, 25 f. 

Humility, counterfeit, 81, 48; 239, 35; 
genuine, 349, 27; 723, 90. 

Hus, John, 745, 50. 

Hymns, 65, 2; 385, 31.; 579, 25. 

Hypocrisy. The imagination of self-right- 
eousness, 377, 46; papistic contrition and con- 
fession, 483, 18; 487, 27; monasticism, 419, 4; 
425, 16; 427, 25; 439, 56; repentance should 
not be, 305, 73; Scripture does not enjoin, 
when it commands good works, 221, 250. 253; 
hypocrisy present when good fruits do not fol- 
low, 199, 154. . 

Hypocrites. Produced by the exclusive 
preaching of the Law, 803, 8; in the Church, 
45 f.; 237, 28; 243, 47; yet only in outward 
fellowship, 227, 3; 231, 12; 237, 28; receive 
Christ's body, 975, 8; try by works to earn 
grace, 125, 20 f.; 209, 200; try by their own 
powers to fulfil the Law, 159, 16; 479, 3; con- 
fess only with the mouth, 283, 10 f. 

Hypocritical Works, 159, 16; 195, 140. 


Idolatry, what it is, 585, 21; a fruit of 
original sin, 477, 2; among the heathen, 319, 
15; 585, 18 ff.; of the godless in Israel, 319, 
15; 321, 23; of the Papists, 585 f.; 777, 4; in 
the invocation of saints, 345 f.; 437, 53 £.; 
469, 26; 517, 47; 585, 21; in the abuse of the 
mass, 419; 451, 1; 465, 11 ff.; 517, 43. 

Ignorance, spiritual, 883, 9; 885, 15. 

Ilumination (enlightening) wrought by 
the Holy Ghost, 545, 6; 689, 42; 895, 40; 
through the Word, 1073, 29; 1075,34; 1077, 
44; before it man is spiritually dead, 891, 
24; 897, 42; 903, 58; the Anabaptists expect 
it without the preaching of the Word, 311, 
18; 789, 13; 911, 80. 

Image of God in man, 109, 15—22; 805, 2; 
863, 10; how restored, 217, 230; of Christ's 
priesthood, 403, 53. 

Images of saints, 351, 34. 

Immunities of churches and clergy, 443, 
1 ff. 


Concordia Triglotta. 


1265 


Impatience, 169, 46; 617, 128; 727, 103. 

Impenitent, preaching of the Law against 
the, 807, 7; 955, 12; 961, 24; their relation 
to election, 837, 16; receive Christ's body and 
blood, 815, 37; their punishment, 1091, 86. 

Impotence, spiritual, of man, 863, 10; 
883, 7; 885, 12. 15. 

Impurity of the heart, 171, 56; 197, 149; 
217, 229; 203, 167; of Levitical sacrifices, 375, 
41; of the celibacy of the godless, 373, 34. 

Imputation. Non-imputation of imperfec- 
tions, 171, 56; non-imputation of sin, 115, 36; 
imputation of faith, 207, 186; 919, 12; of 
righteousness, 169, 42; of Christian obedience, 
347, 195 919, 9. 14; 923, 23; 927, 32; entire, 
not partial, 797, 21; 933, 50. 

“In, With, and Under," 985, 38. 

Incarnation, 1031, 49. 

Inchastity of Roman clergy, 363, 1f. 6. 44. 
50. 59. 63. 

Inclination, Evil, 163, 25; 863, 11. 

Indolence, 421, 9; 609, 99; 717, 67. 

Indulgences, 307, 18 ff. 

Industry, a remedy against inchastity, 
375, 43. 

Indwelling of God in believers, 795, 18; 
933, 54; 937, 65; 1039, 68; .of Christ, 795, 
16; of the Holy Ghost, 799, 15; 801, 19. 

Infants (innocent), under power of origi- 
nal sin, 105, 3. 

Inheritance of our neighbor, 541, 18; of 
eternal life, 221, 245. 

Injurious, good works not, 797, 2; 801,17; 
939, 2; 949, 37 f. . 

Injury of our neighbor, 541, 10; 633, 185; 
665, 296; 667, 301 ff.; 669, 309; arising from 
original sin, 781, 9; apparent injury of the 
Law, 151, 103. 

Injustice, the world full of, 727, 103; pro- 
tection against, the duty of a king, 195, 141; 
God’s prohibition of, 517, 42. 

Instruments of the Holy Ghost, 241, 36; 
791, 18 f.; 901, 52; error of Enthusiasts, 
881, 4. 

Intention. See Purpose. 

Intercession of saints, 345, 14. : 

Interim, divisions caused thereby, 857, 19; 
917, 5; 947, 29. 

Interpretation of passages treating of 
good works, 207, 194. 

Invocation of Saints, 53, 3; 57f.; 499 f.; 
421, 9; 467 f.; 583, 11 f. 

Irenaeus, 75,44; 111, 19; 977, 14; 1023, 22. 

Irony, used by Christ, 201, 162. 

Irrefragable Doctors, 153, 105. 

Isaac, 987, 46. 

Israelites (Israel, Jews), their error con- 
cerning sacrifices, 177, 86 f.; 225, 274; 417, 
91 £1; concerning human sacrifices, 203, 167; 
concerning human ordinances, 317, 10; 321, 
23; 393, 27; the Sabbath, 603, $0; their early 
marriages, 631, 201; their idolatry, 417, 98; 
the Holy Scriptures the pure fountains of 
Israel, 851, 3; external fellowship maintained 
by propitiatory offerings, 389, 21; the spir- 
itual separated from the bodily Israel, 231, 14; 
233, 19; 695, 66; not only to them, but also - 
to the heathen was Christ promised, 195, 141; 
they dreamt of a worldly kingdom of the Mes- 
siah, 331, 59; in Israel Christ preached the 


80 


1266 


Gospel, 265, 53; the Israelites saw only the 
veiled face of Moses, 127, 21; for what rea- 
sons .even the wicked among them were said 
to be God’s people, 231, 14; they dishonored 
Christ’s body, 993, 60; God’s judgment con- 
cerning them, 1081, 58. 

Italy, preaching in parts of, confined to 
Lent, 325, 42; the authority of the Pope 
doubted in, 289, 30. 

Iure Divino or Humano, as applicable to 
the Pope’s power, 235, 23; 471, 1; 473, 7; 
475, 30; 501 f. 


Jacob, 381, 64. 

James the Apostle does not contradict 
Paul, 189, 124; 189 f.; 931, 42 f.; on confes- 
sion, 283, 12; on true prayer, 731, 123; pil- 
grimages to St. James's church, 299, 52. 

Jeremiah, 177, 86; 299, 53; 301, 62; 393, 
245019, 38. 

Jeroboam, 319, 15. 

Jerome, 61, 5; 171, 52; 195, 143; 229, 11; 
343, 2; 359, 4; 473, 9; 487, 28; 497, 35; 509, 
18; 593, 63; 595, 13; 151, 81. 

Jewish Christians, 241 f. 

Jewish Errors, 51 f.; 313, 

Jews. See Israelites. 

Job, 175, 77; 211, 2065301561: 

John the Apostle, 161, 20; 
1035, 59. 

John the Baptist, 195, 142; 227, 1; 233, 
19; 291, 35; 301, 62; 481, 5; 487, 30; 497, 11. 

Jovinian, 75, 90; 379; 3752883) 67! 

Joy, the fruit of faith, 157, 10; 269, 60; 
941, 12; the degree of joy not always the 
same, 907, 68; the Fourth Commandment 
points the way to, 625, 157; in our callings, 
615, 120; in children, 613, 114; 615, 121; in 
the Holy Ghost, 241, 36; eternal joys for be- 
lievers, 51, 1; 335, 66; of the angels, 1025, 30. 

Jubilee, 485, 25; 487, 27. 

Judas, 237, 28:0 255,87 7261/8057 481117; 
983, 33; 993, 60; the Pope a Judas, 469, 24. 

Judge, duties of, 653, 259. 263; God a 
righteous Judge, 219, 242; outside of Christ, 
terrible, 695, 65; 209, 201; 211, 205; Christ 
the Judge of us all, 457, 9; (31, 6, Ap. Cr.; 
91, 6, Nic. Cr.). 

Judgment, God's, intolerable, 211, 205. 
208; human nature flees from, 205, 183; 207, 
191; he who flees therefrom cannot be justi- 
fied, 171, 55; he who does not feel it imag- 
ines self-justification possible, 123, 9; Da- 
vid’s prayer concerning, 169, 47; 211, 205; 
different from man’s, 217, 224; works of no 
benefit in, 179, 93; 283, 11; only the right- 
eousness of faith avails, 275, 84; for Christ’s 
sake, 179, 93. 100. 

Judgment against sin belongs to God alone, 
493, 2; begins at God’s house, 299, 54; the 
world seeks to set works over against, it, 179, 
91; the Popes do not trouble themselves there- 
with, 291, 32; the arguments of the adver- 
saries avail not, 383, 70. 

Of unworthy communicants, 251, 62; 813, 
16; 977, 16; 997, 68; 1013, 123; questions re- 
ferred to God’s judgment, 817, 41; against 
evil spirits, 889, 22. 

Christ’s, of the quick and the dead, 31; 33; 
45; 51; 333 f.; 4615 545; 577 f:;' 689; 


18; 315; 4 


021,7: 62; 


“in what it consists, 


Index of Subjects. 


Civil (courts of justice), 207, 185; 217, 224; 
595, 51; 1099, 18 ff. 

Julian the Apostate, 115, 36; 331, 58. 

Jupiter, 585, 18. | 

Jurisdiction of bishops, 447, 14; 521, 
60 ff.; 527, 77; of pastors, 525, 74. 76; final, 
committed to the Church, 511, 24. 

Jurists, 491, 41; 655, 261; 665, 299. 

Justice and mercy, 213. 

Justification, 45; 119; 499; 791; 917; 
the most important article, 121, 2; 917, 6; 
its relation to repentance, 259, 29; 203, 171; 
a promised gift of God, 219, 241; 179, 96; its 
reconciliation for Christ's sake, 165, 37; 203, 
171; bestowed through faith, without works 
or merit,-67, 95.4.; 143, 79 f.3. 171,551; 145, 
63; .175, 73 f.;. 179,-90;. 181, 301; 192717263 
139, 1365.19/5,.147.,. 203, I711,; 205, 1763.217, 
226; 2833. 2419,.245;.225, 267. 267. 00; «403. 
4f.; 919, 9; for Christs sake, 165, 37; 171, 
61; 175, 731.3.179, 963181, JOU 4 IDE 12D; 
203, 171; 203, 175; 207, 192; 221.236 7 OT. 
60; 919, 9; 921, 17; 923, 25; who is Medi- 
ator both before and after, 209, 196; accord- 
ing to. both natures, 793, 2; 935, 55 ff.; from 
pure grace, 793, 6; 917, 1. 4; 919, 9; 923, 25; 
929, 39; not through human ordinances, celi- 
bacy, ete., 241, 39 ff.; 199, 155; 325, 34; not 
through the Lord’s Supper, ex opere operato, 
199, 155; no consolation without this doc- 
trine, 121, 2; 171, 55 f.; it makes sons of God, 
175, 75. 

Forgiveness of sin the first CEU of justi- 
fication, 143, 75; 149, 97. 203, 169; appeases 
divine wrath, 181, 103; excludes all confidence 
in merit and works, 143, 74; 799, 7; 925, 29; 
927, 35 ff.; even of repentance, 199, 153; 795, 
11; the exclusive particles needful, 141, 73; 
195,.10,;, 917,75. 927, 36; 931, 435933. 62. 

Relation to regeneration and sanctification, 
193,.8;,921, 18—22; 923, 25; 929, 40f.; is 
not merely the beginning of renewal, 167, 40; 
precedes the fulfilling of the Law, 171, 61; 
219, 245; works follow, 199, 154; 203, 171; 
795, 11; 923, 27; 929, 41; which are the end 
of justification, 217, 227. 

Errors. — Concerning the two modes, 203, 
166 ff.; necessity of personal merit, ete., 197, 
144; 219, 245; 223, 255; 239, 32; 79%,.21. 23; 
933, 45. 47 f.; independence of Christian after 
justification,.317,,/125. 797, 21;. 988, 515: thas 
faith is only its beginning, 141, 71; 797, 20; 
931, 49; that love is its means, 183, 108; 203, 
168 £. 

Justify, its double meaning, 141, 72; its 
forensic sense, 207, 184; 793, 7; 795, 15; 919, 
9.f1.::/021,. 17 5: 9375 62. 

Justin Martyr, 985, 37. 39; 1141 f. 


Keeping commandm'nts outwardly, 129, 28. 
Keys, Power of, 69; 83 f.; 249, 59; 493; 
83; 205, 6£.; 261; 39 f£:; 
281, 2; 307, 79; 491; 493; 511, 24; is of Chri, 
493; belongs to the whole Church, 511, 24; 
523, 67 ff.; its foundation, 261, 40; how to be 
exercised, 83; private absolut’n derived there- 
from, 493; ignorance of those who despise it, 
281, 4; its effects, 71f.; 2490, 59; 255, 6 f.; 
its limitations, 83; 293, 41; 301, 59; 303, 64; 


NOCT nemen ns cum wn ee 


PRIOR ee ee En un a u Ts 


"REDE ee At RR e E UAI un ı 


Index of Subjects. 


307, 79; the Pope transfers it to temporal 
power, 515, 36; 517, 40. 

Errors of Papists, 255, 5. 7; 257, 13. 21 f.; 
EOr shi, ot. 209,07; 807, Tot. 

Kingdom of God, of Christ, spiritual, 83; 
241, 13; 307, 190; 329, 041.3; 331, 58; 429,927; 
518, 31; 711, 51; is the Church, 231, 16; 245, 
52; how it comes, 547, 6 ff.; 711, 50 ff.; 713, 
551.; regeneration, righteousness, etc., need- 
Tat 1m316.129;,21:-22, 245: 9231,13? 293, 18; 
149, 67; not fully revealed in this life, 231, 
17. 18; displayed in good works, 175, 68; 
wicked teachers do not constitute it, 233, 22; 
245, 52. 

Worldly, of the Messiah, 331, 59; 
nial, 53. 

Papal, 235, .24; 
SII. 

Kings, their office and duties, 57, 1 ff.; 195, 
141 ff.; 357, 44; 519, 54; their gifts to the 
Church, 443, 2; their power assailed by the 
Papacy, 81 ff.; 235, 23; 513, 35; the godly 
kings of Israel, 271, 73; 353, 36. 

Knowledge. Mere knowledge not faith, 
05, 29 1.5 125, 17; 185, 485.135; 00 + 181,,01 ; 
1572005 155, 115; 183, 106;.191,.128: 205, 
183; 207, 194; ;215, 216; 225, 262; 263, 45; 
193, 6. 

Of God, an element of div. image, 109, 18; 
possessed by heathen to certain extent, 959, 
22; maintained in Israel, 175, 70; imparted 
by the Holy Ghost, 887, 16; through the Gos- 
pel, 959, 22; grows amid terrors of conscience, 
217, 230; the best consolation, 137, 60; what 
concerning election God has reserved for His 
own knowledge, 1079, 52; 1083, 64. 

Of Christ, what it is, 133, 46; 151, 101; is 
the foundation of the Church, 233, 20; true 
members of the Church have it, 229, 8; de- 
pends upon the doctrine of justifying faith, 
253, 3: God gives through preaching, 881, 4; 
hindered by traditions, 73, 16; suppressed by 
false holiness, 377, 46; and the invocation of 
saints, 351, 34; 469, 25; some true knowledge 
always present, 225, 271; its comfort, 387, 
12; observance of Law impossible without it, 
157, 5; Christ's knowledge as man, 1043, 74. 

Of justifying faith, 225, 266. 

Of sin, proceeds from the Law, 805, 1; 957, 
17; 963, 1; but a more thorough knowledge 
derived from the Gospel, 803, 8; 953, 9; 955, 
10; 961, 24; Paul teaches knowledge of sins, 
etc., before he treats of election, 835, 11. 

Kow«wvía, 1023, 22. 


millen- 


of Antichrist, 319, 18; 


Labor on festivals, 89, 41. 

Laborers, sins of, 459, 12; 645, 226; 647, 
237. 

Lapsed, the, 285, 15; 889, 22. 

Latin Language in divine service, 385, 2 f. 

Laurentius, 223; 583, 11. 

Law. Natural. — Written on man’s heart, 
121, 7; S05, 2; 963, 2; the natural law agrees 
with the Decalog, 121, 7. 

Of Moses. — Divinely revealed, 423, 14; 
comprises the moral, ceremonial, and judicial 
Law, 121, 6; includes Mosaic ceremonies, 323, 
32; 397, 35; 403, 52; 439, 58; from which 
Christians are free, 89, 39; 91, 59; 241, 39; 


1267 


375, 41f.; 425, 15. 17; Carlstadt’s desire to 
impose the judicial laws of Moses, 331, 55. 

Decalog, 121, 8; its two tables, 107 f.; 157, 
9f.; a part of Holy Scripture, 121, 5; 151, 
102; 173, 65; 265, 53; divine doctrine, teach- | 
ing what is right and pleasing to God, and 
reproving sin, 801, 2; 957, 17. 

Its threefold use, 805; 963. 

First use, to maintain outward discipline, 
121722 1-3 805, 1* 9693, I. 

Second use, to bring men to the knowledge 
of sin, 805, 1; 963, 1; requires works, 133, 
44; 965, ll; and these perfect, 133, 44; 295, 
45; is spiritual, 803, 8; 955, 10; reveals sin, 
151, 103; 193, 134; 265, 48; 265, 53; 479, 4; 
903, 54; 955, 10; and God's wrath, 143, 79; 
157,7; 203, 174; 479, 5; 955, 12; 957, 14; re- 
proves sin, 801 f.; 955, 10; 961, 27; 965, 12; 
and unbelief, 957, 19; 967, 14; accuses, 131, 
38:151? 1035 ‘lor, T; 109, 40: TT7, 83; 193, 
136. 139; 197, 149; 201, 164; 203, 174; 209, 
198; 259, 34; 265, 48; 277, 88; 861, 6; 869, 
32; condemns, 861, 6; 801, 5; 961, 27; terri- 
fies, 131, 38; 153, 106; 257 f.; 479, 4; 961, 24; 
eauses wrath, 177, 83; 193, 136; 193, 139; 
199, 149; 277, 88; does not justify, 131, 38. 
40; 149, 97 f.; 151, 103; 165,36 1. ; 171, 56. 
59. 62; 183, 106. 110; 199, 156; 201, 160; 203, 
171; 275, 79; 461, 4; its exclusive preaching 
leads either to presumption or to despair, 955, 
10; insufficient, 121 f.; 149, 97; 165, 38 f.; 
193, 139; 197, 145; 273, 75 f.: Christ the end 
of the Law, 221, 251; 961, 24; from its con- 
straint and curse believers are free, 805, 2; 
963, 5; the regenerate begin to observe it, 
1997047 357 15; 1588 1.331607 $219 T5 341,790; 
yet imperfectly, 789, 11; 843, 25; 911, 77; 
1100, 33. 

Third use, as a rule of life to the regenerate, 
805; 963; an object of delight, 913, 85; 945, 
19; 963, 4; 967, 18: while, aceording to the 
Old Adam, believers still need its threats, 
805, 4; 969, 19; when its urging is unneces- 
sary, 963, 6; in what sense necessary, 343, 
92; 7975 939 1. 

Distinction between it and the Gospel, 121, 
57 133; 43: 44; "141, 705 151, VOR f.; 173, 65; 
193, 136; 801 ff.; 951 ff.; the Holy Ghost not 
given thereby, 965, 11; its works to be dis- 
tinguished from the fruits of the Spirit, 807, 
5 f.; 967, 17. 

Taught by Christ, 803, 7; 955, 10; but this 
is not His proper office, 803, 10; it is, how- 
ever, that of Moses, 803, 10; Christ no new 
legislator, 225, 271. 

Laws, Civil, are of God, 49 f.; a Christian 
may use them, 329, 54; 333, 64; not annulled 
by the Gospel, 85, 14; 331, 55; such ordi- 
nances not instituted by the Gospel, 331, 58; 
are good ordinances, 49 f.; even those framed 
by heathen to be obeyed, 331, 55; cannot 
change God's commandment, 61, 8; 65, 24; 
431, 51. 

Lawyers' tricks, 655, 261; 665, 298 f. 

Lay Communion, 359, 8; “lay commun’n” 
of priests for punishment, 359, 8. 

Laymen. The cup should not be withheld 
from them, 59; 357 f.; 815, 24; 1011, 110; 
can absolve, 523, 67; the Catechisms for 
them, 777, 5; 853, 8. 


1268 


Legates, Papal, 485, 25. 
Legends of Saints, 353, 35. 
Asırovoyta, 411, 79 ff. 

Leniency, 189, 122. 

Leo the Great, 813, 15. 

480.2, 113.1353) 227, 2763.21 1,: 64. 

Lessons, 241, 40; 439, 55. 

Levi, Sons of, 395, 34. 

Levitical impurities, 375, 41; 
389, 21 ff.; 395, 34; 403, 53 ff.; 
301,27 31 375, .41;. 403, 53; 
93. Gls 311,.:7.0.:.391, 96. 

Liberty. See Freedom. 

Licentiousness forbidden, 373, 35; 635 ff.; 
temptation to, 727, 102; prevalence of, 459, 
12; before the Flood, 379, 54; a remedy, 63 f.; 
367, 14; 381, 63; 437, 51. 

Life, earthly. — From God, 159, 14; re- 
garded in the promise pertaining to marriage, 
311, 14; in the Fourth Commandment, 221, 
246; 619, 133 ff.; good works pertaining to, 
175, 73; 221; Christs kingdom invisible in, 
231, 17 f.; to be surrendered for the Gospel, 
435, 41. 

The life (conversation) -should be godly, 
709, 39; counterfeits of godly life, 71,8; holi- 
ness not dependent on the calling, 433, 38. 

A new, spiritual life required, 193, 138; 195, 
143: 1995) LOS 32215-2533 291, (95; 053, 14; 
does not proceed from our own powers, 787,3; 
885, 11; given through Christ, 247, 56; 263, 
46 f.; 553, 14; 787, 3; wrought by the Holy 
Ghost, 159, 11; 405, 59; 547, 8; in Baptism, 
751, 75; and the Lord's Supper, 557, 6; thr. 
faith, 139, 64; 157, 4; 265, 48; 267, 60; is the 
fruit of repentance, 263, 45; of regeneration, 
217, 227; God's name hallowed thereby, 
547, 5; good works belong thereto, 193, 137; 
it saves, 199, 157. 

Eternal ‚life, 31£.; 35 f.; 545; 571 f.; 687; 
promised in the Gospel through Christ, 121, 5; 
195, 141; 205, 176; 259, 29; God gives, 205, 
176; Christ gives, 329, 54; 335, 66; 359, 10; 
who earned it for us by His obedience, 793, 3; 
He who has the Son has it, 205, 176; 207, 
189; 217, 235; the Holy Ghost gives, 159, 11; 
447, 10; 545, 6; its beginning, repentance and 
regeneration, 217, 231; 1069, 18; already on 
earth, 231, 15; obtained by grace, through 
faith in Christ, for Christ's sake, 175, 75; 
205, 176; 209, 198 f; 201;..2174226; 221, 233; 
221, 252; 225, 203; 427, 23; 431, 30. 32;° 551, 
10; 923, 25; God will save the called to eter- 
nal life, 1069, 22; in what sense called a re- 
ward, 217, 235; 219, 241. 

Light, innate, of reason, 863, 12. 

Divine, an element of the divine image, 
109 f. 

New, of faith, 139, 64; 157, 4; 191, 128; 
241, 36; wrought by the Holy Ghost, 159, 11; 
is the kingdom of God, 429, 27. 

Liturgy, 411, 79 f. 

Living, the, and the dead to be judged, 
318.5, 83.1.; 45; ,4015 /545, 35..011.1.; 086 1.5 
the Sacrament instituted only for the living, 
465, 12. 

Lombard (Longobard), 111, 21; 287, 22; 
205, 42. 

Loosing of sins, 293, 41; 307, 79. 

Lord's Prayer, Cyprian's exposition of, 


offerings, 
priesthood, 
service, 89, 39; 


Index of Subjects. 


209, 201; Luther’s, 545 ff.; 697 ff.; pastors 
should pray it, 567, 3. 

Love, God's; toward us, declared by First — 
Article of Creed, 683, 23; by all three articles, 
695, 64; apprehended by faith, 223, 260.. 

Toward. God and men, 157 ff.; required by 
the Law,157,9, 105; .187,:1165 203, 1692222, 
75; 295,45; 539, 2; 681, 19; the highest work 
of the Law, 183, 108; its fulfilment, 163, 26; 
165,..38: .171,..00;.,189,.:124:;. 203, 168.177; 
love does not justify, 181, 103 ff.; the greatest 
virtue, 183, 105. 108; its necessity, 187, 122; 
without faith in Christ impossible, 125, 18; 
153, 110; it is the fruit of faith, 143, 74; 
153, 111; 161, 20;.1063, 30; 165, 34; 191.128; 
203, 173; 275,.82; 195, 11; 928, 212 0 E 
fication, 203, 171; 261, 37; of regeneration, 
157, 4; belongs to the new life, 217, 228; 343, 
92; its growth, 343, 92; 433, 37; a work of 
the Holy Ghost, 157, 4; 159, 12; 163, 26; 203, 
172; 237, 31; its absence declares the absence 
of the Holy Ghost, 179, 98; losing love means 
losing Spirit, 181, 103; faith without it dead, 
939, 1; through love no forgiveness, 131, 36f.; 
143, 79; 145, 83; 155, 112; 163, 26. 30; 181, 
100: 203, 173:"925, 317 98. 

Lucina, 585, 18. 

Lustrations, Purgatorial, 465, 12. 

Luther, Dr. Martin. Hilten’s prophecy 
concerning, 419; complaints before him con- 
cerning abuses, 355, 41; his object in becom- 
ing a monk, 487, 28; before his time the doc- 
trine of repentance confused, 253, 4; restored 
to light the truth of God's Word, 851; 5; his 
doctrine gave godly hearts much joy, 249, 59; 
attacks of the Papists, 113, 35; a highly 
illumined man, 981, 28; a diligent pupil of 
the Catechism, 569, 7; hig experience as an 
inspector of churches, 523 f.; signed the For- 
mula of 1536, 977, 12; his firmness, 501, 3; 
981, 30f.; troubles succeeding his death, 7 f. 

His writings perverted, 455 f.; he antici- 
pates perversion of his doctrine aíter his 
death, 457, 4; the best expounder of the Augs- 
burg Confession, 983, 34; doctrinal and polem- 
ical writings of, 853, 8 f.; sermon at Torgau, 
827, 9; 1049, 1; his works — on monastie 
vows, 493, 10; on the councils, 823, 18; 921, 
21; 1029, 44; of the enslaved will, 897, 44; 
Large Confession concerning the Holy Supper, 
1003, 91; 1027 f.; 1043 f.; Small Confession, 
1003, 91; against the Heavenly Prophets, 
1003, 91; Luther slandérously charged with 
schism, 451. 

Declarations concerning original sin, 113, 
35; 117, 45; 871, 38; 879, 61; accidens, 819, 
62; free will, 791, 18; 889, 23; 895, 36. 40; 
915, 89; predestination, 1073, 33; the person 
of Christ, 1021, 17; 1028, 21. 26; 1021.98: 
1045, 80. 85. 86; Law and Gospel, 955, 11; 
justification, 917, 6; faith, 941, 10; faith and 
good works, 925, 28; 929, 41; 945, 24 ff.: the 
Holy Supper, 979, 20; 981, 28; 983, 32 f.; 
993, 58; 999, 77 f.; 1005, 93; against the 
Sacramentarians, 811, 10; 817, 42. 3; 1003, 
91.93; concerning adiaphora, 1061, 24; faith- 
ful shepherds, 855, 14. 

Lutheran, originally a term of reproach, 
325, 42. 

Lutheran Church. See Church. 


Index of Subjects. 


Lydia, 787, 5; 891, 26. 
Lying, 477, 2; 491, 45; 529, 4; 599, 64. 68. 
Lyra, 233, 22. 


Magicians, 351, 34. 36. 

Magistrates, 49; 163, 30; 329f.; 631 ff.; 
their calling, 71, 10; 329, 53; their office God’s 
ordinance, 311, 15; 321, 25; 329, 53; 841, 12; 
1099, 17; Christians in office without sin, 51; 
329, 53; 841, 13; 1099, 18. 19; God acts thr. 
them, 587, 26; their punishment of offenders 
sinless, 51; 331, 59; even when they deprive 
of life, 631, 181; 841, 16; 1099, 21; for the 
restraint of gross sinners, 127, 22; matri- 
monial questions to be decided by them, 527, 
77; table of duties, 561, 4. 

Mahomet, Mahometans, 319, 18; 497, 9; 
43, 5; 183, 108; 429, 27. 

Maidens formerly sent to cloisters to ob- 
tain a good education, 471, 1. 

Majesty, chief articles concerning the div., 
461; what gracious offers and promises it 
makes us, 591, 40; of the human nature in 
Christ, 821, 15; 1019, 12f.; 1023, 23; 1031, 
51; 1035, 61; 1039, 66f.; 1043, 78; how re- 
ceived, 1023, 23; 1037, 64; how not, 1041, 71; 
how manifested in state of humiliation, 821, 
16; 1025, 28.- 

Errors: of Schwenckfeld’ns, 841, 21; 1100, 
29; of Anti-Trinitarians, 843, 29; 1100, 37. 

Mammon, 581, 6; 583, 9. 15; 589, 36; 
591, 42. 

Man, Men. Creation and Condition prior 
to the Fall, 109, 15 ff.; 543; 681, 13 f.; 685, 
28; 779, 2; 805, 2; 863, 10; 867, 27. 

Since the Fall, 43 £.; 53; 105; 111, 24; 139, 
62; 169, 42. 46; 481, 3; 779, 2; 781, 8; 859, 2; 
861, 9f.; 867, 27f.; although God's creation, 
yet ‘all are sinners, 129, 32; 131, 40; 275, 81; 
461, 2 f.; 477, 1; 493; they themselves, and 
not something within them, 783, 19; have no 
true fear of God, love, trust, faith, 49-4. ,/08, 
81.; 105; 107, 7; 109, 14; 111, 23 f.; 115, 42; 
129, 32 ff.; 159, 14; 161, 22; 169, 46. 49; 337, 
74; 477,2; or knowledge of God, 53; 113, 30; 
1295 22:$5.8974 4835, 7872508815, 883,19; 
are enemies of God and His Law, 787, 3; 837, 
17; 891, 24; murmur against God, 115 f.; 
169, 46; guilty of unbelief, security, contempt 
of God, 116,142 fi; 131, 39 ff. ; 159, 14; 259, 
31;7208, 48; 327; 47—71; inclined to wrath, 
ambition, etc., 115 f.;. sin even in outward ob- 
servance of Law, 129, 33; wish to reconcile 
God by works, 225, 272; the Law written in 
their hearts, 121, 7; 697, 67; 963, 5; have 
some free will in outward things, 51; 107 f.; 
863, 11; 889, 20; 893, 31; yet external right- 
eousness rare, 335, 71; in spiritual things im- 
potent, 107 f.; 783, 13; 787, 2; 881, 5: 7; 885, 
12; 889, 20; know nothing of true repentance, 
491,41; have a false opinion of the Law, 197, 
144; are unable to observe it, 131, 40; 167 f.; 
295, 45; 697, 2; subject to eternal wrath and 
death, 107, 5; 129, 33; 131, 36. 40; 139, 62; 
145 58; 211, 205; 477, 1; 479,- 15: 78Y,' 123 
863, 13; 865, 25. 

Distinction between the baptized and unbap- 
tized, 907, 67; between man’s nature and 
original sin, 779, 3; 783, 17. 19; ip ye > gh 
26; 869, 33; 873, 47; 877, 55. 


1269 


Before, in, and after Regeneration. — God 
does not immediately cast away human na- 
ture, 871, 39; wills that all come to Him and 
be saved, 833, 8. 12; 1075, 34; 1085, 70; the 
Gospel offers them forgiveness, ete., for Chr ^ 
sake, 139, 62; 169, 44; 191, 131; 223 f.; 225, 
266; 245, 52; 275, 81; :317, 6; 463, 5; 545, 4; 
193, 4; 799, 7; 801, 5; 919, 10; 1069, 15; yet 
a change needful, 481, 3 909, 70; all must re- 
pent, 489, 34; 551, 12; 627, 165 ff. 915, 88; 
must do ‘good works, 199 f.; 939, a of this 
man cannot make the beginning, neither can 
he cooperate therein, 789, 11; 881, 3; 885, 11; 
891, 24; 899, 45; 909, (35 God does not force, 
but draws men, 905, 60; & work of the Holy 
Ghost, 787, 5; 791, 17; 863, 14; 891, 27 f 
893, 34; 967, 17; afterwards man does good 
spontaneously, 905, 63 f.; the inner man does 
God’s will, 963, 3; the new man lives eter- 
nally in God’s presence, 551, 12. 

After the resurrection man (the believer ) 
will be free from original sin, 781, 10; 873, 46; 
will be entirely pure and holy, 693, 58. 

Man is God, and God man (in Christ), 
819, 105.823; 25; 1099, 19. 

Errors of Pelagians, Stoies, and Maniche- 
ans, 335, 68. 73; 477, 4 ff. 7f.; 481, 10; 757, 
16;'783, 13 ff. ; 787, 8 ff.; 865, 17 ff.; 909, 74 ff. 

Mandatum cum libera, 449, 18. 

Manes, 1019, 16. 

Manicheans, 43, 5; 335, 67; 783, 17. 19; 
185, 22; 787,8; 867, 26 ff. 30; 873, 45. 

Mantua, proposed couneil at, 455, 1 ff. 

Marcion, 823, 23. 

Market, cornering the, 649, 240. 

Marks of. Church, 45 f.; 227, 279. 5; 233, 
20; of faith, 931, 42. 

Marriage instituted by God, 61f.; 365, 7; 
367, 12; 369, 19; 371, 29; in Paradise, 383, 
67; is pure, 371; 29. 31; 313, 33 f.; 381, 64. 
67; sanctified by God's Word and prayer, E 1, 
30; is a necessary estate, 641, 211f.; has 
God’s command and promise, 311, 14; is 
blessed and honored of God, 639, 206 f.; "God 
commands that it be held’ in honor, 63, 19; 
639, 207; is founded on natural law, 367, 9. 
1l; is no sacrament, 311, 14 f.; virginity an 
exalted gift, 373, 38; 383, 69. 

Why instituted, 639, 207 ; as a remedy, 
631; 369, 17. 19. 23; 371, 29; whereby our 
infirmity i is to be helped, 369, 16; who should 
marry, 77 f.; 367, 14. 16; 369, 19; it should 
be free, 381, 61; 497, 3; eommianded rather 
than forbidden, 379, 55; the young to be en- 
couraged thereto, 641, 217; as in Israel, 637, 
201; chastity in marriage, 377, 47; 641, 213; 
desertion of marriage for monasticism, 83, 56. 

Its prohibition a doctrine of demons, 63 f.; 
379, 58; 381, 63; a mark of Antichrist, 371, 
25; is wrong, 369, 22; dissolution of mar- 
riages that have been contracted unscriptural, 
381, 63; 383, 71; marriage between spiritual 
relations not wrong, 527, 78; clandestine mar- 
riages wrong, 527, 78. 

Marriage of priests, 63f.; 363; 499; 527, 78. 

Marriage-vow, perjury in, 599, 68. 

Mary, the Virgin, pure and holy, 461; 
1023, 24; worthy of highest praise, 349, 27 f.; 
bore not a mere man, but Him who is truly 
the Son of God, 821, 12; 1023, 24; may there- 


1270 Index of Subjects. 


fore be called the mother of God, 821, 12; 
1023, 24; yet she is not to be placed in 
Christ’s stead, 351, 28; Christ dishonored by 
absolution in her name, 349, 25 fl. 

Mary Magdalene justified by love? 163, 
31 fi. 

Mass, 65 f.; 383; 411; 461; is a commun’n, 
65 f.; how the Greeks designated it, 411, 79ff.; 
whether or not the term is Hebrew, 413, 84 ff.; 
or Latin, 413, 88; whether it is a daily sacri- 
fice, 397, 35; its ceremonies sacrifices of 
praise, 395, 33. 35; thus called by the Fathers, 
407, 66 f.; 411, 75; 417, 95f.; 465, 13; but 
not a propitiatory sacrifice, 395, 34; 397, 35; 
not instituted by Christ for that end, 67; 
abused in the Papacy, 65 f.; 179, 89; 203, 167; 
255,125, 298,040 +) (920,403 415, 91s 88 Ty 135 
393, 27; 399, 42; 401, 47; 405, 64; 413, 89; 
414, 91 f.;.437, 53; 451, 26; 467, 14; 517, 43; 
mass displaces Christ, 67, 23; held even for 
the dead, 67, 22; 257 f.; 405, 59f.; 407, 66; 
465, 195 525, 71; 815, 235: 1014, 109; origin 
of these abuses, 67 f.; 313, 23; 385, 2; 403, 52; 
approved by the monks, 421, 9; especially 
furthered by the mendicant orders, 385, 7; 
the greatest abomination in the Papacy, 
461, 1; 1011, 109; the Papacy stands or falls 
with the mass, 463, 5. 10; faith in Christ 
thereby ignored, 67; and godlessness pro- 
‚moted, 419; 465, 11; 517, 43; e. g., purgatory, 
465, 12; appearance of spirits, 467, 16 f.; pil- 
grimages, 467, 18 ff.; fraternities, 467, 21 f.; 
worship of relics, 469, 22 f.; indulgences, 469, 
24; private masses, etc., 67: 463, 6. 

History of, 67; 385, 6 ff.; 417, 94; not abol- 
ished in our churches, 65; 65 f.; 239, 33; 
383, 1; 399, 41; (only unnecessary and pri- 
vate masses abolished, 67 f.; 385, 6); but cele- 
brated every Sunday and festival day, 67 f.; 
383, 1; the hymns sung therein are German, 
65, 2; 385, 3f.; yet the Latin mass not en- 
tirely disused, 385, 3; not used, however, 
where not understood, 385, 2 f. 5. 

Error of Anabaptists, 839, 10; 1099, 15. 

Means of apprehending Christ, 793, 5; 919, 
10; 929, 38; whereby Holy Ghost is given, 
45; 689, 41; 787, 4; 887, 16: 899, 48; 901, 50; 
909, 72; He does not work without means, 
787, 4; 789, 13; 881, 4. 

Of Grace, 241, 36; 497, 10; 881, 2f.; 901, 
48; 903, 54; 1087, 76; 1100, 30 f. 

Mediator, Christ alone, 53, 9; 57, 2; 169, 
41 f. 44; 177, 83; 179, 93; 181, 101; 189, 124; 
273, 76; 339, 82; 347, 17. 19; 349, 24; 351, 
31; 923, 23; God reconciled through Him, 
187, 117; is set over against God's wrath, 
179, 93 f.; 275, 84; He is such before and 
after regeneration, 169, 41; 209, 196; not only 
according to the divine nature, 935 f.; but ac- 
cording to both natures, 1031, 47; Christ 
thereby glorified, 205, 178; the opposite doc- 
trine dishonors Him, 179, 92 f.; 317, 9. 

Danger of seeking other mediators, 351, 34; 
human ordinances substituted, 317, 5. 7; the 
mass, 405, 57; saints, 57; 233 f.; 343; 345, 
141.; 437,53; 

Mediatorial Office of Chr. 461 f.; 1031, 46. 

Melanchthon, 17; 501. 

Members, law in, 115, 36; 489, 40. 

Of Christ, the godless not, 227, 6; 233, 19. 


Of the Church, externally hypocrites are, 
227, 3; yet not living, but dead members, 
227, 6; what constitutes living members, 231, 
13; 691, 51; 895, 36; 1009, 104; they are 
bound together by Christian love, 185, 111. 

Merchants, 841, 18; 1099, 23. 

Mercury, 585, 18. 

Mercy, God's. The only ground of confi- 
dence, 211, 209; its certainty, 217, 224; the 
ground of justifieation, 171, 51; 283, 10. 11; 
499, 2f.; mercy and faith, 213; of reconcilia- 
tion and forgiveness, 199, 158; 195, 141; of 
adoption, 147, 86; of salvation, 215, 213. 217; 
217, 223; 835, 15; of eternal life, 209, 201; 
431, 32; from it He bestows all blessings, 
543, 2; anticipating us, 909, 71; and willing 
our conversion, 889, 22. 

Even good works need mercy, 209, 202. 204; 
mercy and justice, 213; our prayers are based 
upon mercy, 211, 210; must be received by 
faith, 147, 86; 153, 106; 157, 8; 163, 32; 167, 
40; 171, 53; 209, 197; 209, 203; 215, 217; its 
relation to faith, 163, 33; 209, 203; 215, 216; 
2]7, 225; 223, 260; upon it alone faith rests, 
133, 44; 137, 55; it renders God an object of 
love, 157, 8; God dishonored by its neglect, 
211, 211; vessels of mercy, 1083, 63; 1089, 
19. 82. 

Merit of man’s own works nothing, 45; 
125 f.; 129, 29. 3151135, 485 131; 60; ;1045,:895 
147, 873: 167; 40 £.; 171,, 523) 95.4144 5 987, 
194; 209, 197. 201; 211, 209; 249, 69% .274, 
65; 271, 72; 277, 88; 283, 10f.; 301, 60; 309, 
51.5; 311, 10; 387, 79; 339; 8431873, 36; 4423, 
11; 425, 17; 431, 32; 449, 17; 461, 3£.; 499, 3; 
543, 2; 793, 4; 801, 5; 919, 9; 923, 23; 935, 
55; 1083, 61; human merits a feather in a 
hurricane, 133, 46; all merit excluded from 
the article of justification, 143, 74; 145, 84; 
221, 246; 929, 37; 933, 53; 945, 22; as well as 
from the article of election, 835, 13; 1091, 87. 

All merit forgotten when God’s wrath is 
felt, 125, 29; faith does not offer it to God, 
133, 44. 46; confidence in works flatters men, 
123, 10; the controversy important, 165, 35; 
217 f.; de condigno and de congruo, 201, 161; 
207, 197; 209, 200 f. 

Christ's merit the sole cause of our right- 
eousness and salvation, 347, 19; 349, 22; 351, 
29. 31; 425, 17; 431, 32; 793, 10; 861, 6; of 
our election, 837, 20; 1087, 75; of our fitness 
for the Holy Supper, 813, 20; 997, 71; offered 
in the preaching of the Gospel, 469, 24; 803,7; 
953, 9; 1069, 16; shown by the article con- 
cerning original sin, 859, 3; apprehended by 
faith, 183, 106; 203, 175; 347, 19; 931, 43; 
by what means suppressed and obseured, 405, 
57; 517, 45;/805, 11; 961, 27. 

Errors: of Scholasties, 221, 246; 271, 68; 


309, 81; papistie, of merit, of works, human . 


ordinances, monastic vows, ete., 219, 239; 223, 
257;:233, 21; 257, 175,315, 4 £.,: ete. ;. of re: 
pentanee, 255, 8; 257, 18; 259, 34; 481, 12; 
of the merit of Mary, the saints, etc., 343, 3; 
345, 14; 349, 22. 25; 351, 29. 31; 469, 24; the 
Anabaptists, 839, 5; 945, 27; 1097, 10. 

Meritoriousness of good works, 175, 73; 
21154234 £:,:221, 246 f, 

Messiah, 166, 33; 495, 8; 1041, 72; Jew- 
ish dreams of a worldly kingdom, 331, 59. 


^ 
1 
1 
| 


Index of Subjects. 


Ministers. Are called by the Church, 237, 
28; 511, 24: 523, 66f. 69. 72; are all equal, 
507, 11; 521, 62. 65; have the command to 
forgive sins, 283, 7; 307, 79; represent Christ, 
and not themselves, 237, 28; 243, 47; their 
unworthiness no hindrance to the efficacy of 
ordinances, 237, 28; 979, 19. 24 f.; 1003, 89; 
the Sacraments not dependent on their work 
or declaration, 811, 8; 999, 74; 1001, 78; 
chapters founded for their education, 471, 1; 
church endowments for their support, 527, 80. 

Errors: of Anabaptists, 841, 11; 1099, 16; 
of Schwenckfeldians, 841, 22. 27; 1100, 30. 35. 

Ministry of Word and Sacraments, 45f.; 
47 f.; 85, 5 ff.; 313 £.; 447, 13; 449, 18; 495 f.; 
505; 511f.; 519f.; highest office in Church, 
327, 42; a regular call necessary thereto, 
49 f.; 321, 24; whether ordination thereto 
may be called a sacrament, 311, 11; its labors 
and burdens, 539, 26 f.; its glorious promises, 
311, 11; limited to no persons or places, 511, 
26; has no earthly power, 85, 13; 513, 31; 
separation of priesthood and ministry im- 
proper, 311, 7. See Ministers. 

Miraculous Signs of no avail without 
faith, 313, 20; of Christ, 1023, 25. 

n315, 413, 35 ff. 

Mixture of natures, 823, 21; 
1025, 31; 1035, 60 ff.; 1047, 89. 

Monasteries, little learned there concern- 
ing Christ, 77, 14; degenerated, 421, 4 ff. 

Monasticism, Monks. Among the Turks, 
429, 27; vows assumed in youth, 75; their 
vows are adiaphora, 427, 21; they profess to 
live the nearest the Gospel, 433, 39; resist 
God’s order, 641, 213; pervert Scripture, 433, 
40; 435, 44 f.; 439, 59; claim a special prom- 
ise of Christ, 429, 28; 433, 40; hope by their 
own works to overcome sins, 483, 14; and ob- 
tain forgiveness, 441, 63; regard themselves 
holy, 487, 28 f.; imagine they can impart 
superfluous merits to others, 81f.; 219, 239; 
427, 25; 499, 29; 433, 39; 487, 28 f.; confuse 
civil order and domestic life, 331, 56; 333, 65; 
377, 47; 427, 24; are mostly Epicureans, 225, 
269; unlike the Rechabites, 439 f.; without 
Scriptural support, 429, 29; full of hypocrisy, 
439, 56; prophecy of Hilten, 419. 

Monastic Orders, 69 f.; 179, 91; 203, 167; 
351, 29; 429, 28 f. 

Money, a common idol, 581, 6 ff.; that of 
our neighbor not to be taken, 541, 14; 6431.; 
mass said for, 65, 10. 11 ff.; dispensations for, 
235, 23; indulgences for, 469, 24; 485, 25 ff.; 
517, 46. 

Monks. See Monasticism. 

Moral and ceremonial acts, 147, 87. 89. 

Morality, External, man's capability for, 
53, 11.; 127, 22 £.; 157, 95; 335, 70; 891, 26; 
opinions of philosophers, 117, 43. 

Mortal Sins, 609, 99; faith cannot coexist 
with, 135, 48; 139, 64; 153, 109; 155, 115; 
nor can love, 131, 37. 

Errors of Papists, 287, 21; 291, 35; 295, 
46; 303, 66; 501, 2. 

Mortification of flesh, 75, 30 ff.; 175, 72; 
263, 46; 291, 34; 297, 51; 305, 71; 327, 45 ff. 

Moses, the veiled face of, 127, 21; 183, 108; 
275, 18; his veil hangs before all men, 803, 8; 
955, 10; how it is removed, 803, 9; 963, 1; 


1021, 19; 


1271 


Christ does not succeed him as legislator, 425, 
15. 17; compared with Christ, 803, 7; our 
eyes to be turned from him to Christ, 203, 175. 

Mother, duties toward, 221, 246; 539; 575; 
609 f.; the highest station, 611, 105; original 
sin propagated through, 861, 7. 

Of God, Mary, 1023, 24. 

Muckraking, 657, 267. 

Muenzer, Thomas, 435 f.; 495, 3. 

Murder a fruit of original sin, 477, 2; who 
is guilty of, 635, 191. 

Mystery of Christ’s presence, 817, 42 ff.; 
1015, 127. 


Name of God, not to be abused, 539; 593 f.; 
697 f.; this is done by false doctrine, 549, 5; 
593 f.; 705 f.; by the papistic mass, 413, 89. 

In God’s name we are baptized, 551, 1; 733, 
9f.; i. €, by God Himself, 733; this name 
given us in Baptism, 707, 37; and therewith 
life and salvation, 739, 27. 

Name of Christ, 149, 98; 269, 65; 395, 31 f.; 
1013, 123. 

Value of good name, 653, 255 f. 

Nathan the prophet, 267, 56. 

Nations, all, represented in the Church, 
229, 9. 

Natural Law agrees with Decalog, 121, 7. 

Natural Sin, 783, 20; 875, 53. 

Nature, divine and human, in Christ. See 
Christ. 

Human. — Meaning of the term, 785, 22; 
1031, 51; its corruption, 57 f.; 69 f.; 117, 46; 
335, 71; 477, 3; 583, 9 ff.; 781,8; 861, 6; 867, 
30; 875, 52; its capabilities and incapabili- 
ties; 53; 57 £.;:129, 29; 169, 42; 205; 176,182; 
335, 70; 863, 10; 865, 25; 883, 7; distinction 
in it before and since the Fall, 779, 2; 869, 
33 f.; 875, 48; 877, 55; between human nature 
and original sin, 779, 3; 781, 7; 783, 14; 
wicked desires not innate qualities of the na- 
ture, 781, 12; Christ’s assumption of our 
nature a proof thereof, 873, 43; human nature 
is God’s creature even since the Fall, 779, 2; 
861, 7; 869, 34; 871, 38; original sin im- 
planted in the nature, 861, 7: man by nature. 
a child of wrath and subject of the devil, 
861, 6; 863, 13; 893, 29. 

Errors: of the Sophists, 117, 43; Pelagians, 
477, 4; 783, 13 f. 16: 865, 17 ff.; Manicheans, 
783, 17 ff.; 867, 26; 875, 48. 

Physical nature no man or human ordinance 
can change, 365, 8 f.; 369, 16; 497, 2 ff. 

Nature-Sin, 861, 6; 875, 53. 

Naumburg, 15 f. 

Nazarites, 439, 58. 

Nazianzenus, 331, 58. 

Nebuchadnezzar, 193, 
833,.8. 

Necessity. Use of the term in the doctrine 
concerning good works, 797, 3; 799, 9 f.; 
939, 4; 943, 14. 17. 22. 

Necromancers, 583, 12. | 

Neighbor, envy of, 633, 184; duty of love 
towards, 203, 168; 433, 37; the highest virtue, 
183, 105; unattainable by natural powers, 
477, 7; no one loves sufficiently, 169, 46; such : 
love toward one's neighbor a work of the Holy 
Ghost, 57; 157, 4; 203, 172; 237, 61; 795, 11; 
923, 23; 941, 12; other duties: reconciliation, 


134; 195, 140; 


1272 


283, 12; forgiveness, 187, 121; 725, 93 ff.; 
assistance, 541, 18; 655, 260; 669, 309; chari- 
table construction, 541, 16; 663, 289; protec- 
tion, 629 ff.; 635, 189; how to treat his secret 
sins, 655, 265. 270; 659, 276; his public sins, 
661, 284. 

Nestorius, error of, 823, 18. 20; 1019, 15. 

Net, parable of, 227, 1; 233, 19; 1087, 76. 

New Birth, 791, 18. | 

New Heart, 499, 1; 905, 60; 911, 81. 

New Life, 221, 245. 253; 239, 34f.; 263, 
45; 291, 34 f. 

New Man, 905, 63; 911, Sl. 

New Moon, 239, 35; 323, 30. 

New Obedience. See Obedience. 

Nicholas, St., 601, 74. 

Nineveh, 303, 69. 

Noah, 427, 25. 

Norm, of doctrine and life, 777; 849. 

Novatians, 49, 9. 

Novelli of Justinian, 527, 77. 

Nyssa. See Gregory of Nyssa. 


Oaths, the taking of, no sin, 51, 2; 329, 53; 
under what circumstances, 599, 65 ff.; error 
of the Anabaptists, 841, 15; 1099, 20; false 
oaths, 595, 53; God's oath, 281, 94; 835, 13. 

Obedience incumbent on all, 939, 4. , 

To parents, 541, 8; 609 ff.; God places this 
next to obedience to Himself, 615, 116. 

To superiors and rulers, 51, 6; 541, 8; 621, 
141 ff.; 623, 150; even when they are heathen, 
33T, 59. 

To God more than to men, 51, 6; 95, 75; 315, 
25; 449,'21; 515; 88. 

Vow of, 425, 16. 21. 

New, of the regenerate, 45 f.; 157, 4; 179, 
98; 191, 180; 327, 48; not at our option, 
797, 3; 799, 11; without constraint, 807, 7; 
963, 2; wrought by the Holy Ghost through 
the Gospel, 909, 75; 1100, 30; does not jus- 
tify, 163, 30; 207; 301, 63; 933,51; is a fruit 
of faith, 191, 128; is incipient righteousness, 
927, 32; 165, 38; what the Law and what the 
Gospel have to do therewith, 965, 10 ff. 

Of Christ, 391, 22; 793, 3 1.; 795,:16; 813, 
20;:917; 4; 019,719.11; :923,:2217025; 30132; 
933, 54; 935, 56. 58; 937, 685 965, 7. 

To Christ, 817, 42. 

Objects, the three, of faith, 135, 53. 

Observances, of food, days, clothing, ete., 
not of God, 243, 45; 295, 46; rejected by Chr. 
295, 46; 437, 52ff.; not sanctioned by the 
apostles, 241, 38 f.; 295, 45; are human ordi- 
nances, 239, 35; 321, 22; foolish services, 431, 
34; 831, 9; beyond the power of bishops to 
institute, 87, 34; 445, 6 ff.; 447, 14 ff.; in the 
Papacy, 203, 167; 445, 8; 505, 6; 517, 45; 
519, 48; 527, 78; external observances should 
be free, 447, 16; 507, 11; 515 f.; 1061, 22; dis- 
similarity therein should not cause separation 
in the Church, 243, 45 f. 

Offense, matters of, in Papacy, 61, 2 f. 18; 
81, 48; 377, 51; concerning adiaphora, 329, 
51; 447, 16 f.; 1057, 16; offenses of Papacy, 
451. 

Offering, what it is, and what it is not, 
389, 16. 18; how the signification of the words 
is to be determined, 391, 23; 
tween sacrifice and saerament, 389, 16 ff.; pro- 


distinction be- 


Index of Subjects. 


pitiatory and thank-offerings, 389, 19. 21 ; the 
continual sacrifice, 397, 35 f. 39; the Levitical 
offering, 311, 7; 389, 21 ff.; 395, 34; 403, 56; 
commanded of God, 177, 86; abused in Israel, 
225, 274; testimonies against their ex opere 
operato value, 177, 86 f.; 225, 274; 393, 28#. 

Of the patriarchs, 177, 86 f.; of Abraham, 
177, 88; 987, 46. | (a 

In the Law, foreshadowing Christ's offering, 
391, 22; Christ's the only true offering for sin, . 
45; 67; 311,8; 389, 21 ff.; 403, 53. 56 f.; 405, 
59; justification and sanctifieation thereby, 
311, 8; 391, 92; how far the ceremonies of 
the mass may be called an offering, 395, 33 f.; 
the mass not instituted as a sacrificial offer- 
ing, 67, 21 ff.; 415, 91; 463, 1; 525, 71; 815, 
23; 1011, 109; forgiveness mot obtained 
thereby, 405, 57 ; 417, 97; origin of the error, 
403, 52; testimonies of the Fathers, 407, 66 ff. 

Spiritual offerings of the N. T., 391, 25 £.; 
395, 30. 33; good works offerings of faith, 
175, 68; as are also perils, labors, sermons, 
etc., 175, 69; David's wars, 175, 70; alms, 
175, 71; but not in the sense of our antago- 
nists, 277, 86; not to be made to angels and 
saints, 469, 26. | 

Office of Christ, 461; to free from death 
and sin, 199, 156; His strange office, 803, 10; 
is learned from the doctrine of the righteous- 
ness of faith, 223, 256; 225, 266; how ob- 
seured, 209, 203; 225, 271; 347, 15. 

Of the Holy Ghost, 687, 35; 693, 59; His 
strange office, 955, 11; His proper office, 
903, 56. 

Of the Gospel, 491. i 

Of the Law, 481, 4; without the Gospel it 
brings death, 481, 7. 

In the Church, can be administered by hypo- 
erites, 227, 3; 231, 12; 237, 285 . even by Anti- . 
christ, 227, 4; should be highly esteemed, 
495, 2. 

Offices and Estates, appointed of God, 329, 
53; approved by the Gospel, 381, 65; may be 
exercised by a Christian, 49; 329, 53; error of 
Anabaptists, 839 f.; 1097 £. 

Omission, sins of, 635, 189 ff. 

Omnipotence, of Chr., 825, 33 ff.; 1039, 66. 

Omnipresence of God, in creatures, 1039, 
68. 

Of Christ, 823, 27. 30. 32; according to both 
natures, 1043, 77 f.; 1049, 94; according to 
His human nature, 1025, 27. 

Of Christ’s body, 815, 30. 32 ff.; not by local 
extension, 825, 29; 1049, 92. 

Omniscience of God, 1063, 3f. 6. 

Of Christ, 825, 36 ff.; 1041, 72 ff. 

Opus Operatum. A mere work, without 
faith, 177, 86; 255, 12; 387, 12; in the Sacra- 
ments, especially the mass, 67; 179, 89; 203, 
167; 233, 21; 259, 25; 313, 18. 23; 385, 5; 
387, 9; 395, 30; 397, 35. 39; 405, 59 f.; 407, 
66; 411, 78; 413, 87 ff.; 417, 96; 463, 7; in 
sacrifices, 159, 13; 177, 86; 195, 143; 199, 155; 
393, 28 f.; 395, 31; in alms, 199, 155; in re- 
pentance, 255, 12; 267, 591.; 481, 12; the 
prayers of monks and priests, 705, 25; ex- 
ternal services, 159, 13; 391, 26; of no avail 
in the N. T., 393, 27; 405, 59; 195, 143; 199, 
157; 313, 18. | : 

Oral Reception, 809, 2 ff.; 973, 3. 6. 8; 


Index of Subjects. 


983, 32; 991, 56; 995, 61; 995, 63; 1003, 86; 
1009, 105. 

Ordinances, Divine.— The state and the 
family, 245, 50; 331, 57f.; the Lord's Sup- 
per, 753, 4; 983, 32; both kinds in Lord's 
Supper, 357, 1 ff.; to be honored, 741, 38; de- 
pends not on man, 747, 60; vows cannot an- 
nul, 77, 18; cannot be changed by the Church, 
361, 15; (243, 46). 

Ecclesiastical. — Of the apostles, 447, 16; 
of the fathers, 203, 167; 319, 13; extent of 
their obligation, 239, 33; 315, 1ff.; 1055, 9; 
their use, 447, 15 f.; 1055, 7; the kingdom of 
God does not consist therein, 231, 13; no div. 
service, 829, 3; external, temporary, are tra- 
ditions, 239, 32; 241, 40. 

Human. — The distinction between bishop 
and pastor, 523, 63 f.; the jurisdiction of 
bishops in matrimonial cases, 527, 78. 

Ordination, 497 f.; may be called a sacra- 
ment, 311, 11 ff.; belongs to the entire 
Church, 511, 24; 523, 66f.; 523, 69; is com- 
mitted to bishops, 521, 62; but may be ad- 
ministered by any pastor, 523, 65; the chief 
distinction between bishop and pastor, 525, 73; 
in beginning only a ratification, 525, 70; va- 
lidity of heretical ordination, 497, 3; ordain- 
ing of inefficient preachers, 445, 3. 

Of. Bishops, 315, 24 f.; 497, 1 ff.; 1059, 19; 
(consecration) not originally sought from 
Rome, 509, 15 f. 

Origen, 331, 58; 511, 27; 1145. 

Original Sin, 45; 103f.; 477; 779; 859; 
necessity of knowing concerning it, 113, 33; 
cannot be understood, 477, 3; 781,9 f.; 861, 8; 
879, 60. 62; what Paul teaches regarding it, 
115, 39; Augustine, etc. 111, 27; 115, 36; 
Luther, 113, 35; 783, 20; 861, 4f.; 873, 47; 
practical evidences of original sin, 117, 43. 

Not an adiaphoron, 115, 41; not a mere 
penalty, 115, 38; nor a mere bodily corrup- 
tion, 111, 25; nor debt for another, 781, 11; 
865, 17; nor external impediment, 783, 15; 
865, 22; nor external spot, 783, 14; 865, 21; 
nor something essential in man's nature or 
substance, 783, 17. 19; 859, 1 ff.; 865, 18; 
867, 26. 28; 877, 55; nor an actual sin, 
188,21. 

An innate disease, 43 f.; 107, 6; 879, 62; 
absence of original righteousness, 109, 15; 111, 
23. 26 f.; 863, 10; innate wicked desires, 111, 
24 f. 27; 863, 11; its two parts, 111, 27; 
a deep corruption of the nature, 477, 3; 
781, 8; 859, 1f.; 863, Il; 867, 30; 875, 53; 
879, 60; yet distinct from human nature, 
779, 2f.; 869, 33; 873, 47; in man’s higher 
and lower powers, 111, 23. 25; 879, 60; the 
Law in the members, 115, 36; the root and 
fountainhead of sins, 861, 5; the capital sin, 
477, 1 ff.; 861, 5; spiritual leprosy, 861, 6; 
893, 33; how far it may be called “natural” 
or “personal,” 859, 1; 875, 51 ff.; use of sub- 
stantia and accidens, 877, 54. 

Derived not from God, but from the devil, 
53; 861, 7; 871, 38 ff.; a consequence of 
Adam's fall, 43 f.; 105; 111, 24; 477, 1; 781, 
8; 859, 1; 863, 11; 881, 5; propagated by con- 
ception, 861, 7; 
38 ff.; its punishment, 117, 46 f.; 863, 13; 


condemns men, 41lf.; 115, 


1273 


865, 19; its fruits, 475, 2; 479, 4; 883, 71; 
not assumed by Christ, 873, 43 ff. 

Christ’s death the sacrifice for, 67, 25; for 
Christ’s sake not imputed, 117, 45; 863, 14; 
its guilt removed in Baptism, 113, 35. 

Errors. concerning, 107, 5 ff.; 477, 4 ff.; 
17951156781, 11 5) 803, V1 ff. 50867, 26 ff., 875, 
48; Pelagian and Manichean, 861, 5; 865, 
16 ff.; 867, 26 ff.; 875, 48; new Manicheans, 
873, 45. 

Ornaments, external, of churches, not to be 
entirely abolished, 399, 44. 


Pain, Eternal, of the devil and godless, 
335, 66; commuted by absolution into tem- 
poral, false, 255, 6; 257, 22; 293, 41ff.; of 
purgatory, 257, 13; 287, 21; 295, 43; 297, 50; 
indulgences therefor, 257, 15; sacrifice of the 
mass, 179, 89; 257, 15;, 387, 9. 11; 417, 92; 
canonical satisfactions, 257, 24; 287, 21; 295, 
42; 297, 50; rejection of this doctrine by the 
Greek Church, 417, 93; no deliverance in 
works, but only in Christ’s death, 301, 63; 
305, 77; our pain brings no deliverance, 
295, 43. 

Panormitanus, 251, 65. 

Papacy, the, 471; Daniel’s prophecy con- 
cerning, 399, 45; blindness in, 583, 11; 689, 
43; luxuriousness in, 327, 48; its human ordi- 
nances, 177, 87; 225, 271; 281, 1; 443, 35; of 
no use, 473, 6; a part of the kingdom of Anti- 
christ, 319, 18; a human figment, 473, 5; its 
transubstantiation, 813, 22; 1009, 108; its en- 
thusiasm, 495, 4; 497, 9; falls with the mass, 
463, 1; 465, 10; the Augsburg Confession op- 
poses it, 777, 4; 853, 6 ff.; how the door is 
opened for its errors, 805, 11; 961, 27; yet 
God has His saints in it, 417, 98; Luther’s 
contests therewith, 853, 9; 945, 26. 

Paradise, 109, 15; 383, 67; 863, 10. 

Parents, our first, 805, 2; parents are in 
God's stead, 611, 108; 617, 126; God com- 
mands that they be honored, 175, 76; 221, 
2460:.5392 6/5;..609.11.:.073 f... 101, 135. 737; 
20; 741, 38; obedience to them next that to 
God, 615, 116; children should be grateful to 
them, 617, 127 f.; obedience to them not to be 
abandoned, 435, 41; 613, 111; children not to 
be betrothed without their knowledge, 527, 78; 
parents formerly had power over their chil- 
dren's lives, 631, 181; what we receive from 
our parents comes from God, 587, 26; the re- 
ward of obedience to parents, 175, 76; dis- 
obedienee a fruit of original sin, 477, 3; pun- 
ishment of disobedience, 617 f. 

Duties of parents, 535, 12; 537, 19; 563, 8; 
629, 168 ff.; their faults transmitted, 617, 124. 

Parishioners, duty of pastor to pray for, 
557,3; their duty to pray for pastor, 705, 28; 
mutual charity to be exercised, 185, 112; 
table of duties, 561, 3. 

Parochial Rights, quarrels about, 95, 2. 

Particles, Exclusive. See Exclusive Par-. 
ticles. 

Passivity of the will in conversion, 791, 
18; 915, 89. 

Passover, Jewish, 763, 47. 

Pastors. Gifts of God, 511, 26; 523, 67; 
the same as elders and bishops, 521, 61f.; the 
Pope not their superior, 505, 7; distinctions 


1974 Index of Subjects. 


among them considered, 523, 63 ff.; 525, 73; 
provision to be made for their education, 471; 
629, 172; their election, call, ordination, 311, 
19; 315, 24 f.; 497, 11.; 525, 70f.; they may 
ordain, 523, 65; and excommunicate, 525, 76; 
duty of obedience to, 91; eneroachments upon 
their rights, 95, 2; 251, 65; 525, 74; marriage 
of, 61f.; Luther's complaints and warnings, 
533, 9. 6; 537, 19; 567, 1f.; 573, 19; their 
duties in teaching and preaching, 325, 41. 43; 
399, 515.448, 35:533, 7; 007; 835: 578, 195: in 
confession, 251, 63; regarding the adminis- 
tration of the Sacraments, 249, 60 ff.; regard- 
ing prayer for parishioners, 557, 3; they must 
not confound ecelesiastical with civil penal- 
ties, 407; must exercise forbearance, 185, 113; 
schisms arising from their dissensions, 187, 
120; must encounter misrepresentation, 655, 
262; 663, 289; and persecution, 569, 6; 627, 
162; table of duties, 561, 2. 

The adversaries are unfaithful pastors, 155, 
119; who in confession do violence to con- 
seience, 69 f.; such pastors abuse God's name, 
595, 54; and are to be avoided, 517, 41. 

Error of Schwenckfeld’ns, 843, 27; 1100, 35. 

Paternosters, 485, 21. 

Patience, God’s, 1089, 79 ff.; Christian pa- 
tience a gift of the Holy Ghost, 159, 12; 237, 
31; 343, 92; a früit of faith, 191, 128; 267, 
58; 343, 92; 1073, 30; through the Word, 
637, 195; does not merit forgiveness, 163, 30. 

Patriarchs: 108 £55 TT. nage ATE COS 
417, 93. 

Paul, St., conversion of, 139, 63; his labors 
and sermons, 175, 69; his trust alone in Chr., 
171, 54; 183, 110; 219, 242; his trials, 299, 
54; lament of natural corruption, 169, 47; 
ADT, Oa TT 76% T7097 135 887, 17.15 905, 99 
rejects Mosaie ceremonies, 71 f.; 159, 12 ff.; 
311, 10; 323, 30; 329, 50; concerning legal 
righteousness, 203, 171; 225, 272; teaches the 
righteousness of faith, 53 f.; 135, 50; 1471.; 
201; 104; 203, 179; 223; 241, 80; 275, 84; 
313, 23; 341, 87; concerning the Law and 
fatth, 157; 9 Tf. 5 111, 70457210. 19.15.5349, 025 
the Law of Christ, 807, 6; excludes all works 
from justification, 147, 87; 201, 159; 795, 10; 
917, 6; combines faith and love, 189, 124; 
concerning original sin, 115, 39; repentance 
and conversion, 263, 46; 291, 35; 489, 33. 40; 
895, 38; love, 157, 2ff.; 179, 97 ff.; 181, 102ff.; 
183, 110; 185,114; the Holy Supper, 247, 54; 
249, 62; 357, 3; 811, 15; election, 835, 11; 
1073, 33; the parity of ministers, 507, 11; 
521, 62; Antichrist, 515, 40; not opposed to 
James, 191, 132; was not ordained by Peter, 
505, 10; the champion of the Lutherans, 
329, 50. 

Paul III, Pope, 455, 1. 

Paul of Samosata, 43, 6; 1019, 15 ff. 

Peace. Of Conscience, 149, 91; not attained 
by works, 177, 83; 209, 198; 263, 46; but by 
faith, 55, 25; 151, 100; 175, 74; 171, 84; 179, 
96; 209, 199; 261, 36; 263, 47; 269, 60. 64; 
387, 12; imparted by absolution, 261, 39. 

Among men. Not possible without mutual 
forbearance, 185, 111; in the Church as well 
as the State, 187, 122; ceremonies that pro- 
mote peace may be observed, 315, 1; 325, 38 f.; 
for the sake of peace God's truth not to be 


surrendered, 1095, 95; prayer for, 547, 14; 
719, 73; belongs to the promise of the Fourth 
Commandment, 619, 134; 625, 151; failure of 


parents to bring up their children properly 


punished with loss of peace, 631, 177. 

Pelagians, 43f.; 53, 8; 129, 29; 171, 52; 
335, 67; 343, 91; 783, 13; 789, 9; 865, 17 ff.; 
909, 75. 

Pelagianizing, 125, 19; 335, 67 ff. 

Penance and Repentance, in Rome’s. 
teaching, 485, 21 ff. 

Perfection, Christian, what it is, and what 
not, 83,.49; 217, 2825; 331, 01; 429, 225 4875 
48; required by the Law, 133, 44; to be 
striven for, 433, 37; yet unattainable in this. 
life, 197, 149; 203, 172; 295, 45; does not con- 
sist in monastic life and human ordinances,. 
75; 811.; 421, 9; 427, 24 ff.; 519, 48; no more: 
than in life of farmer or mechanie, 431, 37; 
does not consist in abandonment of property, 
333, 61. 63; 435, 45 f. 

Ecclesiastical, how maintained, 185, 113. 

Persecution of Christians, 19 f.; of God's. 
Word and the godly, 655, 262; at time of pers. 
no concession to be made to enemies of Gospel, 
829, 6; 831, 11; 1053, 5; 1061, 29 £.; at time 
of Interim, 947, 29. \ 

Person. The three persons in the Godhead,. 
31 f.; 33, 25; 45; 103, 1; 461; 679, 6; 843, 29;. 
1100, 37; signification of term, 43 f. 

Of Christ, 817; 1015; our righteousness. 
rests on His entire person, 935, 55. 

Personal Faith, importance of, 405, 59. 

Personal Union, 17 ff:; 819; 5; 82D 135 
823, 24; 1019, 11 ff. 

Person Sin, 783, 20; 861, 6; 875, 53; 


Peter, St., appeals to the consensus of the: 


prophets, 271, 66. 70. 73; distinetion between: 


his repentance and that of Judas, 255, 8; 261,.. 


36; acknowledged himself a sinner, 427, 25; 
received no superior office, 505, 10 f.; 511, 
22 ff.; calls himself only an elder, 521, 62; 
his doctrine of forgiveness, 145, 83; of faith: 
in ‚Christ, 271,.65. 60 f.; of love 187. 117 
119; of diligence in good works, 341, 89; 835, 


14; of the royal priesthood, 365, 5; of the: 


abuse of Church property, 527, 82. 

Petty Judges, 271, 189. 

Pharaoh’s Hardening, 1091, 84 f. 

Pharisees, reproved by Christ, 163, 33; 
201, 161; 231, 16; 325, 36; 4315 022" Bares! 
like the monks, 487, 29; hypocrites, 803, 8; 
looked on the veiled face of Moses, 183, 108; 
d righteousness, 123, 16; prayer of, 211, 
AE 

Philosophers, speculations of, followed by- 
the Seholasties, 123, 9; 223, 255; look only on 
the veiled face of Moses, 183, 108; their idea. 
of *loeal presence," 811, 14; 1005, 97; know: 


nothing of original sin, 879, 60; error of the: 


Stoies, 787, 8; error concerning man's natu- 
ral estate, 477, 4. 


Philosophizing, unbecoming teachers of 


religion, 105, 4; 271, 68. 


Philosophy, its abuse, 105, 4; 107 f.; 883,. 


8; on the part of theologians, 225, 269; 271,. 


68; its distinction from Christ's doctrine,. 


123, 12 ff.; its doctrine of righteousness, 207, 
185. 
Pilgrimages, 297, 47; origin of, 467, 16.. 


SCARE at URSUS HC SUPE IR RP IRIURE eM SOMNIS n 


Index of Subjects. 


18; design of, 257, 14; 353, 37; 467, 18; not 
commanded of God, 53, 3; 297, 47; 339 f.; 
467, 18. 

Pleasure in God’s Law, 913, 85. 

Polity, canonical, 315, 24; 447, 12f.; the 
Church not an outward polity, 229, 10; 231, 
13 f. 

Pomeranus, Dr. John Bugenhagen, 171.; 
529. 

Pomp of Roman priesthood, 403, 52. 

Pompey, 187, 120. 

Poor, the, duty of kings toward, 195, 141; 
church endowments for, 527, 80; oppressed by 
extortion, 649, 240; 651, 247; by false wit- 
nesses, 653, 257 f.; their cry reaches heaven, 
651, 247; 721, 84. 

Pope, the, is only bishop of Rome, 471, 1; 
has no power in opposition to the concurring 
testimony of the prophets, 271, 66; has no 
worldly power, 513, 31 ff.; no authority over 
bishops, 505, 7 ff.; did not preside at many 
ancient councils, 509, 17; the Council of Con- 
stance deposed three and elected a fourth, 
473, 7; the Church without a Pope for five 
hundred years, 473, 4; no bishop ventures to 
call him brother, 471, 2; elevated to his pres- 
ent authority by the devil, 473, 5; wishes 
authority over both temporal and spiritual 
affairs, 235, 23;-471, 1; 475, 13; 503, 1 f.; 
515, 36; ecumenical bishop, 503, 5 ff.; vicar 
of Christ, 503, 3; claims both swords, 235, 
23; 503, 2; emperors and kings to receive 
from him their crowns, 235, 23; 513, 35; 
wishes to extend his power over the world to 
come, 515, 40; assumes authority even over 
angels, 475, 13; darkness and commotions 
arising therefrom, 513, 34. 

Claims superiority over councils, 371, 24; 
over bishops, 513, 35; claims the right to 
ordain them, 503, 5; most of the popes Epi- 
cureans, 225, 269; 235, 27; papal ordinances 
to be compared with Scripture, 235, 23; 495, 4; 
505, 6; idolatry and false doctrine of, 515, 38; 
517, 44; 521, 57; indulgences and jubilee of, 
485, 25 f.; holy water invented by, 201, 161; 
pilgrimages, 467, 19; the mass, 467, 17; 517, 
43; 815, 23; 817, 40; 1011, 109; 1015, 126; 
dispensations, 77 f.; 379, 55; 421, 9; reserved 
cases, 83, 2; 89, 41; 259, 27; 307, 80; work- 
righteousness, 313, 18; 911, 79; celibacy, 371, 
25; much that is unjust concerning marriage, 
527, 78; the Pope claims to sell the super- 
fluous merits of Christ, 469, 24; he is Anti- 
christ, 475, 10. 13; 515, 39; 517, 41f.; 521, 
57; 1059, 20 f. 

Does not wish a reform, 455, 3; 475, 16; no 
concession to be made to, 517, 41; 853, 7; 
1053, 5; 1061, 22; his errors must be re- 
proved, 521, 56; doctrine of canons concern- 
ing, 515, 38; even if tolerated iure humano, 
no profit to Church, 473, 7; by the preaching 
of repentance and faith his power destroyed, 
489, 39; 463, 5; Melanchthon’s opinion of the 
Pope’s primacy, 501. à, 

Possessions. See Goods. 

Poverty, wherein true evangelieal poverty 
consists, 435, 46; neither sin nor righteous- 
ness, 427, 21. 


Power, God’s, infinite, 1007, 103; given 


1275 


Christ, 821, 16f.; 825, 35; 987, 43; 1031, 51ff.; 
1039, 70; 1045, 85; false doctrine thereon, 
825, 35. 39; 1039, 69; Luther’s testimony, 
1045, 85; the Holy Ghost has, 1039, 68. 

Men are by nature in Satan’s power, 863, 
13; from this Christ has redeemed us, 827, 3. 

Ecclesiastical, 83 ff.; 443 ff.; of order and 
jurisdiction, 447, 13 f. 

Powers, Spiritual, of man, 785 ff.; S81 ff.; 
corrupted by original sin, 57, 31; 107, 9 f.; 
109, 14; 111, 23. 25; 787,6; 859, 1 f.; 863, 10; 
867, 30; 878, 60; 883, 7; 891, 24; 905, 61; 
1085, 71; by man's own powers the works of 
the Law eannot be rendered, 121, 8; 131, 40; 
679, 3; nor the devil or sin resisted, 161, 17; 
489, 40; 893, 34; nor God's Word apprehended 
and believed, 545, 6; 791, 19; 883, 9; 895, 40; 
nor ean man turn to Christ, 893, 30; 897, 42; 
hypoerites imagine their natural powers suf- 
ficient, 159, 16; 479, 3; man's powers suf- 
ficient for external righteousness, 127, 23; 891, 
26; Luther's doctrine thereof, 897, 43 f.; 915, 
89; Augustine's confession, 893, 27; abuses 
of the Epicureans and Enthusiasts, 899, 46. 

Errors of Scholasties and Papists, 117, 46; 
477, 4 ff.; 481, 10; 911, 76; of the Pelagians, 
783, 18 ff.; 787,-6 f.; 865, 201f.; 909, 75; of 
the Synergists, 881, 3; 911, 77; of the Stoics, 
909, 74. 

New powers, imparted by the Holy Ghost, 
901, 48; 1073, 49. 33; even the power to 
qualify oneself for grace, 911, 78. 

Praise due God, 529, 4; 543, 2; 599, 64; 
681, 19: belongs to good works, 127, 24; 175, 
S0; 197, 148; praise of good works in Scrip- 
ture, how to be understood, 199, 157; children 
to be trained thereto, 629, 168; Satan tries to 
prevent, 175, 71. 

Prayer, 57, 3; 121, 8; 311, 16; 539, 4; 545; 
557 f.; 577; 697; has God's command, 209, 
201; 295, 42. 46; 539, 4; 549, 21; 699, 5f.; 
701, 16; and promise, 121, 8; 161, 20; 229, 9; 
295, 42. 46; 311, 16; 349, 20; 703, 19 ff.; we 
are impelled thereto by our need, 703, 24. 26 f.; 
and temptations, 727, 105; by the need of 
others, 705, 28; pastors should pray for their 
people, 567, 3; a true prayer is grounded upon 
God’s mercy, and not on our merits, 211, 210; 
701, 16f.; upon Christ the High Priest, 211, 
211f.; 225, 264; 349, 20; it must proceed 
from faith, 345, 10. 11; 731, 120f.; of the 
saints and elect, 885, 15; 1073, 30. 

Efficacy of prayer, 705, 30 f.; 717, 69 f.; 
sanctifies everything, 371, 30; but it is no 
sacrament, 311, 16; a wall of protection, 707, 
31; 717, 69; especially against the devil, 705, 
29 f.; 729, 113; if we pray diligently, God will 
strengthen, etc., the good work begun in us, 
1069, 21. 

How and for what to pray, 697 ff.; 703, 22; 
especially for spiritual blessings, 717, 67 ff.; 
885, 14; 1085, 72; for the growth of faith, 
215; 697, 2; 887, 16; in sickness, 353, 36; 
punishments mitigated thereby, 197, 147; 
prayer must not be lightly esteemed, 699, 6. 
10; 701, 12. 16; nor must the certainty of an 
answer be doubted, 731, 121 ff.; support of the 
Holy Ghost therein, 1073, 31. 

Prayer at preparation for Communion, 761, 
37; for the dead, 417, 94. 96; to saints, 345, 


1276 


10. 12ff.; to Mary, 349, 25fl.; 
opere operato, 295, 46; 703 f. 

Church prayers, 345, 13. i 

Preacher adds nothing to power of God's 
Word, 511, 26. 

Preaching, see Sermons; preaching of re- 
pentance, effects of, 139, 62; pr. of faith, 
effects of, 139, 62. 64; pr. God's Word, great- 
est act of worship, 327, 42; importance of 
good preaching, 401, 50. 

Predestination. See Election. 

Preparation for grace, 881, 2; 911, 76f.; 
false preparations of Enthusiasts, 311, 13; for 
Holy Supper, 557, 10; 761, 36; the worthiness 
of guests not dependent thereon, 825, 38; 1015, 
124 f. 

Preparing Grace, 689, 38; 909, 71; 913, 
83. 

Presbyters and bishops equal, 521, 61 f. 

Prescience. See Foreknowledge. 

Presence, Bodily. See Christ and Lord's 
Supper. 

Preservation of faith, 887, 16; 
salvation, 1093, 90. 

Pretext of right, 541, 18; 665, 296 f.; 665, 
300. 301; of ecclesiastical authority, 515, 40; 
of church unity, 1053, 5. . 

Price-fixing, 649, 240; 723, 84. 

Pride, 683, 21. 

Priesthood, the Levitical, 403, 53 ff.; of 
the New Testament, 311, 7; 405, 59. 

Royal, the true Church alone has, 523, 69. 

Priests. Christ the only High Priest, 57, 2; 
405, 58; priests in N. T. not mediators and 
propitiators, 405, 57 f.; 413, 89; in the early 
Church married, 61 f.; may hold property, 
245, 50; partake of all human faults, 367, 15; 
harmony of the priests at Alexandria, 473, 9; 
not alone entitled to the cup, 357 ff.; whether 
a wicked priest can minister at, and dispense, 
the Sacrament, 757, 15 ff.; 979, 24; schisms 
not to be countenanced because of their vices, 
245, 49; confession to, 283, 12. 

Marriage of, 61; 363; 499. 

Princes, their calling, 71,10; 195f.; should 
use their power to advance God’s glory, 519, 
54; the Church not dependent on them, 233, 
29. the Romish and Evangelical contrasted, 
383, 70£.; not dependent on the Pope, 235, 
23; disagreement between them and the 
states, 459, 12; encroachment of Papacy on, 
645, 230; the bishops wish to be, 497, 2. 

Privileges of clergy, 443, 1 ff. 

Process of law required, 525, 75. 

Procession with the Sacrament, 61, 12; 
1009, 108. 

Promise of Christ, grace, etc., 121, 5; 155, 
120; 173, 65; 197, 145; 203, 166; 203, 171; 
265, 53; distinguished from that of the Law, 
165, 38; 173, 62 ff.; 193, 134; 195, 140; 197, 
145; 203, 171; 275, 79 £.; 479, 4; 957, 14; is 
universal, 1071, 28; requires faith, 209, 203; 
‘connection of promise and faith, 135, 50; 195, 
140; the promises of the Gospel are appre- 


prayer ex 


to final 


hended by faith, 133, 43; 135, 53; 141, 70;' 


146, 82. (8437155, 1123! 157, 05.103, °27; 195; 
141; 203, 174. 1763! 205;' 182:f.3):215).216.ff.,; 
217, 225; 219,243; 228, 200 ff.; 275, 80 £.; 
317, 10; 409, 70; 925, 30. was ; 


Index of Subjects. 


In the! OJ T., 121, S:ff.;: 137879 208 D9 153 
403, 55; 987, 46. See Gospel. 

Belonging to prayer, 311, 16; 349, 20; 703, 
19 ff.; to the ministry, 311, 11; 903, 56; to 
the Sacraments, 309, 3; 313, 19 f.; 389, 18; 
409, 69; 551,8; 769, 64; 839, 8; 1075, 37; to 
absolution, 511, 24; to marriage, 311, 14; at- 
tached to the First Commandment, 197, 149; 
589, 29; to the Fourth, 175, 76; 221, 246; 
619, 131 ff.; 627, 164; to the close of the com- 
mandments, 673, 322. 

Properties of natures in the person of 
Christ,‘ 1025.37 1.5.1087 Ga. 

Property, possession of, no sin, 51, 2; 841, 
17; 1099, 22; allowed ministers, 245, 50; ab- 
sence of, not Christian perfection, 331, 61 ff.; 
435, 45 f. Ä 

Propitiator, the two parts of a, 347, 17 ff.; 
Christ the only, 57, 2 ff.; 143, 80. 82; 169, 
411.; 179, 90. 94. 100;.205, 17851273, 70, eae. 
82; both before and after justification, 169, 
41; 209, 196; this the Church confesses, 225, 
268; the saints not to be regarded such, 345, 
14; 347, 16; neither the celebrants of the 
mass, 405, 57. 

Protests against abuses. before the days of 
Luther, 355, 39. 41. 

Providence. See Foreknowledge. 

Psalms, the, praise faith, 137, 57 f.; de- 
scribe terrors of repentance, 255, 9; their con- 
solation, 175, 77; how sung by the monks, 
325, 40; how by Lutheran children, 325, 40; 
to be learned by the young, 579, 25. 

Psalter, the entire, contained in the First 
Commandment, 573, 18. 

Punishments of original sin, 117, 46 ff.; 
863, 13; 867, 27; of sin, 157, 7; 301, 59; baa, 
21 f.; 589, 30 ff.; 1091, 85; terrors of con- 
science, 297, 51; 299, 56; troubles, 299, 54; . 
301, 60. 62 f.; their mitigation, 197, 147; 303, 
67; do not always follow, 267, 57; their in- 
flietion just, 283, 11; 1083, 61; to bé often re- 
ealled by Christians, 947, 32; their fear does 
not produce good works, 799, 12; 967, 16; 153, 
106; ecclesiastical and civil, not to be con- 
founded, 497, 12; 331, 59; canonical, 307, 80; 
God inflicts His punishments through men, 
659, 274; God does not wish to inflict them, 
959, 21; 1089, 81; wishes to remit them 
through Christ, 171, 58; at the resurrection 
no longer needed by the regenerate, 969, 24. 

Purgatory. Not taught in Scripture, 305, 
77; nor by Christ-and the apostles, 289, 26; 
doctrine of the Fathers, 303, 70; 465, 13; of 
the Papists, 257, 13. 24; 287, 21; 293, 37 £.; 
405, 64; 413, 89; 485, 21f.; 485, 26 f.; a con- 
sequence of the mass, 465, 10. 

Purification of the Church, 229, 7; of 
hearts, 429, 27; 873, 45; in purgatory, 303, 
70; of the heathen, 285, 17. 

Purity, in what it consists, 201, 161; 373, 
33. 35; 669, 310; no ground of justification, 
147, 86; 381, 64; of Christian marriage, 381, — 
66; eternal, 551, 12. | | 

Purpose, wicked, cannot coexist with faith, 
795, 11; 923, 26; 929, 41; 943, 15 (477, 9); 
a good, wherever there is true conversion, 909, 
70; 1067, 11; God's, of saving, 835, 15; 1069, 
23; 1079, 46; 1093, 88; erroneous doctrine 
concerning purpose to condemn, 837, 19. 


Index of Subjects. 1277 


Qualities, corruption of, in original sin, 
865, 21; Luther’s use of the term, 879, 62. 

Quickening, God’s peculiar work, 265, 51; 
belongs to repentance, 263, 46; human tra- 
ditions of no service thereto, 237, 31; its re- 
lation to conversion or regeneration, 263, 46; 
793, 8;.921, 20. 


Reading of God’s Word, 261, 42; 885, 15f.; 
901, 53 f. ‘ 

“Really.”? “Real communion,” 817, 2; 821, 
11; 821,.155. 1019, 14; 1021,,19; 1037; 63. 

Reason, 51; 121, 7 ff.; a gift of God, 
5438, 2; 681, 13; 871, 38; can in some way 
understand the Law, 121, 7; 127, 27; 203, 
167; do external good works, ete., 121, 8; 
127, 23 ff. 27; 157, 93-835,) 70:ff. 75; 865, 124; 
867, 26; 869, 31; but not the whole Law, 
121, 8; 127, 27; its pride, 883, 8; its over- 
estimate of external works, 197, 144; 321, 
22 ff.; 483, 18; overlooks the significance of 
the Fall, original sin, etc., 203, 167; 477, 3; 
781, 9; 861, 8; 879, 60; understands not the 
coa Meet ie of faith, '321, 22; nor the de- 
scent of Christ to hell, 827, 2; nor the doc- 
trine of the Holy Supper, 817, 42; 1007, 102. 
106; nor that of election, 833, 9; 835, 16; 
1071, 26; 1093, 91; its judgment diverse from 
Christ's doetrine, 183, 109; therefore not to 
be regarded, 203, 175; 987, 45; 1049, 96; in 
Spiritual things blind and without love and 
trust in God, 123, 9; 125, 17; 125f.; 129, 31; 
2178: /1534997,,135. D45,.:6;.. 787,125 883, Tard 
895, 40. 43; 905, 59; is enmity to God, 129, 
33; how illumined, 905, 60; 909, 70; 913, 83; 
915, 89 f. 

Errors of the Scholasties, 125, 17; 273, 75; 
477, 9; 481, 10; the source of the entire 
Romish doctrine, 203, 166 f. 

*Reatus" (guilt), 781, 11; 865, ‚18% 

Rechabites, 439, 59 ff. 

Reconciliation is to have access to God, 
143, 81; is justification, 165, 37. 40; 917, 4; 
925, 30; the propitiatory sacrifice a means of, 
389, 19 ff.; 391, 25; 407, 67; true, not by the 
works of the Law, 45; 131, 41 f.; 143, 80; 155, 
112;.175, 82; 181, 100; 187, 117. 121 ff.; 193, 
134; 197, 148; 199, 154; 203, 169; 207; 275, 
18; 391, 23; 425, 17; or human ordinances, 
49, 33 73, 211:81,1:36,.89, 35;. 91, 52 £.; 123, 
11; 239, 34; 277,85; 283; 10; 287, 235-315; 1; 
319, 18; 341, 87; 445, 7; or masses, 387, 13; 
but alone through Christ, 119, 1; 133, 44; 151, 
102; 163, 30; 165, 38; 171, 58. 61; 195, 143; 
205, 176; 225, 2613: 273, 76; 275, 80; 317, 6; 
351, 31; 391, 23; 821, 14; 935, 57; 1071,:28; 
is received by faith, 141, 69; 143, 81; 153, 
106; 165, 38; 171, 61; 203, 170; 223, 260. 265; 
249, 59; 923, 25; from absolution, 249, 59; 
and the promise of the Gospel, 171, 59; 187, 
117; 203, 171; 205, 183; 391, 24; conse- 
quences of, 199, 157; 207, 187; 221, 247; 261, 
37; 275, 80; 943, 14. 

With one’s neighbor, 283, 12. 

Redeemer, Christ alone, 131, 40; 207, 185; 
685 ff.; in both natures, 1031, 47; 1049, 93; 
we apprehend in the Word, 919, 11. See Re- 
demption. 

Redeeming sin, Daniel on, 195, 142. 

Redemption, 461; 493, 4; 679, 6 ff.; 685 ff. 


Redress, Private, 331, 59; 633, 184 ff.; 
637, 195; by process of law, 81f.; 331, 59. 

Reformation, opposed by the Pope, 455, 
31.; darkness preceding the Reformation, 7; 
brought about by Luther, 847; its progress 
notwithstanding defamation, 457, 7. 

Regenerate, the, only, can observe God’s 
Law, love Him, etc., 133, 46; 207, 190; God 
gracious to them notwithstanding their faults, 
795, 9; their duty of obedience, 797, 3; 799, 
8f.; even on them the Law to be urged, 805, 
3; 965, 9. 12; they live in the Law, 171, 54; 
193, 135; 807, 6; 913, 85; 915, 88; 963, 1; do 


good works from a free will, 799, 11; bring 
forth fruits of repentance, 195, 142; in con- 
version their will cooperates, 791, 17; strug- 


gle of the flesh in them, 907, 68; 913, 84; 
923, 23. 

Regeneration, New Birth, what it is, 157, 
3 ff.; 217, 230f.; 921, 18; why needful, 123, 
12; disposition of the will before and after, 
785, 1ff.; 881, 2ff.; 887, 17 f.; 891, 24; im- 
possibility of observing the Law before, 193, 
135; 207, 187. 194; 221, 247. 

Required by Scripture, 221, 253; not the 
work of man, but of the Holy Ghost, 191, 130; 
231, 14; 891, 25 f.; 923, 22; in Baptism, 115, 
36; 551, 10: 739, "27; 885, 15; through the 
Word and the Sacraments, 881, 5; 906, 65; 
207, 190; through faith in repentance, 171, 
61; 193, 135; 203, 171; 207, 194; 221, 253; 
225, 265; 275, 82; 291, 34; thanks for it, 
885, 15. 

Its consequence a new life, 217, 228; good 
works, love, 191, 131; 209, 195; 941, 10 ff. ; 
yet not perfect, but only incipient, 805, 4; 
863, 14; 865,18; 907, 68; 923, 22; we need 
Christ both before and after, 167 r. 203, 169. 

Errors: of the Synergists, 789, 11 f. 14; of 
the Schwenckfeldians, 841, 23; 1100, 31; of 
the Papists, 911, 79; of the creation of new 
essence, 911, 81. 

Regius, Dr. Urban, 17 f.; 527 f. 

Relapse into sin, 491, 43; 725, 100; 727, 
105; 1077, 42; 1081, 54. 

Relationship, Spiritual, 527, 78. 

Relics of the saints, 467, 15; 469, 22; 
607, 91. 

Religion, false unity in, 1053, 5; ridiculed 
by some Papists, 235, 27 ff.; matters of, im- 
properly judged, 519, 49; controversies in, 
849, 7; 857, 15 f. 

Remembrance of Christ in the Holy Sup- 
per, 357, 3; 397, 35. 38; 409, 72; 5551.; 579, 
23; 753, 3; 763, 45; 987, 44; faith needful 
for, 409, 7 2. 

Renewal. Wrought by the Holy Ghost, 
203) 172;' 229; 97.299, 555, 907,65; 909, 71; 
by Christ, through His Spirit, 227, 5; 925, 28; 
is received by faith, 839, 7; not by love, 187, 
121; in afflictions, 299, 55; its parts, 263, 46; 
795, 19; does not constitute our righteousness 
before God, 797, 21; 929, 39; to be distin- 
guished from justification, 793, 8,921,718; 
923, 25; 927, 35; 929, 41; but inseparable 
therefrom, 929, 41; often confounded with re- 
generation, 921, 21; imperfection of, in this : 
life, 923, 22 f.; 927, 32; saves, 199, 157. 

Repentance, 49; 69f.; 253; 479; import- 
ance of the article, 255, 10; 281, 1; 355, 41; 


1278 


401, 46; relationship between this doctrine 
and that of justification, 267, 59; in what 
sense it may be called a sacrament, 261, 41; 
309, 4; 751, 74; how the term is employed in 
Holy Scripture, 953, 7 ff. 

God requires it of all men, 489, 34; 1071, 
28; 1087, 75; 1089, 81; and that in this life, 
293, 37; God works by the Holy Ghost thr’gh 
the Word, 1069, 17; Christ and the apostles 
preached, + 263,°45';°"287,° 25 8; 291, 35; 9583, 
4f.; as did John, 291, 35; 481, 5; 487, 30; 
489, 39; and Paul, 291, 35. 39; 489, 33f.; 
doctrine of the Fathers concerning it, 279, 91. 
93; 281, 96; 305, 72f.; carefully taught by 
Lutherans, 69, 6; 253, 4; 485, 22 f.; 491, 44; 
this doctrine destroys the Pope and all confi- 
dence in good works, 489, 39; the Romish 
theologians ignorant of true repentance, 491, 
41; can be taught aright only by those who 
know what sins are, 481, 10; relation of the 
preaching of the Law to, 259 f.; 957, 15; how 
far the Gospel is a preaching of repentance, 
139, 62; 437, 54; 801, 11.5; 803, 65,953, A £.; 
the doctrine of election admonishes thereto, 
1067, 12. 

True repentance is not active, but passive 
contrition, 479, 2 f.; 489, 36; the most promi- 
nent part of, 269, 63; repentance teaches to 
discern sin, 489, 35; contends with sin, 489, 
40; preaching of, terrifies the conscience, 139, 
62; 161, 21; 203, 171; 219, 244; 259, 28; con- 
viets wrong-doers, 193, 134; 297, 51. 

Public, of the fallen (penance), 285, 15f.; 
287, 23; 305, 74; 485, 22. 

Its two parts, contrition and faith, 49, 3 ff.; 
253, 1+ 209, 23; 261, 80; 263, 44 IT. 265, 52) 
269, 63; 279, 91; 479, 2E.; 953, 8; "coexist- 
ence of repentance and faith, 49 f.; 133, 45; 
101, 213 193, 1365; 199, Tot: 205, 1/15 267, DI. 
60 f.; 479, 2: 481, 4; both should grow to- 
gether, 217, 232; faith thereby made manifest, 
1329, 45; 101, 21: 217, 22903 220. a EDT. 
35 ff.; 263, 44—52. 

Relation of repentance to absolution, 261, 
41; 269, 61. 63; 309, 4; 953, 4 ff.; to forgive- 
ness,.40, 211,3 193, 138: 199, 1591: 253, 1; 
mitigates evils, 303, 68; relation to regenera- 
tion, 221, 253; 291, 34; to Baptism, 751, 74ff.; 
479,4; to good works, 49 f.; 259, 28; 263, 45; 
continues throughout life, 213; 489, 40; 893, 
34; 915, 88. 

Errors regarding this article, 71, 7; 259, 
BD, 724.00. lex 204, Dd d icu S oO Enel Eos 
485, 21; 487, 29; 1066, 10 f. 

Report, Injurious, 541, 16; 651 f. 

Reproof, the office of the Law, 801, 4; 957, 
17. 20; 961, 27; 967, 14; 1067, 12; who among 
men are to administer it, 659, 274 f. 

Resistance to God's grace, 905, 59; to the 
Holy Ghost, 789, 15; 835, 12; is a grievous 
sin, 900, 72; incompatible with. conversion, 
905, 60; 913, 83; and faith, 947, 31; is not 
found in the elect, 1075, 39 ff.; results in 
hardening, 1077, 40 f.; 1089, 78. 

Rest on Sunday, 603, 83 ff. 

Resurrection of the body, 31 f.; 35; 51; 
299, 56; 335, 66,545, 65; 571 £.; 685, 31; 695, 
60; 873, 46; 969, 24; spiritual, 191, 129; 749, 
65; 553, 14. 


Index of Subjects. 


Revelation, duty of adhering thereto, 835, 
13; 1079, 52£.; 1081, 55; 1083, 64. 

Revenge, forbidden by the Gospel, 331, 59; 
631 f.; 637, 19 

Reward, 219, 241 f.; 219 f.; 349; why eter- 
nal life is called à reward, 219, 243; degrees 
of, in life eternal, 219, 245; of the ministry, 
539, 26 f. 

Riches of bishops, 527, 80. 

Right, Natural, 367, 9. 12. 

Divine. — The Pope not head of Church by, 
503, 11f.; 515, 36. 38; 521, 57; allows no dis- 
tinction between bishop and pastor, 523, 65; 
permits ordination by a pastor, 523, 65; gives 
no foundation for traditions, monastie vows, 
ete., 241, 41; 437, 51; or auricular confession, 
251; 68. 05; 255, L1 * 281; 6 

Of the Law, 171, 58. 

Rights, Spiritual, 89 f.; 
525, 74 ff. 

Righteous, the; Justified, the. Men be- 
come such by faith, 151, 100; 195, 142; 263, 
47; 921, 20; prior to good works, 189, 125; 
29], 251; in what respect the Law not made 
for them, 963, 5; have no mortal sins, 135, 
48; only they can do good works, 221, 251; 
the Holy Ghost works renewal in them, 921, 
19; warned, 181, 99; 947, 32; their works 
please only because of faith, 191, 131; they 
should seek no righteousness other than that 
of Christ, 209, 196; they have peace with God, 
175, 74; 179, 96; 205, 184; 209, 199; 261, 36; 
263, 47; 413, 89; destined for eternal life, 
175,:78 219; 241; 

Righteousness, God’s, dwells in us, 933, 
54; sufficient for us, 935, 57. 

Christ’s. — Granted us, 387, 12; reckoned 
as ours, 205, 184 ff.; 347, 19; 793, 4; 797, 21; 
921, 17; 923, 25; identical with the right- 
eousness of faith, 923, 23. 

Original, concreate, 107 f.; 
863, 10; 867, 27. 30. 

Of the Law, external, 127, 21; 171, 60; 187, 
117; 335, 70. See Law, Good Works. 

Philosophie Righteousness, 123, 13. 

Our Own. — Does not merit forgiveness, 275, 
79; nor God’s grace, 205, 178; 317, 9; saints 
trust not in their own, 175, 77. See Justifi- 
cation. 

Civil or Philosophical, 109, 12. 

Rites. See Usages. 


447, 14,521, 60 BH.; 


119, 47; 959, 23; 


Romans, Epistle to, 147, 86; 941, 10; 1073, 


981 

Rome, Bishop of, 471, 1; 507, 12; 509, 15. 
18 f. 20f.; extortion of See of, 485, 24; im- 
morality of, 377 f. 

Rosaries, 53, 3; 257, 14; 297, 47; 339, 82; 
353, 37; 423, 14; 437, 53. 


Sabbath. See Festivals. 

Sacraments, 47 f.; 309; signs and seals of 
the N. T. eovenant, 261, 42; 311, 14; 313, 20; 
401, 49; 835, 13; 1075, 37; not only marks of 
profession, but signs and testimony of God's 
grace, 49, 1; 309, 1; 409, 69; marks of the 
Church, 227, 3. 5; 245, 52; 315, 27; means of 
obtaining the Holy Ghost, 45; signs of for- 
giveness, 261, 42; also called ceremonies, 309, 
2, £5 984 03 distinction between them and 
sacrifices, 387, 16. 


a en SE, 


VPE. ee TREAT nn lg En A 


Index of Subjects. 


The essentials of the Sacraments, 309, 3; 
313, 17; 491, 1; 579, 20; 737, 18 £.; 755, 10£.; 
757, 17; 989, 50; Augustine's judgment there- 
on, 309, 5; 313, 23; 491, 1; 737, 18; 755, 10; 
two constituents of, 409, 69; man could not 
institute them, 309, 3. 

Their proper administration a mark of the 
true Church, 47, 1; they are efficacious even 
when administered by the wicked, 47; 227, 3; 
233, 19; 237,28 .1.; 243, 47; 757, 15 ff.; 843, 
27; excite faith, 49; 67, 30; 241, 36; 309, 1; 
405, 59; give comfort, 67, 30; 481, 8; 837,21; 
offer Christ's merit, grace, and forgiveness, 
261, 42; 313, 19; 693, 54; 903, 57; 1069, 16; 
the Holy Ghost works thereby, 785, 1; 791, 18; 
God deals with us only through the Word and 
the Sacraments, 497, 10; 901, 50; God calls 
thereby, 1075, 38; their proper use, 65; 313, 
18. 22; 407, 681f.; 409, 73; 901, 50; 1009, 
108; they are used in vain without faith, 
67, 33. 

Their number, 309, 2; 311, 17; Baptism, the 
Lord's Supper, and Absolution, 309, 4; 579, 
.20; in what sense Absolution might be called 
a sacrament, 261, 41; 751, 74; marriage not 
a sacrament, 311, 14 ff.; neither confirmation 
nor extreme unction, 309, 6; nor ordination, 
309, 7; 311, 11; the Pope claims the right of 
changing them, 505, 6. 

Sacramentarians, errors of: concerning 
the Holy Supper, 809, 2; 813, 21 ff.; 971, 2 ff.; 
975, 9; 981, 29; 991, 56; concerning the per- 
son of Christ, 817, 3; 1003, 91; 1017, 4; 1027, 
38 ff.; distinction between gross and subtle, 
809, 3f.; their blasphemous expressions, 817, 
41; 997, 67; 1009, 105; 1011, 111ff.; their 
separation from the adherents of the Augsburg 
Confession, 971, 1; Luther against, 981, 29 ff. ; 
1003;,:91 ff.; 1015, 2 £.; 1027, 39 ff. 

Sacrifice, abuse of term, 387, 14 f.; 395, 34; 
distinguished from Sacrament, 389, 16; daily, 
397, 35: 415, 91. See Offering. 

Saints, communion of, the Church, 31; 47; 
201090 220, 82)7231,- 16:1 237,72857499* 545, 
5f.; 5771.; 687, 34ff.; 689, 47; under the 
O. T., 231, 16; Christ their Head, 691, 51; 
their prayers for the Church, 345, 9; 469, 
26 f.; their confession, 175, 68; their sinful- 
ness, 211, 207: 427, 25; their inability com- 
pletely to fulfil the Law, 163, 25; 183, 110; 
203, 169; cannot exhaust the Catechism, 
513, 6; in what to be imitated, and in what 
not, 177, 87; 321, 24; made such not by work, 
but by the Word, 607, 92; do not live in mor- 
tal sin, 135, 48; their works acceptable thr. 
faith, 191, 131; exercised in manifold ways, 
175, 77; bear the cross, 299, 54; their conso- 
lation therein, 219, 243; concupiscence thereby 
mortified, 299, 55; when they fall into sin, 
faith and the Holy Ghost are lost, 491, 43; 
their sufferings and sermons good works, 391, 
25; God works through them great things, 
353, 36; their death proves that troubles are 
not always punishments, 301, 62; degrees of 
their glory, 217, 234; 221, 247; whether they 
pray in heaven for us, 345, 9; 469, 26. 

Invocation of, Worship of, 53, 3; 57 f.; 343; 
437,53; 467 f.; relics of, 467, 15; 469, 22. 

Salvation. God’s gift, 149, 93; 315, 6; 
God’s election its cause, 833, 5; 1065, 5. 8; 


1279 


1069, 23 ff.; 1077, 40; Christ’s promise, merit, 
and righteousness a cause, 33 f.; 141, 70; 
223 f.; 259, 29; 799, 7; false opinions con- 
cerning, 1065, 10 f.; 1085, 70; relation of Bap- 
tism thereto, 47; 245, 51 f.; 551, 6; 739, 26 f.; 
of the Holy Supper, 557, 6; how obtained and 
how lost, 1079, 45 f.; 1093, 90; distinguishing 
between pure and false doctrine important for 
our salvation, 853, 8; impossibility of our co- 
operation, 887, 18; salvation and justification 
have the same cause, 933, 52; salvation given 
us without merit, 835, 15; and without works, 
199, 7. 15; 945, 24; yet not to fruitless trees, 
943, 15; alone through faith, 217, 233; 225, 
265; 741, 34; 949, 34 f.; can be lost, 947, 31; 
whether good works are necessary or injuri- 
ous thereto, 797; 939, 1ff.; 949, 37. 

Samosatenus (Paul of Samosata), 1019, 
15 ff.; his adherents, 43, 6. 

Sanctification.. See Renewal. 

Sand Foundation, 127, 21; 147, 85; 155, 
119. 

Satisfaction, true, the suffering and obedi- 
ence of Christ, 489, 38; 935, 57; which is far 
above our purity and works, 171, 57. 

Canonical, 281; 285, 16; 303, 65; to be dis- 
tinguished from civil, 305, 72; its relation to 
confession, 257, 22; 285, 15. 18; to repentance, 
297, 51; 305, 71 f.; to the Lord's Supper, 415, 
90; 417, 93; instituted for external discipline, 
287, 23 f.; 303, 70; 305, 74; not necessary for 
true repentance, 299, 53; false doctrine there- 
on, 257, 13 ff.; 267, 60; 287, 20. 25; 291, 34; 
299, :52;: 305, ‘75; 417, 92; 421, 95; 481, 12; 
485, 21. 24. 

Saul, 255, 8; 261, 36; 593, 45. 

Savior, 1003, 89. 

Schisms, 95, 77; 245, 49; 315, 24; 319, 59; 
451, 25; 837, 22; 849, 15/855, 122857, 19; 
slanderously charged against Luther, 451. 

Scholastics, errors of: concerning original 
righteousness, 111, 23; original sin, 107, 7; 
109, 15; 111, 23. 27; 117, 44; 477, 3 ff.; free 
will, 109, 12; 911, 76; the works of love, 109, 
125-117, 465; 123;:9; 157, 75 183,108; 203, 
168; 223, 258; 225, 261; righteousness in the 
sight of God, 107 f.; 115 f.; 123, 9. 13; grace, 
223, 260; satisfaction, 285f.; 291, 35f.; meri- 
tum condigni, 217, 223; opus operatum of the 
Sacraments, 313, 18. 23; suppression of faith, 
199, :150; 223, 258; 225, 262; repentance, 
253, 3; they treat little of God’s Word, and 
mingle it with philosophy, 107 f.; 115f.; do 
not understand the Fathers, 113, 32; 223, 259. 

Schools in monasteries, 75; 419, 4; use of 
Luther’s Catechisms in schools, 853, 8. 

Schwenckfeldians, 841 f.; 1099 f. 

Scotus, 271, 68; 295, 46; 491, 3. 

Scribes, 487, 29. 

Scriptures, the Holy. Given of God, 
855f.; 965f.; 1067 f.; consist of Law and 
Gospel, 121, 5; 151, 102; 159, 15. 17; 265, 53. 
55; 959, 22; the doctrine of justification their 
chief topie, 147, 87; without this they cannot 
be understood, 121, 2; teach the corruption 
of nature, 477, 3; to their testimony the Lu- 
therans constantly appeal, 129, 29; 169, 45; 
171, 50;:209, 202. 205; 225, 268; 339, 82; 341, 
87; the only rule and standard, 777; 849; 
their trustworthiness, 771, 76; the Holy Ghost 


1280 


their expounder, 891, 26; distinction between 
them and the symbols, 779, 7. 

Seal of the covenant, 261, 42; 311, 14; 
313, 20. 

Sebastian, 351, 32; 583, 11. 

Sects, 7; 181, 101; 709, 47; 839; 1095; 
their origin, 185, 112; 357, 43; protection 
afforded therefrom by the article of justifica- 
tion, 917, 6; the Papacy affords no protection, 
473, 7; the Papacy itself a sect, 777, 4; Augs- 
burg Confession against, 777, 4; 851, 5; 857, 
18; An Jnl, 497" 491; 429» Tob T; 
917, 

deste Estate, false view of, 333, 60. 

Security, carnal, 109, 11; 117, 48; 567, 5; 
889, 21; in all men, 159, 14; in unbelievers 
and: hypocrites, .125, 205.101, 213 19T, 127; 
209, 200; Scripture a remedy for, 1067, 12. 

Self-Examination, 587, 28. 

Semi-Pelagians, 789, 10. 


Sense (feeling), corrupt since the Fall, 
863, 12; mew, 157, 4; 169, 49; 241, 36; 
891, 26, . 


Sententiarists, 139, 65 f.; 
AG: 277, 383 279, 95. 

Sermons, in orthodox, is found the proper 
adornment of Church, 401, 51; they are a 
mark of the true Church, 45 f.; 227, 279; 
227, 5; 233, 20; where Christ is not preached, 
there is no Church, 511, 25; 689, 45; the chief 
end of all true sermons, 469, 24; 759, 31; 
187, 43 835, 13; .901,:50. 54; 900; 71::1085, 
69; their chief contents, 327, 43; 401, 48; the 
young should attend, 579, 26; hearing the 
Gospel strengthens faith, 261, 42; sad con- 
dition of, in the Papacy, 399, 43. 

Serpent in Paradise, 107, 7; 495, 5; 959, 
23; brazen, 149, 95. 

Servant, form of, 825, 33; 1023, 26; 1031, 
51; 1039, 65. 

Servants, their calling and duty, 321, 25; 
621, 143 f.; their sins, 643, 225; formula of 
confession for, 553, 22; to be instructed in 
the Catechism, 577, 16; duty toward those of 
our neighbor, 543, 20; 575; 663; estranging 
them, 669, 306; the unregenerate servants of 
sin, 883, 7; 913, 85. 

Service, Divine, of some form found in all 
nations, 585, 17; true and false, 83, 50; 409, 
71; 413, 88; 585, 16 ff.; the highest, is to seek 
from Christ the remission of sins, 163, 33; 
183, 107; 207, 188; faith and its fruits div. 
service, 135, 49. 57; 153, 107; 165, 34; 253,3; 
319, 16; the "reasonable service" of Chris- 
tians, 391, 26; 409, 71; 413, 88; not like the 
Levitieal, 89, 39; 93; the purpose of the 
Lord's Day, 605, 84 ff.; a service, to be divine, 
must have God's command, 427, 23. 25; 433, 
40; should not be held in an unknown tongue, 
385, 2; details of, among Lutherans, 325, 40. 

Outward, man can to a certain extent ren- 
der, 335, 70; but he is not thereby justified, 
75, 41; 81, 36; 159, 14; 319, 17; nor forgiven, 
145, 83; nor does he thus merit grace, 89 f.; 
91, 52; human ordinances no divine service, 
73, 21; 91, 53; 429, 26; 437, 47; 445, 8 ff.; 
831, 9; 1057, 15; 1061, 26; area vain service, 
297, 50; 435, 41; bishops cannot institute, 
323, 31; 447, 14; nor can the Office of the 


153, 105; 253, 


Index of Subjects. 


Keys, 83, 2. 257, 22; 307, 795 505, 6; Paul's 
complaint of such abuse, 225, 272. 

False services: Monastie vows, 81 f.; 427, 
21f.; 441, 63. 65. 69;:471,.2; fasts, ceremo- 
nies, orders, 71f.; 325, 40 f.; auricular con- 
fession, 251, 65; the mass, 67; these services 
compared to worship of Baal, 417, 97 f. 

Servility, 261, 38; 799, 12; 967, 16 ff. 

Servitude of the Law, 89, 39. 

Session of Christ at God’s right hand, 811, 


12;.821, 15; 10283, 23; 1031, 51; 1041, 74; 
1043, 78; 1049, 96. ; 
Shadows of Christ, 397, 36 f.; of future 


blessings, 231, 15; 239, 35. 

Shoemaker of Alexandria, 433, 38. 

Signs. Circumeision a sign, 175, 80; 313, 
19; Sacraments signs of the covenant of 
grace, 199, 155; 263, 43; 309, 1; 311, 14; 313, 
20; 401, 49; 409, 69; 725, 98. 

External, of the Church, 309, 3. 5.7; hypo- 
crites also appeal thereto, 231, 12; 233, 19; 
237,28. 

Inner, of the Church, 227, 5. 

External, necessity of, to faith, 739, 30; of 
justification, 199, 154; the Sacraments are ex- 
ternal signs that have God’s command, 309, 3; 
portray what is taught by the Word, 309, 5; 
awaken and strengthen faith, 179, 89; 227, 
4f.; 409, 70; forgiveness thereby obtained, 
693, 55; a means whereby the Holy Ghost 
works, 409, 70; significance of the outward 
sign in Baptism, 749, 64 ff.; the Sacraments 
not mere signs, 49; 309, 1; "407, 68; 815, 27. 
305:973, 45 9753.75 1011, 116. 

Sin. Coneupiscence sin, 115, 40; 169, 48; 
corruption of nature, 861, 5; 1083, 60; every- 
thing contrary to God's Law, 967, 13; what- 
soever is not of faith, 277, 89; 319, 17; 427, 
23; wicked deeds its fruits, 
tion between original and actual, 783, 20f.; 
859, 2; sins of fathers, 589, 30 ff. 

Its cause, 53; 335 f.; 477, 1; 1089, 81; God 
not, 53; 335f.; 337, 77; 833, 4; 861,7; a work 
of the devil, 871, 41; 879, 61; all men are 
under sin, 131, 40; 139, 62; 275, 81; 875, 53; 
all dead in sin, 787, 3; 879, 60; 885, 11; 905, 
60; servants of sin, 883, 7; 897, 43; sin not 
the substance of human nature, 875, 48; no 
one can avoid it, 151, 103. 

Knowledge, reproof, and punishment of sin 
imparted by the Law, 151, 103; 198, 136; 
259, 34; 265, 48. 53; 479; 801, 4. 8; 805, 1; 
869, 32; 953, 9.ff.; 955, 12; 95T,: 14. 17; by 
the preaching of repentance, 139, 62; 489, 35; 
953, 8; of the Gospel, 259, 29; 957, 15; se- 
cure hearts indifferent, 265, 5l; but the ter- 
rified conscience feels it keenly, 269, 64; 997, 
69; effects of this feeling, 143, 79; 159, 14; 
217, 229; 259, 32; 291, 34; 299;:68. 56.7? 

Effects and consequences of sin: God’s 
wrath, 131, 35; judgment, 1081, 58; harden- 
ing, 1091, 83; temporal and eternal punish- 
ments, 157, 7; 299, 53; death, 143, 79; 299, 
53; 1083, 61; 1089, 81. 

Deliverance from. See Redemption, Justifi- 
cat’n, Forgiveness, Renewal, Salvation, Christ, 
Gospel. 

Singing in divine service, 65, 2; 325, 40; 
in native tongue, 325, 40; 385, 4; at.conse- 
cration in Holy Supper, 1001, 19. 


477, 2; distine- . 


Index of Subjects. 


Sinners, all men, 129, 32; 461, 2; 477, 1; 
549, 16; 683, 22; 867, 27; even all saints, 
427, 25; testimony of Law thereto, 151, 103; 
of Gospel, 259, 29; of Christ, 263, 45; God 
does not repel them, 699, 11; 753, 87; 833, 7; 
871, 39; 1093, 89; does not wish their death, 
1089, 81. 84. 

Conversion of. See Conversion. 

At the Holy Supper, 767, 58 ff.; 769, 71 ff. 

Manifest, among the godly, 45 f.; should be 
excommunicated, 497. 

Slander, 15f.; 455 f.; 653 f. 

Slavery by birth, false illustration, 107, 5; 
papal, 9. 

Smalcald, Council of, 977, 17; subscrip- 
tion to Augsburg Confession and Apology at, 
527; Articles, 453; 777, 4; 843, 30; 853, 7; 
855, 11; 893, 33; 957, 14; 1059, 19. 

Sodom, 379, 54; 457, 11. 

Son of God, true God with the Father and 
Holy Ghost, 1017, 6; God communicates to 


Him His essence and attributes, 1035, DEN 


born of the seed of David, 1027, 37; Son of 
the Most High, truly called the son of Mary, 
821, 11; 1023, 24; 1025, 28; truly suffered and 
died, 825, 31; 1029, 42; Son of God and man, 
not two, but one Christ, 819, 5; 823, 20. 

Sophistieal Arguments regarding justifi- 
cation, 207, 194 f.; 213; 215, 220. 

Sophists. Their corruption of doctrine, 103, 
17; 289, 26; do not understand the Fathers, 
113, 32; teach nothing of faith, 249, 59; an- 
tagonize the righteousness of faith, 205, 183; 
additional errors, 117 f.; 205, 183; 257, 16; 
405, 64; 491f.; none of them can tell what 
original sin is, 879, 60. 

Sorcery, 539, 4; 597, 62; 709, 42. 

Soul, not unimpaired, 479, 11; corrupt, 
859, 1; not exterminated in conversion, 789, 
14; 911, 81; All Souls’ Day, 465, 12. 

Spain, 289, 30; 325, 42. 

Specters, 467, 16. 

Spirits, Evil, 889, 22. 

Spiritual eating of Christ’s body, 995, 61; 
partaking thereof, 809, 5; 815, 26; 993, 59; 
1009, 104; 1013, 118. 

Powers since the Fall, 883, 7. 

Things, reason blind concerning, 787, 2; 
883, 9f.; man can neither begin nor effect 
sp.th;, 387, 78; 863;:10 £.$ 860, 25;:685, 12; 
889, 20. 24; 893, 31f.; Pelagian errors re- 
jected, 859, 20f. 23; man spiritually dead, 
885, 11; spiritual efficacy of the Holy Ghost, 
915, 89. 

Immunities and Privileges, 435 f. 

Spirituality. Self-devised, 75; 
363 ff.; 839, 5; 1097, 10. 

Sponsors, 501, 4; 527, 78. 

Steadfastness in faith, 885, 14; 1077, 42. 

Stealing, 477, 2; 541 f.; 575. 

Stone, man compared to, 889, 19 f.; 891, 24; 
905, 59. 

í Subjects, duties of, 561, 5; insubordina- 
tion of, 459, 12; duties of rulers towards, 
6151.1. 

Substance, use of the term in doctrine of 
original sin — false, 783, 19; 859, 1; 867, 30; 
875, 48; 877, 55; true, 183, 21f. 24; use, in 
doctrine of Holy Supper, 813, 22; 1009, 108; 
of person of Christ, 825, 28; 1041, 71; 1049, 


Concordia Triglotta. 


239, 35; 


1281 


91; in conversion man becomes no new sub- 
stance, 789, 14; 911, 81; that of our flesh will 
rise again, 873, 46 f.; creation of, by the devil 
impossible, 785, 25. 

Subtile Doctors, 153, 105. 

Sufferings of Christ, not in vain, 205, 176; ' 
a true satisfaction, 489, 38; their significance, 
513, 32; how far belonging to the preaching 
of the Law, and how far to the Gospel, 803, 
9 f.; a declaration of God's wrath, 803, 9; 
955, 12; the sufferings of no mere man, but 
of the Son of God, 821, 13 f.; 1021, 20; 1027, 
39; 1049, 93; His obedience therein imputed 
to us for righteousness, 919, 15. 

Of Christians, 121, 8; 391, 25; 397, 38. 

Sum of doctrine, 57; 853, 9; of the Law, 
189, 124;. of the Gospel, 259, 29; of Second 
Article of Creed, 685, 26. 

Summists, 73, 14; 239, 33; 251, 64. 

Sunday. See Festivals. 

Supererogation, supposed merits of, 219, 
239; 421, 9; 427, 35; 431, 34; 469, 24; 487, 28. 

Supper, the Lord's, 47; 245 f.; 491 f.; 
579 f.; 7140 f.; 807; 971;.1151; 1157. 

Names: Christ's testament, 357, 2; 811, 7; 
Sacrament of the Altar, 491 f.; Sacrament of 
the body and blood of Christ, 579, 20; Mass, 
65; 383, 1; 385, 8; 407, 66; Eucharist, 407, 
66; 411, 76; thank-offering, 395, 33; 407, 
66 f.; 409, 74; Communion, 67, 34; Agape, 
413, 86. 

Institution, 17 £.; 179, 89; 555, 2; 579, 20; 
753; 977, 16; 987, 44; 989, 48 f. 52; 999, 75; 
its words to be understood literally, 811, 7; 
815, 25; 975, 7; 989, 48; 1001, 79 ff.; their 
efficacy, 811, 9; 1003, 89; requires both forms, 
615357, 11.3493) 2:4. 

What it is, 555; 755, 8; 979, 20; "a true 
Sacrament, :309, 4; requires faith, 415, 90; 
food for the soul, 757, 23; daily nourishment 
of faith, 179, 89; 261, 42; 359, 10; 759, 24; 
comprises entire Gospel, 759, 32; not a satis- 
faction ex opere operato, 415, 90; 179, 89; 
195, 143; 199, 155. 

Effects, 557, 5 ff.; 757, 20 ff.; 769, 70; they 
are twofold, 411, 75; unites with Christ, 359, 
10; 1045, 79; strengthens faith, 179, 89; 261, 
42; 359, 10; consoles the terrified conscience, 
199, 155; 359, 10; 415, 90; imparts forgive- 
ness, life, and salvation, 261, 42; 415, 90; 
557, 6; 757, 21; 987, 44; 991, 53; not de- 
pendent on the worth of the administrator, 
977, 16; 979, 19. 24 f.; 983, 32; 999, 74; 
1003, 89. 

Its true use, 405 f.; preparation for it, 557, 
10; 761, 36; 813, 20; to be received in faith, 
assurance of forgiveness, 313, 19; 415, 90; 
997, 69f.; with thanksgiving, 411, 76; who 
are worthy guests, 409, 73; 557, 10; 761, 33ff.; 
813, 20; 997, 69 ff.; 1013, 123 ff.; who are un- 
worthy, 557, 10; 767, 61; 813, 18; 997, 68; 
who to be excluded, 249, 61; 767, 58. 

Its administration. The administrator must 
be regularly called, 49; 315, 24; no one should 
administer it to himself (apart from the com- 
munion of the Church), 465, 8; its consecra- 
tion, 811, 8 f.; 999, 73 ff.; 1013, 121; no one 
to be compelled to receive it, 537, 21; 763, 42. 
47; motives to influence the indifferent, 537, 
2331769, 115. 75; the timid, 765, 55 £.; 767, 


81 


1282 


62; should be received several times a year, 
537, 22. 

False doctrines: of the Sacramentarians, 
809, 3 f.; 815, 25 ff.; 971, 2£.; 983, 32 f.; 993, 
59; 997, 67; 1003, 88 ff.; 1011, 112 ff.; of the 
Papists, 493, 5; 813, 22 f.; 817, 40; 977, 14; 
983, 35; 1001, 83 ff.; 1009, 108 f.; 1013, 121; 
1015, 126; of the Schwenckfeldians, 843, 24; 
1100, 32; people to be instructed regarding 
false teaching concerning same, 65, 7. 
^ Supremacy of Pope defined, 503, 5 ff. 

Swearing, when lawful, 599, 65 ff.; sinful, 
a fruit of original sin, 477, 2; forbidden, 
539, 4; 597, 62; 709, 42; its punishment, 
599, 67. 

Sword, distinction between spiritual and 
worldly, 85, 4; the Pope claims to have both, 
235, 23; 503, 2; his endeavor thereby to ex- 
terminate the Gospel, 189, 124. 

Sybaris, 379, 54. 

Symbols (creeds). The ancient received, 7; 
the Ecumenical, 31 ff.; 119; 461; 533£.; 575; 
753; 777, 3; 851, 4; their meaning and de- 
sign,.135, 51; 229, 7; 777, 21.; rejected by 
the Anti-Trinitarians, 1100, 37; the Augsburg 
Confession, a symbol of our time, 7; 847, 4. 

Symbolical Books. Their authority and re- 
lation to Scripture, 777, 2; 779, 8; 849, 1; 
853, 9 ff. 
^ Synaxis, 411, 79. 

Synecdoche, 163, 31. 

Synergism, 789, 11; 791, 17£.; 911, 77. 

Synod of Toledo, 359, 4. 


Table, use of Catechism at, 577, 16; prayer 
at, 559, 6 ff.; Table of Duties, 557 f. 

Tares, 233, 19. 

Taxation, burdensome, 649, 243. 

Teachers, God's gift, 343, 4; 511, 26; 523, 
67; 619, 130; how to be regarded, 777, 1 ff.; 
851, 3; their dangers and labors, 175, 69. 

False; 2260 273.5 233,225. 116,8. 

Temperance, 327, 46 f. 

Temple, the regenerate God's, 963, 2; 1087, 
19; Antichrist in God's temple, 227, 4. 

Temptations. Every Christian must bear, 
727, 105 ff.; even saints, 299, 54. 56; they 
must constantly be prepared for them, 729, 
109; especially when they adhere to the Gos- 
pel 771, 79; Christ has forewarned the 
Church thereof, 229, 10; concerning worthi- 
ness for Holy Supper, 765, 55 ff.; regarding 
believers? good works, 175, 72; are not signs 
of divine wrath, 299, 55; 301, 61; the doc- 
trine of election brings consolation in, 1069, 
20; prayer aids against, 729, 110; 731, 117. 

Growth of faith in, 261, 37. 42; 1087, 74; 
to feel it differs from consenting thereto, 727; 
103. PUE 

Terrors of conscience, 177, 83; 205, 180; 
255, 9; 259, 31 £.; 263, 46;.291, 34; 297, 511.5 
301, 59; of the Law, 803, 7; 961, 24; not 
God's peculiar work, 265, 51. 53; 803, 10; 955, 
11; faith arises in, 161, 21; 217, 230; and 
overcomes them, 133, 45; 147, 85; 161, 21; 
103, 27; 175, 74; 179, 99; 187, 118; 191, 126; 
195, 141; 203, 169; 207, 1935 217, 230; 225, 
262; 227, 277; 261, 42; 339, 85; 387, 12; 405, 
60; our works and love fail before, 181, 100; 


Index of Subjects. 


189, 123; 191, 132; 207, 193; as also external 
services, 203, 167. 

Tertullian, 281, 94. 

Testament. Old, a shadow, type, promise, 
397, 37 ff.; 403, 55; its sacrifices, 403, 56; 
989, 50. e 

New, has but one Sacrifice, 403, 56; promise 
of grace peculiar to, 309, 4; 311, 14; its bless- 
ings, what, 399, 39; its priesthood, ser- 
vice, etc., 309, 7 f.; 391, 26 ff.; 397, 35f.; 403, 
56; 405, 59; 409, 71; its signs and seals, 261, 
42; 311, 14; how far it retains the Law, 
479, 1; 481, 4; does not reject magistrates, 
841, 12. 

Of Christ, 357, 2; 811, 7; 815, 25; 815, 35; 
827, 39; 985, 38; 989, 50; 1005, 92. 

Testimony of the Holy Ghost in the heart, 
155, 113; 1073, 31; 1087, 74; the Sacraments, 
of God's grace, forgiveness, ete., 49 f.; 309, 1; 
401, 49; good works, of righteousness and 
faith, 173, 63; 221, 252; 799, 15. 

Of faith, the symbols, 779, 8; 855, 13. 16. 
See also Witness. 

Thanksgiving, a fruit of the Holy Ghost, 
157, 4; 159, 11; should be made for all gifts, 
543, 2; 681, 19; enjoined by Second Command- 
ment, 539, 4; 599, 64; must be regulated ac- 
cording to the First, 427, 25; especially for 
regeneration, 885, 15; at meals, 547, 13; at 
bedtime, 555 f.; marriage, food, ete., hallowed 
thereby, 371, 30. 

Thank-Offerings. Of how many classes, 
389, 21; made by those already reconciled, 
389, 19; 391, 25; 407, 67; the mass a thank- 
offering, 409, 74; testimony of Greek Chureh 
thereon, 417, 93. 

Theodore of Raithu, 1019, 15. 


Theodoret, 1023, 22;. 1119 f; 1137°?.: 
1141 f. 
Theophylact, 247, 55+ 1117 2.1137: 


1139 f.; 1145 f. 

Thomas Aquinas, 111, 27; 321, 24; 405, 
62; 425, 20; 501, 3. 

Thoughts, evil, have their source in origi- 
nal sin, 783, 21; God's Word a remedy for, 
569, 10 f.; faith not an idle thought, 139, 64; 
155, 115; 191, 129; whether the saints know 
our thoughts, 345, 11. 

Times, the Last, 63 f.; 289, 29; 377, 53. 

Tithes, 87, 29; 389, 21. | 

Tongue, sins of, 633, 188; 655, 263 f.; 659, 
276; 663, 291. 

Topic, the Chief, 147, 87; 255, 10; 267, 
59; 337, 79; 917, 6. 

Torgau, Luther’s sermon at, 827; 1049; 
conference at, 11 f. 

Torments, eternal, 51 f.; of conscience, 
271, 72; from human ordinances, 323, 27. 

Touchstone, 779, 7. 


Trades, Trading, no sin, 51; 329, 53; 841, 
18; 1099, 23; dishonest trading, 645, 227. 242; — 


667, 303; unfair, forbidden, 541, 14; 647, 233; 
721, 84. | 
Traditions, 51; 443; particular and uni- 
versal, 237, 30; are outward accidental rela- 
tions, 239, 32; preferred to God’s commands, 
71, 8; 443, 3; unscriptural, 71, 5; 305, 77; 
325, 36; have not the Holy Ghost as their 
author, 237, 31; by the observance of them we 
cannot merit grace, 73, 21; 237, 31; they oc- 


ee 


Index of Subjects. 


casion errors, 57 f.; 73, 16; and burdening of 
conscience, 71, 12; what traditions are proper, 
15, 40. 

Transgression, 193, 133; 861, 5. 

Transgressors, 957, 17; 959, 21. 

Transubstantiat’n. In the Greek -Church, 
247, 55; in the Roman Church, 493, 5; 813, 
22; 983, 35; 1009, 108. 

Trinity. 33, 3 ff. 17 ff. 24 1f.; 43f.; 103; 
461; a great mystery, 1027, 33; the entire 
Trinity directs to Christ, 1085, 66; testimony 
of its deniers, 843; 1100. 

Tripartite History, 69, 41; 75, 45. 

Triumph of Christ, 827, 1. 

Troubles. Not always indications of wrath, 
301, 61f.; must be endured, even by saints, 
299, 54; their design, 221, 247; 299, 54f.; 
301, 63; duty of Christians therein, 121, 8; 
197, 27; 157, 4; 169, 46; 301, 63; where aid 
is not to be sought, 169, 49; 299, 57; prom- 
ises in, 311, 16. See also Afflictions, Tempta- 
tions. 

Trust (confidence), an element in the div. 
image, 109 f.; a work of the Holy Ghost, 335, 
72; is calling on Christ's name, 149, 98; is 
faith, 135, 48; 141, 69; . 153, 107; 215, 216; 
accompanies genuine repentance, 795, 17; 
Holy Seripture ineuleates, 675, 325; to be 
placed in Christ alone, 959, 22; in works con- 
demned, 149, 98; 153, 110; 163, 30; 165, 36; 
187,40; 211, 200; 215,.218; 273, 15; 211, 87; 
295, 45; under the Papacy transferred to 
Mary and the saints, 347, 15; 349, 22; 351, 31. 

Truth, the Eternal, is Jesus Christ, 987, 
43; 989, 47; 1009, 106; God's Word, 855, 13; 
901, 51; Luther has restored it to light, 851,5; 
must not be denied, 279, 90; its defense neces- 
sary for the Church, 339, 83; those who per- 
sistently oppose it cannot be converted, 905, 
60; concreated, an element of the div. image, 
863, 10; duty of speaking, 911, 81; 595 f.; 
how, 655. 

Durks,.90, 1;::57,:15. 429, 275: 475, lis 
721; 77: 

Types, 231, 15; 239, 35; 389, 21; 391, 24; 
395, 34; 397, 36 ff.; 403, 53. 

Tyranny over conscience, 251, 64 ff.; of 
bishops, 315, 25 f.; of the Pope, 371, 25; 
445, 4; 455, 3; 519, 49; whose tyranny over 
conscience is compared with that of Anti- 
ochus, 415, 91; Pharaoh’s punishment of, 
: 1091, 85. 

Tyrants, 471, 3. 


Unbaptized, 839, 6; 907, 67. 

Unbelief, 549, 18; 713, 58; 727, 104; 
a fruit of original sin, 477, 2; the greatest 
sin, 953, 2; whether it is reproved by the Law 
or the Gospel, 801, 1; 957, 19; God has con- 
cluded all under it, 833, 10; it inheres deeply, 
159, 14; of Israel, 949, 34. 

Unbelievers. The Law to be preached to, 
805, 3; yet not to them alone, 807, 8; 971, 26; 
in the Lord’s Supper unbelievers, too, receive 
Christ’s body and blood, 815, 37; 981, 27; how 
their works are to be regarded, 941, 8. 

Unconverted, 941, 8. 

Understanding. See Reason. 

Uniformity of ceremonies, 45 f.; 75, 44; 
229, 10; 231; 237, 30f.; 239, 33. 


. of election, 1087, 75; 


1283 


Union, ecclesiastical, 517, 41 f.; 1053, 5; 
personal or hypostatic, 819, 5. 9; 821, 14f.; 
1019, 111f.; 1023, 93 f.;: 1025,-31; 1041, 74; 
sacramental true, 811, 15; 985, 37; false, 985, 
38; of Sacramentarians, 817, 3; 823, 24; 
1018, 117; 

Unity maintained by love, 185, 111; 187, 
122; 691, 51; requires much forbearance, 185, 
112 ff.; must not be sought with denial of the 
truth, 1095, 95 f.; the welfare of the Church 
depends thereon, 473, 9; duty of prayer for it, 
837, 23; of the Church, 45 f.; 691, 51. 

Universality of God's grace, 833, 10; 837, 
17 ff.; 901, 49; 1069, 23 ff.; of the Gospel 
promise, 1071, 28. 

Unregenerate, state of, 787, 3; 883, 7; 
887, 17; their heart like à stone, 889, 19; 
hear God's Word only externally, 901, 53; do 
three causes concur in their conversion? 915, 
90; they obey the Law only by constraint, 
SLIT, 

Ministers, 45 f.; 237, 29; 243, 47; 843, 27; 
979, 24; 983, 32; 1100, 35. 

Unwilling, the, God makes willing, 789, 15. 
17; 915, 88; are the unregenerate, 807, 7. 

Unworthiness, its own, faith confesses, 
215, 216; feeling of, should not deter from 
the Lord’s Supper, 765, 55; 769, 70. 

Unworthy. Our works, 215, 217 f.; of the 
Holy Supper only unbelief renders us, 557, 10; 
even the unworthy receive Christ's body and 
blood, 975, 10; 981, 27; 997, 72; 1013, 123; 
the administration of Sacraments by, valid, 
237, 29. 

Usages, Church, 827; 1049; such to be ob- 
served as can be done so without sin, 315, 1; 
329, 51; not to be changed without cause, 
329, 51; doctrine of the Fathers concerning, 
321, 20f. See Adiaphora, Ceremonies. 

Usury, 459, 12. 


Valens, 1043, 75. 

Valentine, St., 351, 32. 

Valentinians, 43, 5. 

Veil of Moses, 159, 12 ff.; 803, 8; 955, 10; 
963, 1. 

Venus, 585, 18. 

Vicarious Sacrifices, 389 f. 

Vigilius, 1121 f. 

Vigils, 465, 12; 485, 26. 

Vine, Christ the true, 247, 56; 277, 85. 

Virginity, a gift of God, 369, 18 f.; more 
excellent than marriage, 373, 38; 383, 69; does 
not merit justification, 373, 36; 383, 69; is 
impure in the godless, 373, 34; Gerson and 
Ambrose concerning, 369, 20; Jovinian on, 
373, 37; commended by Christ and Paul, 375, 
40; 429, 27; he who has not a gift therefor 
should be married, 77 f.; 369, 16. 

Virtues. Of the Law, 163, 30; 183, 104 ff.; 
of faith, 183, 106; 225, 262; our, not the cause 
do not justify in the 
sight of God, 163, 30; 183, 104 ff.; 795, 15; 
797, 22; 925, 30; 927, 35; 929, 39; do not 
render worthy for the Holy Supper, 913, 20; 
believers should exercise themselves in, 
1087, 73. 

Visitation Articles, 1151 ff. 

Visitation of churches, 23 f.; 553, 1. 

Vows, their nature, 77 f.; lawful to be ob- 


1284 


served, 421, 9; of Nazarites, 439, 58; dis- 
annulled by Pope, 79, 23; of celibacy in 
twelfth century, 61 f.; should include only 
possibilities, 79 f.; vows that cause distress 
of souls to be dispensed with, 79, 26; are a 
false divine service and invalid, 79 f; doc- 
trine of, has obscured the Gospel, 81 f; 519, 
48; repudiated even by Popes, 423, 10; their 
invention, 179, 91; errors, 421, 9; 519, 48. 
See Monastic Vows. 
Vulgarius. See Theophylact. 


War and pestilence calamities, 303, 65; of 
the devil, 721, 78; just wars to be waged, 
405/57, 115, (0. 33h, 09. 

Washing, bodily, 201, 161; 
OUR "(e TOM OE 
229. 03 49T TS 

Water, Holy, 201, 161; the true, 569, 10. 

Weak, the, to be tolerated, 185, 112; not 
to be offended, 329, 51; how rewards and pun- 
ishments to be preached to them, 219, 243; 
not unworthy of Lord's Supper, 813, 19; 997, 
69; forbearance toward, 829, 5; 1055, 9. 

Weakness of faith, 169; 769, 70; 907, 68; 
of God's children, 799, 13; of human nature, 
369, 16; how to be aided, 153, 106; 169, 44; 
175, 68; 301, 63; 1069, 20. 

Whitsunday (Pentecost), 91, 57; 241, 40. 

Wicked, relation of, to divine foreknowl- 
edge, 833, 4; 1063, 3; to election, 1063, 4; 
they are not the Church, 229, 8; 233, 19; in, 
not of, the Chureh, 235, 22; only nominally 
belong .0o.1t,.2927,:9;. 229, 10.125 237,28; 
1013, 123; their administration of the Sacra- 
ments valid;:233,.105 757, 15: 977, 160. 193 
979, 24; 983, 32; 1003, 89; their reception of 
them, 811, 7; 813, 17; 979, 19; 995, 66; 1013, 
123. 

Widows, 383, 70; 441, 64; 563, 13. 

Wife, 49; 435, 41 f.; 541, 12. 19 f.; 505, 10; 
66315 3021.3. ; 0008 T, 

Will, God's, known only through His Word, 
319, 17; 1073, 29; 1075, 36; especially thr. 
the Law, 807, 7; 957, 17; 965, 11; the Sacra- 
ments signs of, 49, 1; 309, 1; 409, 69; un- 
known to natural reason, 337, 73 f.; 195, 141; 
the flesh resists, 169, 49; 887, 18; the life to 
be guided thereby, 835, 14; must be obeyed 
in afflictions, etc., 121, 8; 157, 4; 175, 77; 219, 
243; prayer concerning, 547 f.; 577 f.; 715 ff.; 
it is God’s will that we hear His Word, 787, 5; 
903, 55; that they who believe in Christ be 
saved, 207, 189; 835, 12. 15; 901, 49; 1071, 
26 ff.; that they do good works, 951, 38; 
963, 3; 967, 17; God's will not the cause of 
sin, 53; 1055, 6. 

Of Men. How related to faith, 205, 183; 
the old Adam in, 805, 4; wicked and sinful, 
787, 3; 833, 4; 863, 11; 1065, 6; broken by 
the cross, 327, 45; wicked will of men and 
devils the cause of sin, 53; 337, 77; 547, 11; 
1065, 6; works done against one’s will dis- 
please God, 943, 17; 969, 19. 

The Free Will, 53; 129, 29; 335; 479; 785; 
881; free in what sense, 51, 4; four states of 
man’s will, 785, 1; 881, 2; how far free will 
is possessed by man, 335, 70; its ability with 
respect to outward morality, 53; 335, 70. 75; 


of Baptism, 
of water in the Word, 


Index of Subjects. 


891, 26; 893, 31f.; its inability in spiritual 
things; 337,° 78; 883; 73 8857 1251. 7887 ay. 
purely passive in conversion, 791, 18; 909, 73; 
915, 89; its dependence on the Holy Ghost, 
787, 8; 909, 70 ff.; after conversion it is not 
idle, 791, 17; 915, 88; if it were sufficient, 


"Christ's death would be vain, 129, 29. 


Errors: of Scholastics, Papists, Pelagians, 
and Semi-Pelagians, 109, 12; 125, 17; 335, 
67 f.5 477, 4 £.; 481, 10 £.:. 789,.91:; 909, 75; 
Synergists, 911, 77; Manicheans and Stoies, 
330, 67; 787, 8; 909, 74; objectionable ex- 
pressions, 783, 15 f.; 789, 11 f.; 913, 82. 86; 
Epicureans and Enthusiasts, 899, 46. 

William of Paris, 337, 76. 

Wine, abstinence of Rechabites from, 439, 
59; of Eneratites, 375, 45. 

Wisdom, God’s hidden, 1083, 64; Christ 
the true and essential, 825, 37; 987, 43; 989, 
47; 1005, 92; an element of the divine image, 
109 f.; is lost, 129, 32; “insufficient; 183, 
108 f.; 239, 35; 321, 22; of the world. MESE 
1039901) 51. 

Witness. See Testimony. 

False, 653, 257.667, IE 

Wolves in the Church, 233, 22. 

Woman, Seed of, 959, 23. 

Word (Aöyos), 43 f.; 985, 36; 1019, 16. 

God’s, is His power, 571, i is true and 
immovable, 9; effieacious, 233, 19; 263, 44; 
311, 11; 569, 10 ff.; 609, 101; it alone reveals 
God's will, 139, 67; 319, 17; the source of — 
illumination, conversion, salvation, 777; 787, 
4 ff.; 791, 18 f.; 889, 19; 901, 50; the means 
whereby the Holy Ghost is bestowed, 45; 85, 
81;:159, 14; 271, 71 f.; 409, 707 6903, 4085 
191,:195 1089, 77; and faith; "PET. 
241, 36; 309; 5; 409, 69 1.; 787, 0.73 Dias, 
1085, 69; election thereby revealed, 833, 6; | 
835, 13; 1077, 43; 1079, 52; God thereby calls, 
maintains, comforts, ete., 163, 33; 259, 32; 
261, 40; 265, 49; 271, 72; 481,8; 54D 
755, 12; 1075, 34; 1077, 44; His kingdom 
thereby comes to us, 691, 52; 711, 53; 895, 36; 
the Word and the cross belong together, 715, 
65; 717, 07; we should daily exercise our- 
selves therein, 887, 16; disregard thereof a 
fruit of original sin, 477, 2; 609, 99; a temp- 
tation of the devil, 727, 104. ! 

Is a mark of the Church, 227, 3; 499, 3; 
where it is not, Christ's kingdom absent, 245, 
52; 833,7; essential to the Sacraments, 309, 5; 
413, 89; 491, 1; 551, 2; 557, 41. 105 781: 38. 
22; 739, 26; 743, 45 f.; 745, 53; 153; 2. 0005 
10. 14; 979, 21; sanctifies marriage, 371, 31; 
373, 34; 639, 209; the sole source of articles 
of faith, 467, 15; without it no div. worship, 
413, 89; 417, 92; 465, 8; should be preached 
purely, 903, 55; and be rightly divided, 951, 1; 
by it all doctrine must be judged, 777; 849; 
is the sanctuary above all sanctuaries, 607, 91.. 
The Word preached. God thereby gives the 
Holy Ghost, 495, 2; 1069, 17; and deals with 
us, 497, 10; 1075, 36; is the peculiar office of 
the Gospel, 491; 759, 31; the office and work 
of the Holy Ghost, 903, 56; 1073, 29; without 
it no prophet, 497, 10,25 4! 

Errors: of Enthusiasts, 311, 18; 495,336; 
789, 18; 881, 4; 911,:805 1100, 30; 7 orte 
Sacramentarians, 815, 35; 1049, 94. 


Index of Subjects. 


Work, Christ’s, 461; 689, 38; 759, 31; His 
strange work, 803, 10. 

Of the Holy Ghost, 693, 59; 695, 61; 835, 
12; is the preaching of the Word, 903, 56; 
faith, 151, 99; 155, 115; conversion and sanc- 
tification, 915, 88 f.; 925, 28. 

Works of the Law, 125, 17; 967, 16; 1057, 
12; distinguished from the fruits of the 
Spirit, 807, 5; 967, 15; love the chief, 183, 
108; do not justify, 925, 29. 

Works of Reason, 125, 17; 483, 18; outward 
works to a certain extent within our own 
power, 121, 8; 157, 9; 193, 135; 337, 73; yet 
the Law thereby not fulfilled, 159, 13; 955, 10; 
do not merit forgiveness, 193, 138; 195, 143; 
387, 12; when they are sinful, 131, 35; 159, 
15; reason estimates them too highly, 123, 10; 
177, 85; 179, 91. 

Good Works, 53; 337 f.; 499 f.; 797; 939; 
what are, 53; 121, 8 f.; 221, 250; 305, 77; 321, 
25; 337, 73; 437, 54; 669, 311; what are not, 
321, 25; 607, 93; 939, 7; 967, 15; obscured 
under the Papacy, 71, 8; 321, 25. 

Men must be admonished thereto, 801, 18; 
951, 40; they are praiseworthy, 127, 24; 175, 
80; 191, 131; 221, 250; 941, 8; yet with cer- 
tain limitations, 127, 24; 197, 148; 209, 196; 
221, 252; 275, 78; 295, 46 f.; 339, 81; in what 
their holiness consists, 175, 68 f.; why pleas- 
ing to God, 171, 51. 61. 63; 191,131; 197, 145; 
201, 160; 203, 172; 217, 234; 225, 264; 941, 8; 
951, 38; have promises and rewards, 175, 73; 
195, 143; 199, 157; 219, 241 ff.; 221, 246; 305, 
77; 651, 252; 941, 8; are necessary, not by 
constraint of Law, but by obligation of obedi- 
ence, 47; 53; 55f.; 81f.; 173, 68; 179, 93; 
195, 142; 217, 227; 305,.77; 341, 89f.; 799, 
8 ff.; 939, 7; 943, 14. 16 ff.; dare not be omit- 
ted without sin, 295, 46; yet are done freely, 
943, 18; do not maintain faith and salvation, 
799, 15; 947, 30; do not precede faith, 197, 
145; 929, 41; but inevitably follow, 143, 74; 
155, 115; 175, 82; 195, 143; 303, 68; 343, 92; 
499, 2; 797, 6; their absence indicates ab- 
sence of faith, 499, 4; 931, 42 f.; 943, 15; 
necessary fruits and testimonies of faith, 47; 
141, 71; 173, 63; 175, 68; 189, 125. 128; 397, 
38; 799, 15; 927, 36; 941, 9; fruits of repent- 
ance, 49, 6; 199, 151 ff.; 259, 28; 267, 58; 291, 
34; 295, 42; 305, 77; fruits and operations of 
the Holy Ghost, 55 f.; 217, 228; 337, 73; 893, 
29; 895, 38; 915, 90; 967, 17; cannot be 
wrought from natural powers, but only by 
the regenerate, 55f.; 191, 131;. 799, 8; 893, 
29; 895, 39; 939, 7; are at best imperfect, 
169, 42; 175, 68; 177, 83; 183, 110 f.; 941, 8; 
even faith as a work imperfect, 71 f.; 147, 86; 
919, 13; expressions “good works injurious,” 
“necessary,” considered, 797, 2 f.; 799, 10. 16; 
939, 1 ff.; 943, 16; 949, 87. 

Wicked Works. Fruits of orig. sin, 477, 2; 
183, 21; God's foreknowledge concerning, 


1285 


1065, 6; error of Stoics and fatalists, 787, 8; 
909, 74; cause loss of righteousness and sal- 
vation, 947, 31. 

World. Its corruption, 119, 49; 547, 11; 
645, 228; 667, 303 f.; 683, 21; 709, 4757727, 
101 ff.; its error and ignorance, 177, 85; 179, 
91; 695, 63; 863, 13; 883, 105; 901, 51; its un- 
belief, 591, 42; its idolatry, 585, 17; hatred 
of truth, 655, 262; temptations through it, 
549, 18; 1091, 83; protection from, 569, 10; 
1069, 20; redemption by Christ, 217, 224; 
311, 8; 359, 10; 461, 2; 901, 49; 935, 56; His 
kingdom not of this world, 85 f.; 513, 31; the 
Holy Ghost reproves the world, 479, 1; 955, 
]11f.; it is the field for tares and wheat, 233, 
19; not escaped by entering a cloister, 83, 
57 ff. 

Worship, Divine. See Service. 

Of Angels, Saints. See Invocation in the 
New Testament, 393, 27. 

Wrath, God's eternal, 143, 79; all men be- 
neath it, 131; 36. 40; 139; 62; 283, 11; 879, 
62; 957, 20; 1083, 60; children of wrath, 781, 
12; 861, 6. 9; 865, 19; 921, 20; vessels of, 
1089, 79 f.; threatened against the impenitent, 
175, 79; revealed by the Law, 143, 79; 203, 
171; 219, 244; 479, 1; 903, 54; 957, 14; the 
Gospel proclaims, 801, 5f.; 955, 12; conse- 
quences of feeling it, 125, 20; 131, 36; 157,7; 
159, 14; 179, 91; 203, 167; 259, 34; this sense 
of God's wrath exists in repentance, 161, 21; 
259, 29. 32; 263, 44; 283, 10; 299, 53; 909, 
70; a punishment of sin, 299, 56; afflictions 
not always indications thereof, 301, 61; hu- 
man nature cannot endure it, 207, 191; un- 
productive of truly good works, 807, 5. 

Can be appeased, 195, 143; its necessity, 
181, 103; but this effected not through works, 
love, etc., 133, 46; 143, 80; 175, 74. 82 f.; 181, 
100; 191, 152; 269, 64; 275, 841.; 277, 87; 
283, 11; 341, 87; or human ordinances, 317,5; 
387, 13; or purgatory, 295, 42; but only thr. 
Christ, 133, 46; 143, 81; 179, 93; 203, 170; 
205, 179; 277, 87; 297, 49 f.; 425, 17. 

The Law works wrath, 177, 85; 193, 136; 
197, 149; 211, 212; 277, 88; 481, 7; wrath 
toward God springs from servile fear, 261, 38. 

Writings of ancient and modern teachers, 
LORD Uh ines 109; 0: 800,10. 

Wyclif, 333, 63; 237, 29. 


Yielding against conscience, 501, 3; yield- 
ing to Rome, in what points impossible, 209, 
195; 453; 461, 5; 467, 17; 471, 29. 2(below) ; 
477, 15. 

Young People, 239, 33; 325, 40; 471, 1; 
493, 1; 559, 6. 10; 563, 12; 577, 15ff.; 599, 
69 f.; 601, 75 ff.; 611 ff.; 641, 217; 677, 330; 
773, 85. 


Zwingli, 1021, 21; 1027, 38. 
Zwinglians, 1015, 2. 


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